THE SCOURGE of Security, OR THE EXPULSION and return of the unclean Spirit.  
By William Est, Minister and Preacher of God's word, at Bedford in Devonshire.  2. Pet. 2. ●0. 
For if they, after they have escaped from the filthiness of the world through the knowiedge of the Lord, and of the Saviour jesus Christ, are yet tangled again therein, and overcome, the last end is worse with them then the beginning.  
LONDON, Printed by T. C. for Thomas Down, and Ephraim Dauson, and are to be sold at their Shop in Fleetstreet, at the Inner Temple-gate. 1609.   

TO THE RIGHT Worshipful S. Barnard Grayn●ile Knight, my singular good Patron: all increase of spiritual blessings in this life, and everlasting blessedness in the life to come.  
Having (Right Worshipful) rudely cast the plot of this present pamphlet, for mine own private use and meditation, and for the better edifying of the flock committed unto my charge, (as it may appear by the tenue filum, incompt and unpolished parts of this edifice) it chanced to come into the hands of some of my familiar and assured friends, which when they had perused it, laboured to persuade me to permit to pass into the public view of the world, laying before me the profit which of this subject, many (especially in these sinful times) might reap. But (to speak the truth) suadebant potius quam persuadebant, they motioned rather than moved me, as utterly unwilling to pester the print, or oppress the press with more pamphlets which seemeth to groan already under such burdens, and chiefly in this curious critical and carping age; always hating that humour which the Eatyrist Juvenal, noted in this days: Tenet insanabile multos Scribend, cacoethes. Beside, when I saw many well furnished, rich men to cast of their superfluity in the Lord's treasure, I judged my poor widows mite to be needless. Yet at length being overcome with their importunities, and having ever a desire to do good, and that by all means (which more prevailed with me then any thing else,) I yielded to their requests, and suffered it to pass as it is, unpolished, having no leisure by reason of my other employments, to adorn it with any other coat, than the first. And resolved with myself, that if among so many master builders, I do but as a poor labourer bring stones, or mortar, or the least thing towards the building of the temple, it may stand in some steed. For though this age be furnished, with many excellent writers; ad nauseam usque, yet of such as labour to make the Theoric of Christianity, meet with the practic, the press (I think) doth not surfeit. As for the viperous teeth of base Momus his mates, to whom it is easier momeisthai potiut quam mimeisthai, to emulate rather than imitate the good purpose of others, let them know I little regard their Theonine barkings. Only this with Martial I tell them, Carpere vel noli nostra, velede tua: 
Either cease to carp at writing mine,  
Or else set forth some thing of thine.   
But the courteous reader I request to judge freely, admonish friendly, and correct charitably. And I in the mean time sub tabulit delitescam, imitating that excellent painter Apelles, and will hearken unto his friendly censure. This small paper gift I commend unto your Worship's protection, being the best at this time that I am able to give, desiring your favourable acceptance of this pledge of my good will, which if it be worthy any respect, to you being my Patron in many respects it is due. And thus with the penner of the story of the Maccabees I end: If I have done well, and as my text required, let God have the glory, but if I have done slenderly and barely, it is that I could. I beseech the Almighty to bless, preserve, & keep you and yours, and to power his spiritual graces upon you in this life present, & bring you to the fruition of his everlasting glory in the life to come. From Bydforde. january. 6. 1609.  
Your Worships in Christ to command, William Este.   

THE SCOURGE OF Security.  Luc. 11.14. unto verse 17. 
Then he cast out a Devil, etc.  
THis Scripture (dearly beloved) offereth unto us this general division.  
1 The miracle itself, of the Devil cast out of the man that was dumb, verse 14.  
2 The divers judgements of the beholders concerning the same, verse 15.16.  
3 The Apology of Christ against the calumniation of the pharisees and jews: from ver. 17. unto 27.  
1 The miracle itself, the Evangelist describeth in few words, 1. Subiectum in quo editum, when he saith, which was dumb: per metonymians effecti. because he made the man dumb whom he possessed. Miserable therefore was the condition of this wretched man, which is here amplified a privantibus, for he was not only dumb, but also deaf, Mar. 7. For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both deaf & dumb: because for the most part the dumb are also deaf, for (after the opinion of the Physicians) by reason of the mutual consent of the muscles and nerves which serve both the tongue and hearing, uno vitiato alterum laedi solet. Mat. 12.22. saith, he was also blind.  
2 The form also of the miracle is expressed, when it is said, that the Devil was cast out by the omnipotent power of God, and the man delivered from his cruelty.  
3 For the illustration of the miracle, he amplifieth the same, ab effectis contrariis, when he addeth, that the Devil being cast out, the dumb spoke: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante fuerit mutus, and the deaf did hear, and the blind saw. Mas. 12.22.  

Obser. & doctri.  
1 THis fearful spectacles of the possessed, setteth before our eyes the great malice and power of Satan, which by God's permission invadeth the living bodies of men, miserably afflicted, horribly tormenteth, and deformeth them: as it appeareth in the possessed with a dumb spirit, Mar. 9 in the lunatic, Mat. 17. in the possessed with a legion of Devils most cruelly, Luc. 8. and divers other, he goeth about like a roaring Lion, 1. Pet. 5. as a hunter to lay snares, Ps. 91.3. as a Fowler to spread his net, and snares to catch souls, Ps. 124. desiring to winnow us as wheat, Luc. 22. and laboureth to draw us to horrible sin and wickedness, having great wrath. Apoc. 12. Infomuch,  si tantum nocere posset quantum vellet, aliquis justorum non remaneret. Aug. We are here to note, that the Devil tormented this man but by the permission of God, for he could not enter into the heard of Swine without the leave of Christ. Mat. 8. Therefore it is said. 1. Sam. 16. that the evil spirit of God came upon Saul, because he is the creature of God, and his minister, so that without the licence of God, he cannot so much as shake one leaf from a tree. And this permission God giveth him, both in the godly, and in the wicked, as it appeareth in job. 2. He many times afflicteth them both, but for divers respects and ends: the wicked for their punishment & correction; the godly for their trial, good and increase of their glory. Here learn, that for many causes God permitteth the Devil to possess and afflict men in this life.  
1 That having before our eyes how tyrannously and cruelly he dealeth with us, we should prosecute him with extreme hatred, hold ever enmity with him, much less to hearken to his counsels and suggestions, and by these external persecutions, to consider how much more grievously he desireth to afflict the soul: and for this cause God permitteth him to appear sometime in horrible and ugly shapes, that we should detest and fly from him as from a most pernicious pestilence.  
2 That setting before our eyes the cruelty of this infernal Leviathan, we should be sober and watch, 1. Pet. 5. and at every moment commend ourselves to God, and whether we rise or lie down, to pray unto God for his defence and protection, and say with Chrysostome, Renuncio tibi diabole; et dome tibi Christ.  
3 That with the swinish Epicures, we should not think these things to be inania terriculamenta, nor at every three words, and light occasion (as the manner of some profane persons is) to imprecate, curse, or devote ourselves or others to the Devil. Which surely is a thing so much the more greatly to be lamented, as we see it common in the world, that seeing the Devil is such an enemy unto man, any should have his odious & detestable name ever in their mouths, yea the very infants following the wicked example of their elders, even from their cradles, in cursing and banning (rejecting the sweet name of jesus) toss too & fro this odious name in their mouths.  
4 That as often as we behold any possessed, deaf, dumb, that we should call to mind the filthiness of sin, which is cause that such power is given unto the Devil upon men; and learn to detest sin, quae vita sunt diaboli, Origin. For as long as sin reigneth in a man, tamdiu victus a diabolo possidetur, & vexatur. Aug. To conclude this; when we have a sound and perfect body, let us give God thanks, and use the vigour both of mind and members, godly, to his praise and glory.  
2 The corporal possession of the Devil in this wretched man, putteth us in mind of the spiritual possession of heart, which this enemy of mankind effecteth in the hearts of them, through his fraud and deceits: for he made this wretched man, not only dumb, but also blind and deaf: that is, deprived him almost of all his senses; all which he spiritually effecteth, in those whom through sin he holdeth captive. For as the spirit of God where it resteth, maketh men dumb, deaf, and blind, to earthly and carnal things, that they may give themselves to the contemplation of the things above: so this wicked spirit laboureth to make them dumb, deaf, & blind, to all spiritual things, that without all fear of God, and remorse of conscience, they might wholly give themselves to all filthiness. First, even as the Wolf when he prayeth upon the Sheep, catcheth him first by the throat, that he might not cry, lest the Shepherd being awaked, should rescue the poor Sheep from his jaws: so this hellish infernal Wolf, maketh many mute, that they never call upon God, pray, or ever have in their mouths, any godly and spiritual communication, which if they know or hear any infirmity by their neighbour, forget this rule of Christ. Mat. 18. If thy brother trespass, etc. And that of the Apostles, Gal. 6. Brethren, if a man be fallen, etc. But are talkative enough, to publish it to the infamy and hurt of their brother: such are all unjust advocates, which are mute in the poor man's cause, but in the cause of the rich, etc. Such are all perjured false witnesse-bearers, which conceal the truth for a reward, etc. Another sort there are, whom the Devil maketh dumb, like such as are naturally borne dumb: for as those that are borne blind, do make show and signs, for what they would have: so all hypocrites seek for the glory & praise of men, only by the outward shows of virtues, they come to Church, show themselves zealous, etc. All but only in show, all but in signs; but if thou put them to the touchstone of Christianity, show me thy faith by thy works, jac. 2. Thou shalt find all to be but in dumb shows and signs, all counterfeit copper and dross: look into their works, and there you find a worm-eaten conscience, with the canker of usury, the viper of envy, with the serpents of detraction, back biting, etc. Crocodiles in dissimulation, 2. Lions in their fury, worse than the very Tigers in revenge, in secret stinging likes scorpions, etc. All these the devil maketh mute, etc.  
