A fruitfull sermon preached in Christs-Church the 13. of Iulie. Anno 1589. By Anthony Tyrell sometime a seminarie priest. But by the great mercie of God made a true professor of the Gospel, and preacher of his holy word: conteining an admonition vnto vertue, and a dehortation from vice. Taken by characterye
THE Occasion of these our Sauiour his wordes (Right Worshipfull and deerly beloued in our Lord and Sauiour Iesus Christ) of diuers men is diuerslie considered.
THE Occasion of these our Saviour his words (Right Worshipful and dearly Beloved in our Lord and Saviour Iesus christ) of diverse men is diversely considered.
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Some thinke that they are generallie ment of the whole multitude of the Iewes, who after they had receiued the law of Moses (being brought out of Egipt when the Deuils had possessed them with great blindnes and superstition) and were taught a peculiar and true manner of worshipping the Lord according to his holie wil and pleasure, that then the Deuil departed from the Iewes and trauelled drie and desert places, neuer resting vntil hee came among the Gentiles, whom hee corrupted in such vile and grosse manner,
some think that they Are generally meant of the Whole multitude of the Iewes, who After they had received the law of Moses (being brought out of Egypt when the Devils had possessed them with great blindness and Superstition) and were taught a peculiar and true manner of worshipping the Lord according to his holy will and pleasure, that then the devil departed from the Iewes and traveled dry and desert places, never resting until he Come among the Gentiles, whom he corrupted in such vile and gross manner,
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and preached the truth of his holie Gospell among them, the which glad tidinges the Gentlies embraced, beleeuing in Christ Iesus and forsaking the grosse errours,
and preached the truth of his holy Gospel among them, the which glad tidings the Gentiles embraced, believing in christ Iesus and forsaking the gross errors,
whereas the Iewes, vnto whō the promise most properlie belonged, & to whō Messias peculiarly was promised, remained most obstinate, and wold neither receiue him or beleeue in him.
whereas the Iewes, unto whom the promise most properly belonged, & to whom Messias peculiarly was promised, remained most obstinate, and would neither receive him or believe in him.
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and principal teachers of the Law to be void of faith, to contradict al that they might Iesus Christ who was come into the world for their saluation and comfort,
and principal Teachers of the Law to be void of faith, to contradict all that they might Iesus christ who was come into the world for their salvation and Comfort,
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& pharisaicall traditions contrarie vnto that that the Lord had either taught or cōmaunded thē, in so much as our Sauiour pronounced his terrible woes,
& pharisaical traditions contrary unto that that the Lord had either taught or commanded them, in so much as our Saviour pronounced his terrible woes,
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& repossesseth them, taking seauen spirites with him worse then himselfe, in so much as the end is become much worse thē the beginning, they being now in farder bondage and captiuitie then euer they were vnder Pharao, hauing no proper countrie,
& repossesseth them, taking seauen spirits with him Worse then himself, in so much as the end is become much Worse them the beginning, they being now in farther bondage and captivity then ever they were under Pharaoh, having no proper country,
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and the Deuil expelled from them by faith in Iesus Christ, and falling againe by Apostacie into heresie or infidelitie, the Deuill returneth to make his reentrie again, bringing with him seauen worse then himselfe,
and the devil expelled from them by faith in Iesus christ, and falling again by Apostasy into heresy or infidelity, the devil returns to make his reentry again, bringing with him seauen Worse then himself,
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for of an infidell there remaineth some hope that he may be conuerted and beleeue, but of an apostate, or an obstinate heretike there is scarse anie hope at all.
for of an infidel there remains Some hope that he may be converted and believe, but of an apostate, or an obstinate heretic there is scarce any hope At all.
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Other some therfore (and they in my iudgement come neerer to the letter) thinke that these wordes of our Sauiour wer directly spokē vnto the Scribes and Pharises, who seeing & beholding the wonderfull miracles that our Lord and Sauiour had wrought,
Other Some Therefore (and they in my judgement come nearer to the Letter) think that these words of our Saviour were directly spoken unto the Scribes and Pharisees, who seeing & beholding the wonderful Miracles that our Lord and Saviour had wrought,
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and namely that, notable miracle ye is mentioned in this present Chapiter, of the man that was both blind and dumb, out of whom our Sauiour did cast out a Deuill,
and namely that, notable miracle you is mentioned in this present Chapter, of the man that was both blind and dumb, out of whom our Saviour did cast out a devil,
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and by the power of his Godhead made him both to see and to speake, whereupon the common multitude seeing & beholding it, forthwith glorified and magnified God,
and by the power of his Godhead made him both to see and to speak, whereupon the Common multitude seeing & beholding it, forthwith glorified and magnified God,
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and these miracles that could not come but by the power of the Deuinitie, most blasphemously they did attribute them to proceede from the power of Sathan, saying that through the power of Beelzebub the prince of deuils he did cast out other deuils.
and these Miracles that could not come but by the power of the Devinity, most blasphemously they did attribute them to proceed from the power of Sathan, saying that through the power of Beelzebub the Prince of Devils he did cast out other Devils.
