hearts be hardened in sinne and so sinne growe into an habite but without delay cast of your olde sinnefull conuersation and be renued in the spirit of your mindes and betime put on the new man which after God is created in righteousnesse and true holinesse Ephe. 4.23 O consider that in thy first estate thou didest fight against the flesh the world and the diuell but if thou still addest sinne vpon sinne thou prouokest besides these another enemie wicked custome which will wage hostile warre against thee drawe thee after it and will bring thee into that wretched estate that thou shalt not feele the malice of sinne but drinke in iniquitie like wine and so be the more hardly conuerted Let vs flie all occasions auoyde the societie of wicked men the lillie is hardly preserued vnhurte among those thornes And so in this a respect the last state of sinne is worse then the first 3 Thirdly the last state of sinne is worse then the first in respect of God because the farther the sinner departeth from God the oftner he returneth like the dogge to his owne vomite and as the Sow that was washed to her wallowing in the mire â— Pet. 2.22 The more God departeth from him and giueth them vp to their harts lust to a reprobate minde vnto vile affections Rom. 1 vers 24.28 As the physition giueth ouer the sicke which through his intemperancie and disordered life falleth many times into a relapse of sickenes Wherefore the Lord complaineth against Babel Ier. 51. We would haue cured Babel but she could not be healed forsake her c. And euen as a trauailer the more he goeth on his way the farther he is from the place from whence hee came so the greater sinne and more often that a man committeth the farther is he still from God But marke heere the policie of Sathan when hee cannot drawe a man especially such as haue bin exercised in godlinesse at one pull from God he laboureth to effect this pedetentim paulatim by little and litle euen as feuers and other infirmities of the bodie are the forerunners of death so many infirmities of the soule goe before the committing of many sinnes in action Thou commest deuoutly daily to prayer by litle and litle thou growest more colde at last thou waxest keycolde and vtterly neglectest the dutie of prayer Thou repayrest zealously to neare the word preached hee it be euery day in the weeke at last thy zeale waxeth more colde then thou saist it is sufficient to heare a Sermon vpon the Sabboth day in the end thou sayest to what purpose is so much preaching and so by litle and litle sathan draweth thee to despise Preachers and contemne the word of God and by degrees bringeth thee to vtter destruction So our Mother Eue by litle and litle fell from God first she beheld the Tree in the midst of the Garden that it was a faire Tree and pleasant to the eie then she desired the fruite next she plucked it and did eate and so transgressed Gods commandement Gen. 3.6 So Caine from a litle enuie which at first might easily haue bin suppressed giuing place to the diuell his hatred so increased that it grewe at last to murther Take heede therefore principiis obsta resist betime lubricus est serpens antiquus whose first suggestions if they be not resisted totus in intima cordis dum non sentitur illabitur Isidor The diuell is a slipperie serpent whose head that is his first suggestions if they be not resisted he windeth in his whole bodie ere thou be aware And that he may the sooner withdrawe vs from God he laboureth first to corrupt and falsifie the election of our will which one calleth amoris affectionum bilancem the ballance of our loue and affections whereby it commeth to passe that in the estimate of our loue we so litle esteeme God and the heauenly good things that in our election we preferre the creature before the creator and transitorie things before the heauenly So the Iewes Christ and Barrabas being put in this deceitfull ballance in their choise Barrabas waighed downe Christ Math. 27. Because they more esteemed Barrabas then Christ Thou wilt say that the Iewes deserued eternall torments for that they so vniustly did ponderate the different worthynes of these 2. But if one should demaunde of thee whether thou louest Christ or Barrabas no doubt thou wouldest say Christ but if thou makest choise of one worse then Barrabas what wilt thou say what if thou more esteemest sinne then Christ thou takest from thy neighbour his substance thou betrayest thy soule vnto the diuell thou wilt sweare and forsweare to increase thy wealth and for the gaining of one groate thou forsakest Christ dost thou not now more esteeme thy gaine then God Dost thou not loue sinne and the diuell more then Christ and seeing the diuell is worse then Barrabas and thou louest the diuel more then Christ it necessarily followeth that thou art