The Black Devil - The Apostate

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 everything that hath breath, praise the Lord: that is, that hath a Spirit. It is observed, 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 Trinity, the holy Ghost. Rom. 8. The Spirit helpeth our infirmities, &c. So Jerome notes on the fourth of 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 evil spirit from the Lord troubled him. This was an evil and unclean spirit.

This makes against the Sadducees & Atheists, that 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 it self 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 tormenters 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 Atheism.

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 labors 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. God saw everything that he had made: and behold, it was very good. If every parcel of the Creators workmanship was perfect; without denial those Angels which once stood before his face, and attended the hests of the Lord of hosts, were principally perfect. Therefore the devil, as he is a creature, is good: according to S. Augustine. Ipsius Diaboli natura, in quantum natura est, non est mala. The nature of the devil, insomuch as it is a nature, is not evil. But John. 8. When he speaketh a lie, he speaketh of his 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 himfelfe for it. A Spirit of God's, unclean of his own making. Quod spiritus, a Deo est: quod impurus, a seipso.

2. Unclean, by his operation and effects.

His labor & delight is to make man as unclean, as himself. He strives to make Judas his heart foul with covetousness, Absalom's with treason, Gehesis with bribes, Cain's with murder, Jereboam's with Idolatry, nay even David's with adultery. God is Purity: and Blessed are the pure in heart: for they shall see God. But a soul soyld and foyld 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. Heereby God is robbed of that he bought with so dear a price, & the member of Christ is made the member of an Harlot. It is continually joined with fornication, adultery, whore- hunting. 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 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, blanch it with apologies, candy it with natures 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 Toade on the table, and told him, it was 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 nutrimentall virtues, wash the Black-mores 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 prouoker 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 prauities 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 shielde myself from Satan as well as my admonisher: the foul fiend shall have no power over me. Yet still deafes 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 raild 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 Lyon, yet run into his clutches. Be not unclean, and be secure.

The manner. 〈 in non-Latin alphabet 〉 .

Is gone: which is rather a form of speaking with us, then 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 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 then an active speech: he never went out with his good will: he frets to be dislodg'd of his chamber. That Legion of devils in one poor Gadaren. Mark. 5. held it no less then a torment, to be be cast out of man. I adjure thee by God, that thou torment me not. And art thou come 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 rent him sore, and came out of him, and he was as one dead; insomuch that many said, He is dead. As when a writ of eiection 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 self-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 everyone a Dormi-secure. 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 sculking fox is turned to an Ox, and puts forth his goring horns of tyrranny.

When thou beginnest 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 toit in plain force. He doth not say as Jacob to Laban, These twenty years have I served thee, &c. but these many years have I commanded thee; and dost thou now shake off my service? degenerate, rebel, and refuse allegiance? As Rabshakeh in the Embassage of Sennacherib to Hezekiah. Now on whom doest thou trust, that thou rebellest against me? Who shall deliver thee out of my hands? 3. If we answer with that threatened King; The Lord of Hosts shall deliver us; at whose Name the Sennacherib 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 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 demoniacke & 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 stir'd the waters) in our penitential tears, in our Saviors blood, on the Cross, in the Sacrament: it is all, if the Pope (and yet not he more then 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 strong holds: casting down every high thing, that exa •… teth it se •… fe against the knowledge of God, &c. Were his Hold stronger then the seven-fold walls of Babylon, and his exaltation as high, as ever the imagination of Nebuchadnezzar mounted his own worth: this shall batter and bring him down. The 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 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 God's revealed truth: which shows it self 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 judgments, not to reform their lives.

Now so far as this illumination, swimming, nimble, and discursiue knowledge is let in; so far is Satan said to be cast out. There is, saith Solomon, 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 head-strong Horse without a bridle. Neither is this Knowledge in a Reprobate gratia vana, sed euanescens: not a vain, but a vanishing grace. They walk in the light. John. 12. They rejoice of the light. John. 5. Yet is not the light in them. They have not the Sun of righteousness risen in their hearts. Mala. 4. For this Sun can never set. Bona non been nouit.

