The Black Devil, Text 1 – Title page 3

The Black Devil · Text 1 – Title page 3

p. 2LYCANTHROPY. OR THE WOLFE Worrying The LAMBES.

Luke 10. 3.

Behold, I send you forth as Lambes among Wolues.

THE Great Bishop of our soules beeing now at the Ordination of his Ministers; hauing first instructed them in via Domini, doth heere discipline them in vita Discipuli: and pre-armes them to that entertainment, which the Samaritans of the world are likely to giuegive all those, whose faces looke toward Ierusalem. Math. 10. ver. 22. You shall bee hated of all men for my names sake. If they had but some opposers, there were some comfort; then it is probable that the rest would helpe: nay, All. Yet if they were but indifferently affected toward p. 3vsus, and would neyther defend nor offend. but resigne vsus vp to our selues: nay, they shall oppose, they will Hate: your persecutors shalbe in eueryevery Citty, not few but many, not neuters but maligners. If there were many and not haters, then as it is in the Prouerbe, The more the merrier: if haters and not many, then the fewer the better cheare: but they are for nature persecutors; for number many mē, most men, innumerable, all men. But we are here praemoniti, and therefore should be praemuniti: neyther need we grudge to suffer in measure for Him, that hath suffered beyond measure for vsus. VVhatsoeuer we endure for his names sake, the patience and passion of others hath matched it: but His greefe for vsus could not be fitted with a Sicut in all the world.

But I would not, like a carelesse Porter, keepe you without dores, til you had lost your stomacks. There is some cheare coming, and I will now vnlocke the gates of my Text, to let you in to it. The words containe the Deputation to an Office. Behold, I send you forth as Lambes among Wolues. Considerable in the

p. 4Deputation are a

Commission, wherein obserue the

Sender: Christ.

Sent: the Apostles.

Sending; or warrant.

Commixtion, which consists in a

Prescription, what they should be that are sent, Lambes.

Description, what they are, among whom sent, Wolues.

This is the Tree, and the branches: shall wee now steppe forward to gather and taste the fruite? But stay. Here is a Gardiner must first be spoke with: one that stands in the very entrance of my Text; for some purpose sure. Behold.

Behold, is like Iohn Baptist, in holy writte, euermore the vant-currer of some excellent thing. Pontan: compares it to the sounding of a Trumpet, before some great Proclamation. It is like the hand in the margine of a booke, pointing to some remarkable thing, and of great succeeding consequence. It is a Direct, a Reference, a dash of the Holy-Ghosts penne; seldome vsed repletiuely: but to impart & import some speciall note, worthy our deeper, and more serious obseruation. It is like the ringing of the great Bell, before the Sermon of some famous Preacher; & bids vsus here, as a monitor, keep silence, to heare what the Eternall VVord speaketh vntounto vsus. In a word, it is but a word, and yet the Epitome of that whole sentence. Let him that hath eares to heare, p. 5heare: let him that hath eyes to see, Behold.

Thi… was our Sauiour Christs Sermon ad Clerum; whose Pulpit is now in Heauen: and sends vsus to preach on his preachings, to paraphrase his Lectures, and no more but to deliuer that to you, which he hath dictated to vsus. Your attention is therefore charged in this Behold. Open your eares, those organical conduits of discipline: nay, your hearts are liable, and therefore should bee pliable to this charge. Keepe then patience in your minds, attention in your eares, meditation in your hearts, practise in your liues. Behold.

Behold what? S. Mathew recites this Deputation, together with a Direction. Behold, I send you forth as Math. 10, 16.Matt 10:16Lambes in the middest of Wolues: be ye therefore wise as Serpents, and harme-lesse as Doues. Where Christ doth not onelyonly conferre a Charge, but inferre a Carriage. The former is Institutio viae, the other Instructio vitae. I send: Be you, &c. The Deputation or designing their office, shall onelyonly limit my speech, and your attention for this time. This Current parts it selfe into two rivulets, a Commission, a Commixtion. The Missure, I send you: the Mixture, as Lambes among wolues. EueryEvery Commission, consists on necessity, besides the meere act, of at least two persons, the Sender, the Sent.

In the Sender, may be consider'd his Greatnesse, his Goodnesse. His Greatnesse that he can send: his goodnes, that he wil send, for the benefit of his church

1. His Greatnesse. The Sender is greater then the person Sent: as Paul saide in a shallower inequality of Melchisedech & Abraham, being both men. Heb. 7 p. 6Without al contradiction, the lesse is blessed of the greater. Hebr. ….Here the Sender is God and man: a King, the King; of pure, absolute, and independant authority: a reall Prince, a royall Prince. Reall in his right, in his might: Royall in his affects and effects: hee purposeth, and disposeth good to his Church. Tyrants are the Kings of slaues: liberall Princes are the Kings of men: Christ is the King of Kings: here dispatching his Legates on an Ambassage to the world. This his Greatnesse.

2. His Goodnesse: he that is King doth send to his subiects, abiects; or rather to rebels, to make them subiects: with a pardon of all their treasons, ready signed and sea'ld to their accepting hands. Ephes. 4. 8. When he had led captiuity captiue, he gaue gifts vntounto men. When hee had ledde captiuity captiue; there's his Greatnes: he gaue gifts vntounto men; there's his Goodnesse. By the former he is mirificans: mitificans by the latter. Behold; he must send to vsus: we knew not, desired not accesse to him. He is the way, the truth, the life: and therefore sends out these as describers of the way, dispensers of the truth, cō ductors to the life. If the way had not found vsus, wee should neuer hauehave found the way. Here then is his Goodnesse; though a King, yet hee preacheth himselfe, and sends Preachers. As was Solomon, his type; both a King ouer Israel, and a Preacher to Israel. Time was; Christ refused to be a King, denyed to be a Iudge, but vouchsafed to be a Preacher. VVithout this sweet dignation to vsus, we shold neuer hauehave ascended to him, nec opibus, nec operibus, nec opera: neyther by our wealth, nor by our worth, nor by p. 7our wils, nor by our workes, nor by our wits, nor by our worship. Thus for the Sender.

