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 [Page]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 [Page]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 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 thē the beginning, they being now in farder bondage and captiuitie then euer they were vnder [Page] 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 spokē vnto the Scribes and Pharises, who seeing & beholding the wonderfull miracles that our Lord and Sauiour had wrought, and namely that, notable miracle y ^e is mentioned in this present Chapiter, Math. [...] 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, [Page]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 stād, 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 [Page]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 exāple 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 y ^e 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 y ^e mea­ning of the letter, and of the end and [Page]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 cō ­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 seauē 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 y ^e whole matter into 4. partes. 1 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 [Page]the second I will shew the presumption of Sathan in returning againe to see if he can make any reentrance into that man or womā from whom he went out of; 2 and therewithal I shal shew the cau­ses that moue the Deuil to make re­entrance. 3 In the third I will shew how strongly he reentreth and maketh the place whereinto he is so entered his habitation or dwelling place. 4 Fourthly and lastlie I will shew how the ende of that man so repossed is worse thē 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, [Page]sometime it signifieth the soule of man, sometime the aire, or y ^e 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 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 y ^e adie­ctiue wil shew what thing y ^e substātiue is, as when it is said, holie spirit, good spirit, or the like. Likewise the Deuil who is y ^e wicked spirite is alwayes cer­tainly set down by his adiectiue, as in y ^e first of Sam. the 15. chap. it is said y ^t euil spirit vexed or tormented Saul; 1 Sam. 15. v. 15. [...]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 [Page]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 [Page]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 destruc­tiō, 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 [Page]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 [Page]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 repen­tāce, 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 [Page]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 y ^t 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, thē he is sayd to [Page]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 y ^e 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 [Page]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 [Page]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 y ^e 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 [Page]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 [Page]the dignitie of man or woman the fea­reth y ^e Lord and y ^t 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, [Page]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 [Page]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 not a dead faith, or a de­uilish faith, Iac. 2. such a faith as S. Iames doth mention in his Epist. This iustifying [Page]faith (I say) who so euer hath not, hée is emptie no doubt of all goodnes, & with­out that faith as S. Paul saith 11. to the Hebr. vers. 6. It is impossible to please God. This emptinesse of faith, Heb. 11.6. and con­sequently of all good workes, procéedeth of a kind of idlenes which is the mother and nurse of all kinde of mischiefe, and him I account to bee idle, that is not well occupied, for all such as occupye themselues in vaine and tristinge busi­nes, as in carding, dicing, vnlawfull gamings or exercises, (vnlesse it be for an honest & moderat recreation) I say) those labours are no better thē idlenes, for that they be childish, there is no pro­fit in them. And such actions or labours which conteine in thē manifest and ap­parant euil, I say those are deuillish, & worse then if a mā were childishly occu­pied or ydle altogether. That mā or wo­man that wanteth a true and perfect faith, y ^t is fruitful by good works, can ne­uer be wel occupied. It is not inough for a man by faith to apprehend Christ Ie­sus our Sauiour, as he is mercifull, as he hath redéemed vs, and payd for vs [Page]y ^e price of our redēption, but we must apprehend him also as he is iust, as he ha­teth sin, crutifiing it in his owne flesh, and contēning it in vs, and vs for sin: we must apprehend him as he is risen againe from death to life, with whom wée must also arise againe from death to life, Colos. 3. by dying to the world, and liuing vnto him by crucifying old Adam with all his concupiscences, and putting on y ^e new, in iustice and righteousnes, for he that is not partaker of the first resur­rection, which is to rise from sinne to grace, shall neuer be partaker of the se­cond, to rise from death to euerlasting life. Let vs not therefore deceaue our selues with the bare name and title of faith, 2. Pet. c. 1. v. 10. but let vs rather as Peter sayth, by good workes endeuour to make our vocation and election certaine. Let vs alwaies be working and labouring like good and painfull seruantes in the vine­yard of the Lord, euery man in his vo­cation. That we should so do, we are admonished by that wéekly labour that the children of Israel had in the desert, where euery day by the commaunde­ment [Page]of the Lord they were cōmaunded to gather Manna, Exod. 16. onely the Sabaoth they should rest. Surely so with vs, we ought all the wéeke daies of this our pil­grimage, & short and transitorie life to be gathering of Manna, of spiritual food for our soules: so long as we remain in this world we must not be Idle, nor séelt for any rest, vntil our Sabaoth cōmeth, which is the day of our ioyful resurrec­tion, when as with bodie and soule wée shall remaine in the Kingdome of our Father for euermore, there we shal rest, and then we shal rest, and not before.