Whereuppon after Christ had defended him selfe and proued inuincibly, the power of his Godhead by an argument of of a kingdome deuided against it selfe that it cannot long stand, & therof concluding, that if Sathan were deuided against Sathan,
Whereupon After christ had defended him self and proved invincibly, the power of his Godhead by an argument of of a Kingdom divided against it self that it cannot long stand, & thereof concluding, that if Sathan were divided against Sathan,
In the ende he addeth these wordes that I haue recited for my text, whereby hee proueth that those miracles that he had wrought amongst them should serue for their farder condemnation,
In the end he adds these words that I have recited for my text, whereby he Proves that those Miracles that he had wrought among them should serve for their farther condemnation,
and therefore the conclusion was, that the state of those Scribes & Pharises was now much worse than if no miracles had bin wrought amongst them, or grace offered vnto them.
and Therefore the conclusion was, that the state of those Scribes & Pharisees was now much Worse than if no Miracles had been wrought among them, or grace offered unto them.
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Finally it is thought, & not vnprobable, that these our Sauioure his wordes were particularlye directed vnto that man, out of whom he had cast the deuil,
Finally it is Thought, & not unprobable, that these our Saviour his words were particularly directed unto that man, out of whom he had cast the Devil,
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and to whom hee had restored both his speech and his sight, that hauing receiued these benefites and graces at the Lords handes, he should not become either vngratefull or vnthankefull,
and to whom he had restored both his speech and his sighed, that having received these benefits and graces At the lords hands, he should not become either ungrateful or unthankful,
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least by ouermuch, negligence or misdemeanour the deuil should returne backe againe, and so alleaging that exāple should shew, that if it chaunced so to fall out, his end would become much worse then his beginning.
lest by overmuch, negligence or misdemeanour the Devil should return back again, and so alleging that Exampl should show, that if it chanced so to fallen out, his end would become much Worse then his beginning.
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The like caueat or warning our Sauiour gaue vnto the diseased man whom hee cured at the poole of Betheisda, whom hee finding in the temple said vnto him, behold thou art made whole:
The like caveat or warning our Saviour gave unto the diseased man whom he cured At the pool of Betheisda, whom he finding in the temple said unto him, behold thou art made Whole:
It resteth now that for our particular vtilitie and profite that shall either heare or reade them, wee may vnderstand what benefite we are to take by them,
It rests now that for our particular utility and profit that shall either hear or read them, we may understand what benefit we Are to take by them,
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for that it may serue verie wel, for so much as there is none of vs all but haue receiued innumerable benefites and graces at the Lordes hands, more then mind can cōceaue,
for that it may serve very well, for so much as there is none of us all but have received innumerable benefits and graces At the lords hands, more then mind can conceive,
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or tongue can vtter, for all which if we should shew our selues vngrateful, as that man did, the Deuil hauing bin once alreadie by Gods grace cast out of vs, might returne againe,
or tongue can utter, for all which if we should show our selves ungrateful, as that man did, the devil having been once already by God's grace cast out of us, might return again,
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In the second I will shew the presumption of Sathan in returning againe to see if he can make any reentrance into that man or womā from whom he went out of;
In the second I will show the presumption of Sathan in returning again to see if he can make any reentrance into that man or woman from whom he went out of;
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This word spirite is in holy Scripture indifferently taken, sometime it signifieth the holie spirite which is the third person in Trinitie, sometime it signifieth the soule of man, sometime the aire,
This word Spirit is in holy Scripture indifferently taken, sometime it signifies the holy Spirit which is the third person in Trinity, sometime it signifies the soul of man, sometime the air,
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When so euer you shall reade or finde in holie scripture this word spirit, set downe simplie without any other word to expresse the meaning therof, it is commonly taken in the better part,
When so ever you shall read or find in holy scripture this word Spirit, Set down simply without any other word to express the meaning thereof, it is commonly taken in the better part,
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for being cast downe into eternal miserie himself irreparable without all redemption, he endeuoureth all that hee may to make man in as bad estate as him selfe,
for being cast down into Eternal misery himself irreparable without all redemption, he endeavoureth all that he may to make man in as bad estate as him self,
and for that he laboureth continually, tempting vs to bring vs into this impurity, the deuil is said to be an vnclean spirite, vnclean (I say) by operation, not by creation.
and for that he Laboureth continually, tempting us to bring us into this impurity, the Devil is said to be an unclean Spirit, unclean (I say) by operation, not by creation.
Be yee sober & vigilant, for your aduer sarie the Deuil goeth about like a roaring Lion seeking whom he may deuour, whom you must resist being strong in faith:
Be ye Sobrium & vigilant, for your Aduer sarie the devil Goes about like a roaring lion seeking whom he may devour, whom you must resist being strong in faith:
and in respect of the curse that was giuen him in Paradise, and that it was told him that the seede of the woman should bruse his hed, that he prosecuteth mankind with an implacable hatred,
and in respect of the curse that was given him in Paradise, and that it was told him that the seed of the woman should bruise his head, that he prosecuteth mankind with an implacable hatred,
but as vertue commeth in, vice must goe out, and as grace appeareth, sin fleeth, and where the holy spirite taketh possession, the vncleane spirite must packe out.
but as virtue comes in, vice must go out, and as grace appears, since fleeth, and where the holy Spirit Takes possession, the unclean Spirit must pack out.
