himselfe Finallie the last state of a synner is worse then the first in respect of God who punisheth synne For the order of iustice requireth that the more graces and benefits that a man receiueth at the Lordes handes and the more he contēneth and abuseth them that the more seuere and gréeuous shall be his punishment And therefore it stādeth euerie man and woman vpon to take héed that he receiue not the grace of God in vaine That we abuse not Gods mercy by adding now sinnes to our old For as the Apostle sayth Rom. 2.4 because the Lord is mercifull patient long suffering shall wee therefore make this an occasion of sinne God forbid I denie not but in what hower soeuer a sinner shall repent and turne frō his wicked waies that the Lord will receiue take him to mercie if he repent indéede from his hart and haue a full purpose by the helpe assistance of Gods grace to sinne no more the which purpose and intention if the sinner haue not and when he hath it vnlesse he put in practise and execute it his repentance is no repentance hee doth but dallye and mocke with God Almightie hee feareth not his iudgements and therefore he shall neuer be partaker of his mercie And thus ye sée how the last estate of a sinner is worse then the first in respect of God himselfe The conclusion of the whole is this So shal it bee with this wicked generation By these wordes we may perceiue that our Sauiour Christ ment that the hath bin spoken of the Scribes and Pharises who contemned and maligned him for all his miracles and wonders that he wrought among them Let vs déerly beloued for our profit and benefit apply them to our selues and thinke that they are spoken vnto euery one of vs here in particular let vs not abuse the graces and mercies that the Lord hath bestowed among vs as the Scribes and Pharises did least according to the example of the repossessed man we be accounted among that wicked and peruerse generation If I should reckon vnto you the benefites and graces wherwith the Lord hath blessed our Countrie and the aboue other nations I should hold you ouer long Of an infinit number take a few and besides the common benefits note the particular and so I make and end We were al possessed with the Spirit of blindnesse as all other natiōs who tempted vs to al vncleannes to Idolatrie and superstition in as vile and as wicked maner as euer the Gentiles or Pagans were It pleased the Lord to expell this spirite of darknes from vs and to send vs the light of his Gospel by the which hee hath illumined vs that there is no nation at this day vnder heauen that hath it more bright Hee hath sent vs besides a most gratious Quéene and Prince vnder whose most happie gouernment we haue liued these 30 yeares in great peace tranquillitie more then any Nation round about vs he hath mightily miraculously defended both her and vs from the inuasion of our enemies that thought to haue swallowed and deuoured vs vp quicke What shall I say what mercy hath he not shewed vs what wonders hath hee not wrought amōgst vs. And yet behold are we not become almost vnmindful of these benefits do we not abuse these mercies of almighty god in promising vnto our selues peace securitie and thereby remain in our former sinnes and wickednes Bee our liues any thing amended our manners and behauiours bettered whereby the Lord may bee the more glorified and our selues comforted I feare me no How doth sin abound yet amongst vs how doth euerie one walke after his owne wicked concupiscence How doth sin shew herselfe almost with vncouered face If I should enter into the particulars I should amaze you Pride aboundeth lecherie ouerfloweth couetousnes rageth and not in any small portion but in summo gradu in the highest degrée Is it not to be feared if it so continue but the the vncleane spirit wil returne againe and that if hée come do you not thinke that hee will bring seauen worse then himself and that God for our vnworthines wil permit him to make reētrāce So should our end be worse than the beginning So should we haue the maledictiō of that wicked generation That the wrath of the Lord may be auerted frō vs in this I can say no more but repent amend for the day of the Lord is at hād For the which the Lord grāt vs all grace to prepare our selues to be in a redines But for as much as no man is able to make this preparation of himselfe without the especiall grace of God let vs with humble and penitent hartes craue of our heauenly Father for his Sonne our Sauiour Iesus Christ his sake that hee would vouchsafe of his infinite goodnes and mercie to take from vs our stonie hartes and put into vs fleshy hartes that may bee pliable vnto his holye will and so to be gouerned by his holie Spirite that in al the assaultes of our enemie he may haue no power ouer vs but that by his power and might we may vanquish and ouercome him and that we may be so fortifyed that no aduersitie put vs downe no prosperite puffe vs vp and that on euery side wée being fenced by the Lords most heauenly protection Sathan that goeth about like a roring Lion séeking whom hee may deuour may make no reentry Graunt this O heauenly Father for thy deare sonne Iesus Christ his sake together with the holy spirite To whom being thrée Persons in Trinitie and one in vnitie be all glorie praise power and dominiō both now and euermore Amen Imprinted at London by Iohn Windet dwelling at the Signe of the Cros-keies by Paules wharfe