worse then the Iewes And what is the cause hereof but the ballance of loue or hatred which is placed in thy will which sathan adulterateth and falsifieth in the estimate of this loue and inclineth it to the worst And so as the sinner through the malice of his will turneth away from God so God turneth his face from him which is the greatest of all euils And euen as the farther one goeth from the Sunne the longer is his shadowe for in the euening the Sunne declining euerie thing hath the greater shadowe so the farther a man departeth from God the greater shadowes of worldly vanities followe him for what are all earthly things which so greedily we desire but shadowes as the wicked themselues but too late shall confesse Wisd 5. All those things are passed away as a shadow And the farther we plunge our selues in the loue of the world the farther stil we are from God and therefore the more difficill our conuersion And euen as the Sunne the farther it departeth from any Countrie the more colde and barraine it maketh it contrariwise the nearer the Sunne directeth his course to any region the more warme and fruitfull it is and the sooner it bringeth forth fruite so the nearer our Lord Iesus Christ the Sonne of righteousnesse is vnto vs and with his presence and hoâ—e beames of his grace holy spirit collustrateth our soules the sooner and more aboundantly we fructifie be conuerted bring forth the fruits of pietie to the ioyfull and blessed haruest of eternall life But when Christ the true Sonne of righteousnesse departeth hee leaueth the soule desolate barraine vnfruitfull and openeth the gate vnto all vices And therefore the Lord saith by his Prophet Hose 9 1â— Woe be vnto them when I depart from them For as the spirit of God dwelling in our hearts maketh the way of vertue easie and pleasant so the absence of Gods spirit when through sinne we greeue the spirite of God maketh the way of repentance difficill and vnpleasant And so in this respect the last state of the sinner is worse then the first Wherefore brethren I beseech and exhort you in the bowels of mercie of our Lord Iesus Christ that yee would euer remember this wholsome caueat of our Sauiour Io. 5.14 Sinne no more least a worse thing happen unto thee Take we heede of often back lyding Remember Lots wife Luc. 17. Gen. 19.26 For if we after we haue escaped from the filthinesse of the world through the knowledge of the Lord and of our Sauiour Iesus Christ are yet intangled againe therin ouercome our later end wil be worse then the beginning 2. Pet. 2.20 Let vs take the present opportunitie of repentance let vs not thinke to find it more easie heereafter when all the causes of difficultie are increased by adding sinne vpon sinne When an euill custome hath taken a deepe habite in our hearts when sinne by continuance bringeth a plea of prescription when the diuell hath more strongly fortified his Castle which is our soule when God which is our light is departed farther from vs when the powers of our soules become more weake by receiuing of many wounds and more insufficient goodnesse To conclude againe I exhort you brethren that taking pittie vpon your selues whiles yet this life lasteth whiles yet there is time for mercie while the the Iudge himselfe calleth you to repentance louingly expecteth you offereth his grace reacheth out his hand to receiue you before the gate of heauen be shut against you that yee would in time prouide for your selues that walking the way of repentance the hand of the Lord guiding directing you yee may come after this earthly Pilgrimage into the blessed Chanaan of eternall felicitie where shall be eternall health and healthfull eternitie where our ioy shall neuer decrease nor loue euer waxe colde euen that blessednesse which the eye hath not seene the care hath not heard neither hath entred into the heart of man which God hath prepared for them that loue him 1. Cor. 2.9 To whome with the Sonne and the holy Ghost 3. persons in one most glorious Trinitie one God in Vnitie might maiestie be all honour praise power and dominion now and for euer more Amen FINIS