2 The Devil also maketh them whom he spiritually possesseth, blind, that they may not see their sin, and the danger they are in; like the Wolf, he taketh him by the throat, that he may not call unto the true Shepherd jesus Christ for succour, and as a ravenous Vultur, he seeketh to pick out his spiritual eyes, that the sinner may not see the filthiness of sin, nor the imminent danger he is in. The covenant which this enemy requireth of his servants, is like that which proud and cruel Nahash the Ammonite, demanded of the Gileadite, 1. Sam. 11. that he might pull out all their right eyes. In like manner the Devil seeketh to pull out the eyes of our mind, that the sinner seeing, might not see, for their own wickedness hath blinded them. Wis. 2. The sinful man and woman, when they are most blinded in their wickedness, they think that they have Lynceos, oculos. Like the fool Harpastes, that Sen. 6. lib. Epist. 52. speaketh of, who being suddenly deprived of her sight, nescet se esse caecam, paedagogum rogat ut migret, domum tenebrosam esse. This which we laugh at in her (saith he) we practise in ourselves: nemo se avarum esse intelligit, ne cupidum, yet worse than the blind in this; they seek a guide, nos sine duce erramus, et dicimus, non ego ambitiosus sum, I am not covetous, nor luxurious, etc. It is not my vice that I am rash, angry, it is the fault of my youth: and therefore we are hardly cured, quia nos aegrotare nescimus, nec medicum quidem quaerimus: should we not think him to be mad or blind, who being intent in doing some thing, one should run unto him with a naked sword, and minace him death, if he presently left not off; and notwithstanding without any fear he goeth on with his work? would we not think him to be blind, which seeth not the sword drawn to strike him? And what is the cause (I pray you) that some men give themselves over unto so many sins, and securely wallow in their filthiness, and some others live soberly, warily, and laboureth to avoid even the smallest sin? Surely the reason is, because the one hath the spiritual eyes of his mind blinded so, that he seethe not how great and grievous evil hang over his head, which that high judge reserveth for him against the day of vengeance: the other setting God's justice before their eyes, and the severity of the eternal torments, which the just judge inflicteth upon these short & fading pleasures of sin, by all means endeavoureth to refrain the same. O that men were not destitute of these eyes of their mind, that they might contemplate upon the miseries and torments which are laid up in hell for the wicked, that they might betime betake them to newness of life, and come out of the snares, wherewith this prince of darkness holdeth them captive; and will in the end (unless they repent) cast than for ever into utter darkness, where shall be weeping and gnashing of teeth. The Devil now stoppeth their eyes with earth, that is, with the vile corruptible, & abject things of the world, for the love whereof they make small reckoning of the life to come: but then to their perpetual grief, they shall perceive how they were blinded, and confess too late, we have erred from the way of truth, and the light of righteousness hath not shined unto us, Wis. 5.  
Now let us see how the Devil maketh the sinner also deaf: when ye see a man warned, counseled, exhorted, persuaded by many that he should in his journey turn, and decline from such a way, for there are thieves lying in wait to take away his money and life: he hearkeneth to none of them, goeth boldly on his journey, the way infested with thieves, falleth into their hands, is rob and slain, would ye not think this man to be deaf, or out of his wits? In like manner when God by his word, Preachers, divine inspirations, etc. Incessantly warneth, and calleth unto the sinner, knocketh at the door of their hearts, desireth, craveth, and beggeth them to open unto him, his head being full of dew, and his lock of the drops of the night. Cant. 5.2. showeth him the dangerous course he taketh, the pit of destruction he is falling into, the way he goeth leadeth to eternal torments, etc. Notwithstanding, he will not hear, but goeth on still the broad way that leadeth unto hell: shall we doubt but that the Devil hath stopped the spiritual ears of such?  
Thus ye see how the Devil maketh the sinner dumb, deaf, and blind, that he may the more quietly keep possession of his soul. Even as a man that would quietly sleep and take his rest, commandeth his servants and family to keep silence, that the noise may not disturb him: 2. he shutteth the windows that the light may not offend his eyes, he getteth him into a close room, and if any inquire for him, willeth his servants to deny him to be within: all these this subtle enemy of mankind causeth in the sinner, that he may sleep quietly in his sin, he diligently laboureth to stop the enterings and passages of the soul, which are the senses, that no Divine light should come in at the windows thereof; to disperse the darkness, and blindness of the mind: as we see in Pharaoh, and the Scribes and pharisees, which could not be won nor reclaimed by the miracles they saw with their eyes. And if we beat their ears with never so many Sermons, lay before their cyes, the joys of the heavenly kingdom, the most horrible torments of hell, they still persist in their life as if they heard nothing at all: so we see many to continue so indurate, in inveterate hatred, or in unchaste love, that with no persuasions, no preaching, no counsel, they will be reclaimed from their hatred or filthy lust: who seethe not here the power of the Devil in stopping both their spiritual cares and eyes, lest they should convert and escape out of his claws? He stoppeth also their mouths that no spiritual communication of God, or godliness, should proceed from thence, pertaining to the salvation of their soul, when to scurrility, cursing, etc. and all corrupt, and rotten communication, their mouths are always open and lavish. If a man should ask them whose mouth overrun with filthy words (like an unclean Mill that cannot grind without fowl water) whether they have had at any time all this year, any godly conference concerning God & the salvation of their souls: they will answer (if they would confess the truth) that they never had any thought or speech of any such thing: who doth not here plainly see, that those are also dumb, though otherwise very talkative? vae tacentibus de te domine: (saith Augustine) quia ipsi loquaces muti sunt cum non tuas laudes dicunt. Aug. in medit. And lastly, he laboureth to keep them from conversing with good men, lest that the light of their good examples should expel the darkness of their minds, their wholesome exhortations rouse them from the sleep of sin, and so they might repent & be turned unto God, etc. Take heed therefore (saith Cyprian) quisathanam habent suggestorem, habebunt etiam tortorem. In ser. de ieiuni.  
3 In this one man 4 miracles, were wrought: the deaf did hear, the dumb spoke, the blind saw, and the possessed was delivered. This evidently evinceth that Christ is the true Messias, to save and free us from the power of Satan; who went about doing good, and healing all that were oppressed of the Devil, Act. 10. For this purpose appeared the Son of God, that he might loose the works of the Devil. 1. job. 3. Let us therefore fly unto him in all our dangers and necessities, and he will refresh us. Mat. 11.  
Finis 1. part. vel conc. primae.   

Pars 2. vel conc. secunda.  
IN this part is described the effect of the miracle, which according to the diversity of the subjects was threefold, and that according to the three divers opinions and judgement of the beholders.  
1 In the promiscuall company saith Mat. 12.23. All the people were amazed: that is, they admired the power of God, which shined forth in this miracle, 72. they spoke honourably of Christ the Messias, the Author thereof: Is not this the son of David? that is, the promised saviour of the line of David, of whom it was foretold that he should do such miracles. Esa. 35.5. And this effect of the miracle itself was good, simple, true, and sincere. 2. verse 15. in the pharisees, which maliciously did slander this Divine miracle, affirming that the efficient and principal worker thereof was Beelzebub, a most abominable and filthy Devil, by whose power Christ as his Minister did cast out Devils: which blasphemous slander against their own conscience, they did to that end publicly before, deliver before the people, that by extenuating and diminishing of the miracle, they might withdraw and alienate the minds of the simple people from Christ: Beelzebub signifieth dominum seuregem muscarum, it was the God or Idol of Accaron, or Ekron, 2. Rog. 1.3. with whom Ahaziah, contrary to the word of the Lord consulted: Baal was a common name of all the Idols, which were worshipped of the infidel nations that bordered upon Palestina, or jury: the Chaldeans called it Bece, adding for difference sake some other name, as Beelphegor, the Idol of the Moabite, ●●alpear, the Idol of the Amonite. etc. This Idol was called Beelzebub, because of the multitude of flies, that swarmed about the Temple of this Idol, because of the many sacrifices which there were slain. The jews in contempt did call the Devil by this name, the prince of the Dinels: because he is the prince that ruleth in the air, the Prince of the darkness of this world. Ephes. 2. & 6. and had sub Vexillo suo, exercitum diabolorum, like flies swarming in the air. 3. verse 16. In others which tempted him, seeking a sign from heaven: and these were of the Scribes and pharisees, Mat. 12: which were not ashamed by extenuating to calumniate this notable miracle, collatione imparium, craving a more excellent miracle to be showed in the sky, either that he should raise up thunder, as in the time of Samuel, 1. Sam. 12. or to call for fire from heaven as Eliah did, 1. Reg. 18. or to make the Sun to stand still. Ios. 10. or the Sun to go backward, 2 Reg. 20. or to rain down Manna from heaven as in the Desert: but this they craved to a perverse end, that they might take occasion hereby to blaspheme, and the more quarrel with him: and therefore Christ called them an evil, and adulterous generation, Mat. 12. And these are the effects of this miracle, per accidens, proceeding from the perverse malice and hatred of the Scribes and pharisees.   

Obser. & Doct.  
Here observe, out of the 15. chap. 16. vers. that nothing can be safe from the viperous teeth of the Sycophaut, as we may see in the divers judgements, which the beholders of this miracle had of Christ. The same chanced to john Baptist, Mat. 11. to Steven, Act. 7. to Paul, whom for preaching of Christ, they sought to kill. Act. 9 and at this day, this is too common in the world, for there are not wanting certain perverse, critical, and malicious, malevolent, censurers, which are ready to give their perverse judgements of good men, and to traduce whatsoever they speak, or do well, imitating Xoilus herein: who being asked why he spoke evil of all men: answered, quoniam malefacere, Cum velim non possim. Aelian. va●hist. lib. 11. but as long as thou dost well, fear nothing, the bitings of viperous tongues, think that the same measure was offered unto Christ, the servant is not greater than his Master, if they have called the Master of the house, etc. Mat. 10. imitate Plato herein, who when it was told him that many railed upon him, answered: At ego sic vivam, ut illis fide● non habeatur.  
2 Note here the nature of the wicked; there is no virtue so excellent, nothing so well done, nothing so worthily commended, and extolled by the voice of all goodmen, which the wicked do not carp at, & dispraise: even as if he put a staff, or a piece of timber half way into the water, that part which is in the water, seemeth crooked and broken, and the other strait, when indeed it is all alike strait: so the same action which to an upright judgement, seemeth well done, and praise worthy, to the wicked it seemeth crooked and defective; not that it is so, but by reason of their depraved and corrupt judgement, which deceiveth them, because they look into the actions of others, through the water of envy and malice. If thou be humble and lowly, they will judge thee abject and vile; if patiented, white-livered, and a dastard: if studious, an hypocrite: if frugal, a niggard and covetous: if silent, they will judge thee a fool: if talkative, a babbler: if devout, a dissembler: if thou do justice, they will count thee cruel: if pitiful, remiss, and corrupt: if mild, they will contemn thee: if liberal, they will count thee prodigal: if sparing, a myzer. etc. And nothing may be so well done, but that envious and wicked men, will take occasion thereby to backbite and slander thee: even as a great River, receiveth into itself all other Rivers that come: and the fire converteth into itself all things it taketh: the Serpent eateth the sweet flower, and converteth it into poison, out of which the Bee sucketh honey: so the wicked at the very same thing take occasion to murmur, and dishonour God; by which the godly are incited to love, praise, and serve the Lord. For when Christ did many miracles, the high Priests and pharisees, consulted how they might put him to death. Now, if thou demand of the high Priests and pharisees, why they would kill Christ, 1. they will answer, for this man doth many miracles, Io. 11. But if thou ask of Peter, james, john, and the rest of the Disciples, why they believe in Christ, forsake all that they have and follow him; they will also say; because he doth many miracles, which none but the Messias could do, therefore we believed in him, follow, and serve him. If you ask why the people did praise & extol Christ; they would say, because the dumb spoke, etc. But if ye ask the pharisees why they mock, and blaspheme Christ, they will also say, because the dumb spoke, etc. What is the cause why this one miracle bringeth forth such contrary effects? surely because the hearts of both are divers, and different. Whereby it cometh to pass, that what to the one is a medicine and present remedy, to the other is a deadly poison.  