The second cause that moued Sathan to make reentrance was, for that hee found his house swept, and as our Text hath it, it was swept with a Besom.

A house that hath bin long vnswept and contracted great corruption, it is impos­sible with a Besom swéeping it to make it cleane, for the dyrt and filth being ba­ked on the ground, and hardned, is not so easily taken away, in such a case it is necessarie and requisite, that a man vse the helpe of a paring-knife, or a scra­ping-iron, for if a man do but superfici­cially [Page]swéepe it with a broome, assuredly it will be litle the better. Euen so it fa­reth with the soule of a sinner: how many sinnes by long continuance haue we contracted in our house? how many wayes haue we defiled our selues with vile and filthy thoughtes? how many foule and vnsauerie wordes haue wée breathed out of our mouthes, to argue the vncleanes of our Soules within? how many lewd and abominable actes haue we daily committed, and do com­mit from time to time? and do we think with a sleight and small repentance to be pardoned and forgiuen? do we think by knocking once or twice vppon our breast, and saying, Lord forgiue mee, Lord haue mercie vpon me, our sinnes shall be remitted and taken cleane a­way? What should then that noble king Ezechias mean when hée lay sicke of an infirmitie, Esai. 38. v. 10.15. so to crie out, and say, in the moitie of my yeares, I will des­cend into the graue, and to say that hée would call to remēbrance all his yeres in the bitternes of his soule? What ment the Prophet Dauid, Psal. 51. v 1. after hee had [Page]committed adultery, to crie out, and say, Haue mercie on me O God according to thy great mercie? And in another place to say, I haue laboured in sighing, Psal. 6. v. 7 I shal wash my bed euerie night, and water my Couch with tears. Such and the like signes of repentance vsed this noble King and Prophet. What ma­ner of repentance was that of Magda­len, when shée entered into Simon the Pharyses house, bathed our Sauiour his féete with teares, Luc. 7. and washed them with the hairs of her head? O Lord how farre are we in these daies from this sorrow for our sinnes? We thinke it inough if we crie once vnto the Lord for mercie, we neuer studie to take re­uenge of sinne in our owne flesh, we are not minded with the Niniuites to repēt in Sackcloth and Ashes, Ionas 3.6. when as our sinnes are no lesse grieuous then theirs, and as many in number, if not more.

Wée thinke perhaps that Christ moc­ked, when he said: contend yée to enter in at the narrow gate, Luc. 13.24. for many (I say vnto you) shal séek to enter in & cannot: or that he spake not in earnest when hée [Page]said: The Kingdome of Heauen suffe­reth violence, and they that get it, must get it by violence. I know not surely how we practise now a daies to get hea­uen by violēce, vnlesse eating and drin­king, banqueting, and sporting, daun­sing, and vising, swearing, and staring, bée violence. If this violence, or the like kinde would get heauen, perhaps a number should come to Heauen, who for vsing the same shall bée assured ne­uer to come there, but violently to bée thrust into hel where they shal remaine and abide for euermore.

There be many now a dayes when they are reprehended of sinne, and per­swaded to holines of life, can be content to say it is a good thing, it is méete it should be so, but to studie as they should amendment of their liues, to plucke sin by the rootes out of their hart, there are few that will do so. Let a man cut his haire neuer so shorte, yet in short time it wil grow long againe, and why? surely there is no other reason, but for that the rootes be left in the skull stil, so let vs clip our sinnes neuer so short, and [Page]swéep our houses neuer so much, vnles wée pluck vp the rootes, and pare away the dirt with a sharpe paring iron, it will be neuer the better, in short time all thinges will returne vnto their for­mer lothsomnes againe. And this is the second cause or occasion of the deuils reentrance when he findeth our houses but swept. It followeth, ‘And he findeth his house garnished.’

