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
2. c. 3 Heere obscrue The monstrous ingratitude of man towards God which may be considered not onely in that they are made the worse by Gods benefits but also by the circumstance of time for at that time when they should especially be conuerted and admire the workes of God at the same verie time malice possessing their hearts they did murmure blaspheme The tongue of man is scarce able to vtter how great the vnthankfulnesse of man is which the greater the benefits are which they receiue the lesse doe they feare to offend God So the Israelites while God on the Mount was deliuering lawes vnto Moses for their good they were making a golden calfe in the Vallie to prouoke him to wrath with their Idolatrie So Christ when he was at his last Supper instituting the holy Sacrament of his bodie and blood for the benefit and comfort of man at the verie same time they were consulting together how to betray him which time the Ap. 1. Cor. 11. noteth when he saith Our Lord Iesus Christ in the same night c. And no lesse monstrous is the ingratitude of many now adaies which while they sit at their play swearing and blaspheming the name of God and committing other greeuous sinne in the meane time is God creating and prouiding for their sustenance and benefite the fruits of the earth and powring his blessings vpon them whiles they are crucifying the Sonne of God againe to themselues and making a mocke of him Heb. 6. O detestable ingratitude c. 4 Note heere how farre different the iudgement of God is from the iudgement of men The Pharisies in the opinion of men were reputed holy and righteous men and the common people simple and foolish yet the spirit of God heere saith that the Pharisies were most wicked and blasphemous sinners We learne heere to examine our owne consciences not to content our selues with the praise of men for according to their fauour or hatred they approue euill and condemne what is good plebs est morosa lagēdo ille bene de te dicet at ille male He often erreth in iudgemen which listneth to the voices of the people hatred and fauour are 2. partiall iudges Errat amans pariter dum iudicat errat et osor namque odium fallit failit omnis amor Saith one I passe very litle to be iudged of you or of mans iudgement 1. Cor. 4. 5 The Pharisies are an example vnto vs of the wretched and abiect estate of that man which is forsaken of God how headlong they fall into all grieuous sinne This vse let vs make of it that when we see men to fall into horrible sinne without any feeling of conscience let vs thinke that we our selues should fall into the same or greater if God should giue vs ouer or take his grace from vs let vs euer haue before our cies these examples of Gods iudgements to stirre vp the feare of God in our hearts that we may learne to know our selues how insufficient we are of our selues if the hand of God-should not hold vs vp Let him that standeth take heede least he fall 1. Cor. 10. Wherefore let euery good Christian pray with the princely Prophet Ps 51. Cast me not away from thy presence and take not thy holy spirit from me without him we cannot stand without him we fall into all kind of wickednesse learne then to hate sinne which separateth betwixt God and vs and hideth his face from vs. Es 59. 6 In that the Pharisies lyed speaking contrarie to their owne conscience let vs learne to hate all lying and falshoode For it is written Ps 5. Thou shalt destroy all them that speake lyes At the generall flood God destroyed the whole world but saued Noe and his family he burned Sodome but spared Lot He tooke into his societie Peter an offender Paule a persecutor Magdeline a sinner c. But we find not that he admitted any lyar Hell saith the wise man is better then an euill tongue Ecc. 28. For hell fire tormenteth but the wicked and the damned but an euill tongue hurteth both good and bad Who so harkeneth thereto shall neuer find rest nor dwell quietly Ibid. The heart of fooles is in their mouth but the mouth of the wise is in their heart Ecc. 22. The tongue should follow the heart the heart and reason should goe before the tongue as the guide to direct and gouerne euerie word least the tongue runne at randome linqua tanquam calamus esse debet qui per se nihil facit no farther then it is moued by the Scribe that it be not exorbitant from the rule and order of Christian charitie and truth c. 7 Out of the 14. vers we learne in the censure of the people that notwithstanding the malicious carping of wicked men there are not wanting some which will iudge truely and sincerely of the sayings and doings of others for the word of God is neuer preached in vaine Esa 55. Our labour is not in vaine in the Lord. 1. Cor. 15. Here is a great comfort to all Preachers that they be not discoraged in their calling whē the malignant cōpanie do contradict them slander hate and raile vpon them for alwaies from the beginning the greater part were the worst which ferrea quadā peruicacia did oppose themselues against the seruants of God and lade his Ministers with scoffes and reproaches for reprouing their beloued sinne Let vs not marueile nor be dismaide heereat seeing Christ himselfe could not be free from such malicious detractors c. Lastly ex vers 16. In that they required a signe from heauen I obserue There are at this day which expect myracles to confirme the Doctrine of the Gospell whom with Christ we may answere Mat. 12. An euill adulterous generation seeketh asigne c. Myracles in the primitiue Church were necessarie vt quae introitus sunt at fide saith Greg. li. 27. Mor. infidelium causa maxime fiunt But now we neede them not because our Doctrine is not new but confirmed by the Apostles with diuers signes myracles and gifts of the holy Ghost lib. 2. Whosoeuer therefore saith Aug. li. 22. de ciuitate dei prodigia quaerit vt credat ipse magnum est prodigium cum toto mundo credente non credat Many such prodigious sinners there are in the world which seeke signes such are they which wallowing all their life long in their sinne presume vpon mercie at the last gaspe of their life these seeke a signe of God at the end of their life when the generall rule of Gods lawe is he will reward euerie man according vnto his workes Rom. 2. Ps 62.2 Cor. 5. Vt quimale vixit malo pereat So when thou hast liued 30.40.60 yeares in all licentiousnesse of life casting the fear of God behind thee sinning against thine owne conscience thou presumest vpon the late repentance of the last houre of thy life and thinkest that to
