2 Peter 2:14 (part 1 of 2)

LOng and late I am got out of that troublesome Labyrinth: and now like a traveller that hath spent some time in a bad countrey, where the conditions of the people displease him, he embarques himselfe, and hoiseth sailes for another coast, hoping to speed better: and yet alas, findes his progresse from bad to worse. So where am I now landed? Is the climate more temperate, are the Inhabitants more civill, am I contented in my change? No, I have left the Sybarites, and lighted upon the Cannibals; I am come (with Lot) from Egypt unto Sodome: from a knot of loose companions, to a rabble of adulterers. Before I found a land of deceivers, now I am fallen upon a land of adulterers: Ier 9.5. Ier. 23.10. thus is the matter well mended: The sixt Commandement forbids to kill; the seventh, to commit adultery; the eight, to steale: a mans life is more precious than his wife, his wife than his goods. So the Apostles argument riseth à minore ad majus: before they did but coozen men of their purses, now of their Spouses.

Having eyes full of adultery.] The Theame riseth in full strength to the condemnation of Adultery. For the particulars, wee may compare them to a Hunting: these gracelesse deceivers being granted the Huntsmen, we have three occurrences. First, The hounds be their eyes. Secondly, the beast they hunt after, is the whore; for so is the word originally, the adulteresse. Thirdly, the game is pursued, the dogs are at full cry; their eyes be full of adultery. Before I uncouple the hounds, or examine the particulars, let mee say something to the matter in generall. And that not much, because I have formerly handled this argument. It is a conquering sinne, a coozening sinne, a commanding sinne, and a condemning sinne.

1 It is a conquering sinne, for it hath overcome the strongest. Some man perhaps saies presently, why then hath it not overcome me? nay rather, why should it therefore overcome thee? even their fals should teach thee to stand Bathsheba was no sooner washed from her uncleannesse, 2 Sam. 11.4. but she goes into a forbidden bed: she was never so foule, as when she was newly washed: yea, if she had not been washed, she had been cleane: the worst foulenesse of the body is cleanlinesse to the best of sinne. We reade not of any fault of Bathsheba’s either before or after, but that she was a good woman; yet she was a woman: the importunitie of a king, and infirmitie of sexe, may plead for her. But what can be said for that Prophetike King, and royall Prophet? God hath not left it a blanke, but a blemish in king Davids Chronicle; that every passenger may shunne that rocke, and steere his course another way. Otherwise what hope hast thou but to be drowned, when Gods owne favourite so narrowly escaped? Did not his holy profession teach him to abhorre such a sinne more than death? Did not his justice punish this sinne in others with no lesse than death? Did not his place require him to protect the chastitie of his subjects? Did not the countenance of his Majestie embolden the others dishonestie? A princely tempter is like to prevaile. Great persons should make their commands conscionable, their demands reasonable; for they sinne by authority, that are solicited by the mighty. Thus deepely might we accuse him, but that hee did more deepely accuse himselfe. Be there any prophane eyes that looke upon this wofull example with content, as their patterne, or their excuse for adultery? (As some thinke of Cham, that he meant to take advantage of his fathers nakednesse, thereby to excuse himselfe for his continuall drunkennsse.) O those be dissolute eyes, and such as shall one day see David in joy, and themselves in torment. Good eyes behold it with feares and teares, as the wofull spectacle of humane frailtie. God notes it, and we repeat it, in terrorem, for a terror. What a powerfull sinne is that, which could overcome a David? If any man could have beaten Samson, how terrible would he have been to the world? One Ioseph shunned his tempting mistresse, now he is a rare man that hath not his mistresse. If thou be that Ioseph, I will apply to thee that Text of Salomon, Eccl. 7.28. One man have I found among a thousand; but a woman among all those have I not found. Inveni ex tot millibus unum, but not ex tot millibus unam. But if thou hast not been an innocent Ioseph, yet now at least become a penitent David.

2 It is a coozening sinne; for in stead of repentance, it workes the adulterer to labour a concealement. His study is not how to abandon the lewdnesse, but how to hide it from notice. Hee feares shame, not sinne; the Commissary, not God; the Churchwardens more than the Angels; and the Apparitour worse than the devill. Hee seekes a ragge to cover his sinne, rather than a plaister to heale it. 2 Sam. 11.5. Bathsheba conceives a child in sinne, and withall conceives a trouble how to hide the shame. He that did the fact, must cover it. Marriage is a common recompence, and shelter for fornication: but adulterie alwayes breakes out like a desperate plague, that knowes no cure. Therefore it makes the offenders such hypocrites, that they rather seeke to conceale their wickednesse from the eyes of men, than to pull the sting of sinne out of their owne consciences. As there be some acts wherein the hypocrite appeares a Saint? so there be some, wherein the greatest mortall Saint may be an Hypocrite. Compunction and tendernesse is turned into circumspection and care of secrecie; not quam castè, sed quam cantè. In stead of clearing their sinne, they labour to cloke it: and spend those thoughts in concealing it, which they should have bestowed in preventing it before, or in repenting it afterward. As if a Client should be tedious and curious in making his cause good to his neighbour, and never thinke of a Lawyer to plead it for him. Sinners endevour to make all faire with the world, and forget their Advocate, Christ. Not unlike the souldier, that was very diligent in scowring his musket, preparing his match, practising his postures, and fitting his furniture: and when he came into the field, had forgot his powder. Their thoughts are so taken up with the sweetnesse of fruition, and policie of contriving, that they quite forget the maine, which is repentance.

3 It is a commanding sinne; no iniquitie that stands in the way, must be refused, if adultery bee once admitted. All the witnesses must be corrupted, yea and allowed to take their owne pleasure the same or any other way; the bawd or pandar must not aske a reward, and have a repulse. Other maides stand in feare of their mistresses, but here the mistresse stands in feare of her conscious maide! The servants lips must bee lock’d up with a golden key: if those setters once quest, the game is marred. The husband must be watched, dishonoured, impoverished, yea perhaps butchered: for if blood stands in the way of lust, it is not spared. There are no conditions so hard, to which the adulterer must not subscribe. David hath abused Bathsheba, 2 Sam. 11.15. the Hittite (her husband) is sent for from the warres; and after some needlesse and farre-fetch’d questions, receives a royall present, and so is dismissed home, to cloke anothers sinne. That traine will not take, the good souldier is so used to his field-bed, that he rather chuseth a stony pillow under the canopie of heaven, than the delicate chamber of his wife, whom he thought as honest, as he knew faire. Davids wanton heart does not yet melt, by comparing his servants chaste resolution, with his owne light incontinence; but he tries another tricke. He that cannot be stirred with words, shall be heat with wine: this fire (he presumes) will send him home to his remedie. Here is a new plot, with a new sinne; but it does not take. Drunkennesse hath made many adulterers, yet shall it not move Vriah to lawfull pleasures. What then? there must bee another project. Where, O where will this mischiefe end? Adulterie cannot be hidden without murder, murder shall bee imployed to hide adultery. The fact which wine cannot conceale, the sword shall. What a brood of sinnes hath the devill hatch’d out of this one egge of adultery? Vriah shall beare his owne mittimus to Ioab, and bee the messenger of his owne death, Ioab must be a traitor to his friend, the Host of God must shamefully turne their backes upon their enemies, much blood of Israel must be spilt, many a good souldier cast away, that murder must bee seconded with dissimulation; and all this to hide one adulterie. Who knowes how farre he shall fall, that hath once fallen thus farre? Let him not flatter himselfe, This sinne and no more: for when Satan hath him at that advantage, he will command him further service. O how happy is it for us never to begin the evill, whereof we know not when we shall make an end! Now the preventing grace of God keepe us from the sinne, that we be never delivered over to the shame.

