The Devils Banket Described, Sermon 4 – Title page 5

The Devils Banket Described · Sermon 4 – Title page 5

p. 137THE SHOT, OR The vvofull price vvhichwhich the wicked pay for the Feast of Vanitie. The fourth Sermon.

PROVERB. 9.18.

But hee knoweth no… that the dead are there, and that her guests a…e in the depth of Hell.

SAtans guests are vnhappily come from the end of a Feast, to the beginning of a fray. As the Sodomites eate and drunke, till the fire was about their eares: so these are iouiall, and sing care away; but it seemes by the sequell, that the Deuill will not be pleased with a Song; as the Host in the Fable, with the singing guest. Hee cries out, as the Vsurer at his p. 138spawning houre, GiueGive mee my money: Arguments are held complements; perswasions, intreaties, promises of speedie satisfaction will doe no good on him that hath no good in him: hee is like the Cuckoe, alwaies in one tune, GiueGive mee my money. The Debter may intreat, this Creditour will not retreat; he will to warre, (you know the Vsurers warre) except he may hauehave his money. So the great Vsurer, the Deuill, (I hope Vsurers doe not scorne the comparison) when the Feast is done, lookes for a reckoning. The Vsurer, perhaps, will take securitie; so will the Deuill: Securitie and deadnesse of heart, will a great while please him. But when Diues hath dined, the Deuill takes away: Death is his knife, and Hell his voyder. Hee takes away one Dish more then he set downe; in stead of the reuersion, the Feasters themselues, nay the Feast-maker too: for Diues is the founder, and Sathan is the confounder: the one prouides meate for the belly, the other, by Gods sufferance,1 Cor. 6.13.1 Cor 6:13 destroyes them both. Sathan according to the tricks of some shifting Hostes, bids many friends to a Feast, and then beates them with the Spit. Dainty cheere,Eccles. 1. Phil. 3.19.Eccl 1Phil 3:19 but a sawcie reckoning. The Feast is vanitie, the Shot vexation. Thus they that worship their belly as God, temple themselues in Hell: and as their end is damnation, Amos. 6.7.Amos 6:7so their damnation is without end. Therefore shall they goe captiue with the first, that goe captiue: and the banket of them that stretched themselues shall be remoued.

I would willingly lead you through some Suburbs, before I bring you to the maine Citie of Desolation; and shew you the wretched conclusion of this Banket, and confusion of these Guests. All which arise from the conterminate scituation, or (if I may so speake) from the respondent opposition of these two Sermons, Wisedomes and Follies, that is, Gods and Sathans. For p. 139this sad sequell is (if not a relatiue, yet) a redditiue demonstration of their miserie; for after the infection of sinne, followes the infliction of punishment. The turrets I would leade you by, are built, and consist of Farewels and Welcomes; of some things deposed, and some things imposed; positiue and priuatiue circumstances; valedictions and maledictions: they take their leaues of temporall and affected ioyes, and turne vponupon eternall and cursed sorrowes. I will limit these generall obseruations into foure.

All sinfull ioyes are dammed (if not damned) vp with a But. They are troubled with a But-plague;Obser. 1. like a Bee with a sting in the taile. They hauehave a worme that crops them, nay gnawes asunder their very root; though they shoote vp more hastily, and spread more spatiously then Ionas gourd. There is great preparation of this Banket, properation to it, participation of it; all is carried with ioy and Iouisance: there is a correctiue But, a veruntamen, spoyles all in the vp-shot. A little Colliquintida, that embitters the Broath. A perillous, a pernicious, rocke, that splits the Ship in the Hauen. When all the prophecies of ill successe hauehave beene held as Cassandra's riddles; when all the contrarie windes of afflictions, all the threatned stormes of Gods wrath, could not disharten the Sinners voyage to these Netherlands; here is a But that shipwrackes all: the very mouth of a bottomlesse pit, not shallower then Hell it selfe.

It is obseruable that Salomons prouerbiall sayes, are so many select Aphorismes; contayning, for the most part, a paire of crosse and thwart sentences; handled rather by collation then relation; whose coniunction is disiunctiue. The Prouerbs are not ioyned with an Et, but an At: with a But, rather then with an And. Stollen waters are sweete, &c. But hee knoweth not, &c. p. 140It stands in the midst, like a Rudder or Oare, to turne the Boat another way.Eccles. 11.9.Eccl 11:9 Reioyce oh yong man, &c. But know that for all these things, God wil bring thee to Iudgement, &c. All runnes smooth, and enclines to the byace of our owne affections, till it lights vponupon this rub. The Babell of Iniquitie is built vp apace, till confusion steps in with a But. It is like the suddaine clap of a Serieant on a Gallants shoulder. He is following his lusts, full sent and full crie; the arrest strikes him with a But, and all's at a losse.

As in a faire Summers morning, when the Larke hath called vp the Sunne, and the S…ne the Husbandman: when the earth had opened her Shop of perfumes, and a pleasant winde fannes coolenesse through the heated ayre: when eueryevery creature is reioyced at the heart. On a sodaine the furious windes burst from their prisons, the thunder rends the clouds, and makes way for the lightning, and the spowtes of heauen streame downe showres; a hideous tempest sooner dampes all the former delight, then a mans tongue can well expresse it. With no lesse content doe these guests of sinne passe their life, they eate to eate, and drinke to drinke, often to sleepe, alwaies to surfet: they caroll, daunce, spend their present ioyes, and promise themselues infallible supply. On a sodaine, this But comes like an vnlooked for storme, and turnes all into mourning; and such mourning (as Rahell had for her Children) that will not be comforted, because their ioyes are not.

A wicked man runnes headlong in the night of his vnwaked securitie, after his wonted sports; and because hee keepes his old path, which neuer interrupted him with any obstacle, hee nothing doubts, but to speed as hee had wont: but his enemie hath digged a pit in his way, and in he topples, euen to the depth of Hell. Thus p. 141wicked ioyes hauehave wretched sorrowes: and as man hath his Sic, so God hath his Sed. If we will hauehave our will in sinne, it is fit, he should hauehave his will in punishing. To this sense, Solomon frequently in his Prouerbs. They will pursue wickednesse, But they shall bee plagued. I hauehave forbidden vsurie, adulterie, swearing, malice, as vncleane meates; you will feede on them: But you shall bee punished. There is a reckoning behinde, a But they neuer shot at: but they shot besides the But, the whiles. God hath prepared them as the miserable aaIob. 7.20.Job 7:20markes, that shall receiue the arrowes of his vengeance, till they are drunke with blood. They shall suffer that in passion, which Iob spake in apprehension. bbIob. 6.4.Job 6:4The arrowes of the Almightie shall be within them, the poyson whereof shall drinke vp their spirits, and the terrours of God shall set themselues in aray against them. So Moses sung in the person of God against the wicked. ccDeut. 32.42.Deut 32:42I will make mine arrowes drunke with blood, and my sword shall eate flesh, &c. They forget, that when God shall rebuke them in his wrath, and ddPsal. 38.1.2.Ps 38:1Ps 38:2chasten them in his hot displeasure, his arrowes shall sticke fast in them, and his hand shall presse them sore. This is their sad Epilogue, or rather the breaking off their Scaene in the midst; The Banket of stollen waters and secret bread is pleasant: But the dead are there, and the guests be in the depth of Hell.

The Deuill doth but cozen the wicked with his cates; as before in the promise of Delicacie,Obseru. 2. so here of perpetuitie. Hee sets the countenance of continuance on them, which indeede are more fallible in their certaintie, then flourishable in their brauerie. Their banketting-house is very eePsal. 73.18.Ps 73:18slipperie; and the feast it selfe, a meere ff20.dreame. Let the Guest preserue but reason, and he shall easily make the collection: that if for the present, Ga…dia plus aloes, quam sua mellis habent; To the compound of his ioyes, there goe more bitter p. 142then sweet simples; what will then the end be? euen such a one, as at once (consumit delicias, consummat miserias) makes an end of their short pleasures, and begins their lasting paines. This my Text salutes them, as the Mason was wont to salute the Emperour at his Coronation, with a lappe-full of stones:

Elige ab his saxis, ex quo, Augustissime Caesar,

Ipse tibi tumulum, me fabricare velis.

Chuse great Emperour, out of this whole heape, what stone thou best likest for thine owne Sepulcher. You that crowne your dayes with Rose-buds, and flatter your hearts with a kingdome ouer pleasures, thinke of a low graue for your bodies, and a lower roome for your soules. It is the subtiltie of our common enemie, to conceale this woe from vsus so long, that wee might see it and feele it at once. For if we could but foresee it, we would feare it; if we truely feared it, we would make meanes not to feele it.

Our most fortified delights are like the childs castle, done downe with a fillop: foreign, nay foreign a shadow, the very dreame of a shadow, a rotten post, slightly painted, a paper-tower, which the least puffe ouerturnes.

Cuncta trahit secum, vertit que volubile tempus.

Time whirles about the world, and makes all inferiour things to trauell and spend themselues together with him. Sinfull and earthly delight is well called, amiabile, fragile, flebile, a thing soone loued, sooner ended, but long, very long lamented: a rotten nut, faire but hollow. Though Philosophy saith, there is no vacuitie in rerum natura, yet Diuinitie saith, there is nothing p. 143but vacuitie in naturae rebu…. Nature, as it is not onelyonly corrupt of it selfe, but made more fowle in the euill mans vse, hath nothing in it, but vanitie: and vanitie is nothing: a meere emptinesse, a vacuitie. Hence, if Aristotle commends the nature of things, the better Philosopher Solomon, discommends the things of nature; especially in their base and bad vsage. OnelyOnly the Deuils Feast-house hath a faire bush at the dore, (yet if the wine were good, what needs the Iuie?) and ffPsal. 73.10.Ps 73:10therefore his people turne in thither, and waters of a full cup are wrung out to them. But when they are once in, they finde themselues deceaued, for the dead are there, &c.

Then put no trust in so weake comforts, that will be vntounto you, as Egypt to Israel, a Reed; which when you leane vponupon, it will not onelyonly faile you, but the splinters shall run into your hand. ggEsa. 30.5.6.Isa 30:5Isa 30:6You shall be ashamed of your weake confidence. The Burden of the beasts of the South. Into the land of trouble &c. I am no Prognosticator. Yet if Cosmographie affirme that wee liue in a Southerne Climate, and experience testifie that wee hauehave many beasts among vsus; methinkes, these words lie as fit for vsus, as if they were purposely made. How many in our land, by losse of Conscience are become Atheists, and by losse of Reason beasts? who run so fast to this Egiptian feast of wickednesse, that hee speakes easiest against them that speakes but of a Burden? These hauing found Sathans temptations true for the daintinesse, iudging by their owne lusts, dare also take his word for the continuance. But if the great Table of this Earth shall be ouerthrowne, what shall become of the dainties that the hand of nature hath set on it? To which purpose saith Ierome. hhHier. lib. 2. Epist. ad Heliod.Oh si possemus in talem ascendere speculam, de qua vniuersam terram sub nostris pedibus cerneremus, iam ti…i ostenderem totius orbis ruinas, &c. If it could be granted vsus to stand on some lofty Pinacle, p. 144from which wee might behold the whole earth vnderunder our feete; how easily perswasion would make these earthly pleasures seeme vile in thy opinion? You sa…, your pleasures are, for number manifold, for truth manifest, for dimension great: grant all, though all be false: yet they are for time short, for end sowre. Breue est, quod delectat: aeternum, quod cruciat. It is short, that pleaseth them; euerlasting, that plagueth them. Pleasure is a channell, and, Death the sea, whereinto it runs. Mellif…uus ingressus, f…llifluus regressus, yeeld your ioyes sweet at the Porch, so you grant them bitter at the Posterne. Securus et Securis must meete. Wickednesse and wretchednesse must be made acquainted. The lewd mans dinner, shall hauehave that rich mans Supper: iiLuk. 12 …0.Luke 12Thou foole, this night thy soule shall be required of thee. The Deuill then you see, is a crafty and cheating hoast, whose performance falls as short of his promise, as time doth of eternitie. Let then the Apostles caueat, be the vse of this obseruation. kkEphes. 5.6.Eph 5:6Let no man deceiue you with vaine words: for because of these things▪ commeth the wrath of God on the children of disobedience.

The punishments of the wick…d are most vsually in the like;Oser…. 3. proper and proportionable to their offences. 1. Solomon here opposeth the house of mourning to the house of feasting; as in expresse termes. Eccle…. 7. for as it is fit in the body,Eccles▪ ….2. that surfet should be followed with death: so these that greedily make themselues sicke with sinne, become iustly dead in soule. 2. They hauehave affected the workes of hell, therefore it is iust that hell should affect them, and that euerie one should be granted their llActs. 1.25.Acts 1:25…wne place. 3. As they would not know what they did, till they had done it; so they fitly know not the place whither they shall goe, till they are in it. Nescit: hee knoweth not, &c. 4. For the high places, which their ambition climbed to, Ver. 14. They are cast p. 145downe, like L…cifer, to the lowest place, the depth of Hell. As Simon Magus would flye with arrogance, so he came dow…e with a vengeance, and broke his necke. See how fitly they are qu…ted. mmProu. 4.17.Prov 4:17They eate the bread of wickednesse, and drinke the wine of violence: now they are scanted of both, except they will eate the bread of gall, and drinke their owne teares.

