2 Peter 2:13 (part 2 of 2)

8 We may not abstaine from the Sacrament; because there be spots and blemishes in the Societie: It is true, these spots should be removed; say they are not, shall we therefore remove our selves? To them the holy bread is bane, to thee it is Salvation. 1 Cor. 11.29. The unworthy receiver eateth and drinketh damnation to himselfe; Sibi, non tibi, To himselfe, not to thee. If we communicate with evill men, and not in evill things, we have no harme. Woe were us, if we should live in the danger of all mens sinnes: we have enough of our owne, we need not borrow of others. Every man shall beare his owne burden ours is not so light, that we should call for more weight, and undertake what God never imposed. It was enough for him that was God and man, to beare the iniquitie of us all; it is no taske for us: alas, we faint under the least of our owne. Nor can others sinnes become ours by toleration or connivence, but by imitation and indulgence. If each mans knowne blemish be every mans, then is every sonne of Adam as publike a person as his father was. We were all in Adam, stood or fell in him; there must bee some difference betweene the Root and the Branches. My fathers sinne is not mine, much lesse my neighbours. Ezek. 18.20. The sonne shall not beare the iniquitie of the father. Vnlesse a spotted soule could blemish the Sacrament, it is to my beleeving heart the bread of Life. The Church of Thyatira had many blots, yet the Holy Ghost layes on them none other burden but this, Rev. 2.24. That which thou hast already, hold fact till I come. He bids them not leave the Church, but hold fast their owne.

But a little leaven leaveneth the whole lumpe? It is true by the infection of it: but it onely sowreth them that partake it, not those that dislike it. Am I become an adulterer, because an adulterer communicates with me? Am I guilty of excesse, because he that was yesterday drunke, to day eates with mee soberly? Charitie would thinke that no man brings his sinne along with him to the Sacrament; but rather, hath formerly exonerated his soule by repentance. Whiles wee dislike, resist, reprove, and mourne for it, it cannot be ours. The Corinthians had these love-feasts, and in them grosse and sinfull disorders; yet Paul doth not say, Abstaine from the Sacrament till they be reformed. No, hee corrects the abuse, but he commands the act. That you come together for the worse, I praise you not: but that you come together, I praise you. God hath commanded us to heare and receive; where did he ever say, Except you must come among sinners? Their uncleannesse can no more defile us, than our holinesse can excuse them. We are invited to a feast; if but a napkin or a trencher be misplaced, or a dish ill carved, we flie off from the table in a fume, and never stay to thank our Host. O that men would be but sober, and either lesse curious, or more charitable.

9 As all sinnes are spots, so some have a more speciall resemblance, as carrying in them a naturall poison and filthinesse. Such particular instances wee finde in the Scriptures, wherein God discovered the spots in their consciences, by sticking spots on their carcases. Exod 9.11. The Egyptians and Magicians contest with Moses, and are strucke with a scab on their faces. It is against mens lusts that wee fight, and for their lusts they contend against us; spots they would defend, and therefore God laies on them such spots from which they shall not defend themselves. I never knew men oppose Gods Messengers, but once before their death they complained of their gettings. Numb. 12.10. Miriam’s foule tongue is punish’d with a foule face. She would have been as glorious as her brother Moses, now every Israelite sees his face glorious, hers leprous. The venome of her tongue would have eaten into the reputation of her Prince, therefore the venome of leprosie eates into her flesh. Both Moses and Miriam had need of vailes, the one to shadow his glory, the other to hide her deformitie. And indeed, deformitie is the fit cure of pride: she scorned Zipporah the Midianite for not being so faire as her selfe, now the Midianite will not change complexions with her. Pride and envie are two fatall spots, they seldome scape infamie; the divine Iustice will cast filth in their faces. Let them that bee proud because they are well-favour’d, thinke on Miriam: the beautie that is held with affectation, shall perish with contempt: God hath spots for the proudest face.

Of this cup dranke Gehezi; 2 King. 5.27. seeing hee would needs take part of Naamans money, he shall take part with him in his leprosie. These were heavy talents for Gehezi: he had farre better have kept a light purse and a homely coate, with a found body and a cleane soule. The talents were never heavie till now: two of Naamans servants bore them for him before, now Gehezi must beare them himselfe alone. Hee desired a load of treasure, and hee hath loaded himselfe with a curse: hee would have two sutes, and hee hath got a third to boote; one more than he looked for, an unchangeable sute; that shall last as long as his skin, that shall clothe him with shame, and be ever lothsomely white, noisomely uncleane. The sinnes of Gehezi were covetousnesse, fraud, sacriledge; and all passengers shall reade these in leprous characters. What be more truely the sinnes of this Citie, than these three of Gehezi? Sacriledge, in which it hath justified all the world: covetousnesse in our hearts, fraud in our hands, who complaines not of? These be the spots of our soules; and hath not God answered them all, over and over againe, with spots on our carcases? Have we not been plagued for these injuries, with stinging and stinking leprosies? Have our owne persons only bore the punishment? no, but as Gehezi’s sinne was not onely read in his flesh, but in his posterities; so even the children have drunke of the Fathers cup.

Lastly, for application; our land is too full of these spots; it is more populous of blemishes, than of inhabitants. There is a tale of Saint Bridget, Catal test verit. Tom. 2. pag. 800. that shee heard the blessed Virgin saying to her Sonne, Rome is a fruitfull land: to whom hee answered, It is so indeed, sed zizaniae tantum, onely fruitfull of tares. If a man were in Tartary, he might see abundance of men, but all black-Moores: we have store of Christians, but a great number of them be spotted Christians: yea, not a few be rather spots than Christians. Our sinnes multiply faster than our people: Oh that there were any comparison betweene their numbers; for one man hath a great number of sinnes. Wee had but some families of Papists; now they talke of whole colonies, streetes, and lanes, and parishes of the brood of that spotted harlot. Drunkards were as rare as wolves, now they are as common as hogs. Whores were like owles, onely night-birds; now they keepe open house, pay scot and lot with their honest neighbours. Hugo Cardinalis said of Innocentius when hee departed from Lyons, Math. Par. in Henr. 3. that whereas there were foure Stewes at his comming thither, he had left them but one; marry that reached from one end of the citie to the other; Vrbs est jam tota lupanar. With spotted lives we professe that unspotted Lambe.

Ann. 1624. We know there is a spotted fever that rageth and rangeth among us, in which wee may reade our spotted courses. How justly doth God retaliate to us our sinnes; spot for spot, blemish for blemish, for the hidden spots of our soules, these visible spots on our bodies. I doe not censure the persons sicke of that disease; God forbid: there be greater sinners that scape than some that suffer. A good man may die of that plague, which was bred by others sinnes. Of a poisoned fountaine in the way, the innocent passenger may miscarry, as well as the guilty; the true man as the theefe. Yet from a generall visitation wee may gather a generall Instruction. By a fever that discovers it selfe in spots, God punisheth our undiscover’d sinnes; thus hee cries quittance with us. The spots declare the sicknesse to be a malignant and pestilentiall disease: and by these tokens the Physicians see more clearely what to doe: you will say, There is comfort in that: but most commonly all they can doe, comes to nothing, there is no comfort in that. It is some benefit for a man to know his enemie; but withall to know him too hard for him, is small benefit. It is a poore step toward recoverie, when our spots doe onely tell us that we are worse than we thought our selves. Indeed it is well, if Gods markes upon us, can be our markes to God, and like symptomes of death direct us to the Fountaine of Life: if this Iudgement can make way for mercie, as a strong winde cleares the aire for the Sunshine. To say, the house is visited, Gods tokens and markes bee there, the spots are upon them, keepes off friends; for few men dare visit where God hath visited. But though they dare not come, under pretence of being pestiducts to others, yet the Lord failes not to visit his with compassion, as with affliction. Many a man hath been saved that had Gods markes upon him: but hee is a weft and stray, in a wofull state, upon whom God hath not set his markes. Paul professeth that he bore about in his body the markes of the Lord Iesus, Gal. 6.17. and this was his joy. David hath it, Shew some good token on me for good; there is then a token for good, a token of goodnesse: and the heat of a fever working on the body may be but the chafing of the waxe, that God may set the seale of Salvation upon it. Howsoever, let us pray for them that have these spots on their bodies, God comfort them: and no lesse heartily for our selves that have these spots on our soules, God amend us.

Vses. Psal. 19.12. 1 Learne to see thy spots: many have unknowne sinnes, as a man may have a moale on his backe, and himselfe never know it. Lord, cleanse mee from my secret faults. But have we not spots whereof wee are not ignorant? In diseases, sometimes nature is strong enough to put forth spots, and there shee cries to us by these outward declarations, that we are sicke; sometime she cannot doe it but by the force of cordials. Sometime conscience of her selfe shewes us our sins; sometimes she cannot but by medicines, arguments that convince us out of the holy Word. Some can see, and will not; as Balaam: some would see, and cannot; as the Eunuch: some neither will nor can, as Pharaoh: some both can, and will, as David. We may know the malice of a man by his confession, yet we do not know whether there be not as much malice remaining in him after his confession; we are sure of his hatred, not of his repentance. Many a one knowes his fault, yet loves it. It is poore comfort to know much danger, and not to know that that is the worst. A woman is eased by being deliver’d, and she forgets her paines at the birth of a Sonne: but could shee reade his future story; how ill a a man, perhaps how ill a sonne, he would prove; I doubt whether the ease of her body would recompence the griefe of her minde. What am I the better to know my calamitie, if I know not the way to comfort? Such a knowledge would but increase sorrow, and bee a purchase clogg’d with more encombrances.