In a Messenger sent

Is required Celerity, Sincerity, Constancy. That he be speedy, that he be heedy: and (as wee say) that he be deedy; hold out till his Embassage be ended, and till he that sent him send after him a reuocation. Celerity without discretion is like wings without eyes: discretion without celerity like eyes without wings: both without constancy are like seete & eyes without a heart.

1. For their Speedinesse. Before they are sent, they should not runne at all: after they are sent, they cannot runne too fast. VVe may say of these Messengers, as it was prouerb'd of the Lacedemonian… Turpe est cuilibet fugere, Laconi etiam deliberasse. Go… grant, all our consciences may witnesse with our selues, what Paul speakes of his vnretarded execution Gal. 1, 16.Gal 1:16of Christs message. VVhen it pleased God to send me to preach his Sonne among the heathen, immediatly I conferred not with flesh and blood. To adiure their posting alacrity to this businesse, the Apostles were charged to salut no man by the way: much lesse shold the burying our dead friends, or taking leaue of our liuing friends, procrastinate our course. Prou. 10. Prou. 10, 26.Prov 10:2626. As vineger to the teeth, and as smoake to the eyes, so is a sluggard to them that send him. Esay 40. 31. But Esay 40, 31.Isa 40:31they that wait vponupon the Lord, shall renew their strength: they shall mount vp with wings as Eagles: they shall run and not be weary, they shall walk & not faint. It is so, or it should be so: our diligence should tread vponupon p. 8the heeles of our calling for haste; and we should make vse of the first handsell of time. In limine offendisse ominosum, odiosum. To stumble at the threshold, is a bad heed, and a worse signe.

2. It is not enough to be speedfull; we must also be discreet and faithfull. The messenger must do the Senders businesse, not his owne. Celerity layes the raynes on our neckes: discretion is the curbe of the bridle. There are that runne too fast; Qui trans mare currunt. As Cyprian writes of some Schismatickes, that had put to sea for Rome; quasi veritas Lib. 1. Ep. 3. ad Co…l.post eos nauigare non possit. This is called by Saint August. Cursus celerrimus praeter viam. The foure Cherubins. Ezek. 1. 7. had pedes rectos, straight feete: and the feete of Ministers, if they be beautifull, take Ezek. 17.Ezek 17straite steps. Sunt opera quae videntur bona, et non sunt: quia non referuntur ad illum finem, ex quo bona sunt. Aug. in Ioh. Tract. 25.Indeed Intentio facit bonum opus; but then fides dirigit intentionē, saith the same father. It is not enough that conscience must leade vsus, but truth must leade our conscience. Non est rectum, quod non est a Deo directum. He that commands vsus agere, commands vsus hoc agere: non aliud, sed illud. With God, aduerbs shall hauehave better thankes then nownes.

Both good and well, must in our actions meete.

Wicked is not much worse then vndiscreete.

Saies a moderne Poet. He that hath a nimble foote and a false heart, runnes himselfe out of breath, ere he remembers his errand. Fidelity is requisite in a Messenger.

Non boue mactato coelestia Numina gaudent;

Sed, quae praestanda est, et sine teste, fide.Quid.

p. 93. It is not yet enough to go speedfully, and heedfully; except also deedfully, with a constant holding out. Though soone enough, and fast enough, it is not well enough, except farre enough. Lauda nauigantem, cum peruenerit ad portum. Paul must fight out his battell with victory: finish his race with winning the prize: and keepe the faith, though he beare about in his body the markes of the Lord Iesus. And 2. Tim. 4, 8.2 Tim 4:8then there is layde vp for him a crowne of righteousnes, which the Lord the righteous Iudge shal giuegive him at the last day: and not to him onelyonly, but to them also that louelove his appearing. Inueniat mittens missum iudicabundus praedicantem.

Some begin hotely, and keepe the Pulpits warme at first, barking loud against dumb dogs; thundring out, Let him that labors not, not eat: forbidding promotion without deuotion. On a suddaine, these sons of thunder are as mute as fishes. What's the matter? Now from their owne lippes, they should hauehave no promotion. Oh Sir; they hauehave the promotion already. You may perceiue, the fish is caught by their hanging aside their nets. Perhaps in a Cathedrall Church, to a refin'd audience, some Episcopall command may deliuer him of Elephanti partum, a childe of two yeares breeding… one whereof is spent in the conception, another in fashioning the members; and yet a meere Embrion when it is borne. Oh fauour them. Rarae fumant faelicibus arae. Their beginning was goldē, like that Monarchs drea med Image; but their conclusion is dirty, they ende in clay; leauing the word, & cleauing to the world. It were good for the church, & not amisse for thēselues p. 10if their gaines might be decreased with their pains. But if a restraint of Pluralities, or a diminution and abatement of their demeanes, should be imposed, how would they complaine! Let them complaine; and be answered as certaine Monkes in VVinchester were: who complaining to King Henry the 2. that their Bishop had taken away three of their Dishes, and left them but ten: the King replyed, That the Bishop should do well to take away the tenne, and leaue them but three. As they hauehave crimen immane, and nomen inane, so let them hauehave mercedem tenuem, a slender recompence. Inertes should bee iustly inopes: especially cum valuerunt, et non voluerunt praedicare. Is this all? No: but as the tree fals, so it lyes. If Christ finde them at last loyterers, he will set them to worke for euer in torments.

You hauehave heard the Persons designing, and designed: the Designation followes; which giues thē, 1. Their VVarrant. 2. Their Qualification.

1. Christ seales them a warrant in his word, foreign I send you. It is not Humanum inuentum, but Diuinum Institutum: authorised vnderunder the Broad-seale of heauen, in the power of the second Person of that State-royall. He sayes not, I wil pray Theophyl. in Iohn 20. Math. 28, 18John 20Matt 28:18to my Father to send you, but I send you. For All power is giuen to me in heauen, and in earth. They come not then, without their commission; as those, Ier. 23. 21. I hauehave not sent these Prophets, yet they ranne: I hauehave not spoken to them, yet they prophesied. Would Ieremy 23, 21Jer 23:21you hauehave a Minister? Seeke to the Nurseries of Christian learning, the Vniuersities: there you shall hauehave them furnish'd with excellent parts and artes. p. 11Is it enough to hauehave learning? No, the man of God must also be holy. Say, he be well learn'd, and wel liu'd, may he instantly climbe vp into the Pulpit & preach? No; he must first hauehave an inward commission from heauen, and an outward Ordination on earth by imposition of hands. You may see their warrant.

