I Haue spoken of the question alredie, now of the answere, Com­passing heere doth sig­nifie tempting, & the Earth doth signifie all the people of the earth: as if he should saie, I come from tempting all men. It is some vantage vnto vs to heare that the Spaniards are comming before they come, and what number they [Page] haue, and how they are appoynted, that wee may leuie our forces accor­dingly. But beloued, there is a greater aduersarie then the Spaniarde, which brings in the Spaniards, your aduersa­rie the deuill. It is good for vs to heare when he comes, that wee may bee in a readines against him, as we prepare a­gainst them. Therefore this Scripture, and this time accord well. In Reuelati­on 12.10. the deuill is called an accuser, and now I am an accuser of the accu­ser: he accuseth vs to God, & God ac­cuseth him to vs, that when hee comes like an angell, yet wee may say to him like Christ, Auoide Satan. First geue me leaue to say vnto you as Christ said vn­to his disciples, Take heed how you heare, for that which I am to speake vnto you of the deuill, the deuill would not haue you heare: and therefore as hee is here called a Compasser, so hee will compasse your eyes with shewes, and your eares with soundes, and your sences with sleepe, and your thoughtes with fan­sies, and all to hinder you from hea­ring [Page] while the articles are against him, and after I haue spoken, hee will com­passe you againe with businesse, and cares, and pleasures, and quarrels, to make you forget that which you haue heard, as hee hath made you forgette that which ye haue heard before, or els to contemne it, as though you might doe well without it: as hee hath com­passed them which doe walke in the streetes while the voice of God soun­deth in the Churches as they passe by: therefore before euerie Sermon yee had neede to remember Christes les­son, Take heed how you heare.

Now to the matter. Satan from whence commest thou? I come from com­passing the earth. Here the deuill is cal­led in like a Iayler, which keepes some in perpetuall prison, and some are bai­led, and some returne to prison againe, and some are executed. They which sinne fearefullie, stay as it were about the Prison, but are not bounde: they which sinne wittinglie are vnder lock, they which sinne greedely, are vnder [Page] locke and boltes, they which die in their sin, are like them which are con­demned, this is the bondage which we haue brought our selues vnto for a fair apple. When the tempter ouercame vs, we vvere remoued out of paradise, where we were seated: when wee haue ouercome the tempter, wee shall bee translated into heauen, where hee was seated, heauen dore was wide, and the vvaie vvas broade before the rebelli­on, but when weeknockt at the can­nell doore, then the good doore was shutte, heauen is large, but the vvaie to heauen muste bee narrovve, there­fore God hath set our enemies in the gate to fight vvith vs before wee enter, that this saying might be verified, The kingdome of heauen is caught by vio­lence: so soone as vve rise in the mor­ning vvee goe forth to fight vvith tvvo mightie giants, the vvorld and the de­uill, and vvhom doe vvee take vvith v [...] but a traitor? this brittle flesh vvhich i [...] readie to yeeld vs vp to the enimie at e­uerie assault, onely he vvhich sufferet [...] [Page] Satan to compasse vs, doeth staie him from destroying vs. When God asked Caine, vvhere is thy brother? Caine lyed and said, I cannot tell. When God as­ked Sarah vvhy she laughed? Sarah lied and said, I laughed not: but vvhen God asked the deuil from whence he came, hee aunsvvered truely, I come from compassing the earth, and yet hee vvhich speaketh truth himselfe, taught them to lie, as hee is called the father of liers, because hee teacheth all others to lie. Hovve then? Was Caine vvorse then the deuill, because he li­ed and the other tolde truth. By this you may see that carnall men doe not knovv so much of God as the verie de­uill knovveth, for he knevv that GOD could tell vvhere he had bin, but Caine doubted vvhether God could tel what he had done, and therefore he made a lie. Thus, thus the deuill teacheth his schollers to doe worse sometimes then hee will do himselfe, euen as he would bring them (if it were possible) into a worse plight then he is himselfe. The [Page] deuils faith cannot saue vs, no more then it can saue him, the deuils know­ledge cannot conuert vs, no more then it doth conuert him, and yet he would not haue men beleeue, that which he beleeueth himselfe, nor haue vs vnder­stand so much as he vnderstandeth him self: for if Cain had vnderstood so much as he, that God knew whether hee lied or no, hee would haue answered God trulie, as Satan did, but the deuill knew that there was no dissembling with God, who knowes what he asks before he asks, therfore he told troth to God, though hee lie to man: for to lie vnto him which knoweth, is as if one should lie to himselfe, but Caine was not so wel learned, he thought peraduenture yet God might vnderstand his murther, as a theese suspecteth in his heart that the iudge may know his theft: but he dou­ted whether God did know it, & there­fore he denied it like one which is guil­tie, but thinkes that if hee confesse, hee shal be hanged, and therfore though e­uidence and witnesse accuse them, yet [Page] you see many which will not accuse themselues.

From compassing the earth. He which was called Satan before, which signifi­eth an aduersary, is here said to compas the earth: which is to saie, beeing put together, an aduersarie compasseth the earth, and therfore let the earth beware like a Citie which is besieged with the aduersarie.