but for diuers respects and ends the wicked for their punishmēt correction the godly for their triall good and increase of their glorie Here learn that for many causes God permitteth the Diuell to possesse and afflict men in this life 1 That hauing before our eyes how tyrannously and cruelly hee dealeth with vs we should prosecute him with extreame hatred hold euer enmitie with him much lesse to hearken to his counsailes and suggestions and by these externall persecutions to consider how much more grieuously he desireth to afflict the soule and for this cause God permitteth him to appeare sometime in horrible and vgly shapes that we should detest and flie from him as from a most pernicious pestilence 2 That setting before our eies the crueltie of this infernall Leuiathan we should be sober and watch 1. Pet. 5. and at euerie moment commende our selues to God and whether we rise or lie downe to pray vnto God for his defence and protection and say with Chrysostome Renuncio tibi diabole et dome tibi Christe 3 That with the swinish Epicures we should not thinke these things to be inania terriculamenta nor at euerie three words and light occasion as the manner of some prophane persons is to imprecate curse or deuote our selues or others to the Diuell Which surely is a thing so much the more greatly to be lamented as we see it common in the world that seeing the Diuell is such an enemie vnto man any should haue his odious detestable name euer in their mouths yea the verie infants following the wicked example of their elders euen from their cradles in cursing and banning reiecting the sweete name of Iesus tosse too fro this odious name in their mouthes 4 That as often as we behold any possessed deafe dumbe that we should call to minde the filthinesse of sinne which is cause that such power is giuen vnto the Diuell vpon men and learne to detest sinne quae vita sunt diaboli Origin For as long as sinne raigneth in a man tamdiu victus a diabolo possidetur vexatur Aug. To conclude this when we haue a sound and perfect bodie let vs giue God thankes and vse the vigor both of minde and members godly to his praise and glorie 2 The corporall possession of the Diuell in this wretched man putteth vs in minde of the spirituall possession of heart which this enemie of mankind effecteth in the hearts of them through his fraude and deceits for he made this wretched man not onely dumbe but also blind and deafe that is depriued him almost of all his senses all which hee spiritually effecteth in those whom through sinne he holdeth captiue For as the spirit of God where it resteth maketh men dumbe deafe and blinde to earthly and carnall things that they may giue themselues to the contemplation of the things aboue so this wicked spirit laboureth to make them dumbe deafe blinde to all spirituall things that without all feare of God and remorse of conscience they might wholy giue themselues to all filthinesse First euen as the Wolfe when he prayeth vpon the Sheepe catcheth him first by the throate that he might not crie least the Shepheard being awaked should reskue the poore Sheepe from his iawes so this hellish infernall Wolfe maketh many mute that they neuer call vpon God pray or euer haue in their mouthes any godly and spirituall cōmunication which if they knowe or heare any infirmitie by their neighbour forget this rule of Christ Mat. 18. If thy brother trespasse c. And that of the Apostles Gal. 6. Brethren if a man be fallen c. But are talkatiue enough to publish it to the infamie and hurt of their brother such are all vniust aduocates which are mute in the poore mās cause but in the cause of the rich c. Such are all periured false witnesse-bearers which conceale the truth for a reward c. Another sort there are whom the Diuell maketh dumbe like such as are naturally borne dumbe for as those that are borne blinde doe make shewe and signes for what they would haue so all hypocrites seeke for the glorie praise of men onely by the outward shewes of vertues they come to Church shewe themselues zealous c. All but only in shewe all but in signes but if thou put them to the touchstone of Christianitie shewe me thy faith by thy workes Iac. 2. Thou shalt find all to bee but in dumbe shewes and signes all counterfeit copper and drosse looke into their workes and there you find a worme-eaten conscience with the canker of vsurie the viper of enuie with the serpents of detraction back biting c. Crocadils in dissimulation 2. Lyons in their furie worse then the verie Tygers in reuenge in secreate stinging likes scorpions c. All these the diuell maketh mute c. 2 The Diuell also maketh them whom he spiritually possesseth blind that they may not see their sinne and the daunger they are in like the Wolfe he taketh him by the throate that hee may not call vnto the true Sheapheard Iesus Christ for succour and as a rauenous Vultur he seeketh to picke out his spirituall eies that the sinner may not see the filthinesse of sinne nor the imminent daunger he is in The couenant which this enemie requireth of his seruants is like that which proude and cruell Nahash the Ammonite demanded of the Gileadite 1. Sam. 11. that he might pull out all their right eies In like manner the Diuell seeketh to pull out the eies of our minde that the sinner seeing might not see for their owne wickednesse hath blinded them Wis 2. The sinfull man and woman when they are most blinded in their wickednesse they thinke that they haue Lynceos oculos Like the foole Harpastes that Sen. 6. lib. Epist. 