oportunitie and aduantage returneth backe vnto them againe repossesseth them taking seauen spirites with him worse then himselfe in so much as the end is become much worse theÌ„ the beginning they being now in farder bondage and captiuitie then euer they were vnder Pharao hauing no proper countrie or place to remaine or abide in but are made vagabonds throughout the world as it appeareth plainlie of them at this day and well may it be said that their end is worse then their beginning for better it had bin that Christ had neuer bin incarnat then being incarnat they wil not now receiue him Other some applye these our Sauiour his wordes as spoken of heretikes who being of Infidels and Pagans by the mercie of Christ made Christians and the Deuil expelled from them by faith in Iesus Christ and falling againe by Apostacie into heresie or infidelitie the Deuill returneth to make his reentrie again bringing with him seauen worse then himselfe and repossesseth them then it commeth to passe that their ende is worse then the beginning for of an infidell there remaineth some hope that he may be conuerted and beleeue but of an apostate or an obstinate heretike there is scarse anie hope at all Although this application be not amisse yet here it agreeth not with the litterall sence Other some therfore and they in my iudgement come neerer to the letter thinke that these wordes of our Sauiour wer directly spokeÌ„ vnto the Scribes and Pharises who seeing beholding the wonderfull miracles that our Lord and Sauiour had wrought and namely that notable miracle the is mentioned in this present Chapiter Math. â—â— 22. of the man that was both blind and dumb out of whom our Sauiour did cast out a Deuill and by the power of his Godhead made him both to see and to speake whereupon the common multitude seeing beholding it forthwith glorified and magnified God but the Scribes and Pharises who ought to haue had more knowledge and vnderstanding became thereby more malitious and obstinate and these miracles that could not come but by the power of the Deuinitie most blasphemously they did attribute them to proceede from the power of Sathan saying that through the power of Beelzebub the prince of deuils he did cast out other deuils Math. 1.24 Whereuppon after Christ had defended him selfe and proued inuincibly the power of his Godhead by an argument of of a kingdome deuided against it selfe that it cannot long stand Math. 12.5 therof concluding that if Sathan were deuided against Sathan then his kingdome could not staÌ„d but should in short time be consumed and ouer throwen In the ende he addeth these wordes that I haue recited for my text whereby hee proueth that those miracles that he had wrought amongst them should serue for their farder condemnation and proueth by that example of an vncleane spirite going forth how he returneth with more strength backe againe and repossessing them from whom bee departed maketh their ende to be worse then the beginning and therefore the conclusion was that the state of those Scribes Pharises was now much worse than if no miracles had bin wrought amongst them or grace offered vnto them Finally it is thought not vnprobable that these our Sauioure his wordes were particularlye directed vnto that man Mat. 12. v. 22. out of whom he had cast the deuil and to whom hee had restored both his speech and his sight that hauing receiued these benefites and graces at the Lords handes he should not become either vngratefull or vnthankefull or by thinking himselfe secure liue any thing the more loosely but to walk before the Lord with al humilitie feare and circumspection least by ouermuch negligence or misdemeanour the deuil should returne backe againe and so alleaging that exaÌ„ple should shew that if it chaunced so to fall out his end would become much worse then his beginning The like caueat or warning our Sauiour gaue vnto the diseased man whom hee cured at the poole of Betheisda Io. 5. v. 2. whom hee finding in the temple said vnto him verse 14 behold thou art made whole sinne no more least a worse thing come vnto thee This caueat might also serue for the standers by and may serue also for vs at this time and make vs so much the more happie if by other mens harms we can learne to beware Hauing as I think said so much as may be for the vnderstanding of the meaning of the letter and of the end and scope whereunto our Sauiour vttered the forementioned wordes It resteth now that for our particular vtilitie and profite that shall either heare or reade them wee may vnderstand what benefite we are to take by them and the benefite will be this if we make it an example vnto our selues for that it may serue verie wel for so much as there is none of vs all but haue receiued innumerable benefites and graces at the Lordes hands more then mind can coÌ„ceaue or tongue can vtter for all which if we should shew our selues vngrateful as that man did the Deuil hauing bin once alreadie by Gods grace cast out of vs might returne againe and returning againe bring other seaueÌ„ worse then himselfe and then woe vnto each of vs for our end should be much worse then our beginning Wherefore