Thus Pharaoh drownes the Hebrew males in a Riuer.Exod 1.22. Exod. 14.28.Exod 1:22Exod 14:28 Exod. 1. therefore is drowned himselfe with his army in a sea. Exod. 14. He had laide insupportable burdens on Israell; God returnes them with full weight, number, measure. When Israell had cut off the thumbs and great toes of nnIudg. 1.7.Judg 1:7Adoni-bezek, heare the maimed King confesse the equitie of this Iudgment. Threescore and ten Kings, hauing their thumbs and great toes cut off, gathered their meate vnderunder my table: as I hauehave done, so God hath requited me. As proud Baiazeth threatned to serue Tamberlaine, being conquered; to imprison him in a cage of iron, and carry him about the world in triumph: so the Scithian hauing tooke that bragging Turke, put him to the punishment which hi…selfe had lesson'd; carrying and carting him through Asia, to be scorned of his owne people. Thus oo…s…h. 7.10.Haman is hanged on his owne gallowes. Perillus tries the tricke of his owne torment.

The Papists, that would hauehave fired vsus in a house, were themselues fired out of a house. Gunpowder spoyled some of their eyes, Musket-shot killed others, the Engines of their owne conspiracie: and the rest were aduanced higher by the head, then the Parliament-house, that would hauehave lifted vsus higher, of purpose to giuegive vsus the more mortall …all. God hath …etaliated their workes into their owne bosomes. ppPsal 7.14.Ps 7:14They trauelled with iniquitie, conceiued mischiefe: and loe the birth is their owne sorrow. qq15.They hauehave digged a pit p. 146for vsus, and that low, vntounto Hell; and are falne into it themselues.

— Nec enim lex aequior vlla est

Quàm necis artifices, art… perire sua.

No iuster Law can be deuis'd or made,

Then, that sinnes agents fall by their owne trade.

The order of Hell proceedes with the same degrees; though it giuegive a greater portion, yet the same proportion of torment. These wretched guests were too busie with the waters of sinne; behold now they are in the depth of a pit, where no water is. Diues, that wasted so many Tunnes of Wine, cannot now procure water, not a Pot of water, not a handfull of water, not a drop of water, to coole his tongue. rrA…g. hom. 7.Desiderauit guttam, qui non dedit micam. A iust recompence. Hee would not giuegive a crumme; he shall not hauehave a drop. Bread hath no smaller fragment, then a crumme; water no lesse fraction then a drop. As he denied the least comfort to Lazarus liuing, so Lazarus shall not bring him the least comfort dead. Thus the paine for sinne, answeres the pleasure of sinne. Where, now, are those delicate moisels, deepe carowses, loose laughters, proud po…t, midnight reuels, wanton songs? Why begins not his fellow-guest with a new health? or the Musicke of some rauishing note? or, if all faile, hath his foole-knauish Parasite no obscene iest, that may giuegive him delight? Alas! Hell is too melancholly a place for mirth. All the Musicke is round-ecchoing groanes: all the water is muddie with stench: all the food anguish.

Thus damnable sinnes shall hauehave semblable punishments: and as Augustine of the tongue, so wee may say of any member. Si non reddet Deo faciendo quae debet, redd…t ei patiendo quae debet. If it will not serue God in p. 147action, it shall serue him in passion. Where voluntarie obedience is denied, involuntarie anguish shall be suffered. Know this thou swearer, that as thy tongue spets abroad the flames of Hell, so the flames of Hell shall be powred on thy tongue. As the Drunkard will not now keepe the Cup of satietie from his mouth, so God shall one day hold the Cup of vengeance to it, and he shall drinke the dregges thereof. As the Vsurers are tormentors to the Common-wealth, on earth, so they shall meete with tormentors in Hell; that shall transcend them both in malice and subtiltie: and load them with bonds and executions; and (which is strangely possible) heauier then those, they hauehave so long traded in. The Church-robber, incloser, ingrosser, shall find worse prolling and pilling in Hell, then themselues vsed on earth; and as they hauehave beene the worst Deuils to their Countries wealth, so the worst of Deuils shall attend them. The vncleane adulterer shall hauehave fire added to his fire. And the couetous wretch, that neuer spake but in the Horse-leaches language, and carried a mouth more yawning, then the graues, is now quitted with his nunquam satis, and findes enough of fire in the depth of Hell.

The Deuill hath feasted the wicked, and now the wicked feast the Deuill:Obser…. 4. and that with a very chargeable Banket. For the Deuill is a daintie Prince, and more curious in his diet, then Vitellius. He feedes, like the Caniball, on no flesh, but mans flesh. He loues no Venison but the Hart, no fowle but the Breast, no fish but the Soule. As the ssPsal. 14.4.Ps 14:4vngodly hauehave eaten up Gods people as bread; so themselues shall be eaten as bread: …t is iust, that they be deuoured by others, that hauehave deuoured others. As they hauehave beene Lyons to crash the bones of the poore; so a Lyon shall crash their bones: they are Satans Feast, tt1 Pe…. 5.8.he shall deuoure them. Thus they p. 148that were the guests, are now the Banket: as they hauehave beene feasted with euils, so they feast the D…uils.

Make a little roome in your hea…ts, ye fearelesse and desperate wretches, for this meditation. Behold, now, as in aspeculatiue glasse, the Deuils hospitalitie. Once be wise: beleeue without triall, without feeling. Yeeld but to be uuRom 6.…1.Rom 6:1ashamed of your sinnes, and then I (can with comfort) aske you, …hat fruit they euer brought you? Let me but appeale from Philip of Macedon, when hee is drunke, to Philip of Macedon, when he is sober; from your bewitched lusts, to your waked consciences; and you must needes say, that breuis haec, non vera voluptas. All xxEph 5.11.Eph 5:11the workes of darknesse are vnfruitfull, except in producing and procuring yyMatth. 8.12.Matt 8:12vtter darknesse. Sinne is the Deuils earnest-peny on earth, in Hell he giues the Inheritance. Temptation is his presse-money: by rebellion, oppression, vsurie, blasphemie, the wicked like faithfull Souldiours fight his battels: When the field is wonne, or rather lost (for if he conquers, they are the spoile) in the dep…h of he…l hee giues them pay. Who then would march vnderunder his colours; who, though he promise zzMatth. 4.9.Matt 4:9Kingdomes, cannot performe a aaMatth. 8.31.Matt 8:31Hogge? Alas poore beggar! he hath nothing of his owne but sinne, and death, and hell, and torment. Nihil ad effectum, ad defectum satis. No posit…ue good, enough priuatiue euill.

Euen those, that passe their soules to him by a reall Couenant, he cannot enrich: they liue and dye most penurious beggars, as pernicious villaines. And they, vponupon whom God suffers him to throw the riches of this world (as a s…are ouer their hearts) which he cannot doe, but at second hand; hauehave not enough to keepe either their heads from aking, or their consciences from despairing. Thus, though God permit him, …o helpe the bbLuk. 1….Luke 1rich man to sill his Barnes, the Vsurer to p. 149swell his Coffers, the Luxurious to poyson his blood, the malicious to gnaw his bowels, the s…crilegious to amplifie his reuenewes, the ambitious with credit, yet ther… is neither will in God, nor willingnesse in the Deuill, that any of these should be a blessing vntounto them. All is but borrowed ware, and the Customers shall pay for day: the longer they abuse them, the larger arrerages they must returne. OnelyOnly here, I may say, that bona sunt, quae dona sunt; they are goods, that are gifts. God giues his graces freely, the Deuill his Iunkets falsly: for the guests must pay; and that deerely; when the least Item in the bill, for paines, is beyond the greatest dish of the Feast, for pleasures.

Solomons Sermon spends it selfe vponupon Tvvo Circumstances, the

Persons.

Tempting. Sh…. … right Harlot: as appeares by her

Prostitution.

Prodition.

Perdition.

Tempted. The Dead. All death is from sinne, whether

Corporall.

Spirituall.

Eternall.

Attempted. He knoweth not. Whose ignorance is either

Naturall.

Inuincible.

Affected.

Arrogan….

Place. Where their misery is amplified, in part personally, in part locally.

Per infirmitatem. By their …eaknes to resist▪ soone in.

Per Inf…rnitatem In hell.

Per profunditatem. In the depth of Hell.

p. 150The person tempting, or the Harlot, is Vice; vgly and deformed Vice; that with glazed eyes, surph…ld cheekes, pyed garments, and a Syrens tongue, winnes easie respect and admiration. When the heate of tentation shall glow vponupon concupiscence, the heart quickly melts. The wisest Solomon was taken and snared by a woman: which foule adulterie bred as foule an issue, or rather progeniem vitiosiorem, a worse, Idolatrie. Satan therefore shapes his Temptation in the lineaments of an Harlot: as most fit and powerfull, to worke vponupon mans affections. Certaine it is, that all delighted vice is a spirituall adulterie.

The couetous man couples his heart to his gold. The Gallant is incontinent with his pride. The corrupt Officer fornicates with briberie. The Vsurer sets continuall kisses on the cheeke of his securitie. The heart is set, where the hate should be. And eueryevery such sinner spends his spirits, to breed and see the issue of his desires. Sinne, then, is the Deuils Harlot, which being tricked vp in tempting colours, drawes in visitants▪ praemittendo sua…ia, promittendo perpetua, giuing the kisses of pleasure, and promising them perpetuall. We may obserue in this Strumpet.

1. Prostitution. Pro. 7.13. ffPro. 7.13.Prov 7:13So she caught him, and kissed him, and with an impudent face said vntounto him, &c. Shame, now-a-dayes, begins to grow so stale, that many vices shall vie impudent speeches and gestures with the Harlot. ggVer. 18.Come, let vsus take our fill of louelove: as Putiphars wife to Ioseph, without any ambagious or ambiguous circumlocutions or insinuations, come lye with me. Sinne neuer stands to vnty the knot of Gods interdiction, but bluntly breakes it; as the Deuill at first to the rootes of mankind, ye shall not die. The Vsurer neuer looseth so much time,Gen. 3.Gen 3 as to satisfie his conscience: it is enough to satisfie his concupiscence. A good Morgage lies sicke of a forfet, p. 151and at the Vsurers merciemercy. It is as surely damned, as the Vsurer himselfe will be, when he lyes at the merciemercy of the Deuill. These are so farre …rom that old Quare of Christians, quid faciemus, what shall wee doe? That they will not admit the nouell question of these toyte-headed times, What shall we thinke? They will not giuegive the co…science leaue, after a tedious and importunate sollicitation, to study of the matter. But are more iniurious and impenetrable to their owne soules, then that vniust Iudge to the Widdow.

A cheate is offred to a Trades-man, an Inclosure to a Landlord, an vnderunder-hand Fee clapt in the left hand of a Magistrate, if they be euill, and corruption hath first Marshalled the way, the field is wonne. They neuer treat with sinne for truce, or pawse on an answere, but presently yeeld the fort of their conscience. No wonder then, if the Deuils Harlot be so bold, when she is so sure of welcome. It is our weakenesse, that prompts the Deuill with encouragement: whom if we did resist, hee would desist. Our weake repulses harten and prouoke his fiercer assaults. He would not shew the Worldling his apparant hornes, if hee did not presume of his couetous desire to bee horsed on the backe of Mammon, and hurried to Hell. Hence sinne is so bold as to say in the wicked heart, Non est Deus, hhPsal. 14.1.Ps 14:1there is no God: and so peremptorily to conclude to it selfe, iiPsal. 10.6.Ps 10:6I shall not be moued; for I shall neuer be in adue…sitie. Hence euen kkPsal 49, 11.Ps 49:11their inward thought is, that their houses shall continue for euer, &c. This is presumptuous and whorish prostitution, to set out Iniquitie bare-faced, without the Maske of pretexts, to hide her vgly visage. An impetuous, an imperious Impudence, that not w…th a feminine rapture▪ but rather with a masculine rape, captiues the conscience. You see Follies prostitution.

p. 1522. Prodition is the ranckling tooth that followes her rauishing kisses. Iudas kissed his Maister with the same heart. Iniqu…tie hath an infectious breath, if a faire countenance. All her delights are like faire and sweet flowers, but full of Serpents. The tempted may giuegive a concluding groane, Sic violor, violis, oh violenta, tuis.

Thy soft flowers hauehave stung me to death. For indeede it is most true, llAugustine.Nemo ipsum peccatum amat, sed male amando illud quod amat, illaqueatur peccato. No man loues sinne for it owne sake, but by an irregular and sinister louelove, to that hee doth louelove, hee is snared with sinne. The Deuill knowes, that his Ephesian Harlot, Vice, would want worshippers, if treason and death were written vp on the Temple-dore: therefore health and content are proclaimed, and as on the Theater pr…sented; but there is Hell vnderunder the Stage, there is treason in the vault.

Thus Temptation misleades the Nauigatours with a Pyrates light: deceiues the liuing fowles with a dead bird: a Syren, a Iudas, a Iebusite, a Iesuite. For were the Iesuite to play the Deuill, or the Deuill the I…suite on the stage of this world; it would be hard to iudge which was the Iesuite, which the Deuill; or which played the part most naturally. As Iniqu…ties are Sathans Harlots to corrupt the affections; so Iesuites are his E…gines to peruert the braines: for if the new guest here be heart-sicke, so their Pro…elite is braine-sicke. Both are made so dissolute, till they become desolate, robbed and destitute of all comfort.

