they vomite out fire or at least smoke Omnis malitia cructat fumum The tongue of such a wolfe is often like a warre-arrow which doubly hurts where it lights It wounds the flesh in going in and it rends it worse in pulling out This is the arrow they make ready on the string to shoote priuily at the vpright in heart Their atrocity is not thus satisfied but if opportunity giue power they will wound and worry the lambes first and proclaime their guiltinesses afterwards As Cyrill obserues the lambe of God was serued by the Iewes Primùm ligant deinde causas in eum quaerunt First they binde him and then they seeke matter against him As it is reported of a Iudge of the Stemery at Lydford in Deuonshire who hauing hangd a felon among the Tinners in the forenoon sate in iudgement on him in the afternoone So the wolues in Queen Maries daies imprisoned the innocent lambs that had broken no law and afterwards deuised a law to condeÌ„n them And hauing first martyrd theÌ„ then held disputation whether the act were authenticall These were the sanguisugous wolues Papists There are still rapidi rabidi lupi that must haue somwhat to expiate their sauage fury Auicen speaks of the wolfe that if the Fishermen leaue him no offall he wil rend their nets These Canibals look for somwhat if it be but for a Ne noceant Other wolues are afraid of burning flames but these Lycanthropi budge not an inch for all the fire in hell 3. For voracity The wolfe is rauenous of al beasts especially the she wolfe when she hath a litter and eates the very earth when she hath no other prey saith Isiodore These mysticall wolues rob the Ministers take away the portion of their meate as Melzar did from Daniel though against our wils and force vs to liue with pulse water-gruell They loue to haue the Priest look through a Lattice would be loth all his meanes should keepe his house from Dilapidations The maine policy piety of many that would seeme to be most religious pure consists in plotting and parlying how to lessen the Clergymans estate They grudge not the Merchants wealth nor enuy the ditation of Lawyers nor hinder the enriching of Physitians These occupations prouide for their bellies their bodies their estates But as if all were more precious then their soules their whole labor is to deuoure the Ministers due and to begger him I could tel them what Paul saith If wee haue sowne to you spirituall thing is it a great thing if we shall reape your carnall things but these haue no faith in the Scriptures They are very hot for the Gospell they loue the Gospell who but they Not because they beleeue it but because they feele it the wealth peace liberty that ariseth by it To cousen the Ministers of their tythes in priuate or to deuoure them in publicke and to iustifie it when they haue done and to haue the wrested law taking their parts But alasse how should it be otherwise when it is both Iudges and Iurors owne case too often to laugh at the poore Vicar that is glad to feed on crusts and to spinne out 20. markes a yeare into a threed as long as his life whiles the woâ—…fe innes a Crop worth three hundred pound per annum this is a prey somewhat answerable to the voracity of their throats Let euery maÌ„ of what profession soeuer necessary or superfluous be he a member or scabbe of the Common wealth liue so the Priest be poore they care not Aristotle saith that when wolues goe out of their dennes to prey they first sharpen and whet their teeth with Origanum or wilde Margerom Before these wolues speake in publike or conferre in priuate theyedge their tongues against the Clergy and like the mercilesse Spaniards to the Indians they will set them a great deale of worke and but a little meate Let them preach their hearts out for they will see their hearts out ere they restore them ought of their owne Goe to thou wolfe put that thou hast robbed the Minister of into the Inuentory of thy goods it shall be grauell in thy throat hookes in the bellies of thy posterity and ingender destruction to al the rest Aristotle saith that the wooll of that sheepe which was deuoured by a wolfe infecteth and annoyeth the wearer So the goods stolne from the Minister though neuer so closely is an infectious contagion and a deuouring pestilence to thy body to thy state to thy conscience and will bring all thou hast to confusion The world sayes now Alasse poore Lambe It shall say one day Alasse poore VVolfe how art thou caught in the snares of Hell Meane time they lye in the bosome of the Church as that disease in the brest call'd the Cancer vulgarly the wolfe deuouring our very flesh if wee will not pacifie and satisfie them with our substance 4. For Subtlety The Foxe is admired for craft but he hath not stolne all from the woâ—…fe It is obserued of wolues that when they goe to the fold for prey they will be sure to aduantage themselues of the winde And Solinus reports of them that they hide themselues in bushes 〈◊〉 thickets for the more suddaine and guilefull preying vpon Goates and sheepe These Lycanthropi in our times doe more hurt by their subtlety then by their violence More is to be feared their pax quam fax malitia quam militia Beware of them which come to you in sheepes cloathing but inwardly are rauening wolues They haue outsides of Christianity but insides of rapine Intus linum subtilitatis extra lanam simplicitatis demonstrant Saith Tertullian Quaenam sunt istae pelles ouium nisi Christiani nominis extrinsecus superficies Hic dolus est magnus iupus est qui creditur agnus If you take a wolfe in a lambe-skinne hang him vp for he 's the worst of the generation You will aske how we should know them A wolfe is discerned from a sheepe by his howling and by his clawes tanquam ex vngue leonem For the howling of these wolues you shall heare them barking at the Moone rayling reuiling swearing blaspheming abusing slandering for this is a woluish language For their clawes Mat. 7 16. By their fruites you shall know them Etsi non ex omnibus fructibus tamen ex aliquibus cognoscetis eos Their woluish nature will burst forth to their owne shame the abhorring of all men Thus saith Melancthon Ex malo dogmate et maâ—…is moribus dignosceÌ„tur You see the nature of these wolues O that they would consider it that haue power to menage theÌ„ that they would protect the lambes and as we haue detected their enemies so punish them Muzzle the wolues that they may not deuoure the flocks giue them their chaine and their clog binde them to the good behauior toward the Minister and restraine their violences Wolues flye him that is annointed with the