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The walking of Sathan through drie places is but a metaphor taken from a drye ground wherein is no moisture of water whereby it can yeeld or bring forth any fruite,
The walking of Sathan through dry places is but a metaphor taken from a dry ground wherein is no moisture of water whereby it can yield or bring forth any fruit,
for as almightie God hath his orchard and vineyard that bringeth foorth good fruit, so the deuil hath his orchard and vineyard to bring forth fruite agreeable vnto his appetite.
for as almighty God hath his orchard and vineyard that brings forth good fruit, so the Devil hath his orchard and vineyard to bring forth fruit agreeable unto his appetite.
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And if by the permission of God he be not suffered to hurt vs in any of these, thē he is sayd to to walke drie and desert places then, is in places where he can make no fruite:
And if by the permission of God he be not suffered to hurt us in any of these, them he is said to to walk dry and desert places then, is in places where he can make no fruit:
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and if hee séeke, after Sathan for such rest, he shall haue that rest that Sathan hath that is, to be tormented with the intollerable pains of hell fire for euermore,
and if he seek, After Sathan for such rest, he shall have that rest that Sathan hath that is, to be tormented with the intolerable pains of hell fire for evermore,
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and neuer shal he come to any other rest, much lesse vnto that rest that is prepared for the children of God to liue and remain in eternall blisse for euermore.
and never shall he come to any other rest, much less unto that rest that is prepared for the children of God to live and remain in Eternal bliss for evermore.
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This is the second part wherein I purposed to note vnto you the presumption of the Deuils returne, saying I will returne into my house from whēce I came:
This is the second part wherein I purposed to note unto you the presumption of the Devils return, saying I will return into my house from whence I Come:
First the Deuil hauing departed and walked drie and desert places, séeking rest and finding none, he sayth that hée wil return vnto ye house from whence he came.
First the devil having departed and walked dry and desert places, seeking rest and finding none, he say that he will return unto you house from whence he Come.
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for as fast as one temptatiō goeth, an other commeth, so sone as one miserie is passed, forthwith commeth an other, a man neuer remaineth (as Iob saith) long in one estate, but now are we merie,
for as fast as one temptation Goes, an other comes, so soon as one misery is passed, forthwith comes an other, a man never remains (as Job Says) long in one estate, but now Are we merry,
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The soule of that man or woman that the Deuil possessed for sin, and by grace was expelled out, the deuil calleth his house, not his properlie by creation,
The soul of that man or woman that the devil possessed for since, and by grace was expelled out, the Devil calls his house, not his properly by creation,
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euery wicked spirite hath his proper house, the spirite of pride he harboureth in the proud man, the spirite of Enuie in the enuious man, the spirit of Glotony and dronkennes in the Gloton or dronkard, the spirite of vncleannes in the vnchast and fleshly man, the spirite of couetousnes in the couetous man and vsurer,
every wicked Spirit hath his proper house, the Spirit of pride he harboureth in the proud man, the Spirit of Envy in the envious man, the Spirit of Gluttony and Drunkenness in the Gloton or drunkard, the Spirit of uncleanness in the unchaste and fleshly man, the Spirit of covetousness in the covetous man and usurer,
Euery spirite séeketh to goe into his owne house, into that house whereof in former time he had possession, out of the which houses, that is, out of the soules of sinners, these foule and vncleane spirites by the mercie of God haue bin cast out, some of Glottons and Dronkardes, being made sober and temperate, some of enuious men béeing made méeke and charitable, some of prowde men being made humble, some of fornicatours and adulterers being now made chast, some of couetous persons being made liberal and charitable, and so of the like.
Every Spirit seeketh to go into his own house, into that house whereof in former time he had possession, out of the which houses, that is, out of the Souls of Sinners, these foul and unclean spirits by the mercy of God have been cast out, Some of Gluttons and Drunkards, being made Sobrium and temperate, Some of envious men being made meek and charitable, Some of proved men being made humble, Some of fornicators and Adulterers being now made chaste, Some of covetous Persons being made liberal and charitable, and so of the like.
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now let vs come to the causes that he findeth for his reentrance. After that the vncleane spirite was returned, hee founde his house emptie, swept & garnished.
now let us come to the Causes that he finds for his reentrance. After that the unclean Spirit was returned, he found his house empty, swept & garnished.
Thrée causes sufficient to make him make reentrance, he watched his time and oportunity, & so soon as any occasion was giuē, he plieth him, he looseth it not,
Thrée Causes sufficient to make him make reentrance, he watched his time and opportunity, & so soon as any occasion was given, he plieth him, he loses it not,
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It standeth therfore déerely beloued vs vppon to haue a vigilant and watchfull eie vnto all the partes of our soule, to rule and gouerne well all the sences of our bodie, all the motions and desires of the minde,
It Stands Therefore dearly Beloved us upon to have a vigilant and watchful eye unto all the parts of our soul, to Rule and govern well all the Senses of our body, all the motions and Desires of the mind,
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With all diligēece kéepe wel thy hart, for out of it procéedeth life. Three causes or occasions the vnclean spirit foūd out in this wretched person which gaue him means to reenter againe.
With all diligenece keep well thy heart, for out of it Proceedeth life. Three Causes or occasions the unclean Spirit found out in this wretched person which gave him means to reenter again.