2. Their Qualification is inseparable to their missure. Christ not onelyonly speakes, but workes effectually in them, and giues them a Fieri faciam, how vnapt and vnable soeuer they were before. So Math. 4 Ego faciam vos piscatores hominum. You made your selues Fishermen, I will make you Fishers of men. He Math 4. …9.Matt 4:9doth not in these dayes so enthusiastically inspire men: but sets them first to be Cesternes in the Vniuersity, before they be Conduits in the Countrey. Before they can minister a word in time, there must Esay 50 4.Isa 50:4be a time to hauehave it ministred to them. Ere their wordes be like apples of gold, with pictures of siluer; Prou. 25. 11.Prov 25:11they must bee refin'd in some Academicall fornace, and by much study hauehave this picture and impression of wisedome set on them.

Neither were these Apostles dismissed out of 1 Tim. 3, ….1 Tim 3Christs Colledge, till they were made fitte to teach. Christ, that set them vp as Lights, & bad them shine, made them shine; and not as Ardens speakes of some since their daies, that are fumantes, magis quā Hom. in Fest. Sanc. Luc.flammantes. Both our Torches, life and learning must burne brightly. It is for the Papists to build vp a B…ocke-house of Ignorance; and to set dunces ouer fooles; for so the Iesuites call their Seculars; that they may both fall into the ditch. It was a rule with p. 12them, the very Epitome of their Canons in that point.

Qui bene Can, Con, le, poterit bene Presbiter esse. And yet me thinkes, they should be more circumspect in their choyce: for they seeme to magnifie it beyond vsus, and make it a Sacrament, calling it the Sacrament of Order. O what you not why? they thinke the Sacraments conferre grace, and let him be a deuill before; the Imposition of handes shall make him holy enough.

Wee hauehave examined their Commission, let vsus now consider their Commixtion. As Lambs among Wolues. Alas! it goes harsh, when these two natures meet. It must be miraculous, if one of them come not short home. Yet I finde it prophesied of the daies of the Gospell. The Wolfe and the Lambe shall feede together. Indeed when Wolues become Lambs, Esay 65, 25.Isa 65:25of which supernaturall effect these Lambs are sent forth as instrumentall causes; this peace may be fulfilled. But Wolues, whiles they are Wolues, will not let the Lambs liue in quiet. In this mixture, there is a Prescription, a Description. What we must be that are sent; what they are amongst whome sent.

The duty of our natures, and nature of our duties is exemplified in this word, Lambes. Not that there should bee a Metamorphosis or transformation of vsus into that kinde of beastes, literally. But as Lambes. As is sometimes a note of Quality, somtimes of equality, here it is only similitudinary. As Lambes, as Doues, &c. Neither is this enioyned likenesse catholike, but partiall: we must not be in eueryevery respect, as Lambes: but it must be taken in a limited p. 13and qualified sense.

Lambes! Let vsus obserue here, Quam ob rem, Quainre. 1. Wherefore. 2. VVherein, wee must bee Lambes.

1. VVherefore. Good reason: he that sends thē forth was a Lambe. Iohn 1. Behold the Lambe of God that taketh away the sinnes of the worlde. foreign, the Iohn 1, 29.John 1:29Lambe, that Lambe of God, euen from his owne bosome: taking away the sinne of the world. Other Leuiticall Lambes tooke away sinne typically; this really. They were slaine for the sins of the Iewes, this of all the world. There is tacita antithesis in foreign. Christ was a Lambe, (that we may take with vsus our Precedent) especially in three respects. Of his Innocency, Patience, Profite.

1. For his Innocency, Ioh. 8. VVhichWhich of you can conuince Ioh. 8, 46,John 8:46me of sinne? You may reproue, can you disproue? The world traduced him for a blasphemer, a Samaritan, a Sorcerer, an enemy to Caesar, a boone companion: so easie is it to auile, and reuile, so hard to conuince. The Church sweetly and truly commends him. Cant. 5, 10. My beloued is white and ruddy, the cheefest among tenne thousand. Candidus Cant. 5. 10. Rupert. in locū.Song 5:10sanctitate, rubicundus passione. He was white of himselfe; made redde by the wounds of his enemies. It was not praise enough for him, that hee was (as it is said of Dauid) Ore rubicundo, of a ruddy colour: vnlesse this redde had beene first grounded on white. His passion had lost the vertue of merite, had he not beene innocent. But he was Agnus ille immaculatus. 1. Pet. 1. 19. A lambe, that lambe 1. Pet. 1, 19.1 Pet 1:19without blemish, without spot.

p. 14A Sunne without a mote, a rose without a canker, a cleare heauen without any cloud.

2. For his Patience. Esay 53. He was oppressed, he was afflicted, yet hee opened not his mouth: hee is Esay 53, 7.Isa 53:7brought as a Lambe to the slaughter; and as a sheep before the shearer is dumbe, so openeth he not his mouth. First, the shearers fleece him, and then the butchers kill him, yet he opens not his mouth: to wit, against them, but for them. Father forgiue them, they know not what they doe. He wrote that in the dust, which many engraue in brasse and marble; wrongs. Behold, the King of heauen is factus in terris, & fractus in terris: yet calls not fire from heauen to consume his enemies: but quencheth that fire with his owne blood by them shedde; which they in shedding it had kindled against themselues. It is probable, that some of the agents in his death, were saued by his death. O strange inuersion, wrought by mercy; that Iniusti in homicidio, should be made Iusti per homicidium; and that the bloud, which was scarce washed from their guilty hands, should now whiten their consciences. Like that impostum'd Souldior; the blow that was thought to hauehave kill'd him, cur'd him.

3. For his Profite. He was profitable in his fleece, profitable in his flesh, profitable in his blood, in his life, in his death, and after death eternally profitable.

1. His Flesh is meat indeed; though non dentis, sedmentis. Our fathers did eate Manna, which was the food of Angels, as it were; and yet dyed corporally: Ioh. 6, 19.John 6:19but whosoeuer eate the God of Angels p. 15spiritually, shall not dye eternally.