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 judgments, 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. Peccaui 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 Mayster: nether 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 judgment, 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 then ever before. Nil facile 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 hunts-men be abroad to seek him. He knows that oftentimes armis pollentior astus, his fraud is beyond his force: that he is pestilentior art quàm marte: that he poisons more mortally melle quàm felle: that he may do as much hurt in a mask of white, as in his own black habit: that he may spoil more Lambes in a Sheep-skin, 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. Everyone 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 catechise thee. I did promise in my Baptism, to for sake the Devil. What? doest 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 work-master. Thou art asleep Sampson, whiles these Philistines are upon thee, are within thee. The ague is not gone, though the fit be over. Whilst thou slūbreast in thy waftage, the vessel goes on still. 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 judgment, not the worlds: sometimes in the worlds judgment, 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 spurr.

As he is said to come in, when he was in before: because there cometh in a more forcible & stronger illusion of Satan, thē the heart erst suffered. Lu. 22. It is said, that Satā entered into Judas before the Passover: 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, banketting on the lusts which he finds there, and sends not abroad for new cates. The tempestuous wind eftsoone lies still: the most robustious and malignant force of wickedness bates 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 perspectiues; 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 labor an eiection 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 letst 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 Sampson, 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 pours 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, Euent. 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 Peripateticke, or universal walker, but Satan: who hath traveled all coasts & corners of the earth; and would of heaven too, if he might be admitted. He is not like S. Georges 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 steppes 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 Lyon, seeking whom he may devour. 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 Center. The motive cause, and main intention of his journey, is to win man.

A strange Pilgrim, that makes not an ende 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 frō 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, til 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 it self. Job. 2. I come from going to and fro in the earth, and from walking up and down in it.

He walks any way, to spill any man, by any means. He is at hand to Saul, he meets Judas in 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 then one. For if either fall, or be prevailed 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, Pharaoh with Sorcerers, Belshazzar 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 shop-keeper interrupts with a what lack you? He hath a ship ready for Jonah, 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 monopolie 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 Trades-man's shoppe. He steppes 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 Citizens userers, our Landlords oppressors, our Gentlemen rioters, our Patrons 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 then the Spanish. (for that catches none but Protestants, the Papists scape) yet he frequenteth some more then 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.

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 our selves? He sows tares 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 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 Passover with their shoes on: and Saint Paul chargeth the Sons in the Gospel (perhaps not without some 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 breuis, ars longa. Life is short, and this skill not soon learnt. We cannot begin this journey too early: we have sitten too long; it is full time, we were traveling •… . 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 Mans heart, •… irksome 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, then 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 vnhindred 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, suauiter, molliter acquiescit. When the Son of God threw a Legion out of one poor man, 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 Sepulcher to devour.

I deny not, but Paul may meet his friend at the Market of Appium, and drink with his friends 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 is Apocryphal too; who will not sell riot for money; and wink at those, that fil their brains, to empty their purses. Wine is a good creature, to cheare 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 inebriatiue 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; til 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. Quanto fragilior in natura, tanto facilior ad veniam. The weaker in nature, 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 layle, David for exile, Job for botches. 3. If the restraining power of heaven interdicts him the body, then he sets upon the estate: like Joseph's mistrisse, 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 Job's person be forbidden the extent of his malice, yet he will have a fling at his Oxen, Asses, Sheep, Camels. When that Legion must leave the Possessed, they beg (not to be sent away out of the Country) but to be admitted into the Herde. The Inhabitants are freed, then woe to their swine. Rather hogs then nothing. He will play at small game, rather then sit out. As that bloody Tyrant banished from extending his cruelty to men, must be still a killing, though (it be) but worms. He seeketh rest.

Euent 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 then 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 received of the Samaritans: or if we purpose to heaven, as Pau •… to Thessalonica, Satan will offer to hinder 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 furnishd 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, &c. He knows, a canker hath over-run their consciences already: & that they are as sure, as temptation can make them. No Prince makes war with his own tractable subjects.