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for when I speake of faith I meane a iustifying faith which can not be without good woorkes, no more then life can remaine in a mans bodie without a soule.
for when I speak of faith I mean a justifying faith which can not be without good works, no more then life can remain in a men body without a soul.
I meane not a dead faith, or a deuilish faith, such a faith as S. Iames doth mention in his Epist. This iustifying faith (I say) who so euer hath not, hée is emptie no doubt of all goodnes,
I mean not a dead faith, or a devilish faith, such a faith as S. James does mention in his Epistle This justifying faith (I say) who so ever hath not, he is empty no doubt of all Goodness,
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This emptinesse of faith, and consequently of all good workes, procéedeth of a kind of idlenes which is the mother and nurse of all kinde of mischiefe,
This emptiness of faith, and consequently of all good works, Proceedeth of a kind of idleness which is the mother and nurse of all kind of mischief,
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as in carding, dicing, vnlawfull gamings or exercises, (vnlesse it be for an honest & moderat recreation) I say) those labours are no better thē idlenes,
as in carding, dicing, unlawful gamings or exercises, (unless it be for an honest & moderate recreation) I say) those labours Are no better them idleness,
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for he that is not partaker of the first resurrection, which is to rise from sinne to grace, shall neuer be partaker of the second, to rise from death to euerlasting life.
for he that is not partaker of the First resurrection, which is to rise from sin to grace, shall never be partaker of the second, to rise from death to everlasting life.
Let vs not therefore deceaue our selues with the bare name and title of faith, but let vs rather as Peter sayth, by good workes endeuour to make our vocation and election certaine.
Let us not Therefore deceive our selves with the bore name and title of faith, but let us rather as Peter say, by good works endeavour to make our vocation and election certain.
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That we should so do, we are admonished by that wéekly labour that the children of Israel had in the desert, where euery day by the commaundement of the Lord they were cōmaunded to gather Manna, onely the Sabaoth they should rest.
That we should so do, we Are admonished by that weekly labour that the children of Israel had in the desert, where every day by the Commandment of the Lord they were commanded to gather Manna, only the Sabaoth they should rest.
Surely so with vs, we ought all the wéeke daies of this our pilgrimage, & short and transitorie life to be gathering of Manna, of spiritual food for our soules:
Surely so with us, we ought all the Week days of this our pilgrimage, & short and transitory life to be gathering of Manna, of spiritual food for our Souls:
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vntil our Sabaoth cōmeth, which is the day of our ioyful resurrection, when as with bodie and soule wée shall remaine in the Kingdome of our Father for euermore, there we shal rest,
until our Sabaoth comes, which is the day of our joyful resurrection, when as with body and soul we shall remain in the Kingdom of our Father for evermore, there we shall rest,
for the dyrt and filth being baked on the ground, and hardned, is not so easily taken away, in such a case it is necessarie and requisite, that a man vse the helpe of a paring-knife,
for the dyrt and filth being baked on the ground, and hardened, is not so Easily taken away, in such a case it is necessary and requisite, that a man use the help of a paring-knife,
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how many sinnes by long continuance haue we contracted in our house? how many wayes haue we defiled our selues with vile and filthy thoughtes? how many foule and vnsauerie wordes haue wée breathed out of our mouthes, to argue the vncleanes of our Soules within? how many lewd and abominable actes haue we daily committed,
how many Sins by long Continuance have we contracted in our house? how many ways have we defiled our selves with vile and filthy thoughts? how many foul and unsavoury words have we breathed out of our mouths, to argue the uncleans of our Souls within? how many lewd and abominable acts have we daily committed,
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and do commit from time to time? and do we think with a sleight and small repentance to be pardoned and forgiuen? do we think by knocking once or twice vppon our breast,
and do commit from time to time? and do we think with a sleight and small Repentance to be pardoned and forgiven? do we think by knocking once or twice upon our breast,
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and saying, Lord forgiue mee, Lord haue mercie vpon me, our sinnes shall be remitted and taken cleane away? What should then that noble king Ezechias mean when hée lay sicke of an infirmitie, so to crie out,
and saying, Lord forgive me, Lord have mercy upon me, our Sins shall be remitted and taken clean away? What should then that noble King Hezekiah mean when he lay sick of an infirmity, so to cry out,
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and say, in the moitie of my yeares, I will descend into the graue, and to say that hée would call to remēbrance all his yeres in the bitternes of his soule? What ment the Prophet Dauid, after hee had committed adultery, to crie out,
and say, in the moiety of my Years, I will descend into the graven, and to say that he would call to remembrance all his Years in the bitterness of his soul? What meant the Prophet David, After he had committed adultery, to cry out,
and say, Haue mercie on me O God according to thy great mercie? And in another place to say, I haue laboured in sighing, I shal wash my bed euerie night,
and say, Have mercy on me Oh God according to thy great mercy? And in Another place to say, I have laboured in sighing, I shall wash my Bed every night,
What maner of repentance was that of Magdalen, when shée entered into Simon the Pharyses house, bathed our Sauiour his féete with teares, and washed them with the hairs of her head? O Lord how farre are we in these daies from this sorrow for our sinnes? We thinke it inough if we crie once vnto the Lord for mercie, we neuer studie to take reuenge of sinne in our owne flesh, we are not minded with the Niniuites to repēt in Sackcloth and Ashes, when as our sinnes are no lesse grieuous then theirs,
What manner of Repentance was that of Magdalen, when she entered into Simon the Pharisees house, bathed our Saviour his feet with tears, and washed them with the hairs of her head? O Lord how Far Are we in these days from this sorrow for our Sins? We think it enough if we cry once unto the Lord for mercy, we never study to take revenge of sin in our own Flesh, we Are not minded with the Niniuites to Repent in sackcloth and Ashes, when as our Sins Are no less grievous then theirs,
I know not surely how we practise now a daies to get heauen by violēce, vnlesse eating and drinking, banqueting, and sporting, daunsing, and vising, swearing, and staring, bée violence.
