the Trees are yet budding and blooming and the fruite not yet come to maturitie and ripenesse we vse no great care in watching and keeping it but when the fruite beginneth to come to the expected ripenes we looke more carefully vnto it So when thy sinne beginneth to waxe ripe and to growe towards hardnesse of heart then this enemie watcheth and is the more carefull and vigilant of thee least thou shouldest hearken to the voice of God knocking at the doore of thy heart and open vnto his Diuine inspirations vntill thou be come into profundum peccati into the deepth of sinne and into the ripenesse of iniquitie and bee made a fit dish for the diuels table This is the miserable captiuitie wherin hee holdeth the wicked which yet willingly subiect themselues vnto him choose rather to fight vnder his banner so they may quietly follow their pleasures for a season then as the good Souldiers of Christ valiantly to resist him And herein they imitate the Israelites which chose rather to subiect themselues vnto the vniust yoke of cruell Pharoe then to sustaine a little labour for the land of Promise Exod. 16. Sometime the lewde man or whorishwoman resolue with themselues to giue ouer their filthie life knowing how odious this sinne is in the sight of God now the diuell fearing to loose his pray bestirreth him and suggesteth into the mind of this wretched woman that if she giue ouer this filthie trade she shall liue in penurie and want maintenance and that he may in peace possesse them he layeth before their eies the strictnesse of Gods iudgements the implacablenesse of his wrath that repentance is now too late and in vaine and therefore willeth them to take the present fruit of their pleasures So hee layeth before the Vsurer the hardnesse of the times the sweetnesse of the gaine which without any paines commeth rowling into his bagges c. and by no meanes will haue the sinner to forsake his damnable waies But my brethren let vs stoppe our eares to the pestilent counsailes of this hellish fiend consider that all the pretended impediments of Sathan are in deed but strawes and feathers they appeare to be somthing whē they are indeed nothing but shadowes let him not with these paper-darts shake or weaken our confidence in God hee cannot lie which said Psal 37. Trust thou in the Lord and be doing good dwell in the land and assuredly thou shalt be fed 7. Vers 23. He that is not with me is against me This gnome of Christ is diligently to be noted we must therefore of necessitie stande on Christs side or on Sathans wee must either scrue God or Mammon assent with Christ or with Belial 2 Cor. 9. Nullum est hîc tertium here is no third for what communiō hath light with darknes 2. Cor. 6 Harken to this ye Neutralists which halte betweene two opinions 1. Reg. 18. Non nascitur ex bono malum non magis quâm ex ficu olea good cannot spring of euill no more then the oliue of the fig-tree Saith Seneca 30. Epist Bonus animus nunquam erranti obsequium accommodat A good minde neuer reacheth the helping hand to vphold error Saith he againe Solon neuer reputeth him a good Citizen which in a ciuill dissention would associate himselfe to neither part in dissensions of matters of faith shall we thinke such to bee good men God will spewe them out of his mouth Apoc. 3. 8. Vers 24. When this vncleane spirit walking through drie places could find no rest to settle his habitation there he resolueth with himselfe to returne into his house from whence hee came out He calleth it his house not by creation for all things are Gods but by possession Cōsider here O wretch what guest thou reiectest and whom thou receyuest when thou seruest him thou reiectest God and admittest the Diuell thou expellest life and receiuest death thou fliest light and entertainest the Prince of darknesse Euen as through Sauls disobedience the spirit of God departed from him presently the euill spirit possessed him which horriblie tormented both his bodie and soule which inflamed him with the fire of enuie and ambition which incensed him to persecute innocēt Dauid most barbarously to murder the priests of the Lord and lastly to be his owne butcher 1. Sam. 22 to 31. So brethren let vs assure our selues that if we forsake the Lord he will forsake vs. 2. Chro. 15. If we suffer sin to raigne in vs the spirit of God will forsake vs and then presently our hearts are made an habitation for the vncleane spirit O brethrē how fearefull and miserable is the state of that man which is forsaken of God the fountaine of all goodnesse and possessed of the diuell the authour of all euill What euill is there that this most cruell and mightie enimie will not effect in them whome hee possesseth Note here that the diuel saith not I will goe into some other house but I will returne into the house from whence I came See here the impudent boldnesse of this enemie he presumeth that the doores of that house are alwayes open vnto him He knoweth that they which haue euer beene accustomed to sinne casting aside al feare wil easily be drawn backe to their vomite and brought to their olde bias and when hee commeth hee findeth it emptie Mat. 12. Swept and garnished Swept Per consuetudinem peccati emptie of faith good workes and all holy exercises per pigritiam nogligentiam garnished with counterfēit vertues per hypocrisin saith an auncient writer 1. Swept The Broome swe epeth away but the dust it leaueth the dirt and whatsoeuer sticketh fast it moueth not that So many will vse Verriculo panitentiae the Broome of repentance in sweeping the house of their soule lightly and superficially they leaue still behinde their euill customes and wicked habite of sinne which cleaueth fast vnto them We see many Vsurers will hate adulterie make conscience of swearing and periurie c. These Cobwebs they sweepe cleane away but as for the filthy habite gainfull custome wicked trade of Vsurie because it bringeth profite they leaue that vntouched their broome reacheth not so farre Likewise many adulterers though wel monied detest Vsurie as vtterly vnlawfull and forbidden of God vpon paine of damnation Psal 15. Ezech. 