4 It is a condemning sinne, and carries the owne sentence about it. It must needs abandon all love of God, for that and the love of a whore cannot stand together. There bee three sorts of love; the first is ever good, the second is ever bad; the last is good naturally, accidentally evill. First, the love of God is ever good nor is it possible to sinne in the excesse: Modus sine modo; there bee no limits or boundaries set to this love. Secondly, the love of any sinne, as of whoredome, is alwaies bad. Thirdly, the love of sustenance, recreation, &c. (as they say of Mercury, that joyned with a good Planet it is auspicious, noxious with a bad one) is good by nature, bad by intemperance. This love by the love of God is stinted, that it may satisfie necessitie, not curiositie. A proud stomacke that quickens it selfe by artificiall receits, it will not endure, but confines it to mediocrity. But unlawfull love is allowed no mediocritie: a man must not bee an adulterer by measure. The feare of God is cleane: that and foule thoughts will no more stand together than the Arke and Dagon: if the Arke be there, Dagon must downe: Dagon may stand when the Arke is gone. No idoll must be in the Temple of God, but of all idols not Baal-Peor. As malice is damnable, because it is so diametrally repugnant to God who is love: so God is also Puritie, and therefore nothing more directly contrary to him than uncleannesse. There is no adulterer but will say, yea and (not sticke to) sweare, that he loves God: yet if he have but a crowne in his purse, his harlot shall sooner have halfe of it, than he will lend God one sixpence: this the poore finde too true. Perhaps after the cooling of his heat, losse of spirits, and abatement of courage, he may be a little sorry: but it is like a cold thaw at noone, that is congealed worse at night. Though it takes away present strength, yet it leaves a desire: whereas grace takes away desire, though it leave strength. It is like fire, that purgeth out the filth of uncleannesse: like the Sunne, that deads these embers by his greater force, like pure water put into a vessell, that thrusts out the stinking aire whereof it was full before. Love God therefore, know him that you may love him, reade that you may know him, Confes. li. 8. ca. 8. pray that you may doe all. Augustine, the famous Doctor, was upon termes of rendring himselfe a Christian; onely this troubled him, that he must leave his fornication. As hee sate in a garden, he heard a voice, saying, Tolle, lege, take the Booke and reade: and at the first opening of it, hee was presented with that Text; Rom. 13.13. Let us walke honestly as in the day time, &c. This was enough: it wrought his heart to pietie; whosoevers the voice was, the conversion was the worke of God.

Having eyes full of Adultery.] Their eyes bee the Beagles that hunt after this game; where we have five observations:

1 There is no sense which is not at the Hearts command; but the principality of those servants is varied according to the disposition of their mistresse. If the Heart bee gracious, the care hath the superiority; if vicious, the eye. Faith comes by hearing, to make the soule good: faith is confirmed by hearing, to make the soule better. Lust comes in by Seeing, to corrupt the heart, and make it evill: lust is inflamed by Seeing, to make it worse. Nisi Deus prius fuerit in aure, non erit in corde: unlesse God come in by the eare, you shall not finde him in the heart. So non nisi per oculum meretrix se ingerit in animum; the harlot takes the heart by the eye. The blinde is in better case than the deafe: for the former hath but lost the sense that might undoe him, the other hath lost the sense that should save him. In the market a mans eyes doe him more service than his eares: in the Church, no matter though his eyes be shut, Psal. 40.6. so his eares be open. Mine eares thou hast opened, saith David, not mine eyes, yea hee prayes rather for their shutting, Turne away mine eyes from vanity. In the Temple, a running or roving eye is a dangerous theefe to steale away the soule. The Popish service was onely invented to take the eye: the deafe man may bee one of their best catholikes: there is nothing to doe for his eares, unlesse hee can understand Latine, or have some skill in musicke to distinguish of the organs. All is a pageant for the eye, as Saint Paul hath fitted it with a word, ὀφθαλμοδουλεία, Eye-service; which brings so many fooles into their Paradise. This makes it perilous to see their histrionicall Idolatries, because the soule is surprised by the eye.

Act. 17.31. If any object, that Paul was present at the Pagan devotions. But non omnes Pauls sumus, wee have not all Pauls constancy: yea rather, Quot sunt Petri? How many are guilty of Peters flexiblenesse! But Truth is then too cruell, to forbid our bodily presence at superstitious services, for the preservation of our lives and liberties? Nay, rather admire the bounty of this mistresse: you aime at the company of men, she tels you of a society with Angels: you thinke of your rotten tenements, shee wisheth you eternall mansions: you would bee content with under-offices, she offers you dominion over cities: you plead for Provinces, she for kingdomes: you are indulgent to a life that leads unto death, shee counsels you rather to accept of a death that leads unto life. Wee read not, By Seeing you shall be saved, but by Hearing.

2 The eye is of all senses the quickest of apprehension; a port to land the commodities of hell, before the soule have warning. It goes out for prey, and brings it home in an instant. If that of Plato had beene true philosophy, that visus fit extramittendo, by darting out the visive faculties to the object; there had been hope of better safety. But Seeing exerciseth it selfe intramittendo, by bringing the object home, according to Aristotle, and thus is the banefull impression made. That is a rare eye, like a pure beame of the Sunne, that can mingle it selfe with sordid corruptions, and receive no taintment. It is sensus perspicacissimus, it can see the sky and starres so remote. Efficacissimus, no sense so firmely imprinteth formes in the imagination: what it sees once intentively, it sees many dayes after. Certissi mus, vidi, I saw it; an evident testimony. One eye-witnesse is better than ten eare-witnesses. No sense is so ranging, now it is on the earth, in a moment at the Moone. Therefore the suddennesse of the last Iudgement is compared to the twinkling of an eye. None hath such variety of objects, and continuall businesse: none is so often put in action, none is so quicke of motion; indeed none so serviceable to reason: well guided, none so commodious, and none so pernicious, if corrupted.

The visible instruction is most potent: young king Philip, being but carried in his Cradle to the warres, did greatly animate the souldiers. The visible temptation is most prevalent: so beasts, in the presence of their sensuall objects, are scarce restrained. Imagination in absence represents the pleasure a-farre off, and not prepared: before the eye, it enrageth the desire, and nothing wants but execution. Therefore the way to root a bad impression out of the heart, is to remove the object from the eye: out of sight, out of minde. We thinke on absent things with colder affections. Indeed wel-grounded love is more constant, and lovers have a secret Cabinet in their memories, whereby they conferre: yet unlesse the entercourse of Messengers, letters, tokens, revive the affections, even their thoughts will grow remisse. How easily then may loose love, which hath no other nerves but blood and sense, be dissolved by a separation? Many a bitten lover saies of his harlot, would I had never seene her face: but he saies not, I will never more see her face. He vainely wisheth what cannot be, and yet does not conscionably resolve what may be.

3 The eye is the Pandar of a lustfull heart; the window that lets in the infection, the first betrayor of the Fort. To say nothing of the Sonnes of God, allured to the daughters of men, by their eyes: nor of Potiphars wife, that by a cast of her eye drew Ioseph into her heart, and would have drawne him into her bed; uritque videndo femina: nor of David, the glance of whose wanton eye wrought so many mischiefes. Ahabs eye was sicke of Naboths vineyard, his heart was drunke with the grapes whereof he never tasted. Adultery sets her chaire in the eye: they say, the Masters eye feeds the beast; but here the beasts eye feeds the master. In the eye it selfe there is no such vertue; yet the masters eye is said to governe the familie. They write of some marine Creatures, that they engender by their eye. Here it is too true; the eye doth engender lust, lust adultery, and adultery (if nothing else) engenders vengeance. Let her not take thee with her eye-lids: Oculi sunt in amore duces. Prov. 6.25. Vpon this ground it seemes Zeleucus imposed that law on the Locrenses, that the adulterers eyes should be pulled out: sinne entred at those casements, therefore he would stop up the windowes; and when the steed was stolen, shut up the stable doore. Pliny writes of a chalky brimstone, that drawes to it selfe distant fire: the wanton eye attracts this adulterous fire to the heart. The eye doth (as it were) specificate the object: the blinde man in his lust desires a woman: the libidinous desires this or that woman, making his choice by his eye. All shapes, all colours are alike to darknesse: no sense can distinguish betwixt foule and faire, but the eye. Dinah was a maide, and went to see Virgins of her owne sexe: her eye was chaste, though idle: but Shechems eye was both idle and unchaste. That great Souldier called the Persian maides, Dolores oculorum: therefore the same Alexander refused so much as to see Darius his wife, a lady of incomparable beautie; fearing lest hee that had conquered the husband, should be overcome by the wife. What abundance of offices doth the eye beare in this little familie of man? First, it is the bodies Watchman, and guides the hand to defend it. Secondly, it is the understandings Informer, whereupon she determines of substances true or false. Thirdly, the stomackes Taster; for if the eye doe not like the morsell; that refuseth it. Fourthly, the affections Purveyor, to bring in their desires; Vbi amor, ibi oculus. Fifthly, the hearts Messenger, that runnes on her errand almost as quicke as thought. Sixthly, the fancies Intelligencer; the painter must see, before he can counterfeit. Lastly, a Scout to the whole Soule, and a Sentinell to the whole body; and corrupted, a traitor to them both.

