The White Devil, Sermon

The White Devil · Sermon

p. 1THE VVHITE DEVILL OR THE HYPOCRITE VNCASED: In a Sermon preached at PAVLS Crosse, March the seuenth, 1612.

IOHN 12. 6.

This hee said, not that hee cared for the poore: but because hee was a theefe, and had the bagge, and bare what was put therein.

IAm to speake of Iudas, a Deuill by Iohn 6. 70.John 6:70the testimony of our Sauiour: hauehave I not chosen you twelue, and one of you is a Deuill? yet so transformed into a shew of sanctimony, that he, who was a Deuill in the knowledge of Christ, seemed an Angell in the deceaued iudgement of his fellow-Apostles. A Deuil he was, blacke within and full of ranckour, but white without, and skinned ouer with hypocrisie; therefore to vse Luthers word, p. 2we will call him the white Deuill. Euen here he discouers himselfe, and makes good this title: Consider the occasion thus.

Christ was now at supper among his friends, where eueryevery one shewed him seuerall kindnesse; among the rest Marie powers on him a box of ointment: take a short view of hir affection. 1. Shee gaue a pretious vnction, Spikenard: Iudas valued it at 300. pence, which (after the best computation) is with vsus, aboue 8. pounds; as if shee couldnot bee too prodigall in hir louelove. 2. She gaue him a whole pound, verse 3. she did not cut him out deuotion by peece-meale or remnant, nor serue God by the ounce: but she gaue all; for quality, pretious; for quantity, the whole pound: Oh that our seruice to God were answerable! We rather giuegive one ounce to lust, a second to pride, a third to malice &c. so diuiding the whole pound to the Deuill: she gaue all to Christ. 3. To omit hir annointing his feete, and wiping them with the haires of hir head: when hir humility and zeale met: his feete as vnworthy to touch his head: with hir haires, as if hir chiefe ornament was but good enough to honour Christ withall; the beauty of hir head to serue Christs feete; she brake the box, tanquam ebria amore; and this of no worse then Alablaster, that Christ might hauehave the remaining drop: and the whole house was filled with the odour: at this repines Iudas, pretending the poore, for hee was white; intending his profite, for he was a Deuill.

p. 3The words containe in them a double

Censure,

1. Iudas censure of Mary: this repeatingly folded vp: foreign: hee said thus; with reference to his former words: verse 5. why was not this &c.

2. Gods oensure of Iudas: this

Partlie

1. Negatiue: he cared not for the poore: to conuince his hypocrisie, that roaued at the poore, but leuelled at his profite; like a Ferry-man, looking toward charity with his face, rowing toward couetosnesse with his armes.

2. Affirmatiue, demonstrating his

1. Meaning: he was a thiefe.

2. Meanes: he had the bag.

3. Maintenance: hee bare what was giuen; or put therein.

In Iudas censure of Mary, many things are obseruable, to his shame, our instruction; and these. 1. some more generall. 2. some more speciall and personall; all worthy your attention, if there wanted nothing in the deliuerance.

1. Obserue that Saint Iohn laies this fault on Iudas Generally. Matt. 26. 8. Mark. 14. 4.Matt 26:8Mark 14:4only: but Saint Mathew and Marke charge the Disciples with it, and finde them guilty of this repining: and that (in both, foreign) not without Indignation. This knot is easily vntied; Iudas was the ring-leader, and his voice was the voice of Iacob, all charitable; but his hands were the hands of Esau, rough and iniurious: Iudas pleades, for the poore, the whole Synode, likes the motion well; they second it with their verdits: their words agree; but their spirits differ: Iudas hath a further reach; to distill this ointment thorow the Limbecke of hypocrisie into his owne purse; the Apostles meane plainly: Iudas was malicious against his master; they simply thought the poore had more neede. So sensible and ample a difference doe circumstances put into one and the same action: presumption p. 4or weaknesse, knowledge or ignorance, simplicity or craft doe much aggrauate or mitigate an offence. The Apostles consent to the circumstance, not to the substance, setting as it were) their hands to a blancke paper: it was in them pitty, rather then piety, in Iudas neither pitty nor piety, but plaine perfidie, an exorbitant and transcendent sinne, that would hauehave brought innocence it selfe into the same condemnation: thus the aggregation of circumstances, is the aggrauation of offences. Consider his couetise, fraud, malice, hypocrisie, and you will say, his sinne was monstrous; sine modo, like a Mathematicall line, (diuisibilis in semper diuisibilia) infinitely diuisible. The other Apostles receiue the infection, but not into so corrupted stomackes, therefore it may make them sicke, not kill them: sinne they doe, but not vntounto death. It is a true rule euen in good workes: finibus non officijs, discernendae sunt virtutes a vitijs: vertues are discerned from vices not by their offices, but by their ends or intents: neither the outward forme, no nor (often) the euent, is a sure rule to measure the action by: the eleuen Tribes went twice by Gods speciall word and warrant against the Beniamites, yet in both assaults receaued the ouerthrow. Cùm Pater Aug.filium, Christus corpus, Iudas Dominum, res eadem, non causa, non intentio operantis: when God gaue his sonne, Christ gaue himselfe, Iudas gaue his Master; here was the same worke, not the same cause nor intention in the workers: the same rule holds proportion in offences: heere they all sinne, the Apostles in the imprudence of their censure, Iudas in the impudence of his rancour.Iohn. 8, 7.John 8:7

I might heer first lead you into the distinction of sinnes, secondly, or trauerse the Inditement with Iudas, whereby he accuseth Mary, iustifying her action conuincing his slander. thirdly, or discouer to you the fowlnesse of rash iudgement, which often sets a rankling tooth into vertues side; often cals chastitie her selfe an harlot, and with a guiltie hand throwes the first stone at Innocence.

But that which I fasten on, is the power and force of example: p. 5Iudas with a false weight sets all the wheeles of their tongues a going: the steward hath begun a health to the poore, and they begin to pledge him round. Authority shewes it selfe in this, to beget a likenesse of maners: Tutum èst peccare autoribus illis: It is safe sinning after such authours: if the Steward say the word, the fiat of consent goes round. Imperio maximus, exemplo maior **A great man is not powerfull in his praesidency, as in his prae cedency.. He that is greatest in his gouernment, is yet greater in his precedent. A great mans liuery is countenance enough, to keep drunkennesse from the stockes, whoredome from the post, murder and stealth from the gallowes: such double sinners shall not escape with single iudgements: such leprous and contagious spirits, shall answer to the iustice of God, not only for their own sins, but for all theirs, whom the pattern of their precedēcy hath induced to the like, to the like, said I? nay, to worse: for if the master drink (ad plenitudinē) to fulnesse, the seruant will (ad ebrietatē) to madnes: the imitation of good comes for the most part short of the patterne, but the imitation of ill exceeds the example: a great mans warrant is like a charm or spel, to keep quick and stirring spirits within the circle of combined mischiefe: a Superiors example is like strong or strange physicke, that euer workes the seruile patients to a likenesse of humours, of affections: thus when the mother is an aaEzek. 16. 15.Ezek 16:15Hittite, and the father an Amorite, the daughter seldome prooues an Israelite. Regis ad exemplum totus componitur orbis. Greatnesse is a copie, which eueryevery action, euerie affection striues to write after. The Sonne of Nebat is ^b 1. King 15. 30. & 16. 19. &c.1 Kgs 15:301 Kgs 16:19neuer without his commendation following him, he made Israell to sinne. The imitation of our Gouernours maners, fashion, vices, is stiled obedience: if Augustus Caesar loues poetrie, hee is no body that cannot versifie: now (saith Horace:)

Scribimus indocti, docti que poemata passim.

when Leo liued, because he loued merrie fellowes, and stood well affected to the Stage, all Rome swarmed with iuglers, singers, plaiers. To this, I thinke, was the prouerbe p. 6squared: Confessor Papa, confessor populus. If the Pope be an honest man, so will the people be. In vulgus Cypr.manant exempla Regentum. The common people are like tempered wax, whereon the vicious seale of greatnesse makes easie impression. It was a custome for yong gentlemen in Athens to play on Recorders: at last Alcibiades seeing his blowne cheekes in a glasse, threw away his pipe, and they all followed him: our gallants in steed of Recorders imbrace scorching lust, staring pride, staggering drunkennes, till their soules are more blowne, than those Athenians cheekes; I would some Alcibiades would begin to throw away these vanities, and all the rest would follow him. Thus spreads example, like a stone throwne into a pond, that makes circle to beget circle, till it spread to the bankes. Iudas traine soone tooke fire in the suspectlesse Disciples; and Satans infections shoot through some great starre, the influence of damnation into the aire of the communaltie. Let the experience heereof make vsus fearefull of examples.

Obserue, that no society hath the priuiledge to bee free from a Iudas: no, not Christ colledge it selfe: I hauehave chosen you twelue, and behold one of you is a Diuell: and this no wors man than the Steward, put in trust with the bread of the prophets. The Synode of the Pharisies, the Conuent of Monkes; the Consistorie of Iesuits, **I meane those, that hauehave the Pope amongst them.the Councels of Bishops, the holy Chaire at Rome, the sanctified parlour at Amsterdam, is not free from a Iudas. Some tares will shew, that the enuious man is not a sleepe. They heard him preach that aaIoh. 6. 68.John 6:68had the words of eternall life: they attended him, that could bbIoh. 6. 51.John 6:51feed them with miraculous bread: they followed him, that could ccMatt. 8 26.Matt 8:26quiet the seas, and controll the windes: they saw a precedent, in whom there was no defect, no default, no sinne, no guile; yet behold, one of them is an hypocrite, an Iscarioth, a Diuell: what, among Saints? dd1. Sam. 10. 12.1 Sam 10:12Is Saul among the Prophets? Among the Iewes a wicked Publicane, a dissolute souldier was not worth the wondring at: for the publicans, you may iudge of their p. 7honestie, when you alwaies finde them coupled with harlots, in the Scripture: for the soldiers (that roabed Christ in iest, and robbed him in earnest) they were irreligious Ethnickes: but amongst the sober, chaste, pure, precise Pharisies, to finde a man of sinne, was held vncouth, monstrous: they run from their wits, then, that run from the Church, because there are Iudasses. Thus it will bee, till the great Iudge aaMatth. 3. 12.Matt 3:12with his fanne shall purge his floore; till the bbMatt 13. 30.Matt 13:30Angels shall carrie the wheat into the barne of glorie. Vntill that day comes, some rubbish will bee in the net, some goats among the sheepe, some with the marke of the Beast, in the congregation of Saints; one Ismael in the familie of Abraham, one without his wedding garment, at the marriage Feast; among the Disciples a Demas, among the Apostles a Iudas. Thus generally.

1 Obserue: Iudas is bold to reproue a lawfull, laudable, Specially.allowable worke: he said this. I doe not read him so peremptorie in oportunity, hee could swallow a gudgeon, though he keckes at a slie: hee could obserue, obey, flatter the compounding Pharisies, & thought, he should get more by licking, than by biting; but heere because his mouth waters at the money, his teeth rankle the womans credit: for so I finde malignant reprouers stiled: corrodunt, non corrigunt; correptores, immo corruptores: they doe not mend but make worse; they bite, they gnaw: thus was Diogenes sirnamed Cynicke for his snarling; Conuitiorum canis: the dog of reproches: such forget that (monendo plus, quàm minando possumus) mercies are aboue menaces: many of the Iewes, whom the thunders of Sinai, terrours of the Law **Humanas motura tonitrua mentes.moued not, Iohn Baptist wins with the songs of Sion Iudas could faine and sawne, and fanne the coole winde of flatterie on the burning malice of the consulting Scribes: heere he is hoat, sweats and swels without cause: either he must be vnmercifull or ouermercifull; either wholly for the raines, or all vponupon the spurre: he hath soft and silken words for his masters enemies, course and rough for his friends: there hee is a dumbe dog and findes p. 8no fault, heere he is a barking curre, and bites a true man in stead of a theefe; he was before an ill mute, and now he is a worse consonant. but (as Pierius ambitious daughters Metam.were turned to meg-pies for correcting the muses, so) God iustly reprooues Iudas, for vniustly reproouing Marie. Qui mittit in altum lapidem, recidet in caput eius. A stone Iero. ad Rust. monath.throwne vp in a rash humour, fals on the throwers head, to teach him more wisdome: hee that could come to the Pharisies (like Martials parrat, foreign; or like Iupiters priest to Alexander with a louelove sate) commending their pietie, which was without mercy, heer condemns mercy, which was true piety and pity.

I could heere finde cause to praise reprehension: if it be reasonable, seasonable, well grounded for the reproouer, well conditioned for the reprooued. I would hauehave no profession more wisely bold than a Ministers; for sinne is bold, yea sawcie and presumptuous: it is miserable for both, when a bold sinner, and a cold Priest shall meet: when he that should lift vp his voice like a trumpet, doth but whisper through a trunke. Many men are dull beasts without a goad, blinde Sodomites without a guide, deafe Adders and Idols without eares, forgetfull like Pharaohs Butler without memories: our conniuence is sinfull, our silence banefull, our allowance damnable. Of sinne neither the fathers, factors, nor fautors are excusable: nay aaRom. 1. 32.Rom 1:32the last may be worst, whiles they may and will not helpe it. Let Rome hauehave the praise without our enuie or riualrie: Peccat is Roma patrocinium est. Sodomie is licenced, sinnes to come pardoned, drunkennesse defended, the Stewes maintained, periury commended, treason commanded: as sinfull as they thinke vsus, and we know ourselues, we would blush at these. Nihil interest sceleri Sin.an faue as, an illud facias: there is little difference betweene permission and commission: betweene the toleration and perpetration of the sinne: he is an abettor of the euill, that may and will not better the euill. Amici vitia, fi feras, facis tua, thy vnchristian sufferance adoptes thy brothers p. 9sinnes for thine owne; children of thy fatherhood, of so great a parentage is many a sinne-fauouring Magistrate; he begets moe bastards in an houre, then Hercules did in a night; and except Christ be his friend, Gods Sessions will charge him, with the keeping of them all: no priuate man can plead exemption from this duty: for amicus is animi custos; he is thy friend, that brings thee to a faire and free end. Doth humane charity binde thee to reduce thy neighbours straying beast, and shall not Christianity double thy care to his erring soule? cadit afina, & est qui subleuet, perit anima, non est qui recogitet. The fallen beast is lifted vp, the burdened soule is let sinke vnderunder her load.