Many stood by the fire, Act. 28. yet the Viper leaps upon none of their hands, but Paul's. This viper of •… ll labors 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 soppe, 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 ites were in Egypt and Pharaoh had some service of thē, 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, cozen, 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 Egresse. His Regresse 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 exceptiō 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 Lyon in an infrangible cord: and says to him, as to the sea; Here will I stay the insultation of thy proud waves. 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 reuerti, but reuertar; 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 Pope in the year of Jubilee, that he comes to the gate of S. Peters 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 Deus{que}. 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 it self 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. Inuisibly; 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 enticed. This is that operative possession, whereby the Prince of the power of the air, now •… worketh in the children of disobedience. Innumerable are these invisible subtleties.

2. Or visibly; by external apparitions & shapes, presented to the bodies eye, either essential, or delusiue. 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 cate meat with Abraham. Thus he appeared to Saul in the shape of Samuel, 1 Sam. 28. The King said to the witch, What 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 corps 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 proviso's. 1. This must be the body of a reprobate, that he assumes: for the godly sleep in peace. Isaiah. 57. God gives him a Nolito tangeremeos, saepeviuos, semper moreuos. Touch not mine, either living, or dead. 2. If it be a reprobate corps, yet he can appear in it no longer, then naturally he can preserve it from corrupting. But that Satan can keep a carcass from putrifying, further then nature permits, it is generally and truly denied. And even these black shadows, (blessed be God) in this Sun-shine of the Gospel, are abolished.

3. By entering into the body of some living thing. So the Devils in the possessed, spake audibly, and gave a loud acknowledgement of Christ. So Satan entered the body of a living Serpent, when he tempted 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-opinion'd trust in his own strength.

2. In ma •… s weakness; who, as he is never strong of himself, so at sometimes, and in some places weaker then 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 armor, 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 avarice, 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 ingender 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 tetricall 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 humor 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, then others, therefore they more especially reckon ab actionibus laesis, that is, when their appetite, digestion, and other faculties faild 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 labors 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 Cholericke 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 doomesday.

Since he is so bold with us, what should we do, but be as bold with him? I am. 4. Resist the Devil, and he will fly from you. He is a Lyon to those that fly him, a fly to those that stand him. Audaciùs insistit à tergo, quàm 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 Savior 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 souldior, that follows his General groaning. Thou goost 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, which teacheth our hands to war, and our fingers to fight. Cuius munimur auxilio, mouemur exemplo. We are guided, we are guarded; by his presidency, by his precedency. So Augustine. Ideo tenta •… est Christus, •… e vincere •… ur à tent •… ore Christianus. Christ endured temptation, that temptation might not overcome Christians. He says no other to thee, then Ahimelech to his soldiers: What you have seen me do, make hast, 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 succor them that are tempted.

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 taste of the powers of the world to come: nay be said (in some respects) sanctified, yet crucify Christ again. To these will Satan return, with as strong a power as ever.

Now he returns, 1. either by vnright receiving of God's blessings; like good wine put into a polluted or broken vessel. 2. or by irreverent use of them; imagining themselves rather Dominos thē Dispersatores. 3. or by defiling them with hypocrisy: so true gold is alchemied 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 Termes and Returnes, as well as vacations. And by this thou may i •… judge, whether this unclean sprit be truly or hypocritically 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 tuely 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 of God, and that the spirit of God dwelleth in you? 2. not by adaption. Cant. 5. Open to me, my Sister, &c. saith Christ. And Revel. 3. 1st and at the door and knock, &c. But upon our rejection of GOD, and God's desertion of us, the heart becomes Satan's 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 vnehaste for the spirit of uncleanness: the vsi •… r for the spirit of Covetousness. They may flatter themselves; Est Deus in •… , agitante 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, Iim and Zijm, impiety, impenitency, and rebellion, dwelling in that mansion, which the Lord of Hosts built for himself.

Heu domus antiqua, quàm 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 Parlor, 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 Chimny, 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 anything 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 Hiena at the door, and give blandiloquous proffers; yet

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 repossesse it. Because

1. He finds an easier and softer residence there, then in hell. He had rather be in any place, then his own place: rather in hogs, then in the deep. There he is tormented himself: here he doth vex and tempt others.