4 Satans first project is to take the eye: if that be once his friend, hee hopes well of all the rest. Indeed, if the doore stand open to the theefe, what safety can bee in the house? Matth. 4.8. The divell tooke Christ into an exceeding high mountaine, and shewed him all the kingdomes of the world, and the glory of them. Why so high, but for prospect? If all this glory were onely represented to his imagination, a valley would have served: if onely to the sense, no hill were high enough. Circular bodies, though small, cannot be seene at once. This shew was made to both: the kingdomes about Iudea, to his eye, the glory of them to his imagination. A cunning divell in all: he meant that this glory should tempt the eye, the eye the fancie, and the fancie should tempt the will. If that sense be viciously imployed, remember the devill is there. How many thousand soules have died of the wound in the eye? If sinne be not let in at that window, nor the doore of the eare, it can finde no way into the heart. Mors per fenestras: when a man opens his eye lustfully, hee cannot thinke what a traine of sinnes will crowd in upon him. Had Satan come to David in the most lovely forme of Bathsheba her selfe, and at the first in direct termes told him, he should enjoy her if he would murder her husband: without question, he would have spit scorne on that face, on which he so much doated. Now from the glance of his eye arose all that succession of mischiefes. Hee sinnes; and no lesse sinne would serve his turne than adultery; and that is not enough, without the addition of blood. Yea, hee is not onely a sinner, but a Tempter: he sollicites Bathsheba to offend God, to breake her faith, to dishonour her husband, to dishonest her body, to wound her soule, to put an aspe to the brest of her conscience: and all this begun with a looke. The man that was so heart-smitten for cutting off a peece of his masters garment, is now lavish of a noble servants blood. Yea, because that worthy commander cannot fall alone, he grudgeth not the blood of his innocent people to accompany him. Could he have expiated that sinne with his owne blood, it had beene but well spent; but to cover it with the blood of his faithfull souldiers, was a crime above astonishment. How did the Spirit of God retire at a wanton looke! O the deepe fetches of sinne: Satan were not that old Serpent, if he had lost his windings: his craft is of as long standing, as his malice. That sinne at the first presentment would affright a man, which hee juggles on by degrees. When the Prophet told Hazael of the horrible mischiefe he should doe to Israel, he replied, Am I a dog, 2 King. 8.13. that I should doe this? Not yet: but in time the divell will skrew him up to it. He that willingly runnes into a knowne wickednesse, knowes not where he shall stop. Set a man on the top of some high tower, and bid him leape downe, he findes horrour in the precipice. Yet you may perswade him to goe downe by the staires to the very bottome. If we doe not prevent this assault in our eyes, wee shall too late complaine of the horrour and anguish of it in our hearts.

5 Where be the eyes that have not been faulty? If the eyes have sinned, why should not the eyes be punished? Punished they must be, with rottennesse in the dust, with horrid and astonishing visions in hell, if some former penaltie be not set on them here. Luk. 16.23. The rich man in hell saw Lazarus in Abrahams bosome: that sight was his torment. How must the eyes bee corrected for this wantonnesse? By tasking them unto teares: for ranging eyes, we must get mourning eyes: for eyes lifted up with pride, eyes dejected with shame and sorrow: for eyes full of incontinence, eyes full of repentance. How else shall we dare to lift up those eyes to heaven, which have been the brokers of hell, polluted with the aspersions of lust? O let those eyes, that have been the cisternes of corruption, become the fountaines of compunction. Mary Magdalens eyes had offended, Luk 7.3•. her eyes shall pay for it. She had been a notorious strumpet, a woman of a mercenary condition: if her eyes had not invited her to love others, yet they had bewitched others to dote on her. Loe, she would not looke on that world, but through a showre of teares, which she had so enamour’d with her wanton lookes. These organs have made our bodies stinking lepers, let them be turned into a Iordan or Siloam to cure our leprosies.

Wee magnifie some waters distilled out of herbes and flowers, because they are good to heale sore eyes: but there is no water so virtuall to cure the lust of the eyes, as the penitent water, which the Limbecke of sorrow drawes from those eyes. Some of the Ancients have thought, that God did endue us with this dew of teares for no other end, but to wash away our sinnes. Because when we weepe for any losses or crosses, we doe not lessen our griefe, but encrease it: but when we weep for our sinnes, we doe not encrease them, but take them quite away. No teares can raise my friend up from the grave, they may raise my soule from the death of sinne. From the bitter flowers of wormewood, the heat of fire distilleth sweet and wholesome water: the Grace of Gods Spirit, from the bitter remembrance of our sinnes, distilleth teares able to comfort our soules. When wee are thirsty, we runne to the well: when our houses be on fire, we runne to the river: the sight of our eyes hath procured both these mischiefes to our hearts: the teares of our eyes must helpe them; they are able both to lay our thirst, and coole our lust. This is not an eye full of adultery, but full of griefe for adultery: such an eye shall looke upon thy harlot with indignation and detestation: that in those teares she shall reade at once thy present sorrow, and her former sinne. Ambr. A gracelesse woman that had long ensnared a young man who was now converted, salutes him in the old familiaritie as he goes by: he regards her not: shee replies, Ego sum, It is I: he answeres, At ego non sum ego, I am not as I was, I was not as I am. Blessed soules that have got the masterie of their owne eyes.

Adultery;] this is the game, the beast they hunt: where I observe three gradations:

1 The maine attractive of the eye is Beautie: and of this the fancie is informed by the eye: yet being so informed, then the eye is ruled by the fancie; and as that imagines her, so the eye sees her. Beautie is the glory of Nature, a glimpse of the soule, a beame of the Makers brightnesse: so ravishing the heart, that it is more present with the body it loveth, than in the body where it liveth. Yet as the meat which pleaseth the taste, is but a mixture of well-compounded materials: the musicke that delights our eare, is but a harmonie of proportionable voices or instruments: so the beauty which so takes the eye, is but a just correspondence of the parts and colours of visible bodies. Why should not that spirituall beauty be farre dearer to us, which is the image of God; the elements or lineaments whereof be righteousnesse and holinesse? The bodies beautie is but superficiall, skin-deepe, hiding that within which we cannot looke upon without horrour. Spirituall beautie is like a diamond, faire to the center. Time will plow furrowes on the fairest face, and fill it with wrinkles: but the wrinkles of a beauteous soule are done away with time: the older, the fairer. Many a womans beautie hath beene her ruine: but blessing never forsooke a beautifull soule. When thou comest neere to a faire face, thou becommest never the fairer for it; nay, thou appearest the fouler by being neere it. But a vertuous soule by a kinde of exemplary influence, diffuseth into thee some ornaments; and is indeed, as they talke of that imaginary Stone, by the touch of that pure metall, so diffusive of goodnesse; that thou shalt bee the better for it. No miseries can blemish this beautie; Cant. 1.5. Thou art blacke, but comely; tann’d and sun-burnt with persecutions, yet still amiable in the beautie of holinesse. In this, Sarah was a figure of the Church; who was as faire at a hundred yeeres old, as she was at twenty; and then, the fairest woman of the world. It is said of Christ, that he was without forme or comelinesse, Esai. 53.2. or beautie to be desired; yet even then, he was fairer than the children of men. Psal. 45.2. Cleane through a corporall beautie, a spirituall eye can see the very image of the devill: but a gracious soule in her worst estate is but like a slubber’d Diamond; which after a little polishing shines with a radiant lustre. The kings daughter is all glorious within: Psal. 43.13. but who can perswade carnall mindes to this? It is the Image of Adam they dote upon, not the Image of God. A faire skin surprizeth a fleshly heart; and he thinkes there is no other beautie in the world, but that which toucheth his sensuall desires. So the horse that loves a mare, thinkes that in the world there is no other beauty.

2 But if a mans eye be delighted with beautie, may he not enjoy it with chastitie? Why may he not thinke his owne wife the fairest upon earth? She is so to him, if he so imagine her: opinion cannot erre in matter of opinion. He sees her daily with the same eyes he first chose her. But the ranging eye cannot be so limited. Proprietie in other things is a content, here it is a burden: and were not the adulterers faire wife his owne, he would give much to enjoy her; but being his owne, hee cares not for her. Stollen waters are sweet: but will a man leave his owne delicious wine, to steale a draught of his poore neighbours water? It is uxor, that hee loves, but not sua: and this aggravates his wickednesse, that the strumpet is not solitaria, her owne woman; but Aliena, under covert Baron: not a straggling Deare of the heard, a beast of the common; but one upon whom be set the markes of proprietie. God hath set his marke, and resolves not to know her, if she knowes another man. The Church hath set her marke of solemne Marriage, refusing to be the mother of that daughter, that defiles the Marriage-bed. The husband hath his marke of a holy Covenant made before men and Angels; and is allowed a divorce upon such a fedifragous forfeiture. To picke this threefold locke with a false key, to undoe a knot thus tied before heaven and earth, will call God and man, heaven and earth, not onely to witnesse it, but to take vengeance of it.