2. Obserue his deuillish disposition, bent and intended to stifle goodnesse in others, that had vtterly choakt it in himselfe? Is the Apostle Iudas an hinderer of godlinesse? surely man hath not a worse neighbour, nor God a worse seruant, nor the Diuell a better factor, than such a one: an Aesops dogge, that because he can eat no hay himselfe, lies in the manger and will not suffer the horse. he would be an ill porter of heauen gates, that hauing no lust to enter himselfe, will not admit others: as Christ aaLuk. 11. 52.Luke 11:52reported and reproued the Lawyers. Heere fruitlesse trees, that bbLuk. 13. 7.Luke 13:7cumber the ground: cockle and darnell that hinder the good cornes growth: malicious deuils, that plot to bring more partners to their owne damnation: as if it were, (aliquid socios habuisse doloris) some ease to them, to hauehave fellowes in their misery.

Let me paint out a short complaint against this sinne: dolendum à medico, quod non delendum à medicina: we may bewaile, where we cannot preuaile. The good old man must weepe, though hee cannot driue away the disease of his childe with teares. Thou that hindrest others from good workes, makest their sinnes thine, which, I thinke thou needest not do, for any scarsity of thine owne: whiles thou temptest to villany, withstandest his piety, thou at once pullest his sinnes, and Gods curses on thee. For the p. 10author sinnes more, than the actor, as appeares by Gods Iudgement in ccGen. 3. 14. &c.Gen 3:14Paradice; where three punishments were inflicted on the Serpent, as the originall plotter; two on the woman as the mediate procurer, and but one on Adam, as the party seduced. Is it not enough for thee, oh Iudas, to be a villaine thy selfe, but thou must also crosse the piety of others? hast thou spoiled thy selfe, and wouldst thou also marre Mary?

3 Nay obserue; he would hinder the workes of piety thorow colour of the workes of charity: diuerting Maries bounty from Christ to the poore; as if respect to man, should take the wall of Gods seruice? thus he striues to set the two tables of the Law, at warre, one against the other; both which looke to Gods obedience as the aaExod. 25. 20.Exod 25:20two cherubins to the merciemercy-seat; and the Catholike Christian hath a Catholike care. I preferre not the lawes of God one to the other: one starre, heere, differs not from another starre in glory. Yet, I know, the best distinguishers caution to the Lawyer: bbMatth. 22. 38.Matt 22:38this is the great Commandement, and the other is (but) like vntounto it. Indeed I would not hauehave Sacrifice turne Mercy out of dores, as Sara did Agar; nor the fire of zeale drinke vp the dew and moisture of charity; as the fire from heauen dried vp the water at ccKing. 18. 38.Eliahs sacrifice: neither would I that the precise obseruation of the second table, should guild ouer the monstrous breaches of the first. Yet I hauehave heard Diuines (reasoning this point) attribute this priuiledge to the first Table aboue the second; that God neuer did (I will not say, neuer could) dispense with these commandements which hauehave himselfe for their proper and immediate obiect. For then (say they) he should dispense against himselfe, or make himselfe no God, or more: Hee neuer gaue allowance to any, to hauehave. 1. another God. 2. another forme of worship. 3. the honour of his name hee will not giuegive to another. 4. nor suffer the prophaner of his Holy-day to escape vnpunished. For the second table, you hauehave read him, commanding the brother ddDeut. 25. 5. & Matth. 22. 24.Deut 25:5Matt 22:24to raise vp seed to his brother: notwithstanding p. 11the Law, Thou shalt not commit adultery: commanding the Israelites to eeExod. 11. 2.Exod 11:2robbe the Egyptians, without infringing the law of stealth, all this without wrong: for, the earth is his, and the fulnesse thereof. Thou art a father of many children; thou saiest to the yonger, sirrah, weare you the coat to day which your other brother wore yesterday; who complaines of wrong? wee are all (or at least, say we are all) the children of God: hauehave earthlie Parents a greater priuiledge than our heauenly? if God then hauehave giuen dispensation to the second Table, not to the first; the obseruation of which (thinke you) best pleaseth him?

Let not then, oh Iudas, charity shoulder out pietie: nay charity will not, cannot: for aaGalat 5… 6.Gal 5:6faith worketh by louelove. And louelove neuer dined in a conscience, where faith had not first broken her fast. Faith and louelove are like a paire of compasses; whilst faith stands perfectly fixed in the center, which is God; louelove walkes the round, and puts a girdle of merciemercy about the loines: there may indeed bee a shew of charity without faith, but there can bee no shew of faith without charitie: Man iudgeth by the hand, God by the hart.

Hence our Pollicies in their positiue lawes, lay seuere punishments on the actuall breaches of the second Table, leauing most sinnes against the first, to the hand of the Almighty Iustice. Let mans name be slandered. Currat lex, bbAct. 19. 38.Acts 19:38the law is open; bee Gods name dishonouted, blasphemed, there is no punishment but from Gods immediate hand. Carnall fornication speeds (though not euer bad enough, yet) sometimes worse than spirituall: which is idolatrie. Yet this last is (cc2 Cro. 21. 11 maius adulterium) the greater adultery: because (dd1. Cor. 6. 15.1 Cor 6:15 non ad alteram mulierem, eeHos. 2. 2.Hos 2:2sed ad alterum Deum) it is not the knitting of the body to another woman, but of the soule to another God. The poore slaue, is conuented to the spirituall court, and meets with a shrewd penance for his incontinence: the rich noble man, knight or gentleman (for Papists are no beggars) breakes p. 12the Commissaries cords as, easily as Sampson the Philistins withes, and puts an Excommunication in his pocket. All is answered, who knowes the spirit of man, but the spirit of man? and ffRom. 14. 4.Rom 14:4he stands or falles to his owne master. Yet againe, who knowes whether bodily stripes may not procure spirituall health? and a seasonable blow to the estate may not gg1. Cor. 5. 5.1 Cor 5:5saue the soule in the day of the Lord Iesus. often (detrimentum pecuniae & sanitatis, propter bonum animae) Th. Aquin.a losse to the purse, or a crosse to the corps, is for the good of the conscience. Let me then complaine. 1. are there Mandat. prim.no lawes for Atheists; that would scrape out the deepeingrauen characters of the soules eternity, out of their consciences; and thinke their soules as vanishing as the spirits of dogges: not contenting themselues to locke vp this damned perswasion in their owne bowels, but belching out this vnsauory breath to the contagion of others (witnesse many an Ordinary that this is an ordinary custome); that in despite of the Oracles of heauen, the Prophets; and the Secretaries of nature, the philosophers; would inforce, that either there is no God, or such a one, as had as good be none: nominall Protestans, verball Neuters, reall Atheists. 2. Are there no lawes for image-worshippers, Secund.secret friends to Baal, that eat with vsus, sit with vsus, play with vsus, not pray with vsus, nor for vsus, vnlesse for our ruines. Yes, the sword of the Law is shaken against them: (alas that, but only shaken:) but either their breasts are inuulnerable, or the sword is obtuse, or the strikers troubled with the palsey & numnesse in the armes. 3. Are Tertium.there no lawes for blasphemers, common swearers, whose constitutions are so ill tempered of the foure elements, that they take and possesse seuerall seats in them: all Earth in their harts, all Water in their stomackes, all Aire in their braines, and (saith Saint Iames) aaIam. 3. 6.Jas 3:6all Fire in their tongues: they hauehave heauy earthen hearts, watry and surfetted stomaches, light, aierie, mad-braines, fierie and flaming tongues. 4. Are there no lawes to compell them on these Quart.daies, that bbLuk. 14. 23.Luke 14:23Gods house may be filled? no power to bring p. 13them from the puddles to the ccIer. 2. 13.Jer 2:13springs? from walking the streets, sporting in the fields, quaffing in tauernes, slugging, wantonizing on couches, to watch with Christ ddMat. 26. 40.Matt 26:40one houre in his house of praier? why should not such blisters be launced by the knife of authority, which will else make the whole body of the Common-wealth (though not incurable, yet) dangerously sicke? I may not seeme to prescribe, giuegive me leaue to exhort: non est meae humilitatis dictare Bern.vobis &c. It suites not with my meane knowledge, to direct you the meanes, but with my conscience to rub your memories: oh let not the pretended equity to men, countenance out our neglected piety to God!

4. Lastly obserue his vnkindnesse to Christ: what, Iudas, grudge thy master a little vnction? and wich is yet viler) from anothers purse? with what detraction, derision, exclamation wouldest thou hauehave permitted this to thy fellow seruant, that repinest it to thy master? how hardly had this beene deriued from thy owne estate, that didest not tolerate it from Maries? what? thy master, that honoured thee with Christianity, graced thee with Apostleship, trusted thee with Stewardship, wilt thou deny him this courtesie, and without thine owne cost? thy Master, Iudas, thy friend, thy God, and yet in a sweeter manner, thy Sauiour, and canst not indure an other gratuitall kindnesse towards him? shall he powre foorth the best vnction of his blood, to bath and comfort thy body and soule, and thou not allow him a little refection? hath Christ hungered, thirsted, fainted, swet, and must he instantly bleed and die, and is hee denied a little vnction? and doest thou, Iudas, grudge it? it had come more tolerably from any mouth: his friend, his follower, his Professour, his Apostle, his Steward! vnkinde, vnnaturall, vniust, vnmercifull Iudas.

Nay, hee termes it no better then a waste and a losse: foreign? ad quid perditio haec? aaMath. 26. 8.Matt 26:8Why is this wast? What, lost and giuen to Iesus? can there be any waste in Tertull. apol. 39.the creatures due seruice to the Creator? no: pietas est, p. 14pro pietate sumptus facere: this is godlinesse, to be at cost with God: therefore our fathers left behind them (deposita pietatis) pledges, euidences, sure testimonies of their Religion, in honouring Christ with their riches: (I meane not those in the daies of Popery, but before euer the locusts of the Papall sea made our Nation drunke with hir inchanted cup:) they thought it no waste either (noua construere, aut vetera conseruare) to build new Monuments to Christs honor, or to better the old ones: we may say of them, as Rome bragged of Augustus Caesar: quae inuenerunt lateritia, reliquerunt marmorea: what they found of Bricke, they left of Marble; in imitation of that precedent in Esay, though with honester hearts: bbEsay 9. 10.Isa 9:10The brickes are fallen downe, but we will build with hewen stones: the Sycomores are cut downe, but we will change them into Cedars. In those daies, charity to the Church was not counted waste: The people of England, deuout like those of Israell, cryed one to another (afferte) Bring yee into Gods house; till they were stayed with a statute of Mort-maine, like ccExod. 36. 6.Exod 36:6Moses prohibition, the people bring too much, but now they changed a letter, and crie, (Auferte) take away as fast as euer they gaue, and no Inhibition of God or Moses, Gospel or statute, can restraine their violence: till the Alablaster box be as empty of oile, as their owne consciences are of grace. We neede not stint your deuotion, but your deuoration: eueryevery contribution to Gods seruice is held waste: ad quid perditio haec? now any required ornament to the church is held waste: but swallowing downe (I say not, of ornaments, as things better spared, but) necessary maintenance, Tythes, Fruits, Offrings, are all too little: Gentlemen in these cold Countries hauehave very good stomackes, they can deuoure (and digest too) three or foure plumpe Personages; in Italy, Spaine, and those hot Countries, (or else nature and experience too lies) a Temporall man cannot swallow a morsell or bit of a spirituall preferment, but it is reluctant in his stomacke, vp it comes againe: surely these Northerne Countries, coldly situate, p. 15and neerer to the Tropicke, hauehave greater appetites: the Affricanes thinke the Spaniards gluttons, the Spaniards thinke so of the French-men, French men and all thinke and say so of English-men; for they can deuoure whole Churches: and they hauehave sed so liberally, that their poore seruitors (ashamed I am to call them so) the Vicars hauehave scarce enough left to keepe life and soule together: nor so much as (sitis & fames & frigoraposcunt) the defense of hunger and thirst and cold requires: your fathers thought Iuven. sat. 14.many Acres of ground well bestowed, you thinke the Tythe of those Acres a waste: Oppression hath plai'd the Iudas with the Church, and because hee would preuent the sinnes incurable by our fulnesse of bread, hath scarce left vsus bread to feede vponupon, Daniels dict among the Lyons, or Elias his in the wildernesse. I will not censure you in this, ye Citizens; let it be your praise, that though you ddHag. 1. 4.Hag 1:4dwell in sieled houses your selues, you let not Gods house lie waste: yet sometimes it is found, that some of you so carefull in the Citie, are as negligent in the Country, where your lands lie; and there the Temples are often the **Monumenta rapinae.ruines of your oppression; your poore, vndone, blood-sucked Tenants, not being able to repaire the windowes or the leades, to keep out raine or birdes: if a leuy or taxation Canescunt tur…i Templa relicta s…. Ouid.would force your beneuolence, it comes maleuolently from you, with a Why is this wast? Raise a contribution to a lecture, a collection for a fire, an almes to a poore destitute soule, and lightly there is one Iudas in the congregation to crie, ad quid perditio haec? why is this waste? Yet you will say, if Christ stood in neede of an vnction, though as costly as Maries, you would not grudge it, nor thinke it lost: Cosen not your selues, ye hypocrites; if ye will not doe it to his eeMat. 25. 40.Matt 25:40Church, to his poore ministers, to his poore members, neither would you to Christ: if you cloth not them, neither would you cloth Christ if he stood naked at your doores. Whiles you count that money lost, which Gods seruice receaueth of you, you cannot shake away Iudas from your shoulder. What would you doe, p. 16if Christ should charge you, as he did the yoong-man in the Gospell ggMatt. 19. 21.Matt 19:21Sell all, and giuegive to the poore, that thinke your superfluities a waste? oh, durus sermo! a hard sentence! Indeed hhMat. 10. 42.Matt 10:42a cup of cold water is bounty praised and rewarded, but in them that are not able to giuegive more: iiLuk. 21. 4.Luke 21:4the Widowes two mites are accepted, because all hir estate. If God thought it no waste to giuegive you plenty, euen all you hauehave, thinke it no wast to returne him some of his owne. Thinke not the kkExo. 25. 6.Exod 25:6Oile waste, which you powre into the Lampe of the Sanctuary: thinke not the llEccle. 11. 1.Eccl 11:1bread waste, which you cast on the waters of Aduersity: thinke nothing lost, whereof you hauehave feossed God in trust. But let me teach you soberly to apply this, and tell you what indeed is waste.