18. c. They will perhaps loath lying craft oppression c. but as for Adulterie their beloued sinne which continuall custome hath brought to an habite that filthy dirt they leaue vnswept that cleaueth still fast to the walles of their spirituall house The like may be said of all other accustomed sinne These are like hypocriticall Naaman 2. King 5.18 which when he resolued to serue the God of heauen hee excepted one thing with God The Lord be mercifull to mee sayth he in this point So the Hypocrites wold faine indent with God to dispence with their beloued sinne their gainfull sinne which they are loath to forgoe But beloued marke here I
yeelde not to his suggestions they resist him stedfast in faith 1. Pet. 5. They stand against the assaults of the Diuell being strong in the Lord and in the power of his might Ephes 6. They giue no way vnto him So the hearts of the godly are the solide firme and drie places which will admit no noysome humour of suggestions whereon the Diuell may fasten his pestilent seede of temptations there is no moisture of dissolute liuing to nourish it c. And so minus gratum est hoc daemonibus habitaculum as the drie places are vnfit to inhabite saith another c. They which take loca arid◠inaquos◠for the minde and hearts of wicked men interprete it thus The hearts of the wicked are called drie places that we might vnderstand their vnhappie estate and condition they are compared squalentis cremi sterilitati because there is found in them no culture of life no studie of godlinesse no fruit of good workes no humor of pietie mercie deuotion but all things are drie barraine and vnfruitfull In those the Diuell seeketh rest and findeth none for as a couetous man is neuer satisfied with that he hath but greedily gapeth after more for hee is more grieued with the desire of other mens then hee reioyceth in that which is his owne so our ghostly enemie which is insatiable and greedie of soules resteth not satisfied with them whom hee hath made alreadie his owne but most eagerly gapeth after that which belongeth not vnto him that is which pertaine vnto God he still crieth like the daughter of the Horsleach affer affer Pro. 30. More more nec enim illos quaerit quos iamsubegit hos enim captiuos tenet illos pergit lacessere in quibus Christum cernit habitare Cypri Now when in these places he findeth no rest for with infatigable labour he gapeth and seeketh to insnare and catch others he resolueth to returne againe vnto his house whence he came out and finding it emptie Mat. 12. swept and garnished That is made readie prepared as a house is trimmed decked and adorned inuiteth guests to enter into it So when the Diuell seeth men secure negligent of their saluation when they keepe not their eyes cares tongue nor the rest of their sences which are as it were the doores of the soule When I say they keepe not carefull watch ouer their soules and are destitute of their spirituall armor faith c. Prayer diuine meditations The enemie is hereby inuited to enter into his former habitation The 7. other spirits worse then himselfe are many more infernall spirits by whose power and operation the hearts of wicked men by the iust iudgement of God punishing their securitie are blinded hardened and holden captiue All these hellish armie combine themselues together euerie one in his place to assault inuade the walles of the spirituall Castle of the soule one stirring him forward to pride another pricking him to couetousnesse another incensing with a desire of reuenge another alluring him to lecherie another drawing him to enuie c. So that this wreched man if he resist some of these assaults he may yet be taken with the other This place containeth a most graue admonition to beware of carnall securitie it is directed generally vnto all Christians but especially vnto those which make a reuolt from God that they should bee carefully carefull to beware of the impudent malice of this so vncleane spirit The reasons heere he vseth are 2 1. ab adiuncto studio of the Diuell and his complices that they haue to seeke the destruction of mankind vers 24. The 2. is a perieuloso euentu The last state of that man is worse then the first For if they after they haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sa. I. C. are yet intangled againe therein and ouercome the later end of that man is worse then the beginning 2. Pet. 2. Obs doct EX vers 17.1 In that Christ knewe their thoughts he plainly shewed himselfe to be the true God he is Cardiognostes he is omniscius hee searcheth euery secret corner of the hart hath no need that any should testifie of men Io. 2. O that the sinner would reuolue this alwayes in his minde that God seeth all things euen his secret thoughts There is none so shamelesse and impudent that will dare to commit those sinnes before men which yet without blushing they feare not daily to commit in the open sight of God If God knoweth the thoughts of thy heart how thinkest thou shall he be ignorant of thy wicked deedes Heare O foolish man what God saith to Samuel 1. Sa. 16. God seeth not as man seeth for man looketh on the outward appearance but God beholdeth the heart But such is the blindnesse of wicked men and the stupide foolishnesse that sinne causeth that seeing he seeth not God he supposeth that God seeth not him Elisha was inuironed about with angels but his seruant saw it not 2. Reg. 6. So assure thy selfe that whatsoeuer thou doest God and his Angels beholdeth thee though thou seest them not Learne heere to feare the Lord