they beg earnestly to bee allowed entrance into the Swine Of all creatures voyde of reason it is obserued of those that they will swill till they swel drinke till they burst If Circe's Cup or if you wil the Vintners the Victuallers hath transformed man into a drunken hogge this is a moist place that Satan affects If the head be well tippled he gets in and makes the eyes wanton the tongue blasphemous the hands ready to stabbe the throate an open Sepulcher to deuoure I deny not but Paul may meete his friend at the Market of Appium and drinke with his friends at the three Tauernes Honest necessities must be releeued And for this purpose were Tauernes first erected for the necessary refection of trauellers strangers Neyther lawes diuine nor national condemne their vse but their abuse Yet Ecclus. 26. A victualler shall not be freed from sinne You will say it is Apocryphall and I feare a man of that profession is Apocryphall too who will not sell riot for money and winke at those that fil their brains to empty their purses Wine is a good creature to cheare mans heart and Paul allowes it to Timothy for his stomackes sake But those that drinke wine not to helpe the stomacke but to surfeit it not for wholesome and medicinall respects but with inebriatiue delight or on some victorious intent to ouerthrow the company these are moyst places fit for Satan Trouble Seeking rest But is he in any hope to find it Doth he not carry his hell about him Can hee get out of the curse and malediction of God There is no rest to him passiuely actiuely 1. Passiuely the vnappeased anger of Almighty God persecutes him denyes him rest 2. Actiuely he giues himselfe no rest in tempting and tormenting man God persecutes him he persecutes man Thus through a voluntary and enforced motion et volenter et violenter he seekes rest but he finds none The Deuils malice to mankind is so great that he cannot rest without their ruine He begun with the first Parents and will not end but with the end of the world til he hath tempted or at least attempted the last man that euer their generations shall produce Hereon it is noted that the Angels sinning were neuer restored because they offended without temptation meerely of malice being created pure and excellent spirits But man fel from God and was againe redeemed to God because he was seduced of another Quantò fragilior in natura tantò facilior ad veniam The weaker in nature and so more apt to fall the more easie to bee lifted vp againe But the Deuill fell so fully so fowly being sole actor in his owne fault sole author in his owne fall that he is neuer to be restored so neuer obtaines rest Yet he imagines to himselfe a kind of rest when he is quietly possessed of mans heart As a malicious man acquiescit vindict is so when the Deuill hath wrought mans woe and brought him to hell it is a rest vnto him But his rest is mans vnrest his melody our malady His blustring tempest is not laid till he hath split the vessell our Body and drowned the Passenger our Soule His first and chiefe aime is to destroy the soule and to deface that more excellent part of man that is nearer to the character and diuine impression of Gods image If the soule be comming he is sure the body will follow 2. If hee cannot reach the spirit then haue at the flesh Let Ioseph looke for the stockes Peter for the layle Dauid for exile Iob for botches 3. If the restraining power of heauen interdicts him the body then he sets vpon the estate like Iosephs mistrisse that missing the person catcheth the garment or the sauage Beare which preuented of the bloud and bones falles a tearing the cloathes that fell from them The birds of the ayre fishes of the sea beasts of the earth shall pay for it Euery thing which belongs to mans health and comfort shall feele his tyranny If Iobs person be forbidden the extent of his malice yet hee will haue a fling at his Oxen Asses Sheepe Camels VVhen that Legion must leaue the Possessed they begge not to be sent away out of the Country but to be admitted into the Herde The Inhabitants are freed then woe to their swine Rather hogges then nothing He will play at small game rather then sitte out As that bloudy Tyrant banished from extending his cruelty to men must be still a killing though it be but wormes He seeketh rest Euent or successe But he findeth none So soone as euer this vncleane spirit is throwne out of man that he begins to serue God Satan rageth worse then euer and till he can ouerthrow the beginnings of grace in vs with a second peruersion he findes no rest VVe cannot so soone please God but we displease the Deuill Whiles Paul was a Pharise no man in greater credite but become a professor and Preacher of the Gospell none more exposed to dangers and contumelies If we doe but looke toward Ierusalem as Christ because his face was as though he would go to Ierusalem might not be receiued of the Samaritans or if wee purpose to heauen as Pauâ—… to Thessalonica Satan will offer to hinder our passe The Deuil desires to winnow Peter not Iudas The more faithfull seruants of God we be the more doth Satan bruise vs with the flaile or grate vs with the fanne The theefe doth not breake into an empty cottage but into some furnishd house or full Granar where the fatnesse of the booty is a fitnesse to his desires This vncleane spirit findes no rest in an Atheist Vsurer Drunkard Swearer c. He knowes a canker hath ouer-runne their consciences already that they are as sure as temptation can make them No Prince makes war with his owne tractable subiects Gloria pugnantes vincere maior erit Holofernes tels Iudith Feare not in thine heart for I neuer hurt any that was willing to serue Nebuchadonozer the King of all the earth So the deuill I neuer vse to harme any that are content to serue me the King of all the world VVhat neede he tempt them that tempt themselues The fowler shoots at birds that be wild not at Doues and yard-fowls tame and in his owne keeping Many stood by the fire Act. 28. yet the Viper leapes vpon none of their hands but Pauls This viper of â—…ll labours to sting the best men reprobates he hath poysoned enough already The dog barkes at strangers not at domesticall seruants or daily-visitant friends This madde Cerberus bites not those that haue giuen him a soppe their affections and soules but flyes at the throat of such only as deny him the fealty of loue and obedience and abandon his regiment Whiles the Israe it es were in Egypt and Pharaoh had some seruice of theÌ„ he doth but oppresse them with burdens and such slauish impositions but when
this health if a true gentleman put not vp this disgrace without reuenge if any charity in thee maintaine this Parasite Whereas it is the part of a good man to be sober of a generous spirit to passe by an offence saide the wisest King and of a charitable man to succour the poore not to maintaine the dissolute Yet all this madde troope of enormities must march vnder the Colours of religion As those Rebels in the North in our late Queenes dayes of blessed Memory who when all their proiects and stratagems appeared manifestly to the ouerthrow of their gracious Princesse yet concluded their Proclamation with God saue Queene Elizabeth These are Satans white boyes or rather blacke boyes which hee killes like the Ape her young with kindnesse and damnes with indulgence He giues them a vaster Commission then I haue read that Philip le Longe gaue the Iacobin in Paris which Charter had a reasonable extention A portaillorum ad portam Inferni inclusiuè This is the Pasport which this great Captaine giues Hypocrites From their owne gates to the gates of hell inclusiuely This is that hypocriticall and halfe-turning to God when the outward action is suppressed and the hidden corruption lyes still foster'd in the heart The apparance is masked the affection not mortified And though like an Eunuch he doth not beget palpable and manifest enormities yet hath a lust and itch and concupiscence to them and forbeares not in the darke safe from the eyes of the world to practise them A man that doth outwardly refuse adherence to the world for a colourable embracing of the word yet inwardly and in a hearty affection parts not with his former turpitudes fulfils that on