1. Our immoderate diet: indeede not diet, for that contents nature, but surfet, that ouerthrowes nature: this is waste. Plaine mm1. Sam. 25. 36 Luk. 16.1 Sam 25:36Luke 16M^r. Naball made a feast like a Prince. Diues hath no other armes to proue himselfe a Gentleman; but a scutchion of these 3. colours: first he had money in his purse: he was rich: secondly, he had good rags on his backe, clothed in purple: thirdly, dainties on his table; he fared deliciously, and that, eueryevery day: this was a Gentleman without Heraldry. It was the rule: ad alimenta; vt ad medicamenta: to our meate, as to our medicine: man hath the least mouth of all creatures: (malum non imitari, quod sumus.) Therefore it is ill for vsus, not to imitate that which we are; not to be like our selues: there are many shrewed contentions betweene the appetite and the purse; the wise man is either a Neuter, or takes part with his purse: to consume that at one banket, which would keepe a poore man with conuenient sustenance all his life, this is waste. But alas our slauery to Epicurisme is great in these daies, mancipia seruiunt dominis, domini cupiditatibus: seruants are not more slaues to their masters, then their masters are slaues to lusts. Tim…reons Epitaph fits many:

Multa bibeus, & multa vorans, mala plurimadicens &c. p. 17he eat much, and drunke much, and spake much euill: we sacrifice to our palates as to Gods: the rich feast, the poore fast: the dogs dine, the poore pine: ad quid perditio haec? Why is this waste?

2. Our vnreasonable ebrieties.—Tenent que

Pocula saepe homines, & inumbrant ora coronis.

They take their fill of wine here, as if they were resolued with Diues, they should not get a drop of water in Hell: Eat, drinke, play: quid aliud sepulchro bouis inscribi poterat? what other epitaph could be written on the sepulcher of an Oxe? Epulonum crateres, sunt epulonum carceres: their boules are their bolts: there is no bondage, like to that of the Vintage. The fornace beguiles the ouen; the Celler deceiues the Buttery: wee drinke away our bread, as if wee would put a new petition into the Lords praier, and abrogate the old; saying no more with Christ, giuegive vsus this day our daily bread, but giuegive vsus this day our daily drinke: quod non in diem, sed in mensem sufficit: which is more then enough for a day, nay would serue a monethmonth. Temperance, the iust Steward, is put out of his office: what place is free from these Ale-house recusants? that thinke better of their drinking-roome, then Peter thought of Mount Tabor, aaMath. 17. 4.Matt 17:4bonum est esse hîc: it is good being here; vbi nec Deus, nec Daemon; where both God and the Deuill are fast a sleepe. It is a question, whether it be worse to turne the image of a bbIdolaters.beast to God, or the image of ccDrunkards.God to a beast: if the first be Idolatry, the last is impiety. a voluptuous man is a murderer to himselfe, a couetous man a thiefe, a malicious a witch, a drunkard a deuill thus to drinke away the poores reliefe, our owne estate; ad quid perditio haec? why is this wast?

3. Our monstrous pride, that turnes hospitallity into a dumbe shew: that which fed the belly of hunger, now feedes the eie of lust: akers of land are metamorphised into trunkes of apparell; and the soule of charity is transmigrated into the body of brauery: this is wast: we make our selues the compounds of all Nations: we borow of Spaine, p. 18Italy, Germany, France, Turkie and all; that death when he robs an Englishman, robs all Countries: where lies the wealth of England? in three places: on Citizens tables, in Vsurers coffers, and vponupon Courtiers backes: God made all simple, therefore woe to these compounded fashions: God will one day say, (hoc non optas meum nec imago mea est.) this is none of my workmanship, none of my image. One man weares enough on his backe at once, to cloth two naked wretches all their liues: ad quid &c. why is this wast?

4. Our vaineglorious building, to emulate the skies, which the wise-man cals, aaPro. 17. 19.Prov 17:19the lifting vp of our gates too high. Houses built like pallaces; Tabernacles, that in the Masters thought, equall the Mansion of heauen: structures to whom is promised eternity, as if the ground, they stood on, bbHeb. 12. 26.Heb 12:26should not be shaken. Whole townes depopulate to reare vp one mans walles; chimneyes built in proportion, not one of them so happy as to smoke; braue gates, but neuer open: sumptuous parlours, for Owles and Battes to flie in, pride begun them, riches finished them, beggery keepes them: for most of them moulder away, as if they were in the dead builders case, a consumption. Ier. 22.Jer 22Would not a lesse house, Ieconiah, hauehave serued thee for better hospitality? our Fathers liued well vnderunder lower roofes: this is wast, and wast indeed, and these worse then the Deuill: the Deuill had once some charity in him, to turne ccMath. 4. 3.Matt 4:3stones into bread, but these men turne bread into stones; a tricke beyond the Deuill: ad quid perditio haec? Why is this waste?

5. Our ambitious seeking after great alliance: the sonne of the dd2. King. 14. 92 Kgs 14:9Thistle must match with the Cedars daughter: The father teares deare yeeres out of the Earthes bowels, and raiseth a banke of vsury, to set his sonne vponupon, and thus mounted, hee must not enter saue vnderunder the noble roofe: no cost is spared to ambitious aduancement: ad quid &c. why is this waste.

Shal I say? our vpholding of Theaters to the contempt p. 19of Religion: our maintayning Ordinaries to play away our patrimonies: our foure-wheeled Porters: our Anticke the fashion: our smoky consumption; our perfumed putrefaction: ad quid perditio haec? Why are these wastes? experience wil testifie at last, that these are wastes indeed; for they waste the body, the blood, the state, the freedome, the soule it selfe, and all is lost, thus laied out: but what is giuen (with Mary) to Christ, is lost like sowen graine, and shall be found againe at the haruest of Ioy.

We hauehave heard Iudas censuring Mary: let vsus now heare Gods censure: 1. Negatiue.God censuring Iudas; and that first negatiuely: hee cared not for the poore. For the poore he pleads, but himselfe is the poore, hee meanes well too: but let his pretence be what it will, Gods witnesse is true against him; hee cared not for the poore.

1. Obserue: doth Christ condemne Iudas for condemning Mary? then it appeares, he doth iustifie hir action: he doth, and that after in expresse tearmes: Let hir alone: &c. ver. 7. Happy Mary that hast Iesus to plead for thee: blessed Christians, for whom aa1. Iohn 2. 1.1 John 2:1Iesus Christ is an Aduocate. bbEsay 50. 8.Isa 50:8Hee is neere me, that iustifies me, who will contend with me? verse 9. behold the Lord will helpe me, who is he that can condemne me? hence Dauid resignes his protection into the hands of God. ccPsal. 43. 1.Ps 43:1Iudge me, oh God, and defend my cause against the vnmercifull people. And Paul yet with greater boldnesse, sends a franke defiance and chalenge to all the actors & pleaders that euer condemnation had, that they should neuer hauehave power to condemne him, ddRom. 8. 33.Rom 8:33since Iesus Christ iustifies him. Happy man, whose cause God takes in hand to plead. Here is a Iudas to accuse vsus, a Iesus to acquit vsus: Iudasslanders, Iesus cleares: wicked men censure, the iust God approues: earth iudgeth euill, what is pronounced good in heauen! oh then doe well, though (fremant gentes) great men rage, though peruersenesse censures, impudence slanders, malice hinders, tyranny persecutes; there is a Iesus, that approues: his approbation p. 20shall out-weigh all their censures: let his spirit testifie with me, though the whole world oppose me.

2. Obserue: It is the nature of the wicked to hauehave no care of the poore. Sibi nati, sibi viuunt, sibi moriuntur, sibi damnantur: they are all for themselues, they are borne to themselues, liue to themselues, (so let them) die for themselues, and goe to Hell for themselues. The fat Buls of Bashan, louelove aaAmos 6. 4.Amos 6:4the lambes from the flocke, and the Calues from the stall &c. But thinke not on the affliction of Ioseph. Your gallant thinkes not the distressed, the blinde, the lame to be part of his care: it concernes him not: true and therefore heauen concernes him not: it is infallible truth, if they hauehave no bbHeb. 13. 3.Heb 13:3feeling of others miseries, they are no members of Christ: go on now in thy scorne, thou proud Royster: admire the fashion and stuffe, thou wearest; whiles the poore mournes for nakednes: feast royallie Diues, whiles Lazarus can get no crummes: Apply, Absolon, thy sound, healthfull limmes to lust and lewdnesse, whiles the lame, blinde, maimed cannot deriue a penny from thy purse, though he moue his sute in the name of Iesus; thou giuest testimony to the world, to thy owne conscience, that thou art but a Iudas. Why, the poorest and the proudest hauehave though not Uestem communem, yet cutem communem? there may be difference in the fleece, there is none in the flesh: yea perhaps, as the gallants perfumed body is often the sepulcher to a putrified soule: so a white, pure, innocent spirit may be shadowed vnderunder the broken roofe of a maimed corpes. Nay, let me terrifie them: cc1. Cor. 1. 26.1 Cor 1:26not many rich, not many mighty, not many noble are called: It is Pauls thunder against the flashes of greatnesse: he saies not, not any, but not many: for seruatur Lazarus pauper, Aug. in Psal. 5.Ps 5sed in finu Abrahami Diuitis: Lazarus the poore man is saued, but in the bosome of Abraham the rich. It is a good saying of the sonne of Sirach: aaEccl. 11. 27.Eccl 11:27The affliction of one houre will make the proudest stoope, sit vponupon the ground, and forget his former pleasure, a piercing misery will soften your bowels, and let your soule see through the breaches of hir p. 21prison, in what need distresse stands of succour. Then you wil be charitable or neuer, as physitians say of their Patients, take whiles they be in paine; for in health nothing wil be wrung out of them. so long as health & prosperitie clothe you, you recke not the poore: Naball lookes to his sheepe, what cares he for Dauid? if the truth were known, there are many Nabals now, that louelove their owne sheepe, better than Christs sheepe: Christs sheepe take coats, their owne sheepe giuegive coats. Say some that cauill, if we must care for the poore, then for the couetous; for they want, what they possesse, and are indeed poorest: no, pity not them, that pity not themselues; who in despite of Gods bounty wil be miserable: but pity those, whom a fatall distresse hath made wretched.

Oh, how vnfit is it among Christians, that bb1. Cor. 11 21.1 Cor 11:21some should surfet, whiles others hunger? that one should hauehave ccLuk. 3. 11.Luke 3:11two coats, and another be naked, yet both one mans seruants. Remember that God hath made many his stewards, none his Treasurer: he did not meane, thou shouldest hoord his blessings, but expend them to his glory: he that is infinitely rich, yet keeps nothing in his owne hands, but giues all to his creatures: at his owne cost and charges hee hath maintained the world, almost 6000. yeeres: he will most certainly admit no hoorder into his kingdome: yet, if you will needs louelove laying vp, God hath prouided you a coffer: the poore mans hand is Christs treasury. The besotted wordling hath a greedy mind, to gather goods, and keepe them; and loe, his keeping loseth them: for they must hauehave either (finem tuum, or finem suum) thy end, or their end: aaIob. 1.Job 1Iob tarried and his goods went; but the bbLuk. 12.Luke 12rich man went, and his goods tarried. Si vestra sunt, tollite vobiscum: if they be yours, why do you not take them with you? no, hîc acquiruntur, hîc amittuntur: heere they are gotten, heere lost. But God himselfebeing witnesse (nay he hath past his word) what wee for his sake giuegive away heere, we shall finde againe heereafter; and the charitable man dead and buried, is richer vnderunder the ground, than! p. 22was aboue it. It is an vsuall song, which the Saints now sing in heauen.

That we gaue;

That we hauehave.

This riddle poseth the worldling, as the Fishermens did Homer: Quaecepimus, reliquimus: quae non cepimus, nobiscum portamus: what we caught, we left behinde vsus; what we could not catch, we carried with vsus. So, what wee loose, wee keepe: what we will keepe, we shall loose. ccMatt. 10. 39.Matt 10:39he that looseth his goods, his lands, his freedome, his life for Christs sake shall finde it. This is the charitable mans case: all his almes, mercies, relieuings are (wisely and without executorship) sowne in his life time; and the haruest wilbe so great, by that time he gets to heauen, that hee shall receiue a thousand for one: God is made his debter, and he is a sure paymaster. Earth hath not riches enough in it to pay him, his requitall shalbe in heauen, and there with no lesse degree of honour, than a kingdome.

Iudas cares not for the poore: Iudas is dead, but this fault of his liues still: the poore had neuer more need to be cared for: but how: there are two sorts of poore, and our care must bee proportionable to their conditions, there are. 1. some poore of Gods making. 2. some of their owne making: let me say, there are Gods poore and the Deuils poore: those the hand of God hath crossed; these hauehave forced necessity on themselues by a dissolute life. The former must be cared for by the compassion of the hart, and charity of the purse: Gods poore must hauehave good almes; a seasonable releefe according to thy power; or els the Apostle fearfully and peremptorily concludes against thee: aa1. Ioh. 3. 17.1 John 3:17the louelove of God is not in thee. If thou canst not finde in thy hart to diminish a graine from thy heape, a peny from thy purse, a cut from thy loafe, when Iesus Christ stands at thy doore and calles for it, professe what thou wilt, the louelove of earth hath thrust the louelove of heauen out of thy conscience. euen Iudas himselfe will pretend charitie to these.

p. 23For the other poore, who hauehave pulled necessity on themselues with the cords of Idlenesse, riot, or such disordered courses, there is another care to bee taken; not to cherish the lazie blood in their vaines by abusiue mercy; but rather chafe their stonied sinews by correction, relieue them with punishment, and so recouer them to the life of obedience. The sluggard lusteth, and hath an empty stomach: he loues sustenance well, but is loth to set his foot on the cold ground for it. The lawes sanction, the good mans function saith, if he will not bb2. Thess. 3. 102 Thess 3:10labour, let him not eat. For experience telleth that where slouth refuseth the ordinary paines of getting, therelust hunes for it in the vnbeaten paths of wickednesse; and you shall finde, that if euer occasion should put as much power into their hands, as idlenesse hath put villany into their harts; they will bee ready to pilfer your goods, fire your houses, cut your threats. I hauehave read of the King of Macedon, deserying two such in his dominions, that (alterum è Macedonia fugere, alterum fugare fecit.) hee made one flie out of his kingdome, and the other driue him. I would our Magistrates would follow no worse a precedent: indeed our lawes hauehave taken order for their restraint; wheresoeuer the fault is, they are rather multiplied; as if they had beene sowen at the making of the statute, and now (as from a haruest) they arise ten for one: surely our lawes make good willes, but they hauehave bad lucke for executors: their willes are not performed; nor their legacies distributed; I meane the legacies of correction to such children of slouth, Impunitas delicti inuit at homines ad malignandum: Since chiefe incouragement is the want of punishment: fauour one, harten many. It is fit therefore, that (poena ad paucos, met us ad omnes perueniat) penaltie be inflicted on some, to strike terrour into the rest.