The deuill hath mo names then anie Prince hath titles, some GOD hath giuen to him, and some hee hath giuen to himselfe: but this is to be no­ted in the deuils names, that hee neuer called himself a lier, nor a tempter, nor an accuser, nor a slanderer, nor a decei­uer, nor a deuourer, nor a murderer, nor a master, nor an aduersarie, nor a viper, nor a lion, nor a dragon, nor a wolfe, nor a cockatrice, nor a serpent. But when Christ asked him his name, hee calleth himselfe Legion, which im­portes a multitude, as if hee shoulde bragge of his number, and here he cals himselfe in effect the compasser of the [Page] earth, as if he should brag of his power. And in the fourth Chapter of Luke & sixt verse, hee calleth himselfe the pos­sesser of the earth, as if hee should brag of his possessions, and in the same hee calleth himselfe the quier of the earth, as if should brag of his liberalitie. Thus he vvhich is euill it selfe, doth shun the name, because he would not be hated, and therefore no maruell if men call e­uill good, and would bee counted ho­nest, though they be neuer so lewd, for so vvill the deuill: but as God neuer called the deuill but by those names vvhich the deuil hated, so he neuer cal­leth sinners by those names which they call themselues, for if you obserue the Scripture, there is no name of the deuil, but in some place of Scripture or other the wicked are caled by the same name, he is called a liar, & they are cal­led liars: he is called a tempter, & they are called tempters: he is called a mur­derer, & they are called murderers: he is called a slanderer, and they are called slanderers: he is called a viper, & they [Page] are called vipers: he is called a lion, & they are called lions: he is called a wolf and they are called vvolues: he is called a serpent, and they are called serpents. Thus God wold they that shalbe dam­ned shoulde haue the name of him which is damned, to put thē in minde. Now none of the deuils names are in the booke of life; and therefore liars, & tempters, and slanderers, and murde­rers, and defamers are not, therefore these are the deuils names. This I note to shevv you hovv deadly God doth hate sinne, that neither the deuill nor his followers coulde euer get a good name of him, for all his compassing, he could neuer compas this, to shuffle any praise of himself into this booke of life, for he doth not compasse heauen, but earth, though he would compas both, the deuil himselfe doth tel vs here, that he compasseth, & he telleth vs not why hee compasseth, but his name Satan that went before, which hee spake not of, doth tell vs why he compasseth. Be­cause it signifies an aduersarie, it giueth [Page] vs to vnderstande that hee compasseth the earth like an aduersarie. God doth compas the earth like a wall to defend it: the deuill compasseth the earth like an enemie to besiege it. For enemie is his name, he is enuie euen to the name.

Three things I note: wherfore the deuill may bee saide to compasse the earth. First, because hee tempteth all men. Secondly, because hee tempteth to all sinnes. Thirdly, because he temp­teth by all meanes: So that whosoeuer sinneth, wherein soeuer he offendeth, whereby so euer hee is allured, the sin, and the sinner, and the baite, are com­passed, and contriued by this Archpo­litique, which calles himselfe a Com­passer. Many haue their names for naught, because they doe nothing for them, like Labans images, which were called Gods, though they were but blocks: but the deuill deserues his names, he is not called a tempter, and a lyer, and a slaunderer, and an accuser, and a deceiuer, and a murtherer, and a compasser in vaine, like Saint George. [Page] which is alwaies on horse-backe, and neuer rides: but hee would doe more then by his office hee is bound to. O­ther are called officers because they haue an office: but hee is called ene­mie because he sheweth his enuie. O­ther are called Iusticers, because they should doe iustice: but hee is called a tempter because he practiseth tempta­tions. Other are called pastors because they should feede: but he is called a de­uourer because he doth deuour: and we call him a Compasser, because that he doth compasse. Euer since hee fell from heauen hee hath liued like Cain, which cannot rest in a place, but is a runnagate ouer the earth, from dore to dore, from man to man, begging for sinnes as the starued soule begges for bread. He wold haue dwelt in heauen, and not been compassing the earth, he should haue sung with the Angels, & not bin quareling with mē, but he hath changed his calling, & is become a cō ­passer, that is, to laie fetters vpō men, as God hath fettered him, left they should [Page] ascend to the place from whence he is fallen. Therefore in this the Lier spake trueth, when he said, I come from compassing the earth: as if he shoulde say to God, I come from the slaughter of thy seruants, not to aske forgeuenes for all the soules which he hath slaine alre­die, but to get a commission that God would make him knight Marshal ouer the world, to slay and kil as many as he hated: like the bramble, which sette it selfe on fire first, and then fiered all the wood.

Peter describing the deuils walke, saith that he goeth about: The deuil saith that he goeth a compassing. Peter puts in, seeking whom he may deuour: the deuil leaues out deuour, and sayth no more, but that he compasseth. This cir­cular walke is particular to the deuill, and therefore may be called the deuils circuite. All other creatures goe for­ward, but the diuil goeth about, which may well be applied to the craftie de­uil, because to goe about, is commonly taken to vndermine: when he meaneth [Page] he wil destroy you, then we say he will compasse you: so when the deuil com­passeth, then beware least he deuoure. For the deuill goeth about men, as the Fowler goeth about the larke, to snare her; as the thief goeth about the house, to robbe it; as the iuie goeth about the oake, to kil it. The deuils walk is a siege, which goeth about but to find an issue to goe in: for he goeth about but vntill he can gette in to be a possessor. He is content to be a compasser. The first name the deuill hath in Scripture, is a Serpent, he is a Serpent, and so are his waies like a serpent, which windeth himselfe like a circle.