I know not surely how we practise now a days to get heaven by violence, unless eating and drinking, banqueting, and sporting, dancing, and vising, swearing, and staring, been violence.
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If this violence, or the like kinde would get heauen, perhaps a number should come to Heauen, who for vsing the same shall bée assured neuer to come there,
If this violence, or the like kind would get heaven, perhaps a number should come to Heaven, who for using the same shall been assured never to come there,
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There be many now a dayes when they are reprehended of sinne, and perswaded to holines of life, can be content to say it is a good thing, it is méete it should be so,
There be many now a days when they Are reprehended of sin, and persuaded to holiness of life, can be content to say it is a good thing, it is meet it should be so,
vnles wée pluck vp the rootes, and pare away the dirt with a sharpe paring iron, it will be neuer the better, in short time all thinges will returne vnto their former lothsomnes againe.
unless we pluck up the roots, and pare away the dirt with a sharp paring iron, it will be never the better, in short time all things will return unto their former loathsomeness again.
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although the sinne be done away, which is an occasion of returning or falling againe vnto sinne so soone as any cause of sinning shalbe offered, And therefore Sainct Paul, to preuent this mischiefe, exhorteth vs not onely to abstaine from euil,
although the sin be done away, which is an occasion of returning or falling again unto sin so soon as any cause of sinning shall offered, And Therefore Saint Paul, to prevent this mischief, exhorteth us not only to abstain from evil,
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A notable example of this matter I may produce out of Exodus, of Pharao King of Egipt, who hauing kept the children of Israel a lōg time in his subiection, at what time that Moses was sent by the Lord to moue Pharao for their departure out of his Countrey,
A notable Exampl of this matter I may produce out of Exodus, of Pharaoh King of Egypt, who having kept the children of Israel a long time in his subjection, At what time that Moses was sent by the Lord to move Pharaoh for their departure out of his Country,
Ite & sacrificate Domino Deo vestro, oues tantum vestrae, & armenta remaneant, paruuli vestri eant vobiscum, Go yée (saith hée) and sacrifice yée vnto the Lord your God,
Item & Sacrifice Domino God Vestro, oues Tantum Vestrae, & Armies remaneant, Parvuli Yours eant vobiscum, Go the (Says he) and sacrifice the unto the Lord your God,
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What was Pharaos meaning in this, thinke you? Had he such a desire of the shéepe and cattell that he estéemed them more then the Israelites themselues? no verilie, he was a Prince and a King,
What was Pharaohs meaning in this, think you? Had he such a desire of the sheep and cattle that he esteemed them more then the Israelites themselves? no verily, he was a Prince and a King,
and hardly he will let him depart, vnlesse the Lord do plague Sathan, that is by giuing such grace and strength vnto the sinner, that maugre Sathans spight, he will desist from sinne, he will frame himselfe vnto an exchange of life, hee will frequent the Church, he are Gods word, read Gods word, conuerse amōg good & godlie persons of whom he may be instructed, learned, and taught:
and hardly he will let him depart, unless the Lord do plague Sathan, that is by giving such grace and strength unto the sinner, that maugre Satan's spite, he will desist from sin, he will frame himself unto an exchange of life, he will frequent the Church, he Are God's word, read God's word, converse among good & godly Persons of whom he may be instructed, learned, and taught:
all which thinges although Sathan bee loth he should do, as by experience each of vs may finde in our selues how loth Sathan is that we should serue ye Lord,
all which things although Sathan be loath he should do, as by experience each of us may find in our selves how loath Sathan is that we should serve you Lord,
or be at any time wel & vertuously occupied, and layeth all the impedimentes and blockes in our way that he can to make vs desist and leaue of our good purpose and intent,
or be At any time well & virtuously occupied, and Layeth all the impediments and blocks in our Way that he can to make us desist and leave of our good purpose and intent,
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Goe yée, and Sacrifice yée vnto the Lord your God, hee can bee content we should come to the Church, hear the word preached, read it at home in our houses, talke of it at our tables, and the like:
Go the, and Sacrifice the unto the Lord your God, he can be content we should come to the Church, hear the word preached, read it At home in our houses, talk of it At our tables, and the like:
onely he craueth at our handes but a pawn, that is, that we leaue our shéep and cattell behinde vs with him in kéeping, that is, that we retayne still but the affection and desire of sinne, that wée would retaine but in our memorie the pleasures that we had in the world, that when we are in the desert, the remembrance of ye turpitudes of our flesh, may bring vs backe againe as S. Peter sayth like dogges vnto our vomits.
only he craveth At our hands but a pawn, that is, that we leave our sheep and cattle behind us with him in keeping, that is, that we retain still but the affection and desire of sin, that we would retain but in our memory the pleasures that we had in the world, that when we Are in the desert, the remembrance of the turpitudes of our Flesh, may bring us back again as S. Peter say like Dogs unto our vomits.