It was Saint Augustines censure: Illicit a non prohibere, consensus erroris est, not to restraine euill, is to maintaine euill. Epist 182. ad Bonif.The common wealth is an Instrument, the people are the strings, the magistrate is the musitian: let the musitian p. 24looke, that the instrument be in tune, the iarring strings ordered; and not play on it, to make himselfe sport, but to please the eares of God. Doctores, the ministers of mercy now can doe no good, except Ductores, the ministers of iustice put to their hands. Wee can but forbid the corruption of the hart; they must prohibit the wickednesse of the hand. Let these poore bee cared for, that hauehave no care for themselues: runnagates, renegates, that will not be ranged (like wandring planets) within the sphere of obedience: yet a little more sleepe, saies the sluggard: but (modicum non habet modum) their bunch will swell to a mountaine; if it be not preuented and pared downe. Care for these ye magistrates, lest you answer for the subornation of their sinnes: for the other, let all care, that care to be receiued into the armes of Iesus Christ.

3. Obserue: Iudas cares not for the poore; what, and yet would he for their sakes hauehave drawn comfort from the Sonne of God? what an hypocrite is this? could there be so deepe dissimulation in an Apostle? yes in that Apostle, that was a Diuell. Loe still I am haunted with this white Deuill, Hypocrisie: I cannot saile two leagues, but I rush vponupon this rocke; nay, it will incounter, incomber me quite thorow the voyage of this verse. Iudas said, and meant not, there is hypocrisie: he spake for the poore, and hates them, there is hypocrisie: hee was a priuy theefe, a false steward, &c. all this not without hypocrisie. shall I be rid of this Deuill at once, and coniure him out of my speech? God giuegive me assistance, and adde you patience, and I will spend a little time, to vncase this white Deuill, and strip him of all his borrowed colours.

Of all bodily creatures, man (as he is Gods image) is the best: but basely deiected, degenerated, debauched, the (simply) worst: of all earthly creatures a wicked man is the worst, of all men a wicked Christian, of all Christians a wicked professour, of all professours a wicked hypocrite, of all hypocrites a wicked, warped, wretched Iudas. Take the extraction or quintessence of all corrupted p. 25men, and you hauehave a Iudas: this then is Iudas a man degenerate, a Christian corrupted, a professor putrified, a guilded hypocrite, a white-skind Deuill. I confesse I am sparingly affected to this point, and would faine shift my hands of this monster, and not incounter him: for it is not to fight with the Unicornes of Assyria, nor the Bulles of Samaria, nor the Beasts of Ephesus: neither absolute Atheists, nor dissolute Christians, nor resolute ruffians: the hornes of whose rapine and malice are no lesse manifest, than malignant; but at once imminent in their threats, and eminent in their appearance. But to set vponupon a Beast, that hath with the hart of a Leopard, the face of a man, of a good man, of the best man; a starre placed high in the orbe of the Church, though swooped downe with the Dragons taile, because not fixed; a darling in the mothers lappe, blessed with the Churches indulgence, yet a bastard: a brother of the fraternity, trusted sometimes with the Churches stocke, yet no brother, but a broker of treacheries, a brocher of falshoods: I would willingly saue this labour, but that the necessity of my Text ouer-rules my disposition.

I know, these times are so shamelesse and impudent, that many strip of the white, and keepe the Deuill; wicked they are, and without shew of the contrary: men are so farre from giuing house-roome to the substance of religion, that they admit not an out-roome for the shew; so backward to put on Christ, that they will not accept of his liuerie; who are short of Agrippa, scarce aaAct. 26. 28.Acts 26:28perswaded to seeme Christians, not at all to be: these will not drinke harty draughts of the waters of life, nay scarce vouchsafe (like the dogges that runne by Nilus) to giuegive a lappe at Iacobs well: vnlesse it be some, as they report, that frequent the signe of it, to bee drunke: they salute not Christ at the Crosse, nor bid him good morrow in the Temple, but go blustring by, as if some serious businesse had put haste into their feet, and God was not worthy to be staid & spoke withall: if this be a riddle, shew me the day, shall not expound p. 26it by a demonstratiue experience. For these I may say, I would to God, they would seeme holy, and frequent the places, where sanctimony is taught, but the Deuill is a nimble, running, cunning fencer, that strikes on both hands, duplici ictu, and would hauehave men either (non sanctos, aut non parùm sanctos) not holy, or not a little holy, in their owne opinion, and outward ostentation: either no fire of deuotion on the harth, or that that is, in the top of the chimney: That subtle winnower perswades men, that they are all chaffe, and no wheat, or all wheat and no chaffe; and would keepe the soule either lanke with ignorance, or ranke with insolence: let me therefore woo you, win you to reiect both these extremes, betweene which, your harts lie, as the graine betwixt both the milstones.

Shall I speake plainly? You are sicke at London of one disease (I speake to you setled Citizens, not extrauagants) and we in the Country of another: a Sermon against hypocrisie in most places of the Country, is like phlebotomy to a consumption (the spilling of innocent blood) our sicknesses are cold palseys and shaking agues: yours in the City are hotter diseases, the burning feuers of fierie zeale, the inflammations and impostumes of hypocrisie: we hauehave the frosts, and you hauehave the lightnings; most of vsus professe too little, and some of you professe too much, vnlesse your courses were more answerable; I would willingly be in none of your bosomes; only I must speake of Iudas. His hypocrisie was vile in 3. respects.

1. He might hauehave beene sound: I make no question but he heard his Master preach, and preached himselfe, that Gods request is the hart: so Christ schooles the aaIoh. 4.John 4Samaritane woman; so prescribed the Scribe. bbMark. 12. 30.Mark 12:30Thou shalt louelove the Lord with all thy hart, &c. corde Iudas, with the hart, which thou reseruest like an equiuocating Iesuite: nay, (toto corde, for it is not tutum, except it be totum) with the whole heart, which thou neuer stoodest to diuide, but gauest it wholly to him, that wholly killed it, thy masters enemy, and none of thy friend, the Deuill. Thou heardest p. 27thy master, thy friend, thy God denounce many a fearefull, fatall, finall woe against the Pharisies; (hac appellatione, & ob hanc caussam) vnderunder this title, and for this cause) hypocrites, and because hypocrites. As if his woes were but words, and his words winde, empty and aiéry menaces, without intention of hurt, or extention of a reuengefull arme, behold thou art an hypocrite: thou art therfore the worse, because thou mightest be better.

2. He seemed sound: (spem vnltu simulat, premit altum corde dolorem; nay dolum rather) craft rather than griefe, vnlesse he grieued, that out of his cunning, there was so little comming, small prize or booty: yet like a subtle gamester, he keepes his countenance, though the dice doe not fauour him. And as Fabius Maximus told Scipio preparing Liu. annal. li. 13for Africa concerning Syphax: Fraus fidem in paruis sibi perstruit, vt cum operaepretium sit, cum magna mercede fallat. Iudas creepes into trust by iustice in trifles, that he might more securely cheat for a fit aduantage. Without pretence of fidelity how got he the stewardship? perhaps if need required, he spared not his owne purse in Christs seruice; but he meant to put it to vsurie: hee carried not the purse, but to pay himselfe for his paines: thus iactura in loco, res quaestuosissima:) a seasonable dammage is a reasonable vantage: in this then his vilenesse is more execrable, that he seemed good.

If it were possible, the Diuell was then worse than himselfe, when he came in Samuels mantle. Iesabels paint made her more vglie: if euer you take a foxe in a lambes skin, hang him vp, for he is the worst of the generation: a Gibeonite in his old shooes, a Seminary in his hairecloth, a Ruffian in the robes of a Iacobine, flie like the plague: these are so much the worse Deuils, as they would bee holie Deuils: true Traitors that would fight against God with his owne weapons; and by being out of crie religious, runne themselues out of breath to doe the Church a mischiefe.

3. He would seeme thus to his master; yet knew in p. 28his hart, that his master knew his heart: therefore his hypocrisie the worst. Had he been an Aliant to the common wealth of Israel, and neuer seen more of God, than the eye of nature had discouered, (yet saies euen the Heathen: foreign; God hath a reuenging eye.) then no maruell, if his eyes had beene so blind, as to thinke Hom.Christs blind also, and that he, which made the eye, had not an eye to see withall: but he saw that sonne of Dauid giuegive sight to so many sonnes of Adam casually blind, to one naturally and borne blind; aaIoh. 9. 32.John 9:32miraculum inauditum, a wonder of wonders: and shall Iudas thinke to put out his eye, that gaue them all eyes? oh incredible, insensible, invincible ignorance!

You see his hypocrisie: me thinkes euen the sight of it is disswasion forcible enough, and it should be needlesse to giuegive any other reason than the discouerie. yet whiles many censure it in Iudas, they condemne it not in themselues, and either thinke they hauehave it not, or not in such measure. Surely we may be no Iudasses, yet hypocrites: and who will totally cleare himselfe? let me tell thee, if thou doest, thou art the worst hypocrite, and but for thee, we had not such need to complaine. He that cleares himselfe from all sinne, is the most sinner, and he that sayes, he hath not sinned in hypocrisie, is the rankest hypocrite: but I do admit a distinction. All the sonnes of Adam are infected with this contamination, some more, some lesse, heres the difference; all hauehave hypocrisie, but hypocrisie hath some: aliud habere peccatum, aliud haberi à peccato. It is one thing for thee to possesse sinne, another thing for sinne to possesse thee. All hauehave the same corruption, not the same eruption: in a word, all are not hypocrites, yet who hath not sinned in hypocrisie? Doe not then send your eyes like Dinahs gadding abroad, forgetting your owne businesse at home: strain not curtesie with these banquets, and hauing good meat carued thee, lay it liberally vponupon another mans trencher, be not sicke of this plague and conceale it, or call it by another name: hypocrisie is hypocrisie, p. 29whatsoeuer you call it: and as it hath learned to leaue no sins naked, so I hope, it hath not forgot to clothe it selfe: it hath as many names as Garnet had, and more Protean shapes than the Seminaries: the white Deuill is in this a true Deuill; multorum nominum, non boni nominis: of many names, but neuer a good one. The vilenesse of this white Deuill appeares in 6. respects.

1. It is the worst of sinnes, because it keepes all sinnes: they are made sure and secure by hypocrisie. Indeed some vices are quarter-masters with it, and some Soueraignes ouer it: for the hypocrisie is but another sinnes pandar: except to content some affected guest, wee could neuer yeeld to this filthy aaMath. 14. 9.Matt 14:9Herodias. It is made a stawking horse for couetousnesse, vnderunder long praiers many a Pharisie deuours the poore, houses, goods and all. It is a complexion for lust, who, were she not painted ouer with a religious shew, would appeare as loathsome to the world, as shee is indeed. It is a sepulchre of rotten impostures, which would stinke like a putrified corps, if hypocrisie were not their couer. It is a maske for treason, whose shop-full of poisons, pistols, daggers, gunpowder-traines, would easilie be spied out, had hypocrisie left them bare-faced. Treachery vnderunder this visard thrusts into Court-reuels, nay, Court-councels; and holds the torch to sports, nay the bookes to serious consultations; deuiseth, aduiseth, plots with those that prouide best for the Common-wealth, Thus are all sinnes beholding to hypocrisie: shee maintaines them at her owne proper costs and charges.

2. It is the worst of sinnes, because it counterfets all vertues: he that counterfets the Kings coine, is liable to death, if hypocrisie find not death, and (mortem sine morte) death without death, for counterfeting the king of heauens Seale manuall of grace, it speeds better then it merits: vice is made vertues ape in an hypocrites practise. If he see Chusi runne, this Ahimaaz will outrunne him: he mends his pace, but not his path: the goodman goes slower, but will be at heauen before him: thus thriftinesse p. 30in a Saint, is counterfetted by niggardlinesse in an hypocrite. be thou charitable, behold he is bountifull, but not except thou may behold him: his vaineglorious pride shall emulate thy liberalitie: thou art good to the poore, he wil be better to the rich: he followes the religious man a farre of, as Peter did Christ, but when he comes to the crosse, hee will deny him. Thus hypocrisie can but put blood into your cheekes, (like the Aliptae) and better your colours; but you may be sicke in your consciences, and almost dead at the heart, and (non est medicamen in hortis) there is no medicine in this drugsters shop can cure you.

3. An hypocrite is a kind of honest Atheist: for his owne Good is his God: his heauen is vponupon earth, and that not the aaPhilip. 4. 7.Phil 4:7Peace of his conscience, or bbRom. 14. 17.Rom 14:17that kingdome of heauen, which may be in a soule liuing on earth, but the secure peace of a worldly estate: he stands in awe of no Iudge, but mans eye; that he obserues with as great respect, as Dauid did the eyes of God; if man takes notice, hee cares not, yet laughes at him for that notice, and kills his soule by that laughter: so Pigmalion-like, he dotes on his owne carued and painted peece: and perhaps dies Zeuxis death, who painting an old woman, and looking merrily on her, brake out into a laughter that killed him. if the world doth not praise his doings, he is ready to challenge it, as the Iewes God, ccEsay 58. 3.Isa 58:3wherefore hauehave we fasted, and thou seest it not? hee crosseth Christs precept: the ddMatth. 6. 3.Matt 6:3left hand must bee priuy to the right hands charitie, he dares not trust God with a pennie, except before a whole congregation of witnesses, lest perhaps, God should denie the receit.