himselfe which S. Basil once said of a Senator that seemd to renounce the world yet retain'd part of his ill-gotten riches as Ananias kept backe part of the price of his Lands Thou hast spoild a Seâ—…our and hast not made a Monke So I may say of this man Thou hast marr'd a worldling and hast not made a christian Now the Deuill is content thou shouldst remit some of thy grosse impieties so thou retaine others He cares not to be cast out by Idolatry so he be kept in by Atheisme He is well pleased that Iudas should become an Apostle of Christ so he be withall a Traitor Let Abimelech giue hospitality to Abraham so he purpose to abuse his wife Let Herod heare Iohn Baptist proach perhaps he wil cut off his head for preaching against Herodias The Deuil is loth to be dislodged of ignorance yet is content that error succeed in place He is vex'd that truth should appeare to a man yet if worldlines keepe fast hold of the affections this is a cable rope to pull him in againe If he loose the Sconce of the vnderstanding yet giue him the Citadell of the affections Any vnmortified habituated affected sinne is a sufficient stirrop to mount him into his old saddle Eyther let the soule stoop to fulfill the bodies base desires or let the body imploy all his members faculties functions to satisfie the soules lusts and he is pleased The infernall Tyrant deales with men heerein as the Egyptian Pharaoh dealt with the Israelites Moses hath a Commission and command from God to take with him the children of Israel and to go three dayes iourney in the Wildernesse to celebrate a Feast to the Lord. Pharaoh is very loth to loose the profite which by the seruitude of Israel did arise to him he will not suffer them But when renewed plagues proue that there is no remedy and a perpetuall vicissitude of iudgements enforce it obserue how he would compound it 1. Exod. 8. First Goe ye sâ—…crifice to your God in this land Nay saith Moses It is not meet so to doe for we shall sacrifice the abhominations of the Egyptians to the Lord our God Loe shall we sacrifice the abhominations of the Egyptians before their eyes and will they not stone vs That were a shame and insufferable offence to them to immolate beasts among them that worship beasts 2. Goe ye saith Pharaoh if there be no remedy euen into the Wildernesse and sacrifice to your God but go not farre Nay saith Moses we must go three dayes iourney The limits and confines of the wildernesse will not serue our turnes as if our Sacrifice should not smell of Egypt we must go so far as our trauell can reach in three dayes 3. Goe ye saith Pharaoh and so farre as now you desire and your feete can measure in three dayes but who must goe Moses saith our sonnes and daughters flockes and herds for wee must hold a feast to the Lord. Not so your little ones shall not goe quoth Pharaoh Goe ye that are the men and serue the Lord for that was your desire and they were driuen from his presence But Moses requires that all may go olde and young sonnes and daughters 4. Pharaoh after the deuouring locusts and palpable darknesse cals againe for Moses and Aaron Go ye your selues and let your little ones go also onely let your flockes and your heards be stay'd Nay saith Moses we must haue burnt offerings and sacrifices for the Lord our God Our cattell shall also go with vs there shall not a hoofe be left behind for thereof must we take to serue the Lord our God Did Pharaoh regard their cattell aboue their little ones or their children beyond themselues No but he deales by conditions and limitations as loth to part with all at once Therefore rather their cattell then nothing For he knew they had couetous mindes and when in the wildernes they wanted prouision and were pinched with famine they would returne backe againe for their cattell Euery yeelding concession that came from him was by force of the racke he grants nothing but on the compulsion of a iudgement So this spirituall and hellish Pharaoh hath had a soule long in his Egypt and hath found him beneficiall and helpfull to his kingdome of darknesse in many seruices The word preached comes like Moses to call him out of this bondage Satan is afraid to be put out of Commons franticke at the menace of expulsion he wil not giue ground til he be forced nor depart except plagued But when hee perceiues no euasion or remedy against Gods inuasion he falls to indenting with niggardly grants and allowances 1. Sacrifice here in this land put on a mantle of religion ouer the old body Be inwardly an Egyptian still blacke and wicked though an externall sacrificer Let thy life be statu quo shift not ground Answere thou with Moses No. I must change place trauell a new way from Egypt toward Canaan from the region of darknesse to the regiment of life 2. Goe then saith the Deuill but not farre keepe within my whistle that when I beckon my hand with a bag in it or giue you the call of vanity you may heare and returne No Satan I must go farre off
three dayes iourney from Egypt I must not stay neere Sodom nor in any of the Plaine lest I bee destroyed It is no repentance that puts not on a contrary habite Pride must bee turned to humility Couetice to charity Dissimulation to honesty c. 3. Well then saith Satan goe ye the men but leaue the children behind you let me haue your youth and strength and when you are old talke of sacrifice of religion This is the Deuils dispensation Youth must be born with To dance to dice to drink to ruffle scuffle weare fleeces of vanity on their heads and to leaue no place without some vicious testimony of their presence non est vitium adolescenti is no fault in a young man So the King of Babilon took not the men but the children of the Iewes to teach them the learning of Chaldea Answere It is good to begin at the gates of our life to serue God and from our birth to be Nazarites vnto the Lord. Lest if the frame of our liues be built on a lasciuious and riotous foundation of long practis'd wantonnes Our bones be ful of the sinne of our youth and it lyes downe with vs in the dust and when our bodies arise from the earth our sinnes also rise with them to iudgement No Satan youth and age all the degrees of our life shall be deuoted to the seruice of God 4. Yet saith Pharaoh leaue your cattel saith the Deuill leaue your affections behind you I must be content to let you come to church heare reade ioyne in prayers yet do not quite forsake me Leaue me but a pawne your affections a secret liking to your former iniquities No Satan God must be serued with all the heart with all the soule c. we will not leaue so much as a desire to any sinne wee wil not leaue a hoofe behind vs. Indeed Satan willingly would not content himselfe with the bounds but aimes at the whole Inheritance he is not satisfied with the borders but besiegeth the arch-city Let vs keepe him out of all if we can but since we must sinne let vs hold him occupied in some out-house but be sure to keepe him out of the bed-chamber from ruling in the heart You haue heere Satans egresse and regresse how he forsakes his Hold how he forceth striues for a re-entry Let the same patience and attention sitte with you whiles you sitte to heare his Ingresse his fortifying of the Hold being taken and prouision against future dispossession This is manifested by his 1. Associates 2. Assault For the former he multiplyeth his troupes and increaseth his forces who are described 1. By