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THE BRVISING OF THE Serpents Head. At Pauls Crosse. September. 1621. LVKE, 11.21. When a strong man armed keepeth his palace, his goods are in peace.
THE BRVISING OF THE Serpents Head. At Paul's Cross. September. 1621. LUKE, 11.21. When a strong man armed Keepeth his palace, his goods Are in peace.
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22. But when a stronger then he shall come vpon him and ouercome him, he taketh from him all his Armour wherin he trusted and diuideth his spoiles.
22. But when a Stronger then he shall come upon him and overcome him, he Takes from him all his Armour wherein he trusted and Divideth his spoils.
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23. He that is not with me, is against me, and he that gathereth not with me, scattereth.
23. He that is not with me, is against me, and he that gathereth not with me, Scattereth.
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IT is a fault grieuous and yet too common, that good things are least esteemed:
IT is a fault grievous and yet too Common, that good things Are least esteemed:
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but of all errours the basest is to misconster good actions and to depraue the shining worth of excellencie.
but of all errors the Basest is to misconstrue good actions and to deprave the shining worth of excellency.
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This as it is the basest, so the last shift of men hardened against goodnesse, for when the desart of others seemeth to touch and wound their insufficience:
This as it is the Basest, so the last shift of men hardened against Goodness, for when the desert of Others seems to touch and wound their insufficience:
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then they cast blemishes vpon that which was feared to lay some blots vpon their vnworthinesse.
then they cast blemishes upon that which was feared to lay Some blots upon their unworthiness.
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The story of our Sauiour affords vs an incomparable example. He came to his owne, and his owne receiued him not.
The story of our Saviour affords us an incomparable Exampl. He Come to his own, and his own received him not.
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He came not among them empty handed without fauours, nor led an vnprofitable life:
He Come not among them empty handed without favours, nor led an unprofitable life:
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but all his workes were witnesses of his loue, and all their wants and miseries euident declarers of an incomparable working, Hauing now cast out a Deuill which made the people wonder, the Pharisees swelling with enuie said he did it by the power of the chiefe Deuill,
but all his works were Witnesses of his love, and all their Wants and misery's evident declarers of an incomparable working, Having now cast out a devil which made the people wonder, the Pharisees swelling with envy said he did it by the power of the chief devil,
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so to disgrace the worke they could not hinder.
so to disgrace the work they could not hinder.
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Against these men he directs his speech, and sheweth in them their intollerable blasphemie, a sinne against the holy Ghost, neuer to haue pardon.
Against these men he directs his speech, and shows in them their intolerable blasphemy, a sin against the holy Ghost, never to have pardon.
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Our present History then setteth out a double conflict of Christ the King and Sauiour of the world against Satan the enemie of mankind, the Deuill in the body and in the tongue:
Our present History then sets out a double conflict of christ the King and Saviour of the world against Satan the enemy of mankind, the devil in the body and in the tongue:
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in the body of a poore man possest, in the tongue of the proud and rebellious Pharisees.
in the body of a poor man possessed, in the tongue of the proud and rebellious Pharisees.
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The one was a Deuill blind and dumbe, the other a seeing and a slandering aduersary.
The one was a devil blind and dumb, the other a seeing and a slandering adversary.
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Because violence doth not make an enemie so dangerous as when craft conueyeth his enterprise by some secret vndermining;
Because violence does not make an enemy so dangerous as when craft conveyeth his enterprise by Some secret undermining;
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the blind and dumbe man soone cured where the enemie shewed himselfe by force, but these cauillers vnder whose lips lay hid the poyson of Asps, were not so soone put to silence.
the blind and dumb man soon cured where the enemy showed himself by force, but these cavillers under whose lips lay hid the poison of Asps, were not so soon put to silence.
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These Pharisees seemed holy men, they called the chiefe Deuill Belzebub out of zeale and a deuout pretence in detestation of their ancestours idolatry, who worshipped Baal, and among seuerall kinds of that heathenish idoll (which had many names according to the places of worship) Baalzebub; whose name they now abhord.
These Pharisees seemed holy men, they called the chief devil Belzebub out of zeal and a devout pretence in detestation of their Ancestors idolatry, who worshipped Baal, and among several Kinds of that Heathenish idol (which had many names according to the places of worship) Baalzebub; whose name they now abhorred.
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And because all things require gouernment, they supposed Belzebub the chiefe in hel, seeing withall so many miracles performed by Christ they said he did combine with the chiefe Deuill and by that power cast them out.
And Because all things require government, they supposed Belzebub the chief in hell, seeing withal so many Miracles performed by christ they said he did combine with the chief devil and by that power cast them out.
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This calumnie is confuted by sundry arguments. First, out of the seuenteenth verse.
This calumny is confuted by sundry Arguments. First, out of the Seventeenth verse.
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Euery Kingdome deuided against it selfe is brought to desolation, and a house deuided against it selfe cannot stand.
Every Kingdom divided against it self is brought to desolation, and a house divided against it self cannot stand.
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If Satan also be deuided against himselfe, and Belzebub the chiefe ioyne with Christ against the lesse;
If Satan also be divided against himself, and Belzebub the chief join with christ against the less;
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how could that gouernment in dure?
how could that government in dure?
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The second argument we haue verse, 19. Their iudgment was partiall and with respect of persons,
The second argument we have verse, 19. Their judgement was partial and with respect of Persons,
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for their children cast out Deuills and had no blame.
for their children cast out Devils and had no blame.
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He meaneth the Iewish exorcists, who had a power giuen them from aboue by calling vpon Gods name to cast out these vncleane spirits.
He means the Jewish exorcists, who had a power given them from above by calling upon God's name to cast out these unclean spirits.
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It is more then probable these Iewes did cast them out by vsing the name of Christ which then was become famous.
It is more then probable these Iewes did cast them out by using the name of christ which then was become famous.
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S. Iohn saith to our Sauiour, Marke 9.38.S. John Says to our Saviour, Mark 9.38.
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Maister we saw one casting out Deuills in thy name and he followeth not vs. These then escaped the Iewish hatred, but Christ did not:
Master we saw one casting out Devils in thy name and he follows not us These then escaped the Jewish hatred, but christ did not:
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therefore hee inferreth against them, they shall be your iudges to condemne you, that malice the cause of slander, & that the mother of falsehood haue cast vpon me this iniustimputation.
Therefore he infers against them, they shall be your judges to condemn you, that malice the cause of slander, & that the mother of falsehood have cast upon me this iniustimputation.
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A thir• argument is in these words.
A thir• argument is in these words.
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A strong man keepeth his house and goods vntill a stronger force him out and take possession in his place.
A strong man Keepeth his house and goods until a Stronger force him out and take possession in his place.
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I doe this expelling him with my word: therefore his power is subiect vnto mine, and my miracle is true;
I do this expelling him with my word: Therefore his power is Subject unto mine, and my miracle is true;
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yee ought then to embrace my saying, and to stand to my cause confirmed with such cleere testimony:
ye ought then to embrace my saying, and to stand to my cause confirmed with such clear testimony:
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or to be scattered in your fond deuises, so to reape the fruite of your owne folly.
or to be scattered in your found devises, so to reap the fruit of your own folly.
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In the handling of these words I meane not to stand so much vpon possession of the body, and of Christ the deliuerer:
In the handling of these words I mean not to stand so much upon possession of the body, and of christ the deliverer:
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but that the subiect may something sute with the eminence of this place, and the full scope and latitude of the words:
but that the Subject may something suit with the eminence of this place, and the full scope and latitude of the words:
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rather shew a recouering of the soule, a renewing of the world, and a subduing of sinne by the Gospell.
rather show a recovering of the soul, a renewing of the world, and a subduing of sin by the Gospel.
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For the consent of interpreters extend this saying to this as the full and perfect meaning, expounding pounding it not merely of a bodily dispossession,
For the consent of Interpreters extend this saying to this as the full and perfect meaning, expounding pounding it not merely of a bodily dispossession,
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but of the whole proceeding of Christ in the strength of his Kingdome.
but of the Whole proceeding of christ in the strength of his Kingdom.
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The words yeeld the same of necessity, NONLATINALPHABET all his armour, the entering his palace, and diuiding his spoiles, cannot limit this victory to a bodily deliuerance alone.
The words yield the same of necessity, all his armour, the entering his palace, and dividing his spoils, cannot limit this victory to a bodily deliverance alone.
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Nos quondam arma eius regnique militiam in ••s suum redegit saith S. Hilarie. Christ hath taken vs who were once the Deuills armour and force of his Kingdome,Nos quondam arma eius Regnique militiam in ••s suum redegit Says S. Hillary. christ hath taken us who were once the Devils armour and force of his Kingdom,
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and brought vs vnder his owne power.
and brought us under his own power.
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The whole world is the house of Belzebub, so Erasmus. And Caluin, quicquid corporibus praestitit Christus ad animas referri voluit, whatsoeuer Christ performed to the body, he would haue the same referd vnto the soule.
The Whole world is the house of Belzebub, so Erasmus. And Calvin, quicquid corporibus praestitit Christus ad animas referri voluit, whatsoever christ performed to the body, he would have the same referred unto the soul.
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It is plainly showne from the 24. Verse. of this Chapter following the Text immediately.
It is plainly shown from the 24. Verse. of this Chapter following the Text immediately.
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He compareth the nation of the Iewes to a man possest as the Deuills house. (S. Mathew maketh it more plaine) Christ did driue him out and clensed the house by his Gospell,
He compareth the Nation of the Iewes to a man possessed as the Devils house. (S. Matthew makes it more plain) christ did driven him out and cleansed the house by his Gospel,
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but because they entertained his words with scorne and neglected him; the house was empty:
but Because they entertained his words with scorn and neglected him; the house was empty:
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then commeth the vncleane spirit with seauen worse then himselfe, who finding the house emptie swept and garnished, he maketh it his habitation,
then comes the unclean Spirit with seauen Worse then himself, who finding the house empty swept and garnished, he makes it his habitation,
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and the end thereof is worse then the beginning.
and the end thereof is Worse then the beginning.
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So dangerous a sinne is Apostacy, and so truly did hee threaten that wicked generation being rebels against the truth:
So dangerous a sin is Apostasy, and so truly did he threaten that wicked generation being rebels against the truth:
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for what decayed house, or miserable ruine of any building can compare with those emptie Iewes, that would not acknowledge their Lord?
for what decayed house, or miserable ruin of any building can compare with those empty Iewes, that would not acknowledge their Lord?
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And that which Esay the Prophet spake of the soule Cap. 53. verse 4. He tooke our infirmities and bare our sicknesses, meaning sinne and the maladies of the mind:
And that which Isaiah the Prophet spoke of the soul Cap. 53. verse 4. He took our infirmities and bore our Sicknesses, meaning sin and the maladies of the mind:
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S. Mathew chap. 8. verse 17. applieth to casting out of Deuills and curing of diseases.
S. Matthew chap. 8. verse 17. Applieth to casting out of Devils and curing of diseases.
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For both are the worke of one Lord, for one and the same end to make vs acknowledge him the onely redeemer.
For both Are the work of one Lord, for one and the same end to make us acknowledge him the only redeemer.
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As the battering of the walls of a Citty, is but a preparatiue to handy strokes and the ouerthrow of the dwellers:
As the battering of the walls of a city, is but a preparative to handy Strokes and the overthrow of the dwellers:
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so the casting out of Satan from the body the case and outside of the soule, is a signe of sauing power that cureth both soule and body,
so the casting out of Satan from the body the case and outside of the soul, is a Signen of Saving power that cureth both soul and body,
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and will expell the enemie from all his vsurped places. Dauid reasoned from one good turne to another, 1. Samuel 17.36. Thy seruant slue both the Lyon and the Beare, and this vncircumcised Philistim shall be as one of them seeing he hath defied the armies of the liuing God.
and will expel the enemy from all his usurped places. David reasoned from one good turn to Another, 1. Samuel 17.36. Thy servant slew both the lion and the Bear, and this uncircumcised Philistim shall be as one of them seeing he hath defied the armies of the living God.
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Moreouer the Lord that deliuered me from the paw of the Lyon and the beare, he will deliuer me out of the hand of this Philistim, in like manner these words of Christ take occasion from the miracle, to expresse his Soueraigne might in redeeming from the paw of hell and destruction.
Moreover the Lord that Delivered me from the paw of the lion and the bear, he will deliver me out of the hand of this Philistim, in like manner these words of christ take occasion from the miracle, to express his Sovereign might in redeeming from the paw of hell and destruction.
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Let vs therefore take the whole world for a haunted house. We find it so Iob 1.7. I come (saith he) from going to and fro in the earth, and from walking vp and downe in it.
Let us Therefore take the Whole world for a haunted house. We find it so Job 1.7. I come (Says he) from going to and from in the earth, and from walking up and down in it.
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The greatest strength of it his weapons and munition, the greatest wit and policy of it,
The greatest strength of it his weapons and munition, the greatest wit and policy of it,
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if it be foolishnesse with God as the Apostle calls it, it cannot but sauour of the wisdome of this Serpent.
if it be foolishness with God as the Apostle calls it, it cannot but savour of the Wisdom of this Serpent.
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If these places be the prime of our microcosme, the head and glory of all our Iland they cannot but be assaulted. If these places be the prime of our microcosm, the head and glory of all our Island they cannot but be assaulted.
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And if the cry of vices be not vntrue, the walking of some dangerous spirit may raise vp our suspition and complaint.
And if the cry of vices be not untrue, the walking of Some dangerous Spirit may raise up our suspicion and complaint.
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Whose puisance to shew, whose dealing to discouer, and to vncase his villanie that lurketh in our presence;
Whose puissance to show, whose dealing to discover, and to uncase his villainy that lurks in our presence;
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as in it selfe is profitable: so more auailable when the power of heauen is showne that ouerthrowes it.
as in it self is profitable: so more available when the power of heaven is shown that overthrows it.
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In the seeing of both we may doe as the world vsually doth, take part with the stronger side.
In the seeing of both we may do as the world usually does, take part with the Stronger side.
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To one we mustioyne, no staying in the middest. Christ saith so in the last of these verses.
To one we mustioyne, no staying in the midst. christ Says so in the last of these Verses.
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He that is not with me is against me. That God is strongger: and his quarrell safer, the beginning speaketh euidently.
He that is not with me is against me. That God is Stronger: and his quarrel safer, the beginning speaks evidently.
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Christ entreth into the strong mans Palace, Ouercommeth him, taketh from him all his armour wherein he trusted, and deuideth his spoiles.
christ entereth into the strong men Palace, Overcometh him, Takes from him all his armour wherein he trusted, and Divideth his spoils.
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I find then in this Text that which either is exprest or implyed in euery Sermon, a Doctrine and a Vse:
I find then in this Text that which either is expressed or employed in every Sermon, a Doctrine and a Use:
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the strength of our Sauiour affirmed, and our obedient seruice enforced. In the first of these a power of vsurpation and a power of iurisdiction.
the strength of our Saviour affirmed, and our obedient service Enforced. In the First of these a power of usurpation and a power of jurisdiction.
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In the vsurped power we find two parts: the strong mans industry. He is armed and keepeth his Palace:
In the usurped power we find two parts: the strong men industry. He is armed and Keepeth his Palace:
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and his security, his goods are in peace. The lawfull power hath two parts: Christs victory:
and his security, his goods Are in peace. The lawful power hath two parts: Christ victory:
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But when a stronger then he shall come vppon him and ouercome him: and his gaine:
But when a Stronger then he shall come upon him and overcome him: and his gain:
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he taketh from him all his armour wherein he trusted and deuideth his spoiles.
he Takes from him all his armour wherein he trusted and Divideth his spoils.
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The next Verse is a reproofe of vnprofitable seruants which make no vse of this benefit.
The next Verse is a reproof of unprofitable Servants which make no use of this benefit.
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Hee openeth in them two things, a base negligence, and a vaine confidence.
He Openeth in them two things, a base negligence, and a vain confidence.
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First, the negligent stander by that is neither hot nor cold, is cast out as distasted by his palate, he that is not with me is against me. Secondly, his vaine hope.
First, the negligent stander by that is neither hight nor cold, is cast out as distasted by his palate, he that is not with me is against me. Secondly, his vain hope.
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Let him heape, and build, and frame his workes together:
Let him heap, and built, and frame his works together:
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all is to be blowne away with the breath of Gods displeasure, hee that gathereth not with me scattereth. Of these parts in order.
all is to be blown away with the breath of God's displeasure, he that gathereth not with me Scattereth. Of these parts in order.
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His industry, when a strong man armed keepeth his Palace.
His industry, when a strong man armed Keepeth his Palace.
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The beginning hauing dwelt longer vpon the sence of the words to free them from obscurity, each part may be past ouer with better expedition.
The beginning having dwelled longer upon the sense of the words to free them from obscurity, each part may be passed over with better expedition.
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These first words note vnto vs the power of our enemie called the strong Man, and his diligence, he is armed and keepeth his Palace.
These First words note unto us the power of our enemy called the strong Man, and his diligence, he is armed and Keepeth his Palace.
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Hard it is to match with one so well prouided.
Hard it is to match with one so well provided.
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Our Sauiour speaketh of him thus, Now is the Prince of this world cast out, Iohn 21.31.
Our Saviour speaks of him thus, Now is the Prince of this world cast out, John 21.31.