What a laborious, what a dangerous way the lustfull findes out to his pleasure! as if no water could please David, but what is brought through an Host of enemies: no content was worth their desiring, but what was fetch’d from the gates of hell, snatch’d out of the devils teeth, handed out of that burning fornace of unquenchable flames. Those delights are not esteemed, that are not troublesome: the malice of lust supposeth all waies of obtaining better than the lawfull. Simple fornication (say some) offends but foure, single adulterie five, double adulterie six: God, the Church, the two offenders, and the two injured parties. Suppose the two sinners forgive one another on earth, will they not curse one another in hell? Suppose the Church passe it over, either through ignorance or connivence, will not the Iudge of all the world plague it? Say he is patient, will the wronged husband, brother, friend put it up? Doth not Absalom pay Amnon the wages of his sisters constupration? Two whole yeeres that slie Courtier smother’d his revenge; but it was not for nothing; it was so much the more exquisite, by being longer protracted. If David will not punish it, Absalom shall; not that he cared for Iustice, but for revenge. Absalom did it wickedly, but God righteously; humane partialitie hath neglected it, inhumane malice shall punish it. 2 Sam. 13.28. God punisheth sinne with sinne, while Absalom punisheth sinne with death. If either David had called Amnon, or Amnon called himselfe, to account for it, the revenge had not beene so desperate. How often hath the adulterer beene slaine by the abused husband, when hee least suspected it; righting himselfe unjustly, as hee had beene secretly injured? Abimelech was the sonne of a Concubine, yet hee murders all his fathers legitimate children. If Gideon had lived to see that bloody day, how would bee have cursed the knowledge of a luxurious bed? So some write, that Vlysses was slaine by his owne base sonne. Paris his adultery was the desolation of all Troy.

I will not tire you with examples. It is an adulteresse their eye is full of, they seeke a like to themselves. These lusts they conceive by the mediation of the eyes, as Labans sheepe did their young, at the sight of the pilled rods, which Iacob laid in the watring troughs. Placet interdicta voluptas: they slight the fruit of the tree that is easily climbed. What is Ahabs kingdome to him, while Naboth hath a pretty vineyard? The cloyed husband sits carelesly looking on that wife, for which another languisheth. Herein Davids plot failed him, when he had sent for Vriah: he imagined that the beautie of Bathsheba must needs attract a husband so long absent; that it was his griefe to be detained from so pleasing a bed. Because that face, those eyes and brests had so inchanted him, and stollen his heart, that they could make him sinne; he thought it could not be possible, but Vriah must be allured by them to a safe and warrantable fruition. Hee was deceived; though Vriah had another end; many a wanton stomacke playes with that meate, which to the hungry affecter would be above all dainties. Nabal is churlish to that wife, whom holy David thinkes himselfe happy in, and makes his Queene. O the boundlesse vagrancie of irregular lust; whither will it goe, where will it end? Will one harlot serve the adulterers turne: No, could he renew his strength as fast as his desires, and multiply objects to both, a nation of women would scarce suffice one adulterer. It is a sinne that seares up the conscience with the blood, dries up grace with the marrow; and when it can sinne no more, yet it cannot repent. Happy soule that never knew it, and next happy that for ever after detests it.

3 Lastly, it is a whore they love, and that is but one bow short off the devill. Some have mistrusted, that it is not a reasonable soule, but an infernall spirit that enliveneth such a licentious shape; to doe that by a faire strumpet, which hee could never doe by his foule selfe. Wee have heard witches confesse, that they have knowne divels in the proportion of men: and me thinkes, men should feare to know harlots, lest they embrace divels in the proportion of women. What hath not a guilty conscience cause to dread. The strumpets soule cost Christ his pretious blood: yet halfe a crowne, or little more, or sometimes lesse, is the set price of it. What need Satan tempt her, when for so small a value he may have her? We hate the Turkes for selling Christians as slaves; how odious are they that sell themselves? Soone is their lively colour wasted, their blood parboil’d: that were it not for superficialized cheekes, and enticing dresses, the most gracelesse Lecher would abhorre them. But it is the devils speciall care to keepe them gorgeous. A souldier having a sword which he hath well proved in divers combates, and knowes he may surely trust it, will be carefull to scowre and polish it. Woman hath done Satan singular good service: by her hee overthrew the first man, by her the wisest man, by her the strongest man, by her many millions of men: no marvell therefore if hee be curious in dressing her with ornaments, in dishevelling her haires, and fitting her with all conducements; that shee may still helpe to people his infernall kingdome. Fowles of the aire, though with never so empty crawes, flie not for food into open pit-fals. Quae nimis apparent retia, vitat avis. An adulteresse is the divels pit-fall, a trap to catch our soules; let us not run into the gin with open eyes. Now the Spirit of Grace keepe us from the strange woman, that we may be no strangers to the Kingdome of Heaven.

Full of adultery.] This is the pursuit of the game, full cry. The eyes doe not engrosse all their uncleanesse; they are not onely full, and the other parts empty. The Cater fils his basket with provision; but this serves afterward to fill the mouth, to fill the stomach, to fill the belly. The eyes be first full, as the cisterne: but the cisterne serves all other offices of the house. Nor is this a fulnesse of satisfaction: Eccl. 5.10. for as hee that loveth silver, shall never bee satisfied with silver; so hee that loves women, shall never bee satisfied with women. Unnaturall desires are infinite: hunger is soone appeased with meate, and thirst allayed with drinke: but in burning fevers, Quò plus sunt potae, plus sitiuntur aquae. They still love amore concupiscentiae, never amore complacentiae. The hunter hath killed to day, hee is fresh againe for the game to morrow. This guiltinesse first takes the eye, but stayes not there: the procurer provides for another, not for himselfe. The lustfull heart is the great commander, that assignes all members their severall offices. So the eare is full of luxurious discourses, the eye full of provoking pictures: both full, at an obscene interlude, of exemplary and visible carnalities. The bones are full of idlenesse; they rest on that pillow of vices. The thoughts full of contemplative uncleanesse; for it is not hard to bee an adulterer by speculation. The mouth is full of filthy jests. They come to doe evill by these accessaries; yea, the evill is already in those accessaries. Some flatter themselves that they are chaste of body; but their eyes, their eares, their thoughts have committed adultery. Therefore if thine eye offend thee, plucke it out: what the substance? No, but vitium substantiae. The liver is obstructed, and makes the body sicke; what then, shall we plucke out the liver? No, but let the arme blood, take some course to draw out the corruption. Lust is a fire, if it be inflamed in the heart, there is no part of the body but shall feele the heat.

Full. There is no mediocrity in sinne: in extremes can bee no meane; and every sinne is an extreme, either deficient or excessive; in medio virtus. The heart of man affects fulnesse; Rom. 1.29. and if it bee not full of God, it seekes to bee full of something else. The wicked are full of unrighteousnesse, full of envy; their hands are full of blood, their houses full of spoile, their lips full of deceit, their mouths full of cursing and bitternesse, their throats full of slander, their bellies full of new wine; Implentur veteris Bacchi: their loines full of lust, their inward parts full of malice: let me adde, their heads full of mischiefe, their hearts full of rancour, their eares full of petulancy, their eyes full of adultery. These be the fulnesses that shall bring the fulnesse of torments. Sinne will not leave a gracelesse soule empty: the house is no sooner swept, but it is filled with seven worse spirits. The drunkard cannot give over till hee bee full of wine, the swearer delights to fill his mouth with a monstrous oath: the covetous never feeles himselfe full, though hee enlarge his belly like hell. All like Pharaohs leane kine, though they have devoured the fat, are leane still. Ambition, like the grave, is never full. What a thing is the heart of man, that it should swell as big as the world? Alexander was but a little man, yet an hundred worlds could not have filled him. The babling tongue is not weary, though full of prattle, and is scarce silenced with sleepe. A full wardrobe cannot content pride, it is still longing for new suits. All Hamans honour could not fill him; hee would swallow Mordecai’s head, and that choak’d him. O the insatiate desire of sinne, when will it be full? When the eyes be full of sorenesse, the hands full of palsies, the houses full of misery, the faces full of infamy, the bones full of aches, the mouth full of cries and roarings, the loines full of diseases, the head full of pangs, the heart full of distractions. Yea, their mouths must first be full of earth, their soules full of torments: this world could not, hell shall render them full enough.

