Obſer. & doctri.

1 THis fearefull ſpectacles of the poſſeſſed, ſetteth before our eies the great malice and power of Sathan, which by Gods permiſſion inuadeth the liuing bodies of men, miſerably afflicted, horriblie tormenteth, and deformeth them: as it appeateth in the poſſeſſed with a dumbe ſpirite, Mar. 9. in the lunaticke, Mat. 17. in the poſſeſſed with a legion of Diuels moſt cruellie, Luc. 8. and diuers other, he goeth about like a roaring Lyon, 1. Pet. 5. as a hunter to lay ſnares, Pſ. 91.3. as a Fowler to ſpred his net, and ſnares to catch ſoules, Pſ. 124. deſiring to winnow vs as wheate, Luc. 22. and laboureth to draw vs to horrible ſinne and wickedneſſe, hauing great wrath. Apoc. 12. Infomuch, Vt ſi tantum nocere poſſet quantum vellet, aliquis iuſtorum non remaneret. Aug. Wee are here to note, that the Diuel tormented this man but by the permiſſion of God, for he could not enter into the heard of Swine without the leaue of Chriſt. Mat. 8. Therefore it is ſaid. 1. Sam. 16. that the euill ſpirit of God came vpon Saul, becauſe he is the creature of God, and his miniſter, ſo that without the licence of God, hee cannot ſo much as ſhake one leafe from a tree. And this permiſſion God giueth him, both in the godly, and in the wicked, as it appeareth in Iob. 2. Hee many times afflicteth them both, but for diuers reſpects and ends: the wicked for their puniſhmēt & correction; the godly for their triall, good and increaſe of their glorie. Here learn, that for many cauſes God permitteth the Diuell to poſſeſſe and afflict men in this life.

1 That hauing before our eyes how tyrannouſly and cruelly hee dealeth with vs, we ſhould proſecute him with extreame hatred, hold euer enmitie with him, much leſſe to hearken to his counſailes and ſuggeſtions, and by theſe externall perſecutions, to conſider how much more grieuouſly he deſireth to afflict the ſoule: and for this cauſe God permitteth him to appeare ſometime in horrible and vgly ſhapes, that we ſhould deteſt and flie from him as from a moſt pernicious peſtilence.

2 That ſetting before our eies the crueltie of this infernall Leuiathan, we ſhould be ſober and watch, 1. Pet. 5. and at euerie moment commende our ſelues to God, and whether we riſe or lie downe, to pray vnto God for his defence and protection, and ſay with Chryſoſtome, Renuncio tibi diabole; et dome tibi Christe.

3 That with the ſwiniſh Epicures, we ſhould not thinke theſe things to be inania terriculamenta, nor at euerie three words, and light occaſion (as the manner of ſome prophane perſons is) to imprecate, curſe, or deuote our ſelues or others to the Diuell. Which ſurely is a thing ſo much the more greatly to be lamented, as we ſee it common in the world, that ſeeing the Diuell is ſuch an enemie vnto man, any ſhould haue his odious & deteſtable name euer in their mouths, yea the verie infants following the wicked example of their elders, euen from their cradles, in curſing and banning (reiecting the ſweete name of Ieſus) toſſe too & fro this odious name in their mouthes.

4 That as often as we behold any poſſeſſed, deafe, dumbe, that we ſhould call to minde the filthineſſe of ſinne, which is cauſe that ſuch power is giuen vnto the Diuell vpon men; and learne to deteſt ſinne, quae vita ſunt diaboli, Origin. For as long as ſinne raigneth in a man, tamdiu victus a diabolo poſſidetur, & vexatur. Aug. To conclude this; when we haue a ſound and perfect bodie, let vs giue God thankes, and vſe the vigor both of minde and members, godly, to his praiſe and glorie.

2 The corporall poſſeſſion of the Diuell in this wretched man, putteth vs in minde of the ſpirituall poſſeſſion of heart, which this enemie of mankind effecteth in the hearts of them, through his fraude and deceits: for he made this wretched man, not onely dumbe, but alſo blind and deafe: that is, depriued him almoſt of all his ſenſes; all which hee ſpiritually effecteth, in thoſe whom through ſinne he holdeth captiue. For as the ſpirit of God where it reſteth, maketh men dumbe, deafe, and blinde, to earthly and carnall things, that they may giue themſelues to the contemplation of the things aboue: ſo this wicked ſpirit laboureth to make them dumbe, deafe, & blinde, to all ſpirituall things, that without all feare of God, and remorſe of conſcience, they might wholy giue themſelues to all filthineſſe. Firſt, euen as the Wolfe when he prayeth vpon the Sheepe, catcheth him firſt by the throate, that he might not crie, leaſt the Shepheard being awaked, ſhould reskue the poore Sheepe from his iawes: ſo this helliſh infernall Wolfe, maketh many mute, that they neuer call vpon God, pray, or euer haue in their mouthes, any godly and ſpirituall cōmunication, which if they knowe or heare any infirmitie by their neighbour, forget this rule of Chriſt. Mat. 18. If thy brother treſpaſſe, &c. And that of the Apoſtles, Gal. 6. Brethren, if a man be fallen, &c. But are talkatiue enough, to publiſh it to the infamie and hurt of their brother: ſuch are all vniuſt aduocates, which are mute in the poore mās cauſe, but in the cauſe of the rich, &c. Such are all periured falſe witneſſe-bearers, which conceale the truth for a reward, &c. Another ſort there are, whom the Diuell maketh dumbe, like ſuch as are naturally borne dumbe: for as thoſe that are borne blinde, doe make ſhewe and ſignes, for what they would haue: ſo all hypocrites ſeeke for the glorie & praiſe of men, onely by the outward ſhewes of vertues, they come to Church, ſhewe themſelues zealous, &c. All but only in ſhewe, all but in ſignes; but if thou put them to the touchſtone of Chriſtianitie, ſhewe me thy faith by thy workes, Iac. 2. Thou ſhalt find all to bee but in dumbe ſhewes and ſignes, all counterfeit copper and droſſe: looke into their workes, and there you find a worme-eaten conſcience, with the canker of vſurie, the viper of enuie, with the ſerpents of detraction, back biting, &c. Crocadils in diſſimulation, 2. Lyons in their furie, worſe then the verie Tygers in reuenge, in ſecreate ſtinging likes ſcorpions, &c. All theſe the diuell maketh mute, &c.

2 The Diuell alſo maketh them whom he ſpiritually poſſeſſeth, blind, that they may not ſee their ſinne, and the daunger they are in; like the Wolfe, he taketh him by the throate, that hee may not call vnto the true Sheapheard Ieſus Chriſt for ſuccour, and as a rauenous Vultur, he ſeeketh to picke out his ſpirituall eies, that the ſinner may not ſee the filthineſſe of ſinne, nor the imminent daunger he is in. The couenant which this enemie requireth of his ſeruants, is like that which proude and cruell Nahaſh the Ammonite, demanded of the Gileadite, 1. Sam. 11. that he might pull out all their right eies. In like manner the Diuell ſeeketh to pull out the eies of our minde, that the ſinner ſeeing, might not ſee, for their owne wickedneſſe hath blinded them. Wiſ. 2. The ſinfull man and woman, when they are moſt blinded in their wickedneſſe, they thinke that they haue Lynceos, oculos. Like the foole Harpaſtes, that Sen. 6. lib. Epist. 52. ſpeaketh of, who being ſuddainly depriued of her ſight, neſcet ſe eſſe caecam, paedagogum rogat vt migret, domum tenebroſam eſſe. This which we laugh at in her (ſaith hee) we practiſe in our ſelues: nemo ſe auarum eſſe intelligit, ne cupidum, yet worſe then the blind in this; they ſeeke a guide, nos ſine duce erramus, et dicimus, non ego ambitioſus ſum, I am not couetous, nor luxurious, &c. It is not my vice that I am raſh, angrie, it is the fault of my youth: and therefore we are hardly cured, quia nos aegrotare neſcimus, nec medicum quidem quaerimus: ſhould we not thinke him to be mad or blind, who being intent in doing ſome thing, one ſhould runne vnto him with a naked ſword, and minace him death, if hee preſently left not off; and notwithſtanding without any feare hee goeth on with his worke? would we not thinke him to be blinde, which feeth not the ſword drawne to ſtrike him? And what is the cauſe (I pray you) that ſome men giue themſelues ouer vnto ſo many ſinnes, and ſecurely wallow in their filthineſſe, and ſome others liue ſoberly, warily, and laboureth to auoide euen the ſmalleſt ſinne? Surely the reaſon is, becauſe the one hath the ſpirituall eies of his minde blinded ſo, that hee ſeeth not how great and greeuous euill hang ouer his head, which that high iudge reſerueth for him againſt the day of vengeance: the other ſetting Gods iuſtice before their eyes, and the ſeueritie of the eternall torments, which the iuſt iudge inflicteth vpon theſe ſhort & fading pleaſures of ſinne, by all meanes endeuoureth to refraine the ſame. O that men were not diſtitute of theſe eies of their minde, that they might contemplate vpon the miſeries and torments which are layd vp in hell for the wicked, that they might betime betake them to newneſſe of life, and come out of the ſnares, wherewith this prince of darkneſſe holdeth them captiue; and will in the end (vnleſſe they repent) caſt thē for euer into vtter darkneſſe, where ſhall be weeping and gnaſhing of teeth. The Diuell now ſtoppeth their eies with earth, that is, with the vile corruptible, & abiect things of the world, for the loue whereof they make ſmall reckoning of the life to come: but then to their perpetuall griefe, they ſhall perceiue how they were blinded, and confeſſe too late, we haue erred from the way of truth, and the light of righteouſneſſe hath not ſhined vnto vs, Wiſ. 5.

Now let vs ſee how the Diuell maketh the ſinner alſo deafe: whē ye ſee a man warned, counſelled, exhorted, perſwaded by many that he ſhould in his iourney turne, and decline from ſuch a way, for ther are theeues lying in wait to take away his money and life: hee harkeneth to none of them, goeth boldly on his iourney, the way infeſted with Theeues, falleth into their hands, is robbed and ſlaine, would yee not think this man to be deaf, or out of his wits? In like manner when God by his word, Preachers, diuine inſpirations, &c. Inceſſantly warneth, and calleth vnto the ſinner, knocketh at the doore of their hearts, deſireth, craueth, and beggeth them to open vnto him, his head being full of deawe, and his locke of the droppes of the night. Cant. 5.2. Sheweth him the dangerous courſe he taketh, the pit of deſtruction he is falling into, the way he goeth leadeth to eternall torments, &c. Notwithſtanding, hee will not heare, but goeth on ſtill the broade way that leadeth vnto hell: ſhall we doubt but that the Diuell hath ſtopped the ſpirituall eares of ſuch?

Thus yee ſee how the Diuell maketh the ſinner dumbe, deafe, and blind, that he may the more quietly keepe poſſeſſion of his ſoule. Euen as a man that would quietly ſleepe and take his reſt, commandeth his ſeruants and familie to keepe ſilence, that the noiſe may not diſturbe him: 2. hee ſhutteth the windowes that the light may not offend his eies, hee getteth him into a cloſe roome, and if any enquire for him, willeth his ſeruants to denie him to bee within: all theſe this ſubtile enemie of mankind cauſeth in the ſinner, that he may ſleepe quietly in his ſinne, he diligently laboureth to ſtop the entrings and paſſages of the ſoule, which are the ſenſes, that no Diuine light ſhould come in at the windowes thereof; to diſperce the darkneſſe, and blindneſſe of the minde: as we ſee in Pharao, and the Scribes and Phariſies, which could not bee wonne nor reclaimed by the myracles they ſawe with their cies. And if we beate their eares with neuer ſo many Sermons, lay before their cyes, the ioyes of the heauenly kingdome, 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 inueterate hatred, or in vnchaſt loue, that with no perſwaſions, no preaching, no counſell, they will be reclaimed from their hatred or filthy luſt: who ſeeth not heere the power of the Diuell in ſtopping both their ſpirituall cares and eies, leaſt they ſhould conuert and eſcape out of his clawes? He ſtoppeth alſo their mouths that no ſpirituall cō munication of God, or godlineſſe, ſhould proceede from thence, partaining to the ſaluation of their ſoule, when to ſcurrilitie, curſing, &c. and all corrupt, and rotten communication, their mouthes are alwaies open and lauiſh. If a man ſhould aske them whoſe mouth ouerrunne with filthy words (like an vncleane Mill that cannot grinde without fowle water) whether they haue had at any time al this yeare, any godly conference concerning God & the ſaluatiō of their ſoules: they will anſwere (if they would confeſſe the truth) that they neuer had any thought or ſpeech of any ſuch thing: who doth not heere plainly ſee, that thoſe are alſo dumbe, though otherwiſe verie talkatiue? vae tacentibus de te domine: (ſaith Augustine) quia ipſi loquaces muti ſunt cum non tuas laudes dicunt. Aug. in medit. And laſtly, he laboreth to keepe thē frō conuerſing with good men, leaſt that the light of their good exāples ſhould expell the darkneſſe of their mindes, their wholſome exhortations rouſe thē from the ſleepe of ſinne, and ſo they might repent & bee turned vnto God, &c. Take heede therefore (ſaith Cyprian) quiſathanam habent ſuggeſtorem, habebunt etiam tortorem. In ſer. de ieiuni.