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And to shew, we might imagine something aboue the world, and the reach of mortall powers (because the greatest Potentate is but an arme of flesh) he is called the God of the world, 2. Cor. 4.4. In whom the God of this world hath blinded the eies of them that beleeue not.
And to show, we might imagine something above the world, and the reach of Mortal Powers (Because the greatest Potentate is but an arm of Flesh) he is called the God of the world, 2. Cor. 4.4. In whom the God of this world hath blinded the eyes of them that believe not.
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Hee is called the Prince of the power of the aire. Ephes. 2.2. Sunt magnapars corum quae in imperijs geruntur & fiunt saith Peucer. In the busines of Kingdomes they haue a hand and a great stroke.
He is called the Prince of the power of the air. Ephesians 2.2. Sunt magnapars corum Quae in imperijs geruntur & Fluent Says Peucer. In the business of Kingdoms they have a hand and a great stroke.
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Insidiantur atrocius ijs qui ad gubernaculasedent saith the same Authour:Insidiantur atrocius ijs qui ad gubernaculasedent Says the same Author:
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They assault them most dangerously, who sit at the helme of gouernment, and he addeth the reason that the disease hauing gotten and possest the head, the infection might spread abroad vpon the body,
They assault them most dangerously, who fit At the helm of government, and he adds the reason that the disease having got and possessed the head, the infection might spread abroad upon the body,
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and destroy all like a common pestilence.
and destroy all like a Common pestilence.
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It was for some thing he fell to this temptation in assaulting Christ whom he felt so impregnable.
It was for Some thing he fell to this temptation in assaulting christ whom he felt so impregnable.
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All these things will I giue thee, she wing him the world and glory of it.
All these things will I give thee, she wing him the world and glory of it.
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He had some show for his promise, although his reason was vnsound: saying, it is deliuered vnto mee, and to whomsoeuer I will I giue it. Luke 4.6. This authoritie is first and principall in the Infidels, who wanting the true guide by an ineuitable fall doe light vpon the false.
He had Some show for his promise, although his reason was unsound: saying, it is Delivered unto me, and to whomsoever I will I give it. Lycia 4.6. This Authority is First and principal in the Infidels, who wanting the true guide by an inevitable fallen do Light upon the false.
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In them he ruleth and leadeth them on to his owne ends, and these are of greatest power,
In them he Ruleth and leads them on to his own ends, and these Are of greatest power,
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and possesse the chiefe roomes in his house by domineering in the world.
and possess the chief rooms in his house by domineering in the world.
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That we may not faile of the truth, haue recourse vnto the fountaine and beginning which vsually giues the cleerest euidence, wee shall find greatnesse and vngodlinesse grow together.
That we may not fail of the truth, have recourse unto the fountain and beginning which usually gives the Clearest evidence, we shall find greatness and ungodliness grow together.
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The first Citty that was built had Cain to be the founder, called Enoch after his sonnes name.
The First city that was built had Cain to be the founder, called Enoch After his Sons name.
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From him came Lamech, and from that wicked race descended the great men of the earth.
From him Come Lamech, and from that wicked raze descended the great men of the earth.
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Iabal the father of such as dwell in tents, Iubal of skilfull musicians, and Tubal Cain of artificers in brasse and yron.Iabal the father of such as dwell in tents, Iubal of skilful musicians, and Tubal Cain of artificers in brass and iron.
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No words of Abel but religion and slaughter together. Of Seth and Enos comming at last in Abels roome, it is reported, Gen. 4.26.
No words of Abel but Religion and slaughter together. Of Seth and Enos coming At last in Abel's room, it is reported, Gen. 4.26.
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Then (as if it had beene long looked for before) then beganne men to call vpon the name of the Lord.
Then (as if it had been long looked for before) then began men to call upon the name of the Lord.
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But time the great friend and enemie to the earth, as it brought about this good turne, did weare out that happie season.
But time the great friend and enemy to the earth, as it brought about this good turn, did wear out that happy season.
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For when they beganne to multiply, the sonnes of God, tooke vnto them the daughters of men, For when they began to multiply, the Sons of God, took unto them the daughters of men,
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and from so bad a copulation, we could not expect but a like progenie:
and from so bad a copulation, we could not expect but a like progeny:
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the flood swept away the generation at last, only eight were found fit to be saued in the Arke,
the flood swept away the generation At last, only eight were found fit to be saved in the Ark,
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and one Cham in the company. After this beginning to relate what followed, though briefely were too tedious.
and one Cham in the company. After this beginning to relate what followed, though briefly were too tedious.
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Let vs looke at our owne times, find we not the strong man armed in his Palace? How are the spacious places and gardens of the world inhabited by them that know not the worship of God? And in Christian Kingdomes how hath idolatry preuailed,
Let us look At our own times, find we not the strong man armed in his Palace? How Are the spacious places and gardens of the world inhabited by them that know not the worship of God? And in Christian Kingdoms how hath idolatry prevailed,
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and prouoked the highest? a sinne to states both dangerous and fatall:
and provoked the highest? a sin to states both dangerous and fatal:
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it often ouerthrew the Iewes, and now hath so exasperated the Iudge of the earth, that Turkish cruelty hath cut of the goodliest branches of this Vine,
it often overthrew the Iewes, and now hath so exasperated the Judge of the earth, that Turkish cruelty hath Cut of the Goodliest branches of this Vine,
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and that Citty which the Tartarian conquerour iudged fit to command the world, is become the chiefe seate of this Mahometant tyrant.
and that city which the Tartarian conqueror judged fit to command the world, is become the chief seat of this Mahometant tyrant.
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Roome the other eye of Europe helpes him forward by hindring a reformation, to this effect the Dragon and the Beast ioyne together their forces.
Room the other eye of Europe helps him forward by hindering a Reformation, to this Effect the Dragon and the Beast join together their forces.
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Let none thinke this imputation is iniust, time and euill custome make way to a destroyer by soiling religion with superstition and idolatry.
Let none think this imputation is injust, time and evil custom make Way to a destroyer by soiling Religion with Superstition and idolatry.
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The spirit of God speaketh so much almost in plaine termes, Reuel. 9.20.
The Spirit of God speaks so much almost in plain terms, Revel. 9.20.
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When the Angels were loosed from the riuer Euphrates, to bring so many millions to kill the third part of men;
When the Angels were loosed from the river Euphrates, to bring so many millions to kill the third part of men;
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yet the rest of men repented not of the workes of their hands, that they should not worship Deuils,
yet the rest of men repented not of the works of their hands, that they should not worship Devils,
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and idols of gold, and siluer, and brasse, and stone, and wood, which neither can see, nor heare, nor walke.
and Idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk.
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Who hath come from the riuer Euphrates, and slaine so many but the Turke? bringing so many millions to destroy.
Who hath come from the river Euphrates, and slain so many but the Turk? bringing so many millions to destroy.
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Of whom hath he slaine them but of Christians? and who worship Images but the Christians? the followers of Mahomet hate idoles,
Of whom hath he slain them but of Christians? and who worship Images but the Christians? the followers of Mahomet hate Idols,
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and the professors of Christ are in loue with them.
and the professors of christ Are in love with them.
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By the way then, see how little good Christendome can expect while Antichrist and his Kingdome stand.
By the Way then, see how little good Christendom can expect while Antichrist and his Kingdom stand.
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In the meane time see the strong man armed keeping his Palace, the two imperiall Citties, one rent from the Christians, the other renting in pieces the truth of Christianity.
In the mean time see the strong man armed keeping his Palace, the two imperial Cities, one rend from the Christians, the other renting in Pieces the truth of Christianity.
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Romulus built it at first in blood, and that in the blood of a brother,Romulus built it At First in blood, and that in the blood of a brother,
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since hauing got an Empire by the euerie and oppression, now supports it selfe the same way,
since having god an Empire by the every and oppression, now supports it self the same Way,
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as if it would ratifie that maxime in Philosophy: We are nourished by those meanes from whence we arise and spring vp.
as if it would ratify that maxim in Philosophy: We Are nourished by those means from whence we arise and spring up.
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For now a Monarchie ouer the conscience, a new priuiledge is that they challenge, cruelty to vphold it,
For now a Monarchy over the conscience, a new privilege is that they challenge, cruelty to uphold it,
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and commodity gleaned in deuotion to vphold themselues: these are the chiefe Pillars to maintaine their state.
and commodity gleaned in devotion to uphold themselves: these Are the chief Pillars to maintain their state.
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When Christ came in person to bind this strong man, the Romans had Iury vnder their dominion, Herode an Idumean was their King, religion was corrupted with traditions, the sects of Saducees and Pharisees made a diuision within:
When christ Come in person to bind this strong man, the Roman had Jury under their dominion, Herod an Idumean was their King, Religion was corrupted with traditions, the Sects of Sadducees and Pharisees made a division within:
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and therefore their outward miserie was the greater.
and Therefore their outward misery was the greater.
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And at our Sauiours second comming, this is his owne prediction, The Sonne of man shall not find faith vpon the earth,
And At our Saviour's second coming, this is his own prediction, The Son of man shall not find faith upon the earth,
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so mightily doth this strong man enlarge his territories.
so mightily does this strong man enlarge his territories.
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Come vnto Gods owne house his Church, where religion is truly profest, where God hath his Church, he will haue his Chappell, hauing most cause to be stirre himselfe least he be a looser, thether hee conuerts his greatest forces to worke in all sorts and by all deuises.
Come unto God's own house his Church, where Religion is truly professed, where God hath his Church, he will have his Chapel, having most cause to be stir himself lest he be a looser, thither he converts his greatest forces to work in all sorts and by all devises.
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And that two waies, either to quench the least sparkes that are to aduance the truth,
And that two ways, either to quench the least sparks that Are to advance the truth,
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or to depraue and corrupt it by turning matters the wrong way, and mixing euill with the good.
or to deprave and corrupt it by turning matters the wrong Way, and mixing evil with the good.
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Sometimes he is a solicitor to set forwards his owne busines in consultations. Many times he helpes the Iudge in giuing sentence.
Sometime he is a solicitor to Set forward his own business in Consultations. Many times he helps the Judge in giving sentence.
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He can doe as with Achabs Prophets enter and seduce in the place of sanctity.
He can do as with Ahab's prophets enter and seduce in the place of sanctity.
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He aduanceth many men into offices, and specially where money makes the way, for those are his vsuall staires.
He Advanceth many men into Offices, and specially where money makes the Way, for those Are his usual stairs.
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When hee hath set them vp they must honour their Patron and benefactor, and he a little direct them in execution.
When he hath Set them up they must honour their Patron and benefactor, and he a little Direct them in execution.
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And that no place may want him, in the good actions of many, hee foisteth some lamenesse,
And that no place may want him, in the good actions of many, he foisteth Some lameness,
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and cloggeth the endeauours of honest men.
and cloggeth the endeavours of honest men.
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This strong man is not armed alone, but skill can doe equall mischiefe, 2. Cor. 11.14. Satan is transformed into an Angell of light.
This strong man is not armed alone, but skill can do equal mischief, 2. Cor. 11.14. Satan is transformed into an Angel of Light.
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Not in shape, for the Angels haue no countenance, or visible forme; but as Zanchie saith, he counterfeiteth holinesse, that his counsells may be heard.
Not in shape, for the Angels have no countenance, or visible Form; but as Zanchie Says, he counterfeiteth holiness, that his Counsels may be herd.
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Like a corrupt Tradesman, hee can sophisticate his vnprofitable commodity, and colour his harmes with guilded pretences.
Like a corrupt Tradesman, he can sophisticate his unprofitable commodity, and colour his harms with Guilded pretences.
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In the Church he can sow faction vnder pretence of zeale, and cherish curiosity vnder tendernes of conscience.
In the Church he can sow faction under pretence of zeal, and cherish curiosity under tenderness of conscience.
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In the common affaires of this life, he can make bribery walke vnder the name of thankfulnes, and gratuitie:
In the Common affairs of this life, he can make bribery walk under the name of thankfulness, and gratuity:
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oppression vnder thrift, pride vnder commendable fashion and ciuility.
oppression under thrift, pride under commendable fashion and civility.
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These trickes make him dance in a net, gulling the world as it were in laughter,
These tricks make him dance in a net, gulling the world as it were in laughter,
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and by his policies he will preuaile.
and by his policies he will prevail.
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The reason is if vice were seene in his owne apparell, it would scare the beholder with a fearefull and vgly visage,
The reason is if vice were seen in his own apparel, it would scare the beholder with a fearful and ugly visage,
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therfore he doth furnish it vp with the choisest ornaments, and paints ouer the deformities with better showes, to make it passe for commendable.
Therefore he does furnish it up with the Choicest Ornament, and paints over the deformities with better shows, to make it pass for commendable.
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What thing is so bad or base, but one cassiering modesty, and an honest minde, will by wit and worldly reasons iustifie and make good.
What thing is so bad or base, but one cassiering modesty, and an honest mind, will by wit and worldly Reasons justify and make good.
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So when the heart is set vpon pleasure, and the desire beginnes to burne after some particular gaine:
So when the heart is Set upon pleasure, and the desire begins to burn After Some particular gain:
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politicke resolution perswades either it may be iust, or not so bad as some thinke, either a tollerable or a necessary euill.
politic resolution persuades either it may be just, or not so bad as Some think, either a tolerable or a necessary evil.
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Heereupon it followeth that among Christians, some for their profit and content will defend those faults, which the wiser Heathen haue detested in their writings.
Hereupon it follows that among Christians, Some for their profit and content will defend those Faults, which the Wiser Heathen have detested in their writings.
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As he could not haue dealt with Saul that came to him in his troubles,
As he could not have dealt with Saul that Come to him in his Troubles,
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but in the shape of Samuel, the witch said gods are come out of the earth:
but in the shape of Samuel, the witch said God's Are come out of the earth:
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so could he not haue the applause of the simple world, but by an earthly diuinity,
so could he not have the applause of the simple world, but by an earthly divinity,
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when new found reasons, and crafty proiects turne matters into another mould, and rob the great theefe,
when new found Reasons, and crafty projects turn matters into Another mould, and rob the great thief,
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euen sinne of his owne appearance.
even sin of his own appearance.
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Neither could we haue among vs so much professing, and little good dealing, except there were this mysterie of hypocrisie.
Neither could we have among us so much professing, and little good dealing, except there were this mystery of hypocrisy.
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Heere then wefeele him, heere we haue iust cause to feare him; daemon meridianus this Deuill at noone day is most dangerous:
Here then wefeele him, Here we have just cause to Fear him; daemon Meridian this devil At noon day is most dangerous:
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As at first in Paradise and vnder the Serpent hee got the day, so doth he in the Church of God, and by his subtilty.
As At First in Paradise and under the Serpent he god the day, so does he in the Church of God, and by his subtlety.
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S. Bernard complaind in his times that the Church of God had three aduersaries, then did the night of Popery draw on farre, brought in by the last of the three.
S. Bernard complained in his times that the Church of God had three Adversaries, then did the night of Popery draw on Far, brought in by the last of the three.
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The first was the feare of the night, when tyrants did persecute the Martyrs in the primitiue Church.
The First was the Fear of the night, when Tyrants did persecute the Martyrs in the primitive Church.
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The second was the arrow that flyeth by day, the fond opinions of heresie, flying by the inuention of the supporters vpon the feathers of vaine glory.
The second was the arrow that flies by day, the found opinions of heresy, flying by the invention of the supporters upon the Feathers of vain glory.
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But (saith he) the patience of the Saints ouercame the first, and the wisdome of the learned destroyed the second.
But (Says he) the patience of the Saints overcame the First, and the Wisdom of the learned destroyed the second.
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The third was the pestilence in the darkenesse the sinne of hypocrisie and false appearance that nothing could with stand:
The third was the pestilence in the darkness the sin of hypocrisy and false appearance that nothing could with stand:
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they name Christ and serue Antichrist, they professe God and deny him also. Therefore he taketh vp the complaint of Hezekia, Behold in peace bitternes bitternes:
they name christ and serve Antichrist, they profess God and deny him also. Therefore he Takes up the complaint of Hezekiah, Behold in peace bitterness bitterness:
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the Church was then worst of all. Amara prius in caede martyrum, amarior post in conflictu haeretieorum, amariffima nunc in moribus domesticorum.
the Church was then worst of all. Amara prius in Kill Martyrs, amarior post in conflictu haeretieorum, amariffima nunc in moribus domesticorum.
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Bitternes at first in the death of Martyrs, bitternes in corrupted manners. May not reformation renew a complaint, and say the world is alwaies like it selfe.
Bitterness At First in the death of Martyrs, bitterness in corrupted manners. May not Reformation renew a complaint, and say the world is always like it self.
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As the hottest weather doth soonest putrifie: so abundance of peace and many blessings;
As the hottest weather does soonest putrify: so abundance of peace and many blessings;
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haue not these made the rottenes come neerer to the heart? Let a generall discourse which cannot tarrie, point at the tops of a few ill fruits and easiest discerned.
have not these made the rottenness come nearer to the heart? Let a general discourse which cannot tarry, point At the tops of a few ill fruits and Easiest discerned.
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Our women turnd into the shapes of men, our men and especially they of the gallants ranke growne effeminate.
Our women turned into the shapes of men, our men and especially they of the gallants rank grown effeminate.