O that many also at this day were not like unto these pharisees, which when they should be converted by Christ's miracles, won with his benefits, and their hearts mollified, and even melt with the love of God, they take occasion thereby to become worse, and more obdurate in their sin: Is it not an inestimable benefit, that when thou committest so many, and great sins, yet God patiently suffereth thee, expecting thy conversion? this goodness of God which should so inflame thy mind with his love, & so bind thy affection unto him, that thou shouldest not dare to offend, so loving and merciful a God thou abusest to presume the more boldly to commit the greater sin, adding without any fear, sin upon sin, and sayest God is merciful, he is a good God, he came into the world, suffered death upon the cross to save sinners. Indeed he is infinitely merciful, else would he not suffer thee to make his mercy, and goodness, an occasion of sin, and a cause of thy further wickedness, and the cross which he endured to destroy the Kingdom of the Devil; to take occasion thereby, the more boldly to sin, and to uphold the Kingdom of the Devil. Knowest thou not (O wrech) that this bountifulness of God leadeth thee to repentance? but thou after etc. Rom. 2. etc.  
3 Hear observe; The monstrous ingratitude of man towards God, which may be considered, not only in that they are made the worse by God's benefits, but also by the circumstance of time: for at that time when they should especially be converted, and admire the works of God, at the same very time, malice possessing their hearts, they did murmur & blaspheme. The tongue of man is scarce able to utter how great the unthankfulness of man is; which the greater the benefits are which they receive, the less do they fear to offend God. So the Israelites while God on the Mount was delivering laws unto Moses, for their good; they were making a golden calf in the valley, to provoke him to wrath with their Idolatry. So Christ, when he was at his last Supper, instituting the holy Sacrament of his body and blood, for the benefit and comfort of man; at the very same time they were consulting together how to betray him: which time the Ap. 1. Cor. 11. noteth, when he saith, Our Lord jesus Christ in the same night, etc.  
And no less monstrous is the ingratitude of many now adays, which while they sit at their play, swearing and blaspheming the name of God, and committing other grievous sin; in the mean time is God creating, and providing for their sustenance and benefit the fruits of the earth, and pouring his blessings upon them, whiles they are crucifying the Son of God again to themselves, and making a mock of him, Heb. 6. O detestable ingratitude, etc.  
4 Note here, how far different the judgement of God is from the judgement of men: The pharisees in the opinion of men were reputed holy, and righteous men, and the common people, simple, and foolish; yet the spirit of God here saith, that the pharisees, were most wicked and blasphemous sinners. We learn here, to examine our own consciences, & not to content ourselves with the praise of men, for according to their favour, or hatred, they approve evil, and condemn what is good: plebs est morosa lagendo, ille bene de te dicet, at ille male: He often erreth in iudgemen which listeneth to the voices of the people: hatred and favour, are 2. partial judges. Errat amans pariter dum judicat, errat et osor namque odium fallit, failit & omnis amor. Saith one. I pass very little to be judged of you, or of man's judgement, 1. Cor. 4.  
5 The pharisees, are an example unto us of the wretched and abject estate of that man which is forsaken of God; how headlong they fall into all grievous sin. This use let us make of it, that when we see men to fall into horrible sin, without any feeling of conscience, let us think that we ourselves should fall into the same or greater, if God should give us over, or take his grace from us: let us ever have before our eyes these examples of God's judgements, to stir up the fear of God in our hearts, that we may learn to know ourselves, how insufficient we are of ourselves, if the hand of God-should not hold us up; Let him that standeth take heed lest he fall, 1. Cor. 10. Wherefore let every good Christian, pray with the princely Prophet, Ps. 51. Cast me not away from thy presence, and take not thy holy spirit from me: without him we cannot stand, without him we fall into all kind of wickedness, learn then to hate sin which separateth betwixt God and us, and hideth his face from us. Es. 59  
6 In that the pharisees lied, speaking contrary to their own conscience; let us learn to hate all lying and falsehood. For it is written, Ps. 5. Thou shalt destroy all them that speak lies: At the general flood God destroyed the whole world, but saved Noah and his family, he burned Sodom, but spared Lot. He took into his society Peter, an offender, Paul a persecutor, Magdeline a sinner, etc. But we find not that he admitted any liar.  
Hell (saith the wise man) is better than an evil tongue. Ecc. 28. For hell fire tormenteth but the wicked and the damned, but an evil tongue hurteth both good and bad. Who so hearkeneth thereto, shall never find rest, nor dwell quietly. Ibid. The heart of fools is in their mouth, but the mouth of the wise is in their heart, Ecc. 22. The tongue should follow the heart, the heart and reason should go before the tongue, as the guide to direct and govern every word, lest the tongue run at random: linqua tanquam calamus esse debet, qui per se nihil facit, no farther than it is moved by the Scribe, that it be not exorbitant from the rule and order of Christian charity, and truth, etc.  
7 Out of the 14. vers. we learn (in the censure of the people) that notwithstanding the malicious carping of wicked men, there are not wanting some which will judge truly, and sincerely of the sayings and doings of others: for the word of God is never preached in vain, Esa. 55. Our labour is not in vain in the Lord. 1. Cor. 15. Here is a great comfort, to all Preachers, that they be not discouraged in their calling, when the malignant company do contradict them, slander, hate, and rail upon them: for always from the beginning the greater part were the worst, which ferrea quadam pervicacia did oppose themselves against the servants of God, and lad his Ministers with scoffs, and reproaches, for reproving their beloved sin: Let us not marvel, nor be dismayed hereat, seeing Christ himself could not be free from such malicious detractors, etc.  
Lastly, ex vers. 16. In that they required a sign from heaven, I observe, There are at this day which expect miracles to confirm the Doctrine of the Gospel: whom with Christ we may answer, Mat. 12. An evil & adulterous generation seeketh asigne, etc. Miracles in the primitive Church were necessary, ut quae introitus sunt at fide, (saith Greg. li. 27. Mor. & infidelium causa maxime fiunt. But now we need them not, because our Doctrine is not new, but confirmed by the Apostles, with divers signs & miracles, and gifts of the holy Ghost. lib. 2. Whosoever therefore (saith Aug. li. 22. de civitate dei) prodigia quaerit ut credat, ipse magnum est prodigium, cum toto mundo credente non credat. Many such prodigious sinners there are in the world which seek signs, such are they which wallowing all their life long in their sin, presume upon mercy at the last gasp of their life: these seek a sign of God at the end of their life: when the general rule of God's law is, he will reward every man according unto his works. Rom. 2. Ps. 62.2. Cor. 5.  quimale vixit, malo pereat. So when thou hast lived 30.40.60. years in all licentiousness of life, casting the fear of God behind thee, sinning against thine own conscience, thou presumest upon the late repentance of the last hour of thy life, and thinkest that to be sufficient: why dost thou not fear the wrath of God, and persuade thyself rather, that thou shalt die in thy sins, which all thy life time thou hast frequented? dost thou not know, that repentance is the gift of God? and that it is not in thine own power? why dost thou not repent betime, lest the long sufferance of God inviteth thee to repentance? why dost thou lose the golden opportunity of time, that God of his mercy offereth thee, and in utramque aurem dormi, heaping sin upon sin, as if one moment's repentance (which yet is not in thine own power) should make amends for all? Incredible surely is thy madness: What is this but to tempt God? 1. What is this but to seek a sign from heaven? 2. Thinkest thou that God is tied to thy pleasure, to open to thee the door of heaven, which all thy life long didst rebel against him, and hadst thy will always crossing to his?   

Pars tertia. Christ's Apology.  
FRom the 17. vers. usque ad. 27. is described the Apology of Christ, against the calumniation of the pharisees; impiously ascribing this miracle unto Beelzebub; Christ's general theme is: I do not cast out Devils through Beelzebub. To the proof whereof he useth in order four arguments. The first whereof is taken ab effectu discordia, consisting traiectione partium, & complicatione syltogismi, ac porsyllogismi. The principal Syllogism is thus: If through Beelzebub I cast out devils, Satan is divided against himself.  
But Satan is not divided against himself: therefore I cast not out Devils through Beelzebub.  
The Connex of the proposition is plain by the nature of contraries, which expel and kill one the other. The assumption he proveth by a prosyllogisme thus:  
If Satan be divided against himself, his kingdom cannot stand immovable, but the kingdom of Satan standeth immovable.  
Ergo, Satan is not divided against himself. The proposition of this Prosyllogisme is proved A genere, per compaerationem similium, taken from kingdoms, or houses which by mutual division and dissension come to mine and destruction. The 2. Arg. vers. 19 Is taken ab exemplo pari, of them which among the jews had the gift of casting out Devils, whom the pharisees confessed to cast out Devils by the power of God. These were the Apostles, and 70. Disciples: he calleth them their children, because they were borne and bred among the jews; to whom the Lord gave power overuncleane spirits. Luc. 9 the argument is thus.  
If I by Beelzebub cast out Devils, than your children also by him do cast them out: but your children do not cast them out through Beelzebub.  
Ergo, neither do I.  
The consequent of the proposition, is not set down in express words, but yet is insinuated with a figurative interrogation, by whom, etc. The assumption is omitted, as granted by themselves, for they themselves affirmed that by the power of God they cast out Devils. And therefore he saith, they shall be your judges. That is, by their own confession, and the confession of their children, they be convinced in the judgement, that against their own conscience, they have most maliciously ascribed this miracle to the Devil. By the same argument also he concludeth that he casteth out Devils by the power of God: in this manner.  
If your children by the power of God cast out Devils, by the same power do I cast them out: but your children by the power of God cast out Devils; therefore I by the power of God cast them out.  
Which conclusion he amplifieth, vers. 20. But if I by the finger of God, cast them out, etc. Where, by the finger of God, he understandeth the spirit of God, as Mat. 12.28. Explaineth it. By the kingdom of God, is understood the kingdom of the Messias. He reasoneth from the immediate proper effects, to show the cause from the benefits and miracles, only proper to the Messias, he proveth himself to be the Messias, & so by their own confession he inferreth, because he cast out Devils by the finger of God. They ought undoubtedly to know that the kingdom of the Messias is come unto them, and is begun among them.  
The 3. argument is conceived, vers. 21. & 22. And is taken ab effectis, similitudine bellica, of a strong man armed, which by a more stronger is expelled and cast out of his Palace. Where 1. by the strong man armed, is meant the the Devil, 2. his Palace, are wicked men, which he hath under his government; his armour wherein he trusted, is the great power of the Devil. The argument may be thus concluded in the 2. figure.  
He that overcometh, and casteth out another by his own power, is stronger than he that is cast out and overcome: but I by my own power do overcome, and cast out Devils.  
Ergo, I am stronger than the Devils, and by consequent, I do not cast out Devils through Beelzebub.  
The 4. argument is taken a contrariis rugnantium personarum studus, & effectis: verse. 23. He that is not with me, etc. It is a proverbial gnome, or sentence which sllogisticè in 1. fig. may thus be inferred.  