Sinne deales with her guests, as that bloody Germane Prince, that hauing inuited many great States to a solemne Feast, flattered and singled them out one by p. 153one, and cut off all their heads. As fatall a successe attends on the flatteries of sinne. Oh then, fuge peccatum exulceratricem hanc: Fly this Harlot, that carries death about her. Goe aloofe from her dore, as they say, the Deuill doth by the Crosse: but (let that sauour of supposition, nay of superstition) doe thou in sincere deuotion flie from sinne, quasi à facie colubri, as from a Serpent. Shee hath a Syrens voyce, a Mermaides face, a Helens beautie to tempt thee: but a Leapers touch, a Serpents sting, a trayterous hand to wound thee. The best way to conquer Sinne, is by the Parthian warre, to runne away. So the Poet.

Sed fuge: tutus adhuc Parthus ab hoste fuga est.R…m. Am. lib. 1.

Tunc peccata fugantur, cum fugiantur. Wee then put sinne to a forced flight, when it puts vsus to a voluntarie flight. That Poeticall amoris artifex et medicus, so counsels. Fuge conscia vestriconcubitus, &c. But beyond all exception, the holy Apostle giues the charge, flie Fornication. Shunne the place, suspect the appar…nce of euill. You see her Prodition.

Her perdition followes. Shee vndoes a man; not so much in the estate of his carkasse, as of his conscience. The guest is not so much damnified in respect of his goods, as damned in respect of his grace. EueryEvery man is not vndone, that is beggered: many like Iob, Minime pereunt, cum maxime perire videntur, are indeede least vndone, when they seeme most vndone. Nay, some may say with the Philosopher, perieram, nisi peri…ssem, if I had not sustained losse, I had beene lost. So Dauids great trouble made him a good man. Naamans leaprous flesh, brought him a white and cleane spirit. But the perdition that vice brings, is not so visible, as it is miserable. The sequell of the Text will amplifie this: onelyonly now I apply it to the Harlot. The Harlot destroyes a man many wayes.

p. 1541. In his goods. It is a costly sinne. Thamar would not yeeld to Iudah without a hire. The hire makes the Whore.

Stat meretrix certo quouis mercabilis aere:

Et miseras iusso corpore quaerit opes.

Compar'd with Harlots, the worst beast is good:

No beasts, but they, will sell their flesh and blood.

The old Prouerbe conioynes venery and beggerie. The Prodigall returned not from his Harlot without an empty Purse. Sinne doth no lesse vndoe a mans estate. It is a Purgatorie to his Patrimonie. It is obiected: It rather helps him to riches, and swels his purse. Doth not a bribed hand, asycophant-tong…e, a couetous and griping palme make men wealthie? Yeeld wealthie, not rich. He is rich, that possesseth what hee got iustly, and vsus…th what he possesseth conscionably, other wealthy, are not vnlike either the Capuchines, or the Seculars. Some, like the former, professe beggerie, though they possesse the Indies: these had rather fill their eye then their belly, and will not breake a Summe, though they endanger their healths. The other sort, are like the Seculars, that will fare well, though with a hard farewell.P…o. 6.26. But (as the Harlot, so) often Vice brings a man to a morsell of bread. Prou. 6. Thus Tibi fit damne, vitio lucrosa voluptas: Pleasure is no lesse, then a losse to thee, then a gaine to Sinne. It is not amisse, to answere Sathans Inuiters to this Feast, as the vitious Poet his Cockatrice.

Cur si… mutatus quaeris? quia munera pos…is.

Haec te non patitur causa placere mihi.

It is euen one reason, to disswade vsus from sinne, that it is costly.

p. 1552. In his good name. No worldly vndoing is like this shipwrack. Goods may be redeemed, but this (semel amissa, postea nullus eris) once vtterly lost, thou art nobody. It is hard to recouer the Set, when a man is put to the after-game for his credit. Though many a ma…s reputation be but (hypemeni…m …vum) a rotten Egge; whiles he is a great dealer with other mens goods, and of himselfe no better then a begger. And though the most famous are but Astmatici, short-breathed men, and their reputation no better then Ephraims righteousnesse, but a morning dewe: yet actum est de homine, cum actum est de nomine, when a mans good name is done, himselfe is vndone.

A man, indeede, may loose his good name without cause; and be at once accused & abused; when slanders against him are maliciously excepted, & easily accepted. But aaPsal. 37.6.Ps 37:6God shal bring forth his righteousnes as the light, and his Iudgment as the noone day. Contrarily, another man hides the vlcers of his sore conscience with the playsters of sound repute! But to be puffed vp with the wrongfull estimation of our selues, by the flattering breath of others blowne praises, is a ridiculous pride. Saepe flagellatur in corde proprio, qui laudatur in or… alieno. Many, that are commended in other mouthes, are secretly and iustly snibbed in their owne conscience. Such a one couzens his neighbours, they one another, and all himselfe. And as originally the deceit came from him, so euentually the shame will end in him. Hence they, whose fames hauehave beene carried furthest on the wings of report, hauehave beene after (by the manifestation of their hidden wickednesses) more deaded in mens thoughts, then in their owne carkasse. For bbPro. 10.7.Prov 10:7the name of the wicked shall rot.

This is the mischiefe, which sinne in generall, as whoredome in particular, works to the name; a rotten p. 156reputation, an infamous farne, a reproach for a report: that their silent memories are neuer coniured vp from the graue of obliuion, but as the Sonne of Neba…'s; for their owne disgrace; and for an intimation of terrour, to the imitation of their wickednesse. It were well for them, if Time, which vnnaturally deuoures his owne brood, could as well still their mention, as it hath staid their motion: or that their memoriall might not suruiue their funerall. Now, though it be no euident demonstration, yet it is a very ominous and suspitious thing, to hauehave an ill name. The Prouerbe saith, hee is halfe hanged. A thiefe before the Iudge speeds the worse for his notorious name. Is this all? no; but as he, whose breath is stifled with a cord, is wholly hanged: so he that hath strangled his owne reputation, which is the breath of his breath, with a lewd life, is at least halfe suspended. His Infamy hangs on the Gybbet of popular contempt, till it be recouered. He is halfe aliue, halfe a corps. It was the plaine meaning of the Prouerbe.

Now, that a bad name is a broad shame, it appeares; because no Stewes-haunter would be called a Whore-monger. No Papist an Idolater, no Vsurer an Vsurer. All sinners are ashamed to be accounted, what they hauehave assumed to be. But it is certaine that he that is ashamed of his name, his name may be ashamed of him. As thou louest thy reputation with men, seeke the testimonie of thine owne conscience. It is the best fame, that carries credit with God. Let men say, what they list, Oh Lord thou knowest mine innocence. Yet, because it is hard to do good, vnlesse a man be reputed good, therefore dare not to darken the light of thy name, by the grosse cloudes of thy Impieties. This is the second destruction that continued Vice brings her Louers. ccPro. 6.33.Prov 6:33A wound and dishonour shall he get, and his reproach shall not be wiped away. When hee hath done it, he is vndone by it. Perdit honorem, perdendo honestatem. The dishonestie in p. 157him, shall bring dishonour to him▪ he builds, Haman-like a gallowes for his owne credite.

3. In his health. The precepts of Wisedome, practised with obedience, ddProu. 4.22.Prov 4:22bring health to the flesh, & are life to those that find them. But sinne is rottonnesse to the bones. ee1 Cor. 6.18.1 Cor 6:18He that committeth fornication, saith Saint Paul, sinneth against his owne body. Let it be ineuitably true in this sin, it is (at least accidentally) true in all sinnes. For though God suffers some reprobates to keepe ffPsal. 73.4.5.7. Iob. 21.12. vere. 7Ps 73:4Ps 73:5Ps 73:7Job 21:12s…r…e health and to escape common Plagues: that they hauehave fat eyes and cleare lungs: merry hearts, and nimble loynes: and can stroke their gray haires: yet often hee either puts them on the racke of some terrible disease, or quite puts out their candle. ggPsal. 55.23.Ps 55:23Bloudy and deceitfull men shall not liue out halfe their dayes. All sicknesse orignally proceeds from sinne, all weaknesse from wickednesse. As Mephibosheth caught his lamenesse by falling from his Nur…e; so all men their diseasednes by falling from their Christ. The euill disposition of the soule, marres the good composition of the body. There is no disaster to the members, but for disorder in the manners. All diseases are Gods reall sermons from heauen, whereby hee accuseth and punisheth man for his sins.

The Harlot is a plague to the flesh: she is worse then a feauer; more infectious then the pistilence. EueryEvery Nation hath his seuerall disease. Irish the Ague, Spanyards the Pip, Dutch-men the dropsie, French their fatall and merited miserie; neither doe the English goe scot-free. All hauehave their speciall plagues somewhat proper to themselues, except whoredome and sinne communicate them. But the Harlot is an vniuersall plague, whereof no Nation is free. shee makes the strong man glad of po…on, brings health acquainted with the Phisitian: and hee that stoutly denied the knowledge of his gate, now stands trembling at p. 158his study dore, with a bare head, a bending knee, and an humble phrase. She is the common sinke of all corruptions, both naturall and preternaturall, incident to the conscience or corpes: and hath more diseases attending on her then the Hospitall.

The Madianit…sh Harlot, Sinne, leads in a traine of no fewer nor weaker plagues,Deut. 28.Deut 28 Consumptions, Feauers, Inflammations, Botches, Emerods, Pestilences, are (peccati qedisehuae) the obseruant hand-maides of iniquitie. As it is, then, wicked to hh1 Cor. 5.16.1 Cor 5:16take the members of Christ, and make them the members of an Harlot; so it is wretched to diuorce the affections of the minde from God, and wed them to any impietie. Thus doe these paire of Harlots impaire the health.

4. They both concurre to spoyle a mans soule: whiles the Soule of the soule, Gods Spirit, (quo agitante calescimus) is by this bereaued vsus. iiAct. 17.28.Acts 17:28In him wee liue, moue, and hauehave our being. In illo viuimus: viuimus, per naturam, bene viuimus per gratiam. In illo mouemus, vel mouemur potius, ad humana, ad diuina opera suscipienda. foreign; essentiam habemus, quoad esse, et quoad bene esse. In him all liue naturally, some graciously. In him wee moue, or rather are moued, to the performance, all of humane workes, some of diuine. In him wee hauehave our being; both that we are at all, and that we are well. This better life is the soule spoiled of, when sinne hath taken it captiue. kkProu. 6.26.Prov 6:26The Adultresse will hunt for the precious life. She is ambitious and would vsurpe Gods due and claime the heart, the soule. llver. 32.Hee that doth louelove her destroyeth his owne soule. Which shee loues not for it selfe, but for the destruction of it: that all the blossomes of grace may dwindle and shrinke away, as bloomes in a nipping Frost: and all our comforts runne from vsus, as flatterers from a falling Greatnesse, or as Vermine from an house on fire. Nay, euen both thy p. 159liues are endangered. The wicked man mmProu. 7.23.Prov 7:23go…h after her, as a foole to the correction of the st…ckes; till a … strike through his liuer, as a bird hasteth to the snare, and knoweth not that it is for his life. It is as ineuitably true of the spirituall Harlots mischiefe. For nnProu. 1.32.Prov 1:32the turning away of the simple shall slay them. Saue my life and take my goods, saith the prostrate and yeelding Traueller to the theefe. But there is no mercy with this enemie: the life must pay for it. She is worse then that inuincible Nauy, that threatned to cut the throates of all (Men, Women, Infants:) but I would to God, shee might goe hence againe without her errand, as they did; and hauehave as little cause to bragge of her conquests.

Thus hauehave wee discribed the Temptresse. The Tempted followes, who are here called the Dead. There be three kindes of death, corporall, spirituall, eternall. Corporall, when the body leaues this life. Spirituall, when the soule forsakes, and is forsaken of grace. Eternall, when both shall be throwne into hell. 1. is the seperation of the soule from the body. 2. is the seperation of body and soule from grace. 3. the seperation of them both from euerlasting happinesse. Man hath two parts, by which hee liues; and two places, wherein he might liue, if hee obayed God: Earth for a time, Heauen for euer. This Harlot Sin, depriues either part of man in either place of true life; and subiects him, both to the first and second death. Let vsus therefore examine in these particulars, first, what this death is, and secondly, how Sathans guests, the wicked, may be said liable thereunto.

1. Corporall death is the departure of the soule from the body, whereby the body is left dead, without action, motion, sense. For the life of the body, is the vnion of the soule with it. For which essentiall dependance, the soule is often called and taken for the p. 160life. ooIoh. 13.37·John 13:37Peter said vntounto him, Lord, why cannot I follow thee now? I will lay downe my soule for thy sake. foreign, his soule, meaning as it i… translated, his life. And ppMath. 10.39.Matt 10:39He that findeth his soule, shall loose it: but hee that looseth his soule for my sake, shall finde it. Here the Soule is taken for the Life. So that in this death there is the seperation of the soule and body, the dissolution of the person, the priuation of life, the continuance of death: for there is no possible regresse from the priuation to the habite, except by the supernaturall and miraculous hand of God. This is the first but not the worst death, which sinn… procureth. And though the speciall dea…nesse of the guests here be spirituall: yet this, which we call naturall, may be implied, may be applied: for when God threatned death to Adams sinne, in illo die m…ri…ris: in the day that thou eatest thereof thou shalt surely die; yet Adam liued nine hundred and thirtie yeares after. There was, notwithstanding, no delay, no delusion of Gods decree: for in ipso die, in that very day death tooke hold on him; and so is the Hebrew phrase, qqGe…. 2.17.dying, thou shalt dye; fall into a languishing, and incurable consumption, that shall neuer leaue thee, till it bring thee to thy graue. So that hee instantly dyed, not by present seperation of soule and body, but by mortallitie, mutabillitie, miserie, yea by sorrow and paine, as the instruments and agents of Death. Thus said that Father. rrAug ci…it. d…. Lib. 13. cap. 10.After a man beginneth to be in this body, (by reason of his sinne) he is euen in death.