But for us, there is another fulnesse. Be ye filled with the Spirit, full of good workes, full of fruits; our mouthes full of blessing, our hands full of charity, our eyes full of modesty, our bowels full of pitie, our lookes full of humility, our hearts full of honesty, our soules full of God; that we may lie downe full of peace, and rise againe full of glory.

I conclude; whoredome is an epidemicall disease; almost the whole world is turned Stewes. That if Christ should now come downe, and call none to follow him, but they that have not beene defiled with women, his Court would be very thin. Rev. 14.4. Rome hath been notoriously branded for this execrable vice; especially since the Popes have bound them to containe, to whom God gave not the power of continency. Hunger will breake stone walls rather than want meat; aut tolle appetitum, aut concede cibum. If their Monkes be pamper’d horses, will they not neigh? Nicolas Clemangis sayes, that the people will not willingly admit a parish-Priest, nisi concubinam habeat, unlesse hee have a whore of his owne; for feare of their wives; and yet they are scarce sure of them by that course neither. Hee that abstaines, is counted by the rest, either an Eunuch or a Sodomite: so unpossible they thinke that law to bee kept, which they put upon themselves to keepe. If they cannot get other mens wives, yet they have Nunnes of their owne, that will open their feete to them at all seasons: and so in stead of adultery, Ezek. 16.25. they commit incest; for so themselves call it. What are Nunneries but religious Stewes; ut idem sit puellam vetare, & ad scortandum exponere; as if it were but the same thing in other termes; to make a Nunne, and to make a whore. As our Chronicles, yea even theirs, report of Cardinall Cremensis; who in a Councell holden at London, Clemang. Ann. 1125. inveighed bitterly against Concubines in the morning, and himselfe was taken with a Concubine the same night. And it seemes he was taken in the manner, for the Writers adde, Res notissima, negari non potuit; otherwise they would have concealed it. For this the Iesuits have railed at other orders, not that themselves are more cleane from this intemperance, but more cleanely in their conveyance. For Hassen Muller reports that in Bavaria the Iesuits caused a great tub to bee carried to their Colledge; which breaking by the way, Histor. Jesuit. ord. cap. 6. a wench dropp’d out at the end of it, in the midst of the street. They will not allow us an honest wife, but themselves a dishonest harlot.

But enough of their filthinesse, let us looke to reforme our owne. Some, (who it may be, speake of their knowledge) tell us of whole Hospitals of Strumpets in this city: by whose allurements, servants rob their masters, sonnes their owne fathers. They are the sinke of the world, the common Sewer of all corruptions, not for passage, but for confluence: the standing-poole, the vault that suckes in all odiousnesse. They have excellent gifts of wit and beauty, which they convert to pestilent uses of turpitude and brothelry. To Church they never come, not in their whole life would they ever heare of God, but for their fearefull swearing and blaspheming his holy Name. The soules they bring forth, shall stand up at the latter day, and give evidence against them. To enfranchise them of hell, the divell shall doe no more but produce the misbegotten of their loynes. Those that be unfruitfull, he shall accuse of a thousand murders, by confusion of seeds, and barrening their wombes with drugges. There is no such murderer on the face of the earth, as a whore. She shall not onely be arraigned and condemned for spoyling a great number of Gods Images; but for defacing and destroying the mould wherein he hath appointed them to be cast. Indeed God never said to Adam and Eve, Encrease and multiplie, till they were married; to shew that he hath a curse, not a blessing for that encrease which is not lawfull. But even to destroy that fruite which was unlawfully begotten, before the Lord chiefe Iustice of the world will be found murder. That God, who knowes how to raise good out of evill, doth sometimes blesse an adulterous copulation with encrease: and sometimes to the chast embraces of honest wedlocke he denies it. The honest wife hopes to be a joyfull mother; the harlot feares that title, and therefore hides adulterie with murder.

The receiver is ever worse than the theefe; the Bawd, than the Harlot: she is the divels owne spouse, for she helpes to damne soules as fast as he. How is the eye of Magistracie gull’d in this citie by pretences? The matron of this foule cloisture is either a wise woman that tels fortunes; and under that shadow hath the resort of unfortunate dames. Or her husband is a Physician, and hath spare chambers for such luxurious patients. Or a painter that drawes pictures, and under that colour shadowes villanie: a thousand evasions to winde out of Iustice. But the most currant tricke of all Bawds is to give themselves out for zealous Catholikes: and whereas they dare not come to Church for feare of wonderment, they pretend scrupulositie of conscience: that they (forsooth) refraine for religion, when indeed they refraine from religion. So if ever they be justly punished, they crie out, They suffer for the Church. It is a common thing for them that have lived whores and theeves, to die Papists: the drowning body will rather catch at a weede, than have no hold. They have so dishonoured God living, Aug. that he so gives them over dying. In pollution, anima fit tota caro, and loseth it selfe in the sense. Whom God hath joyned, let no man separate; yet the Adulterer does what he can to separate them. For Virgins, Laesa pudicitia est, and Deperit illa semel: when God can doe all things else, saith one, hee cannot restore a defloured Virgin. Our flesh will corrupt fast enough, though we never admit these corruptive forwardings. We have sinnes enow of our owne, though we bring not upon us the sinne of another. By other sinnes a man goes to hell alone, but in this he rides double. Our Saviour speakes of Bundles that shall bee cast into the fire. Matth. 13.30. The proud man burnes single, the homicide burnes single: but the Adulterer and his Harlot shall make one bundle, and burne together. Like Zimri: and Cozbi, as they were conjoyned in the sinne, they shall not be parted in the torment. When two be bound together, and throwne into the Sea, they have lesse power to helpe themselves. Marriage hath made one of two, that they might fructifie together, like Aarons Rod. Palmes are the embleme of marriage, that doe not beare fruit divided. Cursed is that heat which shall make two of one, and dissolve so sacred an union.

That cannot cease from sinne.] All sinne is a labyrinth, whereinto the entrance is easie, but it is hard to get out. Possession is eleven points of the Law, we say; and that which begunne by an unjust title, fortifies it selfe by custome. Stampe garlike in a new earthen pot, it will never out. I doe not wonder at the continuance of sinne; to breake it off by repentance is the matter admirable. Facilis descensus; sed revocare gradum: downe streame the boate goes fast enough; to stop it, is the cunning, before it strike on a shelfe. I doe not say that the greatest sinner is evermore in the act of wickednesse; yet so long as the habite is unmortified in him, he does not cease from sinne: the slave asleepe discontinues the acting of his masters businesse, yet he is still in service.

Sinne like the Sunne runnes his continuall course; though sometimes clouds by day, Psal. 19.5. and alwaies the interposition of earth by night, hides him from our eyes. Yea and Sinne hath his circle and line, as the Sunne his orbe and Ecclipticke; if we may compare the reall passages below, with those imaginarie signes above; and let us compare them.

Wantonnes. 1 Conceive Sinne to beginne with Aries, the Ramme; in petulancie and youthfull wantonnesse, ready to butte at every Passenger. Remember not the sinnes of my youth.

Obstinacie. 2 Thence it proceeds to Taurus, the Bull; to strength and tyrannie in evill; a stiffenecked disobedience. The Prophet calls them the Bulls of Bashan, goring with the hornes of oppression.

Confederacy 3 It comes to Gemini; the Twinnes: it can no longer continue single, but must have a partner in transgression. The Adulterer must have his Strumpet, the Drunkard his boone companion: Babel cannot bee built alone. Societie makes good men chearefull in good things; and assistance makes evill men confident in their lewd attempts. It is rare to see single sinnes, or single sinners.

4 Then to Cancer, the Crabbe; a crooked, irregular course, anfractuous, Hypocrisie. full of subtle windings; circumventing his neighbours, as the Crabbe doth the unmistrusting Oister. Here sinners get themselves hardned ribs, a shell not to bee pierced by any reproofes.

5 Next to Leo, the Lion; a raging and roaring kinde of life. Tyranie. Thus they grow on from petulancie to obstinacie, then to conspiracie, from that to hypocrisie, now to crueltie. The Lion fils his denne with prey, his hole with rapine. Nah. 2.12. Hee contemnes all admonition, and without respect of Iustice, will be his owne carver: this is the height of ungodlinesse.

6 He comes to Virgo, the Virgin; Vncleannesse. a signe which Astronomers ascribe to the Belly. Now he gives himselfe to rapes and whoredomes, and looseth the reines to his bruitish and boundlesse appetite: that were his power equall to his desire, he would not leave a Virgin in the world.