Yet is it the first degree toward recoverie, to see our spots, though upon the sight we have a touch of despaire. There be some vertues that cannot be exercised but in trouble. We must be poore and want, before wee can exercise the vertue of thankefulnesse: we must be miserable and in anguish, before wee can exercise the vertue of patience: so wee must be sinners and have spots, yea, we must see those spots, and feele those sins, before we can exercise the Grace of Repentance. If we did not cry, we should die, and by our crying we come to live: though we dig deepe, yet the gold is worth our labour. What must wee doe next?

2 Confesse these spots. Our corporall blemishes wee hide from mens sight, and that with modestie: none but beggars expose their sores, to move compassion. And we doe not amisse to hide our infirmities also from publike view; seeing every sinne doubles it owne malignitie by being offensive. But if wee hide our spots from God, we and our spots shall perish together. The spots that God hateth, are the spots that man hideth. He that carveth a peece of wood, Wisd. 13.14. covers the spots; as the Painter hid the scarre in Agamemnons face; and many living peeces are painted for the same purpose. Yea, there bee some that study to bee spotted, as if they thought themselves then fairest, when they are foulest. Iacob practised an invention to procure spots on his sheepe; and these invent, meditate, project how to procure spots in their soules. And yet when they have them, they are as carefull to hide them; if God can finde them, so it is; he shall not know it from their mouth. These are idolaters of their owne staines, in love with their owne foulenesses, and conceale them as Rachel did her fathers gods. Prov. 28.13. But hee that hideth his sinnes shall not prosper. There is a voluntary confession, the language of a tender conscience: and there is a confession upon the racke, when the smart of our sides opens our lips. Iacob sought to bring spots on his lambes, and God did prosper his rods: when affliction can bring us to confesse our spots, then God doth prosper his owne rods. Vntill we tell the heavenly Physician our spots, he applies no medicine; unlesse we cal that a medicine, which drives us to tell them. But without discovery of our disease, how should there bee a recovery of our health? In the Courts of humane Iustice the safest plea is, Non feci, Not guilty: but in the Court of Conscience, Peccavi, Guilty: Lord, have mercie on mee a sinner.

3 It is madnesse to confesse our selves foule, and not to wash; therefore let us endeavour our owne clensing: that as our Apostasie hath blurred our purenesse, so our renovation may put out our apostasie; and as sinne defiled nature, so grace may destroy sinne. In our making there was worke for God onely; in our marring there was worke for our selves onely; in our restoring there is worke for God and our selves together. To doe this, Sprinkling will not serve: so Agrippa stood within the showre of Christianitie, and had some aspersions of it; hee was almost perswaded to be a Christian: as the dew stands in drops on the blasted grasse. If sprinkling could make a cloth cleane, we should never stand to wash it. Nor is Dipping sufficient; so Nicodemus had an immersion in the river of Grace: but Christ tels him, Ioh. 3.5. Except he be borne of water and of the Spirit, he cannot enter into the Kingdome of God: he must have a better scowring ere hee get in: Some looke into the Church, but have not the Power to tarry; here’s a dip and away. Nor will halfe-washing doe it, Hos. 7.8. or washing by halves; like Ephraims cake, halfe-turned, dow-bak’d. Men may be loti, and not mundi; washed, and not cleane. Hypocrites coozen many, but none so much as themselves. Indeed dipping or sprinkling shall bee effectuall, when the Spirit of God applies it. Ioh. 5.4. Once dipping in the poole of Bethesda, cured; and the blood of the new Covenant is called the Heb. 12 24. Blood of sprinkling. Ezek. 36.25. I will sprinkle cleane water upon you, and you shall be cleane. It is no more with God, but as the Prophet said to Naaman, 2 King. 5.13. Wash and be cleane. Non tenetur ad media, in tribuendo remedia. But for us, when wee put our soules to washing, let us be sure there is water enough; as Iohn baptized in Aenon, Ioh 3.23. because there was much water. Our Fonts are made large enough to dip the Infant, but Charitie dispenseth with Ceremonie. Let thine eyes gush out a streame of penitent teares, to bathe and purge thy Conscience from these spots. I wash my bed, Psal 6 6. Luk. 14.22. and water my couch with my teares, saith David; teares enow to run downe from his bed to his couch. Many guests were invited to that great supper, yet there was roome: he sends for more, takes them up from the hedges and highwayes, and rests not bidding till the roomes were full. So invite Graces to thy soule; bid Repentance, a heart-easing guest; bid faith, a chearefull guest; humilitie, charitie, patience, zeale, till thy house be filled. Bee not washed without, and foule within: hypocrites are but painted tombes; looke on them, they please your eyes: looke into them, they offend your nostrils. Some have washed their faces, not their hands; so Iudas his face kisseth Christ, but his foule hand betrayes him. Some have washed their hands, not their faces; so Pilate washed his hands, yet with his mouth condemned the Innocent. Some have washed their eyes, not their eares; they presume to understand so much of their owne Iudgements, that they scorne to heare any Preacher. Some have washed their eares, not their eyes; they come to heare, but their eyes are full of uncleannesse. Some have washed onely one side; like Plaises; you see a white side, turne them over, and they shew you the blacke. Others have washed all but their feet; and those Propter situm & transitum, for place and motion, are foule still. But let us leave no part unwashed on earth, as we desire that no part should be excluded from heaven.

4 To conclude, there is onely one Fountaine to purge all these spots; the blood of the Lambe. For this purpose was Christ baptised, even to wash us. There was in him neither fore-skin of corruption, to need the knife; nor filthinesse, to need the water: he came not to be his owne Saviour, but ours. We were all uncleannesse; he would therefore have that done to his most pure body, which might be of force to cleanse our most impure soules. His Baptisme gives vertue to ours: yea, it doth not onely wash the soules of men, but it washeth that very water whereby we are washed. By that act the water became cleane and holy, and can both cleanse and hallow us. If the handkerchiefes that touched the Apostles had power of cure; how much more that water which the sacred body of Christ touched? His first baptising was with water, his last with blood; both of them wash the world from their sinnes. If wee manifest them to him by an humble confession, he will take them from us to himselfe by a mercifull translation. The spots of every beleever belong to the body of his Saviour: for this purpose he came to the earth, even to assume them. So that when we deplore our spots, we doe but present him with his owne: and till we doe so, we with-hold his right. He doth challenge the sinnes of all humble penitents to be his by imputation, and by imputation wee challenge in faith his righteousnesse to bee ours. O Christ, take from us that foulenesse of our owne, which would condemne us; and give us that holinesse of thine, which is onely able to save us. Amen.

Sporting themselves in their deceivings.] These words asunder describe to us a varlet and a foole, and both together make up a devill. To sinne in deceiving is the part of a lewd wit: to make sport with sinning, is the part of a foolish heart. It is easie to deceive, to deceive a friend, to deceive under the profession of friendship: to make this a sport, is most wicked. We have an Achitophel in the one, an Hanun in the other, a Belial in both. First, consider them asunder.

Their deceivings.] Hee that is resolved to make no matter of his Conscience, may easily finde matter enough for his coozenage. But is there no deceit justifiable? Be there not piae fraudes? peccata compensativa? as when a virgin is saved from ravishment, a man from murder, by a lie? There is no intentionall good can beare out a formall evill. I know it is good to prevent sinne; but not to prevent it with sinne. The Egyptian mid-wives were taught by the feare of God to disobey that bloudy command: to say, they had warrant for so foule a deed, they knew would be no excuse. God had said to their hearts, Thou shalt not kill: this voice was louder than Pharaohs. Thus farre I commend their obedience in disobeying: but to helpe themselves with a lie, I dare not commend their excuse. In not killing, they feared God: in dissembling, they feared Pharaoh. There was weakenesse in their pretence, goodnesse in their practise. Yet God blessed them, and rewards with good their very not doing of evill. But here, let not men lay the thankes upon the sinne, which is due to the vertue. Let us ascribe things to their right causes: their mercie was recompenced, their lie or deceiving was but pardoned. Mical delivered David through a window: 1 Sam. 19▪ 17. thus farre shee did like Davids wife. Then answered her father, that he threatned to kill her, if she freed him not; here shee began to be Sauls daughter. In keeping him from the guilt of innocent blood, she did well; but not in closing it up with a lie. But as she loved her husband better than her father, so she loved her selfe better than her husband. She saved her husband by a wile, and now shee saves her selfe by a lie. Thus she loseth halfe the thankes of her good service, by devising a slander of her husband, to quit her selfe, and delude her father.

Thus David himselfe deceived Abimelech: he that overcame the Beare, Lion, 1 Sam. 21.2. Giant, is overcome with feare. Long had he gone upright, yet now beginnes to halt with the Priest of God, and drawes from him by a falshood that favour, that shall cost him his life. O what would wee have given afterwards to redeeme this oversight? Thus to Achish hee fained himselfe mad, and thought it the best use of his reason, to dissemble the losse of the use of his reason. I finde such acts of deception in the Saints, I finde infirmity in those acts, but malice, and avarice, and dishonest fraud, I finde not.