Whosoever in all things is against me, and contrary unto me, by his power I cannot cast out Devils: but Satan in all things is contrary to me, Ergo, etc.  
Betwixt Christ and Satan, there is always bellum hostile, Christ is the God of truth, the Devil is the father of lies: what Christ buildeth, the Devil laboureth to pull down: what fellowship then between Christ and Beliai? etc. 2. Cor. 6. This also he proveth by an allegorical similitude, adorned by a Prosopopaeia, of an enemy which with an infatigable study, laboureth to invade, and take possession of his adversary. Ab adiuncto pertinaci studio diaboli, et à causis adiwantibus. verse. 24.25.26. When the unclean spirit, etc. 1. By the unclean spirit, he understandeth the Diuell' which is called unclean, 1. Ab abiunctis by reason of his natural uncleanness: 2. Exeffectis, because he maketh them unclean, whom he polluteth with fin. 2. Exit iste, he goeth forth, when by the virtue of Christ, and of his word through repentance he is cast out. 3 He walketh through dry places: by dry places, most interpreters understand, partly the Godly, and partly the wicked and infidels; for in neither of these, he setteth his rest; for when by repentance, and the grace of Christ, he is cast out of the heart of the penitent sinner, he incessantly walketh about hunting after his prey, and catching after souls, & assaulteth the godly, seeking to possess, and to enter into their hearts: for the hearts of the godly are called (saith one) loca arida, because nihil melle, nihil dissolutum habent: sed omnia solida & firma quae arida & solicita sunt (saith Theophilact) & are wary and careful of their souls; seeking rest: that is, to batter down, and to win the fort of their hearts, and to make it a dwelling place of all wickedness, but findeth none; they yield not to his suggestions, they resist him steadfast in faith. 1. Pet. 5. They stand against the assaults of the Devil, being strong in the Lord, and in the power of his might. Ephes. 6. They give no way unto him. So the hearts of the godly are the , firm, and dry places, which will admit no noisome humour of suggestions, whereon the Devil may fasten his pestilent seed of temptations, there is no moisture of dissolute living to nourish it, etc. And so minus gratum est hoc daemonibus habitaculum, as the dry places are unfit to inhabit, (saith another.) etc.  
They which take loca arid● & inaquos●, for the mind and hearts of wicked men, interpret it thus. The hearts of the wicked are called dry places, that we might understand their unhappy estate and condition, they are compared squalentis cremi sterilitati; because there is found in them, no culture of life, no study of godliness, no fruit of good works, no humour of piety, mercy, devotion, but all things are dry, barren, and unfruitful. In those the Devil seeketh rest, and findeth none: for as a covetous man, is never satisfied with that he hath, but greedily gapeth after more: (for he is more grieved with the desire of other men's, than he rejoiceth in that which is his own) so our ghostly enemy, which is insatiable and greedy of souls, resteth not satisfied with them, whom he hath made already his own, but most eagerly gapeth after that which belongeth not unto him: that is, which pertain unto God, he still crieth like the daughter of the Horseleech, affer, affer, Pro. 30. More, more, nec enim illos quaerit quos iamsubegit, hos enim captivos tenet: illos pergit lacessere in quibus Christum cernit habitare. Cypri. Now when in these places he findeth no rest (for with infatigable labour, he gapeth and seeketh to ensnare and catch others) he resolveth to return again unto his house whence he came out: and finding it empty, Mat. 12. swept and garnished. That is, made ready & prepared, as a house is trimmed, decked, and adorned, inviteth guests to enter into it: So when the Devil seethe men secure, negligent of their salvation, when they keep not their eyes, cares, tongue, nor the rest of their senses, (which are as it were the doors of the soul.) When (I say) they keep not careful watch over their souls, and are destitute of their spiritual armour, faith, etc. Prayer, divine meditations. The enemy is hereby invited, to enter into his former habitation. The 7. other spirits worse than himself: are many more infernal spirits, by whose power and operation the hearts of wicked men (by the just judgement of God, punishing their security) are blinded, hardened, and holden captive. All these hellish army combine themselves together, every one in his place, to assault, & invade the walls of the spiritual Castle of the soul; one stirring him forward to pride; another pricking him to covetousness; another incensing with a desire of revenge; another alluring him to lechery; another drawing him to envy, etc. So that this wretched man, if he resist some of these assaults, he may yet be taken with the other. This place containeth a most grave admonition, to beware of carnal security: it is directed generally unto all Christians, but especially unto those which make a revolt from God, that they should be carefully careful to beware of the impudent malice of this so unclean spirit: The reasons here he useth, are 2; 1. ab adiuncto study, of the Devil and his complices, that they have to seek the destruction of mankind. vers. 24. The 2. is a perieuloso eventu. The last state of that man is worse than the first. For if they after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Sa. I. C. are yet entangled again therein, and overcome, the later end of that man is worse than the beginning. 2. Pet. 2.   

Obs. & doct.  
EX vers. 17.1. In that Christ knew their thoughts, he plainly showed himself to be the true God, he is Cardiognostes, he is omniscius, he searcheth every secret corner of the heart, & hath no need that any should testify of men. Io. 2. O that the sinner would revolve this always in his mind, that God seethe all things, even his secret thoughts: There is none so shameless and impudent, that will dare to commit those sins before men, which yet without blushing, they fear not daily to commit in the open sight of God; If God knoweth the thoughts of thy heart, how (thinkest thou) shall he be ignorant of thy wicked deeds? Hear (O foolish man) what God saith to Samuel, 1. Sa. 16. God seethe not as man seethe, for man looketh on the outward appearance, but God beholdeth the heart. But such is the blindness of wicked men, and the stupid foolishness that sin causeth, that seeing he seethe not God, he supposeth that God seethe not him. Elisha was environed about with angels, but his servant saw it not, 2. Reg. 6. So assure thyself, that whatsoever thou dost, God and his Angels beholdeth thee, though thou seest them not. Learn here to fear the Lord, seeing we have to do with him, who is both a judge and a witness, to whom our very thoughts are manifest, much more our wicked actions, etc. Herein they are like children, which winking with their eyes see no body, they think that they are seen of none. 2. vors. & 17. Every kingdom divided, etc. Seeing there is an indissoluble consent of wicked spirits in upholding their Kingdom: let us also be invincible, and of one mind, in maintaining the unity of the Church, through the band of peace, Eph. 4. Be of like affection one toward another. Rom. 12. Be of one mind, live in peace. 2. Cor. 13. Which invincible band of Christian unity, as it wonderfully furthereth the course of the Gospel: so dissensions, strife, and contention, greatly hindereth the same: If ye bite and devour one another, take heed, etc. Gal. 5. quae privatae inimicitiae, maximo semper detrimento ecclesiam affecerunt, & relligionem in multas sectas dissecuerunt. As truly saith Nicephorus, lib. 11. Hist. Eccles. Let us beware therefore (brethren) that through our fault no schisms, and rents, may arise in the Church.  
3 Seeing no City, or house or kingdom, if it be divided against itself can stand. We are taught that concord in every state of life is to be embraced: as Menenius Agippa in Liu. l. 2. a Roman, wisely confessed, when by an elegant Apology of the dissension of the members of the body, reduced to unity the Senate, and people of Rome, being at discord. Again, King Mycipsa, being about to die, in a fatherly affection, exhorting his children to concord, commended unto them this sentence, worthy to be written in golden letters: Concordia res paruae crescunt, discordia magna dilabuntur. Sallust. Teaching all parents at their death, to bequeath concord unto their children, the best legacy they may leave them; As Plut. de garru. reporteth of Scylurus the Scythian, who had 80. Sons; who at his death bade his Sons to bring him a sheaf of arrows, which he delivered unto his Sons, commanding each of them, to break them in pieces all at once: which when not one of them could do, he himself pulling them out, one, by one, easily broke them before their faces; showing them by this parable, the truth of that which Salo. teacheth, Pro. 18. That a brother united to a brother, is like an impugnable City: and their counsels, like the bar of a Palace, which cannot be broken: for if their contentions be such, much more their concord and unity. But to learn this point, I may send you as the Apostle did the Corinthians, to the school of nature, 1. Cor. 11. Nun ipsa vos natura hoc docet? This reciprocal and mutual concord, nature herself teacheth us in the fabric and structure of the body, for she hath made most parts, 2. or double, germana & gemella, as hands, feet, eyes, ears, nostrils, signifying hereby that all these for mutual help, not hurt, are so distinguished, that they might the better succour & help one the other. Now if the hand which God created to help one the other, neglecting this, should hurt one the other; or if the feet which were created to bear one another's burden, leaving this, should supplant one the other: or if the eyes which like Caleb, and josuah, are fellow spies in the Microcosm, and little world of the body, should not look for one another's help, but look asquint at the good of each other, were not this unnatural and monstrous in the body? how much more monstrous is it for us, which are brethren and Christians, all members of one body, to live in discord, and seek the hurt one of another? For the nearer the cause is of conjunction, the greater must needs be the wrong which doth dissipate it. The wounds which Brutus his friend gave to Caesar, went nearer his heart, than all the stabs of his foes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (quoth he) and thou also my son Brutus. This made David complain, Ps. 55. If mine enemy, etc. So monstrous and barbarous a thing it is, to bear enmity, with them especially, to whom we own most love and affection. Wherefore as Salo. sent the sluggard to the Emmet to school, that he might learn to labour, Pro. 6. Esay, the ungrateful to the Ox and Ass, to learn thankfulness, Esa. 1. jeremy the neglecter of season, to the stork and crane, the Turtle, and the Swallow, to learn the opportunity of time, jere. 8. and our Saviour the worldling, to the Ravens to learn God's providence, and contentation: Mat. 6. So may I send the refractory, and contentious persons to behold the frame of the world, which preacheth concord and unity unto man. We see the celestial Orbs and Spheres of heaven, though their motions be divers, and their revolutions thwartingly crossing one another (as Eras. in pacis quaerimonia saith) yet are they ever constant in the first covenant of peace, wherein the God of unity at first placed them. The Elements though in nature contrary, and in operation opposite, (as drought and moisture, cold and heat) yet concordi pace ligantur: they all conspire together in a friendly temperature for the preservation of man's body. The beasts of the field, the fishes of the Sea, the fowls of the air, in their proper kinds, armentatim pascunt, gregatim natant, turmatim v●lant (saith he) feed by herds, swim by companies, fly by flocks, and all to preach concord and unity unto man. The very Serpents bite not one another. The ravenous fishes devour none of their own kind: the most greedy birds and beasts, will not pray upon their like: and shall man more unnatural than all other creatures be divided? seek the spoil one of another, and worse than the Tigers, Dragons, and Serpents, work the destruction one of another, which yet are bound together by God, with more bands of amity than all the rest?  