2. Man is made after the Image of God: to whom since he finds, that his malice cannot extend, he labors to deface his Picture. Hence man bears the blows, which are meanit at God.

3. Man is by Christ advanced to that place, whence God disthroniz'd 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 and maddes 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 Absalom, 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 cheare 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 Clearenes, Cleanness, Trimness. Clearenes, it is empty. Cleannes, or handsomnesse: it is swept. Trimnes, or adornation: it is garnished.

1 The Devil shall not want room when he comes: there shall be no in-mate 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 whatsoever 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 & handsomnesse, 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, conueniency, curiosity. Which three circumstances of provision we may thus expound. 1. We will refer clearness or emptiness, to the absence of faith, and good works. 2. Cleanness or handsomenesse to an overly repentance. 3. Trimness and curiosity to hypocrisy.

1. Vacuitie. 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 Maides, 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 〈1 page duplicate〉 〈1 page duplicate〉 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 fig-tree. Sour grapes are not only displeasing to God, but no grapes: and condemnations flood reacheth further then to drown obstinacy; for it fetcheth in also Infertility. God is departed; and you know, that Sede vacante there will be no paucity of intruders. What house stands long Tenant-less? No marvel then, if an empty vessel be never exalted to honor.

Hence we may infer, that this re-ingress 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 allured to a short discontinuance, yet the other keep infallible possession; and with vnconquer'd 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 obscured 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 loose grace, nor a second time fall away: for then they could not be renewed again by repentance; nor ever be restored, except Christ should die again. Heb. 10. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more Sacrifice for sins: but a certain fearful looking for of judgment, 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. 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. Cleanlinesse. 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 vndigged 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 then 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, then 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 loosing 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 stenchful mists over some populous Cities, can soon fully the soul: the continual tramplings of sin brings mire and dirte 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 scull. A tree, that is but pruin'd, shredde, topp'd, or lopped, will sprowt again: root it up, and it shall grow no more. What is it to clip the outward appearances, and to loppe 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 reentry, 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 cadauer, a rotten and stinking carcass is hid in a Sepulcher painted over with vermillion: when a stenchful dunghill is covered with white snow; here is a garnishing for the Devil. He that can pray at church, and cozen 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 distils myrthe, and drops honey: that man hath a house garnished for this unclean spirit.

Satan will allow his Hosts to pretend sanctity, so they intend villainy: aliud proponere, aliud supponere: to have the cup utterly rensed and cleansed; so it be within full of extortion and rancor: to guild over a poisonous pill: to pray in the Church, so they prey 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 Passover-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, the covering of it, of purple; the midst thereof being paved with love for the daughters of Ierusalē. He would have sanctification for the furniture; For this is the 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: 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 masquery: 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 innocence 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 color, and with a color anything. 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 offense, said the wisest King; and of a charitable man to succor the poor, not to maintain the dissolute.

Yet all this mad troop of enormities must march under the Colours of religion. As those Rebels in the North, in our late Queens days, of blessed Memory: who, when all their projects and stratagems appeared manifestly to the overthrow of their gracious Princesse, 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, then I have read that Philip le Longe gave the Iacobin. in Paris; which Charter had a reasonable extension; A portaillorum, ad portam Inferni, inclusiue. 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 half-turning to God; when the outward action is suppressed, and the hidden corruption lies still foster'd in the heart. The apparance is masked, the affection not mortified. And though, like an Eunuch, he doth not beget palpable and manifest enormities; yet hath a lust, and itch, and concupiscence to them, and forbears not in the dark, safe from the eyes of the world, to practice them.

A man, that doth outwardly refuse adherence to the world, for a colorable 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 illgotten riches, as Ananias kept back part of the price of his Lands. Thou hast spoild a Se •… our, and hast not made a Monk. So I may say of this man, Thou hast mar'd 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 the 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 worldliness keep fast hold of the affections, this is a cable rope to pull him in again. If he loose 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 fulfill the bodies base desires: or let the body employ all his members, faculties, functions, to satisfy the souls 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 loose 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 judgments enforce it; observe how he would compound it.