52. speaketh of who being suddainly depriued of her sight nescet se esse caecam paedagogum rogat vt migret domum tenebrosam esse This which we laugh at in her saith hee we practise in our selues nemo se auarum esse intelligit ne cupidum yet worse then the blind in this they seeke a guide nos sine duce erramus et dicimus non ego ambitiosus sum I am not couetous nor luxurious c. It is not my vice that I am rash angrie it is the fault of my youth and therefore we are hardly cured quia nos aegrotare nescimus nec medicum quidem quaerimus should we not thinke him to be mad or blind who being intent in doing some thing one should runne vnto him with a naked sword and minace him death if hee presently left not off and notwithstanding without any feare hee goeth on with his worke would we not thinke him to be blinde which feeth not the sword drawne to strike him And what is the cause I pray you that some men giue themselues ouer vnto so many sinnes and securely wallow in their filthinesse and some others liue soberly warily and
Accaron or Ekron 2. Rog. 1.3 with whom Ahaziah contrarie to the word of the Lord consulted Baal was a common name of all the Idols which were worshipped of the infidell nations that bordered vpon Palestina or Iurie the Caldeans called it Bece adding for difference sake some other name as Beelphegor the Idoll of the Moabite â—â—alpear the Idoll of the Amonite c. This Idoll was called Beelzebub because of the multitude of flies that swarmed about the Temple of this Idoll because of the many sacrifices which there were slaine The Iewes in contempt did call the Diuell by this name the prince of the Dinels because he is the prince that ruleth in the ayre the Prince of the darknesse of this world Ephes 2. 6. and had sub Vexillo suo exercitum diabolorum like flies swarming in the ayre 3. verse 16. In others which tempted him seeking a signe from heauen and these were of the Scribes and Pharisies Mat. 12 which were not ashamed by extenuating to calumniate this notable myracle collatione imparium crauing a more excellent myracle to be shewed in the skie either that he should raise vp thunder as in the time of Samuell 1. Sam. 12. or to call for fire from heauen as Eliah did 1. Reg. 18. or to make the Sunne to stand still Ios 10. or the Sunne to goe backward 2 Reg. 20. or to raine downe Manna from heauen as in the Desart but this they craued to a peruerse end that they might take occasion hereby to blaspheme and the more quarrell with him and therfore Christ called them an euil and adulterous generation Mat. 12. And these are the effects of this myracle per accidens proceeding from the peruerse malice and hatred of the Scribes and Pharisies Obser Doct. HEere obscrue out of the 15. chap. 16. vers that nothing can bee safe from the viperous teeth of the Sycophaut as we may see in the diuers iudgements which the beholders of this myracle had of Christ The same chaunced to Iohn Baptist Mat. 11. to Steuen Act. 7. to Paul whom for preaching of Christ they sought to kill Act. 9. and at this day this is too common in the world for there are not wanting certaine peruerse criticall and malicious maleuolent ceÌ„surers which are readie to giue their peruerse iudgements of good men and to traduce whatsoeuer they speake or doe well imitating Xoilus heerein who being asked why hee spake euill of all men answered quoniam malefacere Cum velim non possim Aelian vaâ—hist lib. 11. but as long as thou doest well feare nothing the bitings of viperous tongues thinke that the same measure was offered vnto Christ the seruant is not greater then his Maister if they haue called the Maister of the house c. Mat. 10. imitate Plato heerein who when it was tolde him that many rayled vpon him answered At ego sic viuam vt illis fideâ— non habeatur 2 Note here the nature of the wicked there is no vertue so excellent nothing so well done nothing so worthily commended and extolled by the voice of all good-men which the wicked do not carp at dispraise euen as if he put a staffe or a peece of timber halfe way into the water that part which is in the water seemeth crooked and broken and the other straite when indeede it is all alike straite so the same action which to an vpright iudgement seemeth well done and praise worthy to the wicked it seemeth crooked and defectiue not that it is so but by reason of their depraued and corrupt iudgement which deceiueth them because they looke into the actions of others through the water of enuie and malice If thou be humble and lowly they will iudge thee abiect and vile if patient white-liuered and a dastard if studious an hypocrite if frugall a nigard and couetous if silent they wil iudge thee a foole if talkatiue a babler if deuoute a dissembler if thou doe iustice