The Black Devil, Dedication 3

The Black Devil · Dedication 3

TO THE TRVLY-Religious M. Crashavv, M. Milward, M. Dauyes, M. Heling, with other worthy Citizens, my very good Friends.

GEntlemen, Because you hauehave iust occasion in your callings to deale often with Merchandise, I hauehave beene bold to call you a little from your Temporall, to a Spirituall Traffique: and hauehave sent you a Christian Nauigatour, bound for the Holy Land; who without question will giuegive you some relations of his Trauells, worthy two houres perusing. You shall finde a whole Sea sailed through in a short time; and that a large Sea, not a foote lesse then the World. You will say, the description lyes in a little volume: Why, you hauehave seene the whole world narrow'd vp into a small Mappe. They that hauehave beene said, after many yeares, at last to compasse it, hauehave not described all coasts and corners of it. Euen their silence hath giuen succeeding generations hope to find out new Lands; and you know, they hauehave found them. You cannot expect more of two houres discouery, then of seauen yeares. I leaue many things to be descried by others: yet dare promise this, that I hauehave giuen you some necessary directions for your happiest voyage. Ouer this glassy Sea you must saile, you are now sayling. Truth be your Card, & the Holy Ghost your Pilot. Your Course being well directed, you cannot possibly make a happier iourney. The Hauen is before your eyes, where your Sauiour sits with the hand of mercy wafting you to him. You cannot bee Sea-sicke, but he will comfort, and restore you. If the Tempest comes, call on him with Peter, Lord saue vsus; and he will rebuke the windes and the Seas; they shal not hurt you. Storme and tempest, winds and waters obey his voyce. What Rocks, Gulfes, Swallowes, and the danger (worse then that is called the Terror of the Exchange, the Pyrate; one plague which the Deuill hath added to the Sea, more then Nature gaue it) of that great Leuiathan, Satan; and other perils that may endanger you, are marked out. Decline them so well as you may; and consider what Prouidence guides your course: this Sea is Before Gods Throne. Keepe you the Cape of good Hope in your eye: and what euer becomes of this weake Vessell, your Body; make sure to saue the Passenger, your Soule, in the day of the Lord Iesus. What is here directed you, shall be faithfully prayed for, by him

That vnfainedly desires your Saluation, Tho: Adams.

p. 1THE Spirituall Nauigator BOVND For the Holy Land.

Reuel. Chap. 4. ver. 6.

Before the Throne there was a Sea of Glasse like vntounto Chrystall.

I HaueHave chosen a member of the Epistle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity. There is One sitting on the Throne, which is God the Father: on his right hand the Lambe which was slaine, onelyonly worthy to vnseale the Booke, which is God the Sonne: and seauen Lampes of fire burning before the Throne, the seauen-fold Spirit, which is God the Holy Ghost. Vnus potentialiter, trinus personaliter. Which blessed Trinity in Vnity, and Vnity in Trinity inspire mee to speake, and you to heare. Amen. Before the Throne &c.

p. 2The Reuelation is a booke of great depth; containing tot Sa…menta, quot verba; as many wonders Ieron. Ep. Paulin.as words, mysteries as sentences. There are other bookes of the Gospell; but Bullinger cals this Librum euangelicissimum, the most Gospel-like In. Ipoc. con. 61booke, a booke of most happy consolation: deliuering those euentuall comforts, which shall successiuely and succesfully, accompany the Church vntounto the end of the world. It presents, as in a perspectiue glasse, the lambe of God guarding, and regarding his Saints: & giuing them triumphant victory ouer all his and their enemies. The writings of S. Iohn, as I hauehave read it obserued, are of three sortes. He teacheth in his Gospell especially Faith; in his Epistles louelove; hope in his Reuelation.

This last (as of great consolation, so) is of great difficulty. There is Manna in the Arke, but who shall open it to vsus? Within the Sanctum Sanctorum there is the Mercy-seate; but who shall draw the Curtaine for vsus, pull away the veile? Our Sauiour lies here; (not dead, but liuing) but who shal roll away the stone for vsus; open a passage to our vnderstanding? The impediment is not in Obiecto percipiendo, but in Organo percipiendi; not in the obiect to be seene, but in our organ or instrument of seeing it: not in the Sunne, but in the dimme thicknes of our sight. God must say vntounto vsus, as the man of God spake to Eli in the name of Iehouah. 1. Sam. 2. Reuelando reuelaui &c. I hauehave plainely appeared vntounto the house of thy father.

