Other some therfore ( and they in my iudgement come neerer to the letter ) thinke that these wordes of our Sauiour wer directly spoken vnto the Scribes and Pharises , who seeing & beholding the wonderfull miracles that our Lord and Sauiour had wrought , and namely that , notable miracle the is mentioned in this present Chapiter , Math. ●● 22. of the man that was both blind and dumb , out of whom our Sauiour did cast out a Deuill , and by the power of his Godhead made him both to see and to speake , whereupon the common multitude seeing & beholding it , forthwith glorified and magnified God , but the Scribes and Pharises , who ought to haue had more knowledge and vnderstanding , became thereby more malitious and obstinate , and these miracles that could not come but by the power of the Deuinitie , most blasphemously they did attribute them to proceede from the power of Sathan , saying that through the power of Beelzebub the prince of deuils he did cast out other deuils . Math. 1.24 . Whereuppon after Christ had defended him selfe and proued inuincibly , the power of his Godhead by an argument of of a kingdome deuided against it selfe that it cannot long stand , Math. 12.5 . & therof concluding , that if Sathan were deuided against Sathan , then his kingdome could not stand , but should in short time be consumed and ouer throwen . In the ende he addeth these wordes that I haue recited for my text , whereby hee proueth that those miracles that he had wrought amongst them should serue for their farder condemnation , and proueth by that example of an vncleane spirite going forth , how he returneth with more strength backe againe , and repossessing them from whom bee departed maketh their ende to be worse then the beginning , and therefore the conclusion was , that the state of those Scribes & Pharises was now much worse than if no miracles had bin wrought amongst them , or grace offered vnto them .

Finally it is thought , & not vnprobable , that these our Sauioure his wordes were particularlye directed vnto that man , Mat. 12. v. 22. out of whom he had cast the deuil , and to whom hee had restored both his speech and his sight , that hauing receiued these benefites and graces at the Lords handes , he should not become either vngratefull or vnthankefull , or by thinking himselfe secure , liue any thing the more loosely , but to walk before the Lord with al humilitie , feare and circumspection , least by ouermuch , negligence or misdemeanour the deuil should returne backe againe , and so alleaging that example should shew , that if it chaunced so to fall out , his end would become much worse then his beginning . The like caueat or warning our Sauiour gaue vnto the diseased man whom hee cured at the poole of Betheisda , Io. 5. v. 2. whom hee finding in the temple said vnto him , verse . 14 behold thou art made whole : sinne no more least a worse thing come vnto thee . This caueat might also serue for the standers by , and may serue also for vs at this time , and make vs so much the more happie , if by other mens harms we can learne to beware .

Hauing ( as I think ) said so much as may be for the vnderstanding of the meaning of the letter , and of the end and scope whereunto our Sauiour vttered the forementioned wordes . It resteth now that for our particular vtilitie and profite that shall either heare or reade them , wee may vnderstand what benefite we are to take by them , and the benefite will be this , if we make it an example vnto our selues , for that it may serue verie wel , for so much as there is none of vs all but haue receiued innumerable benefites and graces at the Lordes hands , more then mind can conceaue , or tongue can vtter , for all which if we should shew our selues vngrateful , as that man did , the Deuil hauing bin once alreadie by Gods grace cast out of vs , might returne againe , and returning againe bring other seauen worse then himselfe , and then woe vnto each of vs , for our end should be much worse then our beginning .

Wherefore , for memorie and methods sake I shal deuide the whole matter into 4. partes . In the first I wil shew how Sathan departeth from the soule of man or woman , and how hee demeaneth himselfe when he is departed . In the second I will shew the presumption of Sathan in returning againe to see if he can make any reentrance into that man or woman from whom he went out of ; and therewithal I shal shew the causes that moue the Deuil to make re-entrance . In the third I will shew how strongly he reentreth and maketh the place whereinto he is so entered his habitation or dwelling place . Fourthly and lastlie I will shew how the ende of that man so repossed is worse than the beginning , with the reasons and causes .

As touching the first which is the deuils departure and his demeanour after he is departed , Part 1 it is conteined in these wordes . When an vnclean spirite is gon out of a man , he walketh drie & desert places seeking rest , and findeth none . In these wordes is conteined both his departure & demeanour . Now to come vnto euerie thing in order you must first consider what is ment by an vncleane spirite . This word spirite is in holy Scripture indifferently taken , sometime it signifieth the holie spirite which is the third person in Trinitie , sometime it signifieth the soule of man , sometime the aire , or the life of any creature . When so euer you shall reade or finde in holie scripture this word spirit , set downe simplie without any other word to expresse the meaning therof , it is commonly taken in the better part , as when S. Paul in the 5. to the Gal. reckoneth vp the fruites of the spirite , naming them , Gal. 5.22 . Charitie , Ioy , Peace , and the like , it is ment there of the holie spirit . Rom. 8.26 And in the 8. to the Rom. where he saith , the spirite helpeth our infirmitie , and the like ; he meaneth also of the holy spirit . But being set down with his adiectiue , the nature & qualitie of the adiectiue wil shew what thing the substantiue is , as when it is said , holie spirit , good spirit , or the like . Likewise the Deuil who is the wicked spirite is alwayes certainly set down by his adiectiue , as in the first of Sam. the 15. chap. it is said that euil spirit vexed or tormented Saul ; 1 Sam. 15. v. 15. ●●t 12. wherby is ment the Deuil . And likewise here in this place our Sauiour naming an vncleane spirit , he meaneth the deuill .