When God created man, he created him alone, but unicum, as a thing of unity without division, (when all other creatures were made couples, & twoes, Gen. 1.) Which one though the Creator made 2. by & after creation, yet made he these 2. one again by conjunction of marriage, ut sciamus quâm concorditer vivere deberenous. Aug. 11. de civitate dei cap. 21. that thereby we might know how peaceably, we should live together in one mind. Wherefore (brethren let the san●e mind, What? shall I say with the Apostle, the s●●e mind that was in Christ jesus, Phil. 2. No I dare not, I am out of hope of it, he was such a lover of men, that he laid down his most precious life, and suffered the most ignominious death, to save man his most rebellious enemy. But if not the same, yet let the like mind be in you. Be ye followers of Christ as dear children, & walk in love, Ephes. 5. Nay let but the mind of beasts to them of their own kind, be in you. For where as all motions of enmity in them be but single, and peculiar to their own nature, they all concur together in one man, as all rivers run into the sea. Man to man is in head crafty as a Fox; in greediness like a Wolf, in fierceness like a Tiger, in tongue as venomous as the Serpent, in their evil eye, as deadly as the Cockatrice; in bloody hands resembling the cruelty of Lions. And whereas the integrity of our forefathers brought forth this Proverb, Ho●o homini Deus. This corrupt age hath turned Deus into Lupus, from a preserver of man, into a devourer of man, to spoil one the other: nay, Homo homini Damon, to imitate the Devil one towards another in envy, etc.  
And surely what should more link our minds together, than the very name of a Christian, if we had spiritual eyes to look into it? We are all borne of one immortal seed, in one womb of the Church, growing up in one body to the full stature of Christ, as members knit together by one spirit, all travailing to one Chanaan, and hope of our calling, serving all one Lord, professing all one faith, having all made the same vow in Baptism. In rebus tam multis consortium & in vitatam inexplicabile dissiaium: sayeth one, In so many things fellowship, and in life no friendship? all one body, and in the members no sympathy? in all one spirit, and in the affections no harmony? all one hope of heaven, and in coheirs no symphony? all one Lord, and in fellow servants no unity? all one faith, & in opinions no simmetrie? all sworn in one Baptism, and in fellow soldiers no symmachie? all adopted by one father, and among brethren no fraternity? so many ones and no unity? This of all other is Argumentum maximi monenti, saith a father, the most inducing motive, and strongest argument that may be unto love, that we are all by one God & Father made one body, through one spirit, to serve one Lord, in one faith, and consecrated to him by one Baptism, do hope all for one glorious inheritance whereunto we are called, Ephes. 4. Behold how good, etc. Psal. 133. It is both bonum & jucundum, saith August miscuit utile dulci he hath mingled pleasantness to make thee taste, with good to make thee savour this great blessing of the Lord: for pleasantness, he likeneth it to the sweet savour of Aaron's precious ointment: for the profit thereof unto dew of Hermon, and for the happiness thereof, he expresseth the promise of blessedness, for there the Lord hath promised his blessing in this life, and life for evermore in the heavenly Kingdom.  
Which blessed virtue of concord, as it is required in all Christians, if ever they think to be partakers of the eternal blessedness: so especially it is commended to the wedded estate, for nullius reipossessio coniugasi pace possit esse iucundior. For they which in this state live peaceably futurae iam vitae imaginem quandam referunt quae visio pacis appellatur. (Saith this father) as contrariwise, they which far among themselves with private contentions and strife, in this life they here begin their hell, and shall taste of a double hell, in this life present, & in the life to come. Whosoever would aspire to this peace, let him crave it of God, who only maketh men to be of one mind in an house, and at the beginning of his Church, gathered together a multitude, of the believing in nature discrepant and divers, that they might be one heart, & one soul, Act. 4. And next, let every one renounce his own will and judgement, especially the wives, whom God commandeth to be subject unto their husbands, otherwise if they will stiffly stand upon their summum ius their peace and safety cannot long endure. Faelices' ter & amplius, quos irrupta tenet copula, etc. Hor. lib. 3. This was the Legacy which Christ bequeathed to his children at his departing, peace I leave with you, my peace I give unto you, Io. 14. For this he prayed especially unto the father, Io. 17. That they may be one, as thou a father art in me, and I in thee. If any Prince travailing into a far country, should give unto his Queen and spouse any precious jewel, as a pledge of his love, and she after his departing, should contemn and set light by it, were she not worthy to be condemned of monstrous ingratitude? but this precious jewel Christ gave before his departing to his father, which we so vilely esteem that for the least occasion we fear not to violate the same: how then shall we be thought to have any part with Christ, what assurance that we are his children, or how should we look to be partakers of his glory, if our wills be so overthwart and crossing to his most holy will and disposition?  
4 Note that there be many men now adays, herein rightly resembling the devils, which though they live in perpetual strife and enmity among themselves, yet to persecute the godly and innocent, they peaceably combine themselves together. So Herode & Pilate, though they were at mortal discord, yet they agreed together, to condemn Christ, and were made friends, Luc. 2. So wicked men though in all other things their natures be crossing, yet conspire they together to do mischief: and even so as this godly peace conserveth, and corroborateth the kingdom of Christ; so the perverse peace of the wicked, upholdeth the kingdom of sathan.  
5 Ex verse, 21. We have this comfortable Doctrine: that Christ is stronger than the devil, which is called the strong armed man, he hath bruised his head, Gen. 3. He hath judged him, Io. 16. He hath taken away his power over us, he hath divided the spoils, he hath spoiled the principalities, and powers, and made a show of them openly, Col. 2. Sitting at the right hand of the father, defendeth our cause against the accuser of the brethren, reve. 12. This God of peace shall shortly tread sathan under our feet. Rom. 16. Let us therefore stand fast in the Lord, and fear not, for greater is he that is in us, than he that is in the world. 1. Io. 4. Non debet timere hostem fortem qui dominum habet fortiorem, Chrysost.  
6 Again, here is one thing to be observed; in that he saith, when the Devil keepeth his palace, the things he possesseth are in peace. Hear is showed the nature of this infernal enemy, when once he hath possessed the soul of the sinner, he laboureth by all means to bring him to security, that without feeling he may rest in his sin, and as the proverb is, in utramque aurem dormire, that if it be possible he may not feel the pricking and sting of conscience, lest by repentance he should escape out of his claws; therefore he endeavoureth to hold him still in this deadly sleep of sin. And as they that led the Israelites captive, required of them songs and mirth in their heaviness, saying: sing us one of the songs of Zion, Psal. 137. So the devil when he hath brought any into the miserable servitude, and captivity of sin, seeketh by all means to make him sing, rejoice, play, and rest secure in his sins, that so he might forget the danger and misery he is in. To whom (brethren) let us answer as it followeth in the same Psalm: how shall we sing the Lords song in a strange land? how, seeing we are inhabitants of heaven, and have here no continuing City, but we seek one to come. Heb. 13. How (I say) in this our pilgrimage, in this place of exile, and misery should we rejoice? how should we sing and jubilate the song of mirth, and carnal security, having a conscience clogged with sin? dwelling here in the Babylon and confusion of sin: when we call to remembrance, the celestial jerusalem, the country of the blessed, how should we choose but with sigh, groanings, and tears in heart, aspire unto the same? But (alas) there are many ●o drowned in their sins, and detained with such tyranny in the snares of the devil, that in this most wretched state they are secure, they rejoice, and sing, they remember neither the heavenly jerusalem, the country of the blessed Saints of God, nor think upon their own unhappy servitude; and thus the the devil holdeth them in quiet and peaceable possession. O wretched and most cruel peace; This felicity is most bitter grief. Esa. 38.17. They shall find this of truth, jerc. 2. 1●. That it is both an evil, and a bitter thing to forsake the Lord their God. For though outwardly they seem to have peace with the world and the flesh, yet inwardly they have always most cruel conflicts, and restless war with their passions: they say peace, peace, when there is no peace, jere. 6. This crafty enemy dealeth with the sinner, as we use to do with our gardens or Orchards: when the Trees are yet budding and blooming, and the fruit not yet come to maturity and ripeness, we use no great care in watching and keeping it: but when the fruit beginneth to come to the expected ripeness, we look more carefully unto it. So when thy sin beginneth to wax ripe, and to grow towards hardness of heart, than this enemy watcheth, and is the more careful and vigilant of thee, lest thou shouldest hearken to the voice of God, knocking at the door of thy heart; and open unto his Divine inspirations, until thou be come into profundum peccati into the depth of sin, and into the ripeness of iniquity, and be made a fit dish for the devils table  
This is the miserable captivity wherein he holdeth the wicked, which yet willingly subject themselves unto him, choose rather to fight under his banner, so they may quietly follow their pleasures for a season, then as the good Soldiers of Christ valiantly to resist him. And herein they imitate the Israelites, which chose rather to subject themselves unto the unjust yoke of cruel Pharoe, then to sustain a little labour for the land of Promise. Exod. 16. Sometime the lewd man, or whorishwoman, resolve with themselves to give over their filthy life, knowing how odious this sin is in the sight of God: now the devil fearing to lose his prey bestirreth him, and suggesteth into the mind of this wretched woman, that if she give over this filthy trade, she shall live in penury, and want maintenance, and that he may in peace possess them, he layeth before their eyes the strictness of God's judgements, the implacableness of his wrath, that repentance is now too late, and in vain, and therefore willeth them to take the present fruit of their pleasures. So he layeth before the Usurer, the hardness of the times, the sweetness of the gain which without any pains cometh rolling into his bags, etc. and by no means will have the sinner to forsake his damnable ways. But (my brethren) let us stop our ears to the pestilent counsels of this hellish fiend, consider that all the pretended impediments of Satan are in deed but straws, and feathers, they appear to be something, when they are indeed nothing but shadows, let him not with these paper-darts shake or weaken our confidence in God: he cannot lie which said, Psal. 37. Trust thou in the Lord, and be doing good: dwell in the land, and assuredly thou shalt be fed.  
7. Vers. 23. He that is not with me is against me: This gnome of Christ is diligently to be noted: we must therefore of necessity stand on Christ's side, or on Satan's, we must either screw God or Mammon, assent with Christ or with Belial, 2 Cor. 9 Nullum est hîc tertium, here is no third; for what communion hath light with darkness. 2. Cor. 6 hearken to this ye Neutralists which halt between two opinions, 1. Reg. 18. Non nascitur ex bono malum, non magis quâm ex ficu olea, good cannot spring of evil, no more than the olive of the figtree. Saith Seneca. 30. Epist. Bonus animus nunquam erranti obsequium accommodat, A good mind never reacheth the helping hand to uphold error. Saith he again. Solon never reputeth him a good Citizen, which in a civil dissension would associate himself to neither part & in dissensions of matters of faith shall we think such to be good men? God will spew them out of his mouth. Apoc. 3.  