2. His fleece good. We were cold, and naked. Is this all? Nay, and polluted too. The fleece of his imputed Righteousnes, keeps vsus warme, cloaths our nakednesse, hides our vncleannesse. Hence the Prophet calls him, The Lord our righteousnesse. Ours not inherent, but imputatiue. 2. Cor. 5. 21. VVe are made no otherwise the righteousnesse of God in him, then he was made sinne for vsus: which was onelyonly by imputation. So Luther, Christiana sanctitas non est actiua, sed passiua sanctitas: extra nos est iustitia nostra, non in nobis.

3. His bloud excellent, and of most transcendent vertue; whether lauando, or leuando: we were maculati, et mactati: speckled with corruptions, dead in sinnes. Not onelyonly as the Remists say, Diseased: but as Paul saith, Deceased: Ephe. 2, 1. Dead in sinnes and trespasses. His bloud hath recouered our life, our health; and washed vsus as white, as the snow i… Salmon. Thus he is in eueryevery respect profitable to vsus; more then we could eyther expetere, or expectare; deserue, or desire. Satan is against vsus: behold Christ is with vsus; and wee ouercome him by the bloud of the Reuel. 12, 11.Rev 12:11Lambe.

Now, is Christ a Lambe? then must you be sicut agni, as Lambes. Christ is the principall and truest exemplar; a generall rule without exception. Imitation doth soonest come, and best become Children and Schollers. VVe are Children. Math. 5. Math. 5, 45.Matt 5:45LoueLove your enemies, &c. That ye may be the children of your Father which is in heauen. VVe are Seruants to Iohn 13, 13.John 13:13Christ. Io. 13. Ye cal me Maister, & Lord, & ye say wel: p. 16for so I am. Though we cannot tread in his steppes, we must walke in his path. As Virgil of Ascanius, sonne to Aeneas. Sequitur que patrem non passibus aequis. Now our imitation is confined (not to his miracles, but) to his moralls.

It is fitte the Disciple should follow his Maister. Math. 16. If any man will come after me, let him deny Math. 16, 24.Matt 16:24himselfe, and take vp his crosse, & follow me. Some follow him, as Peter, a farre off. Some goe cheeke by iowle with him, as the Papists; confounding their owne merits with his, and therein themselues. Some out-runne Christ, as Iames and Iohn. Luke 9. 54. in a preproperous, preposterous zeale; as hot as Mount Hecla. Let vsus follow him close, but in meekenesse. Vis capere celsitudinem Dei? cape prius Aug.humilitatem Dei. We must be Lambes accordingly; and that in

1. Patience. VVe must take vp Christs crosse, when we become his Schollers. Not onelyonly beare it, but take it vp. Tollere and Ferre differ. An Asse beares, man takes vp. There is a threefold crosse: Innocent, perient, penitent. Christ bore the first: the perishing theefe the second: the repentant; and wee all must beare the last. The lambe, whether he bee shorne or slaine, is dumbe to complaints.

VVe blesse God, that we are well freed from the Boners and butchers of these lambes: but wee hauehave still fleecers enough, too many; that louelove to see Learning follow Homer with a staffe and a wallet. This we must expect: Christ sends vsus not as wolues among wolues, or Shepheards among wolues, or sheepe about wolues; but as lambes foreign, in the p. 17Math. 10, 16.Matt 10:16middest of wolues; as S. Mathew hath it. If they cannot deuoure our flesh, they will plucke our fleeces; leaue vsus nothing but the tag-locks, poore vicaredge tythes: whiles themselues and their children are kept warme in our wooll, the Parsonage. Nay, and they would clippe off the tag-locks too; rauen vp the vicaredges, if the lawe would but allow them a paire of sheares. EueryEvery Gentleman thinkes the Priest meane; but the Priests meanes hath made many a Gentleman.

VVell, he had need be a lambe that liues among such wolues. But as Doctor Luther was wont to say. Mitte mundum vadere sicut vadit, nam vult vadere sicut vadit. Merry Latine, but resolute Patience. Let the world go as it doth, for it will go as it doth. Let vsus comfort our selues, as our Iewell did his friends in banishment. Haec non durabunt aetatem. This world will not last euer.

He that enters this holy Calling, must be content, as Paul, to dye daily. 1. Cor. 15. 31. To preach the Gospell boldly, is to pull the world about our eares; and to coniure vp the furies of hell against vsus. But

Frangit, et attollit vires in milite causa,

Yet Patience is the best gamester; for it winneth, Propert.when it looseth. Hee had neede bee a Iob, that liues among the Sabeans & Chaldeans of our times. Are you disparaged? suffer. Are you despised? suffer. Are you impouerished? suffer. This same Bulapathū is the best hearb in the garden, the hearb Patience. It shall amase them, after all wrongs, to see your foreheads smoothe, countenances milde, p. 18lippes silent, and your habites vn-moued. The Wolfe in the Fable (oh that it were but a fable) when hee sees the Lambe drinking at the poole, comes blundring into the water and troubles it: then quarrels with the Lambe. Quare turbasti aquam? VVhy hast thou troubled the water?

Sic nocet innocuo nocuus, causam que nocendi Quaerit. So Ahab the wolfe told Elias the lambe, that he troubled Israel. As it is truely reported; the Papists would hauehave laide the Gunpowder-treason on the Puritaines; if it had beene effected. Hebr. 10. Ye Heb. 10, 36.Heb 10:36hauehave need of patience; that after ye hauehave done the will of God, ye might receiue the promise. But I feare, I hauehave incited your impatience, by standing. so long vponupon patience.

2. Time and your expectation call me to the Innocency of these Lambes. It is not enough for them to suffer wrongs: but they must offer none. For he that doth iniury, may well receiue it. To looke for good, and do bad, is against the law of Retaile. Dyonisius Lexta…nis. Valer. Max. lib. 4.of Syracusa being banish'd, came to Theodores Court a supplyant; where not presently admitted, hee turned to his Companion with these words. Perhaps I did the like, when I was in the like dignity. VVhen thou receiuest iniury, remember what thou hast giuen.