Now that wee vnderstand what spirit is spoken of or ment in this place , it followeth that we vnderstand why hee is called vncleane .

The Deuill being a spirit , as he is the creature of God hee was created in great excellencie , for there was nothing that the Lord had made which he approued not to be verie good , as may appeare in the first of Genesis . Gen. 1. v. 31. And especiallie the Angels who were of all other creatures the most noble . But Lucifer the chiefe of the Angels not being content with those excellent giftes of nature which the Lord had bestowed on him , but aspiring vnto the maiestye of God , & vsurping ( as it were ) the glorie of his deuinitie , was therfore worthilie deiected , and so manie as consented vnto him , & became of all creatures the most vile and abominable , not vile in nature but in condition and qualitie , for being cast downe into eternal miserie himself irreparable without all redemption , he endeuoureth all that hee may to make man in as bad estate as him selfe , and that he can not do but in tempting him to sinne : the which being a vile and an abhominable thing in the sight of the Lord , and a thing most impure and vnclean vnbeseeming the nature and condition of Angell or man , and for that he laboureth continually , tempting vs to bring vs into this impurity , the deuil is said to be an vnclean spirite , vnclean ( I say ) by operation , not by creation .

This vnclean spirite being departed from a man . It followeth to know how and in what maner he departeth . Sure and certaine it is that the vncleane spirit Sathan neuer departeth from man or woman by his good will , for such is the enuie and malice that hee beareth vnto man , that he neuer ceaseth labouring to bring him vnto eternall destruction , as witnesseth S. Pet. in his first epist. 5. Chap. verse . 8. saying . 1 Fet. 5.8 . Be yee sober & vigilant , for your aduersarie the Deuil goeth about like a roaring Lion seeking whom he may deuour , whom you must resist being strong in faith : surely he goeth about continuallie watching & prying where hee may get a pray , and such is the malice and hatred that hee beareth towards man , First in respect that he is created vnto the image and similitude of God , to possesse that place from whence hee is deiected , and in respect of the curse that was giuen him in Paradise , Gen. 3. and that it was told him that the seede of the woman should bruse his hed , that he prosecuteth mankind with an implacable hatred , and seeketh to destroy vs all that he can . By his good will therefore he neuer departeth from vs , and hee tarieth or abideth with no man for any goodnes , but to bring him to mischiefe or destruction . Euerie man therefore that is in sin , he is accompted to possesse : for so manie as are wilfull & obstinate sinners , they are vnder the deuils subiection . If any man be called from his sinne by the grace and mercy of God and true repentance , then the deuil is said to depart , which departure , ( as I said ) it is not of the deuils accord , but by the force of Gods Spirite that expelleth him by true repentance out of a sinners hart , for other wise he would neuer depart : And therefore Sathan , of our Lord and Sauiour in holy scripture is called Inimicus homo , that is , Mat. 13. v. 28 the enemie by a kinde of singularitie , for that there is no enemie comparable vnto him in hatred that seeketh the destruction and losse of our bodie and soule for euermore , Yet as enuious as he is , and as malitious , he dwelleth no longer or abideth in vs more then wee remaine in sin , & so soone as it pleaseth the Lord to cal vs by his grace vnto repentance , wil he , nil he , he must depart away from vs , for sure and certaine it is , according to the rules in Logick , two contraries can not agree at one time together in one subiect , but as vertue commeth in , vice must goe out , and as grace appeareth , sin fleeth , and where the holy spirite taketh possession , the vncleane spirite must packe out . I followeth , When an vnclean spirite is gon out of a man , he walketh , &c.

Hetherto hath bin discussed so much as I thought necessarie for the time & place , what the vncleane spirite is , how he departeth from a man , it commeth now in order to shew , his demeanour is to walke throughout drie places .

