2 Peter 2:18

FLesh and blood is pleased either with no religion, or with a carnall one; yea with a carnall religion rather than none at all. For without some boundaries to the unlimited rage of sensuality, they could neither enjoy their goods, nor their sinnes in peace. Therefore among the Heathen politickes, that State where nothing was lawfull, was preferred to the State where all things were lawfull. The adulterer, that cares not whose bed he dishonours, yet would thinke himselfe wronged, if hee might not keepe his whore to himselfe. Hee would be loth to have his owne goods stollen, that makes no conscience of robbing others. The wicked are neither sensible of doing injury, nor patient of suffering it. Unjust tradesmen will have the Law open to fetch in their debts, and that with rigour: but for payment of their creditors, they would have the Law shut, and nose them under a protection. Thus if they can shuffle out for this world, they never dreame of any reckoning in the world to come. That religion therefore, which can humour flesh and blood, and give corrupt nature leave to be her selfe, proud or wanton, is the onely plausible doctrine, and sure of entertainement. Every bad man would have all others bound, and himselfe free: and he easily connives at that in himselfe, which he severely censures under another skinne. Silly understandings adhere to that rule, which is indulgent to their carnall affections; as fishes are taken with the baite that is agreeable to their natures. Wanton soules are caught with wanton allurements. When they speake, &c.

This verse is spent upon two sorts of men; the Seducers, and the Seduced: the subtle and the simple; the theeves and their bootie. In the Deceivers wee have Their Posture, they speake great swelling words of vanity. Imposture; they allure or beguile soules.

For the Deceived, we have three circumstances; 1. What they were for their former condition, escaped, &c. 2. What they are for their present estate, wrapped in error. 3. How they become so; which is their owne weakenesse, or pronesse to sinne, whereby the Temptation workes upon them, here called wantonnesse.

The Posture of the Seducers appeare in three passages; In Multiloquio, many words. Stultiloquio, vaine words. Grandiloquio, great swelling words.

For the first, they thinke to carry it away with words. That is a very ill cause, which wants colourable reason for it; that is a very ill reason which wants a Tertullus to plead it: and he is an ill Tertullus that wants words to defend it. Yea, error hath alwayes most words; like a rotten house, that needs most props and crutches to uphold it. Simple Truth evermore requires least cost; like a beautifull face that needs no painting; or a comely body, which any decent apparell becomes. We plaister over rotten posts and ragged wals: substantiall buildings are able to grace themselves. Wee cannot but suspect that cause, whereon the Lawyer wasts so much of his time and tongue. Multitude of words is not unlike the thicke painting in some Popish Church-windowes; a meere devise to keepe out the light. Why doth the Hare use so many doublings, but to frustrate the sent of the hounds? A great deale of oratory bestowed on a vaine subject, is but like an onion; when you have taken off all the pils, there is nothing left. Falsehood is a gawdy harlot; strippe her of her borrowed garments, shee will appeare, wee know not whether more hatefull or ridiculous. Loquacity hath ever beene a note of folly; In multiloquio stultiloquium: it is very difficult to speake much and well. The ship that hath more rigging and saile than ballast, will never make a good voyage. The tree that wanted fruit, might have abundance of leaves; and commonly they have the worst course of life, that have the volublest discourse of tongue. Matth. 6.7. They thinke to be heard for their much speaking: as if God could not heare them at first; as if hee could not understand them at once; as if the blessing of heaven depended on the labour of the tongue: whereas indeed, it is not many words, but hearty desires, that can fetch downe heavenly blessings. No Prince will grant a sute ever the sooner for a long petition. Certainly, if twenty Ave-maries and five Paternosters were all that God required, many a Papist hath done his duty. But alas, how can they hope to merit by that, for which God hath said, they shall not bee heard, much babbling. Luk. 18.14. The Publican used not so many words as the Pharisie, the Pharisie had not such commendation as the Publican. Frustrà fit per plura, quod fieri potest per pauciora. There is little of a long-winded exercise, except to bring men asleepe. Many words must not carry it; for then the brawling woman would have the better, who will not give over without the last word. But not to catch the disease, which I declaime against, prolixity of speech, I passe to the next, which is

Their full-mouth’d speeches, Great swelling words. Nothing is more loud than error: the more false the matter, the greater noise to uphold it. Paul can have no audience, the truth must not be heard: but they all Act. 19.34. cry out for Diana. In that bloudiest and most unnaturall custome of Idolatry that ever the Sunne be held: the sacrificing of their children in burning fire to Moloch, it was the noise of the Instruments that drowned all sense of the madnesse. 1 King. 22. Thus Ahab shall be deluded with great words and numbers: the clergy of foure hundred Prophets conspire to his destruction one: single Michaiah can doe no good, they beare him downe with multitudes. Foure hundred to one, is oddes: every one will have as much talke as he. Yet indeed, one Prophet speaking from the Oracle of God, is more worth than foure hundred Baalites. Truth is not ever to bee measured by the Poll: it is not number, but weight that should carry it. Solid verity in one mouth is worthy to preponderate light falshood in a thousand. But falshood hath the more swelling words, the lowder noise: as Cyprian mentions one that chalenged him to dispute; who though hee wanted learning to urge any argument, yet he amazed the people by ingrossing all the talke, and holding the conclusion.

False Zedekiah not onely speakes, but acts his prediction, with swelling words, yea presumptuous signes; 1 King. 22.11. Hornes of iron, and Thus shalt thou push the Syrians. The horne is forcible, the iron irresistible: by an unresistible force shal Ahab doe this: as if the certentie of his tongue were not enough without his hands. He had a forehead of brasse, a heart of Lead: the one for impudence, the other for flexiblenesse to humours and times: therfore he devised hornes to gore his King unto death. One silly Prophet affronts the 400; wherupon Zedekiah, having swolne first into words, now swells into blowes, and smites Gods Prophet on the face. Vers. 24. Micaiah gave him the lie, and he gives Micaiah the fist; and with the blow expostulates. Before two Kings, the Guardians of Peace and Iustice, swaggering Zedekiah fals to blowes. For a Prophet to strike a Prophet, in the face of two Princes, was intolerably insolent: the act was much unbeseeming the Person, more the Presence. Prophets may reprove, they may not strike. It was enough for Ahab to punish with the hand; no weapon was for Zedekiah but his tongue. And if Ahab had not beene well content to see that hated mouth beaten by any hand; if malice had not made authoritie insensible of such an usurpation, this rude presumption had not past unrevenged. Falshood doth not more bewray it selfe in any thing, than in swelling words, in unjust blowes. Nor is it any new condition of Gods servants to smart for speaking true. Truth suffers, whiles error persecutes. None are more ready to boast of Gods Spirit, than they that have it not. The full vessels are evermore silent. Brasse makes a great sound when it is beaten: the gold is more malleable with lesse noise. A fooles voice is heard in the streets, but wisedome speakes low. Therefore hath luxurious behaviour beene called Roaring, for the dissolute cannot rule their tongues. As Bias was sailing, there fell out a great tempest, and the mariners (who were lewd persons) cryed to their gods: but Bias said, Peace, make not such a noise: for if the gods know ye are here, we are all like to perish. Peacocks have a lowder voice than Nightingales, no man thinkes a sweeter. Empty caskes in the cellar returne the greater sound; the good liquour lies in them that are dull. The light huswife is the scold, and can put downe the grave matron in words, no lesse than the other excels her in honestie. The frogs of Egypt were no small plague: who besides the annoyance to their nostrils, and trouble to their bosomes, with a dismall dinne filled their eares. Swelling words are like the reports of Ordnance: they blaze, and cracke, and smoke, and stinke, and vanish. They proceed from diverse causes; there be in the soule six swelling diseases.