seeing we haue to doe with him who is both a iudge and a witnesse to whom our verie thoughts are manifest much more our wicked actions c. Heerein they are like children which winking with their eyes see no bodie they think that they are seene of none 2. vors 17. Euery kingdome diuided c. Seeing there is an indissoluble consent of wicked spirits in vpholding their Kingdome let vs also be inuincible and of one minde in maintaining the vnitie of the Church through the bande of peace Eph. 4. Be of like affection one toward another Rom. 12. Be of one minde liue in peace 2. Cor. 13. Which inuincible bande of Christian vnitie as it wonderfully furthereth the course of the Gospell so dissentions strife and contention greatly hindreth the same If yee bite and deuoure one another take heede c. Gal. 5. quae priuatae inimicitiae maximo semper detrimento ecclesiam affecerunt relligionem in multas sectas dissecuerunt As truely saith Nicephorus lib. 11. Hist Eccles Let vs beware therefore brethren that through our fault no schismes and rents may arise in the Church 3 Seeing no Citie or house or kingdome if it be diuided against it self can stād We are taught that cōcord in euery state of life is to be imbraced as Menenius Agippa in Liu. l. 2. a Romane wisely confessed when by an elegant Apologie of the dissention of the members of the bodie reduced to vnitie the Senate and people of Rome being at discord Againe King Mycipsa being about to die in a fatherly affection exhorting his children to concord commended vnto them this sentence worthy to bee written in golden letters Concordia res paruae crescunt discordia magna dilabuntur Salust Teaching all parents at their death to bequeath cōcorde vnto their children the
best legacie they may leaue them As Plut. de garru reporteth of Scylurus the Scythian who had 80. Sonnes who at his death bad his Sonnes to bring him a sheafe of arrowes which he deliuered vnto his Sonnes commanding each of them to breake them in peeces all at once which when not one of them could doe hee himselfe pulling them out one by one easily brake them before their faces shewing them by this parable the truth of that which Salo. teacheth Pro. 18. That a brother vnited to a brother is like an impugnable Citie and their counsailes like the barre of a Pallace which cannot be broken for if their contentions bee such much more their concorde and vnitie But to learne this point I may send you as the Apostle did the Corinthians to the schoole of nature 1. Cor. 11. Nonne ipsa vos natura hoc docet This reciprocall and mutuall concord nature her selfe teacheth vs in the fabrike and structure of the bodie for she hath made most parts 2. or double germana gemella as hands feet eyes eares nostrils signifying hereby that all these for mutuall help not hurt are so distinguished that they might the better succour helpe one the other Now if the hand which God created to helpe one the other neglecting this should hurt one the other or if the feete which were created to beare one anothers burthen leauing this should supplaÌ„t one the other or if the eyes which like Caleb and Iosuah are fellowe spies in the Microcosme and little world of the bodie should not looke for one anothers helpe but looke asquint at the good of each other were not this vnnatural and monstrous in the bodie how much more monstrous is it for vs which are brethren and Christians all members of one bodie to liue in discord and seeke the hurt one of another For the nearer the cause is of coniunction the greater must needes bee the wrong which doth dissipate it The woundes which Brutus his friend gaue to Caesar went nearer his heart then all the stabs of his foes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoth hee and thou also my sonne Brutus This made Dauid complaine Ps 55. If mine enemie c. So monstrous and barbarous a thing it is to beare enmitie with them especially to whom we owe most loue and affection Wherefore as Salo. sent the sluggard to the Emmet to schoole that hee might learne to laboure Pro. 6. Esay the vngratefull to the Oxe and Asse to learne thankfulnesse Esa 1. Ieremie the neglecter of season to the storke and crane the Turtle and the Swallow to learne the opportunitie of time Iere. 8. and our Sauiour the worldling to the Rauens to learne Gods prouidence and contentation Mat. 6. So may I send the refractarie and contentious persons to behold the frame of the world which preacheth concorde and vnitie vnto man We see the celestiall Orbes and Spheares of heauen though their motions be diuers and their reuolutions thwartingly crossing one another as Eras in pacis quaerimonia saith yet are they euer constant in the first couenant of peace wherein the God of vnitie at first placed them The Elements though in nature contrarie and in operation opposite as drought and moisture colde and heate yet concordi pace ligantur they all conspire together in a friendly temperature for the preseruation of mans bodie The beasts of the field the fishes of the Sea the fowles of the ayre in their proper kinds armentatim pascunt gregatim natant turmatim vâ—lant saith he feede by heards swimme by companies flie by flockes and all to preach concord and vnitie vnto man The verie Serpents bite not one another The rauenous fishes deuoure none of their owne kind the most greedie birds and beasts will not prey vpon their like and shall man more vnnaturall then all other creatures be diuided seeke the spoyle one of another and worse then the Tygers Dragons and Serpents worke the destruction one of another which yet are bound together by God with more bands of amitie then all the rest When God created man he created him alone but vnicum as a thing of vnitie without diuision when all other creatures were made couples twoes Gen. 1. Which one though the Creator made 