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Drunkenesse so great that to cast out this Deuill were a miracle indeede, to bring in request againe the moderate and temperate liuing of ancient times.
drunkenness so great that to cast out this devil were a miracle indeed, to bring in request again the moderate and temperate living of ancient times.
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And that euery age may bring vp some new monster, fumum vendunt & fumo pereunt, the selling of fume, immoderate smooking wasteth both the body and the purse;
And that every age may bring up Some new monster, Fumum vendunt & fumo pereunt, the selling of fume, immoderate smoking wastes both the body and the purse;
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a mischiefe vnheard of in former ages befitting no season but this of the doting and declining world.
a mischief unheard of in former ages befitting no season but this of the doting and declining world.
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Garments the memorials of sinne should teach vs our losses and our sorrow, when Adam had forsaken God and his innocence forsaken him, shame and necessity procured a couering for his nakednes.
Garments the memorials of sin should teach us our losses and our sorrow, when Adam had forsaken God and his innocence forsaken him, shame and necessity procured a covering for his nakedness.
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But now they are not so much remembrancers of the old; as actors of new sinnes;
But now they Are not so much remembrancers of the old; as actors of new Sins;
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and plaine representations of each idle fancie:
and plain representations of each idle fancy:
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S. Cyprian complained in his time, that when God had said thou canst not make one haire white or blacke, the women did confute the Scripture,
S. Cyprian complained in his time, that when God had said thou Canst not make one hair white or black, the women did confute the Scripture,
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and turnd their haire to yellow; the colour he did mislike as too ominous of hell fire;
and turned their hair to yellow; the colour he did mislike as too ominous of hell fire;
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malo praesagio futurorumcapillos iam tibi flammeos auspicaris, with an ill presage of what was to follow they flamed already.Malo praesagio futurorumcapillos iam tibi flammeos auspicaris, with an ill presage of what was to follow they flamed already.
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Now this colour is fallen about the necke and other places, that poore whitenes the token of innocence and sincerity weareth out of request.
Now this colour is fallen about the neck and other places, that poor whiteness the token of innocence and sincerity weareth out of request.
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But these follies may plead custome, and it seeme a vaine thing to contradict them.
But these follies may plead custom, and it seem a vain thing to contradict them.
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This superficiall badnes being so confirmed, and like to hold his owne, cannot but suppose a worse whereon it builds.
This superficial badness being so confirmed, and like to hold his own, cannot but suppose a Worse whereon it builds.
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Where the face of corruption appeareth outwardly any way; it sheweth the inward parts to be worse deformed:
Where the face of corruption appears outwardly any Way; it shows the inward parts to be Worse deformed:
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Yet thus must it be where truth doth shine so cleere, and men loue darkenesse more then light:
Yet thus must it be where truth does shine so clear, and men love darkness more then Light:
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if the Church yeeld not good fruit, it must needs ouerflow with weeds, knowledge doth make it ranke and proud.
if the Church yield not good fruit, it must needs overflow with weeds, knowledge does make it rank and proud.
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And when the beames of supernaturall direction fall downe in so powerfull a manner, yet obstinacie beateth backe these gracious offers, refusing the influence, strange and vnnaturall effects must needs follow.
And when the beams of supernatural direction fallen down in so powerful a manner, yet obstinacy beats back these gracious offers, refusing the influence, strange and unnatural effects must needs follow.
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For as the carcasse of a man is more noisome then the putrefaction of fruits and plants,
For as the carcase of a man is more noisome then the putrefaction of fruits and plants,
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because the temper exceld them in the soundnesse:
Because the temper excelled them in the soundness:
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so where much good is, and blessednesse it selfe turned into surfeit, those declinations are most pernicious.
so where much good is, and blessedness it self turned into surfeit, those declinations Are most pernicious.
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We haue now seene the strong man armed keeping his Palace, within and without the Church, his strength and policy ioyned together:
We have now seen the strong man armed keeping his Palace, within and without the Church, his strength and policy joined together:
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but hitherto we haue onely traced him as Prince of the Aire.
but hitherto we have only traced him as Prince of the Air.
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Now let our discourse be sub tecto, as well as sub dio, see his mansion and enter his roofe a while:
Now let our discourse be sub tecto, as well as sub dio, see his mansion and enter his roof a while:
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that as his intents are to bring confusion and publique miserie, we may now see the place of residence whence these plots and stratagems haue their hatching.
that as his intents Are to bring confusion and public misery, we may now see the place of residence whence these plots and stratagems have their hatching.
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Euery man by nature is the child of wrath, conceiued in sinne and being readiest to incline the worst, way easily listeneth to this euill master.
Every man by nature is the child of wrath, conceived in sin and being Readiest to incline the worst, Way Easily listeneth to this evil master.
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He insinuateth himselfe by sweete and pleasant beginnings, then custome giueth him possession, at last the soule and body become the house,
He insinuates himself by sweet and pleasant beginnings, then custom gives him possession, At last the soul and body become the house,
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and fall subiect to his gouernment.
and fallen Subject to his government.
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Witchcraft doth sometimes manifest his hatred to the body, when God giueth him leaue to torment the outward part of the creature, in heauenly mercy giuing warning to euery spectator, what it is to be vnder this hellish tyranny.
Witchcraft does sometime manifest his hatred to the body, when God gives him leave to torment the outward part of the creature, in heavenly mercy giving warning to every spectator, what it is to be under this hellish tyranny.
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Such accidens come among vs for this end to draw vp the mindes loaded with earthly cares to these considerations.
Such Accidents come among us for this end to draw up the minds loaded with earthly Cares to these considerations.
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These instances as strange things haue beene plaid, and made matters of pastime, but may serue for edification.
These instances as strange things have been played, and made matters of pastime, but may serve for edification.
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For thereby we learne the truth of eternall life.
For thereby we Learn the truth of Eternal life.
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If a bad spirit come and offer his seruice to torment, we conclude there is a good spirit to saue, that spirituall powers doe gouerne these earthly affaires,
If a bad Spirit come and offer his service to torment, we conclude there is a good Spirit to save, that spiritual Powers do govern these earthly affairs,
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and a Diuine power commandeth all.
and a Divine power commands all.
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We learne the loue of God that fuffereth him not to hurt all as well as some few:
We Learn the love of God that fuffereth him not to hurt all as well as Some few:
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the truth of religion which his slaues doe first renounce, and then he markes them for his owne;
the truth of Religion which his slaves do First renounce, and then he marks them for his own;
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first they denie Baptisme, then his owne Sacraments succeede to make them fast.
First they deny Baptism, then his own Sacraments succeed to make them fast.
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And why doth hee not sease vpon euery adulterous body? the reason is God holds him in.
And why does he not seize upon every adulterous body? the reason is God holds him in.
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Or that hee snatcheth not away the soules of such as imagine mischiefe, the cause is Gods mercy who suspendeth execution, not suffering to proceede according to desert, as S. Peter sheweth, the Lord is not slack concerning his promise as some thinke, But is long suffering towards vs not willing any should perish,
Or that he snatches not away the Souls of such as imagine mischief, the cause is God's mercy who suspendeth execution, not suffering to proceed according to desert, as S. Peter shows, the Lord is not slack Concerning his promise as Some think, But is long suffering towards us not willing any should perish,
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but that all should come to repentance. but that all should come to Repentance.
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These trialls may come vpon the good because in them some parcell of sinne remaineth, Iobs body was not exempted from this tormentor,
These trials may come upon the good Because in them Some parcel of sin remains, Jobs body was not exempted from this tormentor,
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but let wicked men be perswaded, he ruleth them and their affaires; perhaps they prosper and therefore beleeue it not:
but let wicked men be persuaded, he Ruleth them and their affairs; perhaps they prosper and Therefore believe it not:
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it is a cold comfort when he vseth them for himselfe, and delighteth in their prosperity.
it is a cold Comfort when he uses them for himself, and delights in their Prosperity.
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In the minde he can darken the motions of vnderstanding, dazle and possesse the fancie, hinder the outward sences and delude them, he can stirre vp the appetite,
In the mind he can darken the motions of understanding, dazzle and possess the fancy, hinder the outward Senses and delude them, he can stir up the appetite,
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and inflame the desires of them he tempteth, and suppresse them againe as he thinketh good.
and inflame the Desires of them he tempts, and suppress them again as he Thinketh good.
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Onely as Zanchy saith (who sheweth all these at large) hee cannot remoue or turne the will, God hath giuen a man his resolution free, Only as Zanchy Says (who shows all these At large) he cannot remove or turn the will, God hath given a man his resolution free,
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Because it is the hinge that moueth all about, & the wheele by which the actions are turned:
Because it is the hinge that moves all about, & the wheel by which the actions Are turned:
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he may tempt and perswade he cannot command; in the middest of violent assaults, God hath left a man so much liberty.
he may tempt and persuade he cannot command; in the midst of violent assaults, God hath left a man so much liberty.
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I will end this point with a reason why the Lord doth grant him this strength.
I will end this point with a reason why the Lord does grant him this strength.
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The wofull cause is the sinne of man.
The woeful cause is the sin of man.
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He tempted Eue in the shape of a Serpent by outward inuasion, and vttered his meaning to Christ in that temptation by outward dealing.
He tempted Eue in the shape of a Serpent by outward invasion, and uttered his meaning to christ in that temptation by outward dealing.
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For they were innocent and free from sinne, he could take no footing in the inward affections:
For they were innocent and free from sin, he could take no footing in the inward affections:
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but now an euill heart giues him an easie passage to enter and come in, thereupon he is more powerfull and vnresistable.
but now an evil heart gives him an easy passage to enter and come in, thereupon he is more powerful and unresistable.
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As originall sinne doth giue him entrance, euill practise doth further his dominion.
As original sin does give him Entrance, evil practice does further his dominion.
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The breaking of Gods commandement is the cause, that the reiecting of one ruler leading to peace and blessednes;
The breaking of God's Commandment is the cause, that the rejecting of one ruler leading to peace and blessedness;
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causeth subiection to the slauish labour of so vile a commander.
Causes subjection to the slavish labour of so vile a commander.
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For this is Gods order, first to giue a Law, and afterwards to turne ouer him that stubburnly offendeth to this his executioner.
For this is God's order, First to give a Law, and afterwards to turn over him that stubbornly offends to this his executioner.
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S. Paul sheweth this was the reason the Infidels did fall so fearefully, Because when they knew God they glorified him not as God,
S. Paul shows this was the reason the Infidels did fallen so fearfully, Because when they knew God they glorified him not as God,
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neither were thankefull, but became vaine in their imaginations, their foolish heart was darkened. neither were thankful, but became vain in their Imaginations, their foolish heart was darkened.
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Therefore God gaue them ouer to a reprobate minde, and to do things not conuenient as the Apostle rehearseth.
Therefore God gave them over to a Reprobate mind, and to do things not convenient as the Apostle rehearseth.
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The light of nature taught them better things then their liues did expresse. Which knowledge is so great, that by it way may be made for Diuine instruction.
The Light of nature taught them better things then their lives did express. Which knowledge is so great, that by it Way may be made for Divine instruction.
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Lactantius is bold to affirme so much of the knowledge of Infidels.Lactantius is bold to affirm so much of the knowledge of Infidels.
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Quod si vel Orpheus vel hi nostri quae natura ducente senserunt in perpetuum defendissent, eandem quam nos sequimur doctrinam comprehensa veritate tenuissent. Quod si vel Orpheus vel him Our Quae Nature ducente senserunt in perpetuum defendissent, eandem quam nos sequimur Doctrinam comprehensa veritate tenuissent.
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If Orpheus and such like had constantly maintaind those things which nature taught them, they would at last haue come to the Doctrine which we doe follow.
If Orpheus and such like had constantly maintained those things which nature taught them, they would At last have come to the Doctrine which we do follow.
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This is the reason, why the power of spirituall tyrannie is so great among the Heathen,
This is the reason, why the power of spiritual tyranny is so great among the Heathen,
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because they transgresse the rules of nature and their conscience.
Because they transgress the rules of nature and their conscience.
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Now wherefore hee should scourge the Church, and preuaile so much, there cannot but be greater reason.
Now Wherefore he should scourge the Church, and prevail so much, there cannot but be greater reason.
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For where a full hand powreth out benefits in abundance, and grosse vnthankfulnes returneth backe to heauen from whence they flow:
For where a full hand poureth out benefits in abundance, and gross unthankfulness returns back to heaven from whence they flow:
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God may then complaine as he did with Esay, Esay 1.2. I haue nourished and brought vp children,
God may then complain as he did with Isaiah, Isaiah 1.2. I have nourished and brought up children,
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and they haue rebelled against me. and they have rebelled against me.
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And except it were for the chosens sake, for Gods glory, and his seruice which must haue an abiding place,
And except it were for the chosens sake, for God's glory, and his service which must have an abiding place,
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how could a Church polluted with impiety expect any mercy or continuance? Besides, the deuils rage doth glorifie God the more by exercising the faithfull, who against the streame of sinne, keepe an euen course, and a stedfast profession.
how could a Church polluted with impiety expect any mercy or Continuance? Beside, the Devils rage does Glorify God the more by exercising the faithful, who against the stream of sin, keep an even course, and a steadfast profession.
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This for the reason of his progresse and strength. In this Doctrine obserue yet a limitation:
This for the reason of his progress and strength. In this Doctrine observe yet a limitation:
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These spirituall powers are not such absolute Lords to doe what they list among any, no not among Infidels,
These spiritual Powers Are not such absolute lords to do what they list among any, no not among Infidels,
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though they be powers of darknesse:
though they be Powers of darkness:
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but onely so farre as God seeth fit in iust iudgement to execute his iust wrath.
but only so Far as God sees fit in just judgement to execute his just wrath.
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God turned the hearts of the Aegyptians to his people, to hasten them out of the land,
God turned the hearts of the egyptians to his people, to hasten them out of the land,
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and furnished them with iewels for their iourney.
and furnished them with Jewels for their journey.
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Christ was at that Counsell which gaue sentence for his owne death, or else it could not haue gone forwards.
christ was At that Counsel which gave sentence for his own death, or Else it could not have gone forward.
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Well may Hosius alledge euen that for the defence of Counsels, that the iudgement of the Church is not destitute of the holy Spirit.
Well may Hosius allege even that for the defence of Counsels, that the judgement of the Church is not destitute of the holy Spirit.
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For Caiphas the high Priest (or Pope of the Iewes if we may so call him, spake by inspiration.
For Caiaphas the high Priest (or Pope of the Iewes if we may so call him, spoke by inspiration.
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It is necessary that one die for the people, and that the whole Nationperish not. It is necessary that one die for the people, and that the Whole Nationperish not.
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Therefore let vs conceiue his dominion very large and eminent, NONLATINALPHABET as the Text names it, a Hall or a Palace,
Therefore let us conceive his dominion very large and eminent, as the Text names it, a Hall or a Palace,
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as if a Cottage or meane dwellings did not containe him:
as if a Cottage or mean dwellings did not contain him:
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his working is by permission, hee is set on as a mastife, and pulled off againe by Gods appointment and pleasure.
his working is by permission, he is Set on as a mastiff, and pulled off again by God's appointment and pleasure.
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Otherwise his owne habitation is the the deepe, as appeareth, Luke 8.31.
Otherwise his own habitation is the the deep, as appears, Lycia 8.31.
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When the Legion was cast out of the man, they made supplication to Christ not to send them into the deepe,
When the Legion was cast out of the man, they made supplication to christ not to send them into the deep,
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but giue them more imployment by allowing their entrance into the the heard of swine. It is then euident hell is his dwelling, except God imploy and suffer him.
but give them more employment by allowing their Entrance into thee the herd of Swine. It is then evident hell is his Dwelling, except God employ and suffer him.
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So in the middest of his working a hand aboue restraineth him from prosecuting his malice with extreamities, this is the worlds comfort, his intents are limited.
So in the midst of his working a hand above restraineth him from prosecuting his malice with extremities, this is the world's Comfort, his intents Are limited.
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And so much of the strong mans industry, He is armed and keapeth his Palace, the next part followeth, His goods are in Peace, which is his securitie.
And so much of the strong men industry, He is armed and Keepeth his Palace, the next part follows, His goods Are in Peace, which is his security.
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I gather two obseruations from these words. First, none can deliuer himselfe from spirituall bondage, NONLATINALPHABET his goods are in peace.
I gather two observations from these words. First, none can deliver himself from spiritual bondage, his goods Are in peace.
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When wickednes hath got the vpper hand, and temptation borne the sway: vice groweth into a habite, and custome is a second nature.
When wickedness hath god the upper hand, and temptation born the sway: vice grows into a habit, and custom is a second nature.
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Hardly can one master it vpon euen ground, but when these bonds doe fetter a wicked person,
Hardly can one master it upon even ground, but when these bonds do fetter a wicked person,
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and disarme him of his owne right:
and disarm him of his own right:
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he doth liue at anothers becke, and how can he then make head againe to purpose,
he does live At another's beck, and how can he then make head again to purpose,
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or recouer himselfe by strong resistance? The goods cannot shake of the possessor, nor the house expell the master, such are offendors in continuing euill:
or recover himself by strong resistance? The goods cannot shake of the possessor, nor the house expel the master, such Are offenders in Continuing evil:
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led as slaues, and dragd along as sheepe vnto the slaughter, fallen into a pit whence they cannot come out, or quit themselues againe.
led as slaves, and dragged along as sheep unto the slaughter, fallen into a pit whence they cannot come out, or quit themselves again.