1 Pride, which is an unnaturall tumour, and puffes a man up, as if he had eaten a spider. And indeed, Pride is a poison, and the nature of poison is to cause a swelling. He swells for place, not onely above his fellowes; Iam. 2.2. The man with the gold-ring lookes to sit uppermost: but even above the Angels; and Esay 14.13. Similis ero Altissimo, I will be like the most High. He that rides on his foote-cloth, or in his caroch, how bigge does he looke on the inferior passengers? We wonder; it was not so with him the other day. Alas, since that time, he hath swallowed the venime of pride in a pill of wealth, and now you may see it by his swelling. He feares an affront, more than he feares hell: if by his equall, he puffes like one out of breath: if by his inferiour, he swells like the sea in a storme. The proud man is a kind of mad man; he thinkes himselfe brave in anothers clothes, and glories in that which is none of his. He is sicke of a swelling in the braine.

2 Malice, which is a higher degree of poison, swelling inwardly; and when it cannot vent it selfe in revenge, bursts the entrals. How did Ioab swell against Amasa? Iezabel against Eliah? Nothing but a poultisse of their warme innocent blood can abate the tumour. After the defeat of that great Armado, the Duke of Ossuna presented himselfe to the King of Spaine, with a distaffe at his side, and a spindle at his backe in stead of sword and dagger: the King hereby understanding that a woman had foiled them, hastily stepp’d to the Altar, and taking a silver candlesticke in his hand, swore a monstrous oath, that he would wast all Spaine, yea his whole Indies to that candlesticke, but he would be revenged on England. But God be praised, those swelling words were but the effect of his owne malice, without our ruine; Rumpantur & ilia Codri. The malicious is troubled with a swelling of the splene or bowels.

3 Vainglory, which is a kind of wood-sere or venemous froth, that swels men with a ranke opinion of their owne worths. So the Flie that sate on the axletree of the Charriot wheele, gave out that she made that glorious dust. Things that move upon greater meanes, they ascribe to themselves; and strut like Colosses, that the world may not scape their notice. Mighty are their words, as if they would shake mountains, and speake thunder-claps. 1 Sam. 17.44. Come, saith the Philistine to David, and I will give thy flesh to the fowles of the aire, and to the beasts of the field. What big words were heere? But how seldome ever was there a good end of ostentation? Presumption at once is the presage, and the cause of ruine. He is a weake adversary that will be killed with words. Swell on proud Gyant; a small pebble from the brooke shall confute thee. Esay 36.18. Hath any of the gods of the nations delivered his land from the King of Assyria? Swell on Sennacherib: an Angell shall confute a 185 thousand of thy souldiers with the argument of death in one night. Many a foe hath spoke bravely, who in the push hath made more use of his heeles, than of his hands. When one vaunted of hurts received on his face, Iulius Caesar knowing him to be a coward, bad him take heed the next time he ran away, how he did looke backe. This is a swelling in the Throate.

4 Hypocrisie, which is a malignant humour, swelling the parts affected or corrupted with it, as some kind of grasse doth the kine, or sweet worte hogges. Methinkes the hypocrite should smile at himselfe, being so conscious, how he railes at the world which he worships; how he condemnes the belly which he serves; how he perswades men to contemne the gold, which is deare to him as his life: how he commends the crosse to others, which himselfe abhorres. How like the kite, he flies aloft, but is ever looking downe to the earth for his prey. He hath an ill-affected splene, that growes bigge while the other members wast: or an obstructed liver, which blowes up the cheekes and legs, while the vitall parts want blood and livelyhood. Luk. 18.12. God I thanke thee, that I am not as other men. Hypocrite, so thou sayest, so thou swellest: but what a tabe or famine of goodnesse there is within, thou dost not, thou dar’st not aske thy conscience. Like a decayed Merchant, that studies trickes to uphold the credit of his wealth; and still the neerer he comes to povertie, the more shew he makes of sufficiencie; till at last the bladder is pricked, and the wind flies out, and there is rather a merchants case than a merchant. Still the more a man swells in pretence, the lesse he is to be trusted in deed. This Swelling is a Tympanie.

5 Blasphemie, which is the highest excesse of words, when they swell against God himselfe. 1 Sam. 17.43. Am I a dog, that thou commest against me with staves and stones? The last words that ever the Philistine shall speake, are brags and curses. How truely he spoke himselfe? Had he beene any other than a dog, he would not have opened his foule mouth against the hoste of God, and the God of hostes. And as he calls himselfe a dog, so it seemes David thought him, else he had never come to him onely with a staffe and a stone. 1 King. 19.•. Iezabel hath lost her prophets; and she sweares and stamps at that, whereat she should have trembled. She sweares by those gods of hers, which were not able to save their prophets, that she would kill that Prophet of God which had slaine her prophets, and scorned her gods. O foolish dust, wilt thou swell against thy Maker? When the Spanish fleet was fired and dispersed on the narrow seas, the young Prince of Ascoli at his fugitive arrivall to Dunkerke, with his cap off, and grinning towards heaven, he swore to the Duke of Parma on the Strond, That not onely all the foure elements were Lutherans, but even that day God himselfe.

6 Successe in wickednesse, which is like Aconitum taken for dyet-drinke. To prosper in ill designes, is the greatest unhappinesse, the heaviest curse: for hee that useth to doe evill, and speeds well, never rests till hee come to that evill from which there is no redemption. Ioab kils Abner, and scapes; againe hee embrues his hands in the blood of Amasa, and is not indicted for it: now David is old, and Adoniah towardly, he furthers him in the usurpation: and big with prefidence of his owne command, he thinkes to carry it; but this carried him to his grave. Faire Absalom was proud and ambitious, yet hee flourisheth: hee kills his owne brother, yet escapes, he insinuates himselfe into the affections of the people, and bold of their fidelity to him, he swells even against his own royal Father, and becomes a disloyal traytor. God owes that man a grievous payment, whom he suffers to run on so long unquestioned. Prosperous wickednesse is one of the devils strongest chains. A man feeles a little sweetnesse of wealth, this sets him a gogge, he swels for more: when his stalke is so stiffe that it beares up above the rest of his ridge, presently he swels for honour: the first draught doth not quench his thirst, he swels for a higher degree: thus honoured, he swels into some place of authority, and still his insatiate dropsie cals for larger draughts, till at last hee is inebriated: like the Toade in Esop, that would needs swell in Ambition to be as bigge as the Oxe; and then hee bursts. Such tongues shall bee swolne with the infernall fire, till they bee not able to call for a droppe of water to coole them.