As God is said to make an hedge a­bout men, so here the deuill is saide to make an hedge about men: but this is an hedge of temptations, and that is an hedge against temptations. As Dauid saith the Angels compasse vs, so might he say the deuils compasse vs. Satan compasseth, and man is compassed. Sa­tan is like the circumference, and man is, as it were, the Centre: that is, temp­tations [Page] goe round about him, and hee dwelleth in the middest of them. Thus much of Compassing: now what hee doeth compasse.

I come from Compassing the Earth. This is the diuils pilgrimage, from one end of the earth to the other, and then to the other againe, and then backe a­gaine, like a wandering Marchant, which seeketh his trafficke where hee can speede cheapest. I haue hearde of some trauellers which haue gon about the earth, but I neuer heard of any that had seene all partes of the earth but this olde Pilgrime Satan, which hath beene in heauen, and in Paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walke, but like the Sunne which courseth, a­bout the earth euerie day: so there is no day but Satan seeth euerie man vp­on earth: as a compasse hath no end, so he makes no ende of compassing. Be­cause hee is such a compasser of the world, therefore Paul calleth him The God of this worlde, not a peece of the [Page] worlde, as Englande, or Irelande, or Fraunce, or Germanie, or Spaine, but of the world, that is, of al the countries, and cities, and townes, and villages, & houses: The Pope talkes of his king­dome, how many prouinces are vnder his dominion, but the deuils circuit is greater then the Popes: one woulde think that he could neuer tende halfe his flock, because he is vicar of so great a monarchie, and yet he is neuer non resident. You may see his steps euerie where so brim and fresh, as thogh they were printed in ashes, if God make you see your countrie naked, your temples desolate, your cities ruined, your hou­ses spoiled, you will say the Spaniards haue been here: so when you see your mindes corrupted, your hearts harde­ned, your willes peruerted, your cha­ritie cooled, your iudges bribers, your rulers persecutors, your lawiers brab­lers, your marchantes vsurers, your landlords extortioners, your patrones symonistes, your pastors loyterers, you may say the deuill hath beene here. [Page] Seeing then these weedes grow in eue­rie ground, you may beare the deuill witnes that hee doth compasse all the earth. If a man loue his frend, he will say, I will goe an hundred miles to doe him good: but if the deuill hate a man, he will goe a thousand miles to do him hurt. The deuil doth not goe his pro­gresse like a king, onlie for delight, but all the way as he goeth, Peter saith, He seeketh whom he may deuour. The deuill goeth a visiting, hee will teach the sicke how they shall recouer their health, he will whisper the poore how they shall come by riches, he will tel the captiues how they shal redeeme their libertie: but to deuour is the end of his visitati­on. Therfore Peter called him a Lion, and said that he went about, and tolde vs that he sought as he went: at last he saith, to deuour, & there he ends, shew­ing that deuouring is his end: now you shall heare whom he compasseth, & to what he cōpasseth, & how he cōpasseth When it is said that the deuil compas­seth the earth, it is meant that he com­pas­seth [Page] the men of the earth: out of which I gather, first of all creatures he com­passeth men: secondly, that he com­passeth all men, and by consequence that he compasseth good men. The deuil is like an Archer, and man is his marke, and temptations are his arows. As Peter is called a fisher of men, so the deuil may be called a hunter of men: for of al creatures his enuie is onelie to men, because man was made to serue God, and inherite the ioyes which he hath lost, therfore he is called no slear, but a manslear. When there are no men vpon earth, then the deuill will compasse the earth no more.

Secondly, he assaulteth al men, like Ismael, which was against all. It is saide of Saul and Dauid, Saul hath slain his thousand, and Dauid his tenne thousand: but if you put in Satan, you may set vp the number, and say, Satan hath slayne his hundred thousand. As there is a le­gion of men, so there is a legion of de­uils: that as they said Peters angell, so they may say Peters deuil: for Christ [Page] would not haue called Peter Satan, if Satan had not backed him: as death kil­leth al, so the deuil tempteth al: whē he hath Eue, he hunteth for Adam: when he hath Adam, he hunteth for Cain: as the father was tempted, so must the sonnes, as the mother was tempted, so must her daughters. Euery man but Christ may say, I haue bin ouercome, but Christ himselfe cannot say, I haue not bin tempted. In the Spanish inqui­sitiō the protestants are examined, but the papists slip by: but in the deuils in­quisition papist, and protestant, and A­theist, and Puritan, & all are examined. He is not a captain of forties, nor of fif­ties, nor of sixties, nor of hundreds, but he is general ouer al which fight not vnder Christs baner, he possessed the two Gergesites, which were men, he possessed Mary, which was a woman, he possessed the mans son, which was a child. Nimrod is called a mightie Hun­ter which killed beastes, but this is a mightie hunter which killed Nimrod himselfe, God keep vs out of his chase. Thirdly, he warreth against the righte­ous, [Page] euen because they are righteous, as God makes the barren fruitful, and the fruitful to bear more fruit: so the deuill would haue them serue him, which serue him not, & they which serue him to serue him more: and therfore as the Giant encountred with Dauid, so the deuil encoūtred with Dauid, and with Dauids Lord: he which gaue him leaue here to tempt Iob, was after tempted himselfe, although the net brake, & the bird escaped: yet as he tempted Christ thrise together, and as he desired to sift Peter more then other, so they that fol­low Christ, and are like Peter, are sifted more then other. For this viper is like the viper which ceased vpon Paul. A­mong many which stóode by the fire, the viper chose out Paul, & lighted vpō him before al the rest: so if one be holi­er then another, this viper will battayle with him, & there is great reason why the godly are tempted more then the wicked: because the wicked are his fer­nants, and do tempt others.