their nature spirits 2. By their number seauen 3. By the measure of their malice more wicked then the former 1. Their Nature Spirits And so both more capable of entrance more powerfull of retention the easier to get in and the harder to get out We see what kind of possession the Deuill hath in this blacke Apostate a spiritual and internall power By which strong working and ruling in the hearts of the children of disobedience he hath gotten high titles as the Prince the King the God of the world Not that Satan is any such thing of himselfe but onely through the weakenesse of the vngodly who admit him for a Lord of mis-rule in their hearts Christ is the true and only Lord of heauen and earth the Deuill is the Prince of this world but meerely by imitation the greatest part of the world being eyther his open or secret followers They are Spirits full of tyranny full of malice Their temptations in this life testifie the one and their torments in the next life or rather death shal declare the other Here is thy misery oh Apostate illos dum spiritus occupat artus whiles thy owne spirit doth moue thy ioynts and other spirits persecute thy spirit which is for euer and euer thou shalt haue no release of bondage no decease no nor decrease of anguish 2. Their Number Seauen A certaine number is put for an vncertaine by seauen spirits is intended a monstrous number of capitall sinnes This expresseth a forcible seducing of Satan before one spirit now seauen more Mary Magdalen had once in her seauen Deuils this Apostate hath gotten eight It doth so prouoke and distemper Satan to bee cast out that he meaneth and menaceth a fiercer assault and rampires his recouer'd Fortresse with a septuple guard that the security of his defence may giue defiance to all oppositions Hee doth so fill the heart as he filled the heart of Ananias Act. 5. that there is no roome for the least drop of grace Now hee that could not rid himselfe of one foule spirit what will he do to encounter seauen with the former The combate is but tollerably equall whē one to one but ne Hercules contraduos two is ods though against Hercules how then shall this weake man shift or deale with eight If I might a little allegorize The Papists make but seauen deadly sins I am sure that Hypocrisie is none of them in their account Hypocrisie might bee in this Apostate before for he was Garnished and now perhaps those other seauen are crept in to it and so there are 8. in all But indeed as euery sin is deadly though out of their numeration and register so by the addition of this number seauen is signified an abudance of iniquities 3. The measure of their malice More wicked They are called more wicked because they make the possessed more wicked This is spoken of the Deuill who is alwayes pessimum the worst in some degree of comparison not so much secundùm naturampropriam but secundùm operationem in alijs not so much in regard of his owne nature as in respect of the effects which he works in man That it shal go worse with this blacke Deuils person the conclusion will shew here consider that his sinnes are made more wicked One and the same sinne euen respecting the Identity of it may be worse in a quadruple regard 1. Ratione perpetrantis In respect of the Committer Ionah's sleepe was worse then the Mariners Iudas his conspiracy worse then the Iewes Wickednesse in a Christian worse then in an Infidell 2. Ratione loci In regard of the place So wrangling in a church is worse then in a tauern Theeuery in the Temple more wicked thē theeuery in the market Amos. 2. They lay themselues downe vpon clothes layde to pledge by euery Altar and they drinke the wine of the condemned in the house of their God which was more horrible then the same wickednes done in another place This appeared by Christs actuall punishing that offence ouen with those hands that we neuer else read gaue any blowes For Sacrilege is the worst of all thefts 3. Ratione temporis In respect of the time For to play when thou shouldst pray to sweare when thou shouldst sing when thou shouldst blesse to curse and to be
and number shall be their sorrowes As they haue swallowed vp the poore and deuoured the people of God like bread impouerished the common-wealth vndone the Church and all this vnder colour of long prayers and of a fiery-hot deuotion so they shall receiue greater damnation This is Babilons finall recompence Reuel 18. Reward her euen as she rewarded you and double vnto her double according to her workes in the cup which shee hath filled fill to her double 3. As seauen worse spirits are the reward to him that makes much of one bad and vncleane So are seauen better spirits bestowed on him that vseth one good well One Talent well employed shall gaine tenne and the more we haue the more will God delight to loade vs. God is as kinde to those that traffique his graces to his glory as he is seuere against those that throw his pearles to swine And as this Apostates recidiuation is rewarded by the accession of seauen more wicked Spirits so our sanctified and confirmed hearts shall bee honoured with those seauen most pure spirits Reuel 1. which are before the throne of God These seauen spirits are taken eyther for the seauen gifts of Gods spirit prefigured by the seauen eyes in one Stone Zach. 3. and seauen lampes in one Candlesticke Zach. 4. Which are by some gathered from Esay 11. 2. And the Spirit of the Lord shall rest vpon him the spirit of wisedome of vnderstanding the spirit of counsell and of might the spirit of knowledge and of the feare of the Lord. The first is the Spirit of Piety the second is the Spirit of Wisedome the third is the Spirit of Vnderstanding the fourth is the Spirit of Counsell the fift is the Spirit of Might the sixt is the Spirit of Knowledge the seauenth is the Spirit of the feare of the Lord. Or by putting a certaine number for an vncertaine all the guifts and graces of Gods Spirit are here intended Seauen being a nuÌ„ber of perfection and signifying in the Scriptures Fulnesse God doth so requite his owne blessings that where he finds thankfulnesse for his goodnesse he opens his hands wider and where drops of grace take well he will rayne whole showres of mercy It is his delight to reward his owne fauours crown his owne blessings as if he would giue because he had giuen Thus a greater measure of godlinesse shall possesse vs a greater measure of wickednesse this Apostate then eyther in eyther kind formerly was had When we receiue grace of God wee also receiue grace to employ that grace so that if we thriue not in the growth of godlines wee may causefully call our sanctity into question As he à malo adpeius from euill to worse descends gradually to hell so must we by ioyning vertue to faith and to vertue knowledge and to knowledge temperance c. as per scansum climbing by degrees get vp into heauen I haue described the Associates now for the Assault Wherein briefly obserue 1. their Inuasion 2. their Inhabitation 3. their Cohabitation 1. Their Inuasion They enter Alas what should hinder them when a sauage Troupe appointed at all hands armed with malice and mischiefe cap ape assaults a poore weake Fort that hath nothing but bare walles and naked gates and those set wide open to defend it selfe If Lot were in Sodome if but Faith stood in the Turret of the conscience there might be some beating back of their forces but there is no reluctation where there