So must wée answere the Deuil in the act of our repentance, that wee wil returne vnto the Lord with al our hartes, with all our mindes, with al our soules, we will serue him with our bodies, liues and goodes, all our cattel, that is, all our desires and affections shall goe with vs, we will not leaue so much as a hoofe in the world,
So must we answer the devil in the act of our Repentance, that we will return unto the Lord with all our hearts, with all our minds, with all our Souls, we will serve him with our bodies, lives and goods, all our cattle, that is, all our Desires and affections shall go with us, we will not leave so much as a hoof in the world,
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Who soeuer shall do this, hee shall kéepe his soule vngarnished, and the Deuil by that occasion shall neuer finde means to make reentrāce, the which the Lord for his mercy grant vs grace that we may performe.
Who soever shall do this, he shall keep his soul ungarnished, and the devil by that occasion shall never find means to make reentrance, the which the Lord for his mercy grant us grace that we may perform.
And as the Apostle Paul witnesseth, if we sinne willingly, after that we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement,
And as the Apostle Paul Witnesseth, if we sin willingly, After that we have received the knowledge of the truth, there remains no more sacrifice for Sins but a fearful looking for of judgement,
least for our ingratitude & negligence, our Candlesticke be remoued, & our grace taken from vs & giuen to an other that shall bring forth better fruite.
lest for our ingratitude & negligence, our Candlestick be removed, & our grace taken from us & given to an other that shall bring forth better fruit.
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To come to my Text, that it is said, that he taketh seauen spirits worse then him selfe, they are counted worse, in that they come furnished with greater malice to séeke the destruction of the soule of man.
To come to my Text, that it is said, that he Takes seauen spirits Worse then him self, they Are counted Worse, in that they come furnished with greater malice to seek the destruction of the soul of man.
In that he nameth a nūber of 7. I suppose the Euangelist meaneth a number of perfection, that is to to wit, the Deuil returneth with an absolute power,
In that he names a number of 7. I suppose the Evangelist means a number of perfection, that is to to wit, the devil returns with an absolute power,
So that the number of 7. importeth that Sathan if he come back and repossesse either man or woman againe, hee will omitte no occasion to hinder them that they shall neuer returne vnto God againe,
So that the number of 7. imports that Sathan if he come back and repossess either man or woman again, he will omit no occasion to hinder them that they shall never return unto God again,
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You must vnderstand how and in what maner the deuild welleth in a bodie, he doth not dwell as the Philosophers say, tanquam corpus locatū in loco, as a body placed in a place for the Deuils are spirites,
You must understand how and in what manner the deuild welleth in a body, he does not dwell as the Philosophers say, tanquam corpus locatū in loco, as a body placed in a place for the Devils Are spirits,
This is the fourth part of my diuision wherein I am to shew, how that after a man hath receiued the grace of God and that the foule & vnclean spirit yt led and tempted him to al wickednes by the greate mercie of God was cast out of him,
This is the fourth part of my division wherein I am to show, how that After a man hath received the grace of God and that the foul & unclean Spirit that led and tempted him to all wickedness by the great mercy of God was cast out of him,
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& that for all his abhominable sinnes that hee hath committed, hée hath but swept his house, that is, made a superficial sorow or repentance for his sinnes,
& that for all his abominable Sins that he hath committed, he hath but swept his house, that is, made a superficial sorrow or Repentance for his Sins,
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Wherefore that you may vnderstand how much worse the state of that man shall be in the end, it shall not be amisse if you know how bad the estate of a sinner is in the beginning.
Wherefore that you may understand how much Worse the state of that man shall be in the end, it shall not be amiss if you know how bad the estate of a sinner is in the beginning.
And that you may the better iudge of the vilenes and deformitie of the first sinne I know not which way I may make you to comprehēd it better then to lay before your eies the excellencie of vertue.
And that you may the better judge of the vileness and deformity of the First sin I know not which Way I may make you to comprehend it better then to lay before your eyes the excellency of virtue.
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What man is he that can tel the commoditie of health so well as he that hath bin afflicted we sicknes? or who knoweth so wel the swéetnes of libertie as he that hath had experiēce of captiuity? To know therefore the vilenes of an euil thing, we must consider the nature and condition of a good thing,
What man is he that can tell the commodity of health so well as he that hath been afflicted we sickness? or who Knoweth so well the sweetness of liberty as he that hath had experience of captivity? To know Therefore the vileness of an evil thing, we must Consider the nature and condition of a good thing,
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And that thing what soeuer it be that is most honest, most profitable, and most delitefull, must néedes be most excellent & be that which is called Summum bonum, the chiefest good, which all men naturally do desire.
And that thing what soever it be that is most honest, most profitable, and most delitefull, must needs be most excellent & be that which is called Summum bonum, the chiefest good, which all men naturally do desire.