Wicked Deceit is another thing; that beguiles men of what they have, with a vaine hope of that they never shall have. When the simple goe to the market, the subtle then get money. Deceit is ever bad enough, but then worse when it is disguised with an oath. They that cannot tell how to begin praying, know not when to make an end of swearing. The Iewes durst scarce mention the Name of God in a truth, our deceivers sticke not to call it into a falshood. Some thinke that ἀλήθεια comes of λανθάνω, for truth lies hidden: and deceivers endeavour all possible meanes to keepe it hidden still. Like Potiphars wife, they have onely the garment of an honest man, to prove their dishonest cause. Pueri talis, viri Sacramentis: whosoever devised the sentence, Rome takes up the practice. They have Pictures and Pageants to deceive some, formall gravity to deceive others, false oathes to deceive all. There is a generation of Deceivers, Flatterers; whose profession is to catch dotterels: these by maintaining mens workes, worke our their owne maintenance. The devils speciall agents, that deforme men by commending their deformities. Ravens feed but upon dead carcases, these upon living soules. Of all wild beasts, the tyrant is the worst: of all tame beasts, the flatterer. The tradesman deceives mee of my money, but the flatterer coozens me of my vertue, yea of my salvation. They are summer-birds, they never sing in winter: take off the idoll, gold, they kicke the asse with their heeles, in stead of bending their knees. Vermine runne not away faster from an house on fire, nor lice from a dead body, than they from poverty. Alexander Severus being certified how one Turinus, under colour and pretence of his interest with the Emperour, had abused the people, promising things he never performed; fastned him to a stake in the market place, and smother’d him to death with smoke; the cryer proclaiming, Fumo pereat, qui fumum vendidit. They that deceive men of their estates by adulterate wares or false promises, are the brokers of falshood: but they that obtrude Popish trash in stead of Gods truth, and deceive mens consciences, are the speciall agents of Antichrist. The former have lost all worth of trust; but from the other, the wisedome of heaven deliver us.

Sporting themselves.] It is hard when the foole can finde no bable to play withall, but sinne: casting firebrands, and arrowes, and death; and then jeeres it, Am I not in sport? Prov. 26 19. Iudg. 15.5. 2 Sam. 14.30. If Samson fire the shockes of the Philistins, and Absalom Ioabs barley fields, is this in sport? We reade 2 Sam. 2.14. Both the commanders were cruel, both so inured to blood, that they make but a sport of killing. Custome brings sinne to be so familiar, that the horror of it is turned into pleasure; and homicide is held but a sport. Cockes indeed, and dogs often fight and teare one another, to make men sport: but that men should bruise one another to make sport for their owne kinde, is no Christian, if it could be a rationall course. Cham derides his fathers nakednesse: it should have been his sorrow, hee makes it his sport. It is ill for a man to make himselfe merry with that which angers God. While the Philistins will finde nothing to play upon but Samson, Samson findes nothing to revenge himselfe upon but the Philistins. When the wicked laugh at sinnes with delight, God laughs at them, but with scorne. Yea such sport on earth, is the onely sport for the fiends in hell. While men bee hammering sinne, the Tempter stands at their elbow: while they are acting sinne, hee sits in their bosome: all this while hee is a working: but when they have done it, and make a sport of it, the devill himselfe makes holy-day. The common pretence for the foulest abuses, is but sport. The sacred Word of God is profaned: taxe the violaters of that Majesty; alas, it was but in jest. Businesse of State may not be made the businesse of the Stage: and shall that which God prizeth like Himselfe, be sacrilegiously turned to a jest? More safely may the Satyre play with the fire, or the flye with the candle. O charme your mouthes from jesting with that which is given to save your soules. No fugitive abroad does so much harme, as a detracter or jeerer at home. They that write of creatures naturally disposed to the ruine of man, doe as well mention the flea as the viper: because though the flea cannot kill, yet it doth what harme it can: so these licentious jesters utter all the venime they have. But non patitur ludum fama, fides, oculus; those three can abide no jest.

If sin were rightly considered, it were more worthy our teares, than our sport: the foole laughs at it, but the Saint weeps for it. David wept buckets of teares for his owne sins, but whole rivers for others. The world is like Ionas: for him was the storme raised, yet he only was asleep: godly mourners are like the marriners, crying to God for mercy. Ierusalem made a sport of Christ, Christ wept over Ierusalem. If we weep not for the sins of the land, no body else will: sinners themselves will not weepe: they spend the evening in jollity, goe to bed in security, and rise againe without any further repentance, than that they call a cup of repentance, smal drink to coole their intemperat heat. For their sakes Iudgements are upon us, and yet they of all men are least sensible of them. The fire of wrath is kindled, and they do but warme themselves at the flame. Who must come with pailes of water in this combustion, but they that mourne in Sion, and for Sion? Ioel 2.12. Turne to me, saith the Lord, with weeping; where did hee ever allow us to come laughing? A horrible incest was committed among the Corinthians, and ye saith Paul, 1 Cor 5.2. are puffed up, & have not rather mourned. Alas, that men should look merily on that sin, which heaven beholds with sore eyes! Though Christ forbad the daughters of Ierusalem Luk. 21.28. to weepe for him, who was holy; yet he commanded them to weepe for themselves, who were sinners. Hee that knew what sinne was, and felt it so sharply, is not reported ever to have laughed; often you have him weeping, the chiefe mourner. When he came to Ierusalem in triumph, yet he Luk. 19.41. wept over it. Neither the solemnity of time, nor joy of the people, nor those loud acclamations, could either drowne his voice, but still he lifted it up; nor dry his eyes, but still he wept. If we truly knew our sinnes, our sport would bee turned into teares; yea, and the more we weepe, the better we know our sinnes. As Salomon said, Eccl. 1.18. hee that encreaseth knowledge, encreaseth sorrow; so he that encreaseth sorrow, encreaseth his knowledge. A penny in the bottome of a bason of water seemes as big as a shilling: it seemeth so, it is not so. But our sinnes steeped in teares seeme as indeed they are; yea indeed they are greater than they can seeme. As wine drownes cares, so doth sport sinnes; they are little, easie, light, and slight to those that are merry with them: but when in stead of sport in our deceivings, wee beginne to bleed for that sport, then the remembrance of them is grievous unto us, the burden of them is intolerable. Now wee that have turned our grace into sinne, and our sinne into sport, let us turne our sport into sorrow, that God may turne our sorrow into joy.

Thus we have considered them asunder, now both together: where we have two principall observations. 1 All Deceit is sinfull. 2 Religious deceit is intolerable.

1 Fraud is no laughing matter, and he that deceives another, doth much more deceive himselfe: nor could he thinke it a sport, did hee foresee who should have the worst in the end. Shew me that falseharted Politician, that hath not consulted shame to his owne house. Looke upon Achitophel, whose counsell was as the oracle of God: see him advising Absalom to abuse his Fathers Concubines. 2 Sam. 16.21. What an hellish depth was in the advice of that Israelitish Machiavel! If Absalom be a traitor, yet hee is a sonne: nature may returne to it selfe: Absalom may relent, David may remit, what then shall become of us? Therefore he findes him out an act uncapable of forgivenesse, to secure the conspiracy. Who would thinke that so lewd a man had ever sat at King Davids Councell-table? Yet was hee wise enough to advise others, not to bee good to himselfe. Policy and grace have one Author, but they doe not alwaies goe upon one errand, nor to one person. David falls to his prayers, Lord, turne the wisedome of Achitophel into foolishnesse: and loe, one short ejaculation of innocency shall overturne this deepe foundation of policy. God hath furnished his creatures with power to warre, even against Himselfe; but hee is wise enough to confound their devices: and while they reape shame by the abuse, hee will have honour by the gift. Vainely doth Achitophel hope to strengthen evill with worse, to make treason fortunate by incest. He was one of Davids deepest counsellours, yet one of Davids shallowest fooles, that said in his heart, there is no God. Now what was the successe? hee meant to deceive David, hee shall deceive himselfe. He strove for the highest renowne of wisedome, and runnes into the grossest extremity of madnesse. Hushai’s counsell is allowed for better; and now Achitophel is beaten at his owne weapon, he can live no longer. He goes home a worse asse than that which caried him, and puts the halter about his owne necke. In this glasse let politike sinners read their owne destiny; they are to themselves the most desperate fooles. If the supreme Iudge could be deceived, fraud had some hope: but seeing he is just, it makes the owne mittimus to hell.

Had Iudas any better successe in his deceiving, that betrayed Christ with a kisse? Luk. 22.4•. Ab osculo incipitur bellum, Aug. & per pacis indicium pacis rumpitur Sacramentum: From the fairest flower of courtesie, this spider suckes the deadliest poyson of trechery, Ioabs kisse was a preface to a stab; 2 Sam •0.9. and Nero kissed his mother even when hee meant to bathe his hands in her blood; and Iudas hath the same key to his horrid treason. It is bad fallere fallentem, to deceive the deceiver, howsoever some blanch it: for anothers sinne may hurt us, it is our owne sinne that condemnes us: and because another man would doe me a mischiefe, must I therefore doe my selfe one? Burne my selfe to keepe him from the heat of the fire? But Iudas thought to deceive him, qui nec falli novit, nec fallere; that was both God and Man: a man most innocent, and therefore would not deceive: a God omniscient, and therefore would not bee deceived. To beguile a harmelesse man, was doli improbitas, dishonesty: but to offer this to the all-seeing God, was doli impietas, Atheisme. But what was the end of this deceit? he re-delivers the hire of his trechery, and saves the hangman a labour, by making away himselfe. Christ was well acquainted with such deceivers; Mat. 22.16. Master, saith a Pharisee, Scimus quia verax es, wee know thou art true: when hee could have silenced him, Hypocrite, Scio quia mendaxes, I know thou art false. Satan is that old Deceiver; and was so successefull with the first Adam, Mat. 4.6. that hee durst set upon the second. Hee saw him depend upon his Fathers providence in the matter of nourishment, therefore tries him in a matter of miraculous preservation. Throw thy selfe downe, &c. He that can sustaine thee without bread, can preserve thee in this precipice. The roofe of the Temple was an hundred and thirty cubits high; this was a pinacle above the roofe. From this Pyramis the cunning Sophister perswades him to make proofe of his God-head, by the breake-necke of his manhood. The glosse of the deceit was to shew a miracle, that he might beleeve him; the meaning was to breake his necke, that he might laugh at him. This is the way to proclaime thy Deitie, to get credit in the world; mens eyes shall teach their faith, that there is more in thee than a man: and for danger, there is none; what can hurt the Son of God? Wherefore serves the guard of Angels, charged with thy safetie? Thus in one act thou maist be both safe and famous: trusting thy Fathers providence, and those serviceable spirits, cast thy selfe downe. How strong was this deceit, if it had lighted upon a sonne of Adam, that was not the Sonne of God?