The last attribute of their speech is vaine, words of vanity. If the matter were good, yet many words were vaine, great words were vaine: but here both the matter and words and all are not onely vaine, but vanity it selfe. 1 Cor. 4.20. The kingdome of God is not in word, but in power. How justly doth the Lord infatuate these magnificent talkers, in frustrating their boasts? Magno conatu nugas, they have a shew of wisedome, but that shew ends in folly. What hath been said of two nations, is true betweene two sorts of men: the French are wiser than they seeme, the Spaniards seeme wiser than they are. He that sayes little, is thought by some to understand lesse; and those great scholers, that are confident talkers. But to make superficies seeme body, with depth and bulke, the plentifullest speaker will scarce devise sufficient shifts. It is according to the French proverbe; much bruit, little fruit: or as we say in English, a great deale of cry, but no wooll. Demades the Oratour in his age was talkative, and would feed much: therefore Antipater would say of him, that he was like a sacrifice, whereof nothing was left but the tongue and the paunch. Alexander in his Persian expedition, caused his souldiers to leave scatteringly behind them, as forgotten, larger and heavier pieces of armour than they were used to weare; the Macedonians being not such portly men: it was his policie to scare and fright the Persian. So mighty words terrifie weak hearts: but wise Iudgements make small account of their vaine words, whereof one day they must make a strict account themselves. 1 King. 19.2. Iezabel sweares by her gods to bee revenged on Elias: it was well that tyrannesse could not keepe her owne counsell. She meant to kill him, and the disclosing of that purpose was a means to preserve him. The wisedome and power of God could have found evasions enough for his Prophet in her greatest secrecy: but now he needs no other than the warning-piece from her owne lips. Here were swelling words, but the words of vanity: she is no lesse vaine than the gods she sweares by. In spight of her fury, and her oath, and her gods, Elias shall live: at once shee shall finde her selfe frustrate and forsworne. And now she is ready to bite her tongue, and to eate her heart for anger at the disappointment of her cruell vow. It were no living for godly men, if the hands of tyrants were allowed to be as bloody as their hearts. Men and divels are under the restraint of the Almighty; neither are their words more swelling, or their designes more lavish, than their atchievements bee vaine, and their executions short. Benhadad sends great words to the King of Israel; as if it were nothing to conquer him: stay the proofe; 1 King. 20.10. Benhadad flees, and Israel pursues. Psal. 2.1.2. The heathen rage, the kings combine, and the people imagine a vaine thing. Though for power they be kings; though for policie, counsellers; though for fury they be Gentiles; though for number, all the people, multitudes; yet they study but vanity: they imagine a thing vaine impossibly, vaine unprofitably.

No wrastling of man can evacuate the purpose of God. While he struggles, he is caught: and by resisting the Will of God, he doth fulfill it. Greg. Divinum consilium dum devitatur, impletur: humana sapientia dum reluctatur, comprehenditur. Second causes are susceptible of impediments; as the burning of fire, by the action of water: but there is no evasion to shunne the decree of heaven. These swelling intendments are like Caligula’s enterprises; who never tooke any thing in hand if there was hope to effect it: ‘tis vaine impossibly. Neither doth any profit arise from it. To count evill for gaine, is unjust, but humane: but mischiefe intended for mischiefes sake is divellish. The old way of wickednesse began at quid prodent nobis? But that is a new way of malicious sinne, when men cannot be pleased to live in quiet themselves, unlesse they disturbe the tranquility of others. As Vipers and the venemous Cantharides and stinging spiders are more detestable than Beares and Wolves, because they sting folke to death without any benefit. That is an odious mischiefe, which is vaine unprofitably.

The Apostate Church swells in words; both in respect of her promises, and of her menaces; but Quid seret hic dignum tanto promissor hiatu? meere words of vanity. Tertull. That when the sinne is forgiven, the penalty remaines: the Poet could say, Poena potest tolli, culpa perennis erit: they say, Culpa potest tolli, poena perennis erit; at least during their Purgatory. Kings are the annointed of God, to whom onely they are inferiour: Inde illis potestas, unde Spiritus. And cujus iussu [nascuntur] homines, ejus constituuntur Principes: Irenae. by whose wil they are borne men, they are made Princes. Yet how big is the noise, that the Pope is above them, may dethrone them, that his Assassins may kill them: these be swelling words, not onely of vanity, but of trecherie. That we may merit heaven by our good works, or at least beare halfe the charges of our owne salvation; these be mighty words, but they are vaine men that trust them. I know not what trick they have to pay God, but I am sure, I am infinitely in his debt, and no waies can pay him but by his owne coine, the bloud of his own Son. So innumerable are their swelling Tenents, that their very mention would swell to a volume; but I leave them to their conclusion, meere vanity.

Let me conclude with this summary observation. Harmony is the sound of the Gospell, unity the band of the Church: her true members know no discords, with one mouth, with one heart, they praise God, and love one another. All the noise and jarres come in by broken instruments, such as the sower of contention hath put out of tune. He fills the lips of his engines with repining, cavils, querules and wranglings, which are the right sounds of hell. 1 Cor 11.16. If any seeme to bee contentions we have no such custome, nor the Churches of God: there is no such voice in the quire of the holy Ghost. Indeed Christ came to Luk. 12.49. send fire on the earth: but hee never meant such a fire as comes out of two flints by repercussion, or out of steele by hard-edge. But rather such a fire as he sent downe in disparted tongues upon the Apostolicall assembly at Pentecost; a fire that shall enlighten the understanding, warme the heart with grace, and consume the stubble of iniquity; this is the fire that burnes in Iesus his name. They grossely mistake, that thinke Christ is come to his Spouse in turbine & tonitru, (such is the comming of Antichrist) for Christ comes in levi aura quasi susurrans; in silence as the Psal 72 6.7. deaw upon the tender grasse, and the fruit of his comming is Peace. There came a strong 1 King. 19.11. wind, that rent the mountaines, and brake the rockes, but the Lord was not in the wind. That tearing blast was from God, God was not in it. So in it, as in his other extraordinary workes, not so in it as to impart himselfe to Eliah by it. It was anteambulo, non vehiculum, the Vshier, not the carriage of God. Then came an earthquake, more fearefull than the wind. That did but move the aire, this the earth: that beat upon some prominences of the earth, this shooke it from the Center, but God was not in the earthquake. Then a fire, more fearefull than either. The first affected the eare, the next the feeling, this last lets in horror to the soule by the eye, the quickest and most apprehensive of the senses: but the Lord was not in the fire. The Prophet shall see Gods mighty power in the earth, aire, fire, before hee heare him in the soft voice; all these are but boisterous harbingers of a meeke and still word. In that God was he came in the gentle voice of mercy; how are they his messengers, that came in the great words of vanity?

Observe this, ye thunderers of Rome, who come with roaring Buls, and teach the ordinances of your Church, to speake lowder than the Ordnance of warre; there is not the greatest efficacie, where is the greatest noise. God shewed but his powerfulnesse in those fierce representations, he loves to make way for himselfe in terror, but he conveyes himself to us in sweetnesse, in that mild breath of mercie. Those Boanerges, the sonnes of thunder, first tame our proud natures with the gusts and flashes of the Law; but then the soft voice of Evangelicall grace doth comfort and confirme us. But for those Iesuites; that preach unto us with the word in one hand, and the sword in the other, threatning blood and ruine, let them read Esay 53.7. and see whether they be like that Iesus, whose name they usurpe. Examine their books, and you shall find many of them so fraught with boisterous invectives, and desperate untruths, that it is a question whether the Father of lies could out-do them: as if they meant plainely to write; not in the defence, but in the defiance of truth, of modesty, honesty, God and all goodnesse. The scope of their pretumide disputations, is rather to vent their own passions and uphold a side, than in zeale to holinesse and to maintaine the truth. Quibus potior est victoria, quàm veritas. Themselves would have the conquest, without respect of the truth. Nec veritati, nec paci cedere norunt; as Augustine said of the Rogatians. But where there is no mind of yeelding, there is no end of disputing.