As he tempteth al men, so he temp­teth [Page] to al sinnes: for hel and the deuil, are alike, therfore as hel is neuer filled with sinners, so the deuil is neuer filled with sinnes, and therefore when thee had made Peter denie his master once, he made him deny him twise, & when he had made him denie him twise, hee made him denie him thrise. For this cause our sinnes are counted amongst those things which are infinit, because the deuil and our flesh meete together euerie day to ingender new sinnes. All the deuils riches is in baites, he hath a packful of othes for euery one which wil sweare, a pack ful of lies for euerie one which wil deceiue, a packe full of excuses for euerie one which wil dis­semble. As he dooth goe through the streetes, into euerie shoppe he castes a short measure, or a false balance: as he passeth by the tauernes he sets dissenti­on betwixt frends: as hee passeth by e­uery Inne he casts a paire of cards, and a paire of dice, and a paire of tables: as he passeth by the courtes, and findes the Lawiers at the bar, he casts among [Page] them false euidences, forged writings, and counterset seales.

Thus in euerie place where hee comes (like a foggie mist) he leaues an euil sauour behind him. The murmu­ring of Moses, the dissimulation of A­braham, the idolatrie of Aaron, the in­cest of Lot, the dronkennes of Noah, the adulterie of Dauid, the flight of Io­nah, the deniall of Peter, name Satan, and thou hast named the verie spawne of al sinnes, which with his taile pluc­ked downe the Starres from heauen. How many hate their enemies, and frends too, and yet imbrace his ene­mies, because he kisseth when hee be­trayeth, as thogh he would not betray. Auarice saith, I wil make thee amiable: tyrannie saith, I wil make thee dread­full: sloth saith, I wil make thee beau­tiful: vanitie saith, I wil make thee mer­rie: prodigalitie saith, I wil make thee beloued: So the poore sinner standes distract how he may follow all sinnes at once, seeking grapes of thistles, and roses of thornes.

[Page]As hee tempteth to al sinnes, so hee tempteth by all meanes: for the name of a compasser doth import a cunning tempter. There is craft in compassing, the Hunter maketh a raile about the deere as though he would gard them, when he meaneth to take some of thē: the fouler goeth about the bird as if he did not see her, when he comes to snare her. If men haue so many sleightes to compasse their matters, how can the compasser himselfe hold his fingers: if the serpents feed be so subtil, what do you think of the old serpent, who hath bin learning his trade euer since the creation? If mens trades may be called craftes, the deuils trade may be called craft? Herod is called a fox, but this fox taught him his subtiltie: this is he that prepared flaterers for Rehoboam, which prepared liers for Ahab, which prepa­red concubins for Salomon, which pre­pared sorcerers for Pharao, which pre­pared witches for Saul, which prepared wine for Benhadab, which prepared golde for Achan, which prepared a [Page] ship for Ionas, which prepared a rope for Haman, he goeth not about for no­thing.

But this is the first trick of hys compassing, he marks how euery man is inclined, what he loues, what he ha­teth, what he feares, & what he wants: and when hee hath the measure of his foot, then he fits him. Aske what you wil, here is he which offered the whole world. What, shal Ionah stay for wante of a ship, nay here is a ship, goe and flie from the Lord: shal Esau stay for want of broths, nay here is a messe of broth, go and sel thy birthright: shal Iudas stay for want of thirty pence, nay here are thirty pence, goe & betray thy master: shal Pilat stay for want of an halter, nay here is an halter, goe and hang thy selfe.

The tyrant shal not want a flatterer, the wanton shal not want a mate, the vsurer shal not want a broker, the theef shal not want a receiuer: hee is a factor betweene the Marchant and the Mer­cer, and the gentleman and the tenant: [Page] he is a make-bate betweene the man and his wife, he is a talebearer between neighbor and neighbor. Thus if you aske me what is the deuils trade or oc­cupation, all the day long hee is ma­king nets, and ginnes, and snares, to catch thee and me, which gape for the worme.