2 But deceits are then most abominable, when they shrowd themselves under the wing of Religion; for such we shall prove these. There is no such devill, as he that lookes like an Angell. Copper would never coozen us, if it had not the tincture of gold. Gen. 34.13. Thus the sonnes of Iacob dealt with Hamor, Gen. 34.13. Revenge is their meaning, that is bad enough: to hide their crueltie with craft, worse: but to hide their craft with Religion, worst of all. The smiling malice is most deadly: and hatred gloss’d with dissimulation discovers it selfe in the most prodigious mischiefe. We will agree with you, if you will be circumcised. Here was God in the mouth, in the heart a devill. Never was any project so bloody, as that is coloured with religion. The better vice shewes, the worse it is; and the worse it is, the better it desires to shew. A Sacrament is intended, not to the good of the soule, but to the murder of the body: O religious coozenage! Did the sons of Iacob deceive alone? no, they dissemble with Shechem, and Shechem with his people; Shall not their wealth be ours? The one pretended religion, and meant murder: the other pretended profit, and meant pleasure. They prevaile with Shechem, and Shechem with the citie. The conceit of commodity is a powerfull oratory: not any love to the Sacrament, no not to Shechem, but the hope of gaine, makes them prodigall of their blood in so painefull a condition: they are content to smart, so they may gaine. What was the end of this deceit? They receive a Sacrament, and their bane withall; and their first drops of blood are a preparative to the whole streame. Thus they are paid for a purpose of deceiving. Doe the other escape? no, their sinne lived, after the citie was spoiled. It was a horrible impietie, in stead of honouring a holy signe, to take advantage by it. How did those deceived Hivites die cursing that Sacrament, which had betraied them! even their curses were the others sinnes. I would the children of Rome were like the children of Iacob in any thing else but this; but in this onely they are like them, and in nothing else. Did they not eate their sacrament upon a bargaine of blood? Doe not their bloody practices make all reasonable soules abhorre their religion? Is not Religion their pretence, and murder their end? Why then is all this killing of kings, ruining of countries, massacring of cities, blowing up of states? For the Catholike cause, they confesse; and by the catholike authoritie, they cannot deny. O who can more than pitie them, that forsake Christ the Prince of peace, and either chuse no God, or a bloody one?

Take another example. Abner revolts from Ishbosheth in a discontent, 2 Sam. 3.18. and perswades Israel to the change; and fetcheth his motive from the oracle of God. Hee knew this well enough before, and smother’d it for his owne turne; now for his owne turne hee publisheth it. Hee knew this decree for David while hee opposed him; now hee winnes the heart of Israel by shewing Gods charter for him. If Ishbosheths title to the Crowne were bad, why did Abner maintaine it? If good, why did he forsake it? Was his conscience better informed? No, but his minde was changed. Sauls sonne had disgraced him, therefore now hee is for David: hee is become loyall for Davids sake, and become Davids for Gods sake. No man ever heard Abner godly till then; and hee had not beene so then for any conscience of goodnesse, but for opportunity of revenge. Pride hath made many English malcontents the Almesmen of Rome: heere their ambitious desires are crossed, therefore they fly hence in a snuffe: trechery is their aime, and hither they bring it in the shape of Religion. O that they could see how odious it is, to make Devotion a stalking horse for policy! What was Abners end? Whom David dismisseth in peace, Ioab repaies with death. Of all men, the religious dissembler shall be sure of plagues.

Thus Absalom first deceives the people, and therein his father. 2 Sam. 13.6. The people by insinuations; that considering his godly person and magnificent state, how affable he was to sutors, how humble in his greatnesse, how diligent in searching their causes, how full of pity to their complaints, how great his love of justice, and care of the common-wealth was; they conclude, the world hath not so complete a Prince as Absalom. Thus like a close traitor, he stole not his fathers goods, but his fathers peoples hearts. He deceived his father by a vow, Ver. 7. made forty yeeres before, to be payed, in Hebron. He carried peace in his name, warre in his heart; and to perfect his trechery, nothing will serve but a cloake of Religion. The devout man hath made a vow a great while agoe, and now the toy takes him, hee must performe it. The good old king blesseth God for blessing him with so godly a sonne; who indeed had never more deeply renounced all goodnesse, than now he talkes of Religion. This guilt of pietie set on the rough metall of his conspiracie, takes with his father against his father, with the people against their king: so his father sends him away with one blessing, and they entertaine him with another. What is the end of this deceit? The just meed of all traitors: his Mule and his treason leave him hanging betweene heaven and earth. Bring me word, Mat. 2.18. that I may come and worship him; saith Herod to the Sages. Another devout Machiavel, like the devill confessing Christ. How horrible was this villanie, to maske it selfe under a shew of pietie! Herod will worship him, that’s the pretence: Herod will worrey him, that’s the meaning. The cunning hypocrite never intends so ill, as when he speakes fairest. What was the event of this politike deceiving? First, God mockes him, then the Sages mocke him. God besots him, that he could not finde the way to so horrible a mischiefe. Why else did he not send some of his bloudy Assassins to Bethlehem? Why did he not imploy his Courtiers, rather than trust strangers? Why, seeing the matter so neerely concerned him in his opinion, and the journey was so small from Ierusalem, did he not goe himselfe in person? why did hee not rather prevent their journey, than hazzard their disappointment? All the courtesie hee meant that new-borne King, was but to cut his throat; and will he trust forrainers with this inquiry? Such a foole is the craftiest Politician, when God will blinde him. These Messengers come no more backe to Herod, with their newes. Hee had mocked the wise men, Vers. 16. and now God makes the wise men to mocke him. He sends to enquire of them, whom he sent to enquire of Christ, and they are gone. How doth he rage, and fret, and curse himselfe, for trusting strangers in so important a businesse? How would he revenge their false play, how would he torment them, if hee could catch them? Thus hee palpably findes himselfe gull’d by those, whom he meant to deceive.

Thus doth Gods Iustice often punish illusion with illusion: they that nourish a purpose to deceive, shall be deceived indeed. Thinke of these examples, ye that make Religion your Messenger, and mischiefe your errand. It is a disease whereof this generation is sicke at the very heart. Hypocrites make use of God for their owne purposes: they frequent the Church with the devoutest Saints, but it is that the Saints may take them for devout: they pray with the godly, but to prey upon the godly. You shall not misse him at the lecture in the forenoone, but it is in hope to finde some of you at his shop in the after-noone: and then, he that received in so much truth at his eares, hath not one word of truth in his mouth. Alas, too many make that divine businesse but a colour for their owne designes. Over-faire shewes are a just argument of unsoundnesse: no naturall face hath so faire a white, and cleare a red, as that which is painted. While we see men notoriously zealous, we may be charitably suspicious. For wicked hypocrites care not to play with God, that they may mocke men. The more soule a project is, the fairer visor it seekes: those monopolies that undoe the Commonwealth, have the most colourable pretences to benefit it. But as Christ said, Qui vos recipit, me recipit; so in effect, Qui vos decipit, me decipit: He that receiveth you, receiveth me: and he that deceiveth you, deceiveth me: and hee must rise betimes that over-reaches his Maker. Let me shut up all with discovering to you three sorts of Deceivers.

1 The deceivers of soules; such are the Romish Seminaries. They tell you of a Saviour called Christ; but they meane the Pope; for his word must stand, when Christs Word is thrust behinde the doore. They say, his judgement is infallible: yet Pope Iohn the twelfth made Deacons in a stable, a boy of ten yeeres old a bishop, the Lateran a stewes, degraded his Predecessors shavelings, made them confesse, Episcopus meus nihil sibi habuit, nihil mihi dedit, praied to Iupiter and Venus, and dranke a health to the devill. Not a few of that race were as bad, yet Papists will beleeve they cannot erre; Luitprand. are they not worthy to bee deceived? They say, Bodin. that the Church cannot subsist without the Pope her Head; yet was that Chaire ten yeeres empty. We use to say, Great head, little wit; but certainely, no head, no wit. Whence should their Church have her wit, when she was bereaved of her head? The Irish men are not troubled with venemous beasts, for this they must be beholding to Saint Patricke: Legend. yea he is said to have obtained of God, that no Irish man should abide the comming of Antichrist: yet their great masters are ashamed of it, and never alledge it to cleare the Pope from being Antichrist. They will shew Pilgrims that goe to Ierusalem, a three corner’d stone; Psal. 118.22. and make them beleeve it is that very Stone spoken of in the Psalme; The Stone which the builders refused, &c. A monke, among other relicts, boasted that he could shew some of the haires that fell from the Seraphicall Angell, Bibloni. when he imprinted the five wounds of Christ on the body of Saint Francis: yea, gave out, that he had brought from the East some of the sound of the bels that hung in Salomons Temple. Verger. Be not these prety coozenages?