3 In this one man 4 myracles, were wrought: the deafe did heare, the dumbe ſpake, the blind ſawe, and the poſſeſſed was deliuered. This euidently euinceth that Chriſt is the true Meſſias, to ſaue and free vs from the power of Sathan; who went about doing good, and healing all that were oppreſſed of the Diuell, Act. 10. For this purpoſe appeared the Sonne of God, that he might looſe the works of the Diuell. 1. Iob. 3. Let vs therefore flie vnto him in all our dangers and neceſſities, and he will refreſh vs. Mat. 11.

Finis 1. part. vel conc. primae.

Pars 2. vel conc. ſecunda.

IN this part is deſcribed the effect of the myracle, which according to the diuerſitie of the ſubiects was threefolde, and that according to the three diuers opinions and iudgement of the beholders.

1 In the promiſcuall companie ſaith Mat. 12.23. All the people were amazed: that is, they admired the power of God, which ſhined forth in this myracle, 72. they ſpake honorably of Chriſt the Meſſias, the Author thereof: Is not this the ſonne of Dauid? that is, the promiſed ſauiour of the line of Dauid, of whom it was foretolde that he ſhould doe ſuch myracles. Eſa. 35.5. And this effect of the myracle it ſelfe was good, ſimple, true, and ſincere. 2. verſe 15. in the Phariſies, which maliciouſly did ſlander this Diuine myracle, affirming that the efficient and principall worker thereof was Beelzebub, a moſt abhominable and filthy Diuell, by whoſe power Chriſt as his Miniſter did caſt out Diuels: which blaſphemous ſlāder againſt their owne conſcience, they did to that end publikely before, deliuer before the people, that by extenuating and diminiſhing of the miracle, they might withdrawe and alienate the mindes of the ſimple people from Chriſt: Beelzebub ſignifieth dominum ſeuregem muſcarum, it was the God or Idoll of Accaron, or Ekron, 2. Rog. 1.3. with whom Ahaziah, contrarie to the word of the Lord conſulted: Baal was a common name of all the Idols, which were worſhipped of the infidell nations that bordered vpon Palestina, or Iurie: the Caldeans called it Bece, adding for difference ſake ſome other name, as Beelphegor, the Idoll of the Moabite, •• alpear, the Idoll of the Amonite. &c. This Idoll was called Beelzebub, becauſe of the multitude of flies, that ſwarmed about the Temple of this Idoll, becauſe of the many ſacrifices which there were ſlaine. The Iewes in contempt did call the Diuell by this name, the prince of the Dinels: becauſe he is the prince that ruleth in the ayre, the Prince of the darkneſſe of this world. Epheſ. 2. & 6. and had ſub Vexillo ſuo, exercitum diabolorum, like flies ſwarming in the ayre. 3. verſe 16. In others which tempted him, ſeeking a ſigne from heauen: and theſe were of the Scribes and Phariſies, Mat. 12: which were not aſhamed by extenuating to calumniate this notable myracle, collatione imparium, crauing a more excellent myracle to be ſhewed in the skie, either that he ſhould raiſe vp thunder, as in the time of Samuell, 1. Sam. 12. or to call for fire from heauen as Eliah did, 1. Reg. 18. or to make the Sunne to ſtand ſtill. Ioſ. 10. or the Sunne to goe backward, 2 Reg. 20. or to raine downe Manna from heauen as in the Deſart: but this they craued to a peruerſe end, that they might take occaſion hereby to blaſpheme, and the more quarrell with him: and therfore Chriſt called them an euil, and adulterous generation, Mat. 12. And theſe are the effects of this myracle, per accidens, proceeding from the peruerſe malice and hatred of the Scribes and Phariſies.

Obſer. & Doct.

HEere obſcrue, out of the 15. chap. 16. verſ. that nothing can bee ſafe from the viperous teeth of the Sycophaut, as we may ſee in the diuers iudgements, which the beholders of this myracle had of Chriſt. The ſame chaunced to Iohn Baptiſt, Mat. 11. to Steuen, 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 certaine peruerſe, criticall, and malicious, maleuolent, cēſurers, which are readie to giue their peruerſe iudgements of good men, and to traduce whatſoeuer they ſpeake, or doe well, imitating Xoilus heerein: who being asked why hee ſpake euill of all men: anſwered, quoniam malefacere, Cum velim non poſſim. Aelian. va • hiſt. lib. 11. but as long as thou doeſt well, feare nothing, the bitings of viperous tongues, thinke that the ſame meaſure was offered vnto Chriſt, the ſeruant is not greater then his Maiſter, if they haue called the Maiſter of the houſe, &c. Mat. 10. imitate Plato heerein, who when it was tolde him that many rayled vpon him, anſwered: At ego ſic viuam, vt illis fide • non habeatur.

2 Note here the nature of the wicked; there is no vertue ſo excellent, nothing ſo well done, nothing ſo worthily commended, and extolled by the voice of all good-men, which the wicked do not carp at, & diſpraiſe: euen as if he put a ſtaffe, or a peece of timber halfe way into the water, that part which is in the water, ſeemeth crooked and broken, and the other ſtraite, when indeede it is all alike ſtraite: ſo the ſame action which to an vpright iudgement, ſeemeth well done, and praiſe worthy, to the wicked it ſeemeth crooked and defectiue; not that it is ſo, but by reaſon of their depraued and corrupt iudgement, which deceiueth them, becauſe they looke into the actions of others, through the water of enuie and malice. If thou be humble and lowly, they will iudge thee abiect and vile; if patient, white-liuered, and a daſtard: if ſtudious, an hypocrite: if frugall, a nigard and couetous: if ſilent, they wil iudge thee a foole: if talkatiue, a babler: if deuoute, a diſſembler: if thou doe iuſtice, they will count thee cruell: if pittifull, remiſſe, and corrupt: if milde, they will contemne thee: if liberall, they will count thee prodigall: if ſparing, a myzer. &c. And nothing may be ſo well done, but that enuious and wicked men, will take occaſion thereby to backbite and ſlander thee: euen as a great Riuer, receiueth into it ſelfe all other Riuers that come: and the fire conuerteth into it ſelfe all things it taketh: the Serpent eateth the ſweete flower, and conuerteth it into poyſon, out of which the Bee ſucketh honie: ſo the wicked at the verie ſame thing take occaſion to murmure, and diſhonour God; by which the godly are incited to loue, praiſe, and ſerue the Lord. For when Chriſt did many myracles, the high Prieſts and Phariſies, conſulted how they might put him to death. Now, if thou demand of the high Prieſts and Phariſies, why they would kill Chriſt, 1. they will anſwere, for this man doth many miracles, Io. 11. But if thou aske of Peter, Iames, Iohn, and the reſt of the Diſciples, why they beleeue in Chriſt, forſake all that they haue and follow him; they will alſo ſay; becauſe he doth many myracles, which none but the Mesſias could doe, therefore we beleeued in him, followe, and ſerue him. If you aske why the people did praiſe & extoll Chriſt; they would ſay, becauſe the dumbe ſpake, &c. But if ye ask the Phariſies why they mocke, and blaſpheme Chriſt, they will alſo ſay, becauſe the dumbe ſpake, &c. What is the cauſe why this one myracle bringeth forth ſuch contrarie effects? ſurely becauſe the hearts of both are diuers, and different. Whereby it commeth to paſſe, that what to the one is a medicine and preſent remedie, to the other is a deadly poyſon.

O that many alſo at this day were not like vnto theſe Phariſies, which when they ſhould bee conuerted by Chriſts myracles, wonne with his benefits, and their hearts mollified, and euen melt with the loue of God, they take occaſion thereby to become worſe, and more obdurate in their ſinne: Is it not an ineſtimable benefite, that when thou committeſt ſo many, and great ſinnes, yet God patiently ſuffereth thee, expecting thy conuerſion? this goodnes of God which ſhould ſo enflame thy minde with his loue, & ſo binde thy affection vnto him, that thou ſhouldeſt not dare to offend, ſo louing and mercifull a God thou abuſeſt to preſume the more boldly to commit the greater ſinne, adding without any feare, ſinne vpon ſinne, and ſaieſt God is mercifull, hee is a good God, he came into the world, ſuffered death vpon the croſſe to ſaue ſinners. Indeede he is infinitely mercifull, elſe would he not ſuffer thee to make his mercie, and goodneſſe, an occaſion of ſinne, and a cauſe of thy further wickedneſſe, and the croſſe which he endured to deſtroy the Kingdome of the Diuell; to take occaſion thereby, the more boldly to ſinne, and to vphold the Kingdome of the Diuell. Knoweſt thou not (O wrech) that this bountifulneſſe of God leadeth thee to repentance? but thou after &c. Rom. 2. &c.

3 Heere obſcrue; The monſtrous ingratitude of man towards God, which may be conſidered, not onely in that they are made the worſe by Gods benefits, but alſo by the circumſtance of time: for at that time when they ſhould eſpecially be conuerted, and admire the workes of God, at the ſame verie time, malice poſſeſſing their hearts, they did murmure & blaſpheme. The tongue of man is ſcarce able to vtter how great the vnthankfulneſſe of man is; which the greater the benefits are which they receiue, the leſſe doe they feare to offend God. So the Iſraelites while God on the Mount was deliuering lawes vnto Moſes, for their good; they were making a golden calfe in the Vallie, to prouoke him to wrath with their Idolatrie. So Chriſt, when he was at his laſt Supper, inſtituting the holy Sacrament of his bodie and blood, for the benefit and comfort of man; at the verie ſame time they were conſulting together how to betray him: which time the Ap. 1. Cor. 11. noteth, when he ſaith, Our Lord Ieſus Christ in the ſame night, &c.

And no leſſe monſtrous is the ingratitude of many now adaies, which while they ſit at their play, ſwearing and blaſpheming the name of God, and committing other greeuous ſinne; in the meane time is God creating, and prouiding for their ſuſtenance and benefite the fruits of the earth, and powring his bleſſings vpon them, whiles they are crucifying the Sonne of God againe to themſelues, and making a mocke of him, Heb. 6. O deteſtable ingratitude, &c.

4 Note heere, how farre different the iudgement of God is from the iudgement of men: The Phariſies in the opinion of men were reputed holy, and righteous men, and the common people, ſimple, and fooliſh; yet the ſpirit of God heere ſaith, that the Phariſies, were moſt wicked and blaſphemous ſinners. We learne heere, to examine our owne conſciences, & not to content our ſelues with the praiſe of men, for according to their fauour, or hatred, they approue euill, and condemne what is good: plebs eſt moroſa lagē do, ille bene de te dicet, at ille male: He often erreth in iudgemen which liſtneth to the voices of the people: hatred and fauour, are 2. partiall iudges. Errat amans pariter dum iudicat, errat et oſor namque odium fallit, failit & omnis amor. Saith one. I paſſe very litle to be iudged of you, or of mans iudgement, 1. Cor. 4.

5 The Phariſies, are an example vnto vs of the wretched and abiect eſtate of that man which is forſaken of God; how headlong they fall into all grieuous ſinne. This vſe let vs make of it, that when we ſee men to fall into horrible ſinne, without any feeling of conſcience, let vs thinke that we our ſelues ſhould fall into the ſame or greater, if God ſhould giue vs ouer, or take his grace from vs: let vs euer haue before our cies theſe examples of Gods iudgements, to ſtirre vp the feare of God in our hearts, that we may learne to know our ſelues, how inſufficient we are of our ſelues, if the hand of God-ſhould not hold vs vp; Let him that ſtandeth take heede least he fall, 1. Cor. 10. Wherefore let euery good Chriſtian, pray with the princely Prophet, Pſ. 51. Caſt me not away from thy preſence, and take not thy holy ſpirit from me: without him we cannot ſtand, without him we fall into all kind of wickedneſſe, learne then to hate ſinne which ſeparateth betwixt God and vs, and hideth his face from vs. Eſ. 59.