To conclude against these high swelling tearmes; wee have reason, as to suspect the cause that needs them, so the men that use them. Even in morall or civill demeanor, a lowd tongue is commonly a lewd tongue. Act. 19.40. We are in danger to be called in question for this dayes uprore, there being no cause, sayes the Towne-clarke of Ephesus. If no cause, why all this noise? Why be many of our Courts of Iustice turned into a Babel, if there were not more confidence in a Lawyers tongue, than desire of truth? Why are those railings and invectives among men? Why in stead of the voice of the Turtle, is the voice of the Scriechowle heard in our land? O there is a swelling heart in unmortified breasts, which cannot bee suppressed, but would like new wine burst the vessels, if it were not broached & vented by foule language. What swelling words did 2 King. 18.36. Rabshakeh utter against the living God, and his Israel: yet Hezekiah held his peace. Matth. 26.63.27.14. How contumelious & false were the accusations of Christ, yet even 1 Pet. 2.12. his silence was their conviction. The best confutation of their slanders, is not by our great words; but by our good workes. Sophocles being accused by his owne children, that he grew dotard, and spent their patrimonies idly; when he was summoned did not personally appeare before the magistrates, but sent one of his new tragedies to their perusall; which being read, made them confesse, Hoc non est opus delirantis; this is not the worke of a man that doats. Against all clamors and swelling opprobries, set thy innocencie and good life: Sic verbosa tacet clamosi turba sophistae: they shall be driven to acknowledge that these be not the courses of a dissolute sinner. Thus patience shall overcome clamour, and thy quiet heart shall be accepted of God.

In a word, the Church of God is not built up with noise. There was no axe nor hammer heard in the building of the Temple: the frame was made in Lebanon, and set up in Sion: there was no noise in the rearing, whatsoever was in the preparing. Lebanon might be lowd, al is quiet in Sion. So doth the Church love peace, so doe all seeke peace that love the Church. Quarrells and contentions are for the world: let those Dogs snarle and fight, whose portion lies without. Peace and concord becommeth the house of God. Schismes and wranglings, like axes and hammers, are the weapons of pride; cudgels throwne in by the devill, and taken up by malcontents, who bast one another while hee stands by, and laughs. All Christians, especially Pastors should be men of meekenesse: otherwise while they pretend to take birds with their nets, they drive them away with their noise. The house of God is not built up with blowes, with blowes it is beaten downe. God loves to see Holinesse and Peace, and Heb. 12.14. without Peace and Holinesse no man shall see God. It followes,

They beguile:] This is their imposture. The metaphor is taken from fishing or fowling. Those fishes that were taken out of the feculent pond of this world, and put into the Chrystall streames of the Church, are by these seducers againe drawne out of the Streames of the Church into the poole of the world. The hooke whereby they performe this, is fraud: the same devill teacheth his trade to all his followers: by fraud he overthrew our parents, and the same traine he layes for their children: the Lyon is strong enough, but the Serpent doth the mischiefe. While Satan appeares like a roaring Lyon, wee are ready to runne from him: but when hee trans-shapes himselfe into a familiar forme, wee admit him too often, and suspect not the danger. They bee the Foxes that spoile our grapes, that worry our Lambes. First, Foxes prey farre from home, and doe not mischiefe too neare their owne dennes: so these compasse Sea and Land, and will saile to the Indies to beguile soules. Secondly, Foxes range in the night, and keepe their holes in the day: so these seducers abide not the day-light, but wander in shades, masked with visors, to effect their purposes. Thirdly, these Foxes fasten upon young Lambes, such as are poore in knowledge, and weake in faith; enticing simple women, that they may intice their husbands; after the practise of that old Raynard, who wrought Eve to worke Adam. Thus the wife is ex professo a Recusant, while the lunaticke husband is allowed once a Moone to sleepe at Church, to save his fine. Fourthly, hungry Foxes will prey upon slight purchase, rather than fast: so they will stoope to coozen the meanest, where the great ones are too wise for them. Yea desperate fortunes have beene the Popes speciall engines: the Ivy creeping along the ground, begins at first to compasse the lowest part of the Oake; but workes it selfe upwards by degrees, till it over-top the highest branch, suckes the sappe, pierceth the pith, and ruines the whole Trunke. Fifthly, these Foxes will tell some truths, where it may winne credit and advantage to their lying. If they spake nothing but true, they could not deceive us: if nothing but false, wee would not beleeve them. Therefore they have some few truths at first, like three or foure good Strawberries at the top, to helpe away the rest, even their sophisticate trash. A theefe lighting into true-meaning companie by the way, can talke of sincere dealing and uprightnesse, against robberie and oppression, to take off suspition, till hee spies his opportunitie. The Dequoy will suffer the simple man to winne for a while, till he hath whetted him on, then he leaves him in the lurch. If fraudulent Merchants had not some good wares, their base ones would not be saleable. Act. 16.18. But Paul cast out the soule spirit, that confessed him to be the servant of the most high God, and to teach the way of salvation, though hee spake true; for hee knew to what hellish purpose he spake it. Mark. 5.8. The devill acknowledged Iesus, yet he commanded him to come out, though his testimonie were true: whereby he taught us, not to give eare to Satan, though hee tell the truth. Thus they cast dust in our eyes, that wee might not see our way, and strike a hooke in our nosthrils, to lead us their owne way: but it is no hard matter to spie out their juggling: though the Asse have put on the Lyons skin, he may be discerned by the length of his eares. But in meane time, if they be conscious of their owne frauds, (and I am so perswaded of many of them) and still persist; what Hell is deepe enough for them, that seeke and studie to fill Hell with soules? You will say, that is but my perswasion; and so well I wish them, that I would for their owne eternall states sake it were not true.

That they may not too unperceivedly catch us, let me a little bare their hooke, and discover some of their wiles.

First, they tell us, the Church agrees, the Church cannot erre: all which in their language is the Church of Rome. Take it so, and wee may as soone finde Paradise in Hell, as any Text in Scripture for it. The Seat of Abomination, the Citie of the Beast it calls her, not the Chaire of the Church of God. That the Apostate Rome is the Catholike Church, the wit of Earth and Hell shall never be able to prove.

Secondly, that the Pope sits successively in Peters Chaire: if wee should grant it, for they cannot prove it; so did the Pharises in Moses his Seat, yet neither the better, nor the holyer for all that. A Seriphian told Themistocles, that his glory arose father from the renowne of his countrey, than from the merit of his vertue. Not so, sayes Themistocles; for if I were a Seriphian, I would not live without honour; and if thou wert an Athenian, thou couldest not live without shame. For quae non fecimus ipsi, vix ca nostra voco. If Saint Peter were at Rome, he neither taught nor lived like the Pope: if the Pope sit in the same Chaire, he neither lives nor teaches like Saint Peter. Neanthus a bungler, having got Orpheus his Harpe, so jangled and jarred with it, that whiles hee looked for listening Beasts, and dancing Trees, he brought the Dogges about his eares. The Pope hath so long boasted the name of Peter, that the world sees he hath nothing left but the bare name to boast of.

Thirdly, the Consent of Councels; a glorious gull and guile: as if no Councell had ever condemned both their Popes and Opinions. As if the Councell of Basil had not decreed, That one simple man alledging plaine Scripture, was more to be beleeved, than a whole Councell to the contrarie. As if the last Trident Councell were any other than the Popes Notarie or Secretarie, to ingrosse that in faire Characters, which hee had before written in a foule Copie. One saith truly of them; whereas they should have brought their Doctrine to the Rule, they forced the Rule to their Doctrine; and did not meane to say as Christ taught them, but to expound Christs words as they would have them.