for memorie and methods sake I shal deuide the whole matter into 4. partes In the first I wil shew how Sathan departeth from the soule of man or woman and how hee demeaneth himselfe when he is departed In the second I will shew the presumption of Sathan in returning againe to see if he can make any reentrance into that man or womaÌ„ from whom he went out of and therewithal I shal shew the causes that moue the Deuil to make re-entrance In the third I will shew how strongly he reentreth and maketh the place whereinto he is so entered his habitation or dwelling place Fourthly and lastlie I will shew how the ende of that man so repossed is worse theÌ„ the beginning with the reasons and causes As touching the first which is the deuils departure and his demeanour after he is departed Part 1 it is conteined in these wordes When an vnclean spirite is gon out of a man he walketh drie desert places seeking rest and findeth none In these wordes is conteined both his departure demeanour Now to come vnto euerie thing in order you must first consider what is ment by an vncleane spirite This word spirite is in holy Scripture indifferently taken sometime it signifieth the holie spirite which is the third person in Trinitie sometime it signifieth the soule of man sometime the aire or the life of any creature When so euer you shall reade or finde in holie scripture this word spirit set downe simplie without any other word to expresse the meaning therof it is commonly taken in the better part as when S. Paul in the 5. to the Gal. reckoneth vp the fruites of
manie either for want of discretion in not iudging of spirituall actions more maturely and soberly or that I gaped after vaine glorie which would condemne mee of greater follie among al Godlie mē but chieflie for that I had no iust or good occasion to induce me to the same The cause therefore why it is come forth in briefe was this At the time I made my exhortation publicklie in Christ his Church in London my wordes were no soner out of my mouth but a yong youth had penned my Sermon verbatim by Characterie an art newly inuented It was this youthes pleasure for the manifesting of his skill in that swift kind of writing to publish my Sermon in print yet honestlie he came vnto me to enforme me first of the matter Hee was to me a meere straunger of whom after I had vnderstood his intent and purpose I craued respite to pause of the matter before I would giue my consent I considered first of my selfe what might be thought or spoken rather I should be esteemed foolish and vainglorious thā to deserue commendation of anie man Secondlie that the youth did it but to shew his skill and cunning in the dexteritie of his owne handewriting and that it was not simply for the health of soules or spirituall profite of any man and after I had debated thus to fro with my selfe I was determined to haue staied his copie and to haue let all alone Yet remēbring my selfe that the workes of the Lorde are wonderful and that he vseth such means for bringing of thinges to passe which are verie strange and to me vnknowen That the matter might perhaps be profitable vnto some that whereas I being but newly cōuerted of many suspected for my synceritie in religion it might bee an occasion to giue some farther testimonie then I haue done and that some thinges it may please the Lord to worke by this simple actiō for the benefite of his Church which vnto me was vnknowen I altered my purpose and intent so far forth as I would not be iudge of mine owne doing but commit it to some other I did write my letters therefore vnto a graue learned man I told him what had happened and I set downe mine owne mislike for feare that thinges might not be well orderly done subiecting my selfe and my matter vnto his vertuous wise and learned censure It pleased him to returne me my copy again approued what should I do should I conceale it so I might perhaps contristate the holy Spirite For the comming of it forth might yeelde perhaps some deuout and penitent soule some comfort and profite For thy sake therefore good Christian Reader who so euer thou art without all other respect I haue permitted this slēder endeuor of mine to come to light in hope that although I may be subiect vnto blame of manie yet I may do some good therby to few To teach them how they ought to detest and hate sinne to walke warelie before the face of the Lord that receiuing the manifold graces mercies at his hands they be not vngrateful hauing once throwne out the foule spirit of sinne out of their soules by true repētance they permit him not to returne again by their great fault and negligence for if they do what will follow thereof they shall vnderstand by the future discourse Thus hauing giuen thee a full satisfaction of the cause of the publishing of this present discourse I am to admonish but one other thing and so I end He that penned my Sermon as I vttered it in Pulpit did it most exactly writing it word for word Yet when I perceiued that it should come to the print I did onely peruse it againe altering some words but nothing of the matter and thus much I thought good to aduertise least they that heard me when I pronoūced it should thinke it was not the same but some other And this being all that I am to say at this time by way of preface if any spirituall comfort redound thereby vnto thy soule Gods name be glorified and it is all that I require and so I commit thee vnto the Lord my selfe to thy good prayer From my chāber in London 1589. 