It is no wonder, if those lambes be stricken, that strike. He that will be an agent in wrongs, must be a patient. How strange, and vnproper a speech is this; a contentious lambe, a troublesome Minister! How learned soeuer such men may seeme, they are indeed illiterate. They are bad writers that hauehave p. 19not learnd to ioyne: simple Grammarians, that hauehave not their Concords. It is obserued of Lambes; that Caetera animalia armauit natura, solum agnum dimisit inermem. Other liuing creatures Nature hath armed; but the lambe she sent into the world naked and vnarmed: giuing it neyther offensiue nor defensiue weapons. The Dog hath teeth to bite: the Horse hoofes to trample: the Beare nayles to teare: the Oxe hornes to dash: the Lyon pawes and iawes to deuoure: The Bore hath his tush: the Elephant his snowt: the Hinde and Hare hauehave swift feete, to saue themselues by flight. OnelyOnly the Lambe hath no meanes, eyther to helpe it selfe, or to hurt others.

Neyther is this our Innocency onelyonly to be consider'd, in respect immediately of man, or of iniuries directed to him. But these Lambes must bee innocent, in regard of God, in regard of their Calling. The Priest in his brest-plate must not onelyonly hauehave Vrim which is Science; but Thummim which is Conscience. VVe hauehave manifold weaknesse; we must not hauehave manifest wickednesse. Though wee bee not in Facto, we must be in Fieri: and not then to begin, when we should be onwards halfe our iourney. Theodore required, that the Schoole-maisters for his children should be foreign, as wel as foreign: and Christs Apostles were not onelyonly Depurati, but Depurati. Ioh. 13. If I wash thee not, thou hast no part with me. Bis peccat, qui peccat exemplo. Vncleansed Ioh. 13, 8.John 13:8Ministers are like Bilha and Zilpha, Iacobs maides; that being bound themselues, brought forth children that were free. Such Church-men are like the Pinacles on some Battlements; that point vpward p. 14to heauen, but poyse downeward to their Center.

The best Schooleman said, that Magistrates and Ministers, when they sinne, do Peccare in quid essentialiter: all others but in quale accidentaliter. To smoake with the Indian, quarrell with the Frenchman, court a Lady with the Venetian, plot villany with the Italian, be proud with the Spaniard, cogge with a Iew, insult with a Turke, drinke downe a Dutchman, and tell lyes with the Deuill—for a wager: are workes for wolues, not for lambes. To conclude; as we hauehave Deputation, we should hauehave Reputation: and because called to be lambes, behaue our selues in Innocence.

3. Our Patience and Innocency make vsus not complet lambes, without our Profitablenes. Malum ferimus, malum non offerimus, bonum proferimus. VVe offer no euill, we suffer euill, we returne good. It is not enough to suffer wrongs, but we must do none. It is not enough to do no wrong, but we must doe good for wrong. Bonum pro malo reddere Christianum est. EueryEvery thing in a lambe is good and vsefull. Math. 5, 44.Matt 5:44His fell good, his fleece good, his flesh good: immo et viscera et exorementa commoda sunt. The lambes of God, the Ministers of the Gospell, must vniuersally abound with benefits.

1. To some this lambe giues his fleece: hee cloathes the naked; and keepes the sicke and poore warme in his wooll. He sees not a lambe of Christ stripp'd by pouerty; but he lends him one locke, to hide his nakednesse.

Sic vos, non vobis, vellera fertis oues.

2. He is no niggard of his flesh. Part of his meate p. 21and drinke, and such refections as God hath sent him, he willingly giues. The Lamb is not couetous. If I hauehave food and rayment, saith S. Paul, I hauehave learned to be content. Couetousnes becomes a lamb, worse then rapine a wolfe. Iude makes it the marke of false teachers to feed themselues: and Ieremy saith, Iude. verse 12the winde shall feed them; nay feed on them, & eate Ier. 22, 22.Jer 22:22them vp. Saith Gregor. Considerate, quid de gregibus agatur, quando lupi sunt pastores! What shal become Homil. 17. Messis quidem multa, &c.of the Lambes, vnderunder the tuition of Wolues!

3. Yea, euen the bloud of these lambes is profitable: which they grudge not to giuegive for the glory of God, and benefit of the Church, when a iust cause hath called for it. We know that the bloud of Martyrs, was milke which nourished the Primitiue Infancy of the Church, & Gods tythe hath bin paide in the liues of his seruants. EueryEvery drop of bloud so spilt hath bin like a grain sowne in mature ground, and brought forth a plenteous haruest of beleeuers. Well may that lambe of God, that hath begotte the Church by his bloud on the Crosse: & stil nourisheth her with the same bloud in the Sacramēt: deseruingly require this Circuncision and tribute of bloud, at the hands of his lambes. The Iewes sacrificed their beasts to God: we equal them in sacrificing our concupiscences and beastly lusts. But we far exceed those typicke times, whē we immolate our soules & bodies to God. What confirmation of faith, where it was weak: what inkindling of zeal, wher it was not; hath been thus effected, the deuout acknowledgment of many, non obiter, but ex professo hath demonstrated.

Innumerable are the benefits redounding to you p. 22by these Lambes. They are eyes to the blinde, and feete to the lame; nurses to infants, and feeders of stronger Christians. They lend their eyes to those that cannot see: their feete to those that cannot go: speake comfortable things to the troubled heart; and enforme others in the higher mysteries of saluation. If you truely prized, and duely praised the profites arising to you by them; you would not, as most do, more esteeme a rotten sheep, then a sound Minister.

But I forget my selfe; as if I were so delighted with these Lambes, that I knew not how to leaue them. Especially (blame me not, if I be) loth to come among the wolues: whereupon, by the next point of my Text, and last I purpose now to handle, I am enforced to venture. Of the Wolfe I must speak: but I hope it cannot bee said, lupus in fabula: there are any such present to heare me.

This is the Description of those, among whom the Lambes are sent. There is a naturall antipathy of these, one against another; euer since God put emnity, an irreconcilable hatred and contrariety, betweene the seed of the Woman and of the Serpent. I hauehave read, that a string made of Wolues guts, put amongst a knotte of strings made of the guttes of sheepe, corrupts and spoiles them all. A strange secret in nature: and may serue to insinuate the malice of these Lycanthropi against Lambes: that they do not onelyonly persecute them liuing, but euen infest them dead.