2. by after creation yet made he these 2. one againe by coniunction of marriage vt sciamus quâm concorditer viuere deberenous Aug. 11. de ciuitate dei cap. 21. that thereby we might knowe how peaceably we should liue together in one minde Wherefore brethren let the sanâ—e minde What shall I say with the Apostle the sâ—â—e minde that was in Christ Iesus Phil. 2. No I dare not I am out of hope of it he was such a louer of men that he laid downe his most precious life and suffered the most ignominious death to saue man his most rebellious enemie But if not the same yet let the like minde be in you Be ye followers of Christ as deare children walke in loue Ephes 5. Nay let but the mind of beasts to them of their owne kinde be in you For where as all motions of enmitie in them be but single and peculiar to their owne nature they all concurre togither in one man as all riuers runne into the sea Man to man is in heade craftie as a Fox in greedinesse like a Wolfe in fiercenesse like a Tyger in tongue as venemous as the Serpent in their euill eye as deadly as the Cockatrice in bloodie hands resembling the crueltie of Lions And whereas the integritie of our forefathers brought forth this Prouerbe Hoâ—o homini Deus This corrupt age hath turned Deus into Lupus from a preseruer of man into a deuourer of man to spoile one the other nay Homo homini Damon to imitate the Diuel one towards another in enuie c. And surely what should more linke our mindes together then the verie name of a Christian if we had spirituall eyes to looke into it We are all borne of one immortall seede in one wombe of the Church growing vp in one bodie to the full stature of Christ as members knit together by one spirit all trauailing to one Chanaan and hope of our calling seruing all one Lord professing all one faith hauing all made the same vowe in Baptisme In rebus tam multis consortium in vitatam inexplicabile dissiaium sayeth one In so many things fellowship and in life no friendship all one bodie and in the members no simpathie in all one spirit and in the affections no harmonie all one hope of heauen and in coheires no simphonie all one Lord and in fellow seruants no vnitie all one faith in opinions no simmetrie all sworne in one Baptisme and in fellow souldiers no symmachie all adopted by one father and among brethren no fraternitie so many ones and no vnitie This of all other is Argumentum maximi monenti saith a father the most inducing motiue and strongest argument that may be vnto loue that
THE SCOVRGE of Securitie OR THE EXPVLSION and returne of the vncleane Spirit By William Est Minister and Preacher of Gods word at Bedford in Deuonshire 2. Pet. 2. â—0 For if they after they haue escaped from the filthinesse of the world through the knowiedge of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein and ouercome the last end is worse with them then the beginning LONDON Printed by T. C. for Thomas Downe and Ephraim Dauson and are to be solde at their Shop in Fleete-streete at the Inner Temple-gate 1609. TO THE RIGHT Worshipfull S. Barnard Graynâ—ile Knight my singular good Patron all increase of spirituall blessings in this life and euerlasting blessednesse in the life to come HAuing Right Worshipfull rudely cast the plot of this present pamphlet for mine owne priuate vse and meditation and for the better edifying of the flocke committed vnto my charge as it may appeare by the tenue filum incompt and vnpolished parts of this edifice it chanced to come into the hands of some of my familiar and assured friends which when they had perused it laboured to perswade me to permit to passe into the publicke viewe of the world laying before me the profit which of this subiect many especially in these sinfull times might reape But to speake the truth suadebant potius quam persuadebant they motioned rather then moued me as vtterly vnwilling to pester the print or oppresse the presse with more pamphlets which seemeth to grone alreadie vnder such burthens and chiefely in this curious criticall and carping age alwayes hating that humour which the Eatyrist Iuuenal noted in this dayes Tenet insanabile multos Scribend cacoethes Beside when I saw many well furnished rich men to cast of their superfluitie in the Lords treasure I iudged my poore Widowes mite to be needelesse Yet at length being ouercome with their importunities and hauing euer a desire to doe good and that by all meanes which more preuailed with me then any thing else I yeelded to their requests and suffered it to passe as it is vnpolished hauing no leisure by reason of my other imployments to adorne it with any other coate then the first And resolued with my selfe that if among so many maister builders I do but as a poore labourer bring stones or morter or the least thing towards the building of the temple it may stand in some steede For though this age be furnished with many excellent writers ad nauseam vsque yet of such as labour to make the Theoricke of Christianitie meete with the practicke the presse I thinke doth not surfet As for the viperous teeth of base Momus his mates to whome it is easier momeisthai potiut quam mimeisthai to emulate rather then imitate the good purpose of others let them know I litle regard their Theonine barkings Only this with Martial I tell them Carpere vel noli nostra velede tua Either cease to carpe at writing mine Or else set forth some thing of thine But the courteous reader I request to iudge freely admonish friendly and correct charitablie And I in the meane time sub tabulit delitescam imitating that excellent painter Apelles and will hearken vnto his friendly censure This small paper gift I commende vnto your Worships protection being the best at this time that I am able to giue desiring your fauourable acceptance of this pledge of my good will which if it be worthy anie respect to you being my Patron in many respects it is due And thus with the penner of the storie of the Machabees I end If I haue done well and as my text required let God haue the glorie but if I haue done slenderly and barely it is that I could I beseech the Almighty to blesse preserue keepe you and yours and to powre his spiritual graces vpon you in this life present bring you to the fruitioÌ„ of his euerlasting glory in the life to come From Bydforde Ianuary 6. 