But too grosse to deceive us, too bungerly for these times: therefore (as old trickes of cheating can doe no good) they finde out new: which is a short cut, an absolute deniall of all truth that is not for them. They do not dethrone kings, nor suborne parricides, nor pardon incests and murders, nor worship images, nor disgrace the Scriptures, nor forsweare by equivocations, nor preferre the mother to the Sonne, nor set States in combustion, nor make the eating of flesh on forbidden dayes damnable, and uncleannesse every day veniall; not they: though we know they doe all this, yet when they deny it, they looke we should beleeve them. A reverend bishop of this land dies an orthodox Catholike, a professed Protestant, as he lived: yet they disperse bookes, and tell the world, he died in the Romish faith. A common liar should not be beleeved; men know them so, yet trust them. O ye besotted English, why will you be thus deceived? The devils hand is in it, their hand is in it, your owne hand is in it; but above all, God hath a hand in it; who justly gives them up to beleeve a lie, 2 Thes. 2.11. that would not receive the Truth.

2 The deceivers of the Church, that make it nothing to defraud their Maker. Ioseph was twice stripp’d of his garments; first by the violence of envie, then of lust: the first time, of necessitie; the next, of choice in conveniencie. His brethren tooke away his coat, to deceive his Father: his Mistresse kept his coat, to deceive his Master. First, the policie of Rome tooke one garment from us, which the Policie of State tooke againe from them. Wee had still a poore coat left, the remainder that escaped impropriating: now sacriledge keeps away that too, The first we could not save by law, this last wee cannot redeeme without law: and that is a remedie worse than the disease. That first rent had the colour of pleasing God; this other, of punishing us. The world doth charge us with pride and covetousnesse, and therefore surchargeth us with beggary and emptinesse. Ioseph may plead, but is not heard; and our case is as bad; we may deny the Iustice of the fact, but wee scarce dare accuse the offenders. Hanun misused Davids Ambassadors, and shaved off one halfe of their beards, 2 Sam. 10.4. and cut off their garments to the middle; exposing them to the derision of all beholders. The Israelites were forbidden a shaven beard, or a short garment: to despight their law, they are sent away with both. Man hath a double ornament to his body; one of nature, the other of art: the naturall ornament is the haire, the artificiall is apparell: in both these are Davids servants abused. But is not David sensible of it? Doth he not feele himselfe dishonoured in their persons? Will hee onely hide it, and not revenge it? We are Gods Messengers to the world, and the world returnes us so to God. Surely, as David could not but feele his owne cheekes shaven, his owne coat cut, in his Ambassadours: so the Lord cannot but appropriate that injurie to himselfe, which is offered to his Ministers. By the universall Law of nations, Ambassadors are free; that office hath in the name sufficient protection, nor was it ever wronged without a revenge. Doe not the notorious contempts cast upon us below, concerne our great Master above? Is it possible, he should not feele them, not revenge them? Yes, David revengeth it on Ammon to the full; for cutting his Messengers coates, Ioab and his armie cut their throates: and certainely, God will not let such indignitie passe unpunished.

3 The deceivers of men, in regard of their estates; contrary to Gods flat prohibition, Defraud no man. Wherein and how farre any man hath thus deceived, 1 Thes. 4.6. his Conscience will tell him: unlesse by the long habit of coozenage, he hath also learned to coozen his conscience. Fraud is theft, and a theefe (we say) no man can endure to be any long time, for his conscience; but how if his conscience it selfe be turned theefe? Howsoever deceivers thinke to get a patrimony of riches by fraud, as they pretend Iacob got the Birth-right; yet it will not be so lucky to them as Rebeccah’s pasty, they shall not (with Iacob) get the blessing by it. The crafty Fox hugg’d himselfe to thinke how he had coozened the Crow of her breakfast: but when he had eaten it, and found himselfe poison’d with it, he wished the Crow her owne againe. Wealth got by deceit is like a peece of butter’d Sponge, (an Italian tricke) it goes downe glib, but in the stomacke swels, and will never be gotten out againe. It is not stable; aut ipsis acquirentibus est peritura, Chrys. aut ab haeredibus dissipanda. Turnus had been spared, but for his Belt: when that was found about him, it cost him his life. So when other sins might finde mercie, Christ seeing the cognisance of fraud, begins to strike; Pallas, te hoc vulnere Pallas immolat, one torture more for that. It is an observation set upon the house of Desmond in Ireland, that Maurice Thomas the first Earle raised it by injustice, and by injustice Girald the last Earle of that race ruin’d it. The gaines a man gets by deceiving, at last he may put in his eye, and yet see himselfe miserable. Sinne is the greatest cheater in the world, for it deceives the deceiver: yee, as Haman built his owne galhouse, it makes a snare to entrap others, but is sure to confound the sinner. The seed of this sinne, as of all other, is in every man by nature; The heart of man is deceitfull: and while he thinkes there is no deceit in it, even in that he is most of all deceived.

Finde out this Theefe, apprehend him, convict him, condemne him, yea execute him; yea, fraudi nè credas, nè mortuae quidem; bury him, lest his very death deceive thee. Psal. 50.18. It is one brand of the wicked, When thou sawest a theefe, thou consentedū to him. Many see a theefe abroad, and consent not: but the most dangerous theefe is at home, within us, there we consent. Elisha had a theefe to his servant, but hee followed him at an inch, and found out his brokage. Thus pursue thy fraud, meet it at every turning, crosse it with resolution, plague it with restitution: wish thy Heart, as that Romane built his house, not close to doe things unseene, but open to the view of passengers, to shew that honest dealing dwells there. Fraud is both Latro and Latrocinium, a theft to others, a theefe to a mans selfe: as falsus in Latine signifies both the deceived, and the deceiver. It steales away his grace, his peace, his conscience, his blessing in this life, and his hope of glory in the life to come. The day of the Lord shall come as a theefe too: and if it take a man with his thefts about him, no heart can thinke how terribly it will handle him. 2 Cor. 7.2. Wee have wronged no man, wee have corrupted no man, wee have defrauded no man. Thrice happy conscience that can speake this in sincerity. That steward hath not deceived God in his trust, and God will not deceive him of his reward, eternall blessednesse in IESVS CHRIST.

While they feast with you.] A certaine kinde of feasts is much spoken of by the Apostles, Easter. Paul, Peter, Iude; Love-feasts. This is a Festivall time, yea the greatest of all Christian feasts: every Sabbath is a feast, this as it is a Sabbath of Sabbaths, so a feast of feasts. The day of the Sabbath was changed for the honour of Christs Resurrection; and this is the day for whose honour the Sabbath was changed. Something therefore I take liberty to speake of this occasion. Feasts may bee distinguished into three kindes, Holy, Civill, and Prophane. The former must bee, the next may bee, the last should not be. The first are commanded, the second allowed, the third prohibited. The first is a feast to God, the next for man, the third to the divell.

I beginne with holy Feasts. Religion is not tyed to time, yet cannot Religion bee publikely exercised without a due time allotted for it. It is necessary to consider every great blessing of God, and it is kindely and convenient to consider it in the day it was wrought: then to repeat it with thankfulnesse, is to doe opus dici in die suo. Otherwise the revolution of time would eat out the memory of these precious benefits. The Iewes, among many, had three solemne Festivals every yeere, by Gods institution: the Passeover, Pentecost, and Feast of Tabernacles. 1 Of Tabernacles, Deut. 16. in remembring that Israel dwelt in Tents forty yeeres. Even that walke of theirs must not bee forgotten in their rest. So much memory of our weary pilgrimage heere, as may stand with the perfection of our joy in heaven, shall be reserved. 2 The Passeover, to remember them of their deliverance from the Aegyptian bondage: freedome from such a servitude deserves a solemne and set time of gratitude. 3 Pentecost, in remembrance of the law given on Mount Sinai. God wrote it, that it might be legible: wrote it in stone that it might bee durable: honored the day with an annuall feast, that it might bee memorable. Thus the Christian Church, among the rest, celebrates three principall feasts. Christmas, in honour of Christs Nativity, then was he borne to the earth. Easter, in honour of his Resurrection, then was hee borne from the earth. Whitsuntide, in honour of the mission of the holy Ghost, by whom we are new borne to the kingdome of heaven. And we still retaine two names of the three, Passeover and Pentecost. Such is the accordance of the two Testaments, that those two Iewish feasts, and our two Christian, agree, both in signification, and in time.

1 For signification, their Passeover and Pentecost are types of our Easter and Whitsuntide. For the former, God did passe over the dores where the blood of the Paschall lambe was sprinckled. What signifies it? That God will passe over our sinnes in the day of wrath, if hee finde our soules sprinckled with the blood of Christ, That Lambe of God that taketh away the sinne of the world. Ioh. 1.29. That night Moses led Israel out of Aegypt, this day Christ brings us out of the house of bondage. When he rose from the grave, this was the full conquest of all our enemies, for the last enemy is death. For their Pentecost, it was a memoriall of the law, which is a hidden Gospell. And our Whitsuntide is a memoriall of the Gospell, which is a revealed law. The Law was given on Mount Sinai, the Gospell on Mount S on: the Law written in tables of stone, the Gospell in tables of flesh; Heb. 8.10. I will write my Law in their hearts; so runne the termes of the new Covenant. On their Pentecost, the Law was given in fire and smoke, obscurity was mingled with terrour. On our Pentecost, the Gospell was given in fire without smoke, befitting the light and clearnesse of the Truth. Fire, not in flashes, but in Tongues: not to terrifie, but to teach. Thus the promulgation of the Law makes way for the Gospell: first we must feele the terrors of Sinai, before wee have the comforts of Sion, the gracious consolations of the holy Ghost. If therefore they had a Festivall for the Law, the Ministery of death; good reason wee should have one for the Gospell, which is the Power of God to salvation. Christmas is a merry time, then we sing and feast. Easter is a solemne time, then wee communicate and feast spiritually. Whitsuntide is a triumphant and flourishing time, not onely for height of the season, but for the Churches confirmation by the descension of the holy Ghost: Aug. de Temp. 183. Quod abeuntem Christum non amisimus, & venientem Spiritum possidemus.