The wicked then, are not onelyonly called Dead, because the conscience is dead; but also in respect of Gods decree, whose inviolable substitution of Death to Sinne cannot be euaded, auoyded. It is the Satute-law decreed in the great Parliament of Heauen. ssHeb…. 9.27.Statutum omnibus se…el mori. It is appoynted vntounto men once to die. T…is is one speciall kindnesse that sinne doth vsus; p. 161one kisse of her lippes. Shee giues her louers three mortall kisses. The first kils the conscience: the second the carkase: the third body and soule for euer. ttRom. 5.12.Rom 5:12Death passed vponupon all men, for that all hauehave sinned. So Paul schooles his Corinths. uu1 Cor. 11.30.1 Cor 11:30For this cause many are wea…e and sicke among you, and many sleepe. And conclusiuely, peccati stipendium mors. xxRom. 6.23.Rom 6:23The wages of sinne is Death. This Death is to the wicked, death indeed, euen as it is in it owne full nature, the curse of God; the suburbes of Hell. Neither is this vniust dealing with God, that man should incurre the death of his body, that had reiected the life of his soule. yyFulgent.nisi praecessisset in peccato mors animae, numquam corporis mors in supplicio sequer…tur. If sinne had not first wounded the body, death could not hauehave killed the soule. Hence saith Augustine. zzDe Trin. lib. 4· cap. 12Men shunne the death of the flesh rather then the death of the spirit: that is, the punishment, rather then the cause of the punishment,

Indeed Death considered in Christ, and ioyned with a good life, is to Gods elect aaPhil. 1.21.Phil 1:21an aduantage: nothing else, but a bridge ouer this tempestuous sea to Paradice. Gods mercy made it so, saith S. Augustine, bbDe ciuit. lib▪ 13 chap. 4. Non qui… mors bonum aliquod sacta est, quam vi…ae constat esse contra…ium; …ed vt instrumentum fieret, per quod transiretur in vitam.Not by making death in it selfe good, but an instrument of good to his. This hee demonstrates by an instance. ccchap. 5.As the Law is not euill, when it increaseth the lust of sinners, s… death is not good, though it augm…nt the glory of su…ferers. The wicked vse the law ill, though the law be good. The good die well, though death be euill. Hence saith Solomon. ddEcles. 7.1.The day of death is better then the day of ones birth. For our death is (not obitus, sed abitus) not a perishing but a parting. Non amittitur anima, praemittitur tantum. The soule is not lost to the body, but onelyonly sent before it to ioy. Si duriùs seponitur, meliùs reponitur. If the soule be painfully laid off, it is ioyfully laid vp. Though eueryevery man that hath his Genesis, must hauehave p. 162his Exodus; and they that are borne must dye. Yet saith Tertullian of the Saints: Profectio est, quam putas mo…tem. Our dying on earth, is but the taking our iourney to Heauen. Simeon departs, and that in peace. In pace, in pacem. Death cannot be euentually hurtfull to the good; for it no sooner takes away the temporall life, but Christ giues eternall in the roome of it.

Alas! foreign: Corpora, cadauera. Our graues shall as surely be Coffins to our bodies, as our bodies hauehave beene Coffins to our soules. The minde is but in bondage, whiles the body holds it on earth. foreign,Ficin▪ in vitae Pla…onis. quasi foreign, as Plato affirmes. Of whom saith an Anthony; that when hee saw one too indulgent to his flesh in high Diet, he asked him; What doe you meane to make your prison so strong? Thus, qui gloriatur in viribus corporis, gloriatur in viribus carceris: He that boasteth the strength of his body, doth but bragge, how strong the Prison is, wherein he is …ayled.

foreign. The body is the disease,Ho…. the graue, the destinie, the necessitie and burden of the soule.

Hinc cupiunt, metuunt que , dolent, gaudent que ; nec auras

Respiciunt clausae tenebris et carcere caeco.

Feares, ioyes, griefes, and desires mans life do share:

It wants no ills, that in a Prison are.

Epictet. qui tolerand as esse iniuria…, et abstinendum à voluptate d…cuit.It was a good obseruation, that fell from that Stoicke. Homo calamitatis fabula, infaelicitatis tabula. Man is a Storie of woe, and a map of miserie. So Mantuan.

Nam quid longa dies nobis, nisi longa dolorum

Colluvies? Longi patientià carceris, aetas?

p. 163It appeares then, that Death is, to the good, a procurer of good. Lactant. lib. 4.48.Mors intermittit vitam, non eripit. Venit iterum, qui nos in lucem r…ponat dies. Their Death is but like the taking in sunder of a Clocke, vvhichwhich is pulled a pieces by the makers hand, that it may bee scowred, and repolished, and made goe more perfectly. But Death to the wicked is the second step to that infernall Vault, that shall breede either an innouation of their ioyes, or an addition to their sorrowes. Diues for his momentanie pleasures, hath insufferable paines. Iudas goes from the Gallowes to the Pit. Esau from his dissolution in earth, to his desolation in Hell. The dead are there. Though the dead in soule be meant literally, yet it fetcheth in the body also. For as originall sinne is the originall cause of Death, so actuall sinnes hasten it. Men speede out a Commission of Iniquities against their owne liues. So the enuious man rots his owne bones. The Glutton strangles, the Drunkard drownes himselfe▪ The male-content dryes vp his blood in fretting. The couetous, whiles he Italionates his conscience, and would Romanize his estate, starues himselfe in plaine English: and would hang himselfe, when the Market falls, but that hee is loath to be at the charges of a Halter. Thus it is a Feast of Death, both for the present sense, and future certaintie of it. The dead are there.

2. Spirituall death is called the death of the soule: which consisteth not in the losse of her vnderstanding and will (these she can neuer loose, no not in Hell) but of the truth and grace of God; wanting both the light of faith to direct her, and the strength of LoueLove to incite her to goodnesse. iiRom. ….6.For to be carnally minded is death: but to be spiritually minded, is life and peace. The soule is the life of the body, God of the soule. The spirit gone vtterly from vsus, wee are dead. And so especially, are p. 164the guests of Satan, dead. …You hath he quickened, who were dead in trespasses and sinnes. And … 5.6.the Widdow that liueth in plea…ure, is dead whiles she liueth. This diuorcement and seperation made betwixt God and the soule by sinne, is (mors animae) the death of the soule. mmEsa. 59.2.Isa 59:2But your Iniquities hauehave seperated betweene you and your God. nnHeb 10 38.Heb 10:38But we liue by faith: and that ooGa…. 2.2….in the Sonne of God. Eph. 2▪ 5.Eph 2:5His spirit quickens vsus, as the soule doth a lumpe of flesh, when God infuseth it.

Now because these termes of spirituall death are communicated both to the elect and reprobates, it is not amisse to conceiue, that there is a double kinde of spirituall death. 1. In regard of the Subiect that dieth. 2. In regard of the Obiect whereunto it dieth. Spirituall death in the faithfull is three-fold.

1. They are dead to Sinne. qqRom. 6.….Rom 6How shall wee that are dead to sinne, liue any longer therein? A dead nature cannot worke. He that is dead to sinne, cannot, as hee is dead, sinne. Wee sinne indeede, not because wee are dead to sinne, but because not dead enough. Would to God you were yet more dead, that you might yet more liue. This is called Mortification. What are mortified? Lustes. The wicked hauehave mortification too; but it is of grace. Matth. 8. They are both ioyntly expressed. Let the dead burie the dead. Matth. 8.22.Matt 8:22Which Saint A…gustine expounds. rrDe ciuit. lib. 20. cap. 6.Let the spiritually dead, bury those that are corporally dead. The faithfull are dead to sinne: the faithlesse are dead in sinne. It is true life to bee thus dead. Mortificatio concupiscentiae, vi…ificatio animae: so farre is the spirit quickened, as the flesh is mortified. So true is this Paradoxe; that a Christian so farre liues, as he is dead: so far…e he is a Conquerour, as he is conquered. Vincendo se, vincitur à se. By ouercomming himselfe, he is ouercome of himselfe. Whiles hee ouer-rules his lustes, his soule rules him. When the outward cold p. 165rageth with greatest violence, the inward heat is more and more effectuall. When Death hath killed and stilled concupiscence, the heart begins to liue. This warre makes our peace.

This life and death is wrought in vsus by Christ: who at one blow slew our sinnes, and saued our soules. Vna eadem que manus vulnus opem que tulit. One and the same hand gaue the wound and the cure. Vulneratur concupiscentia, sanatur conscientia. The deadly blow to the concupiscence, hath reuiued the conscience. For Christ takes away as well (dominandi vim, as damnandi vim) the dominion of sinne, as the damnation of sinne. He died, that ssRom. 6.12.Rom 6:12sinne might not raigne in our mortall body, he came to tt1 Ioh. 3.8.1 John 3:8destroy, not onelyonly the Deuill, but the workes of the Deuill. Hence if you would, with the spectacles of the Scriptures, reade your owne estates to God, uuRom. 6.11.Rom 6:11Reckon your selues to be dead indeede vntounto sinne, but aliue vntounto God through Iesus Christ our Lord. This triall consists not in being free from lusts, but in brideling them: not in scaping tentation, but in vanquishing it. It is enough, that xxRom. 8.37.Rom 8:37in all these things, wee are more then Conquerours, through him that loued vsus.

2. They are dead to the Law. yyGal. 2.19.Gal 2:19For I through the Law, am dead to the Law, that I might liue vntounto God. Wherein hee opposeth the Law against the Law, the new against the olde, the Lawe of Christ, against that of Moses. zzLuth. in Gal.This accuseth the accusing, condemneth the condemning Law. The Papists vnderstand this of the ceremoniall Law: but Paul plainely expresseth, that the Law morall, which would hauehave beene to vsus a Law mor…all, is put vnderunder: wee are dead vntounto it. As Christ at once came ouer death, and ouercame death, et super it, e… superat. So we, in him, are exempted from the condemning power and killing letter of the Law; and by being dead vntounto it, are aliue ouer it. Indeede p. 166the Law still abides: as Christ when hee rose from the graue, the graue remained still. Pe…er freed from the Prison, the Palsey from his Bed, the young man from his Coffin, the Prison, Bed, Coffin remaine still; the persons are deliuered. So the Law abides to mortifie our lustes still more and more, but our conscience is freed from the bondage of it. Wee are dead vntounto it.

3. They are dead to the world. This Death is double, Actiue and Passiue.

1. Actiue. The world is dead vntounto vsus. The vanitie of carnall ioyes, the varietie of vanities, are as bitter to vsus, as pleasant to the Cosmopolite or worldling. And since wee must giuegive our voyces either to God or Mammon: when God asketh as Iehu, Who is on my side, who? We stand out for our God. Angustum est stratum pectoris humani, et vtrum que operire non potest. Mans heart is too narrow a bed, to lodge both God and the world in at once. Qui vtrum que ambit, in vtro que deficiet. The Hound that followes two Hares, will catch neither. Nemo potest duobus Dominis, neque dominijs, inseruire. No man can serve two Masters, with true seruice; especially when they command contrary things.Matth 6.Matt 6 Thus is the world dead to vsus: For since the world is not so precious as the soule; wee leaue the world to keepe our soule: since both cannot well be affected at once. Therefore aaPhilip. 3.8.Phil 3:8we account all things drosse and losse for the excellent knowledge of Christ.

2. Passiue. Wee are dead to the world. As wee esteeme it drosse, it esteemes vsus filth. bb1 Cor. 4.13.1 Cor 4:13Wee are made as the filth of the world, and as the off-scowring of all things vntounto this day. As wee, in a holy contempt, tread it vnderunder in our workes, and vilefie it in our words, so it lookes vponupon vsus betwixt scorne and anger, and offers to set his foote on our neckes. But vicimus, wee hauehave p. 167conquered. cc1 Ioh. 5.4.1 John 5:4Whosoeuer is borne of God, ouercommeth the world: and this is the victorie that ouercommeth the world, euen our faith. Let vsus reioyce, therefore, ddGal. 6.14.Gal 6:14in our Lord Iesus Christ, by whom the world is crucified to vsus, and wee to the world.

These are good deaths! blessed soules, that are thus dead. Their death is Mortification, and like the Phoenix, they are no sooner dead, but they are new borne. Their old mans Autumne is their new mans Spring-tide. There are none thus dead at this Feast.

The dead, here, hauehave seared consciences, poisoned affections, warped, withered, rott…n soules. Twice dead, faith Saint Iude, and some without hope of growing, plucked vp by the rootes. Though the Pythegorean error, the transanimation or the departure of the soule from man to man, was brought to the Basilideon heresie: Nay, (which was more grosse) though the Poets fained, that the soules of men departed into beasts. Orpheus into the Swanne, Aiax into the Lyon, Agamemnon into the Eagle, Polititians into Bees and Ants, the luxurious into Hogges, tyrants into Wolues: which were positions for Machiauell, and Articles of Lucians faith. Yet they might rather, (and that more fauourably to their owne credites, speaking according to mens liues) hauehave affirmed that the spirits of beasts might rather seeme to hauehave entred men: if at leas… the beasts doe not preserue their nature better then men. They liue whiles they liue; men are dead euen liuing. Impiè viuere est diu mori. A wicked life is a continuall death. And we may say of an old wicked man, not that hee hath liued, but that hee hath beene long.Non diu vixit, sed diu suit. Deus vita, à qua qui distinguitur perit. God is the true life, without whom we cannot liue.