1609. Your Worships in Christ to command William Este THE SCOVRGE OF Securitie Luc. 11.14 vnto verse 17. Then he cast out a Diuel c. THis Scripture dearely beloued offereth vnto vs this generall diuision 1 The myracle it selfe of the Diuell cast out of the man that was dumbe verse 14. 2 The diuers iudgments of the beholders concerning the same verse 15.16 3 The Apologie of Christ against the calumniation of the Pharisies and Iewes from ver 17. vnto 27. 1 The myracle it selfe the Euangelist describeth in fewe words 1. Subiectum in quo editum when hee saith which was dumbe per metonymians effecti because he made the man dumbe whom he possessed Miserable therefore was the condition of this wretched man which is heere amplified a priuantibus for he was not only dumbe but also deafe Mar. 7. For the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both deafe dumbe because for the most part the dumbe are also deafe for after the opinion of the Phisitions by reason of the mutuall coÌ„sent of the muscles and nerues which serue both the tongue and hearing vno vitiato alterum laedi solet Mat. 12.22 saith he was also blind 2 The forme also of the myracle is expressed when it is sayd that the Diuell was cast out by the omnipotent power of God and the man deliuered from his crueltie 3 For the illustration of the myracle he amplifieth the same ab effectis contrariis when hee addeth that the Diuell being cast out the dumbe spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante fuerit mutus and the deafe did heare and the blind saw Mas. 12.22 Obser doctri 1 THis fearefull spectacles of the possessed setteth before our eies the great malice and power of Sathan which by Gods permission inuadeth the liuing bodies of men miserably afflicted horriblie tormenteth and deformeth them as it appeateth in the possessed with a dumbe spirite Mar. 9. in the lunaticke Mat. 17. in the possessed with a legion of Diuels most cruellie Luc. 8. and diuers other he goeth about like a roaring Lyon 1. Pet. 5. as a hunter to lay snares Ps 91.3 as a Fowler to spred his net and snares to catch soules Ps 124. desiring to winnow vs as wheate Luc. 22. and laboureth to draw vs to horrible sinne and wickednesse hauing great wrath Apoc. 12. Infomuch Vt si tantum nocere posset quantum vellet aliquis iustorum non remaneret Aug. Wee are here to note that the Diuel tormented this man but by the permission of God for he could not enter into the heard of Swine without the leaue of Christ Mat. 8. Therefore it is said 1. Sam. 16. that the euill spirit of God came vpon Saul because he is the creature of God and his minister so that without the licence of God hee cannot so much as shake one leafe from a tree And this permission God giueth him both in the godly and in the wicked as it appeareth in Iob. 2. Hee many times afflicteth them both
we are al by one God Father made one bodie through one spirit to serue one Lord in one faith and consecrated to him by one Baptisme doe hope all for one glorious inheritance wherevnto we are called Ephes 4. Behold how good c. Psal 133. It is both bonum iucundum saith August miscuit vtile dulci he hath mingled pleasantnes to make thee tast with good to make thee sauor this great blessing of the Lord for pleasantnesse he likeneth it to the sweet sauour of Aarons precious oyntment for the profit thereof vnto deaw of Hermon and for the happinesse thereof hee expresseth the promise of blessednesse for there the Lord hath promised his blessing in this life and life for euermore in the heauenly Kingdome Which blessed vertue of concorde as it is required in all Christians if euer they thinke to be partakers of the eternall blessednesse so especially it is coÌ„mended to the wedded estate for nullius reipossessio coniugasi pace possit esse iucundior For they which in this state liue peaceably futurae iam vitae imaginem quandam referunt quae visio pacis appellatur Saith this father as contrariwise they which â—arre among themselues with priuate contentions and strife in this life they here begin their hell and shal tast of a double hel in this life present in the life to come Whosoeuer would aspire to this peace let him craue it of God who only maketh men to be of one minde in an house and at the beginning of his Church gathered together a multitude of the beleeuing in nature discrepant and diuers that they might be one heart one soule Act. 4. And next let euerie one renounce his owne will and iudgement especially the wiues whome God coÌ„mandeth to be subiect vnto their husbands otherwise if they will stifly stand vpon their summum ius their peace and safetie cannot long endure Faelices ter amplius quos irrupta tenet copula c. Hor. lib. 3. This was the Legacie which Christ bequeathed to his children at his departing peace I leaue with you my peace I giue vnto you Io. 14. For this he prayed especially vnto the father Io. 17. That they may be one as thou a father art in me and I in thee If any Prince trauailing into a far countrie should giue vnto his Queene and spouse any precious Iewell as a pledge of his loue and she after his departing should contemne and set light by it were she not worthy to be condemned of monstrous ingratitude but this precious iewel Christ gaue before his departing to his father which we so vilely esteeme that for the least