If then the deuill be such a busie-bodie, which medleth in euery mans matter, let vs remember what the wise man saith, a busie bodie is hated: the deuil is to be hated because he is a busie bodie: the Iewes could not abide the Publicans because they were like sum­ners, and takers, which carryed tole out of their coūtrie into another: how then can we abide this great publican, which taketh tole ouer all the worlde? nay not tole of men, but men them­selues: he which compasseth the earth, compasseth vs, euen vs which stande here. Therfore what shall I say, but as Christ said, When the theefe compas­seth the house, shal not the owner gard the house: if the citie be compassed, & [Page] not defended, how should it stand: as the deuil runneth round about vs, so the armour must go round about vs, & then though hee compasse vs, yet he shal not ouercome vs: but as the Israe­lites were safe though the water com­passed about thē, as the children were safe though the flames compassed a­bout them, as Daniel was safe though the lions compassed about him, so they which haue Christs armor, are safe, al­thogh the deuil compasse about them. I wil not fear, saith, Dauid, what man can do vnto me, nay I wil not feare what the deuil can do vnto me, for he which is with me is greater then hee which is a­gainst me. Thus much of the deuil and his compassing.

As the serpent compasseth, so doeth his seed: and therfore Salomon cals the waies of the wicked, croked wais. This is the great compasser, there be little compassers beside, like the Pharisies, of whom it is said, that they cōpassed sea and land to make one like themselues. In stead of these compassers wee haue Seminarie priests, which compasse frō [Page] Rome to Tiborn, to drawe one from Christ to Antichrist, I wil not name all compassers beside, lest I be compassed my selfe, but this I speake within com­passe, that there is a crafte of compas­sing, and Satan is the craftes-master, & the rest are his prentises, or factors vn­der him. When hee hath compassed some men, he sets them to compasse o­ther men, and so hee hath his compas­sers, and spies in euerie Countrie, like continual Legers to folovv his busines for him, vvhich wil doe it as faithfully as himselfe. If he appoint them to lye, they wil lie as fast as he: if he appointe them to deceiue, they wil deceiue as cunninglie as he: if he appoint them to slander, they wil slander as falsly as he: if he appoint them to flatter, they will flatter as smoothly as he: if he appoint them to mock, they wil mock as scorn­fully as he: if he appoint them to re­uenge, they wil reuenge as spitefully as he: if he appoint them to persecute, they vvil persecute as fully as he. So if he do but say let ther be an oth, straight [Page] there is an oath: let ther be a lie, straight ther is a lie: let there be a flout, straight there is a floute: let there bee a bribe, straight there is a bribe: let there bee a quarrel, straight there is a quarel: ther­fore in this the lyer tolde the trueth, for hee hath compassed the earth in­deed.

Thus you see what the deuil answe­red, when GOD asked him from whence he came. Now if God should aske you, as he asked the deuill, from whence you came before you came hether to him, or rather whether you wil goe when ye departe from him, I doe verely thinke that some here did come from as bad exercises as the de­uill himselfe: and that when they doo depart from this place, they will re­turne to as badde exercises againe, as the Deuill did: Some vnto the Ta­uerns, and some vnto the Alehou­ses, and some vnto Stages, and some vnto Brothels, and some vnto dicing, and some vnto quarrelling, and some vnto cosening.

[Page]I would faine knowe this, if the deuill came from tempting, and you from sinning, who was better occupied hee in commanding you, or you in o­beying him, they which come to the Church and returne to their sins, come to the Lord as the deuill came, not to bee reformed of his euill, but to haue a pasport to doe more euill: if any such be here, he hath learned nothing, but goeth empty away, for they which come like Satan goe like Satan: a little water is sprinkled vppon them, which fals off againe to the ground so soone as they are out of the Church doore, all which they learned is forgotten, like a perfume which sauoureth no longer then they abide in the house where it burneth, therefore as I warned you at first, Take heed how you heare, so I warne you now, take heed least this Compasser come and steale that which you haue heard, for when Iudas had receiued the Sacrament, the deuill entering into him after that, coulde neuer be driuen out againe: so if the deuill enter into [Page] you, after you haue receiued this war­ning, hee will possesse you like Iudas, stronger then he did before, and euery word shall condemne you, as he which eateth the Sacrament vnworthilie, eat­eth his owne damnation, so hee which heareth the word vnfruitfully, heareth his owne damnation, that is, the word which I haue spoken, saith Christ, shall iudge you in the last daie.