4. An hypocrite (at last) is hated of all, both God and man: the world hates thee, Iudas, because thou retainest to Christ, Christ hates thee more because thou (but) only retainest, and doest no faithfull seruice. The world cannot abide thee, thou hypocrite, because thou professest godlinesse; God can worse abide thee, because thou doest p. 31no more than professe. It had been yet some pollicie, on the losse of the worlds fauour to keepe Gods; or if lost Gods, to hauehave (yet) kept in with the world: thou art not thy owne friend, to make them both thy enemies: miserable man, destitute of both refuges, shut out both from Gods and the worlds dores. Neither God nor the Deuill loues thee, thou hast been true to none of them both, and yet most false (of all) to thy selfe. So (this white Deuill) Iudas, that for the Pharisies sake betrayed his master, and for the Deuils sake betrayed himselfe, was in the end reiected of Pharisies and master; and like a ball, tost by the rackets of contempt and shame, bandyed from the Pharisies to Christ, from Christ to the Pharisies, from wall to wall, till he fell into the Deuils hazard; not resting like a stone, till he came to his center, foreign; aaActs. 1. 25.Acts 1:25into his owne place. Purposeth he to goe to Christ? his owne conscience giues him a repulsiue answer: no, bbMatth. 27. 4.Matt 27:4thou hast betrayed innocent blood. Goes he to the chiefe Priests and Elders? cold comfort: what is that to vsus? see thou to that. Thus (your ambi-dexter proues at last ambo-sinister) he that playes so long on both hands, hath no hand to helpe himselfe withall. This is the hypocrites miserie; because he weares Gods liuerie, the world will not be his mother; because his heart, habit, seruice is sin-wedded, God will not be his father: he hath lost earth for heauens sake, and heauen for earths sake; and may complaine with Rebeccaes feare of hir two sonnes; ccGen. 27. 45.Gen 27:45why should I be depriued of you both in one day? or as sorrowfull Iacob expostulated for his, ddGen. 42. 36.Gen 42:36Me hauehave you robbed of my children: Ioseph is not, and Simeon is not, and will you take Beniamin also? all these things are against me. This may be the hypocrites mournefull Dirge: My hypocrisie hath robbed me of all my comforts: my Creatour is lost, my Redeemer will not owne me; and will yee take away (my beloued Beniamin) the world also? all these things are against me. Thus an open sinner is in better case, then a dissembling Saint. There are few that seeme worse to others, then they are in themselues: yet I hauehave p. 32both read and heard of some, that hauehave with broken hearts, and mourning bowels, sorrowed for themselues, as if they had been reprobates; and not spared so to proclaime themselues, when yet their estate was good to godward, though they knew it not: perhaps their wickednesse and ill life hath been grieuous, but their repentance gratious: I may call these blacke Saints. The hypocrite is neat and curious in his religious out-side, but the linings of his conscience are aaEsay 64 6.Isa 64:6filthy and polluted rags: then I say still, a blacke Saint is better than a white Deuill.

5 Hypocrisie is like the Deuill, for he is a perfect hypocrite: so he begun with our first Parents, to put out his apparant hornes in Paradise: non moriemini, yee shall not Gen. 3. 4.Gen 3:4die: yet he knew this would kill them. An hypocrite then is the child of the Deuill, and (quoth Time the midwife) as like the father, as it may possibly looke, he is the ccIoh. 8. 44.John 8:44father of lies; and there is no lier like the hypocrite, for as Peter to Ananias, ddAct. 5. 4.Acts 5:4thou hast not lied to men, but to God. Nay, the hypocrite is his eldest sonne. Now, the priuiledge of primogeniture by the law, was to hauehave a eeDeut. 21. 17. 2. Chron. 21. 3Deut 21:172 Chr 21:3double portion: wretched hypocrite in this eldership: (Math. 24. 51.) Satan is called a ffIoh. 16. 11. & Ephes. 2. 2.John 16:11Eph 2:2Prince, and thus stands his monarchie, or rather Anarchie. The Deuill is king, the hypocrite his eldest sonne: the vsurer his younger; Atheists are his viceroyes in his seuerall prouinces, for his dominion is beyond the Turkes for limits: Epicures are his Nobles: Persecutors his Magistrates; Heretikes his ministers, Traytours his executioners: sinne his law; the wicked his subiects, Tyrannie his gouernment: hell his court, and damnation his wages. Of all these the hypocrite is his eldest Sonne.

6 Lastly, an hypocrite is in greatest difficultie to bee cured. Why should the minister administer physicke to him, that is perfectly sound? or why should Christ giuegive his bloud to the righteous? well may hee be hurt and swell, swell and rankle, rankle and fester, fester and die, Mat. 9. 12. 13.Matt 9:12Matt 9:13that will not bewray his disease, least he betray his credit.

p. 33Stultorum incurata pudor malus vlcera celat.

A man of great Profession, little Deuotion, is like a bodie so repugnantly composed, that hee hath a hot liuer, and a cold stomacke: that which heates the stomacke, ouerheates the liuer: that which cooles the liuer, ouercooles the stomacke: so, exhortations, that warme his conscience, inflame his outward zeale: desuasiues to coole his hypocrisie, freese his deuotion, hee hath a flushing in his face, as if he had eaten fire: zeale burnes in his tongue, but come neere this gloeworme, and he is cold, darke, squallid. Summer sweates in his face, winter freeseth in his conscience: March, many forwards in his words, December in his actions: pepper is not more hot in the tongues end, nor more cold at heart: and (to borrow the words of our worthy Diuine and best Characterer) wee thinke him a Saint, hee thinkes himselfe an Angell, flatterers make him a God, God knowes him a Deuill.

This is the white Deuill, you will not thinke how glad I am, that I am rid of him: let him goe; yet I must not let you goe, till I hauehave perswaded you to hate this monster, to abhorre this Deuill. Alas! how forget we (in these Ier. 22.Jer 22daies) to build vp the cedar worke of pietie, and learne onelyonly to paint it ouer with vermillion! we white and parget the walles of our profession, but the rubbish and cobwebs of sin hang in the corners of our consciences: take heed, a Bible vnderunder your armes, will not excuse a false conscience in your bosomes: thinke not you fadome the substance, when you embrace the shadow: so the fox seeing sweet meates in the violl, licked the glasse, and thought he had the thing: so the ignorant sick man eates vp the Physitians bill, instead of the receipt contained in it. It is not a day of seuen, nay an houre of seuen daies, the grudged parting with an almes to a fire, the coniuring of a paternoster, (for the heart onelyonly praies) or once a yeare renewing thy acquaintance with God in the sacrament can priuiledge or keep impune thy iniuries, vsuries, periuries, p. 34fraudes, slaunders, oppressions, lustes, blasphemies. Beware of this white Deuill, lest your portion be with them in hell, whose societie you would defie on earth, aaAct. 23. 3.Acts 23:3God shall smite thee, thou painted wall; and wash of thy vermilliondye with the riuers of brimstone. You hauehave read of some, that heard Christ preach in their pulpits, feasted at his Luk. 13. 26.Luke 13:26communion-table, cast out deuills in his name, yet not admitted: whiles they wrought miracles, not good workes, cast out deuils from others, not sinnes from themselues, they misse of entrance. Goe then and solace thy selfe in thy bodily deuotion, thou hearest, readest, receauest, releeuest; where is thy conscience, thy heart, thy spirit? God askes not for thy liuerie, but thy seruice: he knowes none by their confession, but by their conversation. Your lookes are the obiects of strangers eies, your liues of your neighbours, your consciences of your owne, all of Gods. Doe not Ixion-like take a cloud for Iuno, a mist of presumption for a sound and solid faith: more can say the Creed, than vnderstand it, more feele it than practise it. Goe into your grounds in the dead of winter, and of two naked and destitute trees, you know not which is the sound, which the doted: the summer will giuegive Christs marke: bbMat. 7. 20.Matt 7:20By their fruites you shall know them.

I speake not to discourage your zeale, but to harten it, but to better it. Your zeale goes through the world, yee worthy Citizens: Who builds hospitalls? the Citie. Who is liberall to the distressed Gospell? the Citie. Who is euer faithfull to the Crowne? the Citie. Beloued your workes are good; oh doe not loose their reward through hypocrisie. I am not bitter, but charitable: I would faine put you into the Chariot of grace with Elias, and onelyonly 2. King 2. 13.2 Kgs 2:13wish you to put off this Mantle. Oh that it lay in my power to preuaile with your affections, as well as your iudgements: you loose all your goodnesse, if your hearts be not right, the ostentation of man shall meet with the detestation of God. You loose your attention now, if your zeale be in your eye, more than heart. You loose p. 35your prayers, if, when the ground hath your knee, the world hath your conscience: as if you had two gods: one for Sundaies, another for worke dayes; one for the Church, another for the Change. You loose your charitie whiles you giuegive glosingly, illiberally, too late: not a window you hauehave erected, but must beare your names: but some of you rob Peter to pay Paul, take Tenths from the Church, and giuegive not the poore the Twentiths of them. It is not seasonable, nor reasonable charitie, to vndoe whole townes by your vsuries, enclosings, oppressions, impropriations; and for a kind of expiation, to giuegive three or foure the yeerely pension of Twentie markes: an Almeshouse is not so big as a village, nor thy superfluitie whereout thou giuest, like their necessitie whereout thou extortest: he is but poorly charitable, that hauing made a hundred beggars, releeues two. You loose all your pious obseruations, whiles you loose your integritie: your solemne censuring, mourning for the times euill, whiles your selues are the euill cause thereof: your counterfet sorrow for the sinnes of your youth, whiles the sinnes of your age are worse; your casting salt and brine of reproofe at others faults, whiles your owne hearts are most vnseasoned; all these artificiall whitings, are but thriftie leasings, sicke healths, bitter sweetes, and more pleasing deaths. Cast then away this bane of religion, hypocrisie; this candle with a great wicke and no tallow, that often goes out quickly, neuer without stench; this faire, flattering, white Deuill. How well hauehave we bestowed this paines, I in speaking, you in hearing, if this Deuill bee cast out of your consciences, out of your conversations: It will leaue some prints behind it in the best, but blesse not your selues in it, and God shall blesse you from it: Amen.

The affirmatiue part of Gods censure, stands next to 2. Affirmatiue.our speech; Describing his. 1. meaning. 2. meanes. 3. maintenance. His meaning was, to be a theefe, and sharke for himselfe, though his pretence pleaded (forma Pauperis) His meaning.in the behalfe of the poore. Hee might, perhaps, p. 36stand vponupon his honestie, and rather than loose his credit, striue to purge himselfe by his suspectlesse neighbours: but there need no further Iurie passe vponupon him, God hath giuen testimonie, and his witnesse is beyond exception, Iudas is a theefe. A theefe: who saw him steale? he that hath now condemned him for his paines. Indeed the world did not so take him, his reputation was good enough: yet hee was a theefe, a craftie, cunning, cheating theefe.Ioh. 13. 29.John 13:29

There are two sorts of theeues: publike ones, that either with a violent hand take away the passengers money, 1or rob the house at midnight: whose Church is the highway; there they pray (not to God, but) on men: their dwelling like Cains, very vnsure; they stand vponupon thorns whiles they stand vponupon certenties: Their refuge is a wood, the instrument of their vocation a sword: of these some are land-theeues, some sea-theeues: all roaue on the sea of this world, and most commonly suffer shipwracke, some in the deepe, some on a hill. I will say little of these as not pertinent to my text, but leaue them to the Iurie: And 2speake of theeues like Iudas, secret robbers, that do more mischiefe with lesse danger to themselues. These ride in the open streetes, whiles the other lurke in close woods. And to reason, for these priuat theeues are in greater hazard of damnation: the graue exhortations of the Iudge, the serious counsell of the assistant minister, together with the sight of present death, and the necessitie of an instant account with God, worke strongly on a publike theefes conscience, all which the priuat theefe neither hath, nor hath need of in the generall thought. The publike theefe wants but apprehension, but this priuat theefe needs discouerie: for they lye close as treason, dig low like pioners, and though they be as familiar with vsus, as familiars, they seeme stranger than the Indians.

To define this maner of theeues: A priuate theefe is he, that without danger of law robbes his neighbour; that sets a good face on the matter, and hath some profession to p. 37countenance it: a iustifiable cloke hides a damnable fraud; a trade, a profession, a mysterie, like a Rome-harted Protestant, hides this Deuillish Seminary vnderunder his roofe without suspicion. To say truth, most of our professions (thanks to ill professours) are so confounded with sinnes, as if there went but a paire of sheeres betweene them: nay they can scarce be distinguished: you shall not easily discerne betweene a hot, furious professour and an hypocrite; betweene a couetous man and a thiefe; betweene a Courtier and an aspirer: betweene a gallant and a swearer; between an officer and a bribetaker: betweene a seruitour and a parasite: betweene Farmers and poore-grinders: betweene gentlemen and pleasure-louers: betweene great men and mad men: betweene a tradesman and a fraudesman: betweene a monied man and an vsurer; betweene an vsurer and the Deuill. In many arts, the more skilfull, the more ill-full: for now-adaies: armis pollentior astus: fraud goes beyond force: this makes Lawyers richer than souldiers, vsurers than Lawyers, the Deuill than all. The old Lion (saith the Fable) when his nimble daies were ouer, and he could no longer pray by violence, kept his denne with a fained sicknesse: the suspectlesse beasts drawne thither to a dutifull visitation, thus became his pray: cunning serued his turne, when canning did no good. The world, whiles it was yong, was simple, honest, plaine-dealing: gentlemen then delued in the ground, now the soles of their feet must not touch it: then thy drunke water, now wine wil not serue, except to drunkennesse: then they kept sheepe, now they scorne to weare the wooll; then aaGen. 43. 12.Gen 43:12Iacob returned the money in the sacks mouth, now we are ready to steale it and put it in. Plain-dealing is dead, and what we most lament, died without issue. Vertue had but a short raigne, and was soone deposed: all the examples of sinne in the Bible are newly acted ouer againe, and the interest exceeds the principall, the counterpaine the originall. The Apostacy, now, holds vsus in our manners: wee leaue God for man, for Mammon. Once, Orbis ingemuit, p. 38factum se videns Arrianum; the world groned, seeing it selfe made an Arrian: It'may now grone worse, factum se videns Machiauellum, seeing it selfe made a Machiauell. nisi Deus opem praestat, deperire restat. Greeued deuotion had neuer more cause to sing, Mundum dolens circuiui; fidem vndi que quaesiui, &c.

The world I compassed about,

Faith and honesty to finde out:

But Countrie, City, Court and all,

Thrust poore Deuotion to the wall:

The Lawyer, Courtier, Marchant, Clowne

HaueHave beaten poore Deuotion downe,

All wound hir; till for lacke of breath,

Fainting Deuotion bleeds to death.