This is the third and last cause that moueth Sathan to make reentrance ei­ther into man or woman, namely whē he findeth his house garnished. This garnishing of the house is no more but the corrupt affections and desire of sin, which remaine still in the hart of man or woman, although the sinne be done away, which is an occasion of returning or falling againe vnto sinne so soone as any cause of sinning shalbe offered, 1 Thef. 5.23. And therefore Sainct Paul, to preuent this mischiefe, exhorteth vs not onely to ab­staine from euil, but from all occasion or shew of euill. For it is not inough for a man to abstaine from the out ward act of sinne, vnlesse he mortifie in himselfe [Page]the inward desire and affection: for if he entertaine and nourish that, no doubt at one time or other he wil come to the ac­complishment, and that is a sufficient garnishing for to inuite the Deuill to make a reentrance. A notable example of this matter I may produce out of Exodus, Exod. 10. of Pharao King of Egipt, who hauing kept the children of Israel a lōg time in his subiection, at what time that Moses was sent by the Lord to moue Pharao for their departure out of his Countrey, vnto the desert, Pharao bée­ing loth to forgoe so great a multitude, whom he vsed as slaues in al seruile la­hours, resisted a long time, vntil at y ^e last being terrified by sundrie plagues that the Lord sent vpon him, he called Mo­ses and Aaron vnto him in the end, say­ing. Ite & sacrificate Domino Deo ve­stro, oues tantum vestrae, & armen­ta remaneant, paruuli vestri eant vo­biscum, Go yée (saith hée) and sacri­fice yée vnto the Lord your God, & take your litle Children with you. Let onely your shéepe and cattel remaine behind. What was Pharaos meaning in this, [Page]thinke you? Had he such a desire of the shéepe and cattell that he estéemed them more then the Israelites themselues? no verilie, he was a Prince and a King, and of the Israelites goods he stood in no néede, but he had a farder meaning and that was this, he thought the Israelites had couetous mindes, and that when they should come into the desert, and finde the want of necessarie prouision, and bee pinched with penurie, they shoulde remember their Cattell that they left behinde them in Egypt, and thereby bee mooued to come backe a­gaine, the which Pharao thought hée might easily bring to passe, if he might reserue still in his handes, but such a pawne.

This was the drift and purpose of Pha­rao: euen so it fareth with Sathan and a sinner, the sinner whom Sathan a long time hath had in subiection, if by Moses & Aaron he be commaūded to de­part out of Egipt, that is, if by y ^e prea­chers of Gods word be moued to forsake his sinne, and to trauell into the desert of repentance, Sathan is loth he should [Page]goe, and hardly he will let him depart, vnlesse the Lord do plague Sathan, that is by giuing such grace and strength vn­to the sinner, that maugre Sathans spight, he will desist from sinne, he will frame himselfe vnto an exchange of life, hee will frequent the Church, he are Gods word, read Gods word, conuerse amōg good & godlie persons of whom he may be instructed, learned, and taught: all which thinges although Sathan bee loth he should do, as by experience each of vs may finde in our selues how loth Sathan is that we should serue y ^e Lord, or be at any time wel & vertuously occu­pied, and layeth all the impedimentes and blockes in our way that he can to make vs desist and leaue of our good purpose and intent, yet (I say) when he seeth there is no other remedy, but that the grace of the Lord is so strong in vs that we break the Deuils bonds a sun­der, and that we release our selues out of his bōdage whether hée wil or not, he can be content then with Pharao to say. Ite, & sacrificate Domino Deo ve­stro. &c.