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First of all, Sin, as the Philosophers define it, being no positiue thing but a priuation or taking away, it is as much to say, it hath in it nothing that is good,
First of all, since, as the Philosophers define it, being no positive thing but a privation or taking away, it is as much to say, it hath in it nothing that is good,
and that sinne depriueth a man of, for sin in his owne nature is shameful and opposit vnto honesty, in so much as it is written, Qui malè agit, odit lucem.
and that sin depriveth a man of, for since in his own nature is shameful and opposite unto honesty, in so much as it is written, Qui malè agit, odit lucem.
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Adam so séene as he had sinned in Paradice, & that he sawe himselfe to be naked, was he not ashamed? did he not hide himselfe from the presence of the Lord? What shall we say of Dauid, that after he had committed adultery with Bethsabe, in sending for Vrias home, in procuring him to goe home to fléepe with his wife, in giuing him meat and drinke apt for that purpose, was it for any other thing but that he was ashamed of his fact, he would faine haue had the matter couered,
Adam so seen as he had sinned in Paradise, & that he saw himself to be naked, was he not ashamed? did he not hide himself from the presence of the Lord? What shall we say of David, that After he had committed adultery with Bathsheba, in sending for Vrias home, in procuring him to go home to fléepe with his wife, in giving him meat and drink apt for that purpose, was it for any other thing but that he was ashamed of his fact, he would feign have had the matter covered,
but it would not bee, the Lord did bolt it out, sending Nathan the Prophet to him, who reprehēded him of his falt, then hee could crye, Peccatum meum coram me est se mper, My sinne is alwaies in my sight, I am ashamed O Lord of that which I haue done.
but it would not be, the Lord did bolt it out, sending Nathan the Prophet to him, who reprehended him of his fault, then he could cry, Peccatum meum coram me est se mper, My sin is always in my sighed, I am ashamed Oh Lord of that which I have done.
To speake of the disprofite that sin bringeth, if I should say so much as might be sayd I should neuer make an end, what greater disprofite can it be to a man or woman, thē to loose their soule eternally.
To speak of the disprofit that since brings, if I should say so much as might be said I should never make an end, what greater disprofit can it be to a man or woman, them to lose their soul eternally.
What shall it profit a man to haue gayned the whole worlde and after shall sustaine the losse of his soule? or what exchaunge or commutation can a man make for his soul? Shall I bréefly discurre vnto you, what losse sin did bring? Note first in the Aungels them selues, who for sinne were depriued for euer from the vision of God,
What shall it profit a man to have gained the Whole world and After shall sustain the loss of his soul? or what exchange or commutation can a man make for his soul? Shall I briefly discurre unto you, what loss since did bring? Note First in the Angels them selves, who for sin were deprived for ever from the vision of God,
For besides ye eternall and euerlasting punishment which excéedeth al other punishmentes, and I haue no leisure to stād to discourse vpon at this time, I wil reckon vp four greate euils that it bringeth vnto a man or woman in this life, which no man what soeuer hee bee, can by any means auoid.
For beside you Eternal and everlasting punishment which exceedeth all other punishments, and I have no leisure to stand to discourse upon At this time, I will reckon up four great evils that it brings unto a man or woman in this life, which no man what soever he be, can by any means avoid.
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yet when he had accomplished his will and purpose, there remained such a lothsomnes behind of sinne that he could neuer abide to looke vpon Thamar afterward.
yet when he had accomplished his will and purpose, there remained such a loathsomeness behind of sin that he could never abide to look upon Tamar afterwards.
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And this I dare be bold to say, that there is no sinner aliue, let him bée neuer so shamelesse and impudent in his sinne, let him face and braue it out with neuer so desperate a minde,
And this I Dare be bold to say, that there is no sinner alive, let him been never so shameless and impudent in his sin, let him face and brave it out with never so desperate a mind,
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Thus haue I made a briefe description of the vilenes and crookednes of sinne, which if it be laied to the right rule of goodnes that is honesty, profit, and delite:
Thus have I made a brief description of the vileness and crookedness of sin, which if it be laid to the right Rule of Goodness that is honesty, profit, and delight:
and cōteined in God himselfe, from whō sin excludeth vs. Also it cannot be but wee must necessarilie conclude, that sin is the greatest euil that may be,
and contained in God himself, from whom since excludeth us Also it cannot be but we must necessarily conclude, that since is the greatest evil that may be,
But if we respect it as it is renued in action, the more an ill thing is renued, the worse stil it is, by reason of the ingratitude that remaineth in the offender. As for example.
But if we respect it as it is renewed in actium, the more an ill thing is renewed, the Worse still it is, by reason of the ingratitude that remains in the offender. As for Exampl.
A man committing a trespasse once, he is pardoned of his Prince, and after cōmitteth the same offence again in the same nature, both the offences in their own nature are bad,
A man committing a trespass once, he is pardoned of his Prince, and After Committeth the same offence again in the same nature, both the offences in their own nature Are bad,
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how doth the Iaylour then rage and fume, and how doth he threaten and lay about him, saying that if euer he catch that Prisoner againe, hee will vse him, and so forth.
how does the Jailer then rage and fume, and how does he threaten and lay about him, saying that if ever he catch that Prisoner again, he will use him, and so forth.