WHen you haue examined your selues by the touch­stone which I gaue you, Acts 26.28 2. Cor. 13.9 whether you bee in the faith or no, if you finde that you stand in the faith, let him which thinketh he standeth, take heed least he fall. Three sentences wee bor­rowed of Paul: in the first he exhorted vs to be Christians: in the second hee taught vs to know whether we be chri­stians or no: in the last, he warneth vs, if we be, to perseuer and take heed least we fall. Paul doth not teach vs these phrases to doubt of our saluation, or of the mercie of God, as the Papists saie, but of our constancy in his seruice, not least we fall from our election, but least [Page 2] we fall from our righteousnes, this is a godly feare, and blessed is he (saith Sa­lomon) not which standeth in feare of Gods mercy, but he which standeth in feare of his owne frailtie. Pro. 28.14. As Iob did, which feared all his works, Iob. 9.28. Wee must haue confidence towards God, but diffidence towards our selues, for God will be true to vs, if we bee true to him: this feare is not contrarie to faith, but cannot stande without it, therefore take heed least ye fall, is, take heed least ye sinne, as the I­sraelites sinned. An admonition gathe­red from the fall of the Iewes, to them which stand, or to them which thinke they stand, to take heed least they fall: as a Cronicler in a storie giues a watch worde by the waie, to admonish the reader of some speciall thing to bee marked: so the Apostle teaching vs to make vse of all that we heare or reade, after he had shewed how the Israelites stood sometime, and how they fell af­ter againe, which were the elect peo­ple of God, the becon of the world, & [Page 3] glorie of nations, vntill they crucified him, who wold haue saued them, ends with a sigh, as if he shuld saie, it greeues me to record their follie, and to disco­uer the nakednes of my countri-men, what should I rehearse anie more? if they fel thus? take them for a warning, and Let him that thinketh hee standeth, take heed least he fall. Here we are set to sinners schoole, to see what we canne learne of the wicked, as the Bee doeth gather honie of weeds, for all which is written, is written for our instructi­on, Rom. 15:4. These things (saith Paul) are written to admonish vs, vppon whom the end of the world is come, as if he should saie, we haue need to take more heed then they vnder the lawe, because wee liue in the last and worst daies, when the Dragon is let loose, & hath great wrath, because his time is short, Reue. 12.12. Now if you would know how the Israelites fell, reade but from the sixt verse, and you shall see how they fleeted from sinne to sinne, like a flie which shifteth from sore to [Page 4] sore. They tempted the Lord (sayth Paul) they murmured, they lusted, they committed Idolatrie, they serued the flesh, they sate downe to eate, and rose vp to plaie: Take heed (saith Paul) ô ye Corinthians, least yee liue so too, you shall not doo euill because others doo so, but these things are written for your learning, therefore first you shall learne, that as they fell awaie, so you may, and then by their fall you may learne to stand. Thus the Apostle war­neth vs, that we are all in a house ready to fall, and all in a ship readie to sinke, all in a bodie readie to sinne, who can saie what he will do when he is tried? Therefore Paul saith not, let him that standeth take heed least he fall, but Let him that thinketh hee standeth, take heed least he fall: warning vs before that wee take heed of falling, and to examine how wee stand, whether wee stand or no, for when hee ma [...]es his speech of them which thinke they stand, not of them which stand, he intends that few stand in comparison of them which [Page 5] thinke they stand: many thinke them­selues wise that are fooles like other, many thinke themselues pure, which are prophane, like other, as Salomon no­teth, Pro. 30.12. There is a generation which are pure in their owne conceit, and yet are not washed from their fil­thines: as though there were a gene­ration or sect of such men. And againe Pro. 20.6. Many men will boast of their goodnes, but who can finde a faithfull man: so many seeme to stand which stand not, many thinke they be­leue, which know not what faith mea­neth, many loke to be saued, which cā ­not tell who should saue thē, no more then Nichodemus knew what it was to bee borne againe, the reason is, manie are afraid to sound too deepe, and ex­amine their conscience, least it should vpbraid them with the noisomnes of their sinnes. Therefore like a fauoura­ble Iudge, which would saue the ma­lefactor, he wil aske him so cunningly, that he will answere for him to, & then he will saie, I find no fault in this man, [Page 6] let him paie his fees and be gone: so I finde no fault in this faith, mee thinkes it is a sound saith, me thinks it is a good vvhich vvhen hee is dovvne riseth no loue, me thinkes it is religious inough, when I come to the Church, and loue my neighbour, and obey my Prince, and giue euerie man his owne, & paie my tithes, and fast twice a weeke, as the Pharesie did, me thinks this is wel, what would you haue more? haue I not kept all the commandements. Lu. 18.18. No (saith Christ) there is one behinde, examine thy selfe, & stil thou shalt finde something behinde, like a cobweb in the top of an house when the floore is swept. Therefore vvell doth Paul saie, he vvhich thinketh that he stands, not he vvhich stands, for hee vvhich stands in Christ falleth not, but he vvhich thinketh he standes falleth sodenly, an may finally, vnlesse hee stand vpon his vvatch, take heed is a good staffe to stay vpon, and so often a man sinnes as he casts it from him, all goe astraie.