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Which should teach euery one not to yeeld at first, least giuing the raines to his managing, their falls grow fearefull, and their dangers almost desperate:
Which should teach every one not to yield At First, lest giving the reins to his managing, their falls grow fearful, and their dangers almost desperate:
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yet for them thus hardened in vice, because Diuinity giueth a salue for euery sore they must endeauour and distrust their owne power.
yet for them thus hardened in vice, Because Divinity gives a salve for every soar they must endeavour and distrust their own power.
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Now wrestling is able to shake off his yoake, but in vsing the meanes which God hath appointed, whereby they denie themselues:
Now wrestling is able to shake off his yoke, but in using the means which God hath appointed, whereby they deny themselves:
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and adding to their labour constant prayer and inuocation:
and adding to their labour constant prayer and invocation:
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they take vpon them an easie yoake and a light burden of their Sauiour the stronger man.
they take upon them an easy yoke and a Light burden of their Saviour the Stronger man.
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Repentance vndoeth the knot which tied the soule in this captiuity:
Repentance undoth the knot which tied the soul in this captivity:
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prayer renounceth all power in him that prayeth, euen as among men he that asketh helpe of another,
prayer Renounceth all power in him that Prayeth, even as among men he that asks help of Another,
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and maketh daily supplication, doth shew how little his owne ability can performe, and how ill the matter goeth with him.
and makes daily supplication, does show how little his own ability can perform, and how ill the matter Goes with him.
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Thus sorrow for sinne, repentance, prayer, and stedfast endeauour ioyned:
Thus sorrow for sin, Repentance, prayer, and steadfast endeavour joined:
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may worke a cure vnder God, and that be done vnder the sasegard of the Almighty, that none of himselfe can compasse Prayer and fasting was able to expell the deuill which the Disciples could not cast out.
may work a cure under God, and that be done under the sasegard of the Almighty, that none of himself can compass Prayer and fasting was able to expel the Devil which the Disciples could not cast out.
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Let this consideration correct their mistaking, who hope to conquer and shake of their sinnes, not vsing religious meanes and exercises.
Let this consideration correct their mistaking, who hope to conquer and shake of their Sins, not using religious means and exercises.
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No hope to preuaile in such combates without a full repentance, with an absolute resignation of the soule into the Sauiours hand.
No hope to prevail in such combats without a full Repentance, with an absolute resignation of the soul into the Saviour's hand.
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See heere the power of a poore captiue in himselfe, fastened in the nets of his owne weauing, entangled in the labarinth of his folly, no way to saue himselfe. His goods are in Peace.
See Here the power of a poor captive in himself, fastened in the nets of his own weaving, entangled in the labarinth of his folly, no Way to save himself. His goods Are in Peace.
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Secondly, the words yeeld vs this Doctrine. Satan fighteth not against himselfe to disaduantage or disgrace his gouernment, but keepeth close together,
Secondly, the words yield us this Doctrine. Satan fights not against himself to disadvantage or disgrace his government, but Keepeth close together,
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and tieth his instruments in a strong confederacy that their vniting may make him more inuincible. The words import so much. His goods are in Peace.
and tieth his Instruments in a strong confederacy that their uniting may make him more invincible. The words import so much. His goods Are in Peace.
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Sometimes it must needs be otherwise with Christ and his Gospell, for when vngodlines doth glue and cling together, either among his owne or others;
Sometime it must needs be otherwise with christ and his Gospel, for when ungodliness does glue and cling together, either among his own or Others;
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hee commeth often with stir and diuision, and renteth all in peeces for a time. Heere then we find the case variable, sometimes wickednes findeth great disagreement, as experience teacheth;
he comes often with stir and division, and renteth all in Pieces for a time. Here then we find the case variable, sometime wickedness finds great disagreement, as experience Teaches;
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sometimes great league and fellowship, as both experience and this Text doe manifest;
sometime great league and fellowship, as both experience and this Text do manifest;
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so it is in the gouernment of Christ, sometimes diuision and stir, sometimes peace and vnion:
so it is in the government of christ, sometime division and stir, sometime peace and Union:
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we may vse Solomons saying in this cause; All things come alike to all.
we may use Solomons saying in this cause; All things come alike to all.
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Therefore in such variety of times and accidents, it is an vncertaine and groundlesse affirmation to make peace an infallible signe of the Church.
Therefore in such variety of times and accidents, it is an uncertain and groundless affirmation to make peace an infallible Signen of the Church.
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The Papists say and in some sort truly, we are all called members of one body vnder one head Christ, Rom. 12. And by our Sauiour, One Shepheard, and one sheepfold, therefore diuersity of opinion doth argue a false profession.
The Papists say and in Some sort truly, we Are all called members of one body under one head christ, Rom. 12. And by our Saviour, One Shepherd, and one sheepfold, Therefore diversity of opinion does argue a false profession.
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True indeede in the true members of Christs elected congregation, but in the outward fellowship and face of an visible multitude not euer true, where many are among vs that are not of vs the Apostle saith.
True indeed in the true members of Christ elected congregation, but in the outward fellowship and face of an visible multitude not ever true, where many Are among us that Are not of us the Apostle Says.
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In that one sheepfold where Christ was Shepheard, was not one Iudas found who had warre and treason in his heart and turned against his Master? yet could the chiefe Priests,
In that one sheepfold where christ was Shepherd, was not one Iudas found who had war and treason in his heart and turned against his Master? yet could the chief Priests,
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and Pharisees, and Pylate agree well enough in murdering him without traitors among themselues.
and Pharisees, and Pilate agree well enough in murdering him without Traitors among themselves.
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Outward peace to keepe conformity with others is not in the power of any, but this approcheth neerest to the truth, the true members of Christ are peacable,
Outward peace to keep conformity with Others is not in the power of any, but this Approaches nearest to the truth, the true members of christ Are peaceable,
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and full of charitie, and being linked vnder one head by faith doe accord among themselues:
and full of charity, and being linked under one head by faith do accord among themselves:
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but God setteth neere them enemies that loue not peace euen of their owne, to be as thornes in their sides,
but God sets near them enemies that love not peace even of their own, to be as thorns in their sides,
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and to raise them from temporall securitie.
and to raise them from temporal security.
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Harding complaines that before Luther came, the people were vnanimes in dome of one minde in the house,Harding complains that before Luther Come, the people were unanimous in dome of one mind in the house,
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but since how many diuisions haue happened? Concerning their spirituall consent in superstition I will vse the phrase of the Text, The strong man armed kept his Palace and his goods were in peace.
but since how many divisions have happened? Concerning their spiritual consent in Superstition I will use the phrase of the Text, The strong man armed kept his Palace and his goods were in peace.
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Sarcerius an expositor maketh it a particular instance, Qualia tempora fuerunt sub Papatu, Of this sort were the Popish times.Sarcerius an expositor makes it a particular instance, Galatia tempora fuerunt sub Papatu, Of this sort were the Popish times.
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May we speake of outward peace and temporall, and not find these accusers faulty? Christianity will haue this peace kept with Alients,
May we speak of outward peace and temporal, and not find these accusers faulty? Christianity will have this peace kept with Aliens,
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as an argument of the minde bent to vnitie; that we may be mercifull as our heauenly Father is mercifull and kind to all:
as an argument of the mind bent to unity; that we may be merciful as our heavenly Father is merciful and kind to all:
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that the glory of a quiet and peacable minde may shine forth to confound the censures of each ill willervnto Sion.
that the glory of a quiet and peaceable mind may shine forth to confound the censures of each ill willervnto Sion.
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If by this kind of coniecturing, or rather demonstration; an equall iudge may giue sentence: see whose fingers haue beene oftnest in treasons; whose practises haue beene massacres;
If by this kind of conjecturing, or rather demonstration; an equal judge may give sentence: see whose fingers have been oftenest in treasons; whose practises have been massacres;
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who they are that stirre euery cole to fire the states of the world and to raise combustion.
who they Are that stir every coal to fire the states of the world and to raise combustion.
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This kind of peace as it hath beene hardly seene towards vs, but when necessity made them quiet,
This kind of peace as it hath been hardly seen towards us, but when necessity made them quiet,
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and God by prouidence tied their hands & confounded their deuises, so hath it beene a stranger among them that talke of peace.
and God by providence tied their hands & confounded their devises, so hath it been a stranger among them that talk of peace.
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To reuiue their vnquietnes by relation, or shew their dissentions out of stories would sooner want time then matter.
To revive their unquietness by Relation, or show their dissensions out of stories would sooner want time then matter.
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Or to obserue distractions in the head, the choosing of one Pope against another, and the Church at the same time vnder more heads then one.
Or to observe distractions in the head, the choosing of one Pope against Another, and the Church At the same time under more Heads then one.
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Whatsoeuer the sheepe were surely then there was not one shepheard.
Whatsoever the sheep were surely then there was not one shepherd.
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The bones they haue cast among Princes that out of their dissentions they might bring their owne ends about, cannot be vnknowne to him that knoweth any thing.
The bones they have cast among Princes that out of their dissensions they might bring their own ends about, cannot be unknown to him that Knoweth any thing.
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From whence we iustly may collect, the head set vp for vnity did plot disagreement, he was not here what he did professe,
From whence we justly may collect, the head Set up for unity did plot disagreement, he was not Here what he did profess,
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neither led the members by a Christian-like direction.
neither led the members by a Christianlike direction.
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If to set iarres and prey vpon the flocke be no good signe of a true shepheard, this note of vnity is a poore signification for them.
If to Set jars and prey upon the flock be no good Signen of a true shepherd, this note of unity is a poor signification for them.
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Bellarmine doth plainly confesse that this state hath beene so shaken with enemies, and bad liues of the Popes, as also with grieuous Schisme: Bellarmine does plainly confess that this state hath been so shaken with enemies, and bad lives of the Popes, as also with grievous Schism:
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that for the glory of it, it stands not by it selfe, but strangely supported by diuine preseruation manifested in their infirmity.
that for the glory of it, it Stands not by it self, but strangely supported by divine preservation manifested in their infirmity.
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Indeed it often happeneth by a Syncretismus as the ancients cald it, that in bred hatred and dissention weareth out by an enemie abroad,
Indeed it often Happeneth by a Syncretismus as the ancients called it, that in bred hatred and dissension weareth out by an enemy abroad,
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so policy (which the children of this world haue) maketh states and humors otherwise differing among them to accord:
so policy (which the children of this world have) makes states and humours otherwise differing among them to accord:
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lest their walls which beganne to shake should fall downe quite, if they kept not close together.
lest their walls which began to shake should fallen down quite, if they kept not close together.
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To this cause they haue a second helpe, to mussle mens mouths, and fetter their consciences, that in some places none may dispute;
To this cause they have a second help, to mussle men's mouths, and fetter their Consciences, that in Some places none may dispute;
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the Scripture which perhaps would raise stirre enough may not be read; they will keepe peace though by taking away Gods weapon.
the Scripture which perhaps would raise stir enough may not be read; they will keep peace though by taking away God's weapon.
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A guilty conscience is betrayed in this, when all aduentures of triall in these conflicts are so debard:
A guilty conscience is betrayed in this, when all adventures of trial in these conflicts Are so debarred:
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and like it is if they had giuen so much liberty to their owne, as we haue giuen both them and ours:
and like it is if they had given so much liberty to their own, as we have given both them and ours:
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their remainder had beene grieuously impouerished, and brought to a smaller quantity by this time.
their remainder had been grievously impoverished, and brought to a smaller quantity by this time.
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As for our writings that turne the word of God speaking more generally into particular application, they are affraid at their lookes,
As for our writings that turn the word of God speaking more generally into particular application, they Are afraid At their looks,
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neither can indure they should come to a publique view.
neither can endure they should come to a public view.
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Then which argument fetchd from their depth of their misdoubting conscience, no testimonie against them can be greater.
Then which argument fetched from their depth of their misdoubting conscience, no testimony against them can be greater.
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Their feares are more then Panike, moued by great occasion, Gods word directed aright, is like the firy tongues wherein the holy Ghost did sit vpon the Apostles, which tongues were diuided:
Their fears Are more then Panic, moved by great occasion, God's word directed aright, is like the firy tongues wherein the holy Ghost did fit upon the Apostles, which tongues were divided:
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being a fire to burne vp the hay and stubble of false tradition, and like enough to make a diuision, whereof they complaine so grieuously.
being a fire to burn up the hay and stubble of false tradition, and like enough to make a division, whereof they complain so grievously.
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The spirit in them commeth like that mighty wind which fild the house wherein the assembly was gathered:
The Spirit in them comes like that mighty wind which filled the house wherein the assembly was gathered:
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But as antiquity fained of Aeolus, he kept the windes vnder huge Mountaines least all should be ouerturned.
But as antiquity feigned of Aeolus, he kept the winds under huge Mountains lest all should be overturned.
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And the great commander of heauen and earth deputed an inferiour Lord to rule them. — Regemque dedit qui saedere cert•, Et premere, & laxas sciret dare iussus habenas.
And the great commander of heaven and earth deputed an inferior Lord to Rule them. — Regemque dedit qui saedere cert•, Et premere, & laxa's sciret Dare Iussus habenas.
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That King was appointed to stint their vnrulines:
That King was appointed to stint their unruliness:
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so is the diuine word by a counterfeit shew of a diuine authoritie to be kept vnder:
so is the divine word by a counterfeit show of a divine Authority to be kept under:
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and he below to play fast and loose, expounding all after his owne law and counsell.
and he below to play fast and lose, expounding all After his own law and counsel.
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Thus the candle being put vnder a bushell (as a darke night sometimes preuents a skirmish) may keepe men from quarelsome protestations.
Thus the candle being put under a bushel (as a dark night sometime prevents a skirmish) may keep men from quarrelsome protestations.
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Vpon these termes their peace standeth, and they are forced to hold with both hands least it ouergoe them Zanchie relateth a decree made in Italy, the Scripture is permitted to be read of the better sort, onely with condition that they expound nothing but with the Church of Rome.
Upon these terms their peace Stands, and they Are forced to hold with both hands lest it overgo them Zanchie relateth a Decree made in Italy, the Scripture is permitted to be read of the better sort, only with condition that they expound nothing but with the Church of Rome.
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Claudius Espenceus one of their owne, reports that an Italian Bishop told him, that learned men in Italy were affraid to study the Scriptures,Claudius Expence one of their own, reports that an Italian Bishop told him, that learned men in Italy were afraid to study the Scriptures,
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least by them they might be drawne into heresie: and they rather imployed their time vpon the Popes law bookes and the decretals.
lest by them they might be drawn into heresy: and they rather employed their time upon the Popes law books and the Decretals.
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A franciscan Fryer plainely said the Councell of Trent, the Lutherans did preuaile vpon none so much as them which were exercised in the Scripture.
A franciscan Fryer plainly said the Council of Trent, the Lutherans did prevail upon none so much as them which were exercised in the Scripture.
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To shew what tyranny keepes their affaires in peace obserue one proofe insted of many.
To show what tyranny keeps their affairs in peace observe one proof instead of many.
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Zanchie relateth it in his booke de Ecclesia, One of the Regular Canons wrot a booke, in which he prooueth the Pope may be called into question,Zanchie relateth it in his book de Ecclesia, One of the Regular Canonas wrote a book, in which he proveth the Pope may be called into question,
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and censured by the Church, the reason is because he is our brother, and Christ saith,
and censured by the Church, the reason is Because he is our brother, and christ Says,
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If thy brother offend thee tell the Church.
If thy brother offend thee tell the Church.
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That he is our brother hee prooueth, for in saying the Lords prayer he calleth God father:
That he is our brother he proveth, for in saying the lords prayer he calls God father:
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if then all be children in respect of God they must be brethren among themselues.
if then all be children in respect of God they must be brothers among themselves.
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The booke for this fault was cald in, an excommunication was sent out, and the Authour had a checke:
The book for this fault was called in, an excommunication was sent out, and the Author had a check:
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yet was the argument so strong, that none could answere it so well as one Courtier, who wisht his holines neuer to say our Father,
yet was the argument so strong, that none could answer it so well as one Courtier, who wished his holiness never to say our Father,
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so by not acknowledging a superiour with that Title he might put his greatnes out of question.
so by not acknowledging a superior with that Title he might put his greatness out of question.
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So strange a slauery is produced by this vsurped power, that an eminence and prorogatiue must be claimed aboue the nature of man,
So strange a slavery is produced by this usurped power, that an eminence and prorogatiue must be claimed above the nature of man,
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and the qualitie of a sinfull creature, and a point of beleefe and conscience made not to mooue in it any question.
and the quality of a sinful creature, and a point of belief and conscience made not to move in it any question.
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By ignorance then is the peace grounded and maintaind by tyranny, not easie to be discernd whether more barbarous or ridiculous.
By ignorance then is the peace grounded and maintained by tyranny, not easy to be discerned whither more barbarous or ridiculous.
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Well wereit if we could learne wit by their example, that euery ignorant inuention did not forge out a new conceit against the present times.
Well wereit if we could Learn wit by their Exampl, that every ignorant invention did not forge out a new conceit against the present times.