The heart of a wicked man thus becommeth dead. The Deuill workes by suggesting, man by consenting, p. 168God by forsaking. He forsakes thus. 1. By suffering a hard heart to grow harder. 2. By giuing successe to ill purposes, which hee could hauehave disappointed. 3. By not imparting the assistance of his spirit. Thus he leaues them in darknesse, that would not chuse the light; and finding their hearts vndisposed to beleeue, deliuers them vp to Infidelitie.Dei noc…e em…llir…, obdurar… est: nolle illuminare, &c. His not willing to soften, is enough to harden: his not willing to enlighten, is to darken. Dei claudare est clausis non aperire. God is then said to shut vp, when he doth not open to them that are shut vp. God is able to soften the hard heart, open the blinde eye, pierce the deafe eare: when hee doth, it is merciemercy; when not, it is Iustice. OnelyOnly our falling is from our selues. eeHos. 13.9.Hos 13:9Oh Israel, thou hast destroyed thy selfe, but in mee is thy helpe. For God is euer formost in louelove,Deu… …rior in amore, posteri…r in odio. but last in hate. He loued vsus, before we loued him: but wee hate him, before hee hates vsus. Multi ne laberentur detenti, nulli vt laberentur impulsi. God preserues many from falling,Ab illo est quód statur: à nobu quòd r…tur. but hee thrusteth none downe. By his strength we stand, by our owne weakenesse we fall.

As in the sicknesse of the body, so of the soule, there are criticall dayes, secret to our selues, but well knowne to God; whereby hee sees our recouerie vnlikely, and therefore turnes vsus ouer to the danger of our sicknesse. That now too late Ierusalem knowes, what was offred her in the day of her visitation. God blindes the soule blinded before by Satan; and hardens againe Pharaohs selfe-hardned heart: Et quia non faciunt bona quae cognoscunt, non cognoscent mala quae faciunt. Because they would not doe the good they knew, they shall doe the euill they knew not. Thus is the soules death degreed vp. Sinne gathers strength by custome, and creepes like some contagious disease in the body from ioynt to ioynt; and because not timely spied and medicined, it p. 169threatens vniuersall hazard to the whole. It swels like the Sea: Vnda leuis, maiora volumina, sluctus ad coelum. An Egge, a Cockatrice, a Serpent, a fierie flying Serpent. Custome indeede kills the soule. The Curse that the Cretians vsed against their enemies, was not fire on their houses, nor rottennesse on their beasts, nor a sword at their hearts; but that, which would in time trebble to them all these mischiefes,Vt mala consuetudine …el…ctentur. that they might be delighted with an euill custome. Temptation assaults the heart: consent wounds it: it lyes sicke of action: it dies by delight in sinne: it is buried by custome. The Bell hath tolled for it, Gods word hath mourned: the Church hath prayed for it: but (quid valeant signa precesi…e?) What good can signes & prayers doe, when we voluntarily yeeld our heart to him that violently kils it? Thus God leaues the heart, and Satan ceaseth on it, whose gripes are not gentler then Death.

Thus the habite of sinne takes away the sense of sinne; and the conscience that was at first raw and bleeding, as newly wounded, is now ff1 Tim. 4.2.1 Tim 4:2seared vp with an hote iron. The conscience of a wicked man first speakes to him, as Peter t… Christ, ggMatth. 16.22.Matt 16:22Master looke to thy selfe. But he stops her mouth with a violent hand. Yet shee would faine speake with him, like the importunate Widdow, to doe her iustice. Hee cannot well be rid of her, therefore he sets her a day of hearing, and when it is come, faileth her. Shee cries yet lowder for audience; and when all his corrupt and bribed affections cannot charme her silence, he drownes her complaints at a Tauerne, or laughes her out of countenance at a Theater. But if the pulse beates not, the body is most dangerously sicke, if the conscience pricke not, there is a dying soule. It is a lawlesse Schoole, where there is an awlesse Monitor. The Citie is easily surprised, where the watch cannot ring the alarmes. No maruell, if p. 170numnesse be in the heart; when there is drunkennesse in the conscience.

These are the dead guests. Dead to all goodnesse. Deafe eares, lame feete, blinde eyes, maimed hands, when there is any imployment for them in Gods seruice. Eyes full of lust, void of compassion. Eares deafe to the word, open to vanitie. Feete, swift to shed blood, slow to the Temple. Hands open to extortion, shut to charitie. To all religion the heart is a piece of dead flesh. No louelove, no feare, no care, no paine can penetrate their senselesse and remorselesse hearts. I know, that according to the speech of the Philosopher, Nemo fit repente miser: This is no sodaine euill: they were borne sick, they hauehave made themselues dead. Custome hath inveterated the vlcer, rankled the conscience, and now sinne flowtes the Physitians cure, knowing the soule dead. Through many wounds they come to this death. At first they sinne and care not, now they sinne and know not: The often taken Potion neuer works. Euen the Physicke of reproofe turnes now to their hardning. Oh that our times vvere not full of this deadnesse! How many neuer take the maske of Religion but to serue their owne turnes! And when pietie becomes their aduantage, yet they at once counterfet and contemne it. If a wished successe answere the intention of their minds, and contention of their hands, God is not worthie of the praise; either the…r fortune or their wit hath the glory of the deede, and thankes for it. But if they be crossed, God shall be blasphemed vnderunder the name of destinie; and hee shall be blamed for their ill, to whom they will not be beholding for their good.

God is not thought of but in extremitie, not spoken of but in blasphemie. Oh dead hearts! whose funerall we may lament, whose reviuing wee may, almost, not p. 171hope. But what? will this deadnesse neuer be a little wak…ned? True it is, that God must miraculously raise vp the soule thus dead, and put the life of his grace into it, or it is d…sperate. The conscience, I confesse, will not euer lye quiet in these dead guests: but as they hauehave iayled vp that for a while in the darknesse of Securitie; so when God looseth it, it will rage as fast against them, and dogge them to their graues. For as there is a Heauen on earth, so a Hell on earth. The dead to sinne are heauen'd in this world: the dead in sinne are hell'd here, by the tormenting anguish of an vnappeaseable conscience. As Bishop Latimer, in a Sermon, told these guests of a Feast in Hell; which wil afford them little mirth: where weeping is serued in for the first course, gnashing of teeth for the second. So, after their Feast on Earth, which was no better then Numa's, where the Table swomme with delicate dishes, but they were swimming dishes, spectand… non gustandae dapes; Let them prepare for another Banket, where groanes shall be their bread, and teares their drinke, sighes and sorrowes all their Iunkets; which the Erynnis of conscience, and the Megaera of desperation shall serue in, and no euerlastingnesse of time shall take away.

But these spiritually dead guests doe not euermore scape so long: sometimes God giues them in this life a draught of that viall of his wrath which they shall after sup off to the bottome. The wicked man, that had no feare, now shall hauehave too much feare. Hee that begun with the wanton Comedie of presumption and profanenesse, ends with the Tragedie of horrour and despaire. Before he was so a-sleepe, that nothing could waken him: now hee is so waking, that nothing can bring him a-sleepe. Neither disport abroad, nor quiet at home can possesse him: hee cannot possesse himselfe. Sinne is not so smooth at setting forth, as turbulent p. 172at the iourneyes end. The wicked hauehave their day▪ wherein they runne from pleasure to pleasure, as Iobs children from banket to banket: their ioyes hauehave changes of varietie, little intermission, no cessation; neither come they faster, then their lusts call for them. So God hath his day: And hhAmo… 5.18.woe vntounto you that desire the day of the Lord: to what end is it for you? the day of the Lord is darknesse and not light. 19.As if a man did flee from a Lyon, and a Beare met him; or went into the house, and leaned his hand on the Wall, and a Serpent bit him. Such is the vnrest of a conscience brought to fret for his sinnes. So August. iiAug. in Psal. 45.Ps 45Fugit ab agro in ciuitatem, à publico ad domum, à domo in cubiculum. He runnes from the field into the Citie, from the Citie to his house, and in his house to the priuatest Chamber: but he cannot flie his enemie▪ that cannot flie himselfe.

At first the Deuils guest pursues pleasure so eagerly, that hee would breake downe the barres that shut it from him, and quarrell, with venture of his blood, for his delights, nay for the conditions of his owne sorrow and damnation. Now pleasure is offered him: no, it will not downe. Musicke stands at his Windore: it makes him as mad with discontent, as it did once with ioy. No …est can stirre his laughter, no companie can waken his vnreasonable and vnseasonable melancholy. Now hee that was madder then N…ro in his delights, fear… compasseth him on euerie side. Hee starts at his owne shaddow, and would change firmenesse with an Aspen leafe. He thinkes, like the Burgundians, eueryevery Thistle a Launce, eueryevery Tree a man, eueryevery man a Deuill. They feare, where no feare was, saith the Psalmist. They thinke, they see, what they doe not see. This is the wicked mans alteration: time is, he will not be warned; time comes, hee will not be comforted. Then he is satisfied with lusts, that thought satisfaction p. 173impossible. Riches wearie him now to keepe them more then they wearied him once to get them; and that was enough. So I hauehave read the oppressers will. Lego omnia bona mea domino Regi, corpus sepulturae, animam diabolo. I bequeath all my goods to the King, my body to the graue, my soule to the Deuill. He that did wrong to all, would now seeme to doe right to some; in giuing his coyne to the Prince, whom he had deceiued; his soule to the Deuill, whom hee had se…ued. Wherein, as he had formerly iniured man, now he in…ures both God and himselfe too.

3. I hauehave dwelt the longer on this spirituall deadnesse, because the guests at this banket hauehave this death in present: the precedent and subsequent are both future; the one naturally incurred by sinne, the other iustly inflicted for vnrepented sinne. For all shall dye the corporall death, kkEceles. 9.2.Hee that feareth an oath, as well as hee that sweareth, the …eligious as the profane. But this last, which is Eternall death, shall onelyonly cease on them, that hauehave before hand with a spirituall death slaine themselues. This therefore is called the second death. llReuel. 20.6.Rev 20:6Blessed and holy is hee, that hath part in the first resurrection, (which is the spirituall life by grace:) On such the second death hath no power. Hee that is by Christ raised from the first death, shall by Christ also scape the second. But hee that is dead spiritually, after hee hath died corporally, shall also dye eternally. This is that euerlasting seperation of body and soule from God, and consequently from all comfort. mmMatth. 10.28Matt 10:28Feare him, saith our Sauiour, that is able to destroy both body and soule in Hell. nnDan. 12.2.Dan 12:2And many of them, that sleepe in the dust of the earth shall awake, some to euerlasting life, and some to shame and euerlasting contempt. This is that death, that ooEzek. 33.11.Ezek 33:11God delights not in. His goodnesse hath no pleasure in it, though his iustice must inflict it.

p. 174Man by sinne hath offended God an infinite Maiestie, and therefore deserues an infinite miserie. Now because he is a nature finite, hee cannot suffer a punishment infinite in greatnesse, simul et semel, together and at once: hee must therefore endure it (successiuè sine fine) successiuely without end. The punishment must be proportioned to the sinne; because not in present greatnesse, therefore in eternall continuance. Christ for his elect suffered in short time sufficient punishment for their sinnes: for it is all one, for one that is eternall to dye, and for one to dye eternally. But he for whom Christ suffered not in that short time, must suffer for himselfe beyond all times, euen for euer.

This is the last Death: a liuing death, or a dying life, what shall I tearme it? If it be life, how doth it kill? If death, how doth it liue? There is neither life nor death but hath some good in it. In life there is some ease: in death an end. But in this death neither ease nor end. hhAust. de ciuit. …. lib. 21. cap. 3.Prima …ors animam d…lentem pellet de c…rpore: secunda mors animam nolentem tenet in corpore. The first death driues the soule vnwillingly from the body; the second death holdes the soule vnwillingly in the body. iiReu. 9.6.Rev 9:6In those dayes shall men seeke death, and shall not finde it; and shall desire to dye, and death shall flye from them. kkEsay. 66.12.Isa 66:12Their worme shall not dye. Thus saith the Scripture, morientur mortem, they shall dye the death. Yet their death hath much too much life in it. For there is a perfection giuen to the body and soule after this life; as in heauen to the stronger participation of comfort, so in hel to the more sensible receiuing of torment. The eye shall see more perspicuously, and the eare heare more quickly, and the sense feele more sharply, though all the obiects of these be sorrow and anguish. Vermis conscientiam corrodet, Aug.ignis carnem comburet, quia et corde et corpore deliquerunt. The worme shall gnaw p. 175the conscience, the fire burne the flesh, because both fle…h and conscience hauehave offended. This is the fearfull death, which these guests incurre: this is the Sho… at the Diuells Banket. God in his Iustice suffers him to reward his guests, as hee is rewarded himselfe, and (since they loued his worke) to giuegive them the stipend due to his seruice. These are the tempted guests: dead.