Fourthly, the harmonie and consent of the Fathers. Indeed they were holy men, but men, not priviledged from errors. Besides, Audiendi Patres, ut testes, non ut Iudices. Yet were they heard speake their owne meaning, none of them would ever have beene a Papist, sure not a Iesuite. I hope they doe not meane those holy Ancients; as Father Moses, Father David, Father Esay; no, nor Father Paul, Father Peter: for impudence it selfe cannot denie that our Faith is built upon those Fathers, the foundation of the Prophets and Apostles; which they, for theirs, are scarce able to pretend, never to prove. What Fathers then? Father Lombard, Father Thomas, Father Scotus, Father Cajetan, Father Bellarmine; all the Popes true-borne Children: Who, though in many things they agree no better than Herod and Pilate, yet they all conspire to degrade Christ from his Office, as the other consented to bereave him of his life. Abraham is our Father, is a vaine brag for the Gentiles.

Fifthly, the Scriptures, say they, are deepe Mysteries, dangerous for common eyes: it is sufficient to credit their Teachers. Pestilent subtletie; so men shall never understand what the Lord sayes, but as they are pleased to report it. This is called Fides carbonaria, the Colliers Faith; and it shall leave animas carbonarias, soules as blacke as ever fire left coales. Search the Scriptures, saith Christ: you shall not, saith Antichrist: He saith, There is lively food; this saith, there is deadly poyson. Whether of these shall we beleeve?

Sixthly, Vniversalitie; all Ages speake as we doe: a gallant flourish, not unlike to Varnish; which makes Seelings not onely shine, but last. To discerne the true Church (whereof we must be, if we will be saved) from the false, (from which we must separate, unlesse we will be damned) they wholly stand upon multitudes. But if in secular affaires there be more fooles than wise men, what is there in spirituall? As if it were not the broad Way which leades to destruction, through which many passe; and the narrow Way that leades to life, which few doe finde. When the Deluge came upon the World, whether was multitude or paucitie a marke of the Church? What was Abrahams family in comparison of the Canaanites? What was Israel, and take in all her hypocrites, to the whole World? How was the Church discerned by multitudes, when the Rulers and multitude rejected Christs owne Person; Away with him, Crucifie him? What be the largest dimensions of Poperie to the extent of Paganisme! either for multitude they are not better than we, or for multitude the Pagans are better than they.

Seventhly, Antiquitie of Religion; a fraudulent ostentation. He is a shallow Herald, who when he must give honour of the first head, cannot fashion a sound of Ancestors. Mark. 1.27. The Iewes taxed Christ of noveltie, I hope no Papist will taxe him of falsitie. We derive our Doctrine from the blessed Apostles; one would thinke that were ancient enough: will they goe further? We have better proved our selves the true Church before Luther, than they can ever vindicate themselves from being a false Church since Luther. Let them looke to their Invocation of Saints, Purgatorie, prayer for the dead; I hope they will pretend no antiquitie for these. Their Masse, like a monster, was not begot all at once; but here a limbe, there a member. God hath not built us a new Church, but reformed the old, by taking away their corruptions: whereas they will rather be confounded, than reformed.

Eighthly, Unitie is a good argument, if it were true. But where is that Church which knowes no division? 1. Cor. 11.19. There must be Sects, that the approved may be knowne. What Unitie can Rome brag of, when Canus is against Cajetan, and Bellarmine against them both? To say nothing of Thomists against Scotists, the Blacke Fryars against the Gray, the Dominicans against the Franciscans, and the Iesuites against them both. We have some pettie jarres about the Lace of Christs Coat, they rent the Coat it selfe. When was the whole Church of God so happie, as to know no contention? Yea, rather such miserable distraction doth it suffer, that not onely Christs Garment is divided, as it was by the Souldiers; but his owne blessed Body is torne, as if it were no better than the body of that Harlot, the Levites Concubine, Iudg. 19.29. which was chop’d in pieces, flesh and bones, and the twelve pieces sent into the twelve Tribes of Israel. Such is the faction and fraction, schisme and separation in the body of Christ; Church against Church, Altar against Altar, Priest against Priest, Religion against Religion, Christian against Christian: yea, Satan sends his Instruments with Christ against Christ, and opposeth the truth of Divinitie, under the colour of divine authoritie. So that Religion is in a manner lost in the Questions of Religion; and speedes in the world, as Shee did in Plutarch, who had many Sutors; when every one could not have her to himselfe, they pull’d her in pieces, that so none might have her. Malunt nullam habere, quàm non suam. Because all men doe not like their Religion, they will refuse all. So distraction in Religion is the destruction of Religion: for while they say, I am of Paul, I am of Apollo, I am of Cephas, I am of Calvin, I am of Luther, I am of Arminius, I am of Dominicke, I am of Francis, I am of Iesus; Nemo ferè Christi est, almost none are of Christ. Thus the Conscience of Religion is lost in the Controversies of Religion, and men rather strive to have a subtle head, than a sanctified heart; Mallent disputare quàm vivere: so little is the hope of Unitie.

Wee partly see their Nets to ensnare us; which allurements if wee have light to discerne, they doe not so give us over. Yea, they will rather mood all their Syllogismes in Ferio, and turne their arguments into Armado’s: and whom they cannot subdue Gladio oris, with the Sword of the Mouth, they assault Ore gladii, with the Mouth of the Sword: their fraud shall betray it selfe into force, the Devill puts off the Fox, and puts on the Lyon. Antichrist thunders out his Excommunications, commends our throats to any knife, esteemes our bloud more vile than Beasts, and accounts us as Dogs; but it is onely for bayting his Bulls. Swelling words declare themselves in wounding blowes, so their Villanie comes out; and that Religion which pretended nothing but holinesse, discovers it selfe in the highest degree of wickednesse. True Religion is defended with prayers, not with violence; Ferunt, non feriunt Christiani. So Christ moriendo, non occidendo vicit.

But ô, to what execrable impietie will not mis-Religion drive? 2 King. 3.27. The King of Moab will sacrifice his eldest Sonne: as if hee would winne his cruell gods with so deare an Oblation, he sends up the bloud of his Heire apparant in smoake to those hellish Deities. Such was the act of Agamemnon, assisting at the immolation of his owne daughter. Tantum Relligio poterat suadere malorum. Lucret. That Massacres, Homicides, Parricides, Powder-treasons, should be a proofe of Religion, is an argument fetch’d à Barathro, whereof the Devill himselfe, if he could blush, would be ashamed. It was a great blasphemie when the Devill said, Ascendam, & ero similis altissimo, I will be like the most High: But a greater blasphemie, when God is fained to say, Descendam & ero similis Infimo, I will be like the Prince of darkenesse. To make Religion stoope to such abominable actions, as the murdering of Princes, firing of States, butchering of Innocents, is such a Doctrine, as is not to be found in Lucian, Machiavel, or the most desperate Patrons of Atheisme. Certainely, it is the neerest sinne to that against the Person of the holy Ghost, in stead of the likenesse of a Dove, to bring him downe in the likenesse of a Vulture, or a Raven: nor can there be a greater scandall to their usurped Apostolicall See, than out of the Barke of Saint Peter to set forth the flagge of a Barke of Pyrates and Assassins. Wise men observe, That there is no knot of theeves so dangerous, as when there is a whore in the companie: That robberie is seldome without bloudshed: Naboth cannot lose his Vineyard without his life, if Iezabel have a hand in it. Now there is not so mischievous a strumpet in the world as the Whore of Babylon: to what crueltie cannot shee exasperate her besotted amorists? Whither she can stretch her arme, she fills the Churches back with furrowes, and her heart with sorrowes. But force never got ground of Truth: all attempters of that kind shall be driven to confesse with that cruell Queene, Ego prosum solae nocendo.