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Or that some crasie and misalledging braines, soothed vp by an in bred curiositie, did not so much sleight antiquitie and authoritie,
Or that Some crazy and misalledging brains, soothed up by an in bred curiosity, did not so much sleight antiquity and Authority,
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as not care what is generally established, and hath bene vsed many ages in the Church:
as not care what is generally established, and hath be used many ages in the Church:
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euen in the purer time before corruption.
even in the Purer time before corruption.
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For vpon any dissention, thoughts in a ceremonie or small ordinance, we know what complaint the aduersarie raiseth.
For upon any dissension, thoughts in a ceremony or small Ordinance, we know what complaint the adversary Raiseth.
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Moreouer a small controuersie in a branch, depends vpon a roote, and adhereth to some question of great moment, the same principles in disputation against an indifferent ceremonie if they should take place:
Moreover a small controversy in a branch, depends upon a root, and adhereth to Some question of great moment, the same principles in disputation against an indifferent ceremony if they should take place:
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will ouerthrow whole frames of gouernment. But to come to the last blow with our aduersaries.
will overthrow Whole frames of government. But to come to the last blow with our Adversaries.
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Let truth be wayed in an euen ballance, though quarrelers see not their owne blemishes so directly as they espy anothers, peace is no such vniuersall blessing among them.
Let truth be weighed in an even balance, though quarrellers see not their own blemishes so directly as they espy another's, peace is no such universal blessing among them.
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All of them or at least the more sober sort allow not the Iesuits practises and positions.
All of them or At least the more Sobrium sort allow not the Iesuits practises and positions.
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In free will and predestination the Dominicans & the Iesuits consent not, nor the Dominicans and Franciscans about the originall sinne of the Virgine Mary: to omit the scruples of Thomas and Scotus with their followers in more subtile matters.
In free will and predestination the Dominicans & the Iesuits consent not, nor the Dominicans and Franciscans about the original sin of the Virgae Marry: to omit the scruples of Thomas and Scotus with their followers in more subtle matters.
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That of the Virgine Maries freedome from originall sinne, was so hotly defended by both parties, that the Councell of Trent durst not decide it for feare of a Schisme.
That of the Virgae Mary's freedom from original sin, was so hotly defended by both parties, that the Council of Trent durst not decide it for Fear of a Schism.
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Where knowledge doth abound, and men haue liberty to speake, the corruption of many will abuse it.
Where knowledge does abound, and men have liberty to speak, the corruption of many will abuse it.
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Nec per se mala est eruditio, sed plerumque gignit factiones & dissidia saith Erasmus: learning is not euill in it selfe,Nec per se mala est Eruditio, sed plerumque gignit factiones & Dissidia Says Erasmus: learning is not evil in it self,
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but for the most part it ingendereth factions and diuision.
but for the most part it engendereth factions and division.
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If knowledge then haue a freer passage for all sorts among vs, their peace hath some aduantage.
If knowledge then have a freer passage for all sorts among us, their peace hath Some advantage.
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Besides when a reformation is published, all cannot haue one consent in clearing things of moment, hid before and now come to more open light.
Beside when a Reformation is published, all cannot have one consent in clearing things of moment, hid before and now come to more open Light.
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And if among so many that imbrace the reformed religion, good and bad, wise and foolish, sober and curious had all consented;
And if among so many that embrace the reformed Religion, good and bad, wise and foolish, Sobrium and curious had all consented;
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it had beene a signe of false Doctrine rather then true:
it had been a Signen of false Doctrine rather then true:
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for tares spring vp with wheate, and God ioyneth some corrections with his blessings, weeds may grow alone sometimes,
for tares spring up with wheat, and God Joineth Some corrections with his blessings, weeds may grow alone sometime,
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and heere our Sauiour speaketh of the deuill, and maketh it one part of his strength, His goods are in peace.
and Here our Saviour speaks of the Devil, and makes it one part of his strength, His goods Are in peace.
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But see the face of former times, did not some say at first I am of Pauls, I am of Apollos, and others of Cephas: a new Doctrine came vp,
But see the face of former times, did not Some say At First I am of Paul's, I am of Apollos, and Others of Cephas: a new Doctrine Come up,
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and ignorant people could not keepe a sober course in entertaining it.
and ignorant people could not keep a Sobrium course in entertaining it.
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As for the grossest deuisers among vs, they are partly scattered and supprest, but if we speake of setled Churches, see worse then we haue had.
As for the Grossest devisers among us, they Are partly scattered and suppressed, but if we speak of settled Churches, see Worse then we have had.
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The Corinthians doubted of the resurrection.
The Corinthians doubted of the resurrection.
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The Galathians called for the ceremonies of the law so stiffly, that S. Paul feared his labour had beene lost.
The Galatians called for the ceremonies of the law so stiffly, that S. Paul feared his labour had been lost.
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This one opinion of retaining ceremonies is called by Musculus perpetuum certamen an euerlasting contention of those times:
This one opinion of retaining ceremonies is called by Musculus perpetuum certamen an everlasting contention of those times:
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And the Apostles were enforced to call a generall Councell at Ierusalem to take it vp,
And the Apostles were Enforced to call a general Council At Ierusalem to take it up,
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and yeelding to some infirmities for a time forbade eating of blood a thing in it selfe indifferent.
and yielding to Some infirmities for a time forbade eating of blood a thing in it self indifferent.
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Then came in Simon with his deuises, and the sect of the Nicolaitans which God hated. Then Come in Simon with his devises, and the sect of the Nicolaitans which God hated.
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Ebion and Cerinthus denying the eternall God-head of Christ are supposed to haue giuen occasion to S. Iohn to write his Gospell.Ebion and Cerinthus denying the Eternal Godhead of christ Are supposed to have given occasion to S. John to write his Gospel.
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All this while we find not among the Heathen any notorious breaches about the principles of their idolatry.
All this while we find not among the Heathen any notorious Breaches about the principles of their idolatry.
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After this when Constantine had giuen peace to the Church, and men might vse more liberty:
After this when Constantine had given peace to the Church, and men might use more liberty:
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the Arrians their successors ouerflowed in such a number, that it was sayd of Athanasius, their strong opposer and a great defender of the truth.
the Arians their Successors overflowed in such a number, that it was said of Athanasius, their strong opposer and a great defender of the truth.
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He against all the world, and all the world against him. He against all the world, and all the world against him.
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This is the decree of God, and therefore his great wisdome, that by bandying the truth to and fro the substance of it might be gotten out at last,
This is the Decree of God, and Therefore his great Wisdom, that by bandying the truth to and from the substance of it might be got out At last,
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and others raised by the aduersary from sloth to search it, to make it shine more clearely as gold in the furnace,
and Others raised by the adversary from sloth to search it, to make it shine more clearly as gold in the furnace,
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and praise him that keepeth it safe in so many hasards.
and praise him that Keepeth it safe in so many hazards.
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And if we will make the best of a bad matter, we may say and not altogether vntruly, we are beholden to Heretiques for a great part of the truth:
And if we will make the best of a bad matter, we may say and not altogether untruly, we Are beholden to Heretics for a great part of the truth:
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for they haue stird vp the pens of the learned, and occasioned the holy decrees of faithfull and religious Councels. To conclude this point.
for they have stirred up the pens of the learned, and occasioned the holy decrees of faithful and religious Counsels. To conclude this point.
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Arguments from peace and consent, are no certaine or demonstratiue proofe either of a good or a bad cause:
Arguments from peace and consent, Are no certain or demonstrative proof either of a good or a bad cause:
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Peace among Saints vnder Christ as we consider it in the minde, is a spirituall vertue:
Peace among Saints under christ as we Consider it in the mind, is a spiritual virtue:
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as we consider it a beautifull ornament, or sweete harmony, when multitudes are coupled in a bond of happy society, it is a temporall blessing,
as we Consider it a beautiful ornament, or sweet harmony, when Multitudes Are coupled in a bound of happy society, it is a temporal blessing,
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for spirituall things are in the minde.
for spiritual things Are in the mind.
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Matters of this quality doe ebbe and flow, somtimes giuen, and sometimes taken away from the Church.
Matters of this quality do ebb and flow, sometimes given, and sometime taken away from the Church.
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When Gods heritage transgresseth, breaches are often made, and his owne scourged most seuerely.
When God's heritage Transgresseth, Breaches Are often made, and his own scourged most severely.
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Dauid a man neerest him is extreamely threatned after his offence, The sword shall neuer depart from thy house: David a man nearest him is extremely threatened After his offence, The sword shall never depart from thy house:
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although he was so iust and penitent, with his raigne so happy and flourishing. although he was so just and penitent, with his Reign so happy and flourishing.
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Euery Church hath in it both good and bad, therefore no peace can continue long without some impediment.
Every Church hath in it both good and bad, Therefore no peace can continue long without Some impediment.
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Our Sauiour saith, I came not to send peace into the world but a sword, this was the reason, some would imbrace him and others refuse:
Our Saviour Says, I Come not to send peace into the world but a sword, this was the reason, Some would embrace him and Others refuse:
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so father would be against sonne, and sonne against father, and a mans enemies would be they of his owne houshold.
so father would be against son, and son against father, and a men enemies would be they of his own household.
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S. Paul likewise affirmeth, There must be heresies among you that they which are approoued may be made manifest.
S. Paul likewise Affirmeth, There must be heresies among you that they which Are approved may be made manifest.
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the light and fantasticall head to vaine deuises fit for him, and the iust against him to manifest himselfe,
the Light and fantastical head to vain devises fit for him, and the just against him to manifest himself,
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and expresse his gifts in maintaining the perfect truth.
and express his Gifts in maintaining the perfect truth.
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The deuill as he vseth doth imitate God in part, though in another intent, sometime he setteth dissention among his owne,
The Devil as he uses does imitate God in part, though in Another intent, sometime he sets dissension among his own,
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yet warreth not against himselfe, though his be diuided, he is not.
yet Warreth not against himself, though his be divided, he is not.
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For this is the difference betweene his possession and others, hee keepeth his palace not to defend but to destroy it,
For this is the difference between his possession and Others, he Keepeth his palace not to defend but to destroy it,
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and if dissention fit his purpose, hee can scourge his owne with this rod, to please himselfe in their torment.
and if dissension fit his purpose, he can scourge his own with this rod, to please himself in their torment.
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But when occasion requireth vnity, he will not deuide against himselfe, but keepeth this forces whole to doe greater mischiefe,
But when occasion requires unity, he will not divide against himself, but Keepeth this forces Whole to do greater mischief,
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as Herode and Pylate enemies before were reconciled at the death of Christ: and brethren in euill communicate their counsels.
as Herod and Pilate enemies before were reconciled At the death of christ: and brothers in evil communicate their Counsels.
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This maketh him stronger, and keepeth his palace in greater security, because His goods are in peace. Hitherto of the vsurped power. The second part followeth;
This makes him Stronger, and Keepeth his palace in greater security, Because His goods Are in peace. Hitherto of the usurped power. The second part follows;
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the lawfull power, first the victory, When a stronger then be shall come vpon him and ouercome him.
the lawful power, First the victory, When a Stronger then be shall come upon him and overcome him.
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The particle but noteth a coherence, we must looke for some thing besides the words. Consider it then as the branch of an argument.
The particle but notes a coherence, we must look for Some thing beside the words. Consider it then as the branch of an argument.
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He is the stronger that ouer commeth, but plain it is he yeeldeth to my command: therefore ascribe strength vnto me.
He is the Stronger that over comes, but plain it is he yields to my command: Therefore ascribe strength unto me.
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The Papists vse this argument to confirme their exercising and adiuring the deuill, and from the fuccesse of their words striue to iustifie a counterfeit miracle,
The Papists use this argument to confirm their exercising and adjuring the Devil, and from the fuccesse of their words strive to justify a counterfeit miracle,
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because sometime he goeth backe, and seemeth to yeeld to their holy water, and the signe of the Crosse.
Because sometime he Goes back, and seems to yield to their holy water, and the Signen of the Cross.
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We answere the deuill doth delude them, that by leauing the body he may possesse the soule, and establish superstition.
We answer the Devil does delude them, that by leaving the body he may possess the soul, and establish Superstition.
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They reply, and say this is the Pharisees answere, who sayd casting out and dispossession was by couenant and compact:
They reply, and say this is the Pharisees answer, who said casting out and dispossession was by Covenant and compact:
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and did not approue the stronger man by his worke.
and did not approve the Stronger man by his work.
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But this is insufficient, for the Pharisees sayd Christ was not strong enough to worke these miracles of himselfe,
But this is insufficient, for the Pharisees said christ was not strong enough to work these Miracles of himself,
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but Satan was diuided, and gaue him helpe: we call not the strength of Christ into question.
but Satan was divided, and gave him help: we call not the strength of christ into question.
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As for the aduersary he dissenteth not from his owne party, but seemeth to fly that by a strategem he might deceiue them.
As for the adversary he dissenteth not from his own party, but seems to fly that by a strategem he might deceive them.
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Secondly, Antichrist doth worke lying wonders, the Scripture doth prophecy as much, but no lying wonder can be without show of a true and mighty operation:
Secondly, Antichrist does work lying wonders, the Scripture does prophecy as much, but no lying wonder can be without show of a true and mighty operation:
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therefore they must worke miracles with some notable point of dissembling.
Therefore they must work Miracles with Some notable point of dissembling.
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Christ had power to cure diseases as well as to dispossesse vncleane spirits, his miracles were beyond all exception:
christ had power to cure diseases as well as to dispossess unclean spirits, his Miracles were beyond all exception:
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one did helpe to confirme another, and both ioyned to confirme his Doctrine. Heerein they faile:
one did help to confirm Another, and both joined to confirm his Doctrine. Herein they fail:
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They cannot doe as Christ did, heale diseases: therefore their halting betraies their lamenesse, and we may suspect their dealings are vnsound.
They cannot do as christ did, heal diseases: Therefore their halting betrays their lameness, and we may suspect their dealings Are unsound.
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Thirdly, some of their miracles are forged, all the world knows it wel:
Thirdly, Some of their Miracles Are forged, all the world knows it well:
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if then the viewing of them may helpe our iudgementin esteeming these, they come both from one Fountaine,
if then the viewing of them may help our iudgementin esteeming these, they come both from one Fountain,
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for truth and false-hoode haue no fellowship.
for truth and falsehood have no fellowship.
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To dissemble and giue out is great policy sometimes, and we know they deale with a great politician, who may not refuse to loose a little for the gaining of more:
To dissemble and give out is great policy sometime, and we know they deal with a great politician, who may not refuse to lose a little for the gaining of more:
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as in Magicke he is content to subiect himselfe, as if words could command him, which cannot be done indeede:
as in Magic he is content to Subject himself, as if words could command him, which cannot be done indeed:
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but this counterfeit seruice maketh him a master, and the commander that calleth him the greater slaue.
but this counterfeit service makes him a master, and the commander that calls him the greater slave.
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In the primitiue Church when miracles did last, this exorcising had a diuine power, for which there was great reason, seeing in so dangerous a time the Infidels did worship these powers of darknesse.
In the primitive Church when Miracles did last, this exorcising had a divine power, for which there was great reason, seeing in so dangerous a time the Infidels did worship these Powers of darkness.
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Christ gaue his followers a gift to shew the truth and strength of his profession, for to encourage his owne, and conuert the obstinate mindes of others.
christ gave his followers a gift to show the truth and strength of his profession, for to encourage his own, and convert the obstinate minds of Others.
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Lactantius speaketh of the efficacy thereof in this manner. Cuius nomine adiurati corporibus excedunt, quorum verbis tanquam flagris verberati: Lactantius speaks of the efficacy thereof in this manner. Cuius nomine adiurati corporibus excedunt, quorum verbis tanquam flagris verberati:
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non modo daemonas se esse confitentur, sed etiam nomina sua edunt. non modo Daemons se esse confitentur, sed etiam nomina sua edunt.
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Being adiured by the name of Christ they goe out of bodies, by words as whips they are beaten and tormented,
Being adjured by the name of christ they go out of bodies, by words as whips they Are beaten and tormented,
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and doe not onely confesse they ate deuils, but tell their names.
and do not only confess they ate Devils, but tell their names.
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Likewise Cyprian in his booke to Demetrianus, the Christians great enemie, telleth him what kind of Gods he worshipped.
Likewise Cyprian in his book to Demetrianus, the Christians great enemy, Telleth him what kind of God's he worshipped.
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O si audire eos velles, &c. O that thou wouldest heare them, when they are adiured by our spirituall stripes,Oh si Audire eos velles, etc. Oh that thou Wouldst hear them, when they Are adjured by our spiritual stripes,
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and our tormenting words, are cast out of possessed bodies, feeling the power of God, and confessing the iudgment to come.
and our tormenting words, Are cast out of possessed bodies, feeling the power of God, and confessing the judgement to come.
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These were testimonies of Christ the stronger man, hauing all power in Heauen and Earth subiect to his word.
These were testimonies of christ the Stronger man, having all power in Heaven and Earth Subject to his word.
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Some suppose that as a testimonie of Christs victorie ouer him, he cannot come to Heauen as hee did before the incarnation.
some suppose that as a testimony of Christ victory over him, he cannot come to Heaven as he did before the incarnation.