7 Then to Libra, the Ballance: and there’s a demurre in his proceedings. Iustice. Humane Iustice begins to examine him, to curbe his impetuous violence: and in this house sometimes he staies longer, than the Sunne does in that Signe. For if lewd men should not feare the Magistrate, more than they doe God or the divell, there were no living among them. Now Libra delivers him over to

8 Scorpio, the Serpent. When he hath been corrected by morall Iustice, Conscience. he is then taken in hand by Conscience; a tormenter that hath a worse sting than Scorpions. This haunts him like a curst wife at home, like a querulous scold abroad: no where can hee bee quiet. No intreaties can perswade her, no bribes can corrupt her, no musicke can charme her, no noise can drowne her thunder. He talked his pleasure, while shee said nothing: now shee rores as fast, and hee knowes not what to say. This the Prophet calls the Lords Rod of Scorpions, wherewith he scourgeth wilde offenders. This happily sends him to

9 Sagittarius, the Archer: hee takes the bow of devotion in his hand, Prayer. and shoots up his prayers to the throne of Grace. The Fathers have called our Prayers, the Churches Artillerie, arrowes of zeale; which if we draw up to the head, and send up from the heart; they shall pierce the very heavens, and wound the Lord of hosts with pitie; and hee will have compassion on us. The Bow is Repentance, the string is Faith, the Arrow is Prayer, the hand that drawes and looseth it is Zeale, the marke is God, and the errand it goes for is Mercie. At this signe he would dwell longer, but because he must goe on, he lights upon

10 Capricornus, the Goate. Even after his humble devotion, Infirmitie. and pious resolution, he falls into sinne. The Ramme, and Bull, and Lion may be mortified in him; Pride, Obstinacie, Crueltie: yea Gemini and Cancer, double dealing and hypocrisie may be abhorred of him: to Virgo hee will offer no more violence; he loathes all constuprations and turpitudes: yet still hee smels of the Goate: some tang of the old corruption remaines, the beast is not quite worne out of him. But it is fallen downe as low as the knees, to which place they assigne Capricornus: it is farre from the heart, out of the reach of any vitall part. But in this house he is but a passenger; the Sunne does not make more hast than he from it: and now having sinned, he posts to

11 Aquarius, the water-bearer: he knowes no sinne, Repentance. which he endeavours not to wash off with his penitent teares. This fountaine he hath alwaies about him: and if the aire of bad company hath made him sinne with Peter, yet he can goe forth and weepe with Peter. Mari’s teares did not more wash the dust from our Saviours feete, than the sinne from her owne soule. If Capricornus have made thee offend, let Aquarius be ready with this repentant water; that Christ may answere thee as he did Mary, Thy sinnes be forgiven thee. So well the devout soule loves to dwell in this watry Signe, that he concludes his journey in the very element of water; with the Fishes;

Perseverance 12 Pisces: this is the foot of the song, as they appropriate Pisces to the feete in their Anatomie. They be cleare and cleanely creatures, delighting to swim in the chrystall streames: if they strike into the mud, it is but to avoide the net: and when the danger is past, they soone cleanse themselves. True converts, if they cannot be Semper puri, yet are citò purificati. First, as fishes Tunduntur fluctibus, non deficiunt; so the billowes of temptation beat upon the godly, yet they faile not. Secondly, as fishes swim thrice, in water, in vineger, and in wine: so doth the Christian, in the water of Baptisme, the vineger of affliction, and the wine of consolation, the Sacrament, which cheares the heart. Thirdly, Fishes being wounded, have recourse to the Tench, the Physician of fishes, whom if they but touch, they are healed. Soules wounded with sinne repaire to Christ, the Physitian of kings, the king of Physicians; and touching him by faith, they are cured: as the woman with the bloudy issue, did but touch the hemme of his garment, Luk. 8.44. and was presently as whole as a fish. Thus swimming in the pure streames of grace, removed from the sordid and dreggish corruption of earth, we shall at last bee translated higher than that Sydercall Signe in the Zodiacke, even to the heaven of heavens, the Kingdome of Christ.

But now, alas, how have I lost my theme? The argument of my discourse is sinners obstinacie, and I have concluded with their Salvation. Pardon me, it was a mercifull mistake: I wish it should be so, though I finde it otherwise of these in my Text: for they are wretched adulterers, that cannot cease from sinne. Well then, it is but bringing you some way backe againe: if you remember where I turned the sinner out of his rode of condemnation, you finde it in Scorpio. Libra, publike authoritie had him sub flagello: but, suppose that favour dismisseth him, and so gets out of the hands of Iustice; yet Scorpio will have a bowt with him, Conscience will trounce him. This like some ghastly apparition to a soule forlorne, upon the threshold of desperation, with a shew of fresh bleeding wounds, and an astonishing countenance, presents it selfe in unexpressible terrour: how will he passe this Signe? Yes, he will stupefie his conscience with a deluge of wine, never allow himselfe to be sober; and with a vicissitude of sensuall delights, lust and drinke, as with two hot irons quite seare up his conscience; and is then confident that the dead dog will never barke.

Thus he passeth from that dismall house of correction, a very Bedlam to his soule: but now Sagittarius comes: Iustice shoots at him from heaven, that unerring Archer who never miss’d his marke: the arrow of sicknesse stickes in his ribbes. Now his doune-bed is troublesome, and after many changed sides hee complaines of uneased pangs. What now? this will be a tedious signe to him, perhaps the end of his voyage. Physicians are sent for, who receive gold, and give drugges; keeping him sicke the longer, that themselves may fare the better. But at last he recovers; after many promises to God, and vowes which he never meanes to keepe, he is enlarged from his bed; up he gets.

And now hee posts to the next Signe, to trie what better cheare Capricornus will make him. He findes him like some Goatish host, close at his cups and ribaldrie; and here he fals in, relapsing to his former sensualitie: riot and intemperance renew their old acquaintance with him: whoredome and new wine take away his heart; and thus being intoxicated with sinne, he layes himselfe downe to sleepe. Thus many passages of execrable wickednesse he hath got through; pride, injustice, hypocrisie, oppression, uncleannesse, and voluptuousnesse, without any interruption; saving those short disturbances of sicknesse and conscience; and now he slumbers in securitie. But yet his race is not done, he hath two more Signes to passe.

From this sleepe, Aquarius or the world calls him up; and whispers in his eare a golden word, Be rich. Now age and covetousnesse seize on him at once, and he projects to fill his barnes with corne, with money his coffers, and thereby his heart with joy. To doe this, he refuseth no course, be it never so unjust; neither friend nor father must stand in his way, now he is set upon it to be rich. Hee will starve his familie, perhaps his owne body, to be rich. He will bee an Aquarius indeed; the devils water-bearer, a water-drinker, so he may be rich. The law reproves him, his neighbours hate him, the poore curse him, God threatens to condemne him; he cares for none of all these, so he may be rich. Well now, rich he is, a rich beggar, or a beggar in the midst of his riches; for upon all his estate there is set a spell, Touch not, taste not, handle not. Noli me tangere, Col. 2.21. saies his wealth to him: Noli me relinquere, saies hee to his wealth. Bonum est esse hic, in this house he would dwell for ever. But he must not; there is a Bell that tolles him into another Signe, the last of his Ecclyiticke, that shall ecclipse his glory for ever; the grave and hell; the one to devoure his body, to other to swallow his soule.

Pisces lookes for him, and thither he must come. Thou foole, Luk. 12.20. this night shall they fetch thy soule from thee. Pisces are placed at the feet of man; this is the last foot of his journey, the standing house at the end of his progresse, the period or full point of his travels: Et turpiter atrum desinit in piscem. Horat. Swimming in the mare mortuum of this world, hee hath swallowed the baite of riches, and now is caught with the hooke of death: and hee that never ceased from sinning, shall never rest from suffering. Though we sinne often, and much; too often, too much; yet let us breake off our sinnes by repentance, and cease from sinne that we may be saved.