occasion we feare not to violate the same how then shall we bee thought to haue any part with Christ what assurance that we are his children or how should we looke to be partakers of his glory if our wils be so ouer-thwart and crossing to his most holy will and disposition 4 Note that there bee many men now adaies herein rightly resembling the diuels which though they liue in perpetuall strife and enmitie among themselues yet to persecute the godly and innocent they peaceably combine themselues together So Herode Pilate though they were at mortall discorde yet they agreed together to condemne Christ and were made friends Luc. 2. So wicked men though in all other things their natures bee crossing yet conspire they together to doe mischiefe and euen so as this godly peace conserueth and corroborateth the kingdome of Christ so the peruerse peace of the wicked vpholdeth the kingdome of sathan 5 Ex verse 21. We haue this comfortable Doctrine that Christ is stronger then the diuell which is called the strong armed man he hath bruised his head Gen. 3. He hath iudged him Io. 16. He hath taken away his power ouer vs he hath diuided the spoiles he hath spoyled the principalities and powers and made a shew of them openly Col. 2. Sitting at the right hand of the father defendeth our cause against the accuser of the brethren Reue. 12. This God of peace shall shortly treade sathan vnder our feete Rom. 16. Let vs therefore stand fast in the Lord and feare not for greater is he that is in vs then hee that is in the world 1. Io. 4. Non debet timere hostem fortem qui dominum habet fortiorem Chrysost 6 Againe heere is one thing to bee obserued in that he saith when the Diuell keepeth his pallace the things hee possesseth are in peace Heere is shewed the nature of this infernall enemie when once he hath possessed the soule of the sinner he laboureth by all meanes to bring him to securitie that without feeling hee may rest in his sinne and as the prouerbe is in vtramque aurem dormire that if it be possible hee may not feele the pricking and sting of coÌ„science least by repentance hee should escape out of his clawes therefore he endeuoureth to hold him still in this deadly sleepe of sinne And as they that led the Israelites captiue required of them songs and mirth in their heauinesse saying sing vs one of the songs of Sion Psal 137. So the diuell wheÌ„ he hath brought any into the miserable seruitude and captiuitie of sinne seeketh by all meanes to make him sing reioyce play and rest secure in his sinnes that so he might forget the danger and miserie he is in To whom brethren let vs answere as it followeth in the same Psalme how shall we sing the Lords song in a strange land how seeing we are inhabitants of heauen and haue heere no continuing Citie but we seeke one to come Heb. 13. How I say in this our pilgrimage in this place of exile and miserie should we reioyce how should we sing and Iubilate the song of mirth and carnall securitie hauing a conscience clogged with sinne dwelling heere in the Babylon and confusion of sinne when we cal to remembraÌ„ce the celestiall Ierusalem the countrie of the blessed how should we choose but with sighings gronings and teares in heart aspire vnto the same But alas there are many â—o drowned in their sinnes and detained with such tyrannie in the snares of the diuell that in this most wreched state they are secure they reioyce and sing they remember neither the heauenly Ierusalem the countrie of the blessed Saints of God nor thinke vpon their owne vnhappie seruitude and thus the the diuell holdeth them in quiet and peaceable possession O wretched and most cruell peace This felicitie is most bitter griefe Esa 38.17 They shall find this of truth Ierc. 2 1â— That it is both an euill and a bitter thing to forsake the Lord their God For though outwardly they seeme to haue peace with the world and the flesh yet inwardly they haue alwayes most cruell conflicts and restlesse warre with their passions they say peace peace when there is no peace Iere. 6. This craftie enemie dealeth with the sinner as we vse to doe with our gardens or Orchards when
beseech you the policie of our ghostly enemie Sathan will seeme to be forsooth very reasonable in this point he saith to the sinner Giue thy heart to God serue him leaue me but one part one little corner in this house and it shall suffice me O dearly beloued this is but one of Sathans old tricks hearken not vnto him heknoweth wel that if he hath any part God will haue none God will haue all or none God will not hold any part with Sathan He will be an t Casar aut nihil raigne in thy hart or haue no part haue the whole or let the diuel take al. My sonne giue me thine heart saith God Pro. 23. Learne here brother to pluck vp the euill seede by the roote leaue no roote behind of euill custome least it spring vp to the pestilent weede of a setled habite of sinne and so this vncleane spirit looking into the doore of this spirituall house seeing it lightly swept ouer perfunctoriê velut aliud agens the filth of euill customes still cleauing fast This sweeping well pleaseth him and being inuited hereby he presumeth to make a reentrie into this house Let vs therefore brethren vse violence to our wicked customes this requireth no light care old diseases are not so lightly cured Non leuiore manu ferrosanantur igni And this let vs doe by opposing the custome of vertue and practise of godlinesse against our former wicked customs that wee may stoppe the doore of our soules against this vncleane spirit Thus the vncleane spirit seeing his house swept fit for his purpose looketh further into it and findeth it also emptie that is voide of faith good workes holy meditations Christian exercises idle carelesse secure and slouthfull in seruing of God neglecting to keepe diligent