Goe yée, and Sacrifice yée vnto the Lord your God, hee can bee content we should come to the Church, hear the word preached, read it at home in our houses, talke of it at our tables, and the like: onely he craueth at our handes but a pawn, that is, that we leaue our shéep and cattell behinde vs with him in kée­ping, that is, that we retayne still but the affection and desire of sinne, that wée would retaine but in our memorie the pleasures that we had in the world, that when we are in the desert, the remem­brance of y ^e turpitudes of our flesh, may bring vs backe againe as S. Peter sayth like dogges vnto our vomits. 2 Pet. 2.22

But (derely beloued) in this case we must answere Sathā as Moses answe­red Pharao, Cuncti greges pergent no­biscum: non remanebit ex eis vngula. All our cattel shal goe with vs, we wil not leaue behind vs so much as an hoof. So must wée answere the Deuil in the act of our repentance, that wee wil re­turne vnto the Lord with al our hartes, with all our mindes, with al our soules, we will serue him with our bodies, [Page]liues and goodes, all our cattel, that is, all our desires and affections shall goe with vs, we will not leaue so much as a hoofe in the world, so much as a desire to returne backe againe vnto sin, which we purpose to forsake, vnlesse it happen to vs as it happened vuto Lots wife, Ge. 19.26 to be transformed into a salt stone. Who soeuer shall do this, hee shall kéepe his soule vngarnished, and the Deuil by that occasion shall neuer finde means to make reentrāce, the which the Lord for his mercy grant vs grace that we may performe. And thus much of the second part which was the returne of Sathan to make a repossession, and the causes y ^e moued him vnto the same.

Now it followeth to shew that when Sathan being returned, Pars. 3. and finding his house, as I said, emptie, swept, and gar­nished, how he taketh possession and en­tereth in more strōgly then euer he did before, and therefore thus it followeth in the text.

Then goeth hee and taketh seauen spirites worse then himselfe, and they enter in and dwell there.

Now are we come to the repossession of the enemie, whereby we haue to vn­derstand, that that man or woman that hath receiued Gods grace, and after­ward falleth vnto his former accusto­med wicked life, that man or woman doth giue the Deuil an occasion to make a reentrie, and comming againe he cō ­meth with an army of other seauen spi­rits worse then himselfe, and they al en­ter in and dwel there. 2 Pet. 2.21. Oh better had it bin (as Peter saith) neuer to haue knowen the way of righteousnes, then after a man hath knowen it, to turne from the holy commaundement that was giuen vnto him. Hebr. 10.26. And as the Apo­stle Paul witnesseth, if we sinne wil­lingly, after that we haue receiued the knowledge of the truth, there remai­neth no more sacrifice for sinnes but a fearefull looking for of iudgement, and violent fire, which shall deuour the ad­uersaries. Let vs take héede therefore derely beloued, how wee behaue our selues after that we haue receiued the grace of God, least for our ingratitude & negligence, our Candlesticke be remo­ued, Apoc. 2.7. [Page]& our grace taken from vs & giuen to an other that shall bring forth better fruite. To come to my Text, that it is said, that he taketh seauen spirits worse then him selfe, they are counted worse, in that they come furnished with grea­ter malice to séeke the destruction of the soule of man. In that he nameth a nū ­ber of 7. I suppose the Euangelist mea­neth a number of perfection, that is to to wit, the Deuil returneth with an ab­solute power, for vnder this number 7. all power that the Deuil can vse is con­teined. So we reade that Marie Mag­dalene was possessed with 7. spirites, & that our Sauiour cast out of her seauen Deuils, Luc, 8.2.3 which signifyeth al kind of sin. So that the number of 7. importeth that Sathan if he come back and repos­sesse either man or woman againe, hee will omitte no occasion to hinder them that they shall neuer returne vnto God againe, and therefore the matter is most daungerous and diligently to bee looked vnto. And where it is said in our text that all these spirites doe enter in and dwel there. You must vnderstand [Page]how and in what maner the deuild wel­leth in a bodie, he doth not dwell as the Philosophers say, tanquam corpus lo­catū in loco, as a body placed in a place for the Deuils are spirites, and not con­teined in any place. Nor yet tanquam forma in materia, as the soule of a man doth dwell in a bodie. For the Deuil is a simple substance of himselfe, and not composed or ioyned to any matter, but the Deuils dwelling is onely by his power or operation: where he hath po­wer, there he exercyseth his strength, & there he is said to dwel. The Lord defēd vs from his power, and that he dwell not so among vs.

I haue bin too long I feare me in my former partes, I wil now hasten to the fourth and last part, & so make an end. It followeth in the text.