8. Vers. 24. When this unclean spirit walking through dry places could find no rest, to settle his habitation there, he resolveth with himself to return into his house, from whence he came out: He calleth it his house, not by creation, for all things are Gods, but by possession. Consider here (O wretch) what guest thou rejectest, and whom thou receivest when thou servest him: thou rejectest God, and admittest the Devil: thou expellest life, and receivest death: thou fliest light, and entertainest the Prince of darkness. Even as through saul's disobedience the spirit of God departed from him, presently the evil spirit possessed him, which horribly tormented both his body and soul: which inflamed him with the fire of envy and ambition, which incensed him to persecute innocent David, & most barbarously to murder the priests of the Lord, and lastly to be his own butcher: 1. Sam. 22 to 31. So (brethren) let us assure ourselves, that if we forsake the Lord, he will forsake us. 2. Chro. 15. If we suffer sin to reign in us, the spirit of God will forsake us, and then presently our hearts are made an habitation for the unclean spirit O (brethren) how fearful and miserable is the state of that man which is forsaken of God, the fountain of all goodness, and possessed of the devil the author of all evil? What evil is there that this most cruel, and mighty enemy, will not effect in them whom he possesseth? Note here that the devil saith not, I will go into some other house: but I will return into the house from whence I came. See here the impudent boldness of this enemy: he presumeth that the doors of that house are always open unto him. He knoweth that they which have ever been accustomed to sin, casting aside all fear, will easily be drawn back to their vomit, and brought to their old bias, and when he cometh he findeth it empty, Mat. 12. Swept and garnished, Swept, Per consuetudinem peccati, empty, of faith, good works, and all holy exercises, per pigritiam, & nogligentiam, garnished with counterfenit virtues, per hypocrisin: saith an ancient writer.  
1. Swept. The Broom swe epeth away but the dust, it leaveth the dirt and whatsoever sticketh fast, it moveth not that. So many will use Verriculo panitentiae, the Broom of repentance, in sweeping the house of their soul lightly, and superficially, they leave still behind their evil customs, and wicked habit of sin which cleaveth fast unto them. We see many Usurers will hate adultery, make conscience of swearing and perjury, etc. These Cobwebs they sweep clean away, but as for the filthy habit, gainful custom, wicked trade of Usury, because it bringeth profit, they leave that untouched, their broom reacheth not so far. Likewise, many adulterers (though well moneyed) detest Usury as utterly unlawful, and forbidden of God, upon pain of damnation. Psal. 15. Ezech. 18. etc. They will (perhaps) loathe lying, craft oppression, etc. but as for Adultery, their beloved sin, which continual custom hath brought to an habit, that filthy dirt they leave unswept, that cleaveth still fast to the walls of their spiritual house. The like may be said of all other accustomed sin. These are like hypocritical Naaman, 2. King. 5.18. which when he resolved to serve the God of heaven, he excepted one thing with God, The Lord be merciful to me (saith he) in this point. So the Hypocrites would feign indent with God, to dispense with their beloved sin, their gainful sin which they are loath to forego? But, beloved, mark here I beseech you, the policy of our ghostly enemy. Satan will seem to be (forsooth) very reasonable in this point, he saith to the sinner, Give thy heart to God, serve him, leave me but one part, one little corner in this house, and it shall suffice me. O dearly beloved, this is but one of Satan's old tricks, hearken not unto him, heknoweth well, that if he hath any part, God will have none, God will have all or none, God will not hold any part with Satan. He will be an't Caesar, aut nihil, reign in thy heart, or have no part, have the whole, or let the devil take al. My son give me thine heart (saith God) Pro. 23. Learn here (brother) to pluck up the evil seed by the root, leave no root behind of evil custom, lest it spring up to the pestilent weed of a settled habit of sin, and so this unclean spirit looking into the door of this spiritual house, seeing it lightly swept over, perfunctoriê & velut aliud agens, the filth of evil customs, still cleaving fast. This sweeping well pleaseth him, and being invited hereby, he presumeth to make a re-entry into this house. Let us therefore (brethren) use violence to our wicked customs, this requireth no light care, old diseases are not so lightly cured: Non leviore manu, ferrosanantur & igni. And this let us do by opposing the custom of virtue, and practise of godliness against our former wicked customs, that we may stop the door of our souls against this unclean spirit.  
Thus the unclean spirit seeing his house swept fit for his purpose, looketh further into it, and findeth it also empty, that is void of faith, good works, holy meditations, Christian exercises, idle, careless, secure, and slothful in serving of God, neglecting to keep diligent watch over their souls. So the City Laishe, being careless and without mistrust, was taken by the children of Dan, judg. 18 They are not easily taken in the snare of the devil, which are intent to any godly exercise. We may see many whom a man would think to be very much busied, they are troubled about many things, they are clogged with many cares, so that they have scarce leisure Caput scalpere, to scratch their head (as it is in the proverb) but if we look into their actions, we shall find indeed all this business to be but mere idleness, it is but an idle care which maketh not for the life eternal, or profiteth not the soul. When we see children busied in making houses with chips and sticks, we judge them to be idle, but they think themselves to be very busy, so when we are plodding and intent to the fading, vain and momentany things of the world, never fixing our thoughts on the eternal and heavenly things, we may rightly be said to be idle. The true business indeed is to be occupied in the service of the Lord, in prayer, hearing the word, and to keep careful watch over our soul, that the devil may not find us idle. In this life we should be diligent and cast of all sluggishness, until the wished Sabbath of eternal glory come, when we shall labour no more, but enjoy for ever the fruits of our labours. Semper aliquid agito, ut te diabolus occupatum inveniat: non facilê capitur qui bono vacat e●e● citio, saith Hiero. be always doing somewhat that the devil may find thee occupied, he is not easily caught of the devil, which is busy in some godly exercise. Thus when the unclean spirit seethe the house of thy soul empty, he thinketh it prepared for him, and maketh no doubt to enter again into it.  
3 He findeth it also garnished, even as a house which is adorned, deaked, and garnished, seemeth to provoke and invite guests to come into it: so he that removeth not the occasions of sin, doth as it were invite sin to dwell with him. It is needful therefore, that we do not only expel sin, but avoid all occasions of sin; Occasio facit furem saith the old proverb, opportunity and occasion maketh a thief. Much surely occasion availeth both to virtue and vice; the force whereof is such saith Cicero, vi plerumque ex voluptate tristitiam, ex damno lucrum, ex honesto in honestum parturiat: & contrà: breviterque rerum naturam permutat, that of pleasure pain, of loss gain, and of what is honest it bringeth forth dishonesty, & shortly altereth the nature of things. If thou hast expelled the sin of whoredom & cast it out, cast out also all occasions of whoredom with it, as wanton company, alluring harlots, filthy and unchaste talking, &c: which are the occasions of sin, and daemonis supellex saith one. If thou hast forsaken the damnable custom of swearing, abandon also the society of profane swearers, and so of all other sins. Occasions of evil are the devils baits, & hooks which he saith to catch thee, and to bring thee again into his servitude. Si ferreus sis, ante ignê consistens aliquando dissolueris: proximus periculo diu tutus non eris. If thou wast as hard as iron, the fire will at length dissolve thee: being so near a neighbour to danger, thou shalt not long be safe. Familiarity saepe peccandi occasionem dedit, giveth occasion of sin: Isido. lib. 2. solilo. therefore the Apostle, 1. Thes. 5. willeth not only to abstain from evil, but also from all appearance of evil. Take heed of all occasions of evil, give no vantage to the enemy, trust not unto thine own strength, cast out the bondwoman with her son, Gen. 21. Gal. 4. For if thou cast out sin, & neglect to shun the occasions of sin, Pignus apud daemonem relinquis, it is as a pledge left in the devils hands, which, he assureth himself thou wilt return back again to fetch: and then he will surely hold thee captive. As Pharaoh, bade the Israelite departed to sacrifice unto their God, but their cattle only they should leave behind: so saith this hellish Pharaoh, go (if you will needs) sacrifice unto God, that is repent you of your sin, but only occasions of sin leave still with me as a pledge, leave behind the relics of your evil customs, the remembrance of your former delights, etc. Satan little careth for the rest. These are the ways whereby he re-entereth into the house from whence he came. etc. Therefore we should pray with the Prophet. Psal. 119. vers. 29. Viam iniquitatis- amove à me: Take from me the way of iniquity, or as the Hebrew word (Seker) rather importeth of lying: where S. Ambrose Ser. 4. in Psa. Beati immaculati, well observeth: he saith not, take iniquity from me, sed viam iniquitatis, the way of iniquity. The Prophet prayeth that not only iniquity may be taken from him, but also the occasion that leadeth unto iniquity. Occasio enimiter est quod ducit ad peccatum: Occasion is the way that leadeth unto sin.  
To conclude. The devil seeing the house of our soul thus sweeped, empty, and garnished (as I said) that is, disposed and prepared for him, he is invited hereby to enter again into the same. Then he goeth and taketh unto himself seven other spirits worse than himself, etc. O fearful estate, which if there be in us any feeling, if we have not a dead conscience, if we be not altogether given over to a reprobate sense, is sufficient to breed in us an hatred of sin, and chief to take heed of a relapse into sin, after we have escaped out of the snares of the devil, let us never be secure, but cleave constantly unto the Lord: for if the devil enter again, he will be more strong, more vigilant to hold fast his possession. He now bandeth himself, he now fortifieth his Castle, that he be not again cast out. And even as the knights of Malta, after they were strictly besieged by the army of the great-Turke Soliman, and brought into extreme danger, did diligently fortify their walls, erect strong forts, and furnish the same with all warlike provision, lest they should fall again into the like peril which they had escaped: so this unclean spirit after he hath again recovered the fort of man's heart, which before he had lost, and from which against his will he was repelled, is now very wary, that he be not again driven forth, and therefore by all means possible he laboureth to fortify his house, with all his spiritual muniments. And so with his infernal band he entereth in, and dwelleth there.  
But (perhaps) it may be here asked after what manner the devil is said to dwell in the wicked. This the Apostle Ephes. 2. briefly showeth, when he saith, that this unclean spirit worketh in the children of disobedience. He dwelleth therefore by working in them: but what doth he work? The Philosopher saith: Omne agens sibi simile agere: every agent worketh like itself. He laboureth therefore to make a man like himself, that is, proud, cruel, a liar, false, envious, unclean, an inventor of evil, deceitful, a man of blood, yea a very devil in his life & conversation. But thou wilt ask, again, how doth he work this? It is certain, that the devil cannot compel, nor enforce any to wickedness, yet he is able diversly to affect the inferior powers of the soul, and chiefly the fantasy; that he may stir up the affections and desire to evil; he imitateth the art of a skilful painter, which deliniateth all things, that he painteth some times in this fashion, sometimes in that, not according to the nature of things, but as it best pleaseth his fancy: pictoribus atque poetis, quidlibet audendi semper fuit aequa potestas. Poets and Painters, challenge a Licence to feign. By this art if he would allure thee with the love of any thing, he objecteth it unto thine eyes, most fair, and amiable, when it is nothing less. If he would have thee hate any thing, he representeth it unto thee, most execrable and loathsome. How fair doth he paint gold to the eyes of the covetous man, honour to the proud man, revenge to the wrathful man, lechery to the lose man? O how hard and cragged doth he make the way of virtue, and of repentance to the impenitent sinner? yea the very same thing he exhibiteth to thy mind, sometime fair and sometime deformed at his pleasure, as best he thinketh it may serve to work our destruction.  