is no enemy S. Paul describes the Christians Armour Ephe. 6. Stand hauing your loynes girt about with truth hauing on the brest-plate of righteousnes your feet shod with the preparation of the Gospell of peace Aboue all take the shield of Faith wherewith yee shall bee able to quench the fiery dartes of the wicked Take the helmet of saluation and the Sword of the Spirit c. This Apostate hath not a piece of it to warde the least blow wheresoeuer it strikes him He is to deale with cunning Fencers and hath neyther offeusiue nor defensiue weapons Not Truth but error is the girdle of his loynes and for the brest-plate of righteousnesse hee knowes not how to put it on His fâ—…ete were neuer shod with the preparation of the Gospell he had not so much time to spare from his nimble gadding after vanities The fiery darts of these wicked spirits may burne and wound him to death he hath no Shield of Faith to coole or quench them The helmet of saluation is farre from him he knowes not in what Armory to find it And for the sword of the spirit he cannot tell how to handle it He is an vnwalled city an vndefenced Fort an vnarmed man No maruell if thâ—…se foule spirits enter when there is neyther contention nor intention to repell them Omnia tradentur portas reserabimus hosti 2. Their Inhabitation Dwell The Deuil dwelleth in a Man not tanquà m corpus locatum in loco as a bodye seated in a certaine place for spirits are not contained in any place Incorporeall created substances doe not dwell in a place locally or circumscriptiuely as bodies doe but definitiuely Nor dwell these in him tanquam forma in materia as the forme in a substance as the soule in the body For the Deuill is a simple substance of himselfe not compounded of any aliene or second matter But they dwell in him by a secret and spirituall power darkning their mindes 2. Cor. 4. that the light of the glorious gospel of christ shold not shine vnto tâ—…eÌ„ Poysoning their affections that being past feeling they might giue themselues ouer to lasciuiousnesse to worke all vncleannesse with greedinesse Hardening their hearts Rom. 2. til they treasure vp to themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God All which is no other in effect but damming vp the lights and windores of this Fort ramming vp the gates and fortifying the walles Thus they dwell in him like witches in an inchanted Castle and who shall breake their spels deliuer him You see then this blacke Deuil hath but sorry guests that purpose longer stay with him then a night to dwell yea to dominere till they haue eaten him quite out of house and home 3. Their Cohabitation They dwel there all of them euen together 1. There is roome enough in one heart for many sins Mary Magdalens heart held seauen deuils this Apostates eight There was a whole Legion in another Math. 8. All the Principalities and powers of darknesse in a fourth Absolon had treason ambition pride incest ingratitude for his hearts stuffing Iudas had no fewer turpitudes in his The heart is so small a piece of flesh that it will scarce giue a Kite her breakfast yet behold how capacious and roomthy it is to giue house-roome to seauen Deuils He that should reade and obserue the great Physitians dissection of mans heart Math. 15. Out of the heart
is now Gods bailiffe to arrest him his witnesse against him his whip to lash him His Register that reades ouer the long booke of his offences and after a terrible aggrauation of their heynousnes tells him his penance direfull and intollerable and that Coneordat cum actis Curiae it agrees with the iust decree of Gods Court neuer to be auoyded 4. His last state is worse then his first in respect of God who will now turne him out of his protection When he hath once proclaimed open warre and rebellion against God and hath manifestly declared himself an outlaw no maruell if God throw him out of the circumference of his mercy let his Prouidence take no charge ouer him sauing onely to restraine his sauage fury from forraging his grace-empaled Church But for himselfe the Scripture giues a renunciation If he will go into captiuity let him goe Reuel 22. 11. If he will be vntust let him be vniust still If he will be filthy let him be filthy still I will not hinder his course Abeaâ—… pereâ—…t prafundat perdat said that father in the Comedy Let him goe perish sinke or swimme He hath full liberty to swill the cup of his owne damnation vp to the brim 5. In respect of the Deuil his latter state is worse Which may be demonstrated by a familiar smilitude A man is committed to prison for debt or some light trespasse is there indifferently wel vsed hath for his money all the liberty that the layle and layer can affoord him nay is permitted to go abroad with keepers At last he spies opportunity and breaks away then the layler fumes and fomes and rageth and perhaps sweares away that little share of his owne soule which he had left The prisoner had need looke to himselfe if the layler catch him he had better neuer haue stirr'd At last he is taken now bolts and lockes and heauy yrons a strong guard and a vigilant watch til he be made safe for stirring againe This bondage is far worse then the first The sinner in the deuils keeping is let alone to enioy the liberty of the prison that is this world he may feed his eye with vanities his hand with extortions his belly with iunkets his spleene with laughter his eares with musicke his heart with iollity his flesh with lustes and all this without controll But if he be wonne by the Gospell preached to break prison and thereupon giue the deuill the slippe let him take heed Satan doe not catch him againe If he once recouers him into his prison he will dungeon him remoue from him all meanes whereby he might be saued let him see heare feele vnderstand nothing but temptations and snares blinde his soule harden his heart loade him with heauy irons and locke him vp in bolts and fetters of euerlasting perdition 6. Then lastly his end shal be worse at the last when the least parcell of Gods wrath shall be heauier then all the anguish he felt before When his Almond tree shall be turned to his yron rod his afflictions to Scorpions VVhen the short and momentany vexations of this world shall no sooner cease to him then the eternall torments of Hell shall begin and which is most fearefull shall neuer end Be his body burned to death in fire yet those flames shall go out with his ashes but come his flesh and soule to that infernall fire and when they haue beene burned myriads of yeares yet it shall not be quenched The Application doth immediately concerne the Iewes which hath before beene plentifully instanced For our selues 1. The vncleane spirit hath by Gods holy Gospell beene cast out of vs. 2. Doe you thinke he is at quiet No he esteemes al places dry and barren till he get into vs againe 3. He resolues to try for entrance 4. Now is it enough that we leaue ourselues empty of faith and good workes for all our abhominable sinnes swepe with an ouerly repentance and garnished with hypocrisie and with our old affections to sinne still 5. Take we heed he will come with seauen spirits more wicked then the former and giue vs a fiercer assault But our helpe is in the name of GOD who hath made heauen and earth in whose mercy we trust because his compassions faile not Our owne strength is no confidence for vs but the grace of that strongest man who is alone able to keepe out Satan Let vs adhere to Him by a true faith and serue him in an holy integrity of conuersation and our latter end shall bee better then our beginning Marke the vpright man and behold the iust for the end of that man is peace Our end shall bee better heereafter when GOD shall wipe away all teares from our eyes when sorrow and sicknesse and death shall bee no more when Senacherib cannot rage nor the Leuiathan of hell assault vs. Peace shall enuiron vs Heauen shall containe vs Glory shall crowne vs. Our trouble woe mourning haue beene momentany but our ioyes peace blisse shall haue no intermission no mutation no end Now He that perfects all good workes make our latter end better then our beginning To whom three persons one eternall God be all praisâ—… and glory for euer and for euer Amen FINIS LYCANTHROPY OR THE WOLFE worrying THE LAMBES By THOMAS ADAMS Matthew 7. 