6 In that the Phariſies lyed, ſpeaking contrarie to their owne conſcience; let vs learne to hate all lying and falſhoode. For it is written, Pſ. 5. Thou ſhalt deſtroy all them that ſpeake lyes: At the generall flood God deſtroyed the whole world, but ſaued Noe and his family, he burned Sodome, but ſpared Lot. He tooke into his ſocietie Peter, an offender, Paule a perſecutor, Magdeline a ſinner, &c. But we find not that he admitted any lyar.

Hell (ſaith the wiſe man) is better then an euill tongue. Ecc. 28. For hell fire tormenteth but the wicked and the damned, but an euill tongue hurteth both good and bad. Who ſo harkeneth thereto, ſhall neuer find rest, nor dwell quietly. Ibid. The heart of fooles is in their mouth, but the mouth of the wiſe is in their heart, Ecc. 22. The tongue ſhould follow the heart, the heart and reaſon ſhould goe before the tongue, as the guide to direct and gouerne euerie word, leaſt the tongue runne at randome: linqua tanquam calamus eſſe debet, qui per ſe nihil facit, no farther then it is moued by the Scribe, that it be not exorbitant from the rule and order of Chriſtian charitie, and truth, &c.

7 Out of the 14. verſ. we learne (in the cenſure of the people) that notwithſtanding the malicious carping of wicked men, there are not wanting ſome which will iudge truely, and ſincerely of the ſayings and doings of others: for the word of God is neuer preached in vaine, Eſa. 55. Our labour is not in vaine in the Lord. 1. Cor. 15. Here is a great comfort, to all Preachers, that they be not diſcoraged in their calling, whē the malignant cōpanie do contradict them, ſlander, hate, and raile vpon them: for alwaies from the beginning the greater part were the worſt, which ferrea quadā peruicacia did oppoſe themſelues againſt the ſeruants of God, and lade his Miniſters with ſcoffes, and reproaches, for reprouing their beloued ſinne: Let vs not marueile, nor be diſmaide heereat, ſeeing Chriſt himſelfe could not be free from ſuch malicious detractors, &c.

Laſtly, ex verſ. 16. In that they required a ſigne from heauen, I obſerue, There are at this day which expect myracles to confirme the Doctrine of the Goſpell: whom with Chriſt we may anſwere, Mat. 12. An euill & adulterous generation ſeeketh aſigne, &c. Myracles in the primitiue Church were neceſſarie, vt quae introitus ſunt at fide, (ſaith Greg. li. 27. Mor. & infidelium cauſa maxime fiunt. But now we neede them not, becauſe our Doctrine is not new, but confirmed by the Apoſtles, with diuers ſignes & myracles, and gifts of the holy Ghoſt. lib. 2. Whoſoeuer therefore (ſaith Aug. li. 22. de ciuitate dei) prodigia quaerit vt credat, ipſe magnum eſt prodigium, cum toto mundo credente non credat. Many ſuch prodigious ſinners there are in the world which ſeeke ſignes, ſuch are they which wallowing all their life long in their ſinne, preſume vpon mercie at the laſt gaſpe of their life: theſe ſeeke a ſigne of God at the end of their life: when the generall rule of Gods lawe is, he will reward euerie man according vnto his workes. Rom. 2. Pſ. 62.2. Cor. 5. Vt quimale vixit, malo pereat. So when thou haſt liued 30.40.60. yeares in all licentiouſneſſe of life, caſting the fear of God behind thee, ſinning againſt thine owne conſcience, thou preſumeſt vpon the late repentance of the laſt houre of thy life, and thinkeſt that to be ſufficient: why doeſt thou not feare the wrath of God, and perſwade thy ſelfe rather, that thou ſhalt die in thy ſinnes, which all thy life time thou haſt frequented? doeſt thou not knowe, that repentance is the gift of God? and that it is not in thine owne power? why doſt thou not repent betime, whils the long ſufferance of God inuiteth thee to repentance? why doeſt thou loſe the golden opportunitie of time, that God of his mercie offereth thee, and in vtramque aurem dormi, heaping ſinne vpon ſinne, as if one moments repentance (which yet is not in thine owne power) ſhould make amends for all? Incredible ſurely is thy madneſſe: What is this but to tempt God? 1. What is this but to ſeeke a ſigne from heauen? 2. Thinkeſt thou that God is tyed to thy pleaſure, to open to thee the doore of heauen, which all thy life long didſt rebell againſt him, and hadſt thy will alwaies croſſing to his?

Pars tertia. Chriſts Apologie.

FRom the 17. verſ. vſque ad. 27. is deſcribed the Apologie of Chriſt, againſt the calumniation of the Phariſies; impiouſly aſcribing this myracle vnto Beelzebub; Chriſts generall theme is: I doe not caſt out Diuels through Beelzebub. To the proofe whereof he vſeth in order foure arguments. The firſt whereof is taken ab effectu diſcordia, conſiſting traiectione partium, & complicatione ſyltogiſmi, ac porſyllogiſmi. The principall Syllogiſme is thus: If through Beelzebub I caſt out diuels, Sathan is deuided againſt himſelfe.

But Sathan is not deuided againſt himſelfe: therefore I caſt not out Diuels through Beelzebub.

The Connex of the propoſition is plaine by the nature of contraries, which expell and kill one the other. The aſſumption hee proueth by a proſyllogiſme thus:

If Sathan bee deuided againſt himſelfe, his kingdome cannot ſtand immoueable, but the kingdome of Sathan ſtandeth immoueable.

Ergo, Sathan is not diuided againſt himſelfe. The propoſition of this Proſyllogiſme is proued A genere, per compaerationem ſimilium, taken from kingdomes, or houſes which by mutuall diuiſion and diſſention come to mine and deſtruction. The 2. Arg. verſ. 19. Is taken ab exemplo pari, of them which among the Iewes had the gift of caſting out Diuels, whom the Phariſies confeſſed to caſt out Diuels by the power of God. Theſe were the Apoſtles, and 70. Diſciples: hee calleth them their children, becauſe they were borne and bred among the Iewes; to whom the Lord gaue power ouervncleane ſpirits. Luc. 9. the argument is thus.

If I by Beelzebub caſt out Diuels, then your children alſo by him doe caſt them out: but your children doe not caſt them out through Beelzebub.

Ergo, neither doe I.

The conſequent of the propoſition, is not ſet downe in expreſſe words, but yet is inſinuated with a figuratiue interrogation, by whom, &c. The aſſumption is omitted, as granted by themſelues, for they themſelues affirmed that by the power of God they caſt out Diuells. And therefore hee ſaith, they ſhall be your Iudges. That is, by their owne confeſſion, and the confeſſion of their children, they be cōuinced in the iudgement, that againſt their owne conſcience, they haue moſt maliciouſly aſcribed this myracle to the Diuell. By the ſame argument alſo he concludeth that he caſteth out Diuells by the power of God: in this manner.

If your children by the power of God caſt out Diuells, by the ſame power doe I caſt them out: but your children by the power of God caſt out Diuels; therefore I by the power of God caſt them out.

Which concluſion hee amplifieth, verſ. 20. But if I by the finger of God, caſt them out, &c. Where, by the finger of God, hee vnderſtandeth the ſpirit of God, as Mat. 12.28. Explaineth it. By the kingdome of God, is vnderſtood the kingdome of the Mesſias. He reaſoneth from the immediate proper effects, to ſhewe the cauſe from the benefits and myracles, onely proper to the Mesſias, he proueth himſelfe to be the Mesſias, & ſo by their owne confeſſion he inferreth, becauſe hee caſt out Diuells by the finger of God. They ought vndoubtedly to know that the kingdome of the Mesſias is come vnto them, and is begunne among them.

The 3. argument is conceiued, 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 Pallace. Where 1. by the ſtrong man armed, is meant the the Diuell, 2. his Pallace, are wicked men, which he hath vnder his gouernment; his armour wherein he truſted, is the great power of the Diuell. The argument may bee thus concluded in the 2. figure.

He that ouercōmeth, and caſteth out another by his owne power, is ſtronger then he that is caſt out and ouercome: but I by my owne power doe ouercome, and caſt out Diuels.

Ergo, I am ſtronger then the Diuels, and by conſequent, I doe not caſt out Diuels through Beelzebub.

The 4. argument is taken a contrariis rugnantium perſonarum ſtudus, & effectis: verſ. 23. He that is not with me, &c. It is a prouerbiall gnome, or ſentence which ſllogiſticè in 1. fig. may thus be inferred.

Whoſoeuer in al things is againſt me, and contrarie vnto me, by his power I cannot caſt out Diuels: but Sathan in all things is contrarie to me, Ergo, &c.

Betwixt Chriſt and Sathan, there is alwaies bellum hostile, Chriſt is the God of truth, the Deuill is the father of lies: what Chriſt buildeth, the Diuell laboureth to pull downe: what fellowſhip then betweene Chriſt and Beliai? &c. 2. Cor. 6. This alſo he proueth by an allegoricall ſimilitude, adorned by a Proſopopaeia, of an enemie which with an infatigable ſtudie, laboureth to inuade, and take poſſeſſion of his aduerſary. Ab adiuncto pertinaci ſtudio diaboli, et à cauſis adiuuantibus. verſ. 24.25.26. When the vncleane ſpirit, &c. 1. By the vncleane ſpirit, hee vnderſtandeth the Diuell' which is called vncleane, 1. Ab abiunctis by reaſon of his naturall vncleannes: 2. Exeffectis, becauſe he maketh them vncleane, whom hee polluteth with finne. 2. Exit iſte, he goeth forth, when by the vertue of Chriſt, and of his word through repentance hee is caſt out. 3 Hee walketh through drie places: by drie places, moſt interpreters vnderſtand, 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, hee inceſſantly walketh about hunting after his prey, and catching after ſoules, & aſſaulteth the godly, ſeeking to poſſeſſe, 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 warie and carefull of their ſoules; ſeeking reſt: that is, to batter downe, and to winne the fort of their hearts, and to make it a dwelling place of all wickedneſſe, but findeth none; they yeelde not to his ſuggeſtions, they reſiſt him ſtedfaſt in faith. 1. Pet. 5. They ſtand against the aſſaults of the Diuell, being ſtrong in the Lord, and in the power of his might. Epheſ. 6. They giue no way vnto him. So the hearts of the godly are the ſolide, firme, and drie places, which will admit no noyſome humour of ſuggeſtions, whereon the Diuell may faſten his peſtilent ſeede of temptations, there is no moiſture of diſſolute liuing to nouriſh it, &c. And ſo minus gratum eſt hoc daemonibus habitaculum, as the drie places are vnfit to inhabite, (ſaith another.) &c.