Thou happily wilt reply that thou never didst feel this his working in thyself. This is, because thou never didst resist him, thou never didst withstand his temptations, thou yieldest unto thy desire, thou never didst strive to come out of his snares. We see a bird that is caught in the snare, as long as he standeth still, is delighted and feedeth upon the bait, he findeth not the force of the snare: but when he assaileth to fly away, than he feeleth the strength of the gin, with which he is holden fast, which before he perceived not. So whosoever boileth with intestive hatred towards his neighbour, or with the desire of revenge, or with the fury of fornication, or with the delight of wrongful gotten good, or with unchaste love, or is caught in any other snare of the devil: let him but begin to come out of these snares, and to break these bands of sathan, or to subdue his long continued customs of any vice, and then shall he prove the strength and power of this enemy. Eos pulsare negligit quot quieto iure possidere se sentit. Greg. He letteth them alone whom he keepeth under quiet possession.  
So the last state of that man is worse than the first. Here our Saviour teacheth how dangerous it is to make a relapse into sin, we are delivered from the power of darkness, and sathan in Baptisine, we are taken out of the bands, and chains of ignorance and error, through knowledge of the truth, for it is that which maketh us free, Io. 8. far be it from us (brethren) that either through hatred of the truth in Doctrine, or through impiety in life and manners, we should again submit our neck to the devils yoke. For even as in bodily diseases, when the sick hath recovered his former health if afterward through his own default, he falleth again into the same malady, his sickness is more grievous and dangerous ' then at the first, because nature now is decayed and weakened: so after by the grace of God, and the preaching of his word we have escaped out of the snares of the devil, if we fall again into the same sin, our estate shall be more perilous then at first. Sin in his first and best estate is an evil, very hurtful and dangerous, the malice whereof we cannot better behold, then by his contraries, for rectum est judex sui obliqui: The strait is the best trier of the crooked. Omne bonum (saith the Philosopher) continet vel honestum, vel utile, vet incundum: Every good containeth in it, either what is honest; profitable, or pleasant. Wherefore virtue is magnum bonum, a great good, because it containeth in it whatsoever is honest, profitable, or pleasant. God is summum bonum, the sovereign good, because he is summè utilis, summè honestus, & summè delectabilis. Which 2 in a most perfect manner are in God. Whereby we may conclude, that seeing sin separateth a man from these 3. kinds of good, it followeth it must needs be a pernicious and execrable evil, because it maketh us which were created to be capable of the summum bonum, to be altogether unapt for the same. 1. Sin is opposed to the profitable good, because it bringeth infinite damage and loss unto the sinner, for it expelleth God the sovereign good, from his habitation of our souls. Not as a more stronger driveth out the weaker: but when through vices and our filthy life we dishonour God, then is God said to be cast out of our hearts. For as men are wont commonly to say: I will not thrust thee out, but I will so use thee, that thou shalt have little pleasure to stay with me. So when God seethe that we more esteem the dung, husks, and trash of this world, than we do him, he forsaketh his dwelling and departeth, being so injuriously used. To use this familiar example: If thou being married to a beautiful, honest, and loving wife, descended of honourable parentage, shouldest fix thy love upon a fowl, deformed, and filthy Neger, place her by thee at the higher end of the table, compel thy wife to serve her as a vile handmaid; may she not justly complain of thee, and willingly forsake thy company? In like manner, when we esteem more our own lusts and appetites, & prefer them before the love of God, following whoredom, envy, malice, blasphemies, oppression, etc. Should God take any delight to dwell in our hearts? and when God departeth from us, it is the most grievous, and incomparable evil, that possible may happen unto us, and greatest lost that may be imagined. For as we see many to insult upon the Widows and fatherless, because for the most part they are destitute of friends, to secure and defend their cause, and therefore exposed to all injury and oppression: so the soul that is destitute of God's aid and protection lieth naked, and open to the malice and fury of the unclean spirit. This, David's enemies well knew when they said, Psa. 71. God hath forsaken him, let us persecat● and take him, for there is none to deliver him. And therefore this princely Prophet, wisely prayed, Psal. 51. Cast me not away from thy presence, and take not thy holy spirit from me. For even as when the court removeth, all the attendants and courteors depart also: so when God departeth from the soul, all blessings, goodness and graces go away with him. O consider this, ye that forget God, and with a feeling heart consider now, whether there be any thing so unprofitable to man as is sin, which depriveth him of the fountain of all goodness, and overwhelmeth him with such a deluge of evils? O (my brethren) is it not to be wondered at that any reasonable creature, knowing this (as reason itself teacheth us) should be so easily drawn by the enemy of mankind, to commit (and that without any remorse of conscience) all wickedness, and uncleanness? O then let us take heed and be carefully careful how we fall from God, for if we depart from the mildness of his mercy, we must of necessity fall into the rigour of his justice. Even as a travailer, the farther he goeth from the East, the nearer he approacheth to the West, and the farther he goeth from the South, the nearer he cometh to the North: so the sinner, the farther he departeth from God's mercy, the sooner he falleth into the hands of God's justice.  
2 Sin is also opposite to honesty, and therefore a vile, unhonest, and shameful evil. For it always brandeth the sinner with a note of infamy, which is the cause that the wicked doer hideth himself, and would be seen of none, for he knoweth if his evil deeds be espied, he hath lost his honest reputation, and credit among good men, and with shame and ignomine is pointed at of all men. Qui malè agit edit lucem, he that evil doth hateth the light, Io. 3. vers. 20.  
3 It is opposed bono delectabil●, to the pleasant and delightsome good: and therefore it is an evil full of sadness, grief, and vexation of mind, and bringeth not only eternal death, but also maketh this present life bitter and unpleasant: for God will not suffer sin to escape his vengeance, it hath ever Gods revenging hand following it. Know (therefore) and behold, that it is an evil and a bitter thing, that thou hast forsaken the Lord thy God, jere. 2. vers. 19 I will not here speak of the eternal punishment, which shall torment the wicked, but of the horror & secret stripes, wherewith their conscience in this life tormenteth them. Sin hath ever an evil end, and leaveth behind it certain stings and pricks, which are still whipping wicked men, and drawing them to desperation. It is like poysonedwine, the force whereof is found in the end. Sin is like a strong wine, which inebriateth a man, and bereaveth him of his senses, so that he may be compared unto a brute beast, Psa. 40.12. It layeth before the eyes, a false colour and show of pleasure, as honour, riches, worldly delight, etc. But when sin is accomplished, it leaveth a kind of bitterness, which will not suffer the heart to be at rest, and the repining conscience is inwardly gnawing & biting. And even as job. 1. in the midst of his calamities, never wanted a messenger which brought him evil news: so his Alastor is never wanting to the wicked, after the accomplishment of sin, which layeth before his eyes, the good he hath lost when he offendeth God, and the wretched estate into which he is fallen: and evil conscience is an odious companion, a turbulent tempest, a scourge which inwardly whippeth the wicked, and counterpoyzeth their pleasures with bitter Aloes, and still casteth coloquintida into their sauces, and scarce is the garlic of Egypt tasted, but it bringeth tears from the eyes. So that this of Eliphas is true, job. 25. ●2. The wicked man is continually as one that travaileth with child, a sound of fear in his ears, etc. O the grievous and intolerable yoke of sathan: O the slavish condition of the servants of sin, with how great labour do the wicked seek the things they desire, with what fear do they possess them? with what sorrow do they lose them? as they that worship the beast, shall have no rest day nor night, Apo. 14. No more shall they which adore their beastly appetites. Sin itself is a grievous torment, and punishment of the sinner, as the light of nature told Seneca, when he said, sceleris in scelere supplicium est. The punishment of sin, is in sin. All things to a wicked man are seasoned with gall & wormwood: if they be in prosperity, they are vexed with continual fear of losing their felicity, if they be in adversity, in what care and sorrow do they live which never suffereth them to be at rest. O the unhappy, and wretched life, that is a servant of sin, and a slave to his own lusts. But mark now the importunity of sin: If a wicked man be little injured of any, see how mad and discontented in mind he getteth him home, he abstaineth from meat and drink, he cannot sleep nor take rest, he armeth himself and seeketh to revenge him. How much more pleasure, joy, and tranquillity of mind do the servants of God enjoy, which having received many injuries, are not moved to wrath, they break not their sleep, they are joyful, they seek not revenge, they give place unto wrath, they commit their cause into God's hands, who hath said, Vengeance is mine, and I will repay, Rom. 12. For as the devil and the world, miserably afflicteth their followers in this life: so Christ giveth perfect peace, joy, and true delights, unto such as faithfully serve him. The devil commandeth to take revenge, God willeth to forgive: tell me now which is most painful, either to forgive or to seek vengeance? Ask the whoremonger in the midst of the fury of his fornication, (who profuseth his wealth, undertaketh many labours, spendeth many wakeful nights, with infamy & the detriment of his good name, with the loss sometime of his life, and without God's great mercy of his soul also for ever, and all to serve his filthy lust) whether there be not greater pain and labour, in serving unchaste love, then in leading an honest, and chaste life?  
Now (brethren) seeing that sin is so unprofitable, so hurtful, so dishonest, and so full of sorrow, labour, and grief, which make a most troublesome life Let us (I beseech you) learn hereby to fly from sin as from a serpent, hate it as a deadly poison, shun the occasions thereof, as a contagious pestilence: and if at any time through human frailty we fall into sin, let us linger no delays, but presently strive by amendment of life, to come out of the snares of the devil. 2. Tim. 2.26. And study ever to entertain the fear of God in our hearts, and nourish the same by devout prayer, hearing of the word, holy meditations, etc.  
Hear we have seen how evil the state of sin is, but the last state of that man (saith Christ) is worse than the first, 1. in respect of the devil; 2 in regard of the sinner himself; and 3. in respect of God: 1. in regard of the devil, because now he handleth them more cruelly, whom he hath caught again, and more vigilantly watcheth and observeth them then before. Even as a man that is detained in prison, his keeper seeing him to be an honest man and of noble birth, doth not so strictly keep him, nor so strongly fetter him, as he doth others, whom he mistrusteth: but if he breaketh prison and escapeth, if again he be taken, his keeper now looketh more narrowly unto him, putteth on him strong irons, watcheth him night and day, lest he should practise again to fly. The like doth this hellish jailor, when the sinner his captive, hath by the grace of God, escaped out of his prison, if he be so unhappy, as through careless security, to come again under the captivity of the devil, his last estate (O fearful saying) shall be worse than the first, he putteth now heavier chains upon him, he more carefully watcheth him, he multiplieth his temptations, he laboureth to shut the spiritual doors of the soul, that godly meditations and divine inspirations (if it be possible) may enter in. If he seethe that familiarity with good men, be an occasion to keep thee from him, he diligently bestirreth him, to withdraw thee from the society of godly men, and enticeth thee to sort thyself with wicked company. If he perceive that coming to Sermons, withholdeth thee from him, he indeauoureth to withdraw thy love and desire from coming to Church, or else distracteth thy mind, with a thousand profane thoughts, that the word of God may take no root in thy heart, but be unto thee, the savour of death, unto death. 2. Cor. 2.16. And this is it our Saviour saith, he taketh to him 7. other spirits worse than himself.  