Beguiling unstable soules.] The wicked cannot be quiet, till their vicious desires be accomplished; they have oculos inquietos ad peccandum, as Calvin renders it. Their meat and drinke is to doe their fathers will, that is, Satans: restraine them from wickednesse, and they complaine of famishment: either they call for poison, or no food. Ahab is sicke, because he is denied Naboths vineyard. 1 King. 21.4. Whether his spleene or his gall were more affected, it is hard to say; whether more of anger, or of griefe, but he keepes his bed, and refuseth his meat, as if he should die no other death. Because he cannot have his will on Naboth, hee will take it on himselfe; as the mad man teares his owne haires, because he cannot come at his enemies. The wicked cannot sleepe till they have done mischiefe. Saul will not give over the chase of David, but hunts him drie-foot through every wildernesse. The very desart is held too good a refuge for innocence: the hils and rockes are searched in an angry jealousie: the very wilde goates of the mountaines were not allowed to be companions for him, that had no other fault but his vertue. Still Davids successe is Sauls vexation: where shall that man rest, who seekes rest in sinne? In this life he cannot, for he walkes in circuitu, grinds in the divels mill. Shall he rest hereafter? no, then hee shall eate of his owne griest, and labour in torment. Onely there is some difference in the manner of their working, and of the time; here with pleasure, there with horrour: for a while here, there for ever. Still these obstinate seducers goe on, from strength in sinne, to strength of sinning, till every one appeare before their master in Tophet.

Beguiling unstable soules.] This verse yeelds us a fourefold description: First, of their filthinesse, eyes full of adultery. Secondly, of their craftinesse, beguiling unstable soules. Thirdly, of their worldlinesse, exercised with covetous practices. Fourthly, of their wretchednesse, they are cursed children. In this branch we have two particulars; The fish, Soules: The net, Fraud; Beguiling unstable Soules.

1 The fishes they take are Soules: the Prince of darkenesse saies, as did the king of Sodome, Da mihi animas, Give me the soules, take thou the rest. Gen. 14.21. There is no taking the body, without a former winning of the soule: nor can they make those bodies tractable to their lust, whose soules be not first prostituted. And if the flesh could be abused without the consent of the mind, they might make themselves merry with the case without the instrument. A virgin ravished against the will of her soule, is more a maide than shee that with an untouched body hath desired filthinesse. Mat. 13.15. But deceivers compasse sea and land to make [strumpets], as the Pharises did to make Proselytes. In vaine does the theefe looke in at the window, when he sees the master standing on his guard in the house. Iosephs garment may be rent, his body escapes, because his minde was whole.

Mat. 4.19. Rom. 10.17. The soule is their fish, and so they are compared by Him, who gave his Apostles that office, to draw men out of the sea of this world by the eares, that they may be served in to his owne Table. The poets tell us that Bacchus began his empire with the transmutation of mariners into fishes; the morall whereof may be, that when mariners come to shore, they drinke like fishes. Bacchus, his genitus. Christ, God of his Fathers substance, begotten before the world: and man of his mothers substance, borne in the world; began his spirituall kingdome by converting soules; that as fishes are caught lineis textis, with a net of twisted lines; so men are taken lineis ex Scriptura contextis, by the holy Word; not sea-fish, but land-fish.

But these be none of Christs fishermen; they doe not fish for him, they rather fish from him. The element that preserves fishes, is the pure streame of the water of life: out of this they labour to fetch them that they may perish. They are of Philopenus his minde, in Plutarch; Ex piscibus, qui non sunt pisces, suavissimi: no fish with them so sweet as the Soule. Yet as they doe not catch the body but for their lusts sake, so nor the soule but for the bodies sake, and neither but for gaines sake. Indeed there is difference betweene Gods spirituall fishing, and the taking of materiall fishes: for when fishes be taken, it is death to them; but when men are taken, it is life to them. Fishes are taken to bee devoured by the jawes of men, men are taken to be delivered from the jawes of hell. But these deceivers catch soules for their owne ends; that they may pickle them up in vices, and make them the food of their insatiate lusts.

2 The Soules which they beguile, bee unstable, unconstant, tottering. If they were firme, they could not: if apostated, they need not; but in this wavering plight they are fit subjects to worke upon: the weather-cocke will bee ruled by the winde. To day the unstable soule is for a Masse, next Sunday for a Communion, the next weeke for neither. Rome thinkes him theirs, wee thinke him ours, his owne conscience findes him neithers: this makes him waxey to persuasion, servile in imitation. His heart is in such an Aequilibrio, that the next scruple turnes the scale. Now comes the tempter with a baite, and this foolish fish is caught. Rev. 3.16. This Laodicean temper is farre worse than the extremes: heat and cold have their uses, lukewarmenesse is good for nothing but to trouble the stomacke. Spirituall heat hath Gods promise of acceptance: stone-cold hath an easier reckoning: that which is betwixt both procures vomiting: the neerer it comes to heat, and is not hot, the more odious the Lord holds it. Why doe yee halt betwixt two opinions? 1 King. 18.21. The Prophet doth not so much rate them for their superstition, as for their irresolution: not so much for being unsanctified, as for being unsettled. One Israelite serves God, another Baal; yea, perhaps the same Israelite serves both God and Baal. How long will you halt in this indifferencie? God is lesse offended with going upright in a wrong way, than with halting betwixt the wrong and the right way. I yeeld that in ceremoniall or circumstantiall differences, indifferencie is the safest; both for opinion and practice: but in the oppositions betweene God and Baal, woe be to him that is a neuter.

Iudg. 5.23. Curse ye Meroz, because they tooke not the Lords part in the day of battell. Here, even to stand and but looke on, is treason: to take part with neither, is to be an enemy to both. God doth not hold them so capitall foes that serve him not at all, as those that serve him with a rivall. There are points which the passions of men have set farther asunder, than needs; wherein the persons indeed fight more than the things: it is charitie to reconcile these; or at least, better to state the questions. But when the quarrell is betwixt Ierusalem and Babylon, truth and falsehood; woe to the unstable soule. We may sit at home and weepe, blesse God that wee are in the right, pray for them that are in the wrong: but to labour a peace betweene them, is to bring a curse upon our selves; to worke, not a satisfaction, but a stupefaction upon our conscience. Some things may admit reconciliation, as differences betweene men and men: some are in their nature irreconcileable, as the differences wherein men differ from God. Every man is a little world, yea, every man is a little Church; wherein there be two factions, two armies that fight continually: nothing but a lethargie of conscience can cease this warre. It is a civill warre, yea rather a rebellion than a warre; yet cannot it be absolutely quenched. To make these two friends, were a labour not lesse vaine than impossible. Every militant Soule is a Souldier in that generall warre betweene Christ and Belial: now as Quae Deus conjunxit, nemo separet: so Quae Deus separavit, nemo conjungat. To set up the Arke and Dagon under one roofe, is an impietie that ends in scorne. Ponam inimicitias, saith the Lord: wee and the devill should never have fallen out, we agree but too well; but that God hath put an enmity betweene us. This quarrell presently shewed it selfe, and begun between Cain and Abel, and it is not yet taken up. The truth of the Gospell, and the errant wickednesse of idolatrie, are so diametrally contrary; that whiles we would reconcile them, or by any colourable modifications bring them together, wee fight against our Maker. For he hath infused such an incompatibilitie, and imprinted such an implacabilitie, betweene Truth and Falshood, that they can never flow into one another.

In quarrels betwixt brethren, Beati pacifici: in quarrels betwixt Christian Princes, Blessed are the Peace-makers: but in the warres betwixt Christ and Belial, Maledicti pacifici, cursed are they that goe about to make peace. Ye cannot serve God and Mammon. The wit of the world, and the pestilent wit of hell to boot, hath long laboured to bring these two Lords together, to dwell in one house, and to feede at one table; that they might doe them service both at once. But how vainely? Ye cannot: wee will trie; you may, but ye cannot doe it. Day and night may joyne and meet; yea they do so twice every foure and twenty houres; in Diluculis & Crepusculis: the dawning of the day in the morning, and the shutting in of the day in the evening, make day and night so much one that wee cannot tell which to call them. But lux & tenebrae, midnight and noone, never met, were never joyned together. What communion hath light with darkenesse? 2 Cor 6.14. Act. 26.28. what doe you call that betweene Grace and sinne? hath it a name? Almost a Christian, saith Agrippa: what’s that? one neither with Christ, nor without Christ; neither holy, nor unsanctified; sure there is no such creature. But it is plaine, He that is not with me, is against me. If a man bee almost a Christian, God will almost pardon his sinnes, but he will not pardon them; hee will almost save him, but hee will condemne him. For him that is neither man nor woman, we have a name, Hermophradite: but we have no name for him that is neither a beleever nor an unbeleever, neither true nor false, neither for God nor for Belial. There is a Christian, and there is an infidell; there is a heeven, and a hell: hee that findes a third kinde of creature, may foole himselfe with the beleefe of a third place; Purgatory.

Vnstable soules.] Heere first let mee give you a Character, then an application.