But I am to deale with none but theeues, and those priuate ones: and because Iudas is the precedent, I will begin with him, that is most like him: according to the prouerbe, which the Graecians had of Philo Iudaeus: (foreign: aut Plato Philonem sequitur, Ier. in cat. script eccl.aut Platonem Philo.) Either Plato followed Philo, or Philo imitated Plato. Let me only change the names: Either Iudas plaied the Pope, or the Pope plaies the Iudas. This is the most subtle thiefe of the world, and robbes all Christendome vnderunder a good colour: who can say, he hath a blacke eie, or a light finger? for experience hath taught him, that cui pollis Leonina non sufficit, vulpina est assuenda: whē the Lions skin cānot threat, the foxes skin can cheat. Pope Alexander was a beast, that hauing entred like a fox, he must needs raigne like a Lion, worthy he was to die like a dog: for, vis confilij expers, moleruit sua, power without pollicy is like a peece without powder: many a Pope sings that common Ballad of hell: Ingenio perij, qui miser ipse meo: Wit, whither wilt thou? woe is me: my wit hath Ouid.wrought my misery.

To say truth their Religion is nothing in the circumstance but craft; and pollicy maintaines their Hierarchie; as Iudas subtlety made him rich. Iudas was put in trust p. 39with a great deale of the Deuils businesse; yet not more than the Pope. Iudas pretended the poore and robbed them: and doth not the Pope thinke you? Are there no almes-boxes rifled and emptied into the Popes Treasurie? Our Fathers say that the poore gaue Peter-pence to the Pope, but our grandfathers cannot tell vsus, that the Pope gaue Caesar-pence to the poore: did not he sat in the holy chaire, (as Augustus Caesar in his imperiall throne) and cause the whole Christian world to be taxed: and what? Luk. 2. 1.Luke 2:1did they freely giuegive it? no, a taxation forced it; what right then had the Pope to it? iust as much as Iudas had to his masters money? was he not then a thiefe? yet, what need a rich man be a thiefe? the Pope is rich, and needs must, for his commings in be great: he hath rent out of heauen, rent out of hell, rent out of purgatory: but more sackes come to his mill out of purgatory, than out of hell and heauen too; and for his toling, let the world iudge: therefore saith Bishop Iewel, he would be content to loose hell and heauen too, to saue his purgatorie. Some by pardons hee preuents from hell: some by Indulgences hee lifts vp to heauen; and infinit by merits he ransomes from purgatory: not a iot without money; cruces, altaria, Christum: he selles Christs crosse, Christs blood, Christs selfe; all for money. Nay, he hath rent from the very Stewes a hell aboue ground, and swels his coffers by the sinnes of the people: hee suffers a price to bee set on damnation; and maintaines lust to goe to Law for her owne; giues whoredome a toleration vnderunder his seale; that Lust the sonne of Idlenesse, hath free accesse to Liberty the daughter of Pride.

Iudas was a great Statesman in the Diuels Commonwealth; for he bore fowre maine offices: either hee begged them shamefully, or he bought them bribingly, or else Beelsebub saw desert in him, and gaue him them gratis, for his good parts; for Iudas was his white boy. hee was 1. an hypocrite. 2. a thiefe. 3. a traitour. 4. a murderer. Yet the Pope shall vie offices with him, and win p. 40the game too for plurality. The Pope sits in the holy chaire, yet a Deuill: periury, Sodomie, sorcerie, homicide, parricide, patricide, treason, murder, &c. are many and essentiall things to the Pope. He is not content to bee Steward, but he must be Uicar, nay indeed, Lord himselfe: for what can Christ doe, and the Pope cannot doe? Iudas was no body to him. He hath stolne Truths garment, and put it on Errors backe, turning poore Truth naked out of doores. he hath altered the primitiue institutions, and adulterated Gods sacred lawes; maintaining vagas libidines: he steales the harts of subiects from their Soueraignes, by stealing fidellity from the harts of Subiects: and would steale the crowne from the kings head, and all vnderunder the shadow of religion. This is a thiefe; a notable, a notorious theefe, but let him goe: I hope he is knowne well inough, and eueryevery true man will blesse himselfe out of his way.

I come to our selues: there are many kindes of priuate Theeues in both the houses of Israel and Aaron: in foro & choro, in Change and Chancell; Common-wealth and Church. I can tax no mans person; if I could, I would abhorre it, or were worthy to be abhorred: the Sinnes of our Times are the Theeues, I would arraigne, testifie against, condemned, hauehave executed, the persons I would hauehave saued in the day of the Lord Iesus.

1. If there bee any magistrates (into whose mouthes God hath put the determination of doubts; and the distribution of right into their hands:) that suffer popularity, partiallity, passion to rule, ouer-rule their iudgements, these are priuate theeues: they rob the poore man of his iust cause, and equities reliefe, and no law can touch them for it: thus may causes goe, not according to right, but friendship: as Themistocles boy could say, As I will, the whole Senate will: for as I will, my mother will; as my mother will, my father will; as my father will, the whole Senate will. Thus as a groome of the chamber, a Secretary of the closet, or a porter of the gate will, the cause must p. 41goe: this is horrible theft, though not araignable, hence a knot is found in a bulrush: delay shifts of the day of hearing; a good paint is set on a foule pastbord; circumstances are shuffled from the barre; the Sunne of truth is clouded: the poore confident Plaintife goes home vndone: his moanes, his groanes are vented vp to heauen: the iust God sees and suffers it, but hee will one day iudge that Iudge. Who can indite this theefe? what law may passe on him? what Iurie can finde him? what Iudge can fine him? none on earth: there is a barre he shall not escape: if there bee any such, (as I trust there is not) they are theeues.

2. If there be any Lawyer, that takes fees on both hands, one to speake, another to hold his peace: as (Demosthenes answered his bragging fellow Lawyer) this is a theefe, though the law doth not call him so: a mercenarie tongue and a money-spel'd conscience, that vndertakes the defence of things knowen to his owne heart to be vniust, is onelyonly proper to a theefe: a double theefe, he robs both sides: the adverse part in pleading against the truth, his owne client in drawing him on to his further dammage. If this be not, as the Roman complained, latrocinium in foro, theeuery in the Hall, there is none: happy Westminster hall, if thou wert freed from this kind of cutpurses. If no plummets, except of vnreasonable weight, can set the wheeles of their tongues a going: and then if a golden addition can make the hammer strike to our pleasure: if they keep their eares and mouthes shut, till their purses be full; and will not vnderstand a cause till they feele it: if they shuffle difficulties into plainnesse, and trip vp the Lawes heeles with trickes: if they Surgionlike keep the Clients disease from healing, till he hath no more money for salue: then to speake in their owne language, Noverint vniuersi, Be it knowen to all men by these presents that these are theeues: though I could wish rather, that Noverint ipsi, they would know it themselues, and reforme this deformitie.

p. 423. If there be any officer, that walkes with vnwashen hands, I meane, with the fowle fingers of briberie, he is a theefe: be the matter penall or capitall, if a bribe can pick Iustices locke, and plead against the innocent, or for himselfe being nocent, and preuaile, this is theft. Theft? who is robbed? the giuer? doth not the freedome of his will transfer a right of the gift to the receiuer? no; for it is voluntarie or willing will: but as a man giues his purse to the ouer-mastring theefe, rather than ventures his life; so this his bribe, rather than indanger his cause: shall I say, the theefe hath as much right to the purse, as the officer to the bribe; and they are both, though not equally palpable, yet equally culpable theeues. Is the giuer innocent or nocent? innocent, and shall not innocence hauehave her right without a bribe? nocent; and shall gold conceale his fault, or cancell his punishment? Dost thou not know whether, and wilt thou blind thy selfe before hand with a bribe? for bribes are like dust throwen in the eies of Iustice, that she cannot without paine looke on the Sun-shine of truth. Though a second to thy selfe receiue them, wife or friend, by thy allowance, they are but stolne goods, coles of fire put in the roofe of thy house: aaIob 15. 34.Job 15:34for fire shall deuoure the houses of bribes. And there hauehave been many houses built by report, the first stone of whose foundation was hewen out of the quarrey of briberie. These are theeues.

4. There is theeuerie too among Tradesmen: and who would thinke it? many (they say) rob vsus, but wee rob none: yes, but they thinke that (verba lactis will countenance frandom in factis) smooth words will smoother rough deeds. This web of theft is many waies wouen in a shop or a warehouse, but three especially.

1. By a false weight, and no true measure, whose content or content is not iustifiable by law; or the cunning conueyances in weighing or metting, such as cheat the buyer: Deut. 25. 13.Deut 25:13are not these pretty trickes to picke mens purses? the French word hath well exprest them: they are Lieger dumaines. Now had I not as good loose my purse on Salisburie p. 43plaine, as in London Exchange? is my losse the lesse, because violence forbeares and craft pickes my purse? Prou. 11. 1.Prov 11:1The high-way theefe is not greater abomination to God, than the shop-theefe: and for man, the last is more dangerous: the other we knowingly flye; but this laughes vsus in the face, whiles he robs vsus.

2. By insufficient wares, which yet with a darke window and an impudent tongue, will appeare good to the buyers eye and eare too. Sophistrie is now fled from the schooles into shops: from disputation to merchandising: he is a silly tradesman, that cannot sophisticate his wares, as well as hee hath done his conscience; and weare his tongue with protestations, barer than trees in Autumne, the head of old age, or the liuings of Church-men. Oathes indeed smell too ranke of infidelitie; marry, we are Protestants, and protest away our soules: there is no other way to put off bad wares, and put vp good monies: are not these theeues?

3. By playing or rather praying vponupon mens necessities: they must hauehave the commoditie, therfore set the dice on them: vox latronis: the advantage taken of a mans necessitie is a tricke of a worse Deuill than Iudas: Thou shouldest rather be like Iob, a foot to lame necessitie, and not take away his crutch: or perhaps God hath put more Iob 29. 15.Job 29:15wit into thy braines, than his, thou seest further into the bargaine: and therefore takest opportunitie to abuse his plainnesse: thou seruest thy selfe in gaine, not him in louelove: thou maiest, and laugh at the law; but there is a law, thou hast transgressed, that without Iesus Christ shall condemne thee to hell.

Goe now, and applaud your selues, yee sons of fraud, that eagle-eyed scrupulositie cannot find you faultie, nor the Lyon-handed law touch you, please your selues in your securitie. You practise belike, behind the hangings, and come not on the publike stage of Iniurie: yet you are not free from spectators: testante Numine, homine, Daemone: God, man, Angels, Deuils shall witnesse against you: p. 44ex cordibus, ex codicibus: by your hearts, by your bookes, God shall iudge you. Iniurie is often in the one, periurie in the other: the great Iustice wil not put it vp: they shal be convicted theeues.

5. There are theeues crope into the Church too; or rather they incroach on the Church; for Ministers cannot now play the theeues with their liuings, they hauehave nothing left to steale: but there are secret Iudasses, can make shift to doe it. Difficilis magni custodia census. The Eagles flocke to a carcase, and theeues hanker about rich doores: at the dispersion of church-liuings, they cryed as the Babylonians, to the spoile, to the spoile. The Church was once rich, but it was (diebus illis) in the golden time: when honesty went in good clothes; and ostentation durst not giuegive religion the check-mate, now they plead prescription, and proue them their owne by long possession. I doe not taxe all those for priuate theeues, that hold in their hands, lands and possessions, that were once the Churches; but those that withhold such as are due to Church-men. Their estates were once taken away by (more than) Gods (meere) sufferance, for a iust punishment of their idlenesse, Idolatry, lustes: sure there is some Achanisme in the campe of the Leuites, that makes this plague-sore to runne still: there is some disobedient and fugitiue Ionasses that thus totter our ship. I complaine not, that claustra are turned into castra; Abbeyes into Gentlemens houses; places of monition, to places of munition: but that men rob (aram dominicam) Gods house, to furnish (haram domesticam) their owne house, this is theft, and sacrilegious theft: a succession of theft; for the fingers of the sonnes are now heauyer than the loynes of their fathers: those were (improbi Papistae) wicked Papists, and these are (improbirapistae) vngodly robbers.B…za.

This is a monstrous theft, and so exceeding all thefts, as (non nisi in Deum fieri potest) it can bee committed against none but God. When Scipio robbed the temple of Aug.Tholossa, there was not a man, that caried away any of p. 45the gold, who euer prospered after it: and I pray you tell me, how many hauehave thriued with the goods of the Church? they goe from man to man without rest, like the Arke among the Philistines, which was remooued from aa1. Sam. 5.1 Sam 5Ashdod, to Gath; from Gath to Ekron, as if it could finde no place to rest in, but vexed the people that kept it, till it returned to the old seat in Israell. oftentimes these goods left by Gentlemen to their heires, prooue gangrenes to their whole estates; and bbEsai. 5. 8.Isa 5:8house is ioined to house so fast, Gods house to their owne, that the fire, which begins at the one consumes the other: as the Eagle, that stole a piece of meat from the Altar, carried a cole with it, that set her nest on fire. I am perswaded many a house of blood in England, had stood at this houre, had not the forced springs of impropriations turned their foundation to a quagmire. In all your knowledge, think but on a Churchrobbers heire, that euer thriued to the third generation: yet alas! horrour to my bones, and shame to my speech! there are not wanting among our selues, that giuegive encouragement to these theeues: and without question, many a man, so well otherwise disposed, would hauehave beene reclaimed from this sinne, but for their distinctions of competencies: I appeale to their owne consciences, there is not an humorist liuing, that in hart thinkes so, or would forbeare their reproofe, were he not well prouided for. These are the ccCant. 2. 15.Song 2:15foxes, that content not themselues to steale the grapes, but they must forrage the vine: thus yet stil is ddMatt. 21. 13.Matt 21:13Gods house made a den of Theeues, without enuie or partiallity they are theeues.

6. There is more store of theeues yet: couetous Landlords, that stretch their rents on the tenter-hookes of an euill conscience, and swell their coffers by vndoing their poore tenants: these sit close, and stare the law in the face, yet by their leaue they are theeues: I doe not denie the improoument of old rents, so it be done with old mindes, I meane, our forefathers charity: but with the Deuill, to set right vponupon the pinacles, and pitch so high a price of p. 46our lands, that it straines the Tenants hart-blood to reach it, is theft, and killing theft. What all their immoderate toile, broken sleepes, sore labours can get, with a miserable diet to themselues, not being able to spare a morsell of bread to others, is a pray to the Landlords rapine: this is to robbe their estates, grinde their faces, suck their bloods. These are theeues.

