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
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 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