For my owne part, I purpofe not to plunge to the depth with the Elephant; but to wade with the p. 3lambe in the shallowes: not to be ouer-ventrous in the Apocalypse, as if I could reueale the Reuelation: but briefely to report what expositions others hauehave giuen of this branch: and then gather some fruite from it, for our owne instruction and comfort. Being bold to say with S. Agustine, whosoeuer heares me, vbi pariter certus est, pergat mecum; vbi pariter Lib. 1. de Trin. cap. 3.hasitat, quarat mecum; vbi errorem suum cognoscit, redeat ad me: vbi meum, reuocet me. If he be certaine with me, let him go on with me: if he doubt with me, let him seeke with me: if he finde out his owne error, let him come vntounto me: if mine, let him recall me.

VVith purpose of auoiding prolixity, I hauehave limited my selfe to this member of the 6. ver. And before the Throne there was a sea of glasse like vntounto Chrystall. I finde hereof seauen seuerall expositions. I will lightly touch them, and present them onelyonly to your view; then build vppon the soundest.

1. Some expound this glassy and Chrystal-like Sea, of Contemplatiue men: so Emanuel Sa. But I find this foundation so weake, that I dare not set any frame of discourse on it.

2. Some conceiue it to be an abundant vnderstanding of the Truth; a happy and excellent knowledge, giuen to the Saints; and that in a wonderfull plentitude: so Ambrose. Per mare historica, per vitrum moralis, per Chrystallinum spiritualis intelligentia. By Sea is intended an historicall knowledge; by glasse a morall; a spirituall and supernaturall by Chrystall.

p. 43. Some vnderstand by this glassy Sea-like Chrystall, the Fulnesse of all those guifts & graces, which the Church deriues from Christ. In him dwels all fulnesse: yea so aboundant is his oyle of gladnesse, that it runnes (as it were) ouer the verges of his humane nature, vntounto the skirts of his clothing; plentifully blessing his whole Church. Thus it is conceiued by Brightman. As if this mare vitreum were an anti-type to that mare fusum: spoken of 1. Kings 7. 1 King. 7, 23.1 Kgs 7:23this glassy sea, to that molten sea. Among other admirable works of that heauen-inspired King. ver. 23. Hee made a molten sea, ten cubites from the one brimme to the other: it was round all about, and his height was fiue cubites: and a line of thirty cubites did compasse it round about, &c. It contained two ver 26.thousand Baths. The end why it was made, and vse for which it serued, you shall finde, 2. Chron. 2. Chro. 1, 6.2 Chr 1:64. The sea was for the Priests to wash in. Now this might well seeme to prefigure some great plenitude. For otherwise, for Aaron and his sonnes to wash in, Exiguus aliquis vrceolus vel guttulus suffecisset: some cruet, bason, or lauer might sufficiently hauehave serued.

4. Some intend this glassy sea, like to Chrystall, to signifie Coelum Chrystallinum, the Chrystalline heauen: which they affirme to bee next vnderunder that heauen of heauens, where the eternall God keepes his Court, and sits in his Throne. And somwhat to hearten the probability of this opinion; it is saide here, this Sea is before the Throne.

5. Some expositions giuegive this sea for the Gospell. And their opinion is probably deduced from the two attributes, Glassy and Chrystalline.