watch ouer their soules So the Cittie Laishe beeing carelesse and without mistrust was taken by the children of Dan Iudg. 18 They are not easily taken in the snare of the diuell which are intent to any godly exercise We may see many whom a man would thinke to bee very much busied they are troubled about many things they are clogged with many cares so that they haue searce leysure Caput scalpere to scratch their head as it is in the prouerb but if we looke into their actions we shall finde indeede all this busines to be but meere idlenes it is but an idle care which maketh not for the life eternal or profiteth not the soule WheÌ„ we see children busied in making houses with chippes and sticks we iudge them to be idle but they thinke themselues to be verie busie so when we are plodding and intent to the fading vaine and momentanie things of the world neuer fixing our thoughts on the eternall and heauenly things we may rightly be said to be idle The true busines indeede is to be occupied in the seruice of the Lord in prayer hearing the word and to keepe carefull watch ouer our soule that the diuell may not finde vs idle In this life we should be diligent and cast of all sluggishnes vntill the wished Sabbath of eternall glorie come when we shall labour no more but enioy for euer the fruits of our labours Semper aliquid agito vt te diabolus occupatum inueniat noÌ„ facilê capitur qui bono vacat eâ—eâ— citio saith Hiero. be alwayes doing somewhat that the diuell may find thee occupied hee is not easily caught of the diuell which is busie in some godly exercise Thus when the vnclean spirit seeth the house of thy soule emptie he thinketh it prepared for him and maketh no doubt to enter againe into it 3 He findeth it also garnished euen as a house which is adorned deaked and garnished seemeth to prouoke and inuite guests to come into it so hee that remoueth not the occasions of sinne doth as it were inuite sinne to dwell with him It is needfull therefore that we doe not onely expell sinne but auoyde all occasions of sinne Occasio facit furem saith the old prouerbe opportunitie and occasion maketh a thiefe Much surely occasion auaileth both to vertue and vice the force whereof is such saith Cicero vi plerumque ex voluptate tristitiam ex damno lucrum ex honesto in honestum parturiat contrà breuiterque rerum naturam permutat that of pleasure paine of losse gaine and of what is honest it bringeth forth dishonestie shortly altereth the nature of things If thou hast expelled the sinne of whoredome cast it out cast out also all occasions of whoredome with it as wanton companie alluring harlots filthy and vnchast talking c which are the occasions of sinne and daemonis supellex saith one If thou hast forsaken the damnable custome of swearing abandon also the societie of prophane swearers and so of all other sinnes Occasions of euill are the Diuels baits hookes which he saith to catch thee and to bring thee againe into his seruitude Si ferreus sis ante ignê consistens aliquando dissolueris proximus periculo diu tutus noÌ„ eris If thou wast as hard as iron the fire will at length dissolue thee being so neare a neighbour to daunger thou shalt not long be safe Familiaritie saepe peccandi occasioneÌ„ dedit giueth occasion of sinne Isido lib. 2. solilo therefore the Apostle 1. Thes 5. willeth not onely to abstaine from euill but also from all appearance of euill Take heed of all occasions of euill giue no vantage to the enemie trust not vnto thine owne strength cast out the bond-woman with her sonne Gen. 21. Gal. 4. For if thou cast out sinne neglect to shun the occasions of sinne Pignus apud daemonem relinquis it is as a pledge left in the diuels hands which he assureth himselfe thou wilt returne backe againe to fetch and then he will surely hold thee captiue As Pharaoh bad the Israelite depart to sacrifice vnto their God but their cattell only they should leaue behind so saith this hellish Pharaoh goe if you will needes sacrifice vnto God that is repent you of your sinne but onely occasions of sinne leaue still with me as a pledge leaue behind the relikes of your euill customes the remembrance of your former delights c. Sathan little careth for the rest These are the wayes whereby hee reentreth into the house from whence he came c. Therefore we should pray with the Prophet Psal 119. vers 29. Viam iniquitatis amoue à me Take from mee the way of iniquitie or as the Hebrew worde Seker rather importeth of lying where S. Ambrose Ser. 4. in Psa Beati immaculati well obserueth hee saith not take iniquitie from me sed viam iniquitatis the way of iniquitie The Prophet prayeth that not onely iniquitie may be taken from him but also the occasion that leadeth vnto iniquitie Occasio enimiter est quod ducit ad peccatum Occasion is the way that leadeth vnto sinne To conclude The diuell seeing the house of our soule thus sweeped emptie
that thou shalt haue litle pleasure to stay with me So wheÌ„ God seeth that we more esteeme the dung husks and trash of this world then we doe him he forsaketh his dwelling and departeth being so iniuriously vsed To vse this familiar example If thou being maried to a beautifull honest and louing wife descended of honourable parentage shouldest fixe thy loue vpon a fowle deformed and filthy Neger place her by thee at the higher end of the table compell thy wife to serue her as a vile handmaide may she not iustly complaine of thee and willingly forsake thy companie In like manner when we esteeme more our owne lusts and appetites preferre them before the loue of God following whoredome enuie malice blasphemies oppression c. Should God take any delight to dwell in our hearts and when God departeth from vs it is the most greeuous and incomparable euill that possible may happen vnto vs and greatest lost that may be imagined