No maruell then, if the lambes care not greatly for the company of wolues. For if one scabbed p. 23sheepe infect the whole flocke for morality: what will one wolfe doe among the lambes for mortality! Therefore so farre as we may, let vsus flye the society of wolues. VVith the mercifull thou shalt shew thy selfe Psal. 18, 25.Ps 18:25mercifull, &c. Therefore with the Poet; flye wicked company, et te melioribus offer. But how can this be, when we are sent as Lambes in medio luporum? The lambe would not willingly be alone: yet is farre better when solitary, then in woluish society. Plutarch speakes of certaine Law-giuers, that wold hauehave their Priests abstaine from Goats: a luxurious beast, and making men by contact obnoxious to Epilepsie. (As the Iewes were commanded in Leuiticus, to abstaine from vncleane things.) Though we cannot escape the company of wolues: let vsus abhor 1. Cor. 5, 10.1 Cor 5:10all participation of their vices.

The holy word of God, who can giuegive most congruous names to natures, often compares the wicked to brute and sauage creatures. God doth not onelyonly send reasonable man, to learne wisedome of the vnreasonable beast. So he school'd Israel by the Oxe, Balaam by his Asse; and Solomon sends the Sluggard to the Pismire. For it is certaine, that many beasts exceed man in diuers naturall faculties: as the dog in smelling, Hart in hearing, Ape in tasting, &c. But he matcheth degenerate man with beasts of the most notorious turpitudes.

The proud enemies of the Church are called Lyons. Psal. 58. Breake out the great teeth of the young Psal. 58, 6. Psal. 80, 13.Ps 58:6Ps 80:13Lyons, O Lord. Wilde Boares. Psal. 80. The Boare out of the wood doth waste it: and the wilde beast of the field deuoures it. Buls. Psal. 22. Many buls hauehave compassed p. 24Psal. 22, 12.Ps 22:12me: strong Buls of Bashan hauehave beset me round. And in the same Psalme; Vnicornes. The Bull hath 2. hornes, the Vnicorne one. The roaring Bull, (I had almost said the roaring Boy) the swaggering Ruffian hath two hornes; Ishmaels tongue, and Esau's hand: with one horne wounding our bodies and estates, with the other our good names. The Vnicorne, that's the Hypocrite, the fowle-brested, fayre crested, factious Puritaine hath but one horne: but therewith he doth no smal mischiefe. This Vnicornes horne might bee very good, if it were out of his head: but so long as it is there, it hurts rather.

Dauid, Psal. 32. compares refractary men to horses Psal. 32, 9.Ps 32:9and mules; which hauehave no vnderstanding: whose mouth must be held in with bitte and bridle, lest they come neere vntounto thee. The Mule, if you heed not, will take his rider in his teeth, and lay him in the manger. And the Horse, when hee hath cast his loade, giues him a kind farewel with his heeles. Experience iustifieth this truth amongst vsus: for many of our Parishioners are so full of Iadish qualities, that the poore Minister can hardly keepe his saddle.

Sometimes we hauehave the wicked likened to fowles There is the Peacocke, the proud man, stretching out his painted and gawdy wings. The desperate Cock, the contentious, that fights without any quarrell. The house-bird, the Sparrow, the Embleme of an incontinent and hote adulterer. The Lap-wing, the Hypocrite; that cryes, here t'is, here t'is: here's holinesse: when he builds his nest on the ground; is earthly minded; and runnes away with the shell on p. 25his head; as if he were perfect, when he is not begunne. There is the Owle, the night-bird, the Iesuited Seminary; that sculkes all day in a hollow tree, in some Popish vault; and at euen howtes his masses, and skreeks downefall and ruine to King, Church, and Common-wealth. There is the Batte, the Neuter; that hath both wings and teeth, and is both a bird and a beast; of any religion, of no religion. There is the Cormorant, the Corne-vorant; the Mire-drumble, the Couetous: that are euer rooting and rotting their hearts in the mire of this world. There is also the vulture, that followes armies to prey vponupon dead corpses: the vsurer that waites on Prodigalls, to deuoure their decaying fortunes. Some hauehave in them the pernicious nature of all these foule fowles.

VVe may say of a wicked man, as their Schooleglosse saith of their Soule-Priests. Malus Presbiter aequiparatur Coruo, in nigredine vitiorum, in raucedine vocis, in voracitate oblationum mortuorum, in foetore spiritus, in garrulitate, et in furto. Such a man is resembled to a Rauen; in the blacknesse of his vices, in the hoarcenesse of his voyce, in his insatiable voracity, in his stench of breath, in his tatling garrulity, and in theft.

VVee finde the wicked otherwhiles compared to Dogs. Psal. 22. Dogs hauehave compassed me. And ver. 20. Deliuer my soule from the sword, and my darling from Psal. 22, 16.Ps 22:16the power of the Dog. And Psal. 59. They returne at Euening: they make a noyse like a Dog, & go round about Psal. 59, 6.Ps 59:6the City. Saith Paul, Philip. 3. Beware of Dogs, &c. eyther grinning in malice, or barking with reproches, p. 26Philip. 3. 2.Phil 3:2or biting with mischiefe.

There is the great Mastiffe, the vsurer; that worryeth all the lambes in a Country. The Bloudhound, the malicious Murderer, that kills any man which angers him; relying on a friend in the Court for pardon. There is the nimble Beagle, the cunning Persecutor; that hath alwayes the innocent in the winde. The proud Gray-hound, the gay Gallant, that out-runnes all moderation. The fawning Spaniell, the flattering Sycophant, that hath onelyonly learn'd to fetch and carry; to spring the Couey of his maisters lusts, and to arride, and deride him. You hauehave also Setters, Quicke-setters I should say, that vndoe the Countrey by making Commons seuerall. You hauehave your trencher-dogs, lazie Seruitors, that do nothing, but eate, drinke, play, and sleepe. There be Tumblers too, luxurious Scortators, and their infectious harlots. Some hauehave yard-dogs, churlish Porters, to keepe the poore away from their gates. And there be bawling Curres, rurall ignorants, that blaspheme all godlines vnderunder the name of Puritanisme.