7. Ingrossers; that hoord vp commodities, and by stopping their propagation raise the price; these are theeues. Many Blocke-houses in the city, monopolies in the court, garners in the countrey, can testifie, there are now such theeues abroad: we complaine of a dearth; sure the heauens are too mercifull to vsus, that are so vnmercifull one to another: scarsity comes without Gods sending: who brings it then? euen the Deuill and his brokers, engrossing misers. The Common-wealth may often blow her nailes, vnlesse she sit by an engrossers fire: her limbes may be faint with hunger, vnlesse she buy graine at an engrossers price. I confesse, this is a sinne, which the Law takes notice of, but not in the full nature, as theft. The picke-purse (in my opinion) doth not so much hurt, as this generall robber; for they robbe millions. These doe not with Ioseph, buie vp the superfluity of plenty, to preuent a dearth; but hoord vp the store of plenty, to procure a dearth. rebels to God, trespassers to nature, theeues to the Common-wealth: if these were apprehended and punished, neither City nor Countrey should complaine as they doe, Meane time, the peoples curse is vponupon them, and I doubt not but Gods plague will follow it; if repentance Prou. 11. 26.Prov 11:26turne it not away: till when, they are priuate theeues.

8. Inclosers; that pretend a distinction of possessions, a preseruation of woods, indeed to make better and broader their owne territories, and to steale from the poore commons; these are horrible theeues. The poore mans beast is his maintenance, his sustenance, his life, to take food from his beast, is to take the beasts food from his p. 47bellie: so hee that incloseth Commons is a monstrous theefe, for he steales away the poore mans liuing and life; hence many a Cottager, nay perhaps Farmer, is faine (as the Indians doe to Deuils) to sacrifice to the lord of the soile, a yeerely bribe for a nenoceat. For though the law forbids such inclosures: yet (quod fieri non debet, factum valet) when they are once ditcht in, say the law what it will, I see no throwing out: force beares out, what fraud hath borne in: let them neuer open their mouths to plead the Common-wealths benefit: they intend it as much as Iudas did, when hee spake for the poore: no, they are theeues, the bane of the common good, the surfet of the land, the scourge of the poore: good only to themselues; and that in opinion only: for they doe it, aaEsai. 5. 8.Isa 5:8to dwell alone, and they dwell alone indeed: for neither God nor good Angell keeps them company: and for a good conscience, it cannot get thorow their quick-sets. These are theeues, though they hauehave inclosed their theft, to keepe the Law out, and their wickednesse in: yet the day shall come, their lands shalbe throwen out, their liues throwen out, their soules throwen out: their lands out of their possessions, their liues out of their bodies, their soules out of heauen; except repentance and restitution preuaile with the great Iudge for their pardon: meane time, they are theeues.

9 Many Tap-house-keepers, Tauerners, victuallers; which the prouident care of our worthy magistrates, hath now done well to restraine: if at least this Hidraes heads doe not multiplie. I doe not speake to annihilate the profession: they may be honest men, and doubtlesse some are, which liue in this ranke: but if many of them should not chop away a good conscience for money, drunkennesse should neuer be so welcome to their dores. The dissolute wretch sits there securely, and buies his owne sicknesse, with great expence: which would preserue the health of his poore wife and children at home: that lamentably mone for bread, whiles he lauisheth all in drinke. Thus the p. 48pot robbes him of his wit, he robbes himselfe of grace, and the victualler robbes him of his money. This theft might Three theeues we meet.yet be borne: but the Common-wealth is heere robbed too. Drunkennesse makes so quicke riddance of the ale, that this raiseth the price of mault: and the good sale of mault, raiseth the price of barley: thus is the land distressed, the poores bread is dissolued into the drunkards cup. the markets are hoysed vp, if the poore cannot reach the price, the maultmaster wil, he can vtter it to the rap-house: and the tap-house is sure of her old friend drunkennesse. Thus theft sits close in a drinking roome, and robs all that saile into that coast. I confesse, they are (most of them) bound to suffer no drunkennesse in their houses, yet they secretly acknowledge, that if it were not for drunkennes, they might shut vp their doores, as vtterly vnable to pay their rents. These are theeues.

10. Flatterers, that eat like mothes into liberall mens coates, the bane of Greatnesse, are theeues, not to be forgotten in this catalogue. These rob many a great man of his goodnesse, and make him rob the common-wealth of hir happinesse. Doth his Lord want money? he puts into his head, such fines to belevyed, such grounds inclosed, such rents improued. Be his maintainers courses neuer so fowle, either he furthers them, or he smothers them: sin hath not a more impudent bawd, nor his master a more impious theefe, nor the common-wealth a more sucking horseleach. He would raise himselfe by his Great-one, and cannot contriue it, but by the ruine of others. He robs the flattred of his goods, of his grace, of his time, of his freedome, of his soule: is not this a theefe? beneficia, veneficia: all their good is poison. They are Dominis arrisores, reip. arrosores: their Masters Spanyels, the common-wealths wolues, put them in your Pater-noster, let them neuer come in your Creed: pray for them, but trust them no more than theeues.

11. There is another nest of theeues more in this Citie, Brokers and breakers: I conjoyne them in my description, p. 49for the likenesse of their condition. Brokers' that will vponupon a good pawne lend money to a Diuell: whose extortion, by report, is monstrous; and such as to finde in men is improbable, in Christians impossible: the very vermine of the earth. Indeed man had a poore beginning; we are the sonnes of Adam, Adam of dust, dust of deformity, deformity of nothing; yet made by God: but these are bred like monsters of the corruption of nature and wicked maners; and carry the Deuils cognisance. for Breakers, such as necessity compels to it, I censure not: if they desire with all their harts to satisfie the vttermost farthing and cannot; God will then accept votall restitution for totall restitution; that which is affected, for that which is effected: the will for the deed: and in those debt is not (as the vulgar speech is) deadly sinne: a sore it may be, no sinne. But they that with a purpose of deceit, get goods into their hands in trust, & then without need hide their heads, are theeues: for the intent to steale in their mindes directed their iniurious hands. The Law arraigns them not, the Iudgement seat of God shall not acquite them. These steale more quickly and with security, than a high-way robbes all his life time and that in perpetuall danger: It is but passing their words, allowing a good price, conuaying home the wares, and on a sudden diue vnderunder the waters: a close concealement shall saue them fiue hundred pounds in a thousand. They liue vponupon others sweat, fare richly vponupon others meat, and the debter is often made a gentleman, when the creditour is made a beggar.

Such false Gibeonites inrich Scriueners: their vnfaithfulnesse, hath banished all trust and fidellity. Time was, that Nouerint vniuersi was vnborne, the Lawyer himselfe knew not what an obligation meant. Security stood on no other legges, but promises, and those were so sound, that they neuer failed their burden: but Time adulterating with the Harlot Fraud, begot a brood of Nouerints: and but for these shackles, debt would often shew credit a light p. 50paire of heeles. Therefore now (plus creditur annulis, quàm animie) there is more faith giuen to mens seales, than to Sen.their soules. Owe nothing but louelove; saith the Apostle: all Rom. 13. 8.Rom 13:8owe this, but few pay it; or if they doe, it is in crackt money, not currant in Gods Exchequer: for our louelove is dissimulation, and our charity is (not cold, but) dead. But these bankrouts of both wealth and honesty, owe all things but louelove, and more than euer they meane to pay, though you giuegive them time till Doomes-day. These are Theeues.

12. The twelfth and last sort of theeues (to make vp the iust dozen) are the vsurers. This is a priuat thiefe like Iudas, and for the bagge like Iudas, which he steales from Christ like Iudas, or rather from Christians, that hauehave more need, and therefore worse than Iudas. This is a man made out of waxe: his Pater-noster is a Pawne: his Creed is, The condition of this obligation: his religion is all religation; a binding of others to himselfe; of himselfe to the Deuill: for looke how farre any of the former theeues hauehave ventured to hell, the vsurer goes a foot further by the standard. The Poet exclaimes against this sin:

Hinc vsura vorax, auidum que in tempore foenus &c.

Describing in that one line, the names and nature of vsurie. Foenus, quasi foetus: It is a teeming thing, euer with child, pregnant, and multiplying: money is an vnfruitfull thing by nature made only for commutation: it is a praeternaturall thing, it should engender money: this is monstrosus partus, a prodigious birth. Usura, quasi propter vsum rei. The nature of it is wholly deuouring: their money to necessity is like cold water to a hot ague, that for a time refresheth, but prolongs the disease. The vsurer is like the worme we call the timber-worme; which is wonderfull Teredo.soft to touch, but hath teeth so hard, that it eats timber: but the vsurer eats timber and stones too. The Prophet hedgeth it in, betweene Bribery and Extortion: aaEzek. 22. 12.Ezek 22:12In thee hauehave they taken gifts to shed blood: thou hast taken vsury and increase: and thou hast greedily gained of thy neighbours by p. 51extortion; and hast forgotten me, saith the Lord. Therefore I hauehave smitten my hands at thy dishonest gaine, &c. You vers. 13.heare Gods opinion of it. Beware this dishonest gaine: take heed lest this casting your money into a Banke, cast not vp a Banke against you: when you hauehave found out the fairest praetexts for it, Gods iustice shall strike of all: bbEph. 5. 6.Eph 5:6let no man deceiue you with vaine words: for, for such things Gods wrath will fall on the children of disobedience. Infinite colors, mitigations, euasions, distinctions are inuented, to countenance on earth, heauen-exploded vsurie: God shall then frustrate all, when hee powres his wrath on the naked conscience. God saith, Thou shalt not take vsurie: goe now, study paintings, excuses, apologies, dispute the matter with God: hell fire shall decide the question. I hauehave no other trade to liue on, but vsurie: only the Deuill first made vsury a trade. But can this plea in the thiefe (I hauehave no other trade to liue on but stealing) protect and secure him from the gallowes?

The vsurer then is a thiefe: nay a double thiefe, as the old Roman law censured them; that charged the thiefe with restitution double, the vsurer with foure-fold: concluding him a double thiefe. Theeues steale sometimes, vsurers alwaies. Theeues steale for necessity, vsurers without need. The vsurer wounds deeper with a peece of paper, than the robber with a sword. many a yong gentleman, newly broke out of the cage of wardship, or blessed with the first Sun-shine of his one and twenty, goes from the vigilancy of a restraining Gouernour, into the tempting hands of a mercilesse vsurer, as if hee came out of Gods blessing into the warme Sunne. Many a man, that comes to his lands, ere he comes to his wits, or experience of their villany, is so let blood in his estate by vsury, that he neuer prooues his owne man againe.

Either prodigallity or penury or dissembled riches borrow on vsurie: to racke the poore with ouer-plus, all (but Deuils) hold monstrous: to lend the Prodigall, is wicked enough, for it feeds his issue with ill humours, and puts p. 52Stibium into his broth, who was earst sicke of the vomiting disease, and could not digest his (Fathers ill-gotten) Patrimony. For the rich, that dissemble pouerty, to borrow on vsurie, (for there is that maketh himselfe poore and hath great riches) they doe it, either to defeat creditours, Prou. 13. 7.Prov 13:7or to auoid taxations and subsidies, or some such sinister respects. The gentleman that borroweth on vsurie, by racking his rents makes his Tenants pay his vsury. The Farmer so borrowing, by inhauncing his corne, makes the poore pay his vsury. The Trades-man, raiseth his wares, that the buier must pay his vsury. I wil not tax euerie borrower: it is lawfull to suffer iniury, though not to offer it: & it is no sin for the true man to giuegive his purse to the thief, when he cannot chuse. To redeem his lands, liberty, life, he may (as I suppose) giuegive interest; but not for meer gain only which he may get by that wicked money; lest he encourage the vsurer; for a receiuer vpholds a thiefe. This is the priuy-pocket, whose death is the more grieuous because hee is repriued till the last Sessions: a Gibbet is built in hell for him, and all the gold in the world cannot purchase a pardon. I know there is mercy in Christs blood to any repentant and beleeuing sinner, but (excepted Zacheus) shew me the vsurer, that repents: for as humility is the repentance of pride, and abstinence the repentance of surfet, so is restitution the repentance of vsurse: hee that restores not, repents not his vsurie: and then (non remittitur peccatum, Aug.nisi restituatur ablatum) the sinne is retained, till the gaines of vsurie be restored. This is (durus sermo, sed verus sermo) a hard saying, but true: then we may giuegive all; doe, if they be so gotten: Dabit Deus meliora, maiora, plura: God will giuegive better things, God will giuegive greater things, God will giuegive more things; as the Prophet to Amasiah: The Lord is able to giuegive thee more than this.

Thus I hauehave discouered by occasion of Iudas some priuy 2. Chro. 25. 9.2 Chr 25:9theeues; if without thankes, yet not without conscience; if without profite, yet not without purpose of profite. Indeed these are the sinnes, which I vowed with my p. 53selfe to reproue; not that others hauehave not done it, or not done it better then I from this place: I acknowledge both freely; yet could I not passe this secret thiefe Iudas, without discouering his companions, or (as it were) breaking open the knot of Theeues, which vnderunder allowed pretences, are arrant cut-purses to the Common-wealth. How to punish, how to restraine, I meddle not: it is enough to discharge my conscience, that I hauehave endeuoured to make the sinnes hateful to the trespassers, to the trespassed: Deus tam faciat commodum, quam fecit accommodum: God make it as preualent, as (I am sure) it is pertinent.

GiueGive me leaue, yet ere I leaue, to speake a word of the His meanes, & his maintenāce.Bagge, first his meanes, and secondly his maintenance. I will ioyne them together, a fit and a fat booty makes a 1. The bag gaue him meanes.theefe. Iudas hath got the bagge, and the bagge hath got Iudas: hee could not carry it, but he must make it light 2. and that you might not think it was empty, that which was put therein, gaue him maintenance.enough for his carriage: he empties it into his owne coffer; as many Stewards rise by their good Lord and Masters fall. Iudas meanes to be a theefe, and Sathan meanes to fit him with a booty: for after hee had once wrought iourney-worke with the Deuill, he shall not want worke, and a subiect to worke on. I will limit my remayning speech to these three heads. First the difficulty, to beare the bagge, and not to be couetous. Secondly the vsuall incidency of the bagge to the worst men. Thirdly, the progresse of sinne; only faint not in this last act.