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It commeth to passe that he is taken againe, how is this poore wretch then vsed, hee is layed in Boltes, he is kept vnder locke and key, hee goeth not out of his chamber, he is continually watched, you sée how his last imprisonment is worse then the first, by reason of the cruell vsage of the Iaylour.
It comes to pass that he is taken again, how is this poor wretch then used, he is laid in Bolts, he is kept under lock and key, he Goes not out of his chamber, he is continually watched, you see how his last imprisonment is Worse then the First, by reason of the cruel usage of the Jailer.
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and if euer hee can catch him againe, and bring him within the compasse of his Prison, let him be assured he wil kéepe him more warely the second time,
and if ever he can catch him again, and bring him within the compass of his Prison, let him be assured he will keep him more warily the second time,
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and beginneth to see the corruptions of the world, how at first not being experienced with the filthines of sinne, he accounteth it an abhominable thing,
and begins to see the corruptions of the world, how At First not being experienced with the filthiness of sin, he accounteth it an abominable thing,
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vnlesse he put in practise, and execute it, his repentance is no repentance, hee doth but dallye and mocke with God Almightie, hee feareth not his iudgements,
unless he put in practice, and execute it, his Repentance is no Repentance, he does but dally and mock with God Almighty, he fears not his Judgments,
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By these wordes we may perceiue that our Sauiour Christ ment that, ye hath bin spoken, of the Scribes and Pharises, who contemned and maligned him for all his miracles and wonders that he wrought among them.
By these words we may perceive that our Saviour christ meant that, you hath been spoken, of the Scribes and Pharisees, who contemned and maligned him for all his Miracles and wonders that he wrought among them.
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We were al possessed with the Spirit of blindnesse as all other natiōs who tempted vs to al vncleannes, to Idolatrie and superstition, in as vile and as wicked maner as euer the Gentiles or Pagans were.
We were all possessed with the Spirit of blindness as all other Nations who tempted us to all uncleanness, to Idolatry and Superstition, in as vile and as wicked manner as ever the Gentiles or Pagans were.
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It pleased the Lord to expell this spirite of darknes from vs, and to send vs the light of his Gospel by the which hee hath illumined vs, that there is no nation at this day vnder heauen that hath it more bright.
It pleased the Lord to expel this Spirit of darkness from us, and to send us the Light of his Gospel by the which he hath illumined us, that there is no Nation At this day under heaven that hath it more bright.
Hee hath sent vs besides a most gratious Quéene and Prince, vnder whose most happie gouernment we haue liued these 30, yeares in great peace & tranquillitie more then any Nation round about vs:
He hath sent us beside a most gracious Queen and Prince, under whose most happy government we have lived these 30, Years in great peace & tranquillity more then any nation round about us:
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What shall I say, what mercy hath he not shewed vs, what wonders hath hee not wrought amōgst vs. And yet behold, are we not become almost vnmindful of these benefits? do we not abuse these mercies of almighty god in promising vnto our selues peace & securitie,
What shall I say, what mercy hath he not showed us, what wonders hath he not wrought amongst us And yet behold, Are we not become almost unmindful of these benefits? do we not abuse these Mercies of almighty god in promising unto our selves peace & security,
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and thereby remain in our former sinnes and wickednes? Bee our liues any thing amended, our manners and behauiours bettered, whereby the Lord may bee the more glorified,
and thereby remain in our former Sins and wickedness? Bee our lives any thing amended, our manners and behaviours bettered, whereby the Lord may be the more glorified,
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How doth sin abound yet amongst vs? how doth euerie one walke after his owne wicked concupiscence? How doth sin shew herselfe almost with vncouered face? If I should enter into the particulars, I should amaze you.
How does since abound yet among us? how does every one walk After his own wicked concupiscence? How does since show herself almost with uncovered face? If I should enter into the particulars, I should amaze you.
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But for as much as no man is able to make this preparation of himselfe without the especiall grace of God, let vs with humble and penitent hartes craue of our heauenly Father for his Sonne our Sauiour Iesus Christ his sake, that hee would vouchsafe of his infinite goodnes and mercie to take from vs our stonie hartes,
But for as much as no man is able to make this preparation of himself without the especial grace of God, let us with humble and penitent hearts crave of our heavenly Father for his Son our Saviour Iesus christ his sake, that he would vouchsafe of his infinite Goodness and mercy to take from us our stony hearts,
and put into vs fleshy hartes, that may bee pliable vnto his holye will, and so to be gouerned by his holie Spirite, that in al the assaultes of our enemie, he may haue no power ouer vs,
and put into us fleshy hearts, that may be pliable unto his holy will, and so to be governed by his holy Spirit, that in all the assaults of our enemy, he may have no power over us,
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but that by his power and might we may vanquish and ouercome him, and that we may be so fortifyed, that no aduersitie put vs downe, no prosperite puffe vs vp,
but that by his power and might we may vanquish and overcome him, and that we may be so fortified, that no adversity put us down, no Prosperity puff us up,
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and that on euery side wée being fenced by the Lords most heauenly protection, Sathan that goeth about like a roring Lion séeking whom hee may deuour, may make no reentry.
and that on every side we being fenced by the lords most heavenly protection, Sathan that Goes about like a roaring lion seeking whom he may devour, may make no reentry.