The walking of Sathan through drie places is but a metaphor taken from a drye ground wherein is no moisture of water whereby it can yeeld or bring forth any fruite , for as almightie God hath his orchard and vineyard that bringeth foorth good fruit , so the deuil hath his orchard and vineyard to bring forth fruite agreeable vnto his appetite . The fruite that the deuil gapeth after is noother but the spoile and destruction of man , which he proueth by his temptations , and the corruptions of our flesh : & first hee seeketh to destroy the soule of man , being sure that if once he can come to the possession of the soule that the bodie wil come after , & if by Gods mercie he be prohibited that he can not hurt vs in souls , then he laboureth all that he can to plague and aflict vs in bodie , If he can not in bodie , then in our temporall goods , if not in our goods , then in any thing that belongeth to the helth & comfort of man , as birdes of the ayre , fyshes in the sea , plantes , hearbes and trees , beasts or any other cattel . And if by the permission of God he be not suffered to hurt vs in any of these , them he is sayd to to walke drie and desert places then , is in places where he can make no fruite : for all those labours of his hée acounteth fruitles wherin he may do no maner of mischiefe either to man him selfe , or to the thinges that belong to man . And thus you know now what it is to walk in drie and desert places . It followeth , Seeking rest , and findeth none .

What rest thinke you is that that the Deuill seeketh ? Is it possible that Sathan the enemy of God , and mortal enemy of man should haue any rest ? doth he seeke to be reconciled vnto God , or to leaue tempting of man ? can he euer bée at any rest that carrieth alwaies his hel about him ? no such matter . The rest the Sathan séeketh is no more then how hee may accomplish his malitious minde , & put his deuilish practices in execution : Euen as a man that is giuen to wrath and enuie , who neuer is at quiet vntill he haue reuenged himselfe , or shewen his malice vpon him that he persecuted with hatred , and then he séemeth in that degrée to be at rest , so is the Deuil is accounted to bée at rest when hee hath brought his malitious minde vnto any deuilish accomplishment or execution : so manie soules as the Deuill can bring by any wicked suggestion or synister means vnto destruction , so much myschiefe as he may vtter against any man or woman , so much rest hée taketh in the accomplishment of his wil , although otherwise he susteine grieuous torments and punishment at the Lords handes for the same , wherefore euerie man or woman is here to take héede that they make not themselues like vnto the Deuil in this point , as all they vndoubtedlie do that do beare with themselues reuenging mindes , and neuer are at quiet vntil they trouble or vex their neighbour , or haue taken reuengement on their enemie , who so euer doth so , doubtlesse hee sheweth himselfe to bee the childe of Sathan , and if hee séeke , after Sathan for such rest , he shall haue that rest that Sathan hath that is , to be tormented with the intollerable pains of hell fire for euermore , and neuer shal he come to any other rest , much lesse vnto that rest that is prepared for the children of God to liue and remain in eternall blisse for euermore . And thus much of Sathans departure and his demeanour in séeking rest and finding none . It followeth .

Then he saith , Pars 2. I will returne into my house from whence I came out , and when he is come , he findeth it emptie , swept and garnished .

This is the second part wherein I purposed to note vnto you the presumption of the Deuils returne , saying I will returne into my house from whence I came : and when he is come what causes he findeth to force him make a reentrie , and they are three , namelie , that the house is emptie , that it is swept , and garnished . I wil entreat brieflie of euery point in order .

First the Deuil hauing departed and walked drie and desert places , séeking rest and finding none , he sayth that hée wil return vnto the house from whence he came . Here is to be noted the boldnes & the malice of Sathan , let him be expelled and repulsed neuer so much , yet hée will returne againe : whereby we are taught neuer to bée too secure or voide of feare , but alwaies to stand vpon our gard , for as fast as one temptation goeth , an other commeth , so sone as one miserie is passed , forthwith commeth an other , a man neuer remaineth ( as Iob saith ) long in one estate , Iob. 14. v. 2. but now are we merie , and by and by sad , now rich , then poore , now frée , by and by oppressed with temptation againe . I wil returne ( saith he ) vnto my house from whence I came . The soule of that man or woman that the Deuil possessed for sin , and by grace was expelled out , the deuil calleth his house , not his properlie by creation , for so euery man or woman is properly the Lords , for hee hath made vs , Psal. 95. and not we our selues : but the Deuil calleth the soule of a sinner his house by possession , for so long as we remaine in the estate of grace , wée are the children of God , and our bodies are the temples of the holy Ghost , but so soone as wée giue our selues ouer vnto sin , forthwith we become the slaues of Sathan , and our bodies are made an habitation and a receptacle for Deuils . Here would be noted the dignitie of man or woman the feareth the Lord and that walketh in his waies how he is the temple of the holy Ghost . and the indignitie of euerie sinner that maketh him selfe the bondslaue of Sathan , and a receptacle of foule and vnclane spirites . I will goe into my house from whence I came out . The Deuill desireth rather to goe vnto his owne house that he possessed before , then to a strange house which before was none of his : euery wicked spirite hath his proper house , the spirite of pride he harboureth in the proud man , the spirite of Enuie in the enuious man , the spirit of Glotony and dronkennes in the Gloton or dronkard , the spirite of vncleannes in the vnchast and fleshly man , the spirite of couetousnes in the couetous man and vsurer , and so consequently euery sinne hath his proper and peculiar spirite .