They which take loca arid • & inaquoſ • , for the minde and hearts of wicked men, interprete it thus. The hearts of the wicked are called drie places, that we might vnderſtand their vnhappie eſtate and condition, they are compared ſqualentis cremi ſterilitati; becauſe there is found in them, no culture of life, no ſtudie of godlineſſe, no fruit of good workes, no humor of pietie, mercie, deuotion, but all things are drie, barraine, and vnfruitfull. In thoſe the Diuell ſeeketh reſt, and findeth none: for as a couetous man, is neuer ſatiſfied with that he hath, but greedily gapeth after more: (for hee is more grieued with the deſire of other mens, then hee reioyceth in that which is his owne) ſo our ghoſtly enemie, which is inſatiable and greedie of ſoules, reſteth not ſatisfied with them, whom hee hath made alreadie his owne, but moſt eagerly gapeth after that which belongeth not vnto him: that is, which pertaine vnto God, he ſtill crieth like the daughter of the Horſleach, affer, affer, Pro. 30. More, more, nec enim illos quaerit quos iamſubegit, hos enim captiuos tenet: illos pergit laceſſere in quibus Chriſtum cernit habitare. Cypri. Now when in theſe places he findeth no reſt (for with infatigable labour, he gapeth and ſeeketh to inſnare and catch others) he reſolueth to returne againe vnto his houſe whence he came out: and finding it emptie, Mat. 12. ſwept and garniſhed. That is, made readie & prepared, as a houſe is trimmed, decked, and adorned, inuiteth gueſts to enter into it: So when the Diuell ſeeth men ſecure, negligent of their ſaluation, when they keepe not their eyes, cares, tongue, nor the reſt of their ſences, (which are as it were the doores of the ſoule.) When (I ſay) they keepe not carefull watch ouer their ſoules, and are deſtitute of their ſpirituall armor, faith, &c. Prayer, diuine meditations. The enemie is hereby inuited, to enter into his former habitation. The 7. other ſpirits worſe then himſelfe: are many more infernall ſpirits, by whoſe power and operation the hearts of wicked men (by the iuſt iudgement of God, puniſhing their ſecuritie) are blinded, hardened, and holden captiue. All theſe helliſh armie combine themſelues together, euerie one in his place, to aſſault, & inuade the walles of the ſpirituall Caſtle of the ſoule; one ſtirring him forward to pride; another pricking him to couetouſneſſe; another incenſing with a deſire of reuenge; another alluring him to lecherie; another drawing him to enuie, &c. So that this wreched man, if he reſiſt ſome of theſe aſſaults, he may yet be taken with the other. This place containeth a moſt graue admonition, to beware of carnall ſecuritie: it is directed generally vnto all Chriſtians, but eſpecially vnto thoſe which make a reuolt from God, that they ſhould bee carefully carefull to beware of the impudent malice of this ſo vncleane ſpirit: The reaſons heere he vſeth, are 2; 1. ab adiuncto ſtudio, of the Diuell and his complices, that they haue to ſeeke the deſtruction of mankind. verſ. 24. The 2. is a perieuloſo euentu. The laſt state of that man is worſe then the firſt. For if they after they haue eſcaped from the filthineſſe of the world, through the knowledge of the Lord, and of the Sa. I. C. are yet intangled againe therein, and ouercome, the later end of that man is worſe then the beginning. 2. Pet. 2.

Obſ. & doct.

EX verſ. 17.1. In that Chriſt knewe their thoughts, he plainly ſhewed himſelfe to be the true God, he is Cardiognoſtes, he is omniſcius, hee ſearcheth euery ſecret corner of the hart, & hath no need that any ſhould teſtifie of men. Io. 2. O that the ſinner would reuolue this alwayes in his minde, that God ſeeth all things, euen his ſecret thoughts: There is none ſo ſhameleſſe and impudent, that will dare to commit thoſe ſinnes before men, which yet without bluſhing, they feare not daily to commit in the open ſight of God; If God knoweth the thoughts of thy heart, how (thinkeſt thou) ſhall he be ignorant of thy wicked deedes? Heare (O fooliſh man) what God ſaith to Samuel, 1. Sa. 16. God ſeeth not as man ſeeth, for man looketh on the outward appearance, but God beholdeth the heart. But ſuch is the blindneſſe of wicked men, and the ſtupide fooliſhneſſe that ſinne cauſeth, that ſeeing he ſeeth not God, he ſuppoſeth that God ſeeth not him. Eliſha was inuironed about with angels, but his ſeruant ſaw it not, 2. Reg. 6. So aſſure thy ſelfe, that whatſoeuer thou doeſt, God and his Angels beholdeth thee, though thou ſeeſt them not. Learne heere to feare the Lord, ſeeing we haue to doe with him, who is both a iudge and a witneſſe, to whom our verie thoughts are manifeſt, much more our wicked actions, &c. Heerein they are like children, which winking with their eyes ſee no bodie, they think that they are ſeene of none. 2. vorſ. & 17. Euery kingdome diuided, &c. Seeing there is an indiſſoluble conſent of wicked ſpirits in vpholding their Kingdome: let vs alſo be inuincible, and of one minde, in maintaining the vnitie of the Church, through the bande of peace, Eph. 4. Be of like affection one toward another. Rom. 12. Be of one minde, liue in peace. 2. Cor. 13. Which inuincible bande of Chriſtian vnitie, as it wonderfully furthereth the courſe of the Goſpell: ſo diſſentions, ſtrife, and contention, greatly hindreth the ſame: If yee bite and deuoure one another, take heede, &c. Gal. 5. quae priuatae inimicitiae, maximo ſemper detrimento eccleſiam affecerunt, & relligionem in multas ſectas diſſecuerunt. As truely ſaith Nicephorus, lib. 11. Hiſt. Eccleſ. Let vs beware therefore (brethren) that through our fault no ſchiſmes, and rents, may ariſe in the Church.

3 Seeing no Citie, or houſe or kingdome, if it be diuided againſt it ſelf can ſtād. We are taught that cōcord in euery ſtate of life is to be imbraced: as Menenius Agippa in Liu. l. 2. a Romane, wiſely confeſſed, when by an elegant Apologie of the diſſention of the members of the bodie, reduced to vnitie the Senate, and people of Rome, being at diſcord. Againe, King Mycipſa, being about to die, in a fatherly affection, exhorting his children to concord, commended vnto them this ſentence, worthy to bee written in golden letters: Concordia res paruae creſcunt, diſcordia magna dilabuntur. Saluſt. Teaching all parents at their death, to bequeath cō corde vnto their children, the beſt legacie they may leaue them; As Plut. de garru. reporteth of Scylurus the Scythian, who had 80. Sonnes; who at his death bad his Sonnes to bring him a ſheafe of arrowes, which he deliuered vnto his Sonnes, commanding each of them, to breake them in peeces all at once: which when not one of them could doe, hee himſelfe pulling them out, one, by one, eaſily brake them before their faces; ſhewing them by this parable, the truth of that which Salo. teacheth, Pro. 18. That a brother vnited to a brother, is like an impugnable Citie: and their counſailes, like the barre of a Pallace, which cannot be broken: for if their contentions bee ſuch, much more their concorde and vnitie. But to learne this point, I may ſend you as the Apoſtle did the Corinthians, to the ſchoole of nature, 1. Cor. 11. Nonne ipſa vos natura hoc docet? This reciprocall and mutuall concord, nature her ſelfe teacheth vs in the fabrike and ſtructure of the bodie, for ſhe hath made moſt parts, 2. or double, germana & gemella, as hands, feet, eyes, eares, noſtrils, ſignifying hereby that all theſe for mutuall help, not hurt, are ſo diſtinguiſhed, that they might the better ſuccour & helpe one the other. Now if the hand which God created to helpe one the other, neglecting this, ſhould hurt one the other; or if the feete which were created to beare one anothers burthen, leauing this, ſhould ſupplāt one the other: or if the eyes which like Caleb, and Ioſuah, are fellowe ſpies in the Microcoſme, and little world of the bodie, ſhould not looke for one anothers helpe, but looke aſquint at the good of each other, were not this vnnatural and monſtrous in the bodie? how much more monſtrous is it for vs, which are brethren and Chriſtians, all members of one bodie, to liue in diſcord, and ſeeke the hurt one of another? For the nearer the cauſe is of coniunction, the greater muſt needes bee the wrong which doth diſſipate it. The woundes which Brutus his friend gaue to Caeſar, went nearer his heart, then all the ſtabs of his foes: 〈 in non-Latin alphabet 〉 , (quoth hee) and thou alſo my ſonne Brutus. This made Dauid complaine, Pſ. 55. If mine enemie, &c. So monſtrous and barbarous a thing it is, to beare enmitie, with them eſpecially, to whom we owe moſt loue and affection. Wherefore as Salo. ſent the ſluggard to the Emmet to ſchoole, that hee might learne to laboure, Pro. 6. Eſay, the vngratefull to the Oxe and Aſſe, to learne thankfulneſſe, Eſa. 1. Ieremie the neglecter of ſeaſon, to the ſtorke and crane, the Turtle, and the Swallow, to learne the opportunitie of time, Iere. 8. and our Sauiour the worldling, to the Rauens to learne Gods prouidence, and contentation: Mat. 6. So may I ſend the refractarie, and contentious perſons to behold the frame of the world, which preacheth concorde and vnitie vnto man. We ſee the celeſtiall Orbes and Spheares of heauen, though their motions be diuers, and their reuolutions thwartingly croſſing one another (as Eraſ. in pacis quaerimonia ſaith) yet are they euer conſtant in the firſt couenant of peace, wherein the God of vnitie at firſt placed them. The Elements though in nature contrarie, and in operation oppoſite, (as drought and moiſture, colde and heate) yet concordi pace ligantur: they all conſpire together in a friendly temperature for the preſeruation of mans bodie. The beaſts of the field, the fiſhes of the Sea, the fowles of the ayre, in their proper kinds, armentatim paſcunt, gregatim natant, turmatim v • lant (ſaith he) feede by heards, ſwimme by companies, flie by flockes, and all to preach concord and vnitie vnto man. The verie Serpents bite not one another. The rauenous fiſhes deuoure none of their owne kind: the moſt greedie birds and beaſts, will not prey vpon their like: and ſhall man more vnnaturall then all other creatures be diuided? ſeeke the ſpoyle one of another, and worſe then the Tygers, Dragons, and Serpents, worke the deſtruction one of another, which yet are bound together by God, with more bands of amitie then all the reſt?

When God created man, he created him alone, but vnicum, as a thing of vnitie without diuiſion, (when all other creatures were made couples, & twoes, Gen. 1.) Which one though the Creator made 2. by & after creation, yet made he theſe 2. one againe by coniunction of marriage, vt ſciamus quâm concorditer viuere deberenous. Aug. 11. de ciuitate dei cap. 21. that thereby we might knowe how peaceably, we ſhould liue together in one minde. Wherefore (brethren let the ſan • e minde, What? ſhall I ſay with the Apoſtle, the ſ •• e minde that was in Chriſt Ieſus, Phil. 2. No I dare not, I am out of hope of it, he was ſuch a louer of men, that he laid downe his moſt precious life, and ſuffered the moſt ignominious death, to ſaue man his moſt rebellious enemie. But if not the ſame, yet let the like minde be in you. Be ye followers of Christ as deare children, & walke in loue, Epheſ. 5. Nay let but the mind of beaſts to them of their owne kinde, be in you. For where as all motions of enmitie in them be but ſingle, and peculiar to their owne nature, they all concurre togither in one man, as all riuers runne into the ſea. Man to man is in heade craftie as a Fox; in greedineſſe like a Wolfe, in fierceneſſe like a Tyger, in tongue as venemous as the Serpent, in their euill eye, as deadly as the Cockatrice; in bloodie hands reſembling the crueltie of Lions. And whereas the integritie of our forefathers brought forth this Prouerbe, Ho • o homini Deus. This corrupt age hath turned Deus into Lupus, from a preſeruer of man, into a deuourer of man, to ſpoile one the other: nay, Homo homini Damon, to imitate the Diuel one towards another in enuie, &c.

And ſurely what ſhould more linke our mindes together, then the verie name of a Chriſtian, if we had ſpirituall eyes to looke into it? We are all borne of one immortall ſeede, in one wombe of the Church, growing vp in one bodie to the full ſtature of Chriſt, as members knit together by one ſpirit, all trauailing to one Chanaan, and hope of our calling, ſeruing all one Lord, profeſſing all one faith, hauing all made the ſame vowe in Baptiſme. In rebus tam multis conſortium & in vitatam inexplicabile diſſiaium: ſayeth one, In ſo many things fellowſhip, and in life no friendſhip? all one bodie, and in the members no ſimpathie? in all one ſpirit, and in the affections no harmonie? all one hope of heauen, and in coheires no ſimphonie? all one Lord, and in fellow ſeruants no vnitie? all one faith, & in opinions no ſimmetrie? all ſworne in one Baptiſme, and in fellow ſouldiers no ſymmachie? all adopted by one father, and among brethren no fraternitie? ſo many ones and no vnitie? This of all other is Argumentum maximi monenti, ſaith a father, the moſt inducing motiue, and ſtrongeſt argument that may be vnto loue, that we are al by one God & Father made one bodie, through one ſpirit, to ſerue one Lord, in one faith, and conſecrated to him by one Baptiſme, doe hope all for one glorious inheritance wherevnto we are called, Epheſ. 4. Behold how good, &c. Pſal. 133. It is both bonum & iucundum, ſaith Auguſt miſcuit vtile dulci he hath mingled pleaſantnes to make thee taſt, with good to make thee ſauor this great bleſſing of the Lord: for pleaſantneſſe, he likeneth it to the ſweet ſauour of Aarons precious oyntment: for the profit thereof vnto deaw of Hermon, and for the happineſſe thereof, hee expreſſeth the promiſe of bleſſedneſſe, for there the Lord hath promiſed his bleſſing in this life, and life for euermore in the heauenly Kingdome.