I conclude; the law of nature, and the conscience of every man must needes secretly condemne Fraud; how much more doth it mis-become Christians? Let us looke to that absolute Patterne, 1 Pet. 2.22. in whose mouth was found no guile; and to that Ioh. 1.47. true Israelite, whom he commended. The wit of man findes out many trickes and shifts in the world, either to doe mischiefe, or to avoid it: there is one worth them all, simplicitie of heart, and plaine-dealing. Themistocles being entreated to play on an Instrument, answered, That he could not fiddle: but asked againe, what he could doe then? answered, That he could make a great Citie of a little one. Saint Augustine applyes it to points of subtletie and perplexitie; Aug. Ep. 56. answere, that thou knowest nor what to answere; thy learning lyes not that way. If further vrged wherein thy learning lyes, answere, Nosse te quomodo sine istis homo possit esse beatus; how without all these thou mayest be saved. Let others be full of the Politickes, it is good for us to be well habited in the Morals. Martha, Martha, attendis ad plurima, One thing is necessarie; integritie of heart. When the Fox bragg’d what a number of shifts and devices hee had to get from the hound; the Cat said, shee had but one; which was, to climbe a tree. But when it came to the proofe, this one was better worth than all the rest. Multa novit Vulpes, sed Felix unum magnum, in the proverbe. Many a mans braine-piece is officina dolorum, a forge of frauds, wherein there are more engines of craft than cords in a Barke. But there is one worth a thousand of them, sinceritie of dealing, and the integritie of a good conscience. E•a. 38.3. Lord, remember how I have walked before thee with a perfect heart. I have not deceived for any reward on earth, and the Lord will not deceive me of my reward in heaven. A plaine heart through a plaine conversation, finds a plaine way to everlasting benediction.

Through the lusts of the flesh.] Nothing sooner winnes flesh and blood than a doctrine that tends to licentiousnesse. This is one especiall cause of the encrease of Popery, the plausiblenesse of it to carnall dispositions. Every Religion beares in her lineaments the image of her Parent. True religion is spirituall, and lookes like God in her puritie. False religion is carnall, and carries the face of nature, her mother; and of him whose illusion begot it, Satan. The former would kill the lusts of the flesh, the other would feed the lusts of the flesh; and make both a wanton minde, and a wanton body.

1. It advanceth the pride of nature, by telling her, that she can merit her own glory, without being much beholding to Gods mercie: that shee can fulfill the royall law, and so brave God in his Iudgment, as if she needed no pardon. Yea, that she hath more workes than she needes, and can (for money) helpe her neighbours: that some of her sinnes be veniall in their nature, and not worthy of death. O how sweet a lesson this is to flesh and bloud, even enough to make her runne mad of selfe-conceite! Now heare the voice of truth: wee say, that wee have no good of our owne, nor can doe good of our selves: that wee are not sicke, but dead in sinnes, and move not more than we are moved: that our best workes are faulty, all our sinnes deadly, all our natures corrupted originally: that wee have no merit but the mercie that saves us: that nothing but the blood of Christ can cleanse us, that his mediation is more than sufficient to save us, his sufferings to redeeme us, his obedience to enrich us. Now come to the triall: which of these gives the glory to God, and which the reines to concupiscence? If Nature bee honoured, is not God dishonoured? Is not all that bravery stolne from grace, which is put upon the backe of nature? Will Sara take it well, that Hagar should usurpe her freedome? No, God teacheth us to abase nature, to tread her in the dust, to spoile her of her proud rags, to load her with reproaches; and to give that glory to Him, who sayes he will not give it to another. This is to give nature what is natures, and to God what is Gods.

2. It tends to dissolutenesse, while they teach that it is both easie and safe, to beleeve with the catholike Collier, as the Church beleeves, at a venture: that they may spare the labour of searching, and need not much knowledge to salvation: that the meere signe of the crosse can drive away devils: that a little almes can make amends for a great deale of injustice: that they may have an indulgence to dispense with a sinne before they doe it: that a mans selfe may buy out hell while he lives, and his executors or friends may buy him out of Purgatory when he is dead. O doctrine delectable to flesh and blood! What mattert is how unsound his devotions be, how lewd his life, how hainous his sinnes, that knowes these refuges? Heare the truth, that teacheth us (against nature) to strive unto sincere faith, without which we have no part in Christ, no benefit by his sufferings, no comfort in our owne good workes: that our heart must be zealously active in all our devotions, and without it, the hand and tongue are but hypocrites: that the hand must doe good deeds, or else the presuming heart is but an hypocrite: that we must expect no pardon for sinne before we commit it, and from Christ alone when we have committed it, and to repent before we expect it; that life is the time of mercie, death of retribution. I hope, flesh and blood takes no pleasure in such a message. So cleerely manifest is it, which of these two religions is framed to the humour of nature, and is indulgent to the lusts of the flesh. From all which, let me deduce these two conclusions:

1. It is a very easie thing to be a Papist: for what injunction hath it, which a Libertine will not admit? To sinne and confesse, to confesse and sin; to be drunk and vomit, to vomit and againe be drunke, what true Trojan dislikes? But they have strait rules, as fastings, scourgings, haire-cloths, weary pilgrimages, blushing confessions, wilfull beggarie, and perpetuall continencie by solemne Vow: what a faire pretence is here of mortification, by them that love it as dearely as a Dog doth a cudgell? But is all this true? To ride up and downe in their Coaches with their Concubines, is this mortification? To be lodged like Princes, and clothed like Dives, in fine Linnen, is this haire-cloth? To abstaine from course flesh, and feede on choise dainties, is this fasting? Or to drinke the strongest Wines, till their faces discover their hypocrisies? When the world is together by the eares, who shall bestow most upon them, is this their wilfull povertie? Surely they take great paines, to tell over so many thousand crownes, as come yearely tumbling into their coffers. For the Pope to ride on mens shoulders, is this humilitie? Or to thinke hee does the man a grace, whom hee admits to kisse his Pantofle? To abjure a marriage-bed of their owne, and to dishonour the marriage-bed of others; to forbeare allowed matrimonie, and admit forbidden adulterie, or the deflouring of virginitie; is this their Vow of continence? O that these criminall doings were not more true than their penall sufferings! And what if they should performe all that they pretend, and in the austeritie of their will-worship goe beyond us; yet let them not insult in the victorie, for the Priests of Baal went beyond them. I heare much of the Romanists whips, I heare nothing of their knives; they may scourge, they will not lance and carve their flesh in their devotions. The Baalites did it, yet were never the wiser, never the better, never the nearer. What then doe they get by this selfe-devised rigor? Either it makes them not better than us, or it makes the Priests of Baal better than them; let them take their choise. In all these, the flesh is served, the soule is starved: a small difficultie is admitted, that a greater might be avoided: they leave that which God commands them, to doe that for which he will never thanke them.