p. 51. The first expresseth perlucidam materiem, a bright and cleare matter. Which sets a difference betwixt that legall, and this Euangelicall Sea. That was ex aere constatum, which is densa et opaca materies: of molten brasse, which was a thicke, duskish, and shaddowy matter; not penetrable to the sight. This is mare vttreum, a Sea of glasse; more cleare, perspicable, and transparent. That was a Sea of Brasse, this of Glasse. In which disparity this latter farre transcends the former. So that if Dauid saide, Psal. 84. How amiable are thy Tabernacles, oh Lord of Hostes! My soule longeth, yea euen fainteth for the Psalme 84, 1.Ps 84:1Courts of the Lord: speaking but of that Legal Sanctuary; Heb. 9, 1.Heb 9:1which was adorned with those Leuiticall Ordinances, and Typicall Sacrifices: How much more cause hauehave we to reioyce with Peter & those two brethren, Mathew 17. to see Iesus Christ transfigured in the Gospell: his face shining as the Sunne, Mathew 17, 1Matt 17:1and his rayment white as the light? Being not come to the Mount of terror, full of blacknesse, and darknesse, Heb. 1…, 18.Heb 1:18and tempest; whereat euen Moses himselfe did exceedingly feare and quake. But vntounto Mount Sion, vntounto the City of the liuing God, the heauenly Ierusalem, and to an innumerable company of Angels. ver. 22.To the generall assembly and Church of the first borne, which are written in heauen, &c. The greater glory giues …s the greater ioy. For, saith Saint Paul 2 Cor. 3, 9.2 Cor 3:9sweetly, If the ministration of condemnation be glory, much more doth the ministration of righteousnesse exceed in glory. They saw (Christum velatum, we reuelatum) Christ shadowed in the law, we see him manifested in the Gospel. Great, without controuersie, is the p. 61 Tim. 3, 161 Tim 3:16mystery of godlines: God manifested in the flesh, iustified in the Spirit, &c. They saw per fenestram, wee sine medio: they darkely through the windowes, we without interposition of any cloud. Great then is the difference betweene that figuratiue molten sea of brasse, and this bright glassy sea of the Gospell.

This Glasse liuely represents to vsus our selues, and our Sauiour. Our selues wicked and wretched, damnatos priusquàm natos, condemned before we were borne: sinfull, sorrowfull: cast downe by our owne fault, but neuer restore-able by our owne strength: without grace, without Christ, without hope, without God in the world. Our Sauiour descending from Eph. 2, 12.Eph 2:12heauen to suffer for vsus; ascending to heauen to prouide for vsus: discharging vsus from hell by his sufferings, and interessing vsus to heauen by his righteousnesse. Oh looke in this blessed Glasse, and Behold the Lambe of God taking away the sinne of the Ioh. 1, 29.John 1:29world. Looke in it againe, and behold all the spots and blemishes in your owne consciences: as you would discouer to your eye any blot on your face, by beholding it reflected in a materiall glasse. See, contemplate, admire, meditate your owne misery, and your Sauiours mercy, in this Glasse presented.

2. Chrystalline is the other attribute: which is not idem significans, but plenioris, nec non planioris virtutis: not signifying the same thing, but of a fuller and plainer vertue, or demonstration. Chrystallum est quasi expers color is, accedens proxime ad puritatem aëris. Chrystall is described to bee (as it were voide of colour, as comming next to the simple purity of the ayre. Now as the other attribute p. 7takes from the Gospell al obscurity: so this takes from it all impurity. There is no humane inuentions, carnall traditions, or will-worship mixt with this Sea: it is pure as Chrystall. Abundant plagues shal be added to him, that shall adde to this Booke: and Reue. 22, 18.Rev 22:18his part shall bee taken away out of the booke of life, that shall sacrilegiously take ought from it.

Let me say: God beholds vsus through this Chrystall, Iesus Christ; and sees nothing in vsus leane, lame, polluted, or ill-fauour'd. What euer our owne proper, and personall inclinations and inquinations hauehave beene, this tralucent Chrystall, the merits and righteousnesse of our Sauiour presents vsus pure in the eyes of God. Through this Chrystall Christ himselfe beholds his Church; and then saith: Thou art all faire, my LoueLove, there is no spot in thee.Cant. 4, 7.Song 4:7

6. There is a sixt opinion. Some by this glassy and Chrystall-sea, conceiued to be meant Baptisme. Prefigured by that Red sea. Exod. 14. To which red sea Paul alludes in the point of Baptisme. 1. Cor. 10. I would not hauehave you ignorant, how that all our fathers 1 Cor. 10, 1, 2.1 Cor 10:11 Cor 10:2were vnderunder the Cloud, and al passed through the Sea. And were al baptised vntounto Moses in the Cloud, and in the Sea. Of this minde are Augustine. Tractat. 11. in Ioh. Rupertus. Euthymius.