2 It is worse in regard of the sinner himself, because through custom of sinning, he cometh into an habit of sin, and so the more unapt to receive any godly motions, and the more hardly converted. As one that for theft, or any other crime hath oftentimes been cast into prison, at length becometh shameless impudent, and as the proverb is, perfricuit frontem, he hath wiped away all shame, and cannot blush, so indurate is he in his wickedness; or as a garment that with continual use is worn so thin, that it will not hold the mending: so many have so weakened, and worn their spiritual powers, with long custom of sinning, that neither Divine inspirations, nor the admonition of the Preachers may fasten on them any spiritual plaster, to cure and amend the ruptures of their souls. Valerius saith, that the Cretians, when they bitterly cursed them whom they hated, were wont to use this form of execration, ut mala consuetudine delectentur: that they might be delighted with some wicked custom. This seemed but a modest kind of curse, sed essicacissimum ultionis eventum reperiunt. But the event proveth it an effectual kind of revenge, saith he. lib. 7. cap. 2. We see a candle or a firebrand but now put out, will quickly resume light again with the least touch of the fire, but if it hath been long extinct, it is not so soon kindled: so the soul that falleth into sin; if strait it taketh hold of repentance, it is more easily converted, and resumeth again the light of grace; but after it falleth often into the same sin, and through custom is inveterate in wickedness, and hath quite lost the heat of devotion, is hardly restored to his former estate. Consider brethren I beseech you, if a woman that hath a long time been detained in prison, should there have a child, the child being yet young though in a strict, filthy and stinking prison, playeth, rejoiceth, and is merry: because he never knew what liberty is, nor ever proved any other kind of life, but the mother with a heavy heart saith: O my child, if thou knowest our misery, and haddest tried my former liberty and felicity: thou wouldst not rejoice, but with tears bewail our wretched estate. O sinful man and woman, which art fast tied with the fetters and chains of vices, and yet in this strait prison of sathan dost rejoice, as if all things went well with thee. And what is the cause hereof? surely because long custom of sin, hath now converted it in alteram naturam, into another nature, which maketh thee forget the heavenly good things, and lookest only into the present and momentany pleasures O that thou didst consider what, & how great the things are which are promised unto us in heaven, surely all earthly things would then seem vile unto thee, for all earthly substance without godliness is death not life, captivity not liberty, darkness not light. Praws usus vix aboletur, assidua consuetudo vitium in naturam convertit, Aug. in solilo. A wicked use is hardly abolished, a continual custom converteth vice into nature. Quo sit imbuta recens servabit odorem testa diu. Saith the Poet. Horace in Epist. ad Lol.  
The Pitcher long will hold the taste,  
Of that which first was in it cast.  
It is reported of Alexander the great that mighty conqueror of the world, that albeit in his manners, and gate in going, he resembled his Schoolmaster Leonides, yet he ever tasted of the vices, with which at first he was seasoned. Wherefore (brethren) I exhort you for our Lord jesus Christ's sake, who shed his precious blood for us, that ye will diligently take heed of evil customs, lest your hearts be hardened in sin, and so sin grow into an habit, but without delay cast of your old sinful conversation, and be renewed in the spirit of your minds, and betime put on the new man, which after God, is created in righteousness, and true holiness, Ephe. 4.23. O consider, that in thy first estate thou diddest fight against the flesh, the world and the devil: but if thou still addest sin upon sin, thou provokest besides these another enemy, wicked custom, which will wage hostile war against thee, draw thee after it, and will bring thee into that wretched estate, that thou shalt not feel the malice of sin, but drink in iniquity like wine, and so be the more hardly converted. Let us fly all occasions, avoid the society of wicked men, the lily is hardly preserved unhurt among those thorns. And so in this a respect, the last state of sin is worse than the first.  
3 Thirdly, the last state of sin is worse than the first, in respect of God: because the farther the sinner departeth from God, the oftener he returneth like the dog to his own vomit, and as the Sow that was washed to her wallowing in the mire. ●. Pet. 2.22. The more God departeth from him, and giveth them up to their heart's lust, to a reprobate mind, unto vile affections. Rom. 1 vers. 24.28. As the physician giveth over the sick, which through his intemperancy and disordered life, falleth many times into a relapse of sickness. Wherefore the Lord complaineth against Babel, jer. 51. We would have cured Babel, but she could not be healed, forsake her, etc. And even as a travailer, the more he goeth on his way, the farther he is from the place from whence he came: so the greater sin and more often, that a man committeth, the farther is he still from God. But mark here the policy of Satan: when he cannot draw a man (especially such as have been exercised in godliness) at one pull from God, he laboureth to effect this pedetentim & paulatim, by little and little: even as fevers and other infirmities of the body, are the forerunners of death: so many infirmities of the soul, go before the committing of many sins in action. Thou comest devoutly daily to prayer: by little and little, thou growest more cold, at last thou waxest keycolde, and utterly neglectest the duty of prayer. Thou repayrest zealously to near the word preached he it be every day in the week, at last thy zeal waxeth more cold, & then thou sayst it is sufficient to hear a Sermon upon the Sabbath day: in the end thou sayest to what purpose is so much preaching, and so by little and little, sathan draweth thee to despise Preachers, and contemn the word of God, and by degrees bringeth thee to utter destruction. So our Mother Eve, by little and little fell from God, first she beheld the Tree in the midst of the Garden, that it was a fair Tree, and pleasant to the eye, than she desired the fruit, next, she plucked it and did eat, and so transgressed God's commandment. Gen. 3.6. So Cain from a little envy, which at first might easily have been suppressed, giving place to the devil, his hatred so increased that it grew at last to murder. Take heed therefore, principiis obsta resist betime, lubricus est serpens antiquus, whose first suggestions, if they be not resisted totus in intima cordis dum non sentitur, illabitur. Isidor. The devil is a slippery serpent, whose head, that is, his first suggestions, if they be not resisted, he windeth in his whole body, ere thou be aware. And that he may the sooner withdraw us from God, he laboureth first to corrupt and falsify the election of our will, which one calleth amoris & affectionum bilancem the balance of our love and affections: whereby it cometh to pass, that in the estimate of our love, we so little esteem God, and the heavenly good things: that in our election we prefer the creature before the creator, and transitory things before the heavenly. So the jews, Christ and Barrabas, being put in this deceitful balance, in their choice Barrabas weighed down Christ. Math. 27. Because they more esteemed Barrabas then Christ. Thou wilt say, that the jews deserved eternal torments for that they so unjustly did ponderate the different worthiness of these 2. But if one should demand of thee, whether thou lovest Christ or Barrabas? no doubt thou wouldst say Christ: but if thou makest choice of one worse than Barrabas, what wilt thou say? what if thou more esteemest sin than Christ? thou takest from thy neighbour his substance, thou betrayest thy soul unto the devil, thou wilt swear, and forswear, to increase thy wealth, and for the gaining of one groat, thou forsakest Christ, dost thou not now more esteem thy gain then God? Dost thou not love sin, and the devil more than Christ? and seeing the devil is worse than Barrabas, and thou lovest the devil more than Christ, it necessarily followeth, that thou art worse than the jews. And what is the cause hereof, but the balance of love or hatred, which is placed in thy will, which sathan adulterateth, and falsifieth in the estimate of this love, and inclineth it to the worst? And so as the sinner through the malice of his will, turneth away from God: so God turneth his face from him, which is the greatest of all evils. And even as the farther one goeth from the Sun, the longer is his shadow, (for in the evening the Sun declining, every thing hath the greater shadow) so the farther a man departeth from God, the greater shadows of worldly vanities follow him: for what are all earthly things, which so greedily we desire but shadows? as the wicked themselves (but too late) shall confess: Wisd. 5. All those things are passed away as a shadow. And the farther we plunge ourselves in the love of the world, the farther still we are from God, and therefore the more difficile our conversion. And even as the Sun, the farther it departeth from any Country, the more cold and barren it maketh it: contrariwise, the nearer the Sun directeth his course to any region, the more warm and fruitful it is, and the sooner it bringeth forth fruit: so the nearer our Lord jesus Christ, the Son of righteousness is unto us, and with his presence and ho●e beams of his grace & holy spirit, collustrateth our souls, the sooner and more abundantly we fructify, be converted, bring forth the fruits of piety, to the joyful and blessed harvest of eternal life. But when Christ the true Son of righteousness departeth, he leaveth the soul desolate, barren, unfruitful, and openeth the gate unto all vices. And therefore the Lord saith by his Prophet, Hose. 9. 1●. Woe be unto them, when I depart from them. For as the spirit of God dwelling in our hearts maketh the way of virtue easy and pleasant; so the absence of God's spirit, (when through sin we grieve the spirit of God) maketh the way of repentance, difficile and unpleasant. And so in this respect the last state of the sinner is worse than the first.  
Wherefore (brethren) I beseech and exhort you, in the bowels of mercy, of our Lord jesus Christ, that ye would ever remember this wholesome caveat of our Saviour, Io. 5.14. Sin, no more, lest a worse thing happen unto thee. Take we heed of often back lyding. Remember Lot's wife, Luc. 17. Gen. 19.26. For if we, after we have escaped from the filthiness of the world, through the knowledge of the Lord, and of our Saviour jesus Christ, are yet entangled again therein & overcome, our later end will be worse, than the beginning, 2. Pet. 2.20. Let us take the present opportunity of repentance, let us not think to find it more easy hereafter, when all the causes of difficulty are increased, by adding sin upon sin. When an evil custom hath taken a deep habit in our hearts, when sin by continuance, bringeth a plea of prescription: when the devil hath more strongly fortified his Castle, which is our soul, when God which is our light is departed farther from us, when the powers of our souls, become more weak by receiving of many wounds, and more insufficient goodness. To conclude, again I exhort you (brethren) that taking pity upon yourselves, whiles yet this life lasteth, whiles yet there is time for mercy, while the the judge himself calleth you to repentance, lovingly expecteth you, offereth his grace, reacheth out his hand to receive you, before the gate of heaven be shut against you, that ye would in time provide for yourselves: that walking the way of repentance, the hand of the Lord guiding & directing you, ye may come after this earthly Pilgrimage, into the blessed Chanaan of eternal felicity, where shall be eternal health, and healthful eternity, where our joy shall never decrease, nor love ever wax cold, even that blessedness which the eye hath not seen, the care hath not heard, neither hath entered into the heart of man, which God hath prepared for them that love him. 1. Cor. 2.9. To whom with the Son and the holy Ghost, 3. persons in one most glorious Trinity, one God in Unity, might, majesty, be all honour, praise, power and dominion, now and for ever more, Amen.  
FINIS.