The vlgar Latine translation, I know not vponupon what ground, hath interpreted here, for mortui, Gigantes: thus: hee knoweth not that the Gyants are there. Monstrous men, that would dart thunder at God himselfe; and raise vp mountaines of impietie against Heauen. As if they were onelyonly great men that feasted at Sathans Banket, whose riches were able to minister matter to their pleasures. And surely such are in these dayes: of whose sinnes when we hauehave cast an inventory account, we might thus with the Poet sum vp themselues.

Vi… dicam quid sis? magnus es Ardelio.

Thou hast great lands, great power, great sinnes: and than

D…st aske me what thou art? th'art a great man.

The Gyants, in the Scripture, Gen. 6.4.Gen 6:4were men of a huge stature, of a fierce nature. The Poets fained their Gyants to be begotten and bred of the Sunne and the Earth, and to offer violence to the Gods: some of them hauing an hundred hands, as Briareiu was called centimanus: meaning, they were of great command; as Helen wrot to Paris of her husband Menelaus. An nescis longas regibus esse manus? This word Gyants, if the originall did afford it, must be referred, either to the guests; signifiing that monstrous men resorted to the Harlots table, & that it was Gigantoum conviuium, a tyrannous feast: or else (and that rather) to the tormentors; which are p. 176laid in ambush, to surprise all the commers in, and carry them as a pray to Hell. But because the best translations giuegive no such word, and it is farre fetched, I let it fall, as I tooke it vp.

The third person here inserted, is the Attempted: the new guest whom she striues to bring in to the rest. He is discribed by his ignorance, Nescit: Hee knoweth not what company is in the house, that the dead are there. It is the Deuils pollicie, when hee would ransacke and robbe the ho…se of our conscience, like a theefe to put out the candle of our knowledge. That wee might neither discerne his purposes, nor decline his mischeefes. Hee hath had his instruments in all ages, to darken the light of knowledge. Domitian turnes Philosophie into banishment. Iulian shuts vp the Schoole-doores. The barbarous souldiours vnderunder Clement the seauenth, burned that excellent Vatican library. Their reasons concurred with Iulians prohibition to the Christans. foreign: least they kill vsus with our owne weapons. For it is said euen of Gentile learning. Hic est Goliae gladius, quo ipse Goliah ingulandus est. Hic Herculis claua, qua rabidi inter Ethnicos canes percutiendi sunt. This is that Goliahs sword, whereby the Philistine himselfe is wounded. This is that Hercules clubbe, to smite the madde dogs amongst the heathen. Habadallus, Mahomets scholler, that Syrian Tyrant, forbad all Christian children in his dominions, to goe to schoole; that by ignorance hee might draw them to superstition. For foreign. To be destitute of learning is to dance in the darke. These were all Sathans instruments; yet they come short of the Pope; whose pollicie to aduance his Hierarchie, is to oppresse mens consciences with ignorance: teaching that the fulnesse of zeale, doth arise from the emptinesse of knowledge: p. 177euen as fast as fire flasheth out of a fish-pond.

There are degrees in sin, so in ignorance. It is a sin to be ignorant of that we should know: but a greater sinne to be ignorant of that wee hauehave m…anes to know. Ignorance may …e distinguished into fiue kindes.Ignorantia humana, naturali…, affectata, inuincibilis, sup…rba. Humane, naturall, affected, inuincible, proud and puffed vp.

1 The first is humane. This is not sinfull, as in Adam, not to know his nakednesse, nor Sathans subtiltie. So in the Angels, yea euen in the head of Angels Christ himselfe, as man, not to know aaMark. 13.32.Mark 13:32the latter day. bbCyril.Proprium est naturae humanae futura ignorare. It is a thing simply proper to the nature of man, to be ignorant of future things. No legall iniunction binds vsus to it: no censure shall passe against vsus for the want of it. This is called ignorantia iusta, an vnfaulty ignorance.

2 The second is naturall: called ignorantia in…irmitatis vel imperitiae: the ignorance of infirmitie, incident to mans nature since his fall. For desiring to know more, hee knew lesse. This is the effect of sinne, sinne in it selfe, and the ca…se of sinne. It was bred by transgression, it doth breed transgression, and is no lesse then transgression of it owne nature: for Gods law binds vsus to the knowledge of his law. The blinde swallowes many a flye: the ignorant cannot be innocent. This is ignorantia simplex, inuoluntaria, priuatiuae, as the Schoole calls it. A sinne which the Papists generally, and I feare, many Protestants particularly, neuer repent of. Dauid doth. It is this, that makes vsus aliants from God. ccEphes. 4 1….Eph 4:1Hauing the vnderstanding darkned, being alienated from the life of God, through the ignorance that is in them, and through the blindnesse of their heart. Saint Paull cals his ignorance, the cause of his sinnes. Et nescius seru…s poenas luit, saith Christ:1 Tim. 1.13.1 Tim 1:13 euen the ignorant seruant shall be beaten with some stripes. ddEsa. 5.13.Isa 5:13Therefore my people are gone into captiuitie, because they hauehave no p. 178knowledge. A Prophecie mistically fulfilled in these dayes, in respect of our spirituall bondage to Sathan; ee2 Cor. 4.4.2 Cor 4:4The God of this world hauing blinded the mindes of vnbeleeuers. This ignorance cannot excuse, for wee are bound to know. The breach of our Nationall statutes cannot goe impune by the plea of Ignorance. It may (a tanto not a toto) a little quallifie and allay our punishments, not annihilate them. This is foreign, Folly; and hee that drinkes of …ollies cup, shall hauehave little cause to licke his lips after it. Nature is a common schoole-master; and the Gentiles sinning against that monitor, iustly perish. ffRom. 1▪20.Rom 1:20For the in…sible things of God may be vnderstood by the things that are made: so that they are without excuse. Euen the errours of the Iewes had their sacrifices, and shall not the ignora…ces of the Christians cry God mercy? This ignorance is sinfull, yea euen in those that cannot hauehave …he meanes of knowledge.

3. The third is an a…fected ignorance. ggIo… 3.19.John 3:19This is the conedmnation, that light is come into the world, and men loued darknesse rather then light, becaus… their deedes were euill. These shut their eares when God calleth; and being housed in their secu…itie, will not steppe to the dore, to see if the Sunne shines. This ignorance, if I may say so, doth reside rather in their affections then vnderstanding part. hh2 Pet. 3.5.2 Pet 3:5They wil…ully know not, saith S. Peter. They know, but will not know, and runne with broad eyes to distruction. Tell them that Christ is at Ierusalem: no, it is too …arre off. Nay, venit ad limina virtus, the ki…gdome of Heauen is among you: then if they must needs goe to Church, they will goe hooded. P…eiudice of affections shall muffle the eyes of knowledge. Thus the Deuill carryes them quietly to Hell; as the Falconer his hooded Hawke, which bare-fac'd would bayte, and be too wild to sit on his …ist. p. 179These sometimes hauehave gray haires, and greene affections. Like a man that being borne neere a great Citie, yet neuer trauelled to it: He can direct others the way, he neuer went. These to auoyd that …ault, which the Traueller found in England, horologia non benè ordinata, that our clockes were not well kept (he ment, our houres were ill spent) will hauehave no clocke at all in their house, to tell them how their time passeth; no informer of their erring wayes. And as if a candle would set their house on fire, they liue perpetually in the darke. Micah was glad, hee had got a Priest; these are glad they are got farre from a Priest: and had as liefe goe to Hell darkling, as with a torch.

4. There is an Inuincible Ignorance; when God hath naturally darkned the vnderstanding, by a sore punishment of originall sinne. Idioticum hoc. No art nor eloquence can put knowledge into that heart which nature hath not opened to receiue it: as no minde can be opened, which God hath locked vp. iiReu. 3.7.Rev 3:7Hee keepes the keyes: hee openeth and no man shutteth, he shutteth and no man openeth. The dore of this mind is so fast barred vp, that no helpe of man can open it. Neither can there be, in this, a complaint against Gods Iustice: since that our first sinne hath deserued a greater punishment.

5. The last, is a proud Ignorance; whereof there is no hope, saith Solomon. The other is inuincible, but indeed this more inuincible, kkProu. 2….Prov 2a foole is sooner taught. So Christ foyled the Pharises with their owne weapons; and proued their weakenes by their arguments for their owne strength. llIoh. 9.41.John 9:41If you were blinde, you should hauehave no sinne; but now you say, w…e see; therefore your sinne remaineth. The Pharises, though blinde, will be Seers: Nicodemus a mmIoh. 3.10.John 3:10Master in Israell, and yet knew nothing of regeneration. nnCl…m.Nihil grauius, quam si id, quod ignorat p. 180quis, scire se credat. There is nothing more grieuous then that a man should be perswaded hee knowes that soundly whereof hee is totally ignorant. Therefore saith Chrysostome. Chry…. in math. ho…. 76.Praestat proba ignoration… detineri, quam falsa opinione mancipari, It is better to be held in with an honest ignorance, then to runne out vponupon a false opinion. It is hard plowing in the ground not stocked: ill writing in a paper full of lines. These flye from instruction as the Tyger from the trumpet. Others are comprehended of the light;Tenabrae, a … nendo. these thinke they comprehend the light, when, as the Apostle saith, they are held of darknes.

Let vsus now see which of these ignorances is here ment? I answere; exempting the first, Sathans Harlot, Vice hath guests of all these sorts. Many that ooProu. 7.22.Prov 7:22goe after her, as an Oxe to the slaughter, or as a foole to the correction of the stockes. Some …unne to the Banket, and know not: some know and runne: all are fooles, and destitute (if not of naturall, yet) of spirituall vnderstanding. To this purpose she apteth her speech here. ppver. 16.Who so is simple, let him turne in hither; and as for him that wanteth vnderstanding, shee saith, &c. Knowledge is good, yet if disioyned from grace, qq1 Cor. 13.2.1 Cor 13:2foreign, it is nothing. Nihil in esse gratiae, quamuis aliquid in esse naturae. Nothing in grace, though somthing in nature: knowledge humane is a good stirrop to get vp by to preferment: Diuine a a good gale of winde to wast vsus to Heauen. But charity is better. rr1 Cor. 8.1.1 Cor 8:1Knowledge often bloweth vp, but charitie buildeth vp. Aristotle calles knowledge the Soules eye: but then saith our Sauiour, if the light be darknesse, how great is that darknesse?

True it is, that knowledge without honesty doth more hurt. The Vnicornes horne, that in a wise mans hand is helpfull, is in the beasts head hurtfull. If a man be a beast in his affections, in his maners; the more skilful, the more illfull. Knowledge hath two pillars, Learning and p. 181Discreation. The greatest Scholler without his two eyes, of Discreation and Honestie, is like blinde Sampson, apt to no good, able to much mischiefe. Prudence is a vertue of the soule, nay the very …oule of vertue. The Mistresse to guide the life in goodnes. All morall vertues are beholding to wisedome. She directs Bounty what to giuegive, when to giuegive, where to giuegive. And Fortitude, with whom, for what, and how to sight. Knowledge is excellent, to preuent dangers imminent; and to keepe vsus from the snares of this strange woman. But if the Deuill in our dayes should hauehave no guests, but those that are meerely ignorant, his roomes would be more emptie then they are; and his Ordinarie breake forwant of Customers. But now a-dayes (alas, when was it much better? and yet how can it be much worse?) we know sinne, yet affect it, act it. Time was, we were ignorant and blinde, now wee hauehave eyes and abuse them. Tyre and Sidon burne in Hell, and their smoake ascends for euermore, that had no preaching in their Cities: but our Country is sowne with mercies, and our …elues fatted with the doctrine of life, who shall excuse our lame, leane, and ill-fauoured liues? Let vsus beware Bethsaida's woe. If the Heathen shall wring their hands for their Ignorance, then many Christians shall rend their harts for their disobedience. aaHeb. 10.28.Heb 10:28He that despised Moses Law, died without merciemercy, vnderunder two or three witnesses. He that despiseth, not he that transgresseth; for so do all. He that reiected and departed from the Law & Church of Israel, died without mercy, eternally, for other transgressors died without merciemercy temporally. bbVer. 29.Of how much sorer punishment shal he be thought worthy, &c. that treads vnderunder his foot, not Moses but Christ; & counts not the blood of Goats, but of Gods Son vnhely; and despiteth, which is more then despiseth, the spirit not of feare & bondage, but of grace? ccLactant.All the learning of the Philosophers was without an head, because p. 182they were ignorant of God. Seeing, they were blinde, speaking, they were dumbe; hearing, they were deafe, like the Idol-Gods in the Psalme. We want not an head, but an heart: not the sense of knowledge, but the louelove of obedience; wee heare, and see, and say, and know, but doe not.

If you know that Gods cheare is so infinitely better; why doe you enter commons at Satans Feast? The Schoole calls one kind of knowledge, Scientia contristans, a sorrowfull knowledge. Though they intend it in another sense, it may be true in this: for it is a wofull knowledge, when men with open eyes runne to Hell. This is Vriahs letter contayning his owne death. These tell Christ, ddLuk. 13.26.Luke 13:26wee knew thee: Christ tels them, eeMath. 7.23.Matt 7:23I know not you. These times are sicke of Adams disease, that had rather eate of the tree of knowledge, then of the tree of life: speculatiue Christians, not actiue & obedient Saints. You cannot plead, that you know not the dead are there; behold, wee hauehave told you. Quit your selues. But many mens Ignorance is disobedience: they will not know that the dead are there, and that her guests are in the depth of Hell. Which now presseth vponupon vsus to be considered.