they will count thee cruell if pittifull remisse and corrupt if milde they will contemne thee if liberall they will count thee prodigall if sparing a myzer c. And nothing may be so well done but that enuious and wicked men will take occasion thereby to backbite and slander thee euen as a great Riuer receiueth into it selfe all other Riuers that come and the fire conuerteth into it selfe all things it taketh the Serpent eateth the sweete flower and conuerteth it into poyson out of which the Bee sucketh honie so the wicked at the verie same thing take occasion to murmure and dishonour God by which the godly are incited to loue praise and serue the Lord. For when Christ did many myracles the high Priests and Pharisies consulted how they might put him to death Now if thou demand of the high Priests and Pharisies why they would kill Christ 1. they will answere for this man doth many miracles Io. 11. But if thou aske of Peter Iames Iohn and the rest of the Disciples why they beleeue in Christ forsake all that they haue and follow him they will also say because he doth many myracles which none but the Messias could doe therefore we beleeued in him followe and serue him If you aske why the people did praise extoll Christ they would say because the dumbe spake c. But if ye ask the Pharisies why they mocke and blaspheme Christ they will also say because the dumbe spake c. What is the cause why this one myracle bringeth forth such contrarie effects surely because the hearts of both are diuers and different Whereby it commeth to passe that what to the one is a medicine and present remedie to the other is a deadly poyson O that many also at this day were not like vnto these Pharisies which when they should bee conuerted by Christs myracles wonne with his benefits and their hearts mollified and euen melt with the loue of God they take occasion thereby to become worse and more obdurate in their sinne Is it not an inestimable benefite that when thou committest so many and great sinnes yet God patiently suffereth thee expecting thy conuersion this goodnes of God which should so enflame thy minde with his loue so binde thy affection vnto him that thou shouldest not dare to offend so louing and mercifull a God thou abusest to presume the more boldly to commit the greater sinne adding without any feare sinne vpon sinne and saiest God is mercifull hee is a good God he came into the world suffered death vpon the crosse to saue sinners Indeede he is infinitely mercifull else would he not suffer thee to make his mercie and goodnesse an occasion of sinne and a cause of thy further wickednesse and the crosse which he endured to destroy the Kingdome of the Diuell to take occasion thereby the more boldly to sinne and to vphold the Kingdome of the Diuell Knowest thou not O wrech that this bountifulnesse of God leadeth thee to repentance but thou after c. Rom.
giueth perfect peace ioy and true delights vnto such as faithfully serue him The diuell commandeth to take reuenge God willeth to forgiue tell me now which is most painfull either to forgiue or to seeke vengeance Aske the whoremonger in the midst of the surie of his fornication who profuseth his wealth vndertaketh many labours spendeth many wakefull nights with infamie the detriment of his good name with the losse sometime of his life and without Gods great mercie of his soule also for euer and all to serue his filthy lust whether there be not greater paine and labour in seruing vnchast loue then in leading an honest and chast life Now brethren seeing that sinne is so vnprofitable so hurtfull so dishonest and so full of sorrowe labour and griefe which make a most troublesome life Let vs I beseech you learne hereby to fly from sinne as from a serpent hate it as a deadly poyson shunne the occasions thereof as a contagious pestilence and if at any time through humane frailtie we fall into sinne let vs linger no delayes but presently striue by amendment of life to come out of the snares of the diuell 2. Tim. 2.26 And study euer to intertain the feare of God in our hearts and nourish the same by deuout prayer hearing of the word holy meditations c. Heere we haue seene how euill the state of sinne is but the last state of that man saith Christ is worse then the first 1. in respect of the diuell 2 in regarde of the sinner himselfe and 3. in respect of God 1. in regarde of the diuell because now he handleth them more cruellie whom he hath caught againe and more vigilantly watcheth and obserueth them then before Euen as a man that is detained in prison his keeper seeing him to be an honest man and of noble birth doth not so strictly keepe him nor so strongly fetter him as he doth others whom he mistrusteth but if he breaketh prison and escapeth if againe he be taken his keeper now looketh