And the last state of that man is worse then the first. Pars 4.

This is the fourth part of my diuisi­on wherein I am to shew, how that af­ter a man hath receiued the grace of God and that the foule & vnclean spirit y ^t led and tempted him to al wickednes [Page]by the greate mercie of God was cast out of him, if after he loke not wel vnto himselfe, auoiding as nere as he can all occasions and causes of sin, but leauing his house emptie, that is, his soule void of a true faith, and good workes, & that for all his abhominable sinnes that hee hath committed, hée hath but swept his house, that is, made a superficial sorow or repentance for his sinnes, and that which is worse, leaueth his house gar­nished, that is, retaineth stil the remem­brance, desire, & affection of his former concupiscence: vnto such a man Sathan doth sone returne againe, and in retur­ning he bringeth seauen worse spirites then himselfe, and they enter in and dwel there, then it can not be, according vnto our Sauiòur his testimonie, but that the end of that man must bée worse then his beginning.

Wherefore that you may vnderstand how much worse the state of that man shall be in the end, it shall not be amisse if you know how bad the estate of a sin­ner is in the beginning. And that you may the better iudge of the vilenes and [Page]deformitie of the first sinne I know not which way I may make you to com­prehēd it better then to lay before your eies the excellencie of vertue. For eue­ry thing (as y ^e Philosopher saith) is best knowen being compared by his contra­rie. What man is he that can tel the commoditie of health so well as he that hath bin afflicted w ^e sicknes? or who knoweth so wel the swéetnes of libertie as he that hath had experiēce of captiuity? To know therefore the vilenes of an e­uil thing, we must consider the nature and condition of a good thing, for the de­formitie of a crooked line will appeare best if it be measured by a right rule or square. The Philosophers defyned that there was nothing that could bée good which had not all, or at least one of these thrée properties, that is, if it were not honest, profitable, or delightfull, and although the wiser sort of them desined certainly, that nothing could bee good that was not honest, yet y ^t thing which in his owne nature is not honest, if it be either delightfull or profitable, it carieth at y ^e least a resemblance of good­nes. [Page]And thereof it commeth, that no man would committe any sinne, but y ^e it caryeth some shew of goodnes: for al­though syn in the iudgement of y ^e com­mitter bee no honest thing, yet he iud­geth it at the least to be either profitable or delightfull, or else hée would neuer do it. The fornicatour or adulterer he knoweth y ^e sinnes of the flesh, y ^t they are not honest, yet he thinketh them delite­full. The vsurer or couetous man he knoweth, that briberie and extortion is nought and not honest, yet he thinketh it profitable. So that I say, euerie sin that the sinner commiteth, he doth it vn­der the colour of some good, or else hee would neuer do it. Goodnes therefore in it selfe cānot be but an excellēt thing. And looke how much the more it doth participate of all the thrée properties y ^t is to wit, honesty, profite, and delight, so much better it must be. Vertue ther­fore is an excellent thing, for it is both honest, profitable, and delightfull. And that thing what soeuer it be that is most honest, most profitable, and most delite­full, must néedes be most excellent & be [Page]that which is called Summum bonum, the chiefest good, which all men natu­rally do desire. And who is most honest, most profitable, and most delightful, but onely God: God therefore is summum bonum, the end that euerie man ought to séek, and such an end, that he that fin­deth it shall be blessed for euermore.

Now at the last wee haue found out our rule and square of goodnes to mea­sure the crokednesse of vice, and to sée the deformity thereof. As the thing that is most honest, most profitable, & most delightful is most good. That thing that is opposite and contrarie vnto the grea­test good, must néedes be the greatest e­uill. That thing that depriueth a man or woman from the greatest good of all other, which is God, must néedes be the greatest of all euils, and that euil is cal­led sinne: for sin depriueth a man of the chiefest good, which is God, and therfore sinne must be the greatest euill of all o­ther. Will you sée how sin is opposite and contrarie vnto the thrée properties of good, (and so by consequence vnto God) namely vnto honestie, profite, and [Page]delite, then giue you me leaue a litle to examine each propertie apart, and with patience and attention harken what I shal say.