15. Beware of false Prophets which come to you in sheepes cloathing but inwardly they are rauening Wolues TERTVLL Quaenam sunt istae pelles ovium nisi nominis Christiani extrinsecus superficies Hic dolus est magnus Lupus est qui creditur agnus LONDON Printed by William Iaggard 1615. TO THE TRVEly vvorthy Gentleman M. HENRY FORTESCVE Esquire a fauourer of vertue and good Learning SIR I haue put vp the VVolfe though not hunted him as iudging my selfe too weake for that sport-earnest It is no desertlesse Office to discouer that subtle and insatiate Beast to pull the Sheepe-skinne of Hypocrisie ouer his eares and to expose his feming malice and sanguisugous cruelty to mens censure and detestation Let those hands strike him that haue darts of authority put into their Quiuers Our Land is no Forrest literally or metaphorically vnderstood but whether for Church or Common-wealth profession or soile an Orchard of Gods owne planting fruitefull in goods and good workes VVolues we haue none but some Mystical ones whose ferocity is yet hidden vnder the habites and cases of those Lambes they haue deuoured These I haue set in view or at least meant my best to do it I haue seldome pretended that common poyse that by their owne report sets so many mad pens like wheeles a running Importunacy of friends I haue willingly published what I had hope would do good published Onely this I feared to keep from the Presse lest it should steale thither another way Being there I could not with better confidence fasten vpon a knowne Patron then your selfe who can both vnderstand it and will reade it not onely the Epistle but the whole Booke Though
oyle of Lyons If Magistrates would vse that sword which the Lyon the King hath put into their hands to Gods glory the wolues would be in more feare and quiet Let him that hath Episcopall Iurisdiction consider what S. Bernard writes to Eugenius that it is his office Magis domare lupos quà m dominari ouibus And as they say the Subiect of the Canon law is Homo dirigibilis in Deum et in bonum commune so that Court which is called Forum spirituale should specially consider the publike tranquillity of these Lambes to eneruate the furious strength of wolues Let them that are deputed Superuisors of Parishes Church-wardens remember that nothing in the world is more spirituall tender and delicate then the conscience of a man and nothing bindes the conscience more strongly then an oath Come ye not therefore with Omne benè when there are so many wolues among you If you fauour the wolues you giue shrewd suspition that you are wolues your selues Is there nothing for you to present Gods house Gods day is neglected the Temples vnrepaired and vnrepaired too neyther adorned nor frequented Adultery breaks forth into smoke fame infamy Drunkennes cannot find the way to the Church so readily as to the Alehouse and when it comes to the Temple takes a nap iust the length of the Sermon And yet Omnia benè still Let me say Security and Partiality are often the Church-wardens Conniuence and wilfull Ignorance the Side-men You wil say I take for the profit of the Commissary I answere in the face and feare of God I speake not to benefit his Office but to discharge my owne office VVhen all is done and yet all vndone still the lambs must be patient thogh in medio luporuÌ„ God wil not suffer our labors to passe vnrewarded Emittuntur non amittuntur agni VVhen we haue finished our course there is laid vp for vs a crown of righteousnes which the Lord the righteous Iudge shal giue vs at the last day Aristotle in his Ethicks affirmes vertue to be only Bonum laudabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the adiunct thereof but his Felicity to be Bonum honorabile and giues for the adiunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it the most honourable thing in the world But Gods reward to his seruants surmounts all Ethicke or Ethnicke happinesse bestowing a Kingdome vpon his Lambes on the right hand whiles the wolues and Goates on the left be sent away to eternal malediction Now the Lambe of God make vs Lambes and giue vs the reward of Lambes his euerlasting comforts Amen FINIS THE Spirituall Nauigator BOVND For the Holy Land Preached at St. Giles without Cripplegate on Trinity Sunday last 1615. By THOMAS ADAMS Reuel 15. 2. 3. I saw as it were a Sea of Glasse mingled with fire and they that had gotten the victory ouer the Beast and ouer his Image and ouer his Marke and ouer the number of his name stand on the Sea of glasse hauing the Harpes of GOD. And they sing the Song of Moses the seruant of God and the song of the Lambe saying Great and marueilous are thy works Lord God Almighty iust and true are thy wayes thou King of Saints LONDON Printed by William Iaggard 1615. TO THE TRVLY-Religious M. Crashavv M. Milward M. Dauyes M. Heling with other worthy Citizens my very good Friends GEntlemen Because you haue iust occasion in your callings to deale often with Merchandise I haue beene bold to call you a little from your Temporall to a Spirituall Traffique and haue sent you a Christian Nauigatour bound for the Holy Land who without question will giue you some relations of his Trauells worthy two houres perusing You shall finde a whole Sea sailed through in a short time and that a large Sea not a foote lesse then the World You will say the description lyes in a little volume Why you haue seene the whole world narrow'd vp into a small Mappe They that haue beene said after many yeares at last to compasse it haue not described all coasts and corners of it Euen their silence hath giuen succeeding generations hope to find out new Lands and you know they haue found them You cannot expect more of two houres discouery then of seauen yeares I leaue many things to be descried by others yet dare promise this that I haue giuen you some necessary directions for your happiest voyage Ouer this glassy Sea you must saile you are now sayling Truth be your Card the Holy Ghost your Pilot. Your Course being well directed you cannot possibly make a happier iourney The Hauen is before your eyes where your Sauiour sits with the hand of mercy wafting you to him You cannot bee Sea-sicke but he will comfort and restore you If the Tempest comes call on him with Peter Lord saue vs and he will rebuke the windes and the Seas they shal not hurt you Storme and tempest winds and waters obey his voyce What Rocks Gulfes Swallowes and the danger worse then that is called the Terror of the Exchange the Pyrate one plague which the Deuill