1. Exod. 8. First, Go ye, s •… crifice to your God in 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. Loe, shall we sacrifice the abominations of the Egyptians before their eyes, and will they not stone us? That were a shame, and insufferable offense 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: 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, 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, 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 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 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, then 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 judgment.

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 til 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, Covetise to charity, Dissimulation to honesty, &c.

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; 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 practice'd wantonness, Our bones be full of the sin of our youth, and it lies down with us in the dust: and when our bodies arise from the earth, our sins also rise with them to judgment. 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, &c. 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 out-house, but be sure to keep him out of the bed-chamber, 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 Ingresse; 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 troupes, 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 then 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 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 mis-rule 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 forever 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. Mary Magdalene 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 defense 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. 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, whē one to one; but ne Hercules contraduos, two is ods 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 abundance 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 alijs: 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. Ration perpetrantis. In respect of the Committer. Jonah's sleep was worse then the Mariners. Judas his conspiracy worse then the Jews. Wickedness in a Christian worse then in an Infidel.

2. Ration loci. In regard of the place. So wrangling in a church is worse then in a tauern. Theeuery in the Temple more wicked thē thievery in the market. Amos. 2. They lay themselves down upon clothes laid to pledge, by every Altar: and they drink the wine of the condemned in the house of their God. which was more horrible, then the same wickedness done in another place. This appeared by Christ's actual punishing that offense, oven with those hands, that we never else read gave any blows. For Sacrilege is the worst of all thefts.

3. Ration 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 then the same offense 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. Ration 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 Sovereigns 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 then 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 vnobserued.

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. and by his Judgment shall find it hereafter, that an angry affection is liable to Judgment: a provoking gesture to the punishment of a Council: but railing invectives are worthy of hell-fire. Chorazin & Bethsaida shall speed worse then Tyre 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 judgment, 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, then others. I have other-where shown, that Judas his villainy inbetraying his Master, was more horrible, then if a Barabbas, a notorious butcherer had done the deed. So our Savior insinuated to Pilate. He that delivered me unto thee, hath the greater sin. That Babylonian Tyrant committed a more heinous offense, 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, then 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 then 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 judgment 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 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 then 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 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 stomacksicke 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 their bewitched and infatuated souls shall do service to him that murders them: as Ahaz did sacrifice to the God's of Damascus that smote him. 2 Chron. 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 ciment and mortar the walls with their own bloods.

Worse then the Indians, in some of their blind and Idolatrous sacrifices; offering not for a Ne noceat, but for an vt 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. Levite. 26: And if ye will not yet for all this hearken unto me, I will punish you seven times more for your sins. And ver. 21 If ye walk contrary, and will not hearken unto me, I will bring seauē times moe 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 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 common-wealth, undone the Church; and all this under color of long prayers, and of a fiery-hot devotion; so they shall receive greater damnation. This is Babylon's final recompense. Revel. 18. Reward her even as she rewarded 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 Talent 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 recidiuation is rewarded by the accession of seven more wicked Spirits: so our sanctified and confirmed hearts shall be honored with those seven most pure spirits. Revel. 1. which are before the throne of God. These seven spirits are taken either for the seven gifts of God's spirit; prefigured by the seven eyes in one Stone. Zach. 3. and seven lamps in one Candlestick. Zach. 4. Which are by some gathered from Isaiah 11. 2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom, & 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 mumber 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 favors, & 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, &c. 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 Troupe, 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 it self? 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 reluctance, where there is no enemy. S. Paul describes the Christians Armor. Ephe. 6. Stand, having your loins girt about with truth, having on the breast-plate of righteousness: 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, &c.

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 offeusiue nor defensive weapons. Not Truth but error is the girdle of his loins: and for the breast-plate 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 Armory to find it. And for the sword of the spirit, he cannot tell how to handle it. He is an vnwalled city, an vndefenced 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. Incorporeall 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 aliene or second matter.