To come home, there bee wolues eueryevery where in abundance. I doe not meane literally those, whō the Greekes call foreign: whereof I hauehave read in diuers stories. And more authentically reported by Doctor Ioseph Hall, in his short Epistolicall discourse of his Trauels, to abound in Ardenna; called by the Inhabitants Lougarous; in English, VVitchwolues; witches that had put on the forme of those cruell beasts. Aristotle in his second booke of the nature of beasts, saith that in India is a wolfe, that p. 27hath 3. rowes of teeth aboue, hath feet like a Lyon, face like a man, and the tayle of a Scorpion: his voice like a mans voice, and shrill as a Trumpet: and is foreign, as these wolues are.

But mysticall wolues: rauenous in the formes of men: hauing a greater similitude to wolues in the disposition of their minds, then dissimilitude in the composition of their bodies. The wicked hauehave many resemblances to wolues. Desire of breuity shall reduce them to foure. Sterrillity, ferocity, voracity, subtlety.

1. For Sterrillity. The wolfe is not very fertile in producing the one kind: (if lesse, better.) But vtterly vnprofitable in any good thing redounding from him. The horse carrieth his Maister, the oxe is strong to draw the plough, the sheepe giues vsus wooll for warmth, and flesh for nourishment, the Cowes vdder drops milke into our pailes. The Elephant hath vertue in his tooth, the Vnicorne in his horne, the Ciuet-cat in her sent, the Goate in his blood, the Beuer in his genitals. The dogge hath his seruice, and the catte keepes away vermine: not the ape, but makes some sport; and the very poyson of serpents is by art made medicinall. For hyde, or haire, or horne, or hoofe, or blood, or flesh, most beasts yeeld some profite; but the wolfe is good for nothing.

A fitte Embleme of a wicked man; that is vniuersally euill whiles he liues: and not often doth so much good as a hogge when he dyes. OnelyOnly death hath bound him to the good forbearance, and restraines him from doing any further mischiefe. Perhaps p. 28he may giuegive away some fragments in his Testament: but he parts with it in his will, against his will: and it is but a part, whereas Iudas returned al, yet went to hell. The wolfe liuing is like Rumney Marsh. Hyeme malus, aestate molestus, nunquam bonus. Liberts Peramb. of Kent.Tide and time, morning and euening, winter and summer, neuer good. Thus eueryevery way is this wolfe infructuous.

2. For Ferocity. The wolfe is sauage and cruell; and loues to licke his owne lippes, when they reeke with the luke-warme goare of the lambes. There is no such complacency to the wicked, as the wreaking their malicious teenes on the good. If they cannot reach with their clawes, they vomite out fire, or at least smoke. Omnis malitia cructat fumum. Fulgent.The tongue of such a wolfe is often like a warre-arrow, which doubly hurts where it lights. It wounds the flesh in going in, and it rends it worse in pulling out. This is the arrow they make ready on the string, to shoote priuily at the vpright in heart.Psalme 11, 2.Ps 11:2

Their atrocity is not thus satisfied; but if opportunity giuegive power, they will wound and worry the lambes first, and proclaime their guiltinesses afterwards. As Cyrill obserues, the lambe of God was serued by the Iewes. Primùm ligant; deinde causas in eum In Ioh. lib. 12. cap. 45.quaerunt. First they binde him, and then they seeke matter against him. As it is reported of a Iudge of the Stemery at Lydford in Deuonshire; who hauing hangd a felon among the Tinners in the forenoon, sate in iudgement on him in the afternoone. So the wolues in Queen Maries daies, imprisoned the innocent lambs that had broken no law; and afterwards p. 29deuised a law to condēn them. And hauing first martyrd thē, then held disputation whether the act were authenticall. These were the sanguisugous wolues, Papists. There are still rapidi, rabidi lupi, that must hauehave somwhat to expiate their sauage fury. Auicen speaks of the wolfe; that if the Fishermen leaue him no offall, he wil rend their nets. These Canibals look for somwhat; if it be but for a Ne noceant. Other wolues are afraid of burning flames: but these Lycanthropi budge not an inch for all the fire in hell.

3. For voracity. The wolfe is rauenous of al beasts; especially the she-wolfe, when she hath a litter: and eates the very earth when she hath no other prey, saith Isiodore. These mysticall wolues rob the Ministers, & take away the portion of their meate, as Melzar did from Daniel, though against our wils; and force vsus to liue with pulse & water-gruell. They louelove to hauehave the Priest look through a Lattice; & would be loth, all his meanes should keepe his house from Dilapidations. The maine policy & piety of many, that would seeme to be most religious & pure, consists in plotting and parlying how to lessen the Clergymans estate. They grudge not the Merchants wealth, nor enuy the ditation of Lawyers, nor hinder the enriching of Physitians. These occupations prouide for their bellies, their bodies, their estates. But (as if all were more precious then their soules) their whole labor is to deuoure the Ministers due, and to begger him. I could tel them what Paul saith, If wee hauehave sowne to you spirituall thing, is it a great thing if we shall reape your carnall things? but these 1 Cor. 9, 11.1 Cor 9:11hauehave no faith in the Scriptures. They are very hot p. 30for the Gospell, they louelove the Gospell: who but they? Not because they beleeue it, but because they feele it: the wealth, peace, liberty that ariseth by it.

To cousen the Ministers of their tythes in priuate; or to deuoure them in publicke, and to iustifie it when they hauehave done, and to hauehave the wrested law taking their parts. (But alasse! how should it be otherwise, when it is both Iudges and Iurors owne case too often!) to laugh at the poore Vicar, that is glad to feed on crusts, and to spinne out 20. markes a yeare into a threed as long as his life; whiles the wo…fe innes a Crop worth three hundred pound per annum: this is a prey somewhat answerable to the voracity of their throats. Let eueryevery mā, of what profession soeuer, necessary or superfluous; be he a member or scabbe of the Common wealth, liue: so the Priest be poore, they care not.