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In the old testament when the Angels came before the Lord, a spirit came to offer his seruice to seduce King Achab: and make him fall before his enemies in the battell.
In the old Testament when the Angels Come before the Lord, a Spirit Come to offer his service to seduce King Ahab: and make him fallen before his enemies in the battle.
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And when the children of God stood before his presence, Satan was among them, Iob. 1. But they suppose he cannot come thither any more since Christ ascended vpin person,
And when the children of God stood before his presence, Satan was among them, Job 1. But they suppose he cannot come thither any more since christ ascended vpin person,
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and to that purpose alledge the place, Luke 19.18. I saw Satan as lightening fall from heauen, and Reu. 12.9.
and to that purpose allege the place, Lycia 19.18. I saw Satan as lightning fallen from heaven, and Reu. 12.9.
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Michael expeld the Dragon from thence with his Angels, their place was no more found in heauen, the old Serpent that deceiueth the world was cast out into the earth, and his Angels with him: Michael expelled the Dragon from thence with his Angels, their place was no more found in heaven, the old Serpent that deceiveth the world was cast out into the earth, and his Angels with him:
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and therefore S. Paul calleth him Prince of the power of the Aire, because his ruling is confined within that space, he can goe no higher.
and Therefore S. Paul calls him Prince of the power of the Air, Because his ruling is confined within that Molle, he can go no higher.
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These are a vouched with great probability.
These Are a vouched with great probability.
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But sure it is, Christ shooke his Kingdome in the earth, being borne and sent into the world to destroy his workes:
But sure it is, christ shook his Kingdom in the earth, being born and sent into the world to destroy his works:
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that the people which sate in darkenesse before might see great light, and they be deliuered which sate in the region and shaddow of death.
that the people which sat in darkness before might see great Light, and they be Delivered which sat in the region and shadow of death.
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As light which shines from heauen is diffused (nothing in nature hauing a power to spread it selfe more suddenly) illustrating the whole Hemisphere or halfe at once:
As Light which shines from heaven is diffused (nothing in nature having a power to spread it self more suddenly) illustrating the Whole Hemisphere or half At once:
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so did this Sonne of righteousnesse, as was sayd, Psal. 19. Nothing was hid from the heat thereof:
so did this Son of righteousness, as was said, Psalm 19. Nothing was hid from the heat thereof:
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but beyond the regions of Iury, his Apostles carried it farre and wide into many Nations.
but beyond the regions of Jury, his Apostles carried it Far and wide into many nations.
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This was the stronger hand of this Conquerour, that by a people scorned as for superstition by others,
This was the Stronger hand of this Conqueror, that by a people scorned as for Superstition by Others,
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and then torne by the Romanes, being the weaker side:
and then torn by the Romans, being the Weaker side:
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he gaue lawes vnto the mighty, and cast him out of the world then strongly possest,
he gave laws unto the mighty, and cast him out of the world then strongly possessed,
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and kept as his owne house in sinne and ignorance.
and kept as his own house in sin and ignorance.
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The Oracles were put downe after his incarnation, where the deuill had long time giuen aduise and answeres.
The Oracles were put down After his incarnation, where the Devil had long time given advise and answers.
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Augustus Caesar inquiring at Delphes who should succeede him in the Empire, had this for an answere. NONLATINALPHABET. &c. An Hebrew childe, King of the Gods, hath commanded me to leaue this house and returne to hell: therefore henceforth forsake our Altars. Augustus Caesar inquiring At Delphes who should succeed him in the Empire, had this for an answer.. etc. an Hebrew child, King of the God's, hath commanded me to leave this house and return to hell: Therefore henceforth forsake our Altars.
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And hee is bound for a thousand yeares, Reuel. 20. Which we may take from the rising of Constantine vntill the raigne of Otoman, or howsoeuer;
And he is bound for a thousand Years, Revel. 20. Which we may take from the rising of Constantine until the Reign of Otoman, or howsoever;
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in that space Christ did greatly confound his Kingdome, and set vp his owne:
in that Molle christ did greatly confound his Kingdom, and Set up his own:
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The successe we haue seene, our Sauiours victory, to open it more fully, note the person called the stronger Man,
The success we have seen, our Saviour's victory, to open it more Fully, note the person called the Stronger Man,
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and the meanes vsed to subdue him.
and the means used to subdue him.
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Christ is God, equall with the Father, his strength is in the World, and beyond, it euery way infinite.
christ is God, equal with the Father, his strength is in the World, and beyond, it every Way infinite.
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God is Almighty, this attribute is prefixed before other Articles in the beginning of the Creed,
God is Almighty, this attribute is prefixed before other Articles in the beginning of the Creed,
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for in whō wil any beleeue but one able and potent, least his confidence deceiue him.
for in whom will any believe but one able and potent, lest his confidence deceive him.
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Might then maketh way to all beleefe, and beleefe to all performances, for Faith ouercommeth the world saith S. Iohn.
Might then makes Way to all belief, and belief to all performances, for Faith Overcometh the world Says S. John.
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He is called the Lord of Hosts, all power being his army. Let men muster, plot, and labour neuer so much:
He is called the Lord of Hosts, all power being his army. Let men muster, plot, and labour never so much:
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this power commandeth them and theirs, the strength of this huge World is to him but as an arrow in the hand of a Gyant, aimed and shot forth by his owne direction.
this power commands them and theirs, the strength of this huge World is to him but as an arrow in the hand of a Giant, aimed and shot forth by his own direction.
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The spirituall powers are to minister and serue in their stations, ready to attend and execute his precepts.
The spiritual Powers Are to minister and serve in their stations, ready to attend and execute his Precepts.
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And if one Angell made such a slaughter in Senacheribs army in one night, what was the power of him that sent him.
And if one Angel made such a slaughter in Senacherib's army in one night, what was the power of him that sent him.
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Diuine strength as it animateth faith, so is it the ground of all religion. Men are made to reuerence it, and the end of all actions is to acknowledge:
Divine strength as it animateth faith, so is it the ground of all Religion. Men Are made to Reverence it, and the end of all actions is to acknowledge:
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and nothing is more distasted by the Almighty God, then to see arrogant presumption, or negligent obseruance admire strength any other way.
and nothing is more distasted by the Almighty God, then to see arrogant presumption, or negligent observance admire strength any other Way.
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Weake creatures liue by it, and the name of a creature hath it ingrauen as the proper stampe.
Weak creatures live by it, and the name of a creature hath it engraved as the proper stamp.
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To vse the Prophets words, shall the strong man glory in his strength? or the wise man in his wisdome? or the rich man in his wealth? or any man in any thing, seeing the earth is weake and the inhabitants therein, hee beareth vp the Pillars of it.
To use the prophets words, shall the strong man glory in his strength? or the wise man in his Wisdom? or the rich man in his wealth? or any man in any thing, seeing the earth is weak and the inhabitants therein, he bears up the Pillars of it.
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Is any good expected? Hope for it hence. Is any enioyed? Giue glory to the founder, all is receiued from this fulnes.
Is any good expected? Hope for it hence. Is any enjoyed? Give glory to the founder, all is received from this fullness.
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Psalme 68. ver. 34. Ascribe yee strength vnto God, his excellencie is ouer Issrael, and his strength is the Clouds. Psalm 68. ver. 34. Ascribe ye strength unto God, his excellency is over Israel, and his strength is the Clouds.
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Euery good thing is but a gift, and giuing can onely make it prosper:
Every good thing is but a gift, and giving can only make it prosper:
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greatest hopes doe sometimes breake in the middest, because the receiuers of fruit respect not the Tree whence they fall.
greatest hope's do sometime break in the midst, Because the Receivers of fruit respect not the Tree whence they fallen.
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They looke at their owne beginnings, and at their owne ends, and their courses in the proceeding attend their owne desires.
They look At their own beginnings, and At their own ends, and their courses in the proceeding attend their own Desires.
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And though this strength might say vnto the foole deale not so madly, and to the vngodly set not vp your horne:
And though this strength might say unto the fool deal not so madly, and to the ungodly Set not up your horn:
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though promotion come neither from the East, nor the West, nor from the South:
though promotion come neither from the East, nor the West, nor from the South:
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a dull desire cannot look so high as heauen, neither acknowledgeth any ruler but one who leadeth by common sense.
a dull desire cannot look so high as heaven, neither acknowledgeth any ruler but one who leads by Common sense.
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Hee will sleepe at a Sermon, that can wake at the discourse of a commodity: or a mishap can keepe from sleeping.
He will sleep At a Sermon, that can wake At the discourse of a commodity: or a mishap can keep from sleeping.
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And sleight the strict aduise of Scripture; when the words of a great man in politique respect make him double diligent.
And sleight the strict advise of Scripture; when the words of a great man in politic respect make him double diligent.
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Generally inbusinesse of moment (though liuing being and moouing be from God) who will not more cheerefully rely vpon friends and strong helpers,
Generally inbusinesse of moment (though living being and moving be from God) who will not more cheerfully rely upon Friends and strong helpers,
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then on Gods furtherance and promised assistance? By this strength vnlikely matters haue come to passe most vsually, great imaginations haue beene dissolued with a blast, dying hopes haue beene reuiued from the graue:
then on God's furtherance and promised assistance? By this strength unlikely matters have come to pass most usually, great Imaginations have been dissolved with a blast, dying hope's have been revived from the graven:
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all which proclaime an vnconquered and inscrutable power of the Lord in working; not acknowledged by rash censurers, but easily discerned by the iudgement of truth.
all which proclaim an unconquered and inscrutable power of the Lord in working; not acknowledged by rash censurers, but Easily discerned by the judgement of truth.
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Euen when vngodlinesse is grownelofty, it either falleth of it selfe, or by the push of a like aduersary is cast vnder foot;
Eve when ungodliness is grownelofty, it either falls of it self, or by the push of a like adversary is cast under foot;
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all strength we see wearing out, and this force of Diuine power breaking downe the gate that will not open, that howsoeuer the beginnings goe, at last the stronger man will ouercome.
all strength we see wearing out, and this force of Divine power breaking down the gate that will not open, that howsoever the beginnings go, At last the Stronger man will overcome.
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From hence let euery prosuming enemie bee danted, though fortified in his wickednes.
From hence let every prosuming enemy be daunted, though fortified in his wickedness.
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Let euery wearied seruant be encouraged, to passe euen through the valley of the shaddow of death and feare no euill.
Let every wearied servant be encouraged, to pass even through the valley of the shadow of death and Fear no evil.
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Iob had complained, and his vncomfortable friends made him sometimes bitter, at last the Lord did challenge him to answere, and cald him hither.Job had complained, and his uncomfortable Friends made him sometime bitter, At last the Lord did challenge him to answer, and called him hither.
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Where wast thou when I layd the foundations of the Earth, when I shut vp the Sea with doores. Where wast thou when I laid the foundations of the Earth, when I shut up the Sea with doors.
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Hast thou commanded the morning since thy daies, and caused the day spring to know his place? Nabuchodonosor, in the height of his arrogance boasted of his great Palace, and building:Hast thou commanded the morning since thy days, and caused the day spring to know his place? Nebuchadnezzar, in the height of his arrogance boasted of his great Palace, and building:
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but for his labour had an ill reward, he was made fellow with the beasts of the field, Till he knew the most High ruled in the Kingdome of men,
but for his labour had an ill reward, he was made fellow with the beasts of the field, Till he knew the most High ruled in the Kingdom of men,
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and gaue it to whom he would. S. Peter seeing Christ vnder the burthen of our sinnes, laying a side his honour,and gave it to whom he would. S. Peter seeing christ under the burden of our Sins, laying a side his honour,
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and ready to be apprehended, went out of the way to helpe him, and wounded one of the high Priests seruants.
and ready to be apprehended, went out of the Way to help him, and wounded one of the high Priests Servants.
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This perswasion called him into a right frame. Thinkest thou that I cannot pray to my Father, Matth. 26.58. and he shall presently giue me more then twelue legions of Angels.
This persuasion called him into a right frame. Thinkest thou that I cannot pray to my Father, Matthew 26.58. and he shall presently give me more then twelue legions of Angels.
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This one ground-worke of true obedience made Iob know his vilenes, the lofty tyrant his weaknes, the zealous Disciple his due compasse:
This one groundwork of true Obedience made Job know his vileness, the lofty tyrant his weakness, the zealous Disciple his due compass:
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as generall patternes vnto all, to limite their extrauagant humours, and alwaies •are to keepe within their bounds.
as general patterns unto all, to limit their extravagant humours, and always •are to keep within their bounds.
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That neither the complaint of natures weakenes should vrge distrust in necessity;
That neither the complaint of nature's weakness should urge distrust in necessity;
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nor presumption swell in windy showes, nor busie attempting meddle beyond the rule of Gods direction.
nor presumption swell in windy shows, nor busy attempting meddle beyond the Rule of God's direction.
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Weake is that strength which his arme doth not support, and strong are those endeauours hee blesseth, though full of weakenesse.
Weak is that strength which his arm does not support, and strong Are those endeavours he Blesses, though full of weakness.
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We haue seene the stronger man, able to ouercome by power and greatnes: now see the way of conquering, and the strength destroyd that lay against him.
We have seen the Stronger man, able to overcome by power and greatness: now see the Way of conquering, and the strength destroyed that lay against him.
pns12 vhb vvn dt jc n1, j pc-acp vvi p-acp n1 cc n1: av vvb dt n1 pp-f j-vvg, cc dt n1 vvd cst vvd p-acp pno31.
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All know his force is infinite, but by what conueiance this vertue is exprest, and frames the Creature, is wonderfull:
All know his force is infinite, but by what conveyance this virtue is expressed, and frames the Creature, is wonderful:
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who can trace the footsteps? Semper agens & semper quietus, as Austen speaketh, alwaies working, and alwaies quiet.
who can trace the footsteps? Semper agens & semper quietus, as Austen speaks, always working, and always quiet.
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He worketh without change, without labour or any difficulty.
He works without change, without labour or any difficulty.
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To speake the neerest to truth is to speake the greatest, his will is his worke, his word his law, he commanded and they were created.
To speak the nearest to truth is to speak the greatest, his will is his work, his word his law, he commanded and they were created.
p-acp vvi dt js p-acp n1 vbz pc-acp vvi dt js, po31 n1 vbz po31 n1, po31 n1 po31 n1, pns31 vvd cc pns32 vbdr vvn.
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Among men words being of small worth are sayd to be but winde, their labours must toile a little in effecting things of moment:
Among men words being of small worth Are said to be but wind, their labours must toil a little in effecting things of moment:
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but God decreeth, and the Scripture reduceth all to his word, which executeth his sentence:
but God decreeth, and the Scripture reduceth all to his word, which Executeth his sentence:
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By this effectuall meanes all are brought about, and that by a double word, to which hell and Satan and all his enemies yeeld.
By this effectual means all Are brought about, and that by a double word, to which hell and Satan and all his enemies yield.
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The word whose sound we heare to teach vs, and his word of prouidence whereby he sustaineth vs, whereof the enemy maketh confession Matth. 4.4. Man shall not liue by bread alone but by euery word that proceedeth out of the mouth of God.
The word whose found we hear to teach us, and his word of providence whereby he sustaineth us, whereof the enemy makes Confessi Matthew 4.4. Man shall not live by bred alone but by every word that Proceedeth out of the Mouth of God.
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The first rules within, the second without: and one goeth along with the other to iudge and correct the Worlds courses.
The First rules within, the second without: and one Goes along with the other to judge and correct the World's courses.
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The first commeth and ouercommeth, It is the power of God to saluation, Rom. 1.16. If that power excelleth all which goeth beyond all, nothing can equall it.
The First comes and Overcometh, It is the power of God to salvation, Rom. 1.16. If that power excels all which Goes beyond all, nothing can equal it.
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It subdueth the minde, and comming into the bosome medleth with a mans secrets, with an inuisible controll.
It subdueth the mind, and coming into the bosom meddleth with a men secrets, with an invisible control.
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It worketh vpon tyrants themselues, and pierceth into that place where neither tyranny nor the whole earth can get an entrance.
It works upon Tyrants themselves, and pierces into that place where neither tyranny nor the Whole earth can get an Entrance.
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It bringeth euery high thought into captiuity, and the proudest is brought vpon his knees in lowest submission if hee once be sensible of himselfe.
It brings every high Thought into captivity, and the proudest is brought upon his knees in lowest submission if he once be sensible of himself.
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The word of God is quicke, and powerfull and sharper then any two edged sword, piercing euen to the deuiding assunder of the soule and spirit: The word of God is quick, and powerful and sharper then any two edged sword, piercing even to the dividing asunder of the soul and Spirit:
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and of the ioynts and marrow, and is a discerner of the thoughts, and intents of the heart, Heb. 4.12. Strong in successe, when God giueth his commandement vpon the Earth it runneth swiftly:and of the Joints and marrow, and is a discerner of the thoughts, and intents of the heart, Hebrew 4.12. Strong in success, when God gives his Commandment upon the Earth it Runneth swiftly:
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and nothing can stop, or cast impediments sufficient in the way.
and nothing can stop, or cast impediments sufficient in the Way.
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Compared for that end to leauen, hid in three measures of meale till the whole was leauened:
Compared for that end to leaven, hid in three measures of meal till the Whole was leavened:
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to mustard-seede a little graine, yet cast into a garden groweth into a great Tree, and the foules of the Aire are lodged in the branches.
to Mustard seed a little grain, yet cast into a garden grows into a great Tree, and the fowls of the Air Are lodged in the branches.