2. To be a good Christian, is a farre harder taske, and lyes in another kind of combat; not in macerating the flesh, but in mortifying the lusts of the flesh. I doe not find that God ever required or accepted the selfe-tortures of his servants; he takes no pleasure in our bloud, in our carkasses: they mistake him, that thinke to please him by destroying that nature which he hath made, and measure truth by the rigor of outward extremities. Elias drew no bloud of himselfe, the Priests of Baal did. It is true, inward crucifying of our corruptions, the subduing our spirituall insurrections, by the noble exercises of severe restraint, that hee commands and accepts. To worke our stubborne wills to an awfull subjection, to draw this untoward flesh to a sincere chearefulnesse in Gods service, to reach unto a sound beleefe in the Lord Iesus, to pray with a true heart, without distraction, without distrust, to keepe our selves in the continuall feare of God; these be the taskes of a Christian, worthy of our paines, worthy of our comfort. The rest is but a carelesse fashionablenesse, as if it had nothing to doe with the soule. Give us obedience, let them take sacrifice. For men to walke with God, so long as plenty doth walke with them, and while they may stretch their limbes on a peaceable couch, eating the fruits of their owne vineyards, is not worth either reward or thankes. The valour of such men will faint when it comes to the push; and with Archilochus, they will rather Clypeum abjicere, quàm perire. But to love that God who crosseth us, to kisse that hand which strikes us, to trust in that power which kils us; this is the honorable proofe of a Christian. It is a vaine consideration; will Ierusalem yeeld mee the same delights that I enjoy in Aegypt? Is there such store of flesh-pots in that country, as wee have in ours? Will Religion allow me this wild liberty of my actions, this loose mirth, these carnall pleasures? Can I be a Christian, and not live sullenly? None but a regenerate heart can chuse rather to suffer affliction with Gods people, than to enjoy the pleasures of sinne for a season. An easie importunitie will perswade Ruth 1.14. Orpah to returne, from a mother in Law to a mother in Nature, from a toilesome journey to rest, from strangers to her kindred, from a hopelesse condition to likelyhoods of contentment. A little entreaty will serve to move nature to be good to it selfe. But to hamper our extravagant lusts, to subdue our rebellious desires, to crosse nature in her affected delights, this is the businesse of a Christian. To persist in the actions of goodnesse, though tyranny, torment, death, and hell stood in our way, this is that conquest which shall be crowned with glory.

Those that were cleane escaped.] Some read, For a little, or For a little while: the one translation having respect to the degree of their escaping, the other to the time; Quantum, and Quamdiù; for a small measure, or for a short space. Wee read it, Cleane escaped: they were not quite delivered from sinne, but from the externall profession of sinne, and from the doctrine that maintaines sinne. Numb. 16 49. The people that escaped from perishing in the conspiracy Corah, were not all holy: for the next day fourteene thousand and seven hundred dyed in the plague for murmuring against their Governour. 1 Ioh. 2.19. They went out from us, but they were not of us. The children of the world may outwardly be gathered to the congregation of Israel, yet not be of Israel. When it was represented to Alexander, to the advantage of Antipater, who was a sterne and imperious man, that he onely of all his Lieutenants wore no Purple, but kept the Macedonian habit of Blacke; Alexander replyed, Yes, but Antipater is all purple within. Divers good men doe not pretend so much strictnesse outwardly, but they are pure within; Omnis decor ab intus, Psal. 45.13. The Kings daughter is all glorious within. Whereas hypocrites weare not the colour of mischiefe in their externall habits, but they are all purple within. Matth. 7.15. Inwardly they are ravening Wolves: their inwards are spak’d and rotten: their inward parts is very wickednesse. They are escaped, as a man from some dangerous sicknesse, but not fortified against death. Amos 5.19. As a man flyes from a Lyon, and a Beare meetes him, or leanes his hand on the wall, and a Serpent bites him. They are escaped from the Lyon and the Beare, grosse and raging impietie and Idolatrie: but in the house of God they are bitten by a Serpent, slye hypocrisie. Escaped, as a vagabond from a shole of beggars, reformed to some civilitie; yet tempted againe to wander with a new Doxy. O how farre may a man goe in the outward profession of Truth, and yet be an Hypocrite, be an Apostate, be a reprobate! This is discerned by their next estate;

They are againe returned to error.] What a poore way went they toward Heaven, so soone to turne backe? Even so farre as Orpah with her mother Naomi toward Canaan, a mile or two, and then backe againe to Moab. The devotion of worldlings is all for a gird; they will runne apace for a spurt, and then afterward stand still and breathe them. They were but equivocall members of the visible incorporation: and when their consciences shall be wounded with Gods judgements, they shall crie as he did in Homer; This is the bloud of a man, not such as issueth from the gods: this was at the first and best, but flesh and bloud; not the unloseable grace of sanctification. It is but Ephraims morning deaw; let the Sunne of prosperitie rise but two houres high, the deaw is gone. A Galatian humour; to begin in the spirit, and to end in the flesh: like a Meteor or gliding starre, that seemed in heaven, shot through the ayre, and lighted on a dunghill. Or like a Bowle throwne up a hill, which climbes according to the strength that forc’d it; and when it is come to the furthest, returnes downe to the owne place. These violent motions have ever the lesse perpetuitie. Their Cloth hath a faire glosse, but when the iron of tryall is put to it, presently it shrinkes. As the Samaritans sought bread for their life, not the Bread of life; and when that bread failed, Christ might sit long enough ere they sought him. But good Christians seeke not Panem multitudinis, Muscul. but multitudinem Panis; Christ himselfe. They that adhere to God for any second cause out of himselfe, shall soone lose him, and all good things with him. Beasts will suspect the traine, and birds the snare, out of which they are escaped; have rationall creatures lesse wit than beasts or fowles? Lucullus having entertained Pompey in one of his magnificent houses, Pompey commended it for a stately house in the Summer, but he thought it would be too cold for the Winter. Whereto Lucullus; Doe you not thinke me as wise as divers fowles are, to remove with the season? Have wee lesse providence than birds, to fall into that trap out of which wee have beene delivered? Alas, that there should be any among us, who from the midst of our salt waves should come out fresh and unseason’d! That all these heavenly showers shall fall besides them, while they like Gideons Fleece want moisture! That being by a mightie hand delivered out of Egypt, they should againe fall downe before that Calfe, whose power they so confounded! That being haled out of the Lake of Iniquitie, they should againe plunge themselves into it, to their owne everlasting ruine! Now the Lord lay hold upon us, that we may lay hold upon him, and never let goe that hold till we come to Heaven.

1. Wrapped in error:] Some notice is to be taken of the phrase, ἀναστρεφομένους, involuti, intricati, entangled. All sinne is a Labyrinth; the entrance is easie, all the difficultie is to get out againe. Iael invites Sisera to her Tent, and wraps him warme, but hee shall never returne through those doores alive. A Bird is so wrapped in the Net, that the more she strives, the faster she stickes. The Fly entangled in the webbe, soone becomes the Spiders breakfast. Sinne hath such a clinging qualitie, that if it once embrace and take hold of the soule, it bindes it up in pleasing fetters, as Samson was tyed with Delila’s tresses, more than with the cords of the Philistines. Therefore they be called Prov. 5.22. Funes peccatorum, retia inferni, and vincula animae; the worst Obligation, where-out the bounden shall never get, till Christ have discharged the debt. The Anchorite is not so mur’d up in a wall, and confined to his owne ordure, as the sinner to his lust and filthinesse. Suppose he walkes abroad, yet he is not at libertie, because he carries his iayle about with him. Other malefactors are within their prison, hee hath his prison within himselfe: and whithersoever hee runnes, like the stricken Deere, haeret lateri lethalis arundo. All his honours and pleasures cannot free h m from his bonds, onely he is in the number of those Iayle-birds, that have the favour to beg in their chaines. Why cannot we perswade rich men to be charitable? Alas, they are so wrapped up in their covetous desires and insatiate lusts, that you may with as good successe stand in the street, and bid a prisoner come out of his dungeon. As Lazarus in his grave was wrapped up with his towell and winding-sheet, so are dead sinners folden up in their sensualitie; and nothing can loose them, but that same Exi Lazare, from the mouth of Iesus Christ.