Aristotle saith, that when wolues goe out of their dennes to prey; they first sharpen and whet their teeth with Origanum, or wilde Margerom. Before these wolues speake in publike, or conferre in priuate, theyedge their tongues against the Clergy: and like the mercilesse Spaniards to the Indians, they will set them a great deale of worke, and but a little meate. Let them preach their hearts out: for they will see their hearts out, ere they restore them ought of their owne.

Goe to thou wolfe: put that thou hast robbed the Minister of into the Inuentory of thy goods: it shall be grauell in thy throat, hookes in the bellies of thy posterity, and ingender destruction to al the p. 31rest. Aristotle saith, that the wooll of that sheepe which was deuoured by a wolfe, infecteth and annoyeth the wearer. So the goods stolne from the Minister, though neuer so closely, is an infectious contagion, and a deuouring pestilence to thy body, to thy state, to thy conscience; and will bring all thou hast to confusion. The world sayes now, Alasse poore Lambe: It shall say one day, Alasse poore VVolfe; how art thou caught in the snares of Hell! Meane time they lye in the bosome of the Church; as that disease in the brest, call'd the Cancer, vulgarly the wolfe: deuouring our very flesh, if wee will not pacifie and satisfie them with our substance.

4. For Subtlety. The Foxe is admired for craft: but he hath not stolne all from the wo…fe. It is obserued of wolues, that when they goe to the fold for prey, they will be sure to aduantage themselues of the winde. And Solinus reports of them, that they hide themselues in bushes … thickets, for the more suddaine and guilefull preying vponupon Goates and sheepe. These Lycanthropi in our times doe more hurt by their subtlety, then by their violence. More is to be feared their pax, quam fax: malitia, quam militia. Beware of them which come to you in sheepes Math. 7, 15.Matt 7:15cloathing, but inwardly are rauening wolues.

They hauehave outsides of Christianity, but insides of rapine. Intus, linum subtilitatis, extra lanam simplicitatis Greg. Mag. Tertull.demonstrant. Saith Tertullian. Quaenam sunt istae pelles ouium, nisi Christiani nominis extrinsecus superficies?

Hic dolus est magnus, iupus est qui creditur agnus. If you take a wolfe in a lambe-skinne, hang him vp, p. 32for he's the worst of the generation.

You will aske how we should know them. A wolfe is discerned from a sheepe, by his howling, and by his clawes; tanquam ex vngue leonem. For the howling of these wolues; you shall heare them barking at the Moone, rayling, reuiling, swearing, blaspheming, abusing, slandering: for this is a woluish language. For their clawes. Mat. 7, 16. By their fruites Math. 17. 15. Anselm.Matt 17:15you shall know them. Etsi non ex omnibus fructibus, tamen ex aliquibus cognoscetis eos.

Their woluish nature will burst forth to their owne shame, & the abhorring of all men. Thus saith Melancthon. Ex malo dogmate, et ma…is moribus dignoscē tur. You see the nature of these wolues. O that they would consider it, that hauehave power to menage thē: that they would protect the lambes; and as we hauehave detected their enemies, so punish them. Muzzle the wolues, that they may not deuoure the flocks: giuegive them their chaine and their clog; binde them to the good behauior toward the Minister; and restraine their violences. Wolues flye him that is annointed with the oyle of Lyons. If Magistrates would vse that sword, which the Lyon, the King hath put into their hands, to Gods glory, the wolues would be in more feare and quiet.

Let him that hath Episcopall Iurisdiction consider what S. Bernard writes to Eugenius: that it is his office, Magis domare lupos, quàm dominari ouibus. And as they say, the Subiect of the Canon law is, De Consider. lib. 2.Homo dirigibilis in Deum, et in bonum commune: so that Court, which is called Forum spirituale, should specially consider the publike tranquillity p. 33of these Lambes, & to eneruate the furious strength of wolues.

Let them that are deputed Superuisors of Parishes, Church-wardens; remember that nothing in the world is more spirituall, tender, and delicate, then the conscience of a man: and nothing bindes the conscience more strongly then an oath. Come ye not therefore with Omne benè, when there are so many wolues among you. If you fauour the wolues, you giuegive shrewd suspition, that you are wolues your selues. Is there nothing for you to present? Gods house, Gods day is neglected: the Temples vnrepaired, and vnrepaired too: neyther adorned, nor frequented. Adultery breaks forth into smoke, fame, infamy. Drunkennes cannot find the way to the Church, so readily as to the Alehouse: and when it comes to the Temple, takes a nap iust the length of the Sermon. And yet Omnia benè still. Let me say; Security and Partiality are often the Church-wardens: Conniuence, and wilfull Ignorance the Sidemen. You wil say, I take for the profit of the Commissary. I answere in the face and feare of God; I speake not to benefit his Office, but to discharge my owne office.

VVhen all is done, and yet all vndone still, the lambs must be patient, thogh in medio luporū. God wil not suffer our labors to passe vnrewarded. Emittuntur, non amittuntur agni. VVhen we hauehave finished our course, there is laid vp for vsus a crown of righteousnes, which the Lord, the righteous Iudge shal giuegive vsus at 2 Tim. 4, 8.2 Tim 4:8the last day. Aristotle in his Ethicks affirmes vertue to be only Bonum laudabile, making foreign to bee the p. 34adiunct thereof: but his Felicity to be Bonum honorabile; and giues for the adiunct foreign, making it the most honourable thing in the world. But Gods reward to his seruants surmounts all Ethicke or Ethnicke happinesse: bestowing a Kingdome vponupon his Lambes on the right hand; whiles the wolues and Goates on the left be sent away to eternal malediction. Now the Lambe of God make vsus Lambes, and giuegive vsus the reward of Lambes, his euerlasting comforts.

Amen.

FINIS.

THE Spirituall Nauigator BOVND For the Holy Land.

Preached at S^t. Giles without Cripplegate, on Trinity Sunday last, 1615.

By THOMAS ADAMS.

Reuel. 15. 2. 3.

I saw as it were a Sea of Glasse, mingled with fire; and they, that had gotten the victory ouer 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.

And they sing the Song of Moses the seruant of God, and the song of the Lambe, saying; Great and marueilous are thy works, Lord God Almighty, iust and true are thy wayes, thou King of Saints.

LONDON, Printed by William Iaggard, 1615.