1. Nouemb. Thy faithfull Brother and fellow-labourer in Christ Anthony Tyrell A FRVITFVLL SERMON CONTEIning the nature and vilenes of sin preached at Christ his Church by Anthony Tyrell Math. Chap. 12. vers 43.44.45 When the vnclean spirit is gon out of a man he walketh throughout drie places seeking rest and findeth none Then he saith I wil returne into my house from whēce I came out And when hee is come he findeth it emptie swept and garnished Then goeth he taketh 7. spirites worse then himselfe and they enter in and dwell there And the last state of that man is worse then the first Euen so shall it bee also vnto this froward generation THE Occasion of these our Sauiour his wordes Right Worshipfull and deerly beloued in our Lord and Sauiour Iesus Christ of diuers men is diuerslie considered Some thinke that they are generallie ment of the whole multitude of the Iewes who after they had receiued the law of Moses being brought out of Egipt when the Deuils had possessed them with great blindnes and superstition and were taught a peculiar and true manner of worshipping the Lord according to his holie wil and pleasure Exod. 20. that then the Deuil departed from the Iewes and trauelled drie and desert places neuer resting vntil hee came among the Gentiles whom hee corrupted in such vile and grosse manner as loosing both common sence humane reason and vnderstanding they fel into all blindnes idolatrie and superstition and wallowed and continued in the same vntill such time as our Lord and Sauiour was incarnate and preached the truth of his holie Gospell among them the which glad tidinges the Gentlies embraced beleeuing in Christ Iesus and forsaking the grosse errours whereas the Iewes vnto whō the promise most properlie belonged to whō Messias peculiarly was promised remained most obstinate Gen. 12.3 18.18 and wold neither receiue him or beleeue in him Sathan then with all the foule troupe of his filthie familie being cast out of the Gentiles by the faith they had in Iesus Christ and hauing then no rest said hee would returne vnto the place from whence he came namelie to the vncredulous Iewes and finding their Synagogue empty that is the Scribes Pharises and principal teachers of the Law to be void of faith to contradict al that they might Iesus Christ who was come into the world for their saluation and comfort and that it was also garnished that is to say stuffed and filled with a number of blinde ceremonies pharisaicall traditions contrarie vnto that that the Lord had either taught or cōmaunded thē in so much as our Sauiour pronounced his terrible woes as you may read at large in S. Math. Gospel Mat. 24. The deuil I say finding this
the spirite naming them Gal. 5.22 Charitie Ioy Peace and the like it is ment there of the holie spirit Rom. 8.26 And in the 8. to the Rom. where he saith the spirite helpeth our infirmitie and the like he meaneth also of the holy spirit But being set down with his adiectiue the nature qualitie of the adiectiue wil shew what thing the substaÌ„tiue is as when it is said holie spirit good spirit or the like Likewise the Deuil who is the wicked spirite is alwayes certainly set down by his adiectiue as in the first of Sam. the 15. chap. it is said that euil spirit vexed or tormented Saul 1 Sam. 15. v. 15. â—â—t 12. wherby is ment the Deuil And likewise here in this place our Sauiour naming an vncleane spirit he meaneth the deuill Now that wee vnderstand what spirit is spoken of or ment in this place it followeth that we vnderstand why hee is called vncleane The Deuill being a spirit as he is the creature of God hee was created in great excellencie for there was nothing that the Lord had made which he approued not to be verie good as may appeare in the first of Genesis Gen. 1. v. 31. And especiallie the Angels who were of all other creatures the most noble But Lucifer the chiefe of the Angels not being content with those excellent giftes of nature which the Lord had bestowed on him but aspiring vnto the maiestye of God vsurping as it were the glorie of his deuinitie was therfore worthilie deiected and so manie as consented vnto him became of all creatures the most vile and abominable not vile in nature but in condition and qualitie for being cast downe into eternal miserie himself irreparable without all redemption he endeuoureth all that hee may to make man in as bad estate as him selfe and that he can not do but in tempting him to sinne the which being a vile and an abhominable thing in the sight of the Lord and a thing most impure and vnclean vnbeseeming the nature and condition of Angell or man and for that he laboureth continually tempting vs to bring vs into this impurity the deuil is said to be an vnclean spirite vnclean I say by operation not by creation This vnclean spirite being departed from a man It followeth to know how and in what maner he departeth Sure and certaine it is that the vncleane spirit Sathan neuer departeth from man or woman by his good will for such is the enuie and malice that hee beareth vnto man that he neuer ceaseth