First of all, Sin, as the Philosophers define it, being no positiue thing but a priuation or taking away, it is as much to say, it hath in it nothing that is good, but taketh from a man all that is good. And the chiefest property wherein good­nes consisteth, and without the which there can indéede be no goodnes, is ho­nestie, and that sinne depriueth a man of, for sin in his owne nature is shame­ful and opposit vnto honesty, in so much as it is written, Qui malè agit, odit lucem. He that doth euil, he hateth the light. Sinne is a worke of darknes, it feareth to be séene, it is loth to come to the light, it séeketh darke places, and secret corners. Examples of this mat­ter we haue great store; euerie man can witnes it in his own conscience. Adam so séene as he had sinned in Paradice, Gen. 3. & that he sawe himselfe to be naked, was he not ashamed? did he not hide himselfe from the presence of the Lord? What [Page]shall we say of Dauid, that after he had committed adultery with Bethsabe, in sending for Vrias home, in procuring him to goe home to fléepe with his wife, in giuing him meat and drinke apt for that purpose, was it for any other thing but that he was ashamed of his fact, he would faine haue had the matter coue­red, but it would not bee, the Lord did bolt it out, sending Nathan the Prophet to him, who reprehēded him of his falt, 2 Sam. 11. then hee could crye, Peccatum meum coram me est se mper, My sinne is al­waies in my sight, Psal. 51. I am ashamed O Lord of that which I haue done. This may you sée how opposite a thing sinne is vnto honestie, that it bringeth with it nothing else but confusion and shame.

Let vs now sée how it contrarieth the second propertie of goodnes, which is profite. How vnprofitable a thing sinne is.

To speake of the disprofite that sin bringeth, if I should say so much as might be sayd I should neuer make an end, what greater disprofite can it be to a man or woman, thē to loose their soule [Page]eternally. In so much as our Sauiour him selfe saieth: Mat. 16.26. What shall it profit a man to haue gayned the whole worlde and after shall sustaine the losse of his soule? or what exchaunge or commuta­tion can a man make for his soul? Shall I bréefly discurre vnto you, what losse sin did bring? Note first in the Aungels them selues, Gen. 1. who for sinne were depri­ued for euer from the vision of God, and are now damned for euermore.

For sinne Adam and Eue were exyled Paradice, Gen. 3. and al their posteritie made subiect to death & miserie. For sinne the whole world was drowned, Gen. 7. 8. persons excepted. For sinne Sodom and Go­morrha with other Cities there adia­cent were consumed and burnt by fire, Gen. 19. and all the people perished. For sinne the Children of Israell were caried twise captiue, 2 Reg. 17. once vnder Salmanasar king of the Assirians, and an other time vnder Nabuchodonosor king of Babi­lon, besides a number other plagues and losses y ^e came to them through sin. 2 Reg. 25. Finallie sinne brought such a losse vnto mankinde, as the raunsome therof was [Page]neuer able to be paied, but by the death and passion of Iesus Christ, the onely sonne of the liuing God.

Let this at this time suffice for the losse or disprofit that commeth vnto mā or woman by sinne. Perhaps this mat­ter or losse may be requited with the de­lite that sinne bringeth with it, and so great may be the delite y ^e a man careth neither for honestie nor profit. If it bee so, then let vs consider the delite that sin bringeth a part, and sée what is the pleasure that a mā receiueth in the cō ­mitting of sinne. And that is the third property of goodnes that I haue to speak of, namely delite. And now shall you sée how opposite a thing sin is vnto delite also.

Sinne (as I said) is a thing opposite vnto that part of good which is called delight, for it is a most sad and sorrow­full euil full of griefe and pensiuenes. Sin is so sad and pensiue a thing, that it doth not onely bring a man vnto eter­nall death, but it leaueth a man full of trouble and griefe also in this life.

The iustice of God can not suffer the [Page]guilt of sin to be vnpunished. And ther­fore the Prophet Ieremie gaue vs to vnderstand y ^e euil of sinne in this point, Ier. 8. when he said. Know thou, and sée how euill and bitter a thing it is to haue for­saken the Lord thy God. For besides y ^e eternall and euerlasting punishment which excéedeth al other punishmentes, and I haue no leisure to stād to discourse vpon at this time, I wil reckon vp four greate euils that it bringeth vnto a man or woman in this life, which no man what soeuer hee bee, can by any means auoid.