Which bleſſed vertue of concorde, as it is required in all Chriſtians, if euer they thinke to be partakers of the eternall bleſſedneſſe: ſo eſpecially it is cō mended to the wedded eſtate, for nullius reipoſſesſio coniugaſi pace posſit eſſe iucundior. For they which in this ſtate liue peaceably futurae iam vitae imaginem quandam referunt quae viſio pacis appellatur. (Saith this father) as contrariwiſe, they which • arre among themſelues with priuate contentions and ſtrife, in this life they here begin their hell, and ſhal taſt of a double hel, in this life preſent, & in the life to come. Whoſoeuer would aſpire to this peace, let him craue it of God, who only maketh men to be of one minde in an houſe, and at the beginning of his Church, gathered together a multitude, of the beleeuing in nature diſcrepant and diuers, that they might be one heart, & one ſoule, Act. 4. And next, let euerie one renounce his owne will and iudgement, eſpecially the wiues, whome God cō mandeth to be ſubiect vnto their huſbands, otherwiſe if they will ſtifly ſtand vpon their ſummum ius their peace and ſafetie cannot long endure. Faelices ter & amplius, quos irrupta tenet copula, &c. Hor. lib. 3. This was the Legacie which Chriſt bequeathed to his children at his departing, peace I leaue with you, my peace I giue vnto you, Io. 14. For this he prayed eſpecially vnto the father, Io. 17. That they may be one, as thou a father art in me, and I in thee. If any Prince trauailing into a far countrie, ſhould giue vnto his Queene and ſpouſe any precious Iewell, as a pledge of his loue, and ſhe after his departing, ſhould contemne and ſet light by it, were ſhe not worthy to be condemned of monſtrous ingratitude? but this precious iewel Chriſt gaue before his departing to his father, which we ſo vilely eſteeme that for the leaſt occaſion we feare not to violate the ſame: how then ſhall we bee thought to haue any part with Chriſt, what aſſurance that we are his children, or how ſhould we looke to be partakers of his glory, if our wils be ſo ouer-thwart and croſſing to his moſt holy will and diſpoſition?

4 Note that there bee many men now adaies, herein rightly reſembling the diuels, which though they liue in perpetuall ſtrife and enmitie among themſelues, yet to perſecute the godly and innocent, they peaceably combine themſelues together. So Herode & Pilate, though they were at mortall diſcorde, yet they agreed together, to condemne Chriſt, and were made friends, Luc. 2. So wicked men though in all other things their natures bee croſſing, yet conſpire they together to doe miſchiefe: and euen ſo as this godly peace conſerueth, and corroborateth the kingdome of Chriſt; ſo the peruerſe peace of the wicked, vpholdeth the kingdome of ſathan.

5 Ex verſe, 21. We haue this comfortable Doctrine: that Chriſt is ſtronger then the diuell, which is called the ſtrong armed man, he hath bruiſed his head, Gen. 3. He hath iudged him, Io. 16. He hath taken away his power ouer vs, he hath diuided the ſpoiles, he hath ſpoyled the principalities, and powers, and made a ſhew of them openly, Col. 2. Sitting at the right hand of the father, defendeth our cauſe againſt the accuſer of the brethren, Reue. 12. This God of peace ſhall ſhortly treade ſathan vnder our feete. Rom. 16. Let vs therefore ſtand faſt in the Lord, and feare not, for greater is he that is in vs, then hee that is in the world. 1. Io. 4. Non debet timere hoſtem fortem qui dominum habet fortiorem, Chryſost.

6 Againe, heere is one thing to bee obſerued; in that he ſaith, when the Diuell keepeth his pallace, the things hee poſſeſſeth are in peace. Heere is ſhewed the nature of this infernall enemie, when once he hath poſſeſſed the ſoule of the ſinner, he laboureth by all meanes to bring him to ſecuritie, that without feeling hee may reſt in his ſinne, and as the prouerbe is, in vtramque aurem dormire, that if it be poſſible hee may not feele the pricking and ſting of cōſcience, leaſt by repentance hee ſhould eſcape out of his clawes; therefore he endeuoureth to hold him ſtill in this deadly ſleepe of ſinne. And as they that led the Iſraelites captiue, required of them ſongs and mirth in their heauineſſe, ſaying: ſing vs one of the ſongs of Sion, Pſal. 137. So the diuell whē he hath brought any into the miſerable ſeruitude, and captiuitie of ſinne, ſeeketh by all meanes to make him ſing, reioyce, play, and reſt ſecure in his ſinnes, that ſo he might forget the danger and miſerie he is in. To whom (brethren) let vs anſwere as it followeth in the ſame Pſalme: how ſhall we ſing the Lords ſong in a ſtrange land? how, ſeeing we are inhabitants of heauen, and haue heere no continuing Citie, but we ſeeke one to come. Heb. 13. How (I ſay) in this our pilgrimage, in this place of exile, and miſerie ſhould we reioyce? how ſhould we ſing and Iubilate the ſong of mirth, and carnall ſecuritie, hauing a conſcience clogged with ſinne? dwelling heere in the Babylon and confuſion of ſinne: when we cal to remembrāce, the celeſtiall Ieruſalem, the countrie of the bleſſed, how ſhould we chooſe but with ſighings, gronings, and teares in heart, aſpire vnto the ſame? But (alas) there are many • o drowned in their ſinnes, and detained with ſuch tyrannie in the ſnares of the diuell, that in this moſt wreched ſtate they are ſecure, they reioyce, and ſing, they remember neither the heauenly Ieruſalem, the countrie of the bleſſed Saints of God, nor thinke vpon their owne vnhappie ſeruitude; and thus the the diuell holdeth them in quiet and peaceable poſſeſſion. O wretched and moſt cruell peace; This felicitie is moſt bitter griefe. Eſa. 38.17. They ſhall find this of truth, Ierc. 2.1 • . That it is both an euill, and a bitter thing to forſake the Lord their God. For though outwardly they ſeeme to haue peace with the world and the fleſh, yet inwardly they haue alwayes moſt cruell conflicts, and reſtleſſe warre with their paſſions: they ſay peace, peace, when there is no peace, Iere. 6. This craftie enemie dealeth with the ſinner, as we vſe to doe with our gardens or Orchards: when the Trees are yet budding and blooming, and the fruite not yet come to maturitie and ripeneſſe, we vſe no great care in watching and keeping it: but when the fruite beginneth to come to the expected ripenes, we looke more carefully vnto it. So when thy ſinne beginneth to waxe ripe, and to growe towards hardneſſe of heart, then this enemie watcheth, and is the more carefull and vigilant of thee, leaſt thou ſhouldeſt hearken to the voice of God, knocking at the doore of thy heart; and open vnto his Diuine inſpirations, vntill thou be come into profundum peccati into the deepth of ſinne, and into the ripeneſſe of iniquitie, and bee made a fit diſh for the diuels table

This is the miſerable captiuitie wherin hee holdeth the wicked, which yet willingly ſubiect themſelues vnto him, chooſe rather to fight vnder his banner, ſo they may quietly follow their pleaſures for a ſeaſon, then as the good Souldiers of Chriſt valiantly to reſiſt him. And herein they imitate the Iſraelites, which choſe rather to ſubiect themſelues vnto the vniuſt yoke of cruell Pharoe, then to ſuſtaine a little labour for the land of Promiſe. Exod. 16. Sometime the lewde man, or whoriſhwoman, reſolue with themſelues to giue ouer their filthie life, knowing how odious this ſinne is in the ſight of God: now the diuell fearing to looſe his pray beſtirreth him, and ſuggeſteth into the mind of this wretched woman, that if ſhe giue ouer this filthie trade, ſhe ſhall liue in penurie, and want maintenance, and that he may in peace poſſeſſe them, he layeth before their eies the ſtrictneſſe of Gods iudgements, the implacableneſſe of his wrath, that repentance is now too late, and in vaine, and therefore willeth them to take the preſent fruit of their pleaſures. So hee layeth before the Vſurer, the hardneſſe of the times, the ſweetneſſe of the gaine which without any paines commeth rowling into his bagges, &c. and by no meanes will haue the ſinner to forſake his damnable waies. But (my brethren) let vs ſtoppe our eares to the peſtilent counſailes of this helliſh fiend, conſider that all the pretended impediments of Sathan are in deed but ſtrawes, and feathers, they appeare to be ſomthing, whē they are indeed nothing but ſhadowes, let him not with theſe paper-darts ſhake or weaken our confidence in God: hee cannot lie which ſaid, Pſal. 37. Truſt thou in the Lord, and be doing good: dwell in the land, and aſſuredly thou ſhalt be fed.

7. Verſ. 23. He that is not with me is againſt me: This gnome of Chriſt is diligently to be noted: we muſt therefore of neceſſitie ſtande on Chriſts ſide, or on Sathans, wee muſt either ſcrue God or Mammon, aſſent with Chriſt or with Belial, 2 Cor. 9. Nullum eſt hîc tertium, here is no third; for what communiō hath light with darknes. 2. Cor. 6 Harken to this ye Neutraliſts which halte betweene two opinions, 1. Reg. 18. Non naſcitur ex bono malum, non magis quâm ex ficu olea, good cannot ſpring of euill, no more then the oliue of the figtree. Saith Seneca. 30. Epiſt. Bonus animus nunquam erranti obſequium accommodat, A good minde neuer reacheth the helping hand to vphold error. Saith he againe. Solon neuer reputeth him a good Citizen, which in a ciuill diſſention would aſſociate himſelfe to neither part & in diſſenſions of matters of faith ſhall we thinke ſuch to bee good men? God will ſpewe them out of his mouth. Apoc. 3.

8. Verſ. 24. When this vncleane ſpirit walking through drie places could find no reſt, to ſettle his habitation there, he reſolueth with himſelfe to returne into his houſe, from whence hee came out: He calleth it his houſe, not by creation, for all things are Gods, but by poſſeſſion. Cōſider here (O wretch) what gueſt thou reiecteſt, and whom thou receyueſt when thou ſerueſt him: thou reiecteſt God, and admitteſt the Diuell: thou expelleſt life, and receiueſt death: thou flieſt light, and entertaineſt the Prince of darkneſſe. Euen as through Sauls diſobedience the ſpirit of God departed from him, preſently the euill ſpirit poſſeſſed him, which horriblie tormented both his bodie and ſoule: which inflamed him with the fire of enuie and ambition, which incenſed him to perſecute innocēt Dauid, & moſt barbarouſly to murder the prieſts of the Lord, and laſtly to be his owne butcher: 1. Sam. 22 to 31. So (brethren) let vs aſſure our ſelues, that if we forſake the Lord, he will forſake vs. 2. Chro. 15. If we ſuffer ſin to raigne in vs, the ſpirit of God will forſake vs, and then preſently our hearts are made an habitation for the vncleane ſpirit O (brethrē) how fearefull and miſerable is the ſtate of that man which is forſaken of God, the fountaine of all goodneſſe, and poſſeſſed of the diuell the authour of all euill? What euill is there that this moſt cruell, and mightie enimie, will not effect in them whome hee poſſeſſeth? Note here that the diuel ſaith not, I will goe into ſome other houſe: but I will returne into the houſe from whence I came. See here the impudent boldneſſe of this enemie: he preſumeth that the doores of that houſe are alwayes open vnto him. He knoweth that they which haue euer beene accuſtomed to ſinne, caſting aſide al feare, wil eaſily be drawn backe to their vomite, and brought to their olde bias, and when hee commeth hee findeth it emptie, Mat. 12. Swept and garniſhed, Swept, Per conſuetudinem peccati, emptie, of faith, good workes, and all holy exerciſes, per pigritiam, & nogligentiam, garniſhed with counterfēit vertues, per hypocriſin: ſaith an auncient writer.