Solomon hath described the persons feasting and feasted. The place remaines, the depth of Hell. This is the Banketing house. It amplifies the miserie of the guests in three circumstances. 1. their weaknesse, they are soone in, 2. the place, Hell. 3. the vnrecouerablenesse of it. The depth of Hell.

1. Per infirmitatem. In regard of their weaknesse. No sooner come to the Banket, but presently in the Pit: they are in: they are soone in. They would not resist the tentation, when it was offered: they cannot resist the tribulation, when it is to be suffered: They are in. No wrastling, no contending can keepe them from falling in. Into the pit they runne against their will, that ranne p. 183so volently, so violently to the brinkes of it. As a man that hath taken his careere, and runnes full fling to a place, cannot recoile himselfe, or recall his strength on the sodaine. Hee might hauehave refused to enter the race, or recollected himselfe in time, but at the last step he cannot stop, nor reuocare gradum, rescue himselfe from falling. The guests, that hasten themselues all their life to the feast of vanitie, and neither in the first step of their youth, nor in the middle race of their discreetest age, returne to God, doe at last (without Christs helpe) precipitate themselues into the depth of Hell. Thinke, oh thinke, ye gr…edie Dogges, that can neuer fast enough deuoure your sinfull pleasures, if in the pride of your strength, the May of your blood, the marrow and vertue of your life, when you are seconded with the gifts of nature, nay blest with the helps of heauen, you cannot resist the allurements of Satan; how vnable will you be to deale with him, when custome in sinne hath weakened your spirits, and God hath withdrawne his erst afforded comforts? They that runne so fiercely to the pit, are quickly in the pit. The guests are in the depth of Hell.

2. Per infernitatem. In regard of the place, it is Hell. The Prophet Esay thus describes it. ffEsa. 30.33.Isa 30:33Topheth is ordained of old: hee hath made it deepe and large: the pile thereof is fire and much wood; the breath of the Lord, like a streame of Brimstone doth kindle it. Topheth was a place which the children of Israell built in the valley of gg2 King. 23.102 Kgs 23:10Hinnon, to burne their sonnes and daughters in the fire to Moloch. Which valley was neere to Iebusi, afterwards Ierusalem, as appeares Iosuah. 18.Iosu. 18.16.Josh 18:16 The Councell of Ierusalem, whiles their power lasted, vsed to punish certaine offenders in that valley, being neere their Citie: By this is Hell resembled. And that (in Peter Martyrs opinion) for three reasons. 1. Being a bottome, a p. 184low valley, it resembleth Hell, that is beleeued to be vnderunder the earth. 2. By reason of the fire, wherewith the wicked are tormented in Hell, as the children were in that valley burnt with fire. 3. Because the place was vncleane and detestable,Ier. 7.31.32. For they shall burie in Tophet, till there be no place. And the carka…ses, &c. Leg….Jer 7:31Jer 7:32 whither all vile and lothsome things were cast out of the Citie Ierusalem. So Hell is the place, where defiled and wicked soules are cast, as vnworthie of the holy and heauenly City.

This place shall begin to open her cursed iawes, when the Iudge of all men and Angels shall hauehave giuen his last sentence. At that day, when, Quaesitor scelerum veniet, vindex que reorum, the searcher of all, and punisher of wicked hearts, shall giuegive his double voyce of dread and ioy; when hauing spoken peace to his Saints, hee shall thunder out condemnation to the wicked, Goe ye into euerlasting fire.

—dent ocyus omnes,

Quas meruere pati, sic stat sententia, poenas.

And if here on earth, Seiudice, nemo nocens absoluitur, a mans owne conscience condemne him for his sinnes,1 Ioh. 3.20.1 John 3:20 how much greater shall be the iust condemnation of God? Then all murdering Cains, scoffing Chams, persecuting Sauls, theeuish and sacrilegious Achans, oppressing Ahabs, couetous Nabals, drunken H…lofernesses, cruell Herods, blasphemous Rabshaceh's, vniust Pilates, shall reape the seed in their eternall deaths, which they hauehave sowne in their temporall liues. There shall be scorching heate, and freezing cold: Ex vehementissimo calore ad vehementissimum frigus. Without either act of refreshing, or hope of releasing. EueryEvery day hath beene their Holy-day on earth: eueryevery day shall be their workie-day in Hell. The Poets fained three furies.

p. 185—Scindet latus vna slagello.

Altera tartareis sectos dabit anguibus artus:

Tertia fumantes incoquet igne genas.

One brings a Scorpion, which the Conscience eates:

Another with yron whips the blacke flesh beates:

Whiles the third boyles the soule in scalding heates.

Nemo ad id sero venit, vnde nunquam, cum semel venit, Sen.poterit reuerti. No man can come too late to those sufferings, from whence, being once come, hee can neuer returne.

This is Hell: where darknesse shall be their prison, euerlastingnes their fetters, flames their torments, angry Angels their tormenters. Vbi nec tortores deficiant, Aug.nec torti miserimoriantur. Where the scourgers shal neuer be weary of afflicting, nor the scourged faile their suffering. But there shall be alwayes torments for the body, and a body for torments. Fire shall be the consummation of their plagues, not the consumption of their persons.Aug. Vbi per millia millia annorum cruciandi, nec in secula seculorum liberandi. Myriades of yeeres shall not accomplish, nor determine their punishments.Isidod. It shall be their miserie, (Semper velle quod nunquam erit, semper nolle quod nunquam non erit) to hauehave a will neuer satisfied, a nill neuer gratified.

3. Per profunditatem. The depth of Hell: The Scripture is frequent to testifie Hell a deepe place, and beneath vsus. aaLuke. 10.15.Luke 10:15Capernaum shall be cast downe to Hell. Solomon so speakes. bbProu. 15.24.Prov 15:24The way of life is aboue to the wise, that hee may depart from Hell beneath. And of this Harlot. ccchap. 7.27.Her house is the way to Hell, going downe to the chambers of death. ddchap. 5.5.Her feete goe downe to death, her steps take hold on Hell. Downe and beneath doe witnesse the depth of Hell. There are three places: Earth, Heauen, Hell. Earth p. 186wee all enioy, good and bad, promiscuously. Heauen is prepared for the good; and it is vpwards. eeCol. 3.1.Col 3:1If ye be risen with Christ, seeke the things that are aboue. Hell is ordained for the wicked; and it is downeward; called here, profundum, a depth. To define the locall place of Hell, it is too deepe for me: I leaue it to deeper iudgements. I doe not giuegive D…monax answere, being asked where Hell was. ffEra. aphor. lib. 8.Expecta simul ac illuc venero, et tibi per literas significabo. Tarry till I come thither, and I will send thee word by letters. No, I onelyonly say this. There is one, wee are sure of it; let vsus by a good life be as sure to scape it.

But to confine my speech to the bounds of my Text, I take it, that by Hell & the depth of it here, is ment the deepe bondage of the wicked soules; that they are in the depth of the power of Hell. Sathan hauing by sinne a full dominion ouer their consciences. For Hell is often allegorically taken in the Scriptures, So Ionas ggIon. 2.2.Jonah 2:2cryes vntounto God out of the belly of Hell. Dauid sung hhPsal. 130.1Ps 130:1de profundis: Out of the depth hauehave I cryed vntounto thee oh Lord. So Christ speakes of the vnbeleeuer, that hee is iiIoh. 3.18.John 3:18already damned. And the reprobate are here affirmed in the depth of Hell. This exposition I esteeme more naturall to the words. For as the godly hauehave a Heauen, so the wicked a Hell, euen vponupon Earth: though both in a spirituall, not a literall sence. The reprobates Hell on earth is double; or of two sorts.

1. In that the power of Hell rules in his conscience. kkEph. 2.2.Eph 2:2Hee walkes according to the course of this world, and according to the Prince of the power of the Ayre, the spirit, that now worketh in the children of disobedience. Hee is taken and ledde captiue of the Deuil… ; as hereafter in the chaines of damnation, so here in the bands of dominion: which Solomon cals funes peccatorum: as he hath llEsa. 5.18.Isa 5:18drawne iniquitie with the cords of vanitie, so hee mmProu. 5.22.Prov 5:22shall be p. 187holden with the cords of his sinnes.

2. There is a Hell in his conscience. So Saint Augustine; nnDe verb. Dom. sec. Ioh. Serm. 42.Sunt duo tortores anime, Timor et Dolor. The soule hath two tormentors euen in this life, griefe for euill felt, feare of euill to be felt. Whereof the Poet.

Sic mea perpetuos curarum pectora morsus, fine quibus nullo consiciantur, habent.

These are the fearefull terrours whereof the guilty heart cannot be quitted, cannot be quieted; though pleasure it selfe were his phisitian, and the whole world his minstrell. ooCyril.Domino priuante suo gaudio, quid esse potest in gaudium? when God withholds his musicke and peace, what can make the heart merry? Polidore Virgill thus writes of Richard the third's dreame the night before Bosworth-field. That hee thought all the Deuils in Hell pulled and haled him in most hideous and vgly shapes. And concludes of it at last. Id credo, non fuit somnium, sed conscientia scelerum. I doe not thinke it was so much his dreame, as his wicked conscience that brought those terrours. When this euill spirit comes on a wicked Saul, let him goe to his merriest good fellowes, beguile at once the time and himselfe with playes, and sports, feast away his cares at his owne table, or burie them together with his wits, at a Tauerne: alas these are pitteous shifts, weaker then wals of paper.

Sleepe cannot make his conscience sleepe: perhaps the very dreames are fearefull. It will not leaue thee, till it hath shewed thee thy Hell, no nor when it hath shewed thee it, will it leaue thee quiet. The more thou offerest to damme vp this current, the more ragingly it swels, and gusheth ouer the resisting banckes. This wounded Conscience runnes like the stricken Deare, p. 188with the arrow of death in the ribbes, from thicket to thicket, from shelter to shelter, but cannot change her paine with her place. The wound ranckles in the soule, and the longer it goes on, the worse still it festers. Thus sinne that spake thee so faire at her inuiting to the Banket, now presents to thy waked soule her true forme; and playes the make-bate betwixt God and thee, betwixt thee and thy selfe. So long as securitie hath kept thee sleeping in thy delighted impieties, this quarrell is not commenced. The mortallest enemies are not alwayes in pitched fields one against another.

This truce holds some till their death-beds; neither doe they euer complaine, till their complaints can doe them no good. For then at once, the sicke carkase, after many tossings and turnings to finde the easiest side, moanes his vnabated anguish: and the sicker conscience, after triall of many shifts, too late feeleth and confesseth her vnappeased torment. So Cain, Iudas, Nero, in vaine seeke for forraine helps, when their executioner is within them. The wicked man cannot want furies, so long as he hath himselfe. Indeede the soule may flye from the body, not sinne from the soule. An impatient Iudas may leape out of the priuate hell in himselfe, into the common pit below; as the boyling fishes out of the Caldron into the flame. But the gaine hath beene, the addition of a new hell without them, not the losse of the old hell within them. The worme of Conscience doth not then cease her office of gnawing, when the f…ends begin their office of torturing. Both ioyne their forces to make the dissolutely wicked, desolately wretched. If this man be not in the depth of Hell, deepely miserable, there is none.

Loe now the Shot at the Deuils Banket. A reckoning must be payd, and this is double. 1. the earnest in this life. 2. the full payment in the life to come. The earnest p. 189is, whiles Hell is cast into the wicked: the full satisfaction is, when the wicked shall be cast into Hell. ppReuel. 20.15.Rev 20:15Whosoeuer was not found written in the booke of life, was cast into the Lake of fire. I will take leaue to amplifie both these a little further.

1. The earnest is the horrour of an euill conscience; which sparkles with the beginnings of future torments. I know that some feele not this in the pride of their vanities; or at least will not seeme to feele it. Some qqIer. 3.3.Jer 3:3whorish for-heads can out-face their sinnes, and laugh them out of countenance. Wide gorges, that can swallow periuries, bloodynesse, adulteries, vsuries, extortions without trouble. But it may be, rr2 Cor. 5.12.2 Cor 5:12the heart doth not laugh with the looke. He dares be an hypocrite, that durst be a villaine. If hee would speake truth of hims…lfe he would testifie, that his thoughts will not affoord him sleepe, nor his sleepe affoord him rest: but whiles his senses are bound, his sinne is loose. No command of reason can quiet the tempest in his heart. No sonne of Sceua, no helpe of the world, can cast out this Deuill. The blood of the body, often being stopped in the issue at the nostrils, bursts out at the mouth, or finds way into the stomach. The conscience thus wounded, will bleed to death, if the blood of Iesus Christ doe not stanch it.

Thinke of this, ssPsal. 50.22:Ps 50:22ye that forget God, and are onelyonly indulgent to your selues: the time shall come, you shall remember God, neither to your thankes, nor ease; and would forget your selues. Happy were it for you, if you, hauing lost your God, could also loose your selues. But you cannot hide your selues from your selues. Conscience will neither be blinded in seeking, nor bribed in speaking. You shall say vntounto it as that wicked Ahab to Elias, tt1 King. 21.20.1 Kgs 21:20hast thou found me, oh thou mine enemie? yet alas, all this is but the earnest. A hell, I may call it▪ and a deepe hell; and, as I …ay say, a little smoake re…king p. 190out of that fiery pit: whereby the af…licted may giuegive a guesse at Hell, as Pythagoras guessed at the stature of Hercules by the length of his foote. But else, per nulla figura geh…nnae: nothing can truely resemble Hell.