The first is the sting of a mans con­science which hee hath pricking within after he hath committed the sinne. Of al other thinges how swéete soeuer sin sée­meth in the beginning, it hath the vilest end, yea such an ende, that it bringeth many a man or woman vnto desperati­on after they haue committed a wicked fact. When a man hath satisfyed his fil­thy lust, what lothsomnes doth he finde remaining in his soule and conscience? a fitter example I cannot giue you, then Amon Dauids sonne, who falling in [Page]loue with his Sister Thamar in such wise, 2 Sam. 13 as he almost perished for loue and lust, yet when he had accomplished his will and purpose, there remained such a lothsomnes behind of sinne that he could neuer abide to looke vpon Thamar after­ward. And this I dare be bold to say, that there is no sinner aliue, let him bée neuer so shamelesse and impudent in his sinne, let him face and braue it out with neuer so desperate a minde, yet he can not so extinguish that touch of con­science, but his soule at one time or o­ther shall finde the torment of the same.

The second euill that sinne bringeth to a man or woman to contrarie delite, is shame: of the which, for that I haue touched it alreadie, I wil spare to speak any more of it, but come vnto the Text.

The third euil that sinne bringeth in this life to contrarie delight, is feare of punishment, for the sinfull man after he hath committed a naughtie fact, he is by and by afraid. Hee knoweth ther is a God aboue that wil reuenge all sinne, and he is afeard of Gods iudgementes, and of sodeine death. This feare remai­neth [Page]of inferiour Magistrates that are administers of Gods iustice. For if a Théefe after he haue committed a robe­rie be brought before a Iustice to be ex­amined forthwith he feareth, and faul­tereth in his spéech & answers, & a guil­tie conscience bewrayeth it selfe, so that he that sinneth is alwayes fearfull, and as Salomon saith, Prou. 28.1. the wicked man hée fléeth when no man persecuteth him.

In so much as sinne is a continuall hangman that tormenteth a mans con­science where so euer he goeth.

The fourth and last euill that sinne bringeth contrarie to delight, is a conti­nuall combat and conflicte betweene reason and sensualitie. In so much as when sensualitie entiseth vs to a thing that is naught, reason sayth, do it not, sensualitie saith, do it. And such a con­trariety a man shal find in him self, that oft times he is forced to crie out, and say with Iob. Factus sum mihimetipsi gra­uis, Iob. 7.20. I am become troublesome vnto my selfe.

Thus haue I made a briefe descrip­tion of the vilenes and crookednes of [Page]sinne, which if it be laied to the right rule of goodnes that is honesty, profit, and delite: You may sée how vile a thing it is, and far from all goodnes, that hath in it neither honestie, profit, nor delite. And depriuing a man of all honestie, profite, and delite, which is the greatest good y ^t may be, and cōtei­ned in God himselfe, from whō sin ex­cludeth vs. Also it cannot be but wee must necessarilie conclude, that sin is the greatest euil that may be, and that there is no euill to be cōpared or mat­ched with sin.

Thus hauing found out the vilenes of the first euill, it resteth that wee know how the seconde euill may bee worse then this, for that it is said in our text. The last state of that man is worse then the first. A man would thinke that the first is so bad, as light­ly there could be no worse: but how the last becommeth worse then the first, in few wordes I shall shew. If we respect sin in his owne nature, it is alwaies euill & so euil, as it can [Page]not be worse. But if we respect it as it is renued in action, the more an ill thing is renued, the worse stil it is, by reason of the ingratitude that remai­neth in the offender. As for example. A man committing a trespasse once, he is pardoned of his Prince, and af­ter cōmitteth the same offence again in the same nature, both the offences in their own nature are bad, and nei­ther worse then the other, but in re­spect of the ingratitude of the offen­der, who being pardoned once, would not take héede the second time. And so foorth of all other sinnes that so shal be renewed, the more they are renewed the more hainons they are by reason of the ingratitude.