labouring to bring him vnto eternall destructioÌ„ as witnesseth S. Pet. in his first epist 5. Chap. verse 8. saying 1 Fet. 5.8 Be yee sober vigilant for your aduer sarie the Deuil goeth about like a roaring Lion seeking whom he may deuour whom you must resist being strong in faith surely he goeth about continuallie watching prying where hee may get a pray and such is the malice and hatred that hee beareth towards man First in respect that he is created vnto the image and similitude of God to possesse that place from whence hee is deiected and in respect of the curse that was giuen him in Paradise Gen. 3. and that it was told him that the seede of the woman should bruse his hed that he prosecuteth mankind with an implacable hatred and seeketh to destroy vs all that he can By his good will therefore he neuer departeth from vs and hee tarieth or abideth with no man for any goodnes but to bring him to mischiefe or destruction Euerie man therefore that is in sin he is accompted to possesse for so manie as are wilfull obstinate sinners they are vnder the deuils subiection If any man be called from his sinne by the grace and mercy of God and true repentance then the deuil is said to depart which departure as I said it is not of the deuils accord but by the force of Gods Spirite that expelleth him by true repentance out of a sinners hart for other wise he would neuer depart And therefore Sathan of our Lord and Sauiour in holy scripture is called Inimicus homo that is Mat. 13. v. 28 the enemie by a kinde of singularitie for that there is no enemie comparable vnto him in hatred that seeketh the destruction and losse of our bodie and soule for euermore Yet as enuious as he is and as malitious he dwelleth no longer or abideth in vs more then wee remaine in sin so soone as it pleaseth the Lord to cal vs by his grace vnto repentaÌ„ce wil he nil he he must depart away from vs for sure and certaine it is according to the rules in Logick two contraries can not agree at one time together in one subiect but as vertue commeth in vice must goe out and as grace appeareth sin fleeth and where the holy spirite taketh possession the vncleane spirite must packe out I followeth When an vnclean spirite is gon out of a man he walketh c. Hetherto hath bin discussed so much as I thought necessarie for the time place what the vncleane spirite is how he departeth from a man it commeth now in order to shew his demeanour is to walke throughout drie places The walking of Sathan through drie places is but a metaphor taken from a drye ground wherein is no moisture of water whereby it can yeeld or bring forth any fruite for as almightie God hath his orchard and vineyard that bringeth foorth good fruit so the deuil hath his orchard and vineyard to bring forth fruite agreeable vnto his appetite The fruite that the deuil gapeth after is noother but the spoile and destruction of man which he proueth by his temptations and the corruptions of our flesh first hee seeketh to destroy the soule of man being sure that if once he can come to the possession of the soule that the bodie wil come after if by Gods mercie he be prohibited that he can not hurt vs in souls then he laboureth all that he can to plague and aflict vs in bodie If he can not in bodie then in our temporall goods if not in our goods then in any thing that belongeth to the helth comfort of man as birdes of the ayre fyshes in the sea plantes hearbes and trees beasts or any other cattel And if by the permission of God he be not suffered to hurt vs in any of these theÌ„ he is sayd to to walke drie and desert places then is in places where he can make no fruite for all those labours of his hée acounteth fruitles wherin he may do no maner of mischiefe either to man him selfe or to the thinges that belong to man And thus you know now what it is to walk in drie and desert places It followeth Seeking rest and findeth none What rest thinke you is that that the Deuill seeketh Is it possible that Sathan the enemy of God and mortal enemy of man should haue any rest doth he
seeke to be reconciled vnto God or to leaue tempting of man can he euer bée at any rest that carrieth alwaies his hel about him no such matter The rest the Sathan séeketh is no more then how hee may accomplish his malitious minde put his deuilish practices in execution Euen as a man that is giuen to wrath and enuie who neuer is at quiet vntill he haue reuenged himselfe or shewen his malice vpon him that he persecuted with hatred and then he séemeth in that degrée to be at rest so is the Deuil is accounted to bée at rest when hee hath brought his malitious minde vnto any deuilish accomplishmēt or execution so manie soules as the Deuill can bring by any wicked suggestion or synister means vnto destruction so much myschiefe as he may vtter against any man or woman so much rest hée taketh in the accomplishment of his wil although otherwise he susteine grieuous tormēts and punishment at the Lords handes for the same wherefore euerie man or woman is here to take héede that they make not themselues like vnto the Deuil in this point as all they vndoubtedlie do that do beare with themselues reuenging mindes and neuer are at quiet vntil they trouble or vex their neighbour or haue taken reuengement on their enemie who