2. The practise of these deceivers is upon them that are escaped from their errors. As the good Shepheard leaves the ninetie nine that are safe, and seekes that which is lost; so the malignant Iaylor, without any strict watch upon the malefactors in safe custodie, pursues after him that hath broke prison. Sensuall men have the least trouble; they are as sure as temptation can make them: they are rebel, not parasites, against whom the tyrant bends his forces. They that are wedded to the world as to a Wife, and count pleasure their Strumpet, doe seldome heare the roaring noyse of the enemie. It is the Fort of Holinesse that is most besieged with assaults and stratagems. There is some satisfaction and comfort in this, that Satan will not let us alone: it is a signe we are not his, when he is so busie about us. Even this just warre is a thousand times better than an unjust peace. It was the Spouses charge concerning her Beloved, Cant. 8.4. Waken him not till he please. No other is Satans command to his officious spirits, concerning his sleepie followers; Doe not waken them, let them sleepe their last. But for those that have renounced his soveraigntie, and denyed him allegiance, let them sit fast; if all the windes from the smoakie corners of hell, or all the gentle ayres of the pleasures on earth; if either the blandiment of faire words, or the brandishment of keene swords, can prevaile against them, they shall fall. But as a gallant souldier said, Let me be a Carthaginian, though I have Rome mine enemie: so let me be a Christian, an escaped soule, reformed from error and sinne, though Rome and Hell, Man and Devill conspire against me. There is one able enough to save me, in whom I trust.

Through much wantonnesse.] This is that little posterne set open, to which Satan is so much beholding for his re-admittance. Wantonnesse, whether of soule or body, makes way for the devill. There bee such as love crotchets and divisions, not caring for the plaine song: stomacks that within one month are weary of Manna; that set more by sallets and sauces & kickshawes, flashes of wit, than substantiall food, the Word of God. These indeed turne grace into wantonnesse, while they turne the Word of grace into curiousnesse, verity into vanity. How easily are these wanton mindes wrought upon? What winde is so weake, as not to move the fane? What toy will not win a child? A minde forestalled with levity, is like a vessell without ballace, soone overset. The light-headed are light-heeled; such Dinahs will not scape deflouring. Here is the advantage of the seducers, Levitas fallendorum. At this hint Mahumet begun his religion, compounding it of all opinions, to allure and gratifie all nations. If the Sabellians had lost the distinction of Persons, or the Arrians Christs Divinity, or the Marcionites his humanity, or the followers of Macedonius the Deity of the holy Ghost, or the Iewes their Circumcision, or the Rabbins their Talmud, they are sure to finde it all in Turcisme. Because the Arabians were theeves, hee allowed theft: because his souldiers especially those of Heraclius, were malicious, he allowed revenge: hurt him that hurts you: hee that killeth his enemy, or is killed by his enemy, shall not faile of entring into Paradise. To satisfie lust, he permits the multitude of wives, and divorcement for trifling causes. Now what a potent king, and of what large command, is he growne by this indulgence to mens Wantonnesse?

I would wee had no paralell for him in Christendome. But alas, what is Papisme, but a trusse of Schismes, a bundle of Heresies, a Religion many wayes compounded, that all might be pleased? If old men be covetous, young men voluptuous, Nobles ambitious, common persons ceremonious; whosoever is led with any kind of wantonnesse, they have allurements for all. For the avarous, that follow riches with craft and crueltie, they have devised a Purgatorie: by which tricke, they will get one halfe, the offender shall keepe the other halfe, and the poore shall have never a Doit. For the voluptuous, their Doctrine admits simple fornication, and their practise erecteth Stewes; out of which they raise large summes, nor doe his holy fingers scorne to touch the moneys. Vespasian did set a Tribute upon Vrine, his sonne Titus stormed at it, as a matter indigne and sordid. Some time after, Vespasian sent for a piece of Silver out of the Tribute-money, and bidding his sonne smell to it, asked him, whether he found any offence? Titus answered, No: Why loe, saith Vespasian, and yet this comes out of Vrine. But one would thinke, that the High Priest of Rome should disdaine that Silver or Gold, that is derived from the allowance of such nastie turpitudes. But avaritia, magis quàm necessitas, cogit ad turpia. To draw on the dissolute, they have ordained many odde holydayes, and halfe-holydayes, wherein they may ring, sing, and dance. To winne ambitious spirits, they teach, That the Pope can give Kingdomes, (to such as can get them) they dispense with loyaltie, and bestow a Crowne in Heaven on those that can plucke a Crowne from any excommunicate Kings head on Earth. Lest men should be dis-heartened with the greatnesse of their sinnes, they have abundance of Venials, to be washed off with an aspergis of holy-water; a connivence for the least, a Pardon for the greatest, to all them that will pay for it. Because knowledge is a trouble in the getting, and men naturally love to be lazie, they fit their humours, with Devotion as the seed of Ignorance, Images are Laymens Bookes, reading the Scriptures makes Heretikes, and that faith is sufficient which is folded up in the common fardle. Lastly, that poverty of Truth may not breed contempt, they have mimike and comicall actions in those mysteries which should be sacred, clericall shavings, uncleanly Unctions, crossings, creepings, censings, sprinklings, coozening Miracles, garish Processions, tossing of Beades, christening of Bells, hallowing of Candles, Waxe, Chrisme, Ashes, Palmes, Garments, Swords, Water, Salt, and what not? So easily doe these Pontificall solemnities allure to Wantonnesse, and worke upon petulant affections.

I conclude, we see here the danger of wantonnesse, of dallying with our conscience, and yeelding the reines to our inordinate affections. There be three goodly sights, a Penitent sinner, a Patient sufferer, and a Thankefull receiver. And there be three other as ill favoured and scandalous; a Proud beggar, a Rich robber, and a Wanton professour. Of all conditions there is none more culpable than a wanton Christian. That heavenly patterne of ours, in the dayes of his humiliation, is never read to laugh. I doe not bid you follow him in that altogether; for there is a season for us to be merry in him, who could never have beene happily merry without him. But when our laughter shall turne into prophannesse, our mirth into lasciviousnesse, this is a demeanour unbeseeming Christians. But wanton children play with their meate: we come with feare and reverence to deliver to you these holy mysteries; as it was told the Vestall, that holy things were to be handled magis sanctè, quàm scitè: O let the fruits answer the seed: Serve the Lord with feare, and rejoyce with trembling. Otherwise, Psal. 2.11. they that drowne all their devotion in wantonnesse, shall at last lose all their jovialty in wretchednesse. Death will set a period to al joy, if sorrow have not prepared an antidote for death. Let us mourn here; this is the way to be merry hereafter. Our teares are but temporall, when God hath viped them off, our joyes shall be eternall. Now the Spirit of God keepe us in the sobrietie of grace, that the Sonne of God may admit us into the Court of glory.