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Vpon small and poore beginnings it hath taken such roote, and fixed it selfe where it got possession, that no Dominion hath beene larger.
Upon small and poor beginnings it hath taken such root, and fixed it self where it god possession, that no Dominion hath been larger.
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It was at first, and shall be last, though people fall and Kingdomes like to Kings haue their periode.
It was At First, and shall be last, though people fallen and Kingdoms like to Kings have their Period.
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Though nations loose it, and where the day is gone before the night may be expected:
Though Nations lose it, and where the day is gone before the night may be expected:
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though persecution hath made it almost inuisible:
though persecution hath made it almost invisible:
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yet hath the Sunne risen againe, or shined in another place, it hath beene raised vp against the hope of ill willers,
yet hath the Sun risen again, or shined in Another place, it hath been raised up against the hope of ill willers,
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and beyond the reach of humane wisdome and worldly helpers.
and beyond the reach of humane Wisdom and worldly helpers.
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This word expelleth Satan, and as by saying the word the deuills obeyed and the possessed were set free:
This word expelleth Satan, and as by saying the word the Devils obeyed and the possessed were Set free:
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so are sinfull hearts gained out of thraldome, by him that came to preach deliuerance to the captiues,
so Are sinful hearts gained out of thraldom, by him that Come to preach deliverance to the captives,
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and to set the bruised at liberty.
and to Set the Bruised At liberty.
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But one may thinke where is this power if we iudge by the successe, so many hearts continue flinty in their sinnes,
But one may think where is this power if we judge by the success, so many hearts continue flinty in their Sins,
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as if the spirituall weapon wanted power, or the strong man trusting in his Armour were able to beare of the blow.
as if the spiritual weapon wanted power, or the strong man trusting in his Armour were able to bear of the blow.
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Good fellowship can sometimes wash away the strokes it giueth, bad example can ouermatch it beyond comparison:
Good fellowship can sometime wash away the Strokes it gives, bad Exampl can overmatch it beyond comparison:
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and custome can seare the conscience, that often hearing careth not if reprehension beate againe, and againe vpon a knowne fault.
and custom can sear the conscience, that often hearing Careth not if reprehension beat again, and again upon a known fault.
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Besides it sauours of simplicity, teacheth a man to deny himselfe, to take vp the crosse, to turne out of his beloued way, and repent:
Beside it savours of simplicity, Teaches a man to deny himself, to take up the cross, to turn out of his Beloved Way, and Repent:
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that the Pillars of strength and policy are here defectiue: and in their roome all points of infirmity.
that the Pillars of strength and policy Are Here defective: and in their room all points of infirmity.
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These manifold supposed wants that arise from the ill speeding, may haue an answere branching out into equall diuersities:
These manifold supposed Wants that arise from the ill speeding, may have an answer branching out into equal diversities:
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for this strength is not alwaies seene, nor alwaies working.
for this strength is not always seen, nor always working.
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If God should let his power and iudgements dwell vpon the conscience of euery reprobate minde, confusion would fill all places.
If God should let his power and Judgments dwell upon the conscience of every Reprobate mind, confusion would fill all places.
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Many hearers are condemned and made euill by the strength of the Word, one that hath no resolution to amend, in hearing taketh truth by the halfe,
Many hearers Are condemned and made evil by the strength of the Word, one that hath no resolution to amend, in hearing Takes truth by the half,
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and snatcheth sentences to his purpose. When he heareth of Gods mercy there is an occasion to presume:
and snatches sentences to his purpose. When he hears of God's mercy there is an occasion to presume:
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or of iudgement, when he seeth not the effect at first, there is an occasion of doubt, of negligence, and deferring.
or of judgement, when he sees not the Effect At First, there is an occasion of doubt, of negligence, and deferring.
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The Law being vnfolded, and strict obedience vrged, giueth occasion to reiect that seruice as a seuere taske,
The Law being unfolded, and strict Obedience urged, gives occasion to reject that service as a severe task,
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or a yo•ke too tedious to carry.
or a yo•ke too tedious to carry.
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And the word of God is strong still, as physicke may be strong though it cannot cure:
And the word of God is strong still, as physic may be strong though it cannot cure:
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but account it strong as physicke, it either worketh the good or the bad way: either as the sauour of life vnto life, or the sauour of death vnto death, as the Apostle speaketh.
but account it strong as physic, it either works the good or the bad Way: either as the savour of life unto life, or the savour of death unto death, as the Apostle speaks.
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Moreouer the word is a sauing instrument, and hath one end and property, for this maketh an instrument more perfect, to execute one sufficient seruice and there rest, seeing nature maketh NONLATINALPHABET, euery thing for a peculiar end,
Moreover the word is a Saving Instrument, and hath one end and property, for this makes an Instrument more perfect, to execute one sufficient service and there rest, seeing nature makes, every thing for a peculiar end,
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therefore it may want some ornaments and perfections which belongeth to other ordinances. The weaker it is, if stronger effects be produced, the principall agent is more commended,
Therefore it may want Some Ornament and perfections which belongeth to other ordinances. The Weaker it is, if Stronger effects be produced, the principal agent is more commended,
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and made manifest, and for this cause God hath kept the glory of all workes to himselfe, imparting onely some portion to the meanes.
and made manifest, and for this cause God hath kept the glory of all works to himself, imparting only Some portion to the means.
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The word then being an instrument is weaker, because it aimeth at one end onely, to make way for iudgement,
The word then being an Instrument is Weaker, Because it aimeth At one end only, to make Way for judgement,
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and not to execute it, and because it dependeth vpon God the chiefe worker:
and not to execute it, and Because it dependeth upon God the chief worker:
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but in this regard exceeding mighty, because the hand of God goeth with it, so it can make no shew at all,
but in this regard exceeding mighty, Because the hand of God Goes with it, so it can make no show At all,
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yet inforce the good and terrifie the bad.
yet enforce the good and terrify the bad.
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As the strongest body is weake, and stirres not without the soule, so are words nothing without him that giues-them efficacy from aboue.
As the Strongest body is weak, and stirs not without the soul, so Are words nothing without him that gives-them efficacy from above.
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Shouting and sound of trumpets were no such engines in military assaults;
Shouting and found of trumpets were no such Engines in military assaults;
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these by Gods appointment did fell the walls of Iericho. And S. Paul sheweth the scribe and wise man hath no share in this busines, rather shut out.
these by God's appointment did fell the walls of Jericho. And S. Paul shows the scribe and wise man hath no share in this business, rather shut out.
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God (saith he) hath chosen the foolish things of the world to condemne the wise, 1 Cor. 1.27. and the weake things of the world to confound the mighty: God (Says he) hath chosen the foolish things of the world to condemn the wise, 1 Cor. 1.27. and the weak things of the world to confound the mighty:
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And addeth the reason, that no flesh might glory in his presence.
And adds the reason, that no Flesh might glory in his presence.
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Heerein then consisteth the words glory, that going the more vnlikely way to worke, it speedeth,
Herein then Consisteth the words glory, that going the more unlikely Way to work, it speedeth,
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and where it speedeth not, confusion followes immediately.
and where it speedeth not, confusion follows immediately.
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Let any without partiality see, by what meane beginnings, against what heate of persecution, the strength of the Lord subdued hell,
Let any without partiality see, by what mean beginnings, against what heat of persecution, the strength of the Lord subdued hell,
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and planted religion by the first conuerting of the Gentiles, with the Apostles and their followers:
and planted Religion by the First converting of the Gentiles, with the Apostles and their followers:
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it may turne the Atheist, and raise the most dull and frozen spirits into admiration.
it may turn the Atheist, and raise the most dull and frozen spirits into admiration.
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567
In reforming religion we haue seene the like, if the first hopes failed, the second haue sped,
In reforming Religion we have seen the like, if the First hope's failed, the second have sped,
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568
and by no power or policy of the earth doth the Gospell inioy prosperity.
and by no power or policy of the earth does the Gospel enjoy Prosperity.
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If any intent of persecution, or crafty dealing could haue giuen it a deadly wound, the face of it had not beene left to appeare before this time to make show, •or the voice of it to speake for it selfe.
If any intent of persecution, or crafty dealing could have given it a deadly wound, the face of it had not been left to appear before this time to make show, •or the voice of it to speak for it self.
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This must teach vs to carry a constant hope, let the strong man mooue, and his instruments thunder out their threatnings,
This must teach us to carry a constant hope, let the strong man move, and his Instruments thunder out their threatenings,
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571
and where they thunder least, colour their close deuises to confound all in the end;
and where they thunder least, colour their close devises to confound all in the end;
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a vaine expectation must be the fruit of such confidence, and their owne confusion finish vp their labour.
a vain expectation must be the fruit of such confidence, and their own confusion finish up their labour.
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573
This rocke cannot remooue, nor the stronger side fall though it suffer many foiles, and some disaduantage.
This rock cannot remove, nor the Stronger side fallen though it suffer many foils, and Some disadvantage.
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574
Let our conclusion goe with the Apocry phall History.
Let our conclusion go with the Apocry phall History.
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Diuers were seuerally conceited where was the greatest strength found, some gaue it to Princes, some to women,
Diverse were severally conceited where was the greatest strength found, Some gave it to Princes, Some to women,
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and to wine, but truth obtaind it from the rest, she spake for him, that spake for her:
and to wine, but truth obtained it from the rest, she spoke for him, that spoke for her:
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so went the iudgement of the King, and the cry of others. Magnaest veritas & praeualet, great is the truth and preuaileth.
so went the judgement of the King, and the cry of Others. Magnaest veritas & praeualet, great is the truth and prevaileth.
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And so much for the first meanes whereby the stronger man subdueth, the power of his word.
And so much for the First means whereby the Stronger man subdueth, the power of his word.
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The second is his word of prouidence, the mighty voice in operation, at whose command all things moue and obey in Heauen and Earth.
The second is his word of providence, the mighty voice in operation, At whose command all things move and obey in Heaven and Earth.
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The rising of some, and the falling of others, and in a word the falling of a sparrow:
The rising of Some, and the falling of Others, and in a word the falling of a sparrow:
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the cariage of great and small meete in this gouernment. Solomon will haue vs know, Eccles. 3.14. What he purposeth shall stand, to it can no man adde, and from it can none diminish;
the carriage of great and small meet in this government. Solomon will have us know, Eccles. 3.14. What he Purposes shall stand, to it can no man add, and from it can none diminish;
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that we might feare before him. But heere his footesteps are hardly perceiued. The strong Man swaieth so much, and the worlds behauiour appeareth so strange:that we might Fear before him. But Here his footsteps Are hardly perceived. The strong Man swayeth so much, and the world's behaviour appears so strange:
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that his presence seemeth very remote, & his Maiesty to keepe retyred and withdrawne.
that his presence seems very remote, & his Majesty to keep retired and withdrawn.
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As in the former word of sauing health, the victory stood doubtfull in the eyes of carnall apprehension:
As in the former word of Saving health, the victory stood doubtful in the eyes of carnal apprehension:
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the case is heere the very same. Claudian guided by vncertaine rules, sheweth how they gaue him a halting opinion betweene contraries,
the case is Here the very same. Claudian guided by uncertain rules, shows how they gave him a halting opinion between contraries,
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so many Eclipses doth this light suffer, such thrusting there is against God and godlines, such preuailing of the bad and pride withall:
so many Eclipses does this Light suffer, such thrusting there is against God and godliness, such prevailing of the bad and pride withal:
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that he meruailed the God of all things should be in the earth, and giue no more proofe of his strength and victory.
that he marveled the God of all things should be in the earth, and give no more proof of his strength and victory.
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In these termes hee openeth his doubtfull meaning.
In these terms he Openeth his doubtful meaning.
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When I see the glorious frame of Heauen and Earth, the bounds of the Sea, Summer and Winter fitly disposed in their seasons, the courses of day and night so orderly to succeede: When I see the glorious frame of Heaven and Earth, the bounds of the Sea, Summer and Winter fitly disposed in their seasons, the courses of day and night so orderly to succeed:
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I thought God had giuen these lawes by singular wisdome, and adorned his gifts with such distinction.
I Thought God had given these laws by singular Wisdom, and adorned his Gifts with such distinction.
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But when I saw such darkenes vpon the affaires of men, the proud and vngodly flourishing, and the innocent vnder foote: But when I saw such darkness upon the affairs of men, the proud and ungodly flourishing, and the innocent under foot:
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rursus labefacta cadebat religio, religion beganne to faile. Though his owne plaine reason did ground him well in part,
Rursus labefacta cadebat Religio, Religion began to fail. Though his own plain reason did ground him well in part,
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Yet did a Heathenish minde thus plunge him in distraction.
Yet did a Heathenish mind thus plunge him in distraction.
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There is but a haires breadth betweene the practise of many Christians, and this mans opinion,
There is but a hairs breadth between the practice of many Christians, and this men opinion,
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if the best waies be not prosperous they are forsaken, and howsoeuer men haue a meaning, the double dealing is to common.
if the best ways be not prosperous they Are forsaken, and howsoever men have a meaning, the double dealing is to Common.
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596
See then on what ground it stands:
See then on what ground it Stands:
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Many times the Lord will not shew his might, his enemie gets the vpper hand, impiety will domineere, no way to crosse it:
Many times the Lord will not show his might, his enemy gets the upper hand, impiety will domineer, no Way to cross it:
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where is then this victory mentioned in the Text? It appeareth that this obiection may be forcible,
where is then this victory mentioned in the Text? It appears that this objection may be forcible,
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because Dauid or the Author of the 73. Psalme, confessed that his feete were almost gone when he beheld the prosperity of vngodlinesse.
Because David or the Author of the 73. Psalm, confessed that his feet were almost gone when he beheld the Prosperity of ungodliness.
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But going at last into the Sanctuary, hee beheld the slippery place of such doubtfull felicity,
But going At last into the Sanctuary, he beheld the slippery place of such doubtful felicity,
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and found the glory to be but small which a moment can bring to desolation, or ioy in a dreame that endeth with the night when one awaketh.
and found the glory to be but small which a moment can bring to desolation, or joy in a dream that Endeth with the night when one awakes.
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May it not rather amaze the enemie, and confound vngodlines, when prosperity shall be great, that destruction may be answerable? Nothing can match with his wisdome, that knoweth how to giue way to folly, that he may plucke downe the power of it being growne ripe,
May it not rather amaze the enemy, and confound ungodliness, when Prosperity shall be great, that destruction may be answerable? Nothing can match with his Wisdom, that Knoweth how to give Way to folly, that he may pluck down the power of it being grown ripe,
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and defeat such aduancement in the height.
and defeat such advancement in the height.
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Aristotle truly sheweth a great man may not at all times, declare himselfe, among inferiours, it were NONLATINALPHABET to wrestle among the weaker,Aristotle truly shows a great man may not At all times, declare himself, among inferiors, it were to wrestle among the Weaker,
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or dispute among the foolish, the world is too weake and base to receiue this strength of God in confounding the deuill.
or dispute among the foolish, the world is too weak and base to receive this strength of God in confounding the Devil.
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If the Almighty should striue, what place were left either for good or bad, to finish their owne intentions,
If the Almighty should strive, what place were left either for good or bad, to finish their own intentions,
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or runne out their courses? If his iustice did punish euery sinne who could indure it? if he did reward euery vertue, where were the patience of Saints of glorious in earth,
or run out their courses? If his Justice did Punish every sin who could endure it? if he did reward every virtue, where were the patience of Saints of glorious in earth,
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or their reward so great in heauen? The world would too much ingrosse the loues of men,
or their reward so great in heaven? The world would too much engross the loves of men,
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if all things did runne smoothly as they would imagine.
if all things did run smoothly as they would imagine.
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See how vainely weake desires striue to fix a rest in the confines of this present State,
See how vainly weak Desires strive to fix a rest in the confines of this present State,
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though such small occasion be giuen, and the waies thereof fild with garboils and confusion.
though such small occasion be given, and the ways thereof filled with garboils and confusion.
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Take one that liues in a troubled place, suppose he be sicke and diseased in his body, his friends leaue him,
Take one that lives in a troubled place, suppose he be sick and diseased in his body, his Friends leave him,
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or faile in their comforts, and age hasten on the remembrance of his departure:
or fail in their comforts, and age hasten on the remembrance of his departure:
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we shall often find, the loue of life will make one so qualified, to sticke in this mirie place,
we shall often find, the love of life will make one so qualified, to stick in this miry place,
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and dote vppon these transitorie shaddowes.
and dote upon these transitory shadows.
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For this cause the Lord sheweth his scourges rather then his benefits, reseruing the beauty of absolute gouernment in the full lustre till another season,
For this cause the Lord shows his scourges rather then his benefits, reserving the beauty of absolute government in the full lustre till Another season,
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yet here beginnes and layeth the foundation of his victory.
yet Here begins and Layeth the Foundation of his victory.
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His workes (although the beginning and the end cannot be of one forme) want not to an indifferent beholder.
His works (although the beginning and the end cannot be of one Form) want not to an indifferent beholder.