2. The earnest is infinitly short of the totall summe. uuMath. 18.34.Matt 18:34And his Lord was wroth, and deliuered him to the tormenters, till hee should pay all that was due vntounto him. The guest must indure a death not dying, liue a life not liuing: no torment ends without the beginning of a worse. The sight afflicted with darknesse and vgly Deuills: the hearing with shrikes and horrible cries: the smelling with noysome stenches: the tast with rauenous hunger and bitter gall: the feeling with intollerable, yet vnquenchable fire. Thousands poynting at, not one among thousands pitying the distressed wre…ch. I know this Earth is a dungeon in regard of Heauen, yet a Heauen in respect of Hell, wee hauehave miserie enough here: it is merciemercy to what is there. Thinke of a gloomy, hideous, and deepe Lake, full of pestilent dampes and rotten vapours, as thicke as cloudes of pitch, more palpable then the fogs of Egipt; that the eye of the Sunne is too dull to peirce them, and his heate too weake to dissolue them. Adde hereunto a fire flashing in the reprobates face; which shall yeeld no more light then with a glimpse to shew him the torments of others, and others the torments of himselfe; yet withall, of so violent a burning that should it glow on mountaines of steele, it would melt them like mountaines of Snow.

This is the guests reckoning: a sore, a sowre payment, for a short and scarce sweet Banket. All his senses hauehave been pleased, now they are all plagued. In stead of perfumes & fragrant odors, a sulphurous stench shall strike vp into his nosthrils: In stead of his lasciuious Dalila's, that fadomed him in the armes of lust, behold Adders, p. 192Toades, Serpents, crawling on his bosome: In stead of the Dorian musicke charming his eares; Man-drakes and Night-rauens still shriking to them the reuerberating grones of euer and neuer dying companions, tolling their funerall (not finall) knels and yels round about him. In stead of wanton kisses, snakes euer sucking at his breath and galling his flesh with their neuer blunted stings.

Thinke of this feast, you riotous feasters in sinne. There is a place called Hell, whither after the generall and last assises, the condemned shall be sent, through a blacke way, (death is but a shadow to it) with many a sigh and sobbe, and grones, to those cursed fiends, that must be their tormentors, as they hauehave beene their tempters. Behold now a new feast, a fatall, a finall one. To suppe in the vault of darknesse, with the princes and subiects of horror, at the table of vengance, in the chaire of desperation. Where the difference on earth betwixt Master and Seruant, drudge and commander, shall be quite abolished: Except some Atheisticall Machiauell, or trayterous Seminary, or some bloody delegate of the Inquisition, be admitted the vpper-end of the table: But otherwise there is no regard of age, beauty, riches, valour, learning, birth. The vsurer hath not a cushion more then his broker. There is not the bredth of a bench betweene Herod and his Parasites. The Pope himselfe hath no easier a bed, then the poorest Masse-priest. Corinthian Lais speeds no better then her chambermaid. The Cardinall hath not the vpper hand of his Pander. There is no prioritie betweene the plotter and the intelligencer; betweene the vestall and the Nunne; betweene the proud Prodigall, and his vnconscionable Creditor.

Indeede the greatest sinner shall hauehave the greatest punishment. And hee that hath beene a principall guest p. 192to the Deuill on earth; shall (and that on earth were a strange priuiledge) hold his place in Hell. aaReu. 18.6.7.Rev 18:6Rev 18:7Reward her, euen as she rewarded you: and double vntounto her double, according to her workes: in the cup which shee hath filled, fill to her double. How much shee hath glorified her selfe, and liued deliciously, so much torment and sorrow giuegive her. Diues that fedde so hartily on this bread of Iniquitie, and drunke so deepe draughts of the waters of sinne, reserues his superioritie in torment, that hee had in pleasure. Behold,Luk. 16.25.Luke 16:25 hee craues with more floods of scalding teares, then euer Esau shed for the blessing, but one drop of water to coole his tongue, and could not be allowed it. But what if all the riuers in the South, all the waters in the Ocean had beene granted him, his tongue would still hauehave withered and smarted with heate, himselfe still crying in the language of Hell, a non sufficit, It is not enough. Or what if his tongue had beene eased, yet his heart, liuer, lungs, bowells, armes, legges should still hauehave fryed.

Thus hee that eate and dranke with superfluitie, the purest flower of the Wheate, the reddest blood of the Grape; his body kept as well from diseas…, as soft linnen and fine rayment could preserue it: here findes a fearfull alteration. From the table of surfet, to the table of torment, from feeding on Iunkets, to gnaw his owne flesh: from bowles of wine to the want of cold water; from the soft foldes of fine silkes, to the winding lashes of furies: from chaines of gold for ornament, to chaines of yron for torment: from a bed of downe, to a bed of flames: from laughing among his companions, to howling with Deuils: from hauing the poore begging at his gates, to begge himselfe; and that as that Rich-man, for one drop of water. Who can expresse the horrour and miserie of this guest?

p. 193Non mihi si centum linguae sint, ora que centum,

Ferrea vox, omnes scelerum comprendere formas,

Omnia poenarum percurrere nomina possim.

No hart of man can thinke, no tongue can tell

The direfull paines, ordain'd and felt in hell.

Now sorrowes meete at the Guests hart, as at a feast; all the furies of hell leape on the Table of his Conscience. Thought calls to Feare, Feare to Horrour, Horrour to Dispaire, Dispaire to Torment, Torment to Extremitie, all to Eternitie; Come and helpe to afflict this wretch. All the parts of his body and soule leaue their naturall and woonted vses, and spend their times in wretchednesse and confusion. Hee runnes through a thousand deaths and cannot dye. Heauie irons are locked on him: all his lights and delights are put out at once. Hee hath no soule capable of comfort. And though his eyes distill like fountaines, yet God is now inexorable: His Mittimus is without Bayle, and the Prison can neuer be broken. God will not heare now, that might not he heard before.

That you may conceiue things more spirituall and remote, by passions neerer to sense. Suppose that a man being gloriously roabed, deliciously feasted. Prince-like serued, attended, honoured, and set on the proudest height of pleasure that euer mortallitie boasted; should in one (vnsuspected) moment be tumbled downe to a bottome, more full of true miseries, then his promontory was of false delights: and there be ringed about with all the gory Mutherers, blacke Atheists, sacrilegious Church-robbers, and incestuous Rauishers, that hauehave euer disgorged their poyson on earth, to re-assume it in Hell: Nay adde further to this supposition, that this depth he is throwne into, was no better then a vast p. 194Charnell-house, hung round with lamps burning blew and dimme, set in hollow corners; whose glimmering serues to discouer the hideous torments: all the ground in stead of greene rushes, strewed with fun…rall rosemary and dead mens bones: some corpses standing vpright in their knotted winding-sheetes; others rotted in their Coffins, which yawne wide to vent their stench: there the bare ribs of a Father that begat him, heere the hollow skull of a Mother that bare him. How direfull and amazing are these things to sense!

Or if Imagination can giuegive being to a more fearefull place, that, or rather worse then that is Hell. If a poore man sodainely starting out of a golden slumber, should see his house flaming about him, his louing Wife and loued Infants brea…hing their spirits to heauen through the mercilesse fire, himselfe inringed with it, calling for despaired succour; the miserable Churle his next neighbour, not vouchsafeing …o answere, when the putting forth of an arme might …aue him: such shall be their miseries in Hell, and nor an Angell nor a Saint shall refresh them with any comfort. These are all but shadowes, nay not shadowes of the infernall depth here expressed. You heare it; feare it, fly it, scape it. Feare it by Repentance, flye it by your Faith, and you shall scape it by Gods merciemercy.

This is their (Po…na sensus) positiue punishmen… ▪ There is also (Poena damni) to be considered, their priuatiue punishment. They hauehave lost a place on earth, whose ioy w…s temporall; they hauehave missed a place in Heauen, whose ioy is eternall. Now they finde that aaProu. 15.…7.Prov 15:7a dinner of greene hearbes with Gods louelove, is better then a stalled Oxe, and his hatred withall. A feast of sallets, or Daniels pulse, is more cheris…ing with merciemercy, then Belshazzars Banket without it. Now they finde Solomon… Se… mon true; that though bbProu. 20.17.Prov 20:17the bread of deceit …e swe…t to a p. 165man, yet the time is come; that the mouth is filled with grauell. No, no: …he ccProu. 18.25.Prov 18:25blessing of God onelyonly maketh fat, and hee addeth no sorrow vntounto it. Waters, the wicked desired, and Bread, they lusted after; behold after their secure sleepe, and dreamed ioyes on earth, with what hungry soules doe they awake in Hell?

But what are the Bread and the Waters, they might hauehave enioyed with the Sain…s in Heauen?Esa. 58.11.Isa 58:11 Such as shall neuer be dryed vp. ddPsal. 1….11.Ps 1:11Ie… thy presence is the fulnesse of ioy: and at thy right hand there are pleasures for euermore. Happy is the vndefiled soule, who is innocent from the great offence; all whose sinnes are washed as white as Snow, in that blood, which alone is able eeHebr. 9.14.Heb 9:14to purge the conscience from dead workes. ffEsa. 33.15.16.Isa 33:15Isa 33:16He that walketh righteously, &c. he shall dwell on high: his place of defence shall be the munitions of rockes: Bread shall be giuen him; his Waters shall be sure. His ioyes are certaine and stable; no alteration, no alternation shall empaire them. The wicked for the slight breakfast of this world, loose the ggReu. 19▪ 9.Rev 19:9Lambs supper of glory. Where these foure things concurre, that make a perfect feast: Dies lectus, locus electus, coetus bene collectus, apparatus non neglectus. A good time, eternitie. A good place, Heauen. A good companie, the Saints. Good cheere, Glory.

1. God himselfe is the feast-maker: he is Land-lord of the world, and …illeth eueryevery liuing thing with goodnesse. The Eagles and Lions seeke their meate at God. But though all the sonnes of Iacob hauehave good cheare from Ioseph yet Beniamins messe exceeds. Esau shall hauehave the prosperitie of the earth, but Iacob goes away with the blessing. Ismaell may hauehave outward fauours, but the inheritance belongs to Izhak ▪ The King fauoureth all his subiects, but they of his Court stand in his presence, & partake of his Princely graces. Gods bountie extends to the wicked also, but the Saints shall onelyonly sit at his table p. 196in Heauen. This is that feaster, hhAug.qui est super omnia, et sine quo nulla sunt omnia. iiRom. 11.36.Rom 11:36Of him, and through him, and to him are all things: to whom be glory for euer.

2. The cheare is beyond all sense, all science. kk1 Cor. 2.9.1 Cor 2:9Eye hath not seene, nor eare heard, nether hauehave entred into the heart of man, the things God hath prepared for them that louelove him. The eye sees much, the eare heares more, the heart conceaues most, yet all short of apprehension, much more of comprehension of these pleasures. Therefore enter thou into thy Masters ioy, for it is too great to enter into thee.

3. The company is excellent: the glorious presence of the blessed Trinitie, the Father that made vsus, the Sonne that bought vsus, the Holy Ghost that brought vsus to this place. The holy and vnspotted Angels, that reioyced at our conuersion on earth, much more at our consolation in Heauen. All the Patriarchs, Prophets, Saints; before the Law, in the Law, in the Gospell: the full Communion of Saints. Here, the more the mirrier, yea, and the better cheare to. Oh the sweet melodie of Halleluiahs, which so many glorified voyces shall sing to God in Heauen, the hoarcenesse of sinne, and the harshnesse of punishment being separated from vsus with a bill of euerlasting diuorce.

4. Admirable is the Banketing place; the high Court of Heauen, where our apparell shall be such as beseemeth the attendants on the King of Kings; euen llPhil. 3.Phil 3the fashion of the glorious body of Christ. The purest things are placed highermost. The earth as grossest is put in the lowest roome: the water aboue the earth: the ayre aboue the water: the fire aboue the ayre: the sphaeres of Heauen aboue any of them: and yet th… place where this feast is kept, is aboue them all; the Heauen of Heauens. Take here a slight rellish of the cheare in Gods kingdome, where your welcome shall p. 197be answerable to all the rest. mmCan. 5.1.Eate oh my friends, and make you merry, oh well-beloued. And then (as those that hauehave tasted some delicate dish, finde other plaine meates but vnpleasant, so) you that hauehave tasted of heauenly things, cannot but contemne the best worldly pleasures. As therefore some dainty guest, knowing there is so pleasant fare to come, let vsus reserue our appetites for that; and not suffer our selues to be cloyed with the course diet of the world. Thus as wee fast on the Eues, that we may feast on the Holy-dayes; let vsus be sure, that after our abstinence from the surfets of sinne, we shall be euerlastingly fed and fatted with the mercies of God. Which resolution the Lord grant vsus here; which Banket, the Lord giuegive vsus hereafter. Amen.

FINIS.

THE Sinners passing-Bell.

OR A complaint from Heauen for Mans Sinnes.

Published by THOMAS ADAMS, Preacher of Gods Word at Willington in Bedford-shire.

1 CORINTH. 11.30.

For this cause many are weake and sickly among you, and many sleepe.

AVGVST. EPIST. 188.

Ipse sibi denegat curam, qui Medico non publicat causam.

Hee hath no care of his owne cure, that declares not to the Phisition his griefe.

LONDON: Printed by Thomas Snodham for Iohn Budge, and are to be sold at the great South-dore of Paules, and at Brittaines-Bursse. 1614.