and garnished as I said that is disposed and prepared for him hee is inuited hereby to enter againe into the same Then hee goeth and taketh vnto himselfe seuen other spirits worse then him selfe c. O fearefull estate which if there be in vs any feeling if wee haue not a dead conscience if we bee not altogether giuen ouer to a reprobate sence is sufficient to breed in vs an hatred of sinne and chiefly to take heed of a relapse into sinne after wee haue escaped out of the snares of the diuell let vs neuer be secure but cleaue constantly vnto the Lord for if the diuell enter againe he will bee more strong more vigilant to hold fast his possession He now bandeth himselfe he nowe fortifieth his Castell that he bee not againe cast out And euen as the knights of Malta after they were strictly besieged by the armie of the great-Turke Soliman and brought into extreame danger did diligently fortifie their walles erect strong forts and furnish the same with all warlike prouision lest they should fall againe into the like perill which they had escaped so this vncleane spirit after he hath againe recouered the fort of mans heart which before hee had lost and from which against his will he was repelled is nowe verie warie that he bee not againe driuen forth and therefore by all meanes possible hee laboureth to fortifie his house with all his spirituall muniments And so with his infernall bande he entereth in and dwelleth there But perhaps it may bee here asked after what manner the diuell is saide to dwell in the wicked This the Apostle Ephes 2. briefly sheweth when he saith that this vncleane spirit worketh in the children of disobedience He dwelleth therfore by working in them but what doth he worke The Philosopher saith Omne agens sibi simile agere euerie agent worketh like it selfe He laboureth therfore to make a man like himselfe that is proud◠cruell a liar false enuious vncleane an inuenter of euill deceitful a man of blood yea a very diuell in his life conuersation But thou wilt aske againe how doth he worke this It is certaine that the diuell cannot compell nor enforce any to wickednesse yet he is able diuersly to affect the inferiour powers of the soule and chiefely the fantasie that hee may stirre vp the affections and desire to euill he imitateth the art of a skilfull painter which deliniateth all things that hee painteth some times in this fashion sometimes in that not according to the nature of things but as it best pleaseth his fancie pictoribus atque poetis quidlibet audendi semper fuit aequa potestas Poets and Painters chalenge a Licence to faine By this art if he would allure thee with the loue of any thing he obiecteth it vnto thine eyes most faire and amiable when it is nothing lesse If he would haue thee hate any thing he representeth it vnto thee most execrable and loathsome How faire doth he paint golde to the eyes of the couetous man honour to the proude man reuenge to the wrathfull man lecherie to the loose man O how hard and cragged doth he make the way of vertue and of repentance to the impenitent sinner yea the very same thing he exhibiteth to thy minde sometime faire and sometime deformed at his pleasure as best hee thinketh it may serue to worke our destruction Thou happelie wilt replie that thou neuer didst feele this his working in thy selfe This is because thou neuer didst resist him thou neuer didst withstand his temptations thou yeeldest vnto thy desire thou neuer didst striue to come out of his snares We see a birde that is caught in the snare as long as he standeth still is delighted and feedeth vpon the baite he findeth not the force of the snare but when hee assaileth to flye away then he feeleth the strength of the ginne with which he is holden fast which before he perceiued not So whosoeuer boileth with intestiue hatred towards his neighbor or with the desire of reuenge or with the furie of fornication or with the delight of wrongfull gotten good or with vnchast loue or is caught in anie other snare of the diuell let him but beginne to come out of these snares and to breake these bands of sathan or to subdue his long continued customes of any vice and then shall he proue the strength and power of this enemie Eos pulsare negligit quot quieto iure possidere se sentit Greg. He letteth them alone whome he keepeth vnder quiet possession So the last state of that man is worse then the first Here our Sauiour teacheth how dangerous it is to make a relapse into sinne we are deliuered from the power of darknesse and sathan in Baptisine we are taken out of the bands and chaines of ignorance and errour through knowledge of the truth for it is that which maketh vs free Io. 8. Farre be it from vs brethren that either through hatred of the truth in Doctrine or through impietie in life and manners we should againe submit our necke to the diuels yoake For euen as in bodily diseases when the sicke hath recouered his former health if afterward through his owne default he falleth againe into the same maladie his sicknes is more grieuous and dangerous ' then at the first because nature now is decayed and weakened so after by the grace of God and the preaching of his word we haue escaped out of the snares of the diuell if we fall againe into the same sinne our estate shall be more perillous then at first Sinne in his first and best estate is an cuill verie hurtfull and dangerous the malice whereof we cannot better behold then by his contraries for rectum est iudex sui obliqui The straight is the best tryer of the crooked Omne bonum saith the Philosopher continet vel honestum vel vtile vet incundum Euerie good conteineth in it either what is honest profitable or pleasant Wherefore vertue is magnum bonum a great good because it containeth in it whatsoeuer is honest profitable or pleasant God is summum bonum the soueraigne good because he is summè vtilis summè honestus summè delectabilis Which 2 in a most perfect manner are in God Whereby we may conclude that seeing sinne separateth a man from these 3. kinds of good it followeth it must needs be a pernicious and execrable euill because it maketh vs which were created to be capable of the summum bonum to be altogether vnapt for the same 1. Sinne is opposed to the profitable good because it bringeth infinite damage and losse vnto the sinner for it expelleth God the soueraigne good from his habitation of our soules Not as a more stronger driueth out the weaker but when through vices and our filthy life we dishonour God then is God sayd to be cast out of our hearts For as men are wont cōmonly to say I will not thrust thee out but I will so vse thee
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