1 The unstable man is in an evill case; for while he professeth neither side, hee is hated on both sides. Hee is still asking for newes, and scarce thinkes it newes so soone as he knowes it. Quid rari, chari, miri? To whom it was well answered; Vir sapiens rarus, vir bonus charus, vir pius mirus. Hee may well be compared to the wave, for he is ever wavering. Hee now saies it, in an anger sweares it, and within halfe an houre renounceth it: as if his understanding did write upon his will, as a man writes upon water; it tarries not long enough for an impression. All his resolutions be but flashes, fiery, and momentany. When he begins a businesse, he goes about it hotly: ere you can say a Paternoster, he is dog-weary. Yet (by way of paradox) wee may commend him for a good Common-wealths man, for hee sets many on worke; Diruit, aedificat, mutat [quadrata] rotundis: you shall never have him but either building, or pulling down, or altering; as if he meant to make more businesse than Time it selfe. Commend him also for this, he is a profest enemy to idlenesse; for he is never out of action, though what he doth is to no purpose. His heeles carrie his wit, neither his wit nor his heeles know whither. His feet, like the harlots, cannot keepe within doores; he loves to be a guest in his owne house. Proprietie is a disease to him; he likes every thing better than his owne. He longs for every rare thing he sees; and his purse gives it him, like a rattle to still him; and before night the childe is weary of it. He is a piece of clay temper’d with running water, which keeps his wit in a perpetuall motion. He is any thing, or every thing in possibility; but for the present he is nothing.

He is no dangerous enemie; for his hate cannot be more constant than himselfe; but the worst friend that can be chosen, for he is never the same. He were good to inhabit the fleeting Ilands, for he treads upon moving earth: and like some ill broken horse, he hath no pace. In what a wretched case is the unstable man; whose religion is yet to chuse? He knowes he shall die, yet hee will not know what faith he should die in. If he should die in that doubt, there were great doubt of his eternall state. His religion (it may be) lies in waite for the inclination of his Prince; as a Spaniell hunts according to the face of his master. Of all creatures, he is like the Batte, which hath both wings and teeth; if hee could cast off one of them, hee might shew himselfe either a bird or a beast. The unstable man shall receive nothing of the Lord. Iam. 1.7. Heare this ye neuters, that hold Christ with one hand, with the other Antichrist; and know not whether you should chuse or let goe; that would faine mingle the colours of Saint George and Saint Iames in one Scutchion; while you are not settled in religion, in irreligion you are settled. Christ will not save you, because you were not wholly his: Rome cannot save you, though you had beene wholly hers. If you must settle, when begin you? if you must begin, why not now? Chuse therefore, and chuse right, and cleave to it. It is not enough to resolve, but wee must rather lose our selves, than the truth of Iesus Christ.

2 We have chosen, and blessed may we be in our choice. It is happy for us, that God hath put the meat into our mouthes; that we are baptized, catechised, and confirmed in the truth. Many thousands would have beene more thankefull to him; who exceed us in devotion, more than wee doe them in illumination. Are there no unstable soules among us? They write of a place in the Ile of Paphos, where never fell raine: the Iland wants not showres, but none falls there. There is a place within us, our Heart; so roof’d with hardned lusts, that no dew of grace can have accesse. With what feare and unwillingnesse doe I thinke of the state of a great multitude; so unstable in their devotions, that it is a high extent of charity, to beleeve them Christians. The Lawyer professeth Christ, yet a round fee can tempt him to plead against Christ: hee doth sell his speech, and hee will not give his silence: as he said, Non omnibus dormio; so this, Non omnibus taceo: you must hire him to hold his peace, if you doe not to speake. So indifferent and irresolute are such advocates in their religion, as they are in expectation of judgements: they heare both sides, yet know not on which side the cause will goe. Indeed too many deale with Christianity, as they doe with a sute at law: the matter is plaine enough, but they cloud and pussle it with their wranglings. So Papists dispute, not voto discendi, but studio contradicends. As Cyprian speakes of one in his dayes, that chalenged him to dispute, and used to amaze the people by holding the conclusion. The Preacher would boldly reprove some vices, but then his Parish withdraw their benevolence; are not these unstable soules? The Magistrate would doe Iustice, but then a Great mans letter conjures his forbearance; is he not unstable? Some goe to Masse, yet flatter themselves that their hearts are right to God: a man does not walke in the Sunne with a purpose to be tanned; yet he cannot but know that hee shall bee tanned with walking in the Sunne. Et agere & pati, Romanum est, said Scevola: we are naught at Agere, at Doing; but when it comes to Pati, suffering, we are gone. We are glad that Christ suffer’d all for us; but we will suffer nothing for him. It is the happinesse of these cold times, that we are not put to the hot fire; for tryall of our faith and love. If the wheele were turned, which the mercy of God forbid, how many would turne from Christ, rather than burne for Christ? But if there be a recompence for a cup of cold water in Christs name, Mat. 10.42. how shall a cup of warme bloud yeelded for that name, be rewarded? yet such is the niggardly devotion of mens unstable hearts, that they will scarce afford the poore even a cup of water from their cisternes. The distressed have Gods mandatory and commendatory letters for them, yet toward the advancing of a collection, some Great mans letter doth them more good. We all love to be of the taking hand, but will part with nothing: we would receive Christs bountie, yet grudge our dutie; wee would bee like him in glory, not in grace. If mans law should not prevaile more than conscience, what order would be observed? So the Host answered his guests, when they could get no flesh at his house in Lent, yet might have it in other places; alas, saith he, we are bound, and they are but sworne. The tale lookes like mirth, but the meaning of it is in good earnest. Two many feare an obligation, more than religion; and are more carefull of a Recognisance, than of their conscience.

It were easie to finde among us the faults and fates of the twelve Tribes, praised be God that we have also their blessings. The very first puts mee in minde of all the rest. Reuben unstable as water, thou shalt not excell. Such a barre in the armes of Great houses is Inconstancie. Reuben was the first borne, Gen. 49 4. yet hee lost the principalitie: and you can say, This hath beene the fortune of many an elder brother. Simeon and Levi, brethren in evill: the Papist and Seminary, Vers. 5. in mischiefe against the Gospell, sworne brothers. Hee that cals to minde the fifth of November, shall finde Instruments of cruelty in their habitations, and see them digging downe a wall. I will divide them in Iacob, and scatter them in Israel: yea, O Lord, Vers. 7. divide them from Israel. Iudah hath the Crowne, and the Blessing, and the Crowne of Blessing be upon Iudah, our gracious Soveraigne: let him and his hold the Scepter, till Shiloh come againe. Zabulon shall dwell in the haven of the sea: Vers. 10. Vers. 13. Merchants are for the sea; but let them remember, it is a wavering element, governed by the inconstant Moone; and that all their voyages are but adventures, their ships but reeling vessels; all unstable. If their conscience should be infected with this staggering disease, that were the worst shipwracke.

Issachar is a strong asse, couching downe betweene two burdens. Issachar, the usurer; Vers. 14. an asse that feedes upon thistles, while hee stoopes his backe to the burden of riches. Let them bee made servants to tribute: they are the fittest subjects for subsidies. Poore men labour for a little; they grow rich with ease: It is but walking out six moneths; then sit downe and tell their monies.

Dans place is to judge his people. Vers. 16. and farre bee unstablenesse from the place of Iudgement. Yet alas, there is nothing more unstable: the cause that goes on this side to day, is to morrow judged on the contrary. But we dare not say, the fault is in the Iudge, but in the Law: just as the peremptory Sexton said, Howsoever the day goes, I am sure the clocke goes true: the Law is difficult, but there is no fault in the Iudge. I, but Dan hath officers under him; bad Lawyers, crafty serpents, Gen. 49. ver. 17. adders that bite the horses heeles in the path of his journey; and that so sore, that no Leech can cure it. The Client comes riding up in haste to his Lawyer; but by that time the suite is ended, hee may walke a-foot home at leasure.

Vers. 19. Gad, a troope shall overcome him, but he shall overcome at last. He had his name of a Troope, Gen. 30.11. he is overcome by a Troope, and at last shall overcome a troope. We have many troopes of them, abundance of the Tribe of Gad: some gad to Rome, others to Amsterdam: it is still (according to my argument) an unstable soule that sets them a gadding.

Vers. 20. I finde no fault in Asher, unlesse plenty bee one. Hee yeelds bread, and fat bread; dainties, and for kings; Royall dainties: his Embleme is a Cup or Boule of delicates. But as Noah was drunke with his owne wine; so the cup of prosperity hath intoxicated many a soule. And God hath no worse servants in our land, than they that can live on their lands, and care for nothing else.