The accordance of the Type and Anti-type stands thus. As none of the children of Israel entred the terrestriall Canaan, but by passing the redde Sea: so ordinarily, no Christian enters the celestiall Canaan, but through this glassy Sea. The Lauer of regeneration is that Sea, wherein we must all wash. Verily, verily, I say vntounto thee: (He said so, that could tell; p. 8and he doubles his asseueration) except a man bee borne of water and of the spirit, he cannot enter into the Iohn 3, 5.John 3:5kingdome of God. Ordinarily, no man comes to heauen dry-shod: hee must wade through this ford. The Minister must irrigare. 1 Cor. 3. Iohn Baptist must powre on water: and Christ must Christen vsus with the Holy Ghost and with fire. There must bee a Mathew 3, 11Matt 3:11washed body, a clensed conscience. This is that the Apostle calls pure water. Heb. 10. Let vsus draw neere with a true heart, in full assurance of faith, hauing Heb. 10, 22.Heb 10:22our hearts sprinkled from an euill conscience, and our bodies washed with Pure water. So let vsus draw neere: without this no daring to approach the Throne of grace. Through this Sea we must all saile, the Holy Ghost being our Pilot, the word of God our Compasse; or how should we thinke to land at the hauen of heauen!

7. Lastly others affirme, that by this glassy Sea is meant the World. So Bullinger, &c. This being the most generall and most probable opinion, on it I purpose to build my subsequent discourse. A speciall reason to induce me, (as I think, the best light to vnderstand the Scripture is taken from the Scripture: and as God best vnderstands his owne meaning, so he expounds it to vsus by conferring places difficult with semblable of more facility) I deriue from Reuel. 15. verse 2. I saw as it were a Sea of glasse mingled with fire, and they that had gotten the victory Reuel. 15, 2.Rev 15:2ouer the beast, and ouer his image, and ouer his marke, and ouer the number of his name, stand on the sea of glasse, hauing the harpes of God. Where the Saints hauing passed the dangers of the glassy sea, all the p. 9perils and terrors of this brittle and slippery World: and now setting their triumphant feete on the shores of happinesse; they sing a victorious song. Great and maruellous are thy workes, Lord God Almighty, iust & true are thy wayes, thou King of Saints. Praising God with harpes and voices for their safe waftage ouer the sea of this World.

Now for further confirmation of this opinion, in the 3. verse, the exultation which they sing, is called the song of Moses the seruant of God. So that it seemes directly to answere in a sweet allusion, to the deliuery of Israel from the Egyptians. At what Exodus 14.Exod 14time the diuided waters of the redde sea gaue them way; standing vp as a wall on their right hand, and a wall on their left; and that so long, till the little ones, and the women with childe might passe ouer dry-shod. But at last returning to their old course, swallowed vp their pursuers. Immediately hereon, Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea, or floting on the waues, whiles themselues stood secure on dry land; they sung a song to the LORD. The Children of Israel hauing passed the redde sea, sing a song to the LORD: the children of GOD hauing past the glassy sea sing a song also; and this latter song is called by the name of that first, euen the song of Moses.

So that the Analogy stands thus. 1. The redde sea was a type of this glassy sea, the VVorld. 2. The olde Israelites of the new and true Israelites, the Faithfull. 3. The Egyptians of all wicked persecutors and enemies of Gods Church. 4. Canaan the p. 10Land of promise, of Heauen the Land of purchase, which Christ bought for vsus at so great a price. Our Aduersaries like theirs, our dangers like theirs, our waftage like theirs: but the Countrey we saile to, far transcends that earthly Canaan. That did but flowe with milke and hony for a time: this with infinite ioy, and illimited glory for euer. Against this construction it is obiected.

1. This Sea is before the Throne: how can the World be so said? Answ. Properly: to shew that all things in the World are not subiect to fortune, but gouern'd by Him that sits on the Throne.

2. The world is rather thicke and muddie: how can it be called Chrystall? Answ. Fitly: not in regard of the owne nature; for so it is polluted: but respectu Intuentis, in regard of God that beholds it: who sees all things done in it so clearely, as in Chrystall.

The Allegorie then giues the World 1. for a Sea. 2. for a Sea of glasse. 3. Like to Chrystall. 4. Lastlie, it is before the Throne. Two of the circumstances concerne the world in thesi, two in hypothesi. It is described taliter and totaliter: simply, and in reference. Simply, what it is in it selfe. In reference, what it is in respect of God. The world is