For as we see many to insult vpon the Widowes and fatherlesse because for the most part they are destitute of friends to succour and defend their cause and therefore exposed to all iniurie and oppression so the soule that is destitute of Gods aide and protection lyeth naked and open to the malice and fury of the vncleane spirit This Dauids enemies well knew when they sayd Psa 71. God hath forsaken him let vs persecatâ— and take him for there is none to deliuer him And therefore this princely Prophet wisely prayed Psal 51. Cast me not away from thy presence and take not thy holy spirit from me For euen as when the court remoueth all the attendants and courteors departe also so when God departeth from the soule all blessings goodnesse and graces goe away with him O consider this yee that forget God and with a feeling heart consider now whether there be any thing so vnprofitable to man as is sinne which depriueth him of the fountaine of all goodnesse and ouerwhelmeth him with such a deluge of cuils O my brethren is it not to be wondred at that any reasonable creature knowing this as reason it selfe teacheth vs should be so easily drawne by the enemie of mankind to commit and that without any remorse of conscience all wickednes and vncleanesse O then let vs take heede and be carefully carefull how we fall from God for if we depart from the mildnesse of his mercie we must of necessitie fall into the rigor of his iustice Euen as a trauailer the farther he goeth from the East the nearer hee approacheth to the West and the farther hee goeth from the South the nearer he commeth to the North so the sinner the farther he departeth from Gods mercy the sooner hee falleth into the hands of Gods iustice 2 Sinne is also opposite to honestie and therefore a vile vnhonest and shamefull euill For it alwayes brandeth the sinner with a note of infamie which is the cause that the wicked doer hideth himselfe and would be seene of none for he knoweth if his euill deeds be espied he hath lost his honest reputation and credite among good men and with shame and ignomine is pointed at of all men Qui malè agit edit lucem he that euill doth hateth the light Io. 3. vers 20. 3 It is opposed bono delectabilâ— to the pleasant and delightsome good and therefore it is an euill full of sadnesse greefe and vexation of minde and bringeth not only eternall death but also maketh this present life bitter and vnpleasant for God will not suffer sinne to escape his vengeance it hath euer Gods reuenging hand following it Knowe therefore and behold that it is an euill and a bitter thing that thou hast forsaken the Lord thy God Iere. 2. vers 19. I will not heere speake of the eternall punishmeÌ„t which shall tormeÌ„t the wicked but of the horror secret stripes wherewith their conscience in this life tormenteth them Sinne hath euer an euill end and leaueth behind it certaine stinges and prickes which are stil whipping wicked men and drawing them to desperation It is like poysonedwine the force whereof is found in the end Sinne is like a strong wine which inebriateth a man and bereaueth him of his sences so that he may be compared vnto a brute beast Psa 40.12 It layeth before the eyes a false colour and shewe of pleasure as honour riches worldly delight c. But when sinne is accomplished it leaueth a kind of bitternesse which will not suffer the heart to bee at rest and the repining conscience is inwardly gnawing biting And euen as Iob. 1. in the midst of his calamities neuer wanted a messenger which brought him euill newes so his Alastor is neuer wanting to the wicked after the accomplishment of sinne which layeth before his eyes the good he hath lost when he offendeth God and the wretched estate into which he is fallen and euill conscience is an odious companion a turbulent tempest a scourge which inwardly whippeth the wicked and counterpoyzeth their pleasures with bitter Aloes and still casteth Colloquintida into their sauces and scarse is the garlicke of Aegypt tasted but it bringeth teares from the eyes So that this of Eliphas is true Iob. 25. â—2 The wicked man is continually as one that trauaileth with child a sound of feare in his eares c. O the greeuous and intollerable yoake of sathan O the slauish condition of the seruants of sinne with how great labour doe the wicked seeke the things they desire with what feare doe they possesse them with what sorrowe doe they lose them as they that worship the beast shall haue no rest day nor night Apo. 14. No more shall they which adore their beastly appetites Sinne it selfe is a greeuous torment and punishment of the sinner as the light of nature tolde Seneca when he saide sceleris in scelere supplicium est The punishment of sinne is in sinne All things to a wicked man are seasoned with gall wormewood if they be in prosperitie they are vexed with continuall feare of loosing their felicitie if they be in aduersitie in what care and sorrowe doe they liue which neuer suffereth them to be at rest O the vnhappie and wretched life that is a seruant of sinne and a slaue to his owne lusts But marke nowe the importunitie of sinne If a wicked man be litle iniured of any see how mad and discontented in minde he getteth him home he abstaineth from meate and drinke he cannot sleepe nor take rest hee armeth himselfe and seeketh to reuenge him How much more pleasure ioy and tranquillitie of minde doe the seruants of God inioy which hauing receaued many iniuries are not moued to wrath they breake not their sleepe they are ioyfull they seeke not reuenge they giue place vnto wrath they commit their cause into Gods hands who hath saide Vengeance is mine and I will repay Rom. 12. For as the diuell and the world miserably afflicteth their followers in this life so Christ
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