hath added to the Sea more then Nature gaue it of that great Leuiathan Satan and other perils that may endanger you are marked out Decline them so well as you may and consider what Prouidence guides your course this Sea is Before Gods Throne Keepe you the Cape of good Hope in your eye and what euer becomes of this weake Vessell your Body make sure to saue the Passenger your Soule in the day of the Lord Iesus What is here directed you shall be faithfully prayed for by him That vnfainedly desires your Saluation Tho Adams THE Spirituall Nauigator BOVND For the Holy Land Reuel Chap. 4. ver 6. Before the Throne there was a Sea of Glasse like vnto Chrystall I Haue chosen a member of the Epistle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity There is One sitting on the Throne which is God the Father on his right hand the Lambe which was slaine onely worthy to vnseale the Booke which is God the Sonne and seauen Lampes of fire burning before the Throne the seauen-fold Spirit which is God the Holy Ghost Vnus potentialiter trinus personaliter Which blessed Trinity in Vnity and Vnity in Trinity inspire mee to speake and you to heare Amen Before the Throne c. The Reuelation is a booke of great depth containing tot Saâ—…menta quot verba as many wonders as words mysteries as sentences There are other bookes of the Gospell but Bullinger cals this Librum euangelicissimum the most Gospel-like booke a booke of most happy consolation deliuering those euentuall comforts which shall successiuely and succesfully accompany the Church vnto the end of the world It presents as in a perspectiue glasse the lambe of God guarding and regarding his Saints giuing them triumphant victory ouer all his and their enemies The writings of S. Iohn as I haue
gouernance  A Sea The World is not a materiall but a Mysticall Sea Time was that the whole world was a Sea Gen. 7. The waters preuailed exceedingly vpon the earth and all the high hils that were vnder the whole Heauen were couered Fifteene Cubites vpward did the waters preuaile and the Mountaines were couered As a Poet according with the Scripture Omnia Pontus erant deerant quoque littora Ponto All was a Sea and that sea had no shores The Deluge of sin is no lesse now then was theÌ„ the deluge of Waters The floud of wickednesse brought that floud of vengeance If their soules had not bene first drowned their bodies had not bene ouerwhelmed The same ouer-flowing of iniquity shall at last drowne the world in fire The World may be very fitly compared to the Sea in many concurrences 1. The Sea is an vnquiet Element a fuming foming beast which none but the Makers hand can bridle Math. 8. What manner of man is this that euen the Winds and the Sea obey him The world is in full measure as vnruly It is the Lord that stilleth the noise of the Seas the roaring of their waues and the tumult of the people Where the Psalmist matcheth roaring waues and roaring men the raging of the Sea with the madnesse of the world And yet God is able to stil them both The Prophet calles the Sea a raging creature and therein yoakes it with the wicked The wicked are like the troubled Sea when it cannot rest whose waters cast vp mire and dirt Vnà Eurusque Notusque ruunt creberque procellis Affricus et vastos tollunt ad littora fluctus Yet the Lord gathereth the waters of the sea together as an heape and layeth vp the depth in store-houses Heare God himselfe speake to this boystrous Element Iob. 38. Hitherto shalt thou come but no further and here shall thy proud waues be stayed Let me say truely of God what Pliny of Nature in this Element Hîc ipsa se Natura vincit numerosis modis God who is maruellous in all his wayes wonderfull in all his workes is in the Sea most wonderfully wonderfull It is called Aequor quasi minimè aequum so I thinke the World mundus quasi minimè mundus Sometime Fretum à fremitu of a boysterous and troublesome nature The VVorld is full of molesting vexations no lesse then the Sea 1. Sometimes it swels with Pride as the Sea with waues which Dauid saith mount vp to heauen Behold that Babilonian Lucifer saying I will exalt my throne aboue the stars of God I will ascend aboue the heights of the Clouds I will be like the most High Pride is haughty and walks with a stretched out neck and with an eleuated head as if at euery steppe it could knocke out a starre in heauen Especially the proud man like the Sea swels if the Moone inclines if his Mistris grace him 2. Vaineglory is the winde that raiseth vp the billowes of this Sea The off spring of the reuiued world are erecting a turret whose battlements were meant to threaten heauen Did they it in an holy ambition of such neighbourhood No they loued not heauen so well Did they it for security vpon earth Neither for Feriunt summos fulgura montes the nearer to heauen the more subiect to thunder lightning and those higher inflammations of heauen VVheras Procul a loue procul a fulmine was the old saying Far from Iupiter far from his thunder Their purpose was onely glory in this world And as the Psalmist saith that the winde raiseth the billows of the sea He commandeth raiseth the stormy wind which lifteth vp the waues thereof So Ambition was the wind that reared those waues and wals of pride 3. The World like the sea is blew with enuy liuid with malice It is the nature of worldlings to ouer-vexe themselues at the succesfull fortunes of others God must do nothing for another man but his euill eye thinkes himselfe wrong'd He repines at that shower which fals not on his owne ground The pretions balmes distill'd from heauen on neighbours breake the malicious mans head Hee hath in him no honesty but especially wants an honest eye He wounds himselfe to see others healed Neyther are the blowes he giues his owne soule transient flashes or lashes that leaue no impression behind them but markes that he carries with him to his graue a leane macilent affamished body a soule selfe beaten blacke and blew 4. Sometimes it boyles with wrath and herein the world and the sea are very semblable A mad impatient element it is how vnfit to figure man Yeâ—… such is his indignation if in the rage and fury of the sea there be not more mercy There is a time when the sea ceaseth from her raging but the turbulent perturbations of this passion in the world continue without remission or interruption The angry man is compared to a Ship sent into the sea quae Daemonem habet gubernatorâ—…m which hath the Deuill for the Pilot. Ira mortalium debet esse mortalis The anger of mortal man should be mortall like himselfe But we say of many as Vaâ—…er Max. of Sylla It is a question whether they or their anger dye first or whether death preuents them both together If you looke into this troubled Sea of anger and desire to see the Image of a man behold you finde fiery eyes a faltring tong gnashing teeth a heart boyling in brine and drying vp the moysture of the flesh till there be scarse any part lest of his right composition The tumultuous rage of the world so reekes with these passions that the company of those men is as ominous and full of euill bodings as the foming Sea 5. The Sea is not more deepe then the World A bottomlesse subtlety is in mens hearts and an honest man wants a plummet to sound it Pollicy and Piety haue parted company and it is to be feared they will hardly euer meete againe He is counted a shallow fellow that is as the Scripture commends Iacob a plaine man dwelling in tents New deuices trickes plots and stratagoms are only in request Doe you not know the reason hereof The world is a Sea and in this Sea is plaine-dealing drown'd 6. There is foming luxury in this Sea a corrupt and stinking froth which the world casts vp The steame of lust in this mare mortuum fumes perpetually poysons the ayre we breathe and like a thicke fogge riseth vp to heauen as if it would exhale vengeance from aboue the clouds This spumy fome is on the surface of the world and runnes like a white leprosie ouer the body of it Commend the world ye affecters and affected of it there is a fome that spoiles the beauty Praise it no further then Naaman was 2. King 5. He was Captaine of the hoast of the King of Syria a great man with his maister and honourable because