Now when he saith : I wil goe into my house from whence I came . Euery spirite séeketh to goe into his owne house , into that house whereof in former time he had possession , out of the which houses , that is , out of the soules of sinners , these foule and vncleane spirites by the mercie of God haue bin cast out , some of Glottons and Dronkardes , being made sober and temperate , some of enuious men béeing made méeke and charitable , some of prowde men being made humble , some of fornicatours and adulterers being now made chast , some of couetous persons being made liberal and charitable , and so of the like .

Thus haue you heard the Deuils boldnes and presumption , to put you in a warines and good caution , now let vs come to the causes that he findeth for his reentrance .

After that the vncleane spirite was returned , hee founde his house emptie , swept & garnished . Thrée causes sufficient to make him make reentrance , he watched his time and oportunity , & so soon as any occasion was giuen , he plieth him , he looseth it not , but takes it for his most aduantage . It standeth therfore déerely beloued vs vppon to haue a vigilant and watchfull eie vnto all the partes of our soule , to rule and gouerne well all the sences of our bodie , all the motions and desires of the minde , and especially to preserue our hart pure and cleane from the consenting vnto any corruption or sinne . Omni custodia custodi cor tuum ( saith Salomon ) quia ex ipso vita procedit : Prou. 4.23 . With all diligēece kéepe wel thy hart , for out of it procéedeth life . Three causes or occasions the vnclean spirit found out in this wretched person which gaue him means to reenter againe . The first wherof was , for that he found his house emptie . The soule of that man from whom Sathan was expelled remained empty : what is it to be empty ? To bée emptie is to bée voide of faith , and he that is empty and void of faith , it can not be but he must be emptie also of al good workes . For I do not here distinguish faith from good works , as the Papistes commonly do , for when I speake of faith I meane a iustifying faith which can not be without good woorkes , no more then life can remaine in a mans bodie without a soule . I meane not a dead faith , or a deuilish faith , Iac. 2. such a faith as S. Iames doth mention in his Epist. This iustifying faith ( I say ) who so euer hath not , hée is emptie no doubt of all goodnes , & without that faith as S. Paul saith 11. to the Hebr. vers. 6. It is impossible to please God . This emptinesse of faith , Heb. 11.6 . and consequently of all good workes , procéedeth of a kind of idlenes which is the mother and nurse of all kinde of mischiefe , and him I account to bee idle , that is not well occupied , for all such as occupye themselues in vaine and tristinge busines , as in carding , dicing , vnlawfull gamings or exercises , ( vnlesse it be for an honest & moderat recreation ) I say ) those labours are no better than idlenes , for that they be childish , there is no profit in them . And such actions or labours which conteine in them manifest and apparant euil , I say those are deuillish , & worse then if a man were childishly occupied or ydle altogether . That man or woman that wanteth a true and perfect faith , that is fruitful by good works , can neuer be wel occupied . It is not inough for a man by faith to apprehend Christ Iesus our Sauiour , as he is mercifull , as he hath redéemed vs , and payd for vs the price of our redemption , but we must apprehend him also as he is iust , as he hateth sin , crutifiing it in his owne flesh , and contemning it in vs , and vs for sin : we must apprehend him as he is risen againe from death to life , with whom wée must also arise againe from death to life , Colos. 3. by dying to the world , and liuing vnto him by crucifying old Adam with all his concupiscences , and putting on the new , in iustice and righteousnes , for he that is not partaker of the first resurrection , which is to rise from sinne to grace , shall neuer be partaker of the second , to rise from death to euerlasting life . Let vs not therefore deceaue our selues with the bare name and title of faith , 2. Pet. c. 1. v. 10. but let vs rather as Peter sayth , by good workes endeuour to make our vocation and election certaine . Let vs alwaies be working and labouring like good and painfull seruantes in the vineyard of the Lord , euery man in his vocation . That we should so do , we are admonished by that wéekly labour that the children of Israel had in the desert , where euery day by the commaundement of the Lord they were commaunded to gather Manna , Exod. 16. onely the Sabaoth they should rest . Surely so with vs , we ought all the wéeke daies of this our pilgrimage , & short and transitorie life to be gathering of Manna , of spiritual food for our soules : so long as we remain in this world we must not be Idle , nor séelt for any rest , vntil our Sabaoth commeth , which is the day of our ioyful resurrection , when as with bodie and soule wée shall remaine in the Kingdome of our Father for euermore , there we shal rest , and then we shal rest , and not before .

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

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