Now where our Text sayth, that the last state of such a one shall bee worse then the first, I will shew you briefly also how y ^t may be ment, and y ^e is for thrée respects. First in respect of the Deuil that tempteth a man to sin. Secondly in respect of the offender that committeth the sinne. Thirdly [Page]in respect of God that punisheth sin. All these I shall make plaine by a fa­miliar example. And first in respect of the Deuil that tempteth vnto sinne. I will shew you how the last euill is worse then the first. Take the ex­ample of a Iaylour that taketh a man to prison, the man being committed but for debt, or some such other tres­passe, is indifferently wel vsed, and entreated in Prison, he hath as much libertie as the Prison can yéeld him, and as much fauour as the Iailour can shew him: But if this Prisoner watching his oportunitie, do happen to breake forth, and to make an es­cape, how doth the Iaylour then rage and fume, and how doth he threaten and lay about him, saying that if euer he catch that Prisoner againe, hee will vse him, and so forth. So as you sée, it standeth the Prisoner vppon that is so broken away, to looke vnto himselfe, for otherwise it had bin bet­ter for him that hee had remained in Prison still, and made no escape. It [Page]commeth to passe that he is taken a­gaine, how is this poore wretch then vsed, hee is layed in Boltes, he is kept vnder locke and key, hee goeth not out of his chamber, he is continu­ally watched, you sée how his last im­prisonment is worse then the first, by reason of the cruell vsage of the Iay­lour. Euen so it fareth with a sin­ner, who as long as he is in sinne, is in the Deuils kéeping, and so long as he continueth in sinne, the Deuil let­teth him alone, doth not trouble him much, but letteth him enioy the liber­tie of the Prison, that is the pleasures of this world, and suffreth him to goe from one to an other without contra­diction. But if this sinner chaunce at any time to be moued by grace to for­sake sinne, and the pleasures of this world, and to breake prison, that is to giue the Deuill the slippe, and meaneth to returne to y ^e seruice of Al­mightie God; it standeth this man vppon to looke well vnto himselfe, and to thinke that the Deuil hath a conti­nuall [Page]eye vpon him, and if euer hee can catch him againe, and bring him within the compasse of his Prison, let him be assured he wil kéepe him more warely the second time, and remoue from him al the occasiōs that brought him to goodnes, and locke him vp fast in a close dungeon, where hee shall sée nothing, and féele nothing but conti­nuall temptations and allurements vnto sinne, and shall be so watched & guarded that he shal hardly make any escape againe. And thus you sée how the second estate of a sinner is worse then the first, in respect of the Deuill by comparison of a Iailour.

The last estate of a Sinner is worse then the first also in respect of the syn­ner himselfe; for experience and natu­ral reason teacheth, that many actions do at the last come to bee an habit, and long custome in any thing doth alter nature, wherefore that man or wo­man that frequenteth much synning, in time can come to do nothing els.

Wee see by daily experience that a [Page]Childe that hath bin vertuouslie or wel brought vp when he commeth to yeares, and beginneth to see the cor­ruptions of the world, how at first not being experienced with the filthines of sinne, he accounteth it an abhomi­nable thing, but if after hee fall into ill companie, among whom synne is boldlie vsed, by litle and litle he may be drawen to commit it once: If hée haue committed sinne one time, hee wil be the more easyly drawen to the second, and so to the third, and at last he wil be as bold in synne as the best, and as shamelesse as the rest.

And thus you se how the last state of a sinner is worse then the first, by reason of the Synner 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 [Page]his punishment. And therefore it stā ­deth 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 [Page]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, y ^e 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 y ^e Lord hath blessed our Countrie, and y ^e a­boue other nations, I should hold you [Page]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 [Page]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 y ^e the vncleane spirit wil returne againe: and y ^t if hée come, do you not thinke that hee will bring seauen worse then himself, and that [Page]God for our vnworthines wil permit him to make reētrāce? So should our end be worse than the beginning. So should we haue y ^e maledictiō of y ^t wic­ked generation. That y ^e 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 y ^e 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 [Page]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.