2 As they agree for substance, so for the very time of delivery: the ancient Iewes kept our feasts, and wee still keepe theirs. First, their Passeover and our Easter is kept at the same time: so fitly, to their comming from the bondage of Aegypt, doth answer Christs comming from under the bondage of death. 1 Cor. 5.7. Even Christ our Passeover is sacrificed for us: that spotlesse Lambe, whereof one bone might not be broken. Next, their Pentecost and our Whitsuntide, on the very same day. Their Pentecost was fifty dayes after their Passeover, and our Whitsuntide is fifty dayes after our Easter: from which number of dayes, it hath the name, Pentecost. The very day that God came downe in fire and thunder to deliver the Law, the holy Ghost came downe upon the Apostles in fiery tongues, for the propagation of the Gospell. Now as our feasts bee the same, so bee our Sacraments. We doe all eat of the same spirituall meat, and drinke of the same spirituall drinke. 1 Cor. 10.3. The same. 1 In objecto; the same Christ in both: not one God in the Law, another in the Gospell; not a bloody one there, a mercifull one heere, as Marcion blasphemed. But Iesus Christ the same, yesterday, and to day, and for ever. Heb. 13.8. Aug. Onely a darker Christ there, a clearer Christ heere, but still the same. 2 Idem non signis, sed significatis: in the Passeover the Lambe of God was prefigured, in the Lords Supper hee is exhibited: they saw him, wee have him. 3 Identitate nominis; so Circumcision is called Baptisme, and Baptisme Circumcision; and the Lords Supper, the Passeover. 4 The same in efficacy, their effect is all one: their faith received Christ before hee came, in as full vertue as wee doe now hee is come. But if the body of Christ bee really in the Supper, why was not the Lambe so transsubstantiated in the Passeover? For Paul saies, It was the same. They never say, in Baptisme the water is turned into blood; why then say they so of the wine in the Eucharist? 1 Cor. 11.24. This is my body, which is broken for you. There is Subjectum, This, this Bread: Praedicatum, my Body: Copula, Is: and the exposition, which is broken for you. There is Bread, and there is the Body: the Bread is not the Body, therefore an holy signe of it. Wee receive a mysticall, yet the true body of Christ: not in veritate rei, sed in significante mysterio. Thus bee our Sacraments the same: indeed they had also Manna, and water from the Rocke; both which signified Christ: they were fed with Sacraments. Their bread was Sacramentall, whereof they communicated every day: who complaines of receiving often, when the Israelites received daily? Their drinke was Sacramentall; surely from them the Church of Rome never learned a dry communion. Twice hath the Rocke yeelded them water of refreshing: the true Rocke is Christ, and he yeelds it alwaies. Out of his side issued that bloody streame, whereby the thirst of all beleevers is comfortably quenched. They thirsted with repining, let us thirst with faith our spirituall Rocke shall abundantly satisfie our soules; yea even sustaine us till this water be changed into that new wine which wee shall drinke with him in his Fathers kingdome.

A difference reconciled. We have seene the harmony and accordance betweene both the Testaments, now let us returne to the feast of the Day. Some difference may seeme to bee in the Evangelists, about the time when Christ did eat the Passeover. Three of them say, on the first day of the Passeover: but wee read in Saint Iohns Gospell, before the feast of the Passeover. Ioh 13.1. To reconcile these; first, some say, that Christ did not eat the Passeover that yeere: and their reason is glorious, because himselfe was the Paschall Lambe then to bee offered. But this is frivolous, for it is manifest, hee did eate it. Secondly, some say, the Passeover is taken for the whole time of seven daies, and that he did eate it one of the seven. But this is apparantly false; for after the Iewes had apprehended him, they would not enter into the Iudgement hall, Ioh. 18 28. for feare of being defiled, but that they might eate the Passeover. Christ had that day (before) eaten it, therefore before the seven. Thirdly, others say, he did eate it one night before the Iewes, and that he did so, to thrust a sword into Iudas his hand, to accuse him for an innovator, and law-breaker. But they that were faine to take up a false accusation against him, rather than none, would have triumphed in this. Besides, the Disciples would have questioned the reason of such an alteration, and the master of the house would have found some fault. And which is above all, the Fulfiller of the Law, and that so punctually, would not have failed in a chiefe point, so maine a circumstance, and that so immediately before his death: and this supposition still stickes in the stomacks of the Iewes.

Briefly then wee conclude thus. Hee did eat it on the due and true day, the fourteenth of the month. But then how failed the Iewes? for both cannot stand, seeing Christ and they did eat it on severall dayes? It is answered thus: since the Captivity, when the Passeover fell on the Sabbath Eve, they put it off to the Sabbath day: so it was called Sabbatum magnum, an high day, because that feast fell upon it. For this reason they took down the dead bodies from the crosses; for if these two feasts had fallen immediately together on severall dayes, they had had no opportunity to bury their dead. But why did not Iudas accuse him of this? God so disposed it, that his heart being fraught with malice did not observe it. Some thinke it was left arbitrary, that who so would, might eat it on the Even, or put it off to the Sabbath. Thus are the Evangelists reconciled. Before the Passeover, saith Iohn; that is, before the people did eate it by their Tradition. At the Passeover, say the rest, that is, on the day of Institution, when Moses commanded it. So Christ died in the Feast of Passeover, that the Type and the Truth might agree together. They tooke him at night, arraigned, condemned, afflicted, and crucified him, before the end of the next day: this was strange haste: but what bounds are there to desperate madnesse? They meant nothing but death to him, but God hath this day turned it into life to us.

Surely, even the Angels in heaven keepe these Paschall solemnities with joy: the glory of that victorious Lion, who hath triumphed over death and hell, is even to them matter of rejoycing. It is the Sabbath of the new world, our Passeover from everlasting death to life: our true Iubile, the first day of our weeke, and the chiefe in our Kalendar. Herein our Phenix rose from his ashes, our Eagle renewed his feathers, the first begotten of the dead was borne from the wombe of the earth. Christ, like the Sunne eclipsed by the Moone, got himselfe out by his Resurrection: and as the Sunne by the Moone, hee was darkned by them to whom he gave light. His death did justifie us, his Resurrection did justifie his death. He buried the Law with himselfe, and both with honour: hee raised up the Gospell with himselfe, and both with glory. His Resurrection was the first stone of the foundation; In Christ all shall be made alive: and the last stone of the roofe, for God assures us he shall come to Iudgement, by this token, Act. 17.31. that he raised him up from the dead. The devill danced on his grave for joy; when he had him there once, he thought him sure enough: but hee rose againe, and trampled on the devils throne with triumph. This is Christianorum propria fides; the Iewes beleeve him dead, not living: we beleeve that hee is risen, and sits at the right hand of God. As Moses led the people to Canaan Per desertum, so Christ led us to heaven Per Sepulchrum. His Resurrection is not onely Objectum fidei nostrae, the object of our faith: but Exemplum Spei nostrae, the example of our Hope: We all carry mortality about us, and the strongest man is but like Nebuchadnezzars Image; though his head be of gold, and his ribbes of brasse, yet his feet are of clay: a stone throwne at the feet overturnes this great Image, and downe fals man. But ero mors tua, mors: durst death kill Christ? Christ therefore shall kill death. If in this life onely we have hope in Christ, 1 Cor. 15.19. we are of all men the most miserable. But Spes vitae immortalis est vita vitae mortalis: the hope of life immortall is the life of our life mortall. Death and the grave swallow all, and then burst: as crammed covetousnesse disgorgeth it selfe by a prodigall heire.

The Iewes craved a signe, and had it: yet then spake against it, or wondred at it. To us it shall be more than a signe, it shall have wonder, and wonder enough; Mat. 12.39. but we will not lose our fruit or part therein for a world. Him, that this day rose from the clods, we expect from the clouds, to raise our bodies, to performe his promises, to finish our faith, to perfect our glory, and to draw us unto himselfe. I doe not say, Come see the place where they laid him, that is empty: but Come see the place where he is, Here is the Lord. I say not with Mary, Abstulerunt Dominum, They have taken away the Lord, and I know not where they have laid him: hee is personally in heaven, he is mystically, sacramentally, yea in a spirituall sense, he is really here. Himselfe said, Desiderando desideravi, I have earnestly desired to eate this Passeover with you. Desiderando desideremus, let us earnestly desire to eate this Sacrament with him. God said once, Accipite & manducate, take and eate of every tree but one; but man then mistooke the fruit, he did eate and fell. Hee now saies againe, Accipite & manducate, Take and eate, this is my body, which is given for you; let us not mistake, but eate and live for ever. And The body of our Lord Iesus Christ which was given for us, preserve our bodies and soules into everlasting Life.