more narrowly vnto him putteth on him strong yrons watcheth him night and day least hee should practise againe to flie The like doth this hellish Iaylor when the sinner his captiue hath by the grace of God escaped out of his prison if hee be so vnhappie as through carelesse securitie to come againe vnder the captiuitie of the diuel his last estate O fearefull saying shall be worse then the first hee putteth now heauier chaines vpon him he more carefully watcheth him he multiplieth his temptations he laboureth to shut the spirituall doores of the soule that godly meditations and diuine inspirations if it be possible may enter in If he seeth that familiaritie with good men be an occasion to keepe thee from him he diligently bestirreth him to withdrawe thee from the societie of godly men and entiseth thee to sort thy selfe with wicked companie If he perceiue that comming to Sermons withholdeth thee from him he indeauoureth to withdrawe thy loue and desire from comming to Church or else distracteth thy minde with a thousand prophane thoughts that the word of God may take no roote in thy heart but bee vnto thee the sauour of death vnto death 2. Cor. 2.16 And this is it our Sauiour saith he taketh to him 7. other spirits worse then himselfe 2 It is worse in regard of the sinner himselfe because through custome of sinning he commeth into an habite of sinne and so the more vnapt to receiue any godly motions and the more hardly conuerted As one that for theft or any other crime hath oftentimes bin cast into prison at length becommeth shamelesse impudent and as the prouerbe is perfricuit frontem hee hath wiped away all shame and cannot blush so indurate is he in his wicknesse or as a garment that with continuall vse is worne so thinne that it will not hold the mending so many haue so weakened and worne their spirituall powers with long custome of sinning that neither Diuine inspirations nor the admonition of the Preachers may fasten on them any spirituall plaister to cure and amende the ruptures of their soules Valerius saith that the Cretians when they bitterly cursed them whom they hated were wont to vse this forme of execration vt mala consuetudine delectentur that they might be delighted with some wicked custome This seemed but a modest kind of curse sed essicacissimum vltionis euentum reperiunt But the euent proueth it an effectuall kind of reuenge saith he lib. 7. cap. 2. We see a candle or a firebrand but now put out will quickly resume light againe with the least touch of the fire but if it hath bin long extinct it is not so soone kindled so the soule that falleth into sinne if straight it taketh hold of repentance it is more easily conuerted and resumeth againe the light of grace but after it falleth often into the same sinne and through custome is inueterate in wickednesse and hath quite lost the heate of deuotion is hardly restored to his former estate Consider brethren I beseech you if a woman that hath a long time bin detained in prison should there haue a childe the childe being yet young though in a strict filthy and stincking prison playeth reioyceth and is merry because hee neuer knewe what libertie is nor euer proued any other kind of life but the mother with a heauie heart saith O my childe if thou knowest our miserie and hadest tryed my former libertie and selicitie thou wouldest not reioyce but with teares bewaile our wretched estate O sinfull man and woman which art fast tied with the fetters and chaines of vices and yet in this straight prison of sathan dost reioyce as if all things went well with thee And what is the cause hereof surely because long custome of sinne hath now conuerted it in alteram naturam into another nature which maketh thee forget the heauenly good things and lookest only into the present and momentanie pleasures O that thou didst consider what how great the things are which are promised vnto vs in heauen surely al earthly things would then seeme vile vnto thee for all earthly substance without godlinesse is death not life captiuitie not libertie darknesse not light Prauus vsus vix aboletur assidua consuetudo vitium in naturam conuertit Aug. in solilo A wicked vse is hardly abolished a continuall custome conuerteth vice into nature Quo sit imbuta recens seruabit odorem testa diu Saith the Poet. Horace in Epist ad Lol. The Pitcher long wil hold the tast Of that which first was in it cast It is reported of Alexander the great that mightie conqueror of the world that albeit in his manners and gate in going he resembled his Schoolemaister Leonides yet he euer tasted of the vices with which at first he was seasoned Wherefore brethren I exhort you for our Lord Iesus Christs sake who shed his precious bloud for vs that ye will diligently take heede of euill customes least your