But they dwell in him by a secret and spiritual power; darkening their minds. 2. Cor. 4. that the light of the glorious gospel of christ should not shine unto t •… ē. Poysoning their affections; that being past feeling, they might give themselves over to lasciviousness, to work all uncleanness with greediness. Hardening their hearts, Rom. 2. til they treasure up to themselves wrath against the day of wrath, and revelation of the righteous Judgment of God. All which is no other in effect; but damming 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 sins. Mary Magdalens 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. Absalom 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, fornications, thefts, false witness, blasphemies; would bless himself to think, that so little a thing c •… uld extend it self 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 vnum Innumer a pestes 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.

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 then 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 possessiō, 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 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 scarffe 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 lambes: then is he singled out as an enemy to Christ, and God's judgment 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 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 spake to them, and spake 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 lethargiz'd. Who knows not that a continued lethargy is worse then a short ebriety Such is his state.

2. Impenitence hath brought him to impudence: and by often prostitution of his heart to uncleanness, he hath gotten a whores forehead, that cannot blush. Ier. 3. Thou refusedst to be ashamed. And Ier. 8. Were they ashamed when they had committed abomination? Nay, they wer not at all ashamed, neither could they blush. He hath so little repented 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 color. How can it be otherwise? For a black Devil can no more blush, then a black Dog.

3. He is in worse state, by so much as a relapse is more perilous then the first sickness. By reason that strength is now spent, and nature made more weak, and unable to help it self, 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 skinn'd over, and in his own sense healed; but now to come to a new incision, is greater terror then 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 Job's words, though in a deeper and direr sense. Pactus sum mihimet ipse grauis: 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 beds 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 Liui saith, that the fifth age was decrepit under the Popes and Emperors: the Index takes out the Popes, and leaves the Emperors 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 offenses; and after a terrible aggravation of their heynousnes, 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 then 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 forraging 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 vntust, 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 layle and layer can afford him; nay, is permitted to go abroad with keepers. At last, he spies opportunity, and breaks away: then the Jailor fumes and fomes 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 Jailor catch him, he had better never have stir'd. At last he is taken; now bolts, and locks, and heavy irons, a strong guard, and a vigilant watch; til he be made safe for stirring again. This bondage is far worse then 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, then 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 momentary vexations of this world shall no sooner cease to him, then 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 our selves. 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 abhominable sins swepe 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 then 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 then our beginning. Mark the upright man, and behold the just; for the end of that man is peace. Our end shall be better hereafter; when GOD shall wipe away all tears from our eyes: when sorrow, and sickness, and death shall be no more: when Sennacherib cannot rage, nor the Leviathan of hell assault us. Peace shall enuiron us, Heaven shall contain us, Glory shall crown us. Our trouble, woe, mourning, have been momentary: 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 then our beginning. To whom, three persons, one eternal God, be all praise •… and glory, forever and forever.

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 all the high hills, that were under the whole Heaven, were covered. Fifteene Cubites upward did the waters prevail, and the Mountains were covered. As a Poet according with the Scripture:

Omnia Pontus erant, deerant quo{que} littora Ponto. All was a Sea, and that sea had no shores. The Deluge of sin is no less now, then was thē 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 over-flowing 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 Makers hand can bridle. Math. 8. What manner of man is this, that even 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 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.

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 my throne above the stars of God. I will ascend above the heights of the Clouds: I will be like the most High. Pride is haughty, and walks with a stretched out neck, and with an eleuated 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. Vaineglory is the wind, that raiseth up the billows of this Sea. The off spring of the revived 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 the wind, that reared those waves and walls of pride.

3. The World like the sea, is blew with envy, liuid 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 neighbors 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 blew.

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 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 faltring 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 reekes 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 then the World. A bottomless subtlety is in men's hearts, and an honest man wants a plummet to sound it. Pollicy 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 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 breathe; 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 then Naaman was, 2. King. 5. He was Captain of the host of the King of Syria, a great man with his master, and honorable, because the Lord by him had given deliverance to Syria: He was also a mighty man in valor, but he was a Leaper. There is a blur in the end of the Encomium: a blank in the Catastrophe: a prickle under the rose. But he was a leaper. 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 then 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 hath left, hath the Locust eaten: that which the Locust hath left, hath the Canker-worm caten: 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 worlds four widethroated Swallowers.