1 It is hard to beare the bagge, and not to be couetous: Iudas is Burser, and he shuts himselfe into his pouch: the more he hath the more he couets: the Apostles, that wanted money, are not so hauing: Iudas hath the bagge, and yet he must hauehave more, or he will filch it. So impossible is it, that these outward things should satisfie the heart of man. Soli habent omnia, qui habent habentem omnia. They alone possesse all things, that possesse the possessour of all things. The nature of true content, is to fill all the chinkes of our desires, as the wax doth the seale: None can doe this but God, for (as it is well obserued) the p. 54World is round; mans Heart three cornered: a globe can neuer fill a triangle; but one part will be still empty: only the blessed Trinity can fill these three corners of mans heart. I confesse, the Bagge is a thing much reckoned of, and makes men much reckoned of, for, Pecunia obediunt omnia: all things make obeasance to money: Et qui ex diuitijs tam magnifiant, non miror, sihi diuitias tam magnifaciant: they may admire money, whom money makes admired. Such is the plague and dropsie, the bagge brings to the minde, that the more couetousnesse drinkes downe, the thirstier it is: This is a true drunkard: dum absorbet vinum, absorbetur à vino, he drinkes downe his wealth, Ambr.and his wealth drinkes downe him. Qui tenet marsupium, tenetur à marsupio, he holds his purse fast, but not so fast as his purse holdes him: the strings of his Bagge tie his heart faster then he ties the strings of his Bagge. He is a Iaylour to his Iaylour, a prisoner to his prisoner, he iayles vp his gold in the prison of his Coffer, his gold iayles vp him in the prison of couetousnesse, thus dum vult esse praedo, fit praeda: whiles he would come to a pray, he becoms a pray. Aug.The Deuill gets his heart, as the Crab the Oyster: the Oyster lies gaping for aire on the sandes, the Crab chops in hir claw, and so deuoureth it; whiles the couetous gapes for money, the Deuill thrusts in his (hairy and clouen foote, I meane his) baites of temptation, and chokes the conscience.

Thus the Bagge neuer comes alone, but it brings with it aaMat. 13. 22Matt 13:22cares, saith Christ; bb1. Tim. 6. 9..1 Tim 6:9snares, saith Paul. It is better to be without riches, then like Iudas, coniured into the circle of his bagge: his heauen is among his bagges; in the sight of them, he applaudes himself against all censures, reuilings, curses. It had profited some, to hauehave wanted the bagge; and this the wicked (waked) consciences confesse dying; wishing to be without riches, so they were without sinnes; yea euen those, their riches hauehave procured. It is none of Gods least fauours, that wealth comes not trolling in vponupon vsus: for many of vsus if our estates were better to the p. 55world, would be worse to God. The poore labourer hath not time to luxuriate; he trusts to God, to blesse his endeuours, and so rests content: but the bagge commonly makes a man either (prodigum or auarum) a prodigall man, or a prodigious man; for (auarus, monstrum) the couetous man is a monster: how many wretches hath this bagge drowned, as they swome ouer the sea of this world, and kept them from the shore of blisle? be proud then of your Bagge, yee Iudasses when Gods Bailiffe death shall come with a babeas corpus, what shall become of your bagge? or rather of your selues for your bagge? your bagge will be found, but your selues lost. It will be one day said of you, as great as the bagge hath made you, as the Poet sung of Achilles.

I am cinis est, & de tam magno restat Achille,Ouid Met.

Nesciò quid: paruam, quod non benè compleat vrnam.

A great man liuing holds much ground: the brim

Of his daies fill'd; how little ground holds him!

Great in command, large in land, in gold richer:

His quiet ashes, now, scarse fill a pitcher.

Can your bagge commit any penance in Hell? or can you by a Fine, answer your faults in the Star-chamber of heauen? no, Iudas and his bagge too aaActs 8. 20.Acts 8:20are perished. As he gaue Religion the bagge for the World, so the world gaue him the bagge, and turned him a begging in that miserable Country, whereall the bagges in the world, cannot purchase bbLuke 16. 24.Luke 16:24a drop of water, to coole his tongue. Thus are the couetous Iudas and his bagge well met.

2. The Bagge is most vsually giuen to the worst men: of all the Apostles, he that was to betray Christ, is made his Steward. Goods are in themselues good: Ne putentur Aug.mala, dantur & bonis, ne putentur summa bona dantur & malis. Lest they should be thought not good, they are giuen to good men; lest they should be thought too good, they are giuen to euill men: doubtlesse, some rich-men are in heauen, and some poore out; because some rich in the purse are poore in the spirit; and some poore in purse p. 56are proud in spirit: and it is not the Bagge, but the Minde, which condemnes a man; for the bagge is more easily contemned, then the minde conquered. Therfore foolish Crates, Aug.to throw away his money into the Sea: ego mergamte, ne mergar a te: I will drowne thee, lest thou drowne mee: since wealth well imploied, comforts our selues, relieues others; and brings vsus (as it were) the speedier way to heauen, and perhaps, to a greater portion of glory: but for the most part, the rich are enemies to goodnesse, and the poore friends: Lazarus the poore man was in Abrahams bosome, and it was Diues, that went to hell; the rich and not the poore.

Search the scriptures, consult all authours, and who are they, that hauehave sailed through the world in the tallest vessels; and you shall meete loden with the bagge Caines, Nimrods, Chams, Ismaels, Esaues, Sauls, Ahabs, Labans, Nabals, Demasses, Iudasses, Deuils; the slime of nature, the worst of men, and as bad as the best of Deuils. What doe men cast to swine and dogges, but draffe and carions? what else are the riches that God giues to wicked men? himselfe is pleased to call them by these names. If they were excellent things, they should neuer be cast on those God hates (I hauehave hated Esau) and meanes to condemne. There is no priuiledge then, in the bagge to keepe thee from being a Iudas: nay therefore thou art most likely, and thereby made most likely to be a Iudas. Who hath so much beauty as Absolon? who so much honour as Nebuchadnezzar? Who so much wealth as Naball? Who the bagge but Iudas?

Surely God is wise in all his waies; he knowes what he does: Iudas shall hence bagge vp for himselfe the greater damnation. It is then no argument of Gods fauour to be his Purse-bearer, no more, then it was a signe, that Christ loued Iudas aboue the other Apostles, because he made him his Steward: hee gaue the rest Grace; and him the Bagge: which sped best? These outward things are the scatterings of his mercies, like the gleaning after the Vintage: p. 57the full crop goes to his children. Ismael shall hauehave wealth, but Ishac the inheritance: Esau his pleasures, but Iacob goes away with the blessing. God bestowes fauours vponupon some, but they are angry fauours: they are in themselues, bona, goods; and from God, dona, giftes; (for he is not onelyonly a aaHeb. 9. 14.Heb 9:14liuing God, but a bbIam. 1. 17.Jas 1:17giving God) but to the receauers, banes. The Israelites had better hauehave wanted their Quailes, then eaten them with such sawce. Iudas had better beene without the Bagge, then hauehave had the Bagge, and the Deuill with it.

I would hauehave no man make his riches an argument of Gods disfauour, and his owne dereliction; no, but rather of comfort, if he can finde his affections ready to part with them at Christs calling. I neuer was in your bosomes; how many of you lay vp this resolution in your Closset among your bagges? how many (resolue said I, nay) performe this? you cannot want opportunity in these daies. I would wish you to trie your heartes, that you may secure your consciences of freedome from this Iudasme: oh, how few Good-riches there be in these daies? but one Apostle Not many by name, or by nature.goes to hell, and he is the richest. Make then your riches a meanes to helpe you to heauen; whither you can hauehave no direct and ready way, till you hauehave gotten the ccReu. 12. 1.Rev 12:1Moone beneath your feete, I meane, the world. Lay vp your bag in the bosome of charity, and your treasure in the lap of Christ, and then the Bagge shall not hinder, but further your flight to heauen.

3. Obserue, how Iudas runs through sinne, from one wickednesse to another without stay: from couetousnesse to hypocrisie, from hypocrisie to theft, from theft to treason, from treason to murder; for since hee could not get the Oyntment bestowed on Christ, he meanes to get Christ Math. 26. 14. 15.Matt 26:14Matt 26:15himselfe: and to this purpose goes instantly to the Elders and Priests, with a quid dabitis &c. Hee values the ointment at 300. pence, and Christ at (but) 30. as if he was worth no more, then the interest-money, ten in the hundreth: and herein he makes his owne price, for they gaue p. 59him his asking: hee betraies Iesus Christ a man, Iesus Christ his master; Iesus Christ is maker; as if he would destroy his Sauiour, and marre his maker.

Thus he runnes from sinne to sinne, and needs he must, for he, that the Deuill driues, feeles no lead at his heeles. Godlinesse creepes to heauen, but wickednesse runnes to hell: Many Parliament Protestants goe but a Statutepace, yet looke to come to heauen; but without more hast, when the Pharisies come out of hell. But facilis descensus Auerni: were you ccLata via est, & trita via est, quae ducit ad Oreum. Inuenit hoc, etiam seduce, cacus iter. Owen Epig.blinder then Superstition, you may finde the way to hell: It is but slipping downe a hill, and hell stands at the bottome: this is the cause, that Iudas runs so fast.

I hauehave read of one Ruffus, that vponupon his Sheel'd, painted God on the one side, and the Deuil on the other: with this motto, situme nolis, isterogitat: if thou, oh God, wilt none of me, heres one will: either God must take him suddenly, or he will runne quicke to the Diuell. The Gallant gallops in ryot. The Epicure reeles a drunken pace. The Lust-full scornes to be behind; he runnes from the fire of lust, to the fire of hell; as the fondly impatient fish leapes out of the boyling panne, into the burning flame. The Swearer is there, eare hee be aware, for hee goes by his tongue. The Couetous rides post, for he is carried on the backe of Mammon: The Vsurer sirs still in his chaire or the Chimney-corner, lame of the gout, and can but halt; yet hee will be at hell, as soone as the best runner of them all.

Vsury is a Coach, and the Diuell is driuer: needes must he goe, whom the Diuell driues. He is drawne to hell in pompe, by two Coach-horses, wilde spirits, with wings, on their heeles, (swifter then Pegasus, or Mercury) Couetousnesse, and Infidellity: what makes him put money to vse, but couetousnesse? what makes him so wretchedly couetous, but want of faith? Thus he is hurried to hell in case, state, triumph: If any be worthy to beare the Vsurer company, let it be the Rioter though of contrary dispositions, p. 45yet in this iourney sitly and accordantly met: for the Vsurer commonly hath money, but no Coach, and the Prodigall Gallant hath a Coach, but no money: if they want company yet, let them take in the Cheater; for he waites vponupon both these, and may perhaps faile of the like opportunity.

Thus because the waies to hell are full of green, smooth, soft, and tempting pleasures, infinite run apace with Iudas, till they come to their owne place. But Heauens way is harsh and ascending, and the gate narrow. Indeed the City of glory is capacious and roomthy: ^a In my fathers house Iohn 14. 2.John 14:2there are many mansions, saith Christ. bbNominis immensi sedes amplissima caelum; Omnipotens Dominus, omnipatens que domus. Ow. Epig:It is (domus speciosa, & domus spatiosa) not, either scant of beauty, or pent of roome. But the gate hath two properties. It is 1. low. 2. strait. and requires of the entrers: 1. a stooping. 2. a stripping.

Low. Pride is so stiffe, that many a Gallant cannot enter: you hauehave few women with the top-gallant head-tires get in heere; they cannot stoop low enough; few proud in and of their offices, that hauehave eaten a stake, and cannot stoope: few sonnes of pride, so starched and laced vp, that they cannot without paine salute a friend: a wonderfull scarsity of ouer-precise, (ouer-dissolute) factious humorists; for they are so high in their owne conceits, that they cannot stoop to this low gate. The insolent, hauty, well-opinioned of themselues cannot bee admitted: for, bbIer. 44. 10.Jer 44:10not humbled to this day. This low gate, and an high state do not accord Wretched fools, that rather refuse the glory within, then stoop for entrance: as if a Souldior should refuse the honour of Knighthood, because he must kneele to receiue it.

Strait, or narrow; they must stoope that enter this low gate, so they must strip, that enter this strait gate. No make-bates get in, they are too full of tales and lies: God by word of mouth excludes them. ccReu. 21. 27.Rev 21:27Into it shall enter none vncleane thing, or that worketh abomination or lies. Few litigious neighbours: they hauehave so many sutes, contentions, p. 60nisi-priusses on their backes, that not get in. Some Lawyers may enter, if they be not ouerladen with fees: you hauehave few Courtiers taken into this Court, by reason, there is no Coach-way to it, the gate is too narrow: no Officers, that are big with bribes. Not an Incloser: hee hath too much of the poores commons in his bellie. The vsurer hath no hope, for besides his bagges, hee hath too much wax and paper about him. The Citizen hopes well, but a false measure stickes so crosse in his mouth, that he cannot thrust in his head. The Gentleman makes no question, and there is great possibility, if two things doe not crosse him, a bundle of racked rents, or a kennell of lusts and sports. The plaine-man is likely, if his ignorance can but finde the gate. Husband-men were in great possibility, but for the hoording of corne, and hoising of markets. Tradesmen, if they would not sweare good credit into their bad wares, might be admitted. Ministers may enter without doubt or hinderance, if they be as poore in their spirits, as they are in their purses. But Impropriators hauehave such huge barnes full of Church-graines in their bellies, that they are too great. Let all these take the Physicke of Repentance, to abate their swolne soules, or there will bee no entrance.

You heare how difficult the way is to heauen, how easie to hell; how fast sin runnes, how slowly godlinesse creeps; what should you then doe, but ^b striue to enter in at the ^dLuk. 13. 24.narrow gate: which you shall the better do, if you lighten your selues of your Bagges: oh, doe not (Iudas-like) for the Bag, sell your honesty, conscience, heauen: The Bag is a continent to money, and the world is a continent to the Bag: and they shall all perish. cc1. Cor. 6. 13.1 Cor 6:13Meat for the bellie, and the belly for meat: Gold for the Purse, and the Purse for gold; and God shall destroy them both. Trust not then a wealthy bag, nor a wealthy man, nor the wealthy world; all will faile; but trust in God, whose mercy, endureth for euer: The time shall come, that

p. 61Deus erit pro numine,

Cùm mundus sit pro nomine,

Cùm homo pro nemine.

God shall be God, when the world shall bee no world, man no man; or at least no man, no world of our expectation, or of ability to helpe vsus. To God, then, our only help, be all praise, power, and glory, now and for euer.

Amen.

End of the text · Thomas Adams, The White Devil (1613)