1. Swept. The Broome ſwe epeth away but the duſt, it leaueth the dirt and whatſoeuer ſticketh faſt, it moueth not that. So many will vſe Verriculo panitentiae, the Broome of repentance, in ſweeping the houſe of their ſoule lightly, and ſuperficially, they leaue ſtill behinde their euill cuſtomes, and wicked habite of ſinne which cleaueth faſt vnto them. We ſee many Vſurers will hate adulterie, make conſcience of ſwearing and periurie, &c. Theſe Cobwebs they ſweepe cleane away, but as for the filthy habite, gainfull cuſtome, wicked trade of Vſurie, becauſe it bringeth profite, they leaue that vntouched, their broome reacheth not ſo farre. Likewiſe, many adulterers (though wel monied) deteſt Vſurie as vtterly vnlawfull, and forbidden of God, vpon paine of damnation. Pſal. 15. Ezech. 18. &c. They will (perhaps) loath lying, craft oppreſſion, &c. but as for Adulterie, their beloued ſinne, which continuall cuſtome hath brought to an habite, that filthy dirt they leaue vnſwept, that cleaueth ſtill faſt to the walles of their ſpirituall houſe. The like may be ſaid of all other accuſtomed ſinne. Theſe are like hypocriticall Naaman, 2. King. 5.18. which when he reſolued to ſerue the God of heauen, hee excepted one thing with God, The Lord be mercifull to mee (ſayth he) in this point. So the Hypocrites wold faine indent with God, to diſpence with their beloued ſinne, their gainfull ſinne which they are loath to forgoe? But, beloued, marke here I beſeech you, the policie of our ghoſtly enemie. Sathan will ſeeme to be (forſooth) very reaſonable in this point, he ſaith to the ſinner, Giue thy heart to God, ſerue him, leaue me but one part, one little corner in this houſe, and it ſhall ſuffice me. O dearly beloued, this is but one of Sathans old tricks, hearken not vnto him, heknoweth wel, that if he hath any part, God will haue none, God will haue all or none, God will not hold any part with Sathan. He will be ant Caſar, aut nihil, raigne in thy hart, or haue no part, haue the whole, or let the diuel take al. My ſonne giue me thine heart (ſaith God) Pro. 23. Learne here (brother) to pluck vp the euill ſeede by the roote, leaue no roote behind of euill cuſtome, leaſt it ſpring vp to the peſtilent weede of a ſetled habite of ſinne, and ſo this vncleane ſpirit looking into the doore of this ſpirituall houſe, ſeeing it lightly ſwept ouer, perfunctoriê & velut aliud agens, the filth of euill cuſtomes, ſtill cleauing faſt. This ſweeping well pleaſeth him, and being inuited hereby, he preſumeth to make a reentrie into this houſe. Let vs therefore (brethren) vſe violence to our wicked cuſtomes, this requireth no light care, old diſeaſes are not ſo lightly cured: Non leuiore manu, ferroſanantur & igni. And this let vs doe by oppoſing the cuſtome of vertue, and practiſe of godlineſſe againſt our former wicked cuſtoms, that wee may ſtoppe the doore of our ſoules againſt this vncleane ſpirit.

Thus the vncleane ſpirit ſeeing his houſe ſwept fit for his purpoſe, looketh further into it, and findeth it alſo emptie, that is voide of faith, good workes, holy meditations, Chriſtian exerciſes, idle, careleſſe, ſecure, and ſlouthfull in ſeruing of God, neglecting to keepe diligent watch ouer their ſoules. So the Cittie Laiſhe, beeing careleſſe and without miſtruſt, was taken by the children of Dan, Iudg. 18 They are not eaſily taken in the ſnare of the diuell, which are intent to any godly exerciſe. We may ſee many whom a man would thinke to bee very much buſied, they are troubled about many things, they are clogged with many cares, ſo that they haue ſearce leyſure Caput ſcalpere, to ſcratch their head (as it is in the prouerb) but if we looke into their actions, we ſhall finde indeede all this buſines to be but meere idlenes, it is but an idle care which maketh not for the life eternal, or profiteth not the ſoule. Whē we ſee children buſied in making houſes with chippes and ſticks, we iudge them to be idle, but they thinke themſelues to be verie buſie, ſo when we are plodding and intent to the fading, vaine and momentanie things of the world, neuer fixing our thoughts on the eternall and heauenly things, we may rightly be ſaid to be idle. The true buſines indeede is to be occupied in the ſeruice of the Lord, in prayer, hearing the word, and to keepe carefull watch ouer our ſoule, that the diuell may not finde vs idle. In this life we ſhould be diligent and caſt of all ſluggiſhnes, vntill the wiſhed Sabbath of eternall glorie come, when we ſhall labour no more, but enioy for euer the fruits of our labours. Semper aliquid agito, vt te diabolus occupatum inueniat: nō facilê capitur qui bono vacat e • e • citio, ſaith Hiero. be alwayes doing ſomewhat that the diuell may find thee occupied, hee is not eaſily caught of the diuell, which is buſie in ſome godly exerciſe. Thus when the vnclean ſpirit ſeeth the houſe of thy ſoule emptie, he thinketh it prepared for him, and maketh no doubt to enter againe into it.

3 He findeth it alſo garniſhed, euen as a houſe which is adorned, deaked, and garniſhed, ſeemeth to prouoke and inuite gueſts to come into it: ſo hee that remoueth not the occaſions of ſinne, doth as it were inuite ſinne to dwell with him. It is needfull therefore, that we doe not onely expell ſinne, but auoyde all occaſions of ſinne; Occaſio facit furem ſaith the old prouerbe, opportunitie and occaſion maketh a thiefe. Much ſurely occaſion auaileth both to vertue and vice; the force whereof is ſuch ſaith Cicero, vi plerumque ex voluptate triſtitiam, ex damno lucrum, ex honeſto in honeſtum parturiat: & contrà: breuiterque rerum naturam permutat, that of pleaſure paine, of loſſe gaine, and of what is honeſt it bringeth forth diſhoneſtie, & ſhortly altereth the nature of things. If thou haſt expelled the ſinne of whoredome & caſt it out, caſt out alſo all occaſions of whoredome with it, as wanton companie, alluring harlots, filthy and vnchaſt talking, &c: which are the occaſions of ſinne, and daemonis ſupellex ſaith one. If thou haſt forſaken the damnable cuſtome of ſwearing, abandon alſo the ſocietie of prophane ſwearers, and ſo of all other ſinnes. Occaſions of euill are the Diuels baits, & hookes which he ſaith to catch thee, and to bring thee againe into his ſeruitude. Si ferreus ſis, ante ignê conſiſtens aliquando diſſolueris: proximus periculo diu tutus nō eris. If thou waſt as hard as iron, the fire will at length diſſolue thee: being ſo neare a neighbour to daunger, thou ſhalt not long be ſafe. Familiaritie ſaepe peccandi occaſionē dedit, giueth occaſion of ſinne: Iſido. lib. 2. ſolilo. therefore the Apostle, 1. Theſ. 5. willeth not onely to abſtaine from euill, but alſo from all appearance of euill. Take heed of all occaſions of euill, giue no vantage to the enemie, truſt not vnto thine owne ſtrength, caſt out the bond-woman with her ſonne, Gen. 21. Gal. 4. For if thou caſt out ſinne, & neglect to ſhun the occaſions of ſinne, Pignus apud daemonem relinquis, it is as a pledge left in the diuels hands, which, he aſſureth himſelfe thou wilt returne backe againe to fetch: and then he will ſurely hold thee captiue. As Pharaoh, bad the Iſraelite depart to ſacrifice vnto their God, but their cattell only they ſhould leaue behind: ſo ſaith this helliſh Pharaoh, goe (if you will needes) ſacrifice vnto God, that is repent you of your ſinne, but onely occaſions of ſinne leaue ſtill with me as a pledge, leaue behind the relikes of your euill cuſtomes, the remembrance of your former delights, &c. Sathan little careth for the reſt. Theſe are the wayes whereby hee reentreth into the houſe from whence he came. &c. Therefore we ſhould pray with the Prophet. Pſal. 119. verſ. 29. Viam iniquitatis- amoue à me: Take from mee the way of iniquitie, or as the Hebrew worde (Seker) rather importeth of lying: where S. Ambroſe Ser. 4. in Pſa. Beati immaculati, well obſerueth: hee ſaith not, take iniquitie from me, ſed viam iniquitatis, the way of iniquitie. The Prophet prayeth that not onely iniquitie may be taken from him, but alſo the occaſion that leadeth vnto iniquitie. Occaſio enimiter eſt quod ducit ad peccatum: Occaſion is the way that leadeth vnto ſinne.

To conclude. The diuell ſeeing the houſe of our ſoule thus ſweeped, emptie, and garniſhed (as I ſaid) that is, diſpoſed and prepared for him, hee is inuited hereby to enter againe into the ſame. Then hee goeth and taketh vnto himſelfe ſeuen other ſpirits worſe then him ſelfe, &c. O fearefull eſtate, which if there be in vs any feeling, if wee haue not a dead conſcience, if we bee not altogether giuen ouer to a reprobate ſence, is ſufficient to breed in vs an hatred of ſinne, and chiefly to take heed of a relapſe into ſinne, after wee haue eſcaped out of the ſnares of the diuell, let vs neuer be ſecure, but cleaue conſtantly vnto the Lord: for if the diuell enter againe, he will bee more ſtrong, more vigilant to hold faſt his poſſeſſion. He now bandeth himſelfe, he nowe fortifieth his Caſtell, that he bee not againe caſt out. And euen as the knights of Malta, after they were ſtrictly beſieged by the armie of the great-Turke Soliman, and brought into extreame danger, did diligently fortifie their walles, erect ſtrong forts, and furniſh the ſame with all warlike prouiſion, leſt they ſhould fall againe into the like perill which they had eſcaped: ſo this vncleane ſpirit after he hath againe recouered the fort of mans heart, which before hee had loſt, and from which againſt his will he was repelled, is nowe verie warie, that he bee not againe driuen forth, and therefore by all meanes poſſible hee laboureth to fortifie his houſe, with all his ſpirituall muniments. And ſo with his infernall bande he entereth in, and dwelleth there.

But (perhaps) it may bee here asked after what manner the diuell is ſaide to dwell in the wicked. This the Apoſtle Epheſ. 2. briefly ſheweth, when he ſaith, that this vncleane ſpirit worketh in the children of diſobedience. He dwelleth therfore by working in them: but what doth he worke? The Philoſopher ſaith: Omne agens ſibi ſimile agere: euerie agent worketh like it ſelfe. He laboureth therfore to make a man like himſelfe, that is, proud • , cruell, a liar, falſe, enuious, vncleane, an inuenter of euill, deceitful, a man of blood, yea a very diuell in his life & conuerſation. But thou wilt aske, againe, how doth he worke this? It is certaine, that the diuell cannot compell, nor enforce any to wickedneſſe, yet he is able diuerſly to affect the inferiour powers of the ſoule, and chiefely the fantaſie; that hee may ſtirre vp the affections and deſire to euill; he imitateth the art of a skilfull painter, which deliniateth all things, that hee painteth ſome times in this faſhion, ſometimes in that, not according to the nature of things, but as it beſt pleaſeth his fancie: pictoribus atque poetis, quidlibet audendi ſemper fuit aequa poteſtas. Poets and Painters, chalenge a Licence to faine. By this art if he would allure thee with the loue of any thing, he obiecteth it vnto thine eyes, moſt faire, and amiable, when it is nothing leſſe. If he would haue thee hate any thing, he repreſenteth it vnto thee, moſt execrable and loathſome. How faire doth he paint golde to the eyes of the couetous man, honour to the proude man, reuenge to the wrathfull man, lecherie to the looſe man? O how hard and cragged doth he make the way of vertue, and of repentance to the impenitent ſinner? yea the very ſame thing he exhibiteth to thy minde, ſometime faire and ſometime deformed at his pleaſure, as beſt hee thinketh it may ſerue to worke our deſtruction.

Thou happelie wilt replie that thou neuer didſt feele this his working in thy ſelfe. This is, becauſe thou neuer didſt reſiſt him, thou neuer didſt withſtand his temptations, thou yeeldeſt vnto thy deſire, thou neuer didſt ſtriue to come out of his ſnares. We ſee a birde that is caught in the ſnare, as long as he ſtandeth ſtill, is delighted and feedeth vpon the baite, he findeth not the force of the ſnare: but when hee aſſaileth to flye away, then he feeleth the ſtrength of the ginne, with which he is holden faſt, which before he perceiued not. So whoſoeuer boileth with inteſtiue hatred towards his neighbor, or with the deſire of reuenge, or with the furie of fornication, or with the delight of wrongfull gotten good, or with vnchaſt loue, or is caught in anie other ſnare of the diuell: let him but beginne to come out of theſe ſnares, and to breake theſe bands of ſathan, or to ſubdue his long continued cuſtomes of any vice, and then ſhall he proue the ſtrength and power of this enemie. Eos pulſare negligit quot quieto iure posſidere ſe ſentit. Greg. He letteth them alone whome he keepeth vnder quiet poſſeſſion.