These circumstances have demonstrated (the first instance of this comparison) the tumultuous turbulency 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. Al demonstrates the world to have an unsavory 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 of Marah; for they are bitter. The works of the world have an unsavory relish. Would you know what they are? Ask S. John. All that is in the world, 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, witch craft, hatred, variance, emulations, wrath, strife, seditions, heresies, enuyings, murders, drunkenness, reuellings: These opera tenebrarum are bitter works: branches springing from that root, which beareth gall and wormwood. Deut. 29. Sour and wild grapes which the soul of God abhorreth. As the good Simon told the bad Simon. Act. 8. Thou art in the gall of bitterness, and bond of iniquity.

Nay even the delights of the world are bitter, sour, and unsavory. For if medio de fonte lepôrum, there hap not surgere amari aliquid; yet knowest thou not, it will be bitterness in the end? Rejoice, oh young man, in thy youth, & let thy heart cheare thee, &c. But know thou, that for all these things, God will bring thee into judgment. It may be honey in the Palate, it is gal in the bowels. Job. 20. Though wickedness be sweet in his 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 Trunkes 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 hir'd 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 evē this makes them bitter, that the sweetest joys of eternity are lost by over-loving them. There was a Roman, that in his will bequeathed a Legacy of a hundred Crowns to the greatest fool. The Executors inquiring in the City for such a one, were directed to a Nobleman, that having left his own fair revenues, Manors & manners, became a Hog-heard. 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 everywhere: even so many, as there be worldlings: that refusing the honors 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 unsavory 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 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 Martyrologie hath a story of the men of Cockeram in 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-favored enough to make a God of; it is but clapping a pair of horns on it, 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-bloods: and though it be no God to comfort, you shall find it Devil enough to confound. The world then 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 dugge, when she would wean the Infant. How easily had Solomon been drowned in this Sea, had he not perceived the distastfulnesse? 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 Sea-sick: that finding by experience, what they would not credit by relation, they may loath 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 Sea-sick, disquieted with the worlds vexations. Salt water hath sometimes done as much good as sweet: hard things, as soft: as stones, as well as cotten, are good casting for a hawk. The crudities of sin in David's soul were vomited up by a draught of this bitter water. That profuse Son would have been a longer stranger to his Fathers house; if the World had not put him to a Hogs diet. Peter no sooner sees the billow, but he eiaculates 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 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 norishing our spiritual health. You see the alike distastfulnes of the world and sea. This is the second resemblance.

3. The sea doth cast forth her dead fishes; as if it labourd to purge it self of that which annoys it: giving only contentful solace and nutriment to those that naturally live in it. So does the world; cōtending to spew out those that are dead to it. 1. Cor. 4. We are made as the filth of the world, & the off-scouring of all things unto this day. No marvel if she pukes when we lie on her stomach. A body inured to poisons, grows sick & queasy at the receipt of wholesome nourishment. John. 15. If ye were of the world, the world would love his own. But because you are not 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 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 forborne 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! Elijah is said to trouble Israel: and the Apostles are thrust out of Cities for turbulent fellows. But saith Ambrose. Turbatur illa nauis, in qua Judas 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 nauis: 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 judgments; 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 stop'd. This good comes by the good.

Yet because they are dead to the world, it casts them out. So the Gergesites did cast Christ out of their borders. Math. 8. So the Pharisees did cast the Conuert that was born blind, out of their Synagogue. John. 9. So the Antiochians did cast Paul and Barnabas out of their coasts. Act. 12. Like Confectioners, that throw away the juice of the Orenges, and preserve only the rindes: or as certain Chymists, 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 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 sails 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 Iaile 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 narrow'd 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 forever. Self-flattering fools, that so esteem it. Psal. 49. Their inward thought is, that their houses shall continue forever, 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. John. 14. (In my Fathers 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 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 or Straglers. The godly are strangers. 1. Pet. 2. Dearely 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 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. 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 dwelt 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 master-gunner, that gives fire to all the rest. Gluttony may stand for a Corporal; Avarice for a Pioner; 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 hook? or his tongue with a cord which thou letst down? Canst thou put a hook into his nose, or bore his iaw 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 Sword-fish. 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 heavē, he will draw down many stars with his tail.