as a shadow and continueth not Sic in non hominem vertitur omnis homo Let him haue an ample portion in this life and his belly be filled with Gods hidden treasures Let him be full of children and leaue the rest of his substance to his babes Let him be happy in his Lands in his children in his successe and succession Yet a little while and the wicked shall not be thou shalt diligently consider his place and shalt not finde it Glasse whiles it is melting hote and soft is plyable to any forme but cold and hard it is brittle When God first made the world it was malleable to his working hand to his commanding word for he spake the word things were created The next time he toucheth it it shall brâ—…ke to peeces like a pot-sheard The heauens shall passe away with a great noise the Elements shall melt with feruent heate and the earth also and the workes that are therein shall be burnt vp Isiodore mentions one that came to Tyberius the Emperor with a viall of glasse in his hand and throwing it downe to the ground it brake not but onely was bent which he straiten'd againe with his hammer But saith the same Author the Emperor hang'd him for his skill How pleasing an inuention should that false Prophet make that shold come and tell the couetous worldling or luxurious Epicure that this glassy world is not brittle but shal abide euer But serue him as the Emperor did hang him vp for an Atheisticall lyar that so speaks The decay of the parts argues the dotage of the whole Aetna Pernassus Olympus are not so visible as they were The sea now rageth where the ground was dry and fishes swimme where men walked Hilles are sunke flouds dryed vp rockes broken townes swallowed vp of earth-quakes plants lose their force and planets their vertue The Sunne stoopes like an aged man as weary of his course and willing to fall asleepe All things are subiect to violence and contrariety as if both the Poles were ready to ruinate their climates The end of all things is at hand when Compage soluta Secula tot mundi suprema coaggeret hara God hath giuen vs many signes of this Portenta quasi porrò tendentia Signa habent si intelligantur linguam suam Signes haue their language if they could be rightly vnderstood Vltima tribulatio multis tribulationibus praeuenitur There are many calamities preceding the last and vniuersall calamity of the world No Comet but threatens no strange exhalations alterations seeming combustion in the heauens but demonstrate the generall deluge of fire that shall destroy all Nunquam futilibus percanduit ignibus aether As Gods tokens in the plague pronounce the infallibility of instant death so these signes of the worlds sicknesse are vant-currers of the destruction Men are desirous to buy the Calender that in the beginning of the yeare they may know what will betide in the end what dearth or what death will ensue Behold Christ and his Apostles giue vs a Prognostication in the Scripture fore-telling by signes in the Sunne Moone Starres in the vniuersall decay of nature and sicknes of the world what wil happen in this old yeare what in the new-year which is the world to come The Mathematicians and Astronomers of the Earth neuer dream't of an vniuersall Eclipse of the Sunne onely Christs Almanacke reports this All beings are of one of these 4. sorts 1. Some are from euerlasting not to euerlasting 2. Some to euerlasting not from euerlasting 3. One only thing is both from and to euerlasting 4. The rest are neither to nor from euerlasting 1 Some are from euerlasting not to euerlasting as Gods eternal decrees which haue an end in their determined time but had no beginning So God before all world 's determined the sending of his Son to dye for vs but hee came in the fulnesse of time saith the Apostle This decree had no beginning it had an ending 2. Some are to euerlasting not from euerlasting as Angels and mens Soules which had a beginning in time but shall neuer end because they are created of an immortall nature 3. One onely thing which is indeed Ens Entium God himselfe is both from euerlasting and to euerlasting For he is an vncreated and eternal subsistence Alpha and Omega that first and last that had neither beginning nor shal haue ending VVhoÌ„ Plato call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he calls himselfe to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was that is and that is to come the same for euer 4. Other things are neyther from euerlasting nor to euerlasting for they had a beginning and shall haue an end Of this sort are all worldly things God will giue them their end as he is Omega that gaue them their creation as he is Alpha. All these things do decay and shall perish Mors etiam saxis nominibusqque venit Death shall extend the force euen vpon stones and names VVho can then deny this world to be brittle we see how slowly the tired earth returnes vs the fruits which wee trusted her bowels with Her vsury growes weake like a decayed debter vnable to pay vs the interest she was wont Ni vis humana quotannis Maxima quaeque manu legeret The World is lame and euery member as it were out of ioynt It caught a fall in the Cradle as Mephibosheth by falling from his Nurse and the older it waxeth the more maimedly it halteth Sinne entred presently after the worlds birth and gaue it a mortall wound It hath labour'd euer since of an incurable consump tion The noblest part of it Man first felt the smart and in his curse both beasts and plants receiued theirs It fell sicke early in the morning and hath now languished in a lingring lethargy till the euening of dissolution is at hand Now since the world is a Sea and so brittle a Sea of glasse let vs seeke to passe ouer well but especially to land well A Ship vnder sayle is a good sight but it is better to see her well moor'd in the hauen Be desirous of good life not of long life the shortest cut to our hauen is the happiest voiage VVho would bee long on the Sea If a storme or wracke do come let vs saue the best good whatsoeuer becomes of the vessell thy body make sure to saue the Passenger thy soule in the day of the Lord Iesus I haue now done with the Sea and for this point here cast anchor Thus farre we haue suruay'd this glassy Sea the world in regard of it selfe The other two attributes concerne Almighty Gods Holding and Beholding Guarding and Regarding his Seeing and Ouer-seeing it Et videt et prouidet he contemplates he gouernes it His Inquisition and his disposition is here insinuated Some-what and not much of eyther 1 That God may most clearely view all things being and done in this world it is saide to be in his