So the laſt ſtate of that man is worſe then the firſt. Here our Sauiour teacheth how dangerous it is to make a relapſe into ſinne, we are deliuered from the power of darkneſſe, and ſathan in Baptiſine, we are taken out of the bands, and chaines of ignorance and errour, through knowledge of the truth, for it is that which maketh vs free, Io. 8. Farre be it from vs (brethren) that either through hatred of the truth in Doctrine, or through impietie in life and manners, we ſhould againe ſubmit our necke to the diuels yoake. For euen as in bodily diſeaſes, when the ſicke hath recouered his former health if afterward through his owne default, he falleth againe into the ſame maladie, his ſicknes is more grieuous and dangerous' then at the firſt, becauſe nature now is decayed and weakened: ſo after by the grace of God, and the preaching of his word we haue eſcaped out of the ſnares of the diuell, if we fall againe into the ſame ſinne, our eſtate ſhall be more perillous then at firſt. Sinne in his firſt and beſt eſtate is an cuill, verie hurtfull and dangerous, the malice whereof we cannot better behold, then by his contraries, for rectum est iudex ſui obliqui: The ſtraight is the beſt tryer of the crooked. Omne bonum (ſaith the Philoſopher) continet vel honestum, vel vtile, vet incundum: Euerie good conteineth in it, either what is honeſt; profitable, or pleaſant. Wherefore vertue is magnum bonum, a great good, becauſe it containeth in it whatſoeuer is honeſt, profitable, or pleaſant. God is ſummum bonum, the ſoueraigne good, becauſe he is ſummè vtilis, ſummè honestus, & ſummè delectabilis. Which 2 in a moſt perfect manner are in God. Whereby we may conclude, that ſeeing ſinne ſeparateth a man from theſe 3. kinds of good, it followeth it muſt needs be a pernicious and execrable euill, becauſe it maketh vs which were created to be capable of the ſummum bonum, to be altogether vnapt for the ſame. 1. Sinne is oppoſed to the profitable good, becauſe it bringeth infinite damage and loſſe vnto the ſinner, for it expelleth God the ſoueraigne good, from his habitation of our ſoules. Not as a more ſtronger driueth out the weaker: but when through vices and our filthy life we diſhonour God, then is God ſayd to be caſt out of our hearts. For as men are wont cōmonly to ſay: I will not thruſt thee out, but I will ſo vſe thee, that thou ſhalt haue litle pleaſure to ſtay with me. So whē God ſeeth that we more eſteeme the dung, husks, and traſh of this world, then we doe him, he forſaketh his dwelling and departeth, being ſo iniuriouſly vſed. To vſe this familiar example: If thou being maried to a beautifull, honeſt, and louing wife, deſcended of honourable parentage, ſhouldeſt fixe thy loue vpon a fowle, deformed, and filthy Neger, place her by thee at the higher end of the table, compell thy wife to ſerue her as a vile handmaide; may ſhe not iuſtly complaine of thee, and willingly forſake thy companie? In like manner, when we eſteeme more our owne luſts and appetites, & preferre them before the loue of God, following whoredome, enuie, malice, blaſphemies, oppreſſion, &c. Should God take any delight to dwell in our hearts? and when God departeth from vs, it is the moſt greeuous, and incomparable euill, that poſſible may happen vnto vs, and greateſt loſt that may be imagined. For as we ſee many to inſult vpon the Widowes and fatherleſſe, becauſe for the moſt part they are deſtitute of friends, to ſuccour and defend their cauſe, and therefore expoſed to all iniurie and oppreſſion: ſo the ſoule that is deſtitute of Gods aide and protection lyeth naked, and open to the malice and fury of the vncleane ſpirit. This, Dauids enemies well knew when they ſayd, Pſa. 71. God hath forſaken him, let vs perſecat • and take him, for there is none to deliuer 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 euen as when the court remoueth, all the attendants and courteors departe alſo: ſo when God departeth from the ſoule, all bleſſings, goodneſſe and graces goe away with him. O conſider this, yee that forget God, and with a feeling heart conſider now, whether there be any thing ſo vnprofitable to man as is ſinne, which depriueth him of the fountaine of all goodneſſe, and ouerwhelmeth him with ſuch a deluge of cuils? O (my brethren) is it not to be wondred at that any reaſonable creature, knowing this (as reaſon it ſelfe teacheth vs) ſhould be ſo eaſily drawne by the enemie of mankind, to commit (and that without any remorſe of conſcience) all wickednes, and vncleaneſſe? O then let vs take heede and be carefully carefull how we fall from God, for if we depart from the mildneſſe of his mercie, we muſt of neceſſitie fall into the rigor of his iuſtice. Euen as a trauailer, the farther he goeth from the Eaſt, the nearer hee approacheth to the Weſt, and the farther hee goeth from the South, the nearer he commeth to the North: ſo the ſinner, the farther he departeth from Gods mercy, the ſooner hee falleth into the hands of Gods iuſtice.

2 Sinne is alſo oppoſite to honeſtie, and therefore a vile, vnhoneſt, and ſhamefull euill. For it alwayes brandeth the ſinner with a note of infamie, which is the cauſe that the wicked doer hideth himſelfe, and would be ſeene of none, for he knoweth if his euill deeds be eſpied, he hath loſt his honeſt reputation, and credite among good men, and with ſhame and ignomine is pointed at of all men. Qui malè agit edit lucem, he that euill 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 euill full of ſadneſſe, greefe, and vexation of minde, and bringeth not only eternall death, but alſo maketh this preſent life bitter and vnpleaſant: for God will not ſuffer ſinne to eſcape his vengeance, it hath euer Gods reuenging hand following it. Knowe (therefore) and behold, that it is an euill and a bitter thing, that thou haſt forſaken the Lord thy God, Iere. 2. verſ. 19. I will not heere ſpeake of the eternall puniſhmēt, which ſhall tormēt the wicked, but of the horror & ſecret ſtripes, wherewith their conſcience in this life tormenteth them. Sinne hath euer an euill end, and leaueth behind it certaine ſtinges and prickes, which are ſtil whipping wicked men, and drawing them to deſperation. It is like poyſonedwine, the force whereof is found in the end. Sinne is like a ſtrong wine, which inebriateth a man, and bereaueth him of his ſences, ſo that he may be compared vnto a brute beaſt, Pſa. 40.12. It layeth before the eyes, a falſe colour and ſhewe of pleaſure, as honour, riches, worldly delight, &c. But when ſinne is accompliſhed, it leaueth a kind of bitterneſſe, which will not ſuffer the heart to bee at reſt, and the repining conſcience is inwardly gnawing & biting. And euen as Iob. 1. in the midſt of his calamities, neuer wanted a meſſenger which brought him euill newes: ſo his Alaſtor is neuer wanting to the wicked, after the accompliſhment of ſinne, which layeth before his eyes, the good he hath loſt when he offendeth God, and the wretched eſtate into which he is fallen: and euill 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 Colloquintida into their ſauces, and ſcarſe is the garlicke of Aegypt taſted, but it bringeth teares from the eyes. So that this of Eliphas is true, Iob. 25. • 2. The wicked man is continually as one that trauaileth with child, a ſound of feare in his eares, &c. O the greeuous and intollerable yoake of ſathan: O the ſlauiſh condition of the ſeruants of ſinne, with how great labour doe the wicked ſeeke the things they deſire, with what feare doe they poſſeſſe them? with what ſorrowe doe they loſe them? as they that worſhip the beaſt, ſhall haue no reſt day nor night, Apo. 14. No more ſhall they which adore their beaſtly appetites. Sinne it ſelfe is a greeuous torment, and puniſhment of the ſinner, as the light of nature tolde Seneca, when he ſaide, ſceleris in ſcelere ſupplicium eſt. The puniſhment of ſinne, is in ſinne. All things to a wicked man are ſeaſoned with gall & wormewood: if they be in proſperitie, they are vexed with continuall feare of looſing their felicitie, if they be in aduerſitie, in what care and ſorrowe doe they liue which neuer ſuffereth them to be at reſt. O the vnhappie, and wretched life, that is a ſeruant of ſinne, and a ſlaue to his owne luſts. But marke nowe the importunitie of ſinne: If a wicked man be litle iniured of any, ſee how mad and diſcontented in minde he getteth him home, he abſtaineth from meate and drinke, he cannot ſleepe nor take reſt, hee armeth himſelfe and ſeeketh to reuenge him. How much more pleaſure, ioy, and tranquillitie of minde doe the ſeruants of God inioy, which hauing receaued many iniuries, are not moued to wrath, they breake not their ſleepe, they are ioyfull, they ſeeke not reuenge, they giue place vnto wrath, they commit their cauſe into Gods hands, who hath ſaide, Vengeance is mine, and I will repay, Rom. 12. For as the diuell and the world, miſerably afflicteth their followers in this life: ſo Chriſt giueth perfect peace, ioy, and true delights, vnto ſuch as faithfully ſerue him. The diuell commandeth to take reuenge, God willeth to forgiue: tell me now which is moſt painfull, either to forgiue or to ſeeke vengeance? Aske the whoremonger in the midſt of the ſurie of his fornication, (who profuſeth his wealth, vndertaketh many labours, ſpendeth many wakefull nights, with infamie & the detriment of his good name, with the loſſe ſometime of his life, and without Gods great mercie of his ſoule alſo for euer, and all to ſerue his filthy luſt) whether there be not greater paine and labour, in ſeruing vnchaſt loue, then in leading an honeſt, and chaſt life?

Now (brethren) ſeeing that ſinne is ſo vnprofitable, ſo hurtfull, ſo diſhoneſt, and ſo full of ſorrowe, labour, and griefe, which make a moſt troubleſome life Let vs (I beſeech you) learne hereby to fly from ſinne as from a ſerpent, hate it as a deadly poyſon, ſhunne the occaſions thereof, as a contagious peſtilence: and if at any time through humane frailtie we fall into ſinne, let vs linger no delayes, but preſently ſtriue by amendment of life, to come out of the ſnares of the diuell. 2. Tim. 2.26. And ſtudy euer to intertain the feare of God in our hearts, and nouriſh the ſame by deuout prayer, hearing of the word, holy meditations, &c.

Heere we haue ſeene how euill the ſtate of ſinne is, but the laſt ſtate of that man (ſaith Chriſt) is worſe then the firſt, 1. in reſpect of the diuell; 2 in regarde of the ſinner himſelfe; and 3. in reſpect of God: 1. in regarde of the diuell, becauſe now he handleth them more cruellie, whom he hath caught againe, and more vigilantly watcheth and obſerueth them then before. Euen as a man that is detained in priſon, his keeper ſeeing him to be an honeſt man and of noble birth, doth not ſo ſtrictly keepe him, nor ſo ſtrongly fetter him, as he doth others, whom he miſtruſteth: but if he breaketh priſon and eſcapeth, if againe he be taken, his keeper now looketh more narrowly vnto him, putteth on him ſtrong yrons, watcheth him night and day, leaſt hee ſhould practiſe againe to flie. The like doth this helliſh Iaylor, when the ſinner his captiue, hath by the grace of God, eſcaped out of his priſon, if hee be ſo vnhappie, as through careleſſe ſecuritie, to come againe vnder the captiuitie of the diuel, his laſt eſtate (O fearefull ſaying) ſhall be worſe then the firſt, hee putteth now heauier chaines vpon him, he more carefully watcheth him, he multiplieth his temptations, he laboureth to ſhut the ſpirituall doores of the ſoule, that godly meditations and diuine inſpirations (if it be poſſible) may enter in. If he ſeeth that familiaritie with good men, be an occaſion to keepe thee from him, he diligently beſtirreth him, to withdrawe thee from the ſocietie of godly men, and entiſeth thee to ſort thy ſelfe with wicked companie. If he perceiue that comming to Sermons, withholdeth thee from him, he indeauoureth to withdrawe thy loue and deſire from comming to Church, or elſe diſtracteth thy minde, with a thouſand prophane thoughts, that the word of God may take no roote in thy heart, but bee vnto thee, the ſauour of death, vnto death. 2. Cor. 2.16. And this is it our Sauiour ſaith, he taketh to him 7. other ſpirits worſe then himſelfe.