3. There be Rocks in the sea; which if a skillful Pilot avoid not warily, he may soon have his vessel dashed in pieces. How many Ships have been thus cast away! How many Merchants 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 offenses: 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 Christ Jesus, shall suffer persecution. As if it were a fatal kind of destiny to them, not to be evaded. Woe unto the world, because of offenses; saith He that is able to execute vengeance upon his adversaries. It must needs be that offenses come: but woe be to that man by whom the offense cometh. It were better for him, that with a Mil-stone 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 splitte 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 incapable 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. Stragling Dinah's 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 fair-color'd 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 Straites in the sea of this world: those of Magellan or Giberaltare are less dangerous. The hard exigence of hatred, obloquy, exile, penury, misery: difficult Straites, 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 ballace 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, 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 Straights. Straite and narrow is the way that leadeth unto life, and few there be that find it. But if, like those Argo-nautae, we will sails 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 forever in glory. This is the fifth danger of our mystical sea; straights.

6. There be Sirens in the Sea of this world. Sirens? 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 inchant men with their voices: and with sweet songs labor 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 judgment of God (that they which commit such 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 connivance, (God forbid Patronizing) of these enormities for some sinister respects: the Sirens about our River of Thames should be (if not sent swimming to Graues-end, 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-man's gate? If Lust comes under the rank of Honorable, 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 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 witch-crafts. Ulysses was held a wise man: sure then they are no less then fools, that prove and approve their charms. No man loves a Gally-pot for the paint, when he knows there is poison in it. I end in the Epigram of a moderne Poet.

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 vapor 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 in S. Mary's in Oxford at one Mallary's Recantation, presumed it in the Church. Insomuch, that some labored 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 mutiners 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 recte facis, quid eos vereris, qui non recte 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 Gaius Caesar's Galley was stayed by this fish.

There are many Remora's in this world, that hinder the good speed of Christian endeavors. 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 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 favor thy self. This shall not be unto thee. Hath that forward young-man 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 Lots 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 Truths cause boldly? The awful presence of some great man is our Remora, we dare not. Doth our consciences prompt us to parle for the restoring of the Churches right? Our own Impropriations, and the easy gain of the tenth of our neighbors 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, succor 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 〈 in non-Latin alphabet 〉 , fishes that eat up fishes: so in the world 〈 in non-Latin alphabet 〉 , men that eat up men. Psal. 14. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread. Hab. 1. The wicked man devoureth the righteous. Thou makest men as the fishes of the Sea. The labors 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, inhaunceth, improueth, impouerisheth, 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 cōmits all to a hard Steward: who must wrings the last drop of blood from the Tenants hearts; before the Land-Lord 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, then the fishes in the sea forbear it. Hear this ye oppressers! Be merciful: you will one day be glad of mercy. The yellings of the poor in the Country, are as loud as your rorings 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 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 cudde like a beast: of the Manate, headed like an Ox: and of certain flying fishes, &c. And are there not in this world Men-monsters? I do not say of God's 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 head-less 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. 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, caelum{que} 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 Center 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 neighbors. Weigh it seriously. Are not these monsters?

8 On the Sea men do not walk, but are borne in vessels; unless, like our Savior 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; quia Diabolus cum delectation compellit illos in mala. Here men do not walk, but are carried: for the Devil bears them upon his back: and whiles he labors 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) drown men in perdition. You think yourselves on dry and firm ground, ye presumptuous wantons; Alas! you are on the sea, an inconstant sea,

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.

Mans 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 politick 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 our selves: 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 in wickedness. Pray we, that this Sea infect us not; especially drown us not. Though we lose, like the Mariners in the prophecy of Jonah, 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, 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 our selves 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, then 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.