As God spake to the fish, and it cast up Ionas, commanded the earth, and it delivered up Iesus; so he will speake to all creatures, and they shall not detaine one dust of our bodies. There shall be a dry ground for this valley of teares, a land of the living for this Golgotha of the dead, a settled Mansion for this moveable Pavilion. Christ had his Easter day by himselfe, there shall be one generall Easter day for us all: when the wicked shall rise to contempt, the faithfull to eternity of daies. Here shall be no terrour to affright us, no sorrow to afflict us, no sickenesse to distemper us, no death to dissolve us, no sinne to endanger, for evermore.

2 The next are civill Feasts: when the soule hath been feasted with God, the body may be feasted with the creatures of God: when the mistresse hath dined, the servant may sit downe. Every Sabbath is a feast, but this is an exceeding day. When we heare the Word, we have a good spirituall meale: but the Sacrament is an extraordinary Banquet; wherein the best cheare of heaven is set on the Table, and the faithfull soule feeds more liberally on Iesus Christ. We doe not feast every day; Luk. 16.19. that was the Epicures brand; he fared deliciously every day: so nor every day communicate: there may be satiety even in sacred things, and the soule cloyed as well as the body. These Love-feasts were before the Lords Supper, where the Communicants brought every man his provision to one place, and they did eate together: giving thankes to God, and bestowing the remainder on the poore. Thus were they intended for the increase of Love: but what foule abuses crept in, Saint Paul notes and condemnes; one is hungry, and another is drunken. Riot and intemperance is an ill preparation for so holy a businesse. 1 Cor. 11.21.

First therefore begin with God; a full body makes an unweildy soule; but a feasted soule will keepe a temperate body. First drinke at Christs wine-celler, before thou touch thine owne. Not that I obtrude the Popish custome upon you, which puts a necessitie of fasting before: because forsooth they would receive their God into a cleare stomacke, next their heart. Cannot Christ come into the heart, if there be meat in the stomacke? This is as if a man could not come to the Steeple for the sound of the bels. Or as the merry Cardinall said to his fellowes in the Conclave, when they could not agree about the Election of the Pope; Onup. in Plat. Let us untile the house, quia Spiritus Sanctus nequit ad nos per tot tecta ingredi, because the holy Ghost cannot get in to us through so many tiles. A weake stomacke helped by refection is as capable of Christ as a fasting superstition. Indeed if men can forbeare, it were best to have the first morsell Sacramentall: but it is the soule, not the body, that receives Panem Dominum, Christ himselfe. In this point I praise this Citie, that they begin their feasts with a Sermon, Exod. 18.12. as Iethro began his with a sacrifice. First serve the Lord, then eate the fat, and drinke the sweet, and give the rest to the poore. Some have beene as fond on the other side; they will eate nothing that whole day after the Sacrament; as if they wronged that holy food, if they thought it would not keepe them a whole day. In former times, some would not wash a whole weeke after their baptising; as if men should refuse to wash a day or two after their trimming by the Barber. But these bee fond singularities: Let us keepe the day holy, keep our selves holy, in the strength of the most Holy; that wee may confesse the vertue of this blessed Sacrament in the sanctitie of our future deportment and conversation.

Feasts have their seasonable allowance: the bountie of God reacheth not onely to our life, but to our contentment: nor doth he afford us onely the bread of sufficiencie, but of pleasure; that wee may more than live, even live happy. Ioh. 2.3. The blessed Virgin at the marriage in Cana, perceived a defect of wine, and she tels Christ, They had wine enough for a meale, not enough for a feast: and if there was not wine enough, there was enough water: water to quench thirst, if not wine to cheare the spirits. Yet shee complaines the want of wine, and is troubled with the very lacke of superfluitie. Christ gives her rough words, but answeres her faith with gracious deeds; the feast shall bee supplied with wine, if six pots full (of two or three firkins a-peece) can doe it. To turne one of these vessels of water into wine had beene a sufficient proofe of his power, and perhaps enough for the present necessity: yet hee makes wine enough to serve above an hundred guests, had they beene then but newly sate downe. It was a feast; that quantitie at another time had beene superfluous, which is now but necessary. That hand of infinite munificence regards not onely our need, but our honest affluence. We are sullen guests, if we scant our selves where God hath been liberall; and from the Table of his bounty depart hungry. We are unworthy guests, if we riot upon his abundance, and turne his plenty into wantonnesse. To fast when he invites us to feed, is our sinne: to be fuller than he allowes us, is our sinne and our shame: to be pleased no wayes, neither full nor fasting, is our sinne, our shame, and unhappinesse. The Philistins in their feast called for Samson to make them sport: take heed that Samson bee not your mirth, make not Religion your fiddle. God doth not therefore so liberally give us temporall things, that we being full should abuse spirituall things. David vowed that he would not forget Ierusalem in his mirth: and in their mirth there bee some that remember Ierusalem, but it is with a sacrilegious frumpe. Yea, too often, they doe not onely in their mirth remember Ierusalem, but they make Ierusalem their mirth; and holinesse is wounded through the name of Puritan. Call Godlinesse by what name they will, it is too good to bee jested with: and when profane men are thus in jest, God will be in earnest. And here we fitly fall upon

3 Profane feasts: I call them so, where God is not placed at the upper end of the table: where he is forgotten in the beginning, neglected in the midst, at the latter end dishonoured. We finde such feasts in former times, we find them all concluding in horrour. The house fell downe upon Iobs children, Iob 1.19. while they were feasting. Their sinne is not specified, yet their father feared, sanctified them, and interceded for them, after their meetings. The upshot of their last feast was destruction: I meane, on their bodies, I dare not say so of their soules. The Fathers thinke otherwise; and alledge for it this observation. Iob 1.3. At the first Iob had 7000 sheepe, 3000 camels, 500 yoke of oxen, and 500 she-asses. After his reparation, he had 14000 sheepe, 6000 camels, a thousand yoke of oxen, and a thousand she-asses. But in his first estate, and his last too, he had but seven sonnes and three daughters. The number of his cattell was doubled, Iob 42.12. the number of his children remained the same. Children are dearer than riches; why then is his wealth doubled, and not his progenie? They say, his beasts according to the condition of beasts, utterly perished; but the soules of his children were saved. So then, as he had twice so much substance, he had twice so many children also; tenne whereof were with him on earth, and the other tenne with God in Heaven.

Nabal held a feast in his house like the feast of a king. 1 Sam. 25.36. Commonly there is nothing more plentifull than a Churles feast. He was merry, and feared no mischiefe; as if he had never angred David. That mighty Champion was at the foot of the hill, comming to cut his throat; yet Nabal was feasting without feare or wit, and drinking drunke with his sheep-shearers. Full little doe sinners know, how neere their jollity is to perdition. Iudgement is often at the threshold, while drunkennesse and surfet are at the table. Abigail’s wisedome suspended the present ruine, but this feast would not off of Nabals stomacke: the report of his wife puts him into a swoone the next morning, and within tenne daies after that swoone ends in death: and that heart, which wine had made as light as a feather, Dan. 5.1.6. dies as heavy as a stone. Belshazzar made a feast for his Lords, and drunke wine to it. On a sudden, his countenance was changed, and his knees smote one against another. What an alteration was here? a sumptuous and presumptuous banquet ends in trembling and astonishment. He had the most glorious cupboord of plate in the world, for which he might thanke the spoiles of the Temple: we reade of many boules, not of much wine: but in our feasts, a great deale of wine is turned over with a few boules. Nabal cannot abound, but hee must be drunke: excesse is a true argument of folly. We use to say, When drinke is in, wit is out but if wit were not first out, so much drinke would not be let in. But I have held you too long at a feast, unlesse my cheare were better. The Iewes by a custome did challenge at their feast of Passeover, the release of one malefactor; whereupon they chose Barabbas, Mat. 27.15. and refused Christ. So doe you at this feast, turne out Barabbas, lust, riot, malice, injustice, covetousnesse, uncharitablenesse, profanenesse, and all those sinnes which make up a malefactor, a Barabbas: and then in another sense than Pilate meant, I shall deliver to you the Lord Iesus, not to bee crucified by you, but presented in this holy Sacrament as crucified before you. Thus you shall see his body broken, his blood powred out, not to his paine, but your comfort; not his death, but the remembrance of his death. Hee tooke the bitternesse of that, that we might have the sweetnesse of this: he died for us once, that we by Him might live for ever.

Deceiving while they feast with you.] Feasting hath ever beene held a note of friendship; Convivae, Convoti: we invite none to our tables, but either such as are, or such as we would make our friends. David speakes of a wonder, of a monster: My friend that did eate of my bread, Psal 41.9. hath lift up his heele against me. Elias wou d not doe violence to the very Raven that was his purveyor. But for a man to feede upon his neighbours meate, and to eate his Host in his heart, it is such a prodigie of unthankfulnesse, that nature her selfe is sicke of him. Some slie polititian, as Absalom, may make a feast for him whom hee meanes to kill: some cunning Usurer may make a feast for those prodigall heires whom he meanes to undoe: some ambitious aspirer, for them whom he meanes to undermine: some prurient letcher, [for] those women whom he means to corrupt: Eccl. 10.19. A feast is made for laughter, saith Salomon: yet all feasts are not for laughter, yea some are for slaughter; not for society, but for satietie; not for delight, but deceit; not for love, but for lust. So the luxurious makes a feast, that he may lay his guests on the floore. The end of a feast is not seldome the beginning of a fray: therefore some interpret our English phrase, To pledge, To defend: the drinker supposed to be in danger, and he to whom he drinkes, ingaging or interposing himselfe betwixt him and harme. Feasts are not alwaies safe; for if a man have no other enemie, he hath himselfe: his owne riot may doe him that mischiefe which another forbeares. These were called Love-feasts: their intent was feasting for love, yet some came for love of feasting. One was hungry, and another was drunken. 1 Cor. 11.21. In these last, was not the fulnesse of love, but the love of fulnesse. Thus the first institution did languish into corruption; and they became luxurious, some were drunken: uncharitable, others were hungry; the poore got nthing: and fraudulent, they had theeves among themselves, whose plausible insinuation made way for their pestilent circumvention. The hypocrite would bring his dish; but it was either to tempt a woman to his lust, or to deceive a man of his goods, or to spoile him of his wittes. Let mee conclude all with three observations.