2 It is worſe in regard of the ſinner himſelfe, becauſe through cuſtome of ſinning, he commeth into an habite of ſinne, and ſo the more vnapt to receiue any godly motions, and the more hardly conuerted. As one that for theft, or any other crime hath oftentimes bin caſt into priſon, at length becommeth ſhameleſſe impudent, and as the prouerbe is, perfricuit frontem, hee hath wiped away all ſhame, and cannot bluſh, ſo indurate is he in his wickneſſe; or as a garment that with continuall vſe is worne ſo thinne, that it will not hold the mending: ſo many haue ſo weakened, and worne their ſpirituall powers, with long cuſtome of ſinning, that neither Diuine inſpirations, nor the admonition of the Preachers may faſten on them any ſpirituall plaiſter, to cure and amende the ruptures of their ſoules. Valerius ſaith, that the Cretians, when they bitterly curſed them whom they hated, were wont to vſe this forme of execration, vt mala conſuetudine delectentur: that they might be delighted with ſome wicked cuſtome. This ſeemed but a modeſt kind of curſe, ſed eſſicaciſſimum vltionis euentum reperiunt. But the euent proueth it an effectuall kind of reuenge, ſaith he. lib. 7. cap. 2. We ſee a candle or a firebrand but now put out, will quickly reſume light againe with the leaſt touch of the fire, but if it hath bin long extinct, it is not ſo ſoone kindled: ſo the ſoule that falleth into ſinne; if ſtraight it taketh hold of repentance, it is more eaſily conuerted, and reſumeth againe the light of grace; but after it falleth often into the ſame ſinne, and through cuſtome is inueterate in wickedneſſe, and hath quite loſt the heate of deuotion, is hardly reſtored to his former eſtate. Conſider brethren I beſeech you, if a woman that hath a long time bin detained in priſon, ſhould there haue a childe, the childe being yet young though in a ſtrict, filthy and ſtincking priſon, playeth, reioyceth, and is merry: becauſe hee neuer knewe what libertie is, nor euer proued any other kind of life, but the mother with a heauie heart ſaith: O my childe, if thou knoweſt our miſerie, and hadeſt tryed my former libertie and ſelicitie: thou wouldeſt not reioyce, but with teares bewaile our wretched eſtate. O ſinfull man and woman, which art faſt tied with the fetters and chaines of vices, and yet in this ſtraight priſon of ſathan doſt reioyce, as if all things went well with thee. And what is the cauſe hereof? ſurely becauſe long cuſtome of ſinne, hath now conuerted it in alteram naturam, into another nature, which maketh thee forget the heauenly good things, and lookeſt only into the preſent and momentanie pleaſures O that thou didſt conſider what, & how great the things are which are promiſed vnto vs in heauen, ſurely al earthly things would then ſeeme vile vnto thee, for all earthly ſubſtance without godlineſſe is death not life, captiuitie not libertie, darkneſſe not light. Prauus vſus vix aboletur, asſidua conſuetudo vitium in naturam conuertit, Aug. in ſolilo. A wicked vſe is hardly aboliſhed, a continuall cuſtome conuerteth vice into nature. Quo ſit imbuta recens ſeruabit odorem teſta diu. Saith the Poet. Horace in Epiſt. ad Lol.

The Pitcher long wil hold the taſt, Of that which first was in it caſt.

It is reported of Alexander the great that mightie conqueror of the world, that albeit in his manners, and gate in going, he reſembled his Schoolemaiſter Leonides, yet he euer taſted of the vices, with which at firſt he was ſeaſoned. Wherefore (brethren) I exhort you for our Lord Ieſus Chriſts ſake, who ſhed his precious bloud for vs, that ye will diligently take heede of euill cuſtomes, leaſt your hearts be hardened in ſinne, and ſo ſinne growe into an habite, but without delay caſt of your olde ſinnefull conuerſation, and be renued in the ſpirit of your mindes, and betime put on the new man, which after God, is created in righteouſneſſe, and true holineſſe, Ephe. 4.23. O conſider, that in thy firſt eſtate thou dideſt fight againſt the fleſh, the world and the diuell: but if thou ſtill addeſt ſinne vpon ſinne, thou prouokeſt beſides theſe another enemie, wicked cuſtome, which will wage hoſtile warre againſt thee, drawe thee after it, and will bring thee into that wretched eſtate, that thou ſhalt not feele the malice of ſinne, but drinke in iniquitie like wine, and ſo be the more hardly conuerted. Let vs flie all occaſions, auoyde the ſocietie of wicked men, the lillie is hardly preſerued vnhurte among thoſe thornes. And ſo in this a reſpect, the laſt ſtate of ſinne is worſe then the firſt.

3 Thirdly, the laſt ſtate of ſinne is worſe then the firſt, in reſpect of God: becauſe the farther the ſinner departeth from God, the oftner he returneth like the dogge to his owne vomite, and as the Sow that was waſhed to her wallowing in the mire. • . Pet. 2.22. The more God departeth from him, and giueth them vp to their harts luſt, to a reprobate minde, vnto vile affections. Rom. 1 verſ. 24.28. As the phyſition giueth ouer the ſicke, which through his intemperancie and diſordered life, falleth many times into a relapſe of ſickenes. Wherefore the Lord complaineth againſt Babel, Ier. 51. We would haue cured Babel, but ſhe could not be healed, forſake her, &c. And euen as a trauailer, the more he goeth on his way, the farther he is from the place from whence hee came: ſo the greater ſinne and more often, that a man committeth, the farther is he ſtill from God. But marke heere the policie of Sathan: when hee cannot drawe a man (eſpecially ſuch as haue bin exerciſed in godlineſſe) at one pull from God, he laboureth to effect this pedetentim & paulatim, by little and litle: euen as feuers and other infirmities of the bodie, are the forerunners of death: ſo many infirmities of the ſoule, goe before the committing of many ſinnes in action. Thou commeſt deuoutly daily to prayer: by litle and litle, thou groweſt more colde, at laſt thou waxeſt keycolde, and vtterly neglecteſt the dutie of prayer. Thou repayreſt zealouſly to neare the word preached hee it be euery day in the weeke, at laſt thy zeale waxeth more colde, & then thou ſaiſt it is ſufficient to heare a Sermon vpon the Sabboth day: in the end thou ſayeſt to what purpoſe is ſo much preaching, and ſo by litle and litle, ſathan draweth thee to deſpiſe Preachers, and contemne the word of God, and by degrees bringeth thee to vtter deſtruction. So our Mother Eue, by litle and litle fell from God, firſt ſhe beheld the Tree in the midſt of the Garden, that it was a faire Tree, and pleaſant to the eie, then ſhe deſired the fruite, next, ſhe plucked it and did eate, and ſo tranſgreſſed Gods commandement. Gen. 3.6. So Caine from a litle enuie, which at firſt might eaſily haue bin ſuppreſſed, giuing place to the diuell, his hatred ſo increaſed that it grewe at laſt to murther. Take heede therefore, principiis obſta reſiſt betime, lubricus eſt ſerpens antiquus, whoſe firſt ſuggeſtions, if they be not reſiſted totus in intima cordis dum non ſentitur, illabitur. Iſidor. The diuell is a ſlipperie ſerpent, whoſe head, that is, his firſt ſuggeſtions, if they be not reſiſted, he windeth in his whole bodie, ere thou be aware. And that he may the ſooner withdrawe vs from God, he laboureth firſt to corrupt and falſifie the election of our will, which one calleth amoris & affectionum bilancem the ballance of our loue and affections: whereby it commeth to paſſe, that in the eſtimate of our loue, we ſo litle eſteeme God, and the heauenly good things: that in our election we preferre the creature before the creator, and tranſitorie things before the heauenly. So the Iewes, Chriſt and Barrabas, being put in this deceitfull ballance, in their choiſe Barrabas waighed downe Chriſt. Math. 27. Becauſe they more eſteemed Barrabas then Chriſt. Thou wilt ſay, that the Iewes deſerued eternall torments for that they ſo vniuſtly did ponderate the different worthynes of theſe 2. But if one ſhould demaunde of thee, whether thou loueſt Chriſt or Barrabas? no doubt thou wouldeſt ſay Chriſt: but if thou makeſt choiſe of one worſe then Barrabas, what wilt thou ſay? what if thou more eſteemeſt ſinne then Chriſt? thou takeſt from thy neighbour his ſubſtance, thou betrayeſt thy ſoule vnto the diuell, thou wilt ſweare, and forſweare, to increaſe thy wealth, and for the gaining of one groate, thou forſakeſt Chriſt, doſt thou not now more eſteeme thy gaine then God? Doſt thou not loue ſinne, and the diuell more then Chriſt? and ſeeing the diuell is worſe then Barrabas, and thou loueſt the diuel more then Chriſt, it neceſſarily followeth, that thou art worſe then the Iewes. And what is the cauſe hereof, but the ballance of loue or hatred, which is placed in thy will, which ſathan adulterateth, and falſifieth in the eſtimate of this loue, and inclineth it to the worſt? And ſo as the ſinner through the malice of his will, turneth away from God: ſo God turneth his face from him, which is the greateſt of all euils. And euen as the farther one goeth from the Sunne, the longer is his ſhadowe, (for in the euening the Sunne declining, euerie thing hath the greater ſhadowe) ſo the farther a man departeth from God, the greater ſhadowes of worldly vanities followe him: for what are all earthly things, which ſo greedily we deſire but ſhadowes? as the wicked themſelues (but too late) ſhall confeſſe: Wiſd. 5. All thoſe things are paſſed away as a ſhadow. And the farther we plunge our ſelues in the loue of the world, the farther ſtil we are from God, and therefore the more difficill our conuerſion. And euen as the Sunne, the farther it departeth from any Countrie, the more colde and barraine it maketh it: contrariwiſe, the nearer the Sunne directeth his courſe to any region, the more warme and fruitfull it is, and the ſooner it bringeth forth fruite: ſo the nearer our Lord Ieſus Chriſt, the Sonne of righteouſneſſe is vnto vs, and with his preſence and ho • e beames of his grace & holy ſpirit, colluſtrateth our ſoules, the ſooner and more aboundantly we fructifie, be conuerted, bring forth the fruits of pietie, to the ioyfull and bleſſed harueſt of eternall life. But when Chriſt the true Sonne of righteouſneſſe departeth, hee leaueth the ſoule deſolate, barraine, vnfruitfull, and openeth the gate vnto all vices. And therefore the Lord ſaith by his Prophet, Hoſe. 9.1 • . Woe be vnto them, when I depart from them. For as the ſpirit of God dwelling in our hearts maketh the way of vertue eaſie and pleaſant; ſo the abſence of Gods ſpirit, (when through ſinne we greeue the ſpirite of God) maketh the way of repentance, difficill and vnpleaſant. And ſo in this reſpect the laſt ſtate of the ſinner is worſe then the firſt.

Wherefore (brethren) I beſeech and exhort you, in the bowels of mercie, of our Lord Ieſus Chriſt, that yee would euer remember this wholſome caueat of our Sauiour, Io. 5.14. Sinne, no more, least a worſe thing happen unto thee. Take we heede of often back lyding. Remember Lots wife, Luc. 17. Gen. 19.26. For if we, after we haue eſcaped from the filthineſſe of the world, through the knowledge of the Lord, and of our Sauiour Ieſus Chriſt, are yet intangled againe therin & ouercome, our later end wil be worſe, then the beginning, 2. Pet. 2.20. Let vs take the preſent opportunitie of repentance, let vs not thinke to find it more eaſie heereafter, when all the cauſes of difficultie are increaſed, by adding ſinne vpon ſinne. When an euill cuſtome hath taken a deepe habite in our hearts, when ſinne by continuance, bringeth a plea of preſcription: when the diuell hath more ſtrongly fortified his Caſtle, which is our ſoule, when God which is our light is departed farther from vs, when the powers of our ſoules, become more weake by receiuing of many wounds, and more inſufficient goodneſſe. To conclude, againe I exhort you (brethren) that taking pittie vpon your ſelues, whiles yet this life laſteth, whiles yet there is time for mercie, while the the Iudge himſelfe calleth you to repentance, louingly expecteth you, offereth his grace, reacheth out his hand to receiue you, before the gate of heauen be ſhut againſt you, that yee would in time prouide for your ſelues: that walking the way of repentance, the hand of the Lord guiding & directing you, yee may come after this earthly Pilgrimage, into the bleſſed Chanaan of eternall felicitie, where ſhall be eternall health, and healthfull eternitie, where our ioy ſhall neuer decreaſe, nor loue euer waxe colde, euen that bleſſedneſſe which the eye hath not ſeene, the care hath not heard, neither hath entred into the heart of man, which God hath prepared for them that loue him. 1. Cor. 2.9. To whome with the Sonne and the holy Ghoſt, 3. perſons in one moſt glorious Trinitie, one God in Vnitie, might, maieſtie, be all honour, praiſe, power and dominion, now and for euer more, Amen.

FINIS.