so euer doth so doubtlesse hee sheweth himselfe to bee the childe of Sathan and if hee séeke after Sathan for such rest he shall haue that rest that Sathan hath that is to be tormented with the intollerable pains of hell fire for euermore and neuer shal he come to any other rest much lesse vnto that rest that is prepared for the children of God to liue and remain in eternall blisse for euermore And thus much of Sathans departure and his demeanour in séeking rest and finding none It followeth Then he saith Pars 2. I will returne into my house from whence I came out and when he is come he findeth it emptie swept and garnished This is the second part wherein I purposed to note vnto you the presumption of the Deuils returne saying I will returne into my house from whēce I came and when he is come what causes he findeth to force him make a reentrie and they are three namelie that the house is emptie that it is swept and garnished I wil entreat brieflie of euery point in order First the Deuil hauing departed and walked drie and desert places séeking rest and finding none he sayth that hée wil return vnto the house from whence he came Here is to be noted the boldnes the malice of Sathan let him be expelled and repulsed neuer so much yet hée will returne againe whereby we are taught neuer to bée too secure or voide of feare but alwaies to stand vpon our gard for as fast as one temptatiō goeth an other commeth so sone as one miserie is passed forthwith commeth an other a man neuer remaineth as Iob saith long in one estate Iob. 14. v. 2. but now are we merie and by and by sad now rich then poore now frée by and by oppressed with temptation againe I wil returne saith he vnto my house from whēce I came The soule of that man or woman that the Deuil possessed for sin and by grace was expelled out the deuil calleth his house not his properlie by creation for so euery man or woman is properly the Lords for hee hath made vs Psal 95. and not we our selues but the Deuil calleth the soule of a sinner his house by possession for so long as we remaine in the estate of grace wée are the children of God and our bodies are the temples of the holy Ghost but so soone as wée giue our selues ouer vnto sin forthwith we become the slaues of Sathan and our bodies are made an habitatiō and a receptacle for Deuils Here would be noted the dignitie of man or woman the feareth the Lord and that walketh in his waies how he is the temple of the holy Ghost and the indignitie of euerie sinner that maketh him selfe the bondslaue of Sathan and a receptacle of foule and vnclane spirites I will goe into my house from whence I came out The Deuill desireth rather to goe vnto his owne house that he possessed before then to a strange house which before was none of his euery wicked spirite hath his proper house the spirite of pride he harboureth in the proud man the spirite of Enuie in the enuious man the spirit of Glotony and dronkennes in the Gloton or dronkard the spirite of vncleannes in the vnchast and fleshly man the spirite of couetousnes in the couetous man and vsurer and so consequently euery sinne hath his proper and peculiar spirite Now when he saith I wil goe into my house from whence I came Euery spirite séeketh to goe into his owne house into that house whereof in former time he had possession out of the which houses that is out of the soules of sinners these foule and vncleane spirites by the mercie of God haue bin cast out some of Glottons and Dronkardes being made sober and temperate some of enuious men béeing made méeke and charitable some of prowde men being made humble some of fornicatours and adulterers being now made chast some of couetous persons being made liberal and charitable and so of the like Thus haue you heard the Deuils boldnes and presumption to put you in a warines and good caution now let vs come to the causes that he findeth for his reentrance After that the vncleane spirite was returned hee founde his house emptie swept garnished Thrée causes sufficient to make him make reentrance he watched his time and oportunity so soon as any occasion was giuē he plieth him he looseth it not but takes it for his most aduantage It standeth therfore déerely beloued vs vppon to haue a vigilant and watchfull eie vnto all the partes of our soule to rule and gouerne well all the sences of our bodie all the motions and desires of the minde and especially to preserue our hart pure and cleane from the consenting vnto any corruption or sinne Omni custodia custodi cor tuum saith Salomon quia ex ipso vita procedit Prou. 4.23 With all diligēece kéepe wel thy hart for out of it procéedeth life Three causes or occasions the vnclean spirit foūd out in this wretched person which gaue him means to reenter againe The first wherof was for that he found his house emptie The soule of that man from whom Sathan was expelled remained empty what is it to be empty To bée emptie is to bée voide of faith and he that is empty and void of faith it can not be but he must be emptie also of al good workes For I do not here distinguish faith from good works as the Papistes commonly do for when I speake of faith I meane a iustifying faith which can not be without good woorkes no more then life can remaine in a mans bodie without a soule I meane