1 It is odious to feast with men on purpose to make them drunke. It is usually said that we taught the Germanes to fight, and they taught us to drinke: and wee have both proved apt scholars, too forward proficients; if they be tall fighters, we are stout drinkers. But shall men bee so desperate, as not to thinke themselves welcome to a feast, unlesse they bee sent home drunke? Many have lost their lives, 2 Sam. 11.13. because they would not bee drunke; noble Vriah was made drunke, yet could not save his. King David had abused his wife, and his project was to shelter it with the name of her husband. Vriah had protested against feasting at home, against uxorious delights: he could not be wonne with words, therefore now the Courtiers must try him with wine. A king begins to him, and he must pledge it. I do not thinke that he intended any excesse, but to obey. But wine is a mocker, it goes plausibly in, but who can imagine how it will worke? It steales in like a Lambe, but then rageth like a Lion: he that admits that traitor, shall complaine of a surprisall too late. Well, even good Vriah is made drunke; the holiest soule may be overtaken: hee is a rare Rechabite that never dranke but when hee was thirsty. There is hope now that these pots will send him home; so common is it for wine to prepare men to the bed of lust. Vriah was made drunke, that hee might desire his owne wife; many husbands are so drench’d, that other men may have accesse to their wives. What was the issue? the aime failes, grace is stronger than wine, the fury of the grape cannot carry Vriah to his owne bed. The gracelesse attempter sometime failes in his project. David meant by procuring the sinne of another, to hide his owne; hee shall not. Often have we heard of those that sought to overthrow others, soonest overtaken themselves. Whose is the chiefe offence? Vriahs drunkennesse is more Davids sinne, than his owne: sober David is worse than drunken Vriah. Woe to him that gives his neighbour drinke to discover his shame; yea, he shall discover his owne shame. Hee that gives a man wine to deceive him, is first drunke in soule, before hee can procure the others bodily distemper. If we should compare them; the one is as a sinner, the other as the tempter: the one yeelds weakely, the other intends wilfully. Lots daughters gave their father wine to provoke him, but themselves were first drunke with that lust of provocation. The husband is drenched, that his bed may be polluted; the adulterer is more intoxicate with sinne, than the other can bee with wine. Even the drunken temperance of some abhorres that wickednesse, which the sober intemperance of others desires. Say other purposes bee left out, and nothing is intended but victory; is hee the valiant man that can drinke most? Davids Worthies were honoured for their deeds of armes, not for their great draughts. He that makes a man drunke to deceive him, to turne another into a beast, makes himselfe a divell.

2 To coozen men under the colour of amity, is the most execrable villany. Feasting implies friendship, friendship admits of no deceit. Boet. Nulla capitalior pestis quam familiaris inimicus. Nothing is more easie than this deceit, nothing more unpardonable. Nothing more easie, Facilius ab amico decipi possum, quàm amico diffidere. My friend may sooner mischiefe me, than I can mistrust my friend. Nothing more hatefull, because hee doth that as a friend, which hee could not have done as an enemy. The manner of doing specificates and aggravates morall actions, saith the Schoole; so doth the very instrument. If I strike a man with a sword, it is presumed that I meant to kill him: not so, if I strike him with a reed; because a reed is no probable instrument of death. Hee that deceives mee under the name if a friend, shewes that he tooke that name onely to deceive me. There is no fence for the pistoll that is charged with the bullet of friendship. Hilary compares it to a rasor in the hand of a counterfeit barber; Praeparata ad ornatum, vertitur ad homicidium. Vriah must bee set in the forefront of the battell; 2 Sam. 11.15. honour is pretended to him, murder is meant. Hee was a valiant souldier, and before hee had the title of Davids worthy, hee dearely earned it. It was not a great Ladies letter; Act. 23. nor that which got the Captaine his Burgeship, that gave him that reputation; but a noble courage in difficult exploits. David sent for him, made him royally welcome, and hee was worthy of it; worthy indeed to have leaned his head neere the golden Scepter, and to have dyed in his Princes bosome, not by his Princes prodition. But now that all this seeming favour and honour should tend to his ruine, O how foule a deed was it even of that holy Saint! His renowne was as great as had been his dangers, and his valour beyond them both: and even in this last attempt that cost him his life, if his followers had not beene more trecherous than his enemies were numerous, hee had come off with victory. Now poore Vriah is not so much conquered, as betrayed: nor fell he by his enemies, but by his friends. Yet is he neither the first, nor the last, that hath thus perished.

David himselfe had such a plot put upon him by Saul. Bee thou valiant, and fight the Lords battels, 1 Sam. 18.17. and I will give thee my elder daughter Merab to wife; for hee said, my hand shall not bee upon him, &c. David was growne so gracious with the people, that the king durst not offer him personall violence; therefore hee hires him into the jawes of death, by no lesse a price than his eldest daughter. What could bee spoken more honorably, more graciously? A king could not offer a more noble gift than his owne daughter, nor desire a more gracious recompence, than to fight the Lords battels. What a Saint, what a friend was Saul? yet hee did never meane so much mischiefe to David, so much unfaithfulnesse to God, as in this offer. A good man is never safe from the false-hearted: for when they make the fairest weather, then is the greatest danger. Whatsoever the colour was, Saul meant nothing to David but death. Yet doth this falsehood discover it selfe, for Merab was not given to David, but to Adriel. Seeing all these dangers could not effect what Saul desired, himselfe will not effect what hee promised. Yet still he will be a friend, and he hath now another daughter for David; though the yonger, yet the more affectionate, she was as sicke of love, as her father was of hate, Ver. 20 21. toward him. Saul is glad of this, his daughter could never live to doe him better service: if shee can betray David, David shall have his good will to marry her. Thus doth this false-hearted king sacrifice his owne childe to his envie; and hopes that her honest and sincere love shall betray her worthy and innocent husband. It is so storied of a late Emperour of Turkey, that hee married his owne daughter to a Bashaw on the one day, and then after a nights pleasure, sent for his head the next morning. Are there none that care not to cast away a daughter on their friend, for their owne ends? Such is the rage of desperate malice, that rather than not ruine those they hate, they will doe it through the sides of their owne children. Prov. 27.6. Faithfull are the wounds of a friend, but the kisses of an enemie are deceitfull. No man so much hates his professed foe, as he does his dissembling friend, when that shadowed villanie declares it selfe. We pray, from the hands of all our enemies, and (of all our enemies) from the hands of our deceitfull friends, good Lord deliver us.

Phil. 3.18. 3 To boast of all this mischiefe, when it is done, doubles the lewdnesse; to glory in their shame. Wicked men glory in that which shall everlastingly cast them from glory: and make that their sport on earth, which in hell shall be their torment. One glories in his strange attire, as if that were matter of pride, which makes him ridiculous. What glory takes the Owle, that shee is not fashion’d like other birds? Another glories in his perfumed garments; and thinkes every one that sees him or smells him, must needs be in love with him. Another, to heare himselfe talke, or to reade his owne lines; though he bungle up such stuffe as tires the most patient eare. Yet the asse takes no pleasure in his owne braying. Another to bring out an oath with a grace, as if to offend God, and to poison his owne mouth, were an honour to him. Another to tell of his cheats, and how many he hath gull’d; and yet the gull knowes not that he hath most of all coozened himselfe. Another, to tell of his whoredomes, and to keepe a scroll of their names, into which catalogue he puts those whom he never saw, and so makes himselfe a worse devill than he is. Every time hee boasts of his adultery, hee does againe commit it; yea, this report shall have a worse vengeance than the act. Herostratus burnt the Temple of Diana in a bravery, and for a bravery he relates it. You shall heare the gallant sweare that such an one is a brave valiant Gentleman; why? he kill’d such a man. So Cain was a brave valiant Gentleman, because he slew his brother Abel. Another, in giving weake braines a drench, to see them wallow in their beastlinesse: this is to brag how farre they are become the devils children.

Alas, that a man should make sport at sinne! Doth the Peacocke glory in his foule feet? Doe not his proud feathers come downe when they are in his eyes? Doth the Bucke, after his coupling with the female, lift up his hornes, and walke proudly to the Lawnes? no, hee so hates himselfe after the stench of his commixture, that hee droopes in some solitary ditch; and till the poole, or some showre of raine hath throughly wash’d him, he forbeares his food. Omne vitium, Aug. eo ipso quòd est vitium, contra naturam est. And are we enamour’d of that which the very beasts hate? Takes the devill a pride or glory, that hee is banish’d out of heaven? Doth he make a sport of his torment, or play with his chaine? No, but he rather curseth God, Angels, and men, who live in the kingdome of light, while he is confined to the dungeon of darknesse. What coward is there, that will brag or glory that he was beaten? If we could see the basenesse of sinne, we would have little stomacke to make sport with it. Now the Lord open our eyes to see, and sanctifie our hearts to detest it. Amen.