[Page 7]But this is the difference betvveen the sinnes of them vvhich haue faith, and them which haue no faith, they vvhich haue no faith, fall like an Elephant, which when he is downe riseth not a­gaine: they which haue faith doe but trip and stumble, fall and rise againe, their fals doe teach them to stand, their weaknes doeth teach them strength, their sins doth teach them repentance, their frailnes teach them constancie, as Peter was better after his deniall then he was before. Iudas did neuer stand, but semed to stand, the Disciples knew not that he was a theefe and intended treason, for they asked, Is it I? is it I? Christ knew, as it appeareth, when hee gaue him the sop and said, That which thou doest doe quickly: if euer he had stood, hee could not haue bin tearmed the sonne of perdition. Many did seem to the world to go out of the Church, but Iohn saith, they were neuer of the Church, meaning that if they had ben of the Church, they coulde not haue gone out of it, for the true vine coulde [Page 8] not leaue her grapes, nor the oliue her fatnesse, nor the fig tree her sweet­nes: so they which stande in the faith, doe not fall awaie, but seeme to fall, as hypocrites seeme to stande. The best men haue had their slips, but alwayes they rose againe, as though they had sinned to teach vs repentance, therfore their sins are written, which els should haue bin concealed for their honour, for they were not registred in spight to disgrace them, but to admonish vs that when we see such a field of bloud, lyke carcases, which the dragon hath slaine. wee may feare to set vppon him vnar­med, least we be slaine like other, as Sa­lomon beheld the fielde of the slothfull which was full of thistles and weedes, Prou. 24.30. So we must behold the sins of other to learne by them. I passed by (saith Salomon) and considered it well, I looked vpon it and receiued instruc­tion, this note is in the margent of your Bibles, that I might learne by another mans fault: so Salomon sheweth howe we should looke vpon other mens falts [Page 9] if we beholde and consider them, and looke vppon them to receiue instructi­on as Salomon did, then do wee behold and consider, and looke vppon them well, or els as Abraham might see the smoake of Sodome, but Lot might not see it, so they which can make vse of sin may heare, and see, & speake of errors of men, yet is it not lawfull for thē, be­cause they are as a spider which gathe­reth nothing but poison. Did not ma­ny peruert the sins of the Patriarches, and applie them to themselues, as they shuld applie their doctrines? But these things (saith Paul) are not written for our imitation, but for our admonition that is, for a caue at least we do the like, for they repented that which they did, and shall we do that which hey repen­ted? Christ saith Followe me, without limites, but Paul saith, Be ye followers of me as I follow Christ: so wee must followe the Patriarches, and Prophets, and Apostles, as they followed Christ, least following that which they repen­ted, we sustain or suffer that which they [Page 10] escaped. This is a lesson for all but Christ, Let him which thinketh he stande, take heed least he fall. When Paul had di­stilled the capital sinnes of the Israelits, this is the quintescence, that is, all the profite which hee coulde wring out of them, Let them that thinke they stand take heed least they fal. Who would haue said that Ierusalem would haue become an harlot: that the chosen people should become the cutsedst vppon the earth? yet so it is, saith Paul, thus & thus they haue done, and thus hath God forsa­ken them, that all the world may take heed how they stirre vp the lion of Iu­dah, which deuoureth the wicked like bread: Who wold haue thought when Lot was grieued with the sinnes of So­dome, that he would haue committed a worse sinne himselfe, first to drinke til he was dronke, then to lie with his own daughters? yet he did so. Who would haue thought that Noe when he buil­ded the Arke, because hee beleeued in God, & gaue example to all the world how they shuld saue themselues, when [Page 11] the floud was past, woulde haue giuen the first example of sinne to his ovvne sonnes? Who would haue thought that when he was persecuted for his godlynes in the desart, he vvould haue slaine the husband for the lust of the wife, vvhen the blessinges of God did call him to thankfulnes? Who would haue thought that Salomon vvhen he praied in the temple, and was tearmed by God the wisest man in the world, would haue taken mo concubines vn­to him than any heathen in the world? How are the mightie ouerthrowen, saith Dauid? 2. Sam. 1. Like Peter which said he would neuer forsake Christ: and forsoke him first. The straunge men are fallen. Euen Salomon him­selfe, and Dauid, and Noah, and Lot, and Sampson, & Peter, the light of the world, fell like the starres of heauen: these tall souldiers, strong oakes, fayre pillers lie in the dust, whose tops glit­tered in the aire, that they which think they stand, may take heed least they fall. Can I loke vpon these ruines with­out [Page 12] compassion, or remember them without feare, vnles I be a reprobate, & my heart of flint? Who am I that I should stand like a shrubbe, when these Caedars are blowen downe to the grounde, and shewed themselues but men, the best man is but a man, the worst are worse then beasts, no man is vntainted but Christ, they which had greater gifts then we, they which had deeper roots then we, they vvhich had stronger hearts then wee, they which had more props then vve, are fallen like a bird vvhich is vvearie of her flight, & turned back like the wind in the twink­ling of an eie. 2. Kin. 8.13. Who would haue mocked him, that shoulde haue said sometime as Elisha said to Hazael, vvhat vvickednes he should do in time to come, that he should slay and tram­ple men, vvomen and children, Hazael blusht to heare thus of him, and saide, Am I a dog that I should doe this, as if he would neuer doo it vvhile he vvere a man, but count him a dog vvhen hee comes to that: so they which are chan­ged [Page 13] like Hazael blush to heare thus of him, and would haue scorned somtime at him which should once haue saide when they were zealous and studious preachers, & persecuted for their prea­ching, that the time would come when they should be loiterers, time-seruers, louers of the world, & greedie wolues, deuourers of their flockes, and perse­cutors, they would haue saide, Am I a dog? Am I a beast? Am I a reprobate, that I should doo this? they would ne­uer beleeue this til it came to passe, and being fallen, they saie they sinned lyke Hazael, which blusht before he sinned and was impudent after. Therefore let no man saie what he will be, before he haue examined what he is, but run his course with a trembling feare, alwayes looking downe to the rubs which lie before him, & the worthies which are slaine alreadie, and remember when a­nie spectacle of frailtie is in thine eie, this is my warning, for no man hath more priuiledge then another. This is the profite we should make of other [Page 14] mens faultes, like a pearle which is ta­ken out of the serpent: when wee see our brothers nakednes, it should moue vs to compassion of him, and a feare of our selues, for when wee reioyce at o­thers fall, like Cham, as the leprosie went from Naaman to Gehezi, so God turneth his wrath from them, & it ligh­teth vpon vs, Prou. 24.18. and such as haue despised others without remorse, haue fallen in the like, or more shame­fully themselues, and neuer rose again. What shall we do then when we heare of other mens faults? not talke as vvee doo, but beware by them, and thinke, Am I better then hee? Am I stronger then Sampson? Am I wiser then Salo­mon? Am I chaster then Dauid? Am I soberer then Noah? Am I firmer then Peter, if God should leaue mee to my selfe? if he should withdrawe his hand vvhich holdes mee? Into howe many gulfes haue I bin falling, when GOD hath preserued me of occasion, or de­laied the temptation, or vvonderfully kept me from it, I knowe not hovv, for [Page 15] he deliuereth me from euill, as he deli­uered Dauid from the hloud of Nabal, by Abigael, which came vnlooked for: So he hath preuented many wonder­fully, whē they were assaulted so hard­ly, that they had thought to haue yeel­ded to the enemie. Sometime I may say there wanted a tempter, sometime I may say there wanted time, somtime I may say there wanted place, some­time the tempter was present, & there wanted neither time nor place, but God helde me backe that I should not consent: so neer we haue glided by sin, like a ship which rides vpon a rock, and slips away, or a birde which scapes frō the fowler when the net is vpon her. There is no salte but may lose his salt­nes, no wine but may lose his strength, nor flower but may lose his sent, no light but may bee eclipsed, no beau­ [...]ie but may bee stained, no fruite but as [...] blasted, nor soul but may bee [...]: wee stand all in a slipperie a nea [...] where it is easie to slide, & hard [...] vp, like little children which o­uerthrowe [Page 16] themselues with their clo­thes, now vp, now downe at a strawe, so soon wee fall from God, and slide from his word, and forget our resolu­tions, as though wee had neuer resol­ued. Man goeth forth in the morning, weake, naked, and vnarmed, to fight with powers, and principalities, the deuill, the world, & al their adherents, and whom doth he take with him but this flesh, a traitor, redie to yeld him vp at euerie assalt vnto the enemie. Thus man is set vpon the side of a hill, al­waies declining, and slipping: the flesh muffleth him to make him stumble, the world catcheth at him to make him fal, the deuill vndermineth him to make him sinke, and crieth still, Cast thy selfe downe: and when he falleth, he goeth apace, as Peter, who denied thrise toge­ther: & when he is fallen is like a stum­bling stone in the way for other, [...] they may fall too: Therefore [...] that thinketh hee standeth, take heed [...] he fall.

So earnestlie must wee call [...] [Page 17] our soules, that we be not weary of wel doing: for happier are the childrē that neuer began, then Iudas, whose ende was worse then his beginning. Wis­dome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse: if thy spouse had com­mitted fornication thou mightst haue diuorsed her, but he which leaueth his righteousnesse to liue in wickednesse, forsakes his spouse to committe forni­cation, and is diuorced from Christ himselfe. If thou were like the Vine, or the Oliue, or the Figge tree, they would not leaue their grapes, or their fatnesse, or their sweetenesse, to get a kingdome; but the Bramble did: If thou be like the Bramble, what wilte thou doe when the fire comes? As this is a memorandum to all, so espe­ciallie let him that ruleth, and him that teacheth, take heede least he fall: for if the Pillers shrinke the Temple shakes, as when a great Tree is hewen downe, which is a shadowe to the beastes, and a neast to the birdes, many leaues, and [Page 18] bowes, and twigges fal with it: so ma­ny stand, and fall with them, whose lampes geue light to others: Euen as Ieroboams sinne made Israel to sinne. Therfore Paul hath giuen you a watch­word, which euerie one should write vpon his table, vpon his bed, and vpon his nailes, least he forget in one hower, for he which standes now, may fall be­fore night. Sinne is not long in com­ming, nor quickly gone, vnlesse God stop vs, as hee mette Balaam in his way, and stay vs, as hee staied the womans sonne, when hee was a bearing to his graue: we runne ouer Reason, and treade vppon Conscience, and fling by Councell, and goe by the Word, and poast to Death, as though we ran for a Kingdome, like a Lark, that falles to the ground sooner then she moun­ted vp: at first she retires, as it were by steps, but when she commeth neerer the ground, she falles downe with a iumpe: so we decline at first, and wa­uer lower and lower, til we be almost at the worst, and then we runne head­long, [Page 19] as though we were sent poast to hell, from hotte to luke-warme, from luke-warme to key colde, from key-colde to starke dead: so the languish­ing soule bleedes to death, and seeth not his life goe till it be at the very last as pe.

Woe be vnto him that is guiltie of this murther, if the bloud of Abell cried for vengeaunce against his bro­ther Cain which slewe his bodie, shall not God be reuenged for the death of the Soule. Where is thy Brother (saith GOD?) Naye where is thy soule? hast thou slaine it, which was my Spouse, my Temple, mine owne Image? If the seruant which hidde his Talent was cast into darkenesse, what shall bee done vnto thee which hast lost thy Talent? For hee which falles from his righteousnesse, dooth not hide his Talent, but more, hee dooth lose it.

Thus if you neuer knewe what good to make of euill, this you maie [Page 20] learne in the sinners Schoole: let them which thinke they stande, take heede least they fall, and let them which are down, care to rise, and the Lord so direct our steppes, that we may rise a­gaine.