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Satan and the malice of his instruments receiue many a grieuous foile, the professors of his truth many encouragements,
Satan and the malice of his Instruments receive many a grievous foil, the professors of his truth many encouragements,
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and none shall want his ayd that duly craues it.
and none shall want his aid that duly craves it.
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Helpe was promised to S. Paul when it seemed denied, and he buffeted with Satans messenger.
Help was promised to S. Paul when it seemed denied, and he buffeted with Satan Messenger.
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This promisefaild not, being a generall stay in hardest conflicts:
This promisefaild not, being a general stay in Hardest conflicts:
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My grace is sufficient for thee, for my strength is made perfect in weaknes, So strong is the hand of God where it least appeareth.My grace is sufficient for thee, for my strength is made perfect in weakness, So strong is the hand of God where it least appears.
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And this much of Christs victory, But when a stronger then he shall come vpon him and ouercome him. Now followeth the gaine.
And this much of Christ victory, But when a Stronger then he shall come upon him and overcome him. Now follows the gain.
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Hee taketh from him all his armour wherein he trusted and deuideth his spoiles. He Takes from him all his armour wherein he trusted and Divideth his spoils.
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The deuill trusteth in his armour, as if he preuailed more by mens weakenesse, then his owne power, a peruerse cariage is made his furniture:
The Devil Trusteth in his armour, as if he prevailed more by men's weakness, then his own power, a perverse carriage is made his furniture:
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yeeld not your members NONLATINALPHABET weapons of vnrighteousnes, or armes vnto sinne, Rom. 6.13. Christ trusteth not in his armour, but in himselfe, redeeming by his infinite merrit, and sauing by his grace: Satan wins vpon aduantage. Christ rather against aduantage; and aboue ordinary possibility.
yield not your members weapons of unrighteousness, or arms unto sin, Rom. 6.13. christ Trusteth not in his armour, but in himself, redeeming by his infinite merit, and Saving by his grace: Satan wins upon advantage. christ rather against advantage; and above ordinary possibility.
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Hauing conquered his and our enemie, the next worke is to disarme the vsurper, and take away his weapon.
Having conquered his and our enemy, the next work is to disarm the usurper, and take away his weapon.
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The body and the soule are the prize gained in this conquest, first possessed by a destroyer, and made his instruments:
The body and the soul Are the prize gained in this conquest, First possessed by a destroyer, and made his Instruments:
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now gained and honoured so highly, as to make vp a trophey, to yeeld the Sauiour praise and glory.
now gained and honoured so highly, as to make up a trophy, to yield the Saviour praise and glory.
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These then are onely happy, being made the spoiles of Christ, that as shields, or any spoiles in warre, are kept as monuments to posterity, she wing forth his worthines that wonne them to after ages:
These then Are only happy, being made the spoils of christ, that as shields, or any spoils in war, Are kept as monuments to posterity, she wing forth his worthiness that won them to After ages:
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so the soule and body of one redeemed in glorifying God for deliuerance, are made partakers of redemption, and saluation:
so the soul and body of one redeemed in glorifying God for deliverance, Are made partakers of redemption, and salvation:
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A proofe we haue here of the soules worthines, that the Sonne of God refused not to enter the lists of opposition for it.
A proof we have Here of the Souls worthiness, that the Son of God refused not to enter the lists of opposition for it.
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It excelleth the whole world, Christ saith the gaine of the world is nothing to the losse of a mans soule.
It excels the Whole world, christ Says the gain of the world is nothing to the loss of a men soul.
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For as the soule is Gods vessell (for S. Matthew vseth the word NONLATINALPHABET noting so much) all things are the subiects of the soule, seruing it as so many inferiours. For as the soul is God's vessel (for S. Matthew uses the word noting so much) all things Are the Subjects of the soul, serving it as so many inferiors.
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Ioy is in heauen for one soule gained from the clawes of this spirituall deuourer. From it proceeds religious worship, and from it alone.
Joy is in heaven for one soul gained from the claws of this spiritual devourer. From it proceeds religious worship, and from it alone.
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Die it cannot, so it becommeth an euerlasting heritage, and by consequence a greater purchase.
Die it cannot, so it becomes an everlasting heritage, and by consequence a greater purchase.
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Christ taketh this for himselfe, Yee were as sheepe going astray but are now returned to the Shepheard and Bishop of your soules. 1. Pet. 2.25. The bodies also engaged formerly to the enemy, are partakers in the ransome.
christ Takes this for himself, Ye were as sheep going astray but Are now returned to the Shepherd and Bishop of your Souls. 1. Pet. 2.25. The bodies also engaged formerly to the enemy, Are partakers in the ransom.
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Testimonies faile not to giue assurance, blessings exhibited to the soule are sealed, and conueied by ordinances corporall.
Testimonies fail not to give assurance, blessings exhibited to the soul Are sealed, and conveyed by ordinances corporal.
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The body is washed in Baptisme, fed in his Supper, and to be raised vp at the last day.
The body is washed in Baptism, fed in his Supper, and to be raised up At the last day.
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Our Sauiour suffered in both, afflicted in the garden, and fallen into an agonie: and after died for sinne vpon the Crosse.
Our Saviour suffered in both, afflicted in the garden, and fallen into an agony: and After died for sin upon the Cross.
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As he suffered, he ouercame, and as he ouercame he gained: he saueth both, and maketh his conquest absolute.
As he suffered, he overcame, and as he overcame he gained: he Saveth both, and makes his conquest absolute.
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A seruant is sayd to haue his name a seruando from preseruing.
A servant is said to have his name a seruando from preserving.
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In warre when they had taken prisoners, they vsed not extremities, but those whom by law, they might haue kild, by equity they made their seruants.
In war when they had taken Prisoners, they used not extremities, but those whom by law, they might have killed, by equity they made their Servants.
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Christ hauing vanquished the strong Man, is become the absolute Lord. He taketh from him all his armour wherein he trusteth and deuideth his spoiles.
christ having vanquished the strong Man, is become the absolute Lord. He Takes from him all his armour wherein he Trusteth and Divideth his spoils.
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In the meane time, poore man that maketh so much estimation of himselfe, see what reckoning God and the truth make of him.
In the mean time, poor man that makes so much estimation of himself, see what reckoning God and the truth make of him.
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Hee whose thoughts neuer cease almost from domineering, is but anothers vassalat the best, wonne by the law of Armes,
He whose thoughts never cease almost from domineering, is but another's vassalat the best, won by the law of Arms,
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and onely happy in being conquered.
and only happy in being conquered.
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The Text maketh him yet lower, armour, goods, weapons, spoiles and a house are things without life, not stirring except they be stird: to these are men resembled.
The Text makes him yet lower, armour, goods, weapons, spoils and a house Are things without life, not stirring except they be stirred: to these Are men resembled.
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We may then well cry out, I nunc superbe. Let pride goe on, and sinfull arrogance weary out it selfe in boasting.
We may then well cry out, I nunc superb. Let pride go on, and sinful arrogance weary out it self in boasting.
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Well may this point conclude with this obseruation, the mother of humility, therefore the first step to grace.
Well may this point conclude with this observation, the mother of humility, Therefore the First step to grace.
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All are but instruments, either vnder a good or a bad agent;
All Are but Instruments, either under a good or a bad agent;
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as goods are onely good for vse, and weapons put of and on at anothers pleasure.
as goods Are only good for use, and weapons put of and on At another's pleasure.
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Tully sayd of Augustus, the common-wealth should make vse of him but no further, onely to destroy a contrary faction Marke Antony and his adhaerents, ornandus laudandus tollendus, he was to be praised, cherished,Tully said of Augustus, the commonwealth should make use of him but no further, only to destroy a contrary faction Mark Antony and his adherents, ornandus laudandus tollendus, he was to be praised, cherished,
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and after remooued out of the way:
and After removed out of the Way:
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so are all men, though with great difference but for 〈 ◊ 〉 turne, if they suruay iustly their owne abilities.
so Are all men, though with great difference but for 〈 ◊ 〉 turn, if they survey justly their own abilities.
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God may say to the best as he did to them that bare the burden and the heate of the day, may not I doe with mine owne what I list,
God may say to the best as he did to them that bore the burden and the heat of the day, may not I do with mine own what I list,
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and as the Prophet in alike busines, Let not the axe boast against him that heweth with it. Esay, 10.15. Blessednes is their reward for they fight vnder his Banner, yet not of their owne chusing, their wayes are instrumentall.
and as the Prophet in alike business, Let not the axe boast against him that heweth with it. Isaiah, 10.15. Blessedness is their reward for they fight under his Banner, yet not of their own choosing, their ways Are instrumental.
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But of all other a wicked man hath small cause to triumph, where the enemy is his leader,
But of all other a wicked man hath small cause to triumph, where the enemy is his leader,
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and although no counsell can tame him, this one meditation might coole his courage.
and although no counsel can tame him, this one meditation might cool his courage.
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If some tormentor of the Common-wealth did consider, that onely by Gods permission, and the deuils instigation he may or must be a plague to inferiours for a time,
If Some tormentor of the Commonwealth did Consider, that only by God's permission, and the Devils instigation he may or must be a plague to inferiors for a time,
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because of the vncharitablenes of men, of couetousnes, sacriledge, and such incurable sinnes: to take that by rapine, which will be got to no good vses.
Because of the uncharitableness of men, of covetousness, sacrilege, and such incurable Sins: to take that by rapine, which will be god to no good uses.
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If the ambitious climber did suppose, God gaue some way to his humours, and if hee serues not him that set him vp, he shall neuerthelesse find true these words of Cyprian, Cui plus dignitatis ascribitur ab eoplus exigetur seruitutis, to whom God alotteth the greatest dignity he requires from him greatest seruice:
If the ambitious climber did suppose, God gave Some Way to his humours, and if he serves not him that Set him up, he shall nevertheless find true these words of Cyprian, Cui plus dignitatis ascribitur ab eoplus exigetur seruitutis, to whom God allotteth the greatest dignity he requires from him greatest service:
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that either a ruine will come heere, or at last a worse fire then Phaeton had,
that either a ruin will come Here, or At last a Worse fire then Phaeton had,
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if his chariot keepe not a right course.
if his chariot keep not a right course.
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If the voluptuous Libertine did consider, though God may let him inioy his delicacy with content, finding him good for nothing else, hating instruction and vnfit for Discipline,
If the voluptuous Libertine did Consider, though God may let him enjoy his delicacy with content, finding him good for nothing Else, hating instruction and unfit for Discipline,
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but the end is to fat him against the day of slaughter, that all these are giuen vp as slaues, to him that will correct them as slaues hereafter,
but the end is to fat him against the day of slaughter, that all these Are given up as slaves, to him that will correct them as slaves hereafter,
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if it did not amend them, it might amaze them in their bad proceedings.
if it did not amend them, it might amaze them in their bad proceedings.
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But to conclude the point with, the greate•t Vniuersality, we must account all but NONLATINALPHABET and NONLATINALPHABET spoiles, instruments, and anothers possession.
But to conclude the point with, the greate•t Universality, we must account all but and spoils, Instruments, and another's possession.
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We may read the characters of obedience in the face of the whole Earth, and the state thereof framed by prouidence to subiection,
We may read the characters of Obedience in the face of the Whole Earth, and the state thereof framed by providence to subjection,
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and euery degree of men appointed to some seruice.
and every degree of men appointed to Some service.
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The meaner sort subiect to the greater, stirre not without them, and the greater stand not without the meaner.
The meaner sort Subject to the greater, stir not without them, and the greater stand not without the meaner.
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God hath linked one with the other to bridle both, and they either agree or disagree as he in mercy or iudgement shall appoint.
God hath linked one with the other to bridle both, and they either agree or disagree as he in mercy or judgement shall appoint.
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Particular orders shew the like, euery sonne subiected to his parent, euery seruant to his master, all Nobility to the Prince,
Particular order show the like, every son subjected to his parent, every servant to his master, all Nobilt to the Prince,
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and he to God, and all these by carefull prouision:
and he to God, and all these by careful provision:
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as the Sonne of man came not to be serued but to serue, and as the Apostle counselleth, let him that hath an office waite vpon his office.
as the Son of man Come not to be served but to serve, and as the Apostle counselleth, let him that hath an office wait upon his office.
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That I may call the whole world as Aristotle doth a seruant, instrumentum animatum, a liuing instrument:
That I may call the Whole world as Aristotle does a servant, Instrument animatum, a living Instrument:
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the great dealers in it are least of all themselues, the more they are, the greater their debt, the more they stirre, the more they are led and wrought vpon.
the great dealers in it Are least of all themselves, the more they Are, the greater their debt, the more they stir, the more they Are led and wrought upon.
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And so much of the second part of the Text; our Sauiours power. A compendious dispatch shall soone finish the last, which containeth a vse for his Auditours.
And so much of the second part of the Text; our Saviour's power. A compendious dispatch shall soon finish the last, which Containeth a use for his Auditors.
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First, he strike that negligence, He that is not with me is against me.
First, he strike that negligence, He that is not with me is against me.
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There are Neutralls in the world, some it seemed at that time, stood stedfast neither with Christ, nor the Pharisees:
There Are Neutrals in the world, Some it seemed At that time, stood steadfast neither with christ, nor the Pharisees:
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they gaue both the hearing, but did according to their owne pleasures, to shew it were no newes,
they gave both the hearing, but did according to their own pleasures, to show it were no news,
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if after times, and perhaps these of ours swarme with a like company.
if After times, and perhaps these of ours swarm with a like company.
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But if some stay betweene good and bad, how doe these words comprehend all vnder good and bad, admitting none of a middle ranke.
But if Some stay between good and bad, how do these words comprehend all under good and bad, admitting none of a middle rank.
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Surely, as the Psalmist did pray that his enemies might be blotted out of the Booke of the liuing,
Surely, as the Psalmist did pray that his enemies might be blotted out of the Book of the living,
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when in very truth they were neuer written there, for then their names could not haue beene raced out:
when in very truth they were never written there, for then their names could not have been razed out:
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onely in presuming hypocrisie they had written themselues there, therefore he prayeth God would renounce them openly,
only in presuming hypocrisy they had written themselves there, Therefore he Prayeth God would renounce them openly,
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and proue them to be none of his:
and prove them to be none of his:
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so is it here, no Neutralls but in opinion, others may thinke them so, or they themselues,
so is it Here, no Neutrals but in opinion, Others may think them so, or they themselves,
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but Christ flatly discardeth all such. Hee that is not with me is against me.
but christ flatly discardeth all such. He that is not with me is against me.
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We neede not with S. Ieromie expound it of the deuill in particularly, but including others with him, referre it to those idle hearers, which heard his words,
We need not with S. Jeremiah expound it of the Devil in particularly, but including Others with him, refer it to those idle hearers, which herd his words,
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and saw miracles to no purpose, & so were enemies.
and saw Miracles to no purpose, & so were enemies.
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Quisquis non adiuuat quodammodose opponit saith Caluin, hee that doth not helpe, apposeth in a sort, such negligence maketh the enemies more arrogant,Quisquis non adiuuat quodammodose opponit Says Calvin, he that does not help, apposeth in a sort, such negligence makes the enemies more arrogant,
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and the well willers more discouraged: euen in humane affaires a man is more open for his enemies to play vppon,
and the well willers more discouraged: even in humane affairs a man is more open for his enemies to play upon,
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if his friends faile him, then if he had not any. And what greater enemic hath religion then deuotion without practise:
if his Friends fail him, then if he had not any. And what greater enemic hath Religion then devotion without practice:
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696
this maketh all the world superficiall, and Sermons heard like orations, the vehemency of Gods command is let slip,
this makes all the world superficial, and Sermons herd like orations, the vehemency of God's command is let slip,
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697
and this made a busines of the eare.
and this made a business of the ear.
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698
And when faults are commonly taxed, the hearers account all but a wornesubiect, and a beaten theame, whereby the word is become as sounding brasse,
And when Faults Are commonly taxed, the hearers account all but a wornesubiect, and a beaten theme, whereby the word is become as sounding brass,
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or emptie crackes to no end: so these indifferent friends turne grieuous aduersaries.
or empty cracks to no end: so these indifferent Friends turn grievous Adversaries.
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Let vs thinke with S. Austen nec est vlli vllus medins locus, vt possit esse nisi cum diabolo qui non est cum Christo. Let us think with S. Austen nec est vlli vllus medins locus, vt possit esse nisi cum diabolo qui non est cum Christ.
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701
There is no middle place for any, he must needs be with the deuill that is not with Christ.
There is no middle place for any, he must needs be with the Devil that is not with christ.
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702
If then we be not Christs enemies, we must doe two things that we may be with him, maintaine his cause when wee see his commandement:
If then we be not Christ enemies, we must do two things that we may be with him, maintain his cause when we see his Commandment:
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703
and vindicate his honour, if any disgrace his words and offend him.
and vindicate his honour, if any disgrace his words and offend him.
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By the first we make confession of our faith vpon occasion, speake his truth and practise it,
By the First we make Confessi of our faith upon occasion, speak his truth and practise it,
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705
so we honour him as his followers, saue our selues by the right course, and gaine others to him by example. This benefit is great.
so we honour him as his followers, save our selves by the right course, and gain Others to him by Exampl. This benefit is great.
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706
Many stand with him, that many doe stand for:
Many stand with him, that many do stand for:
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And example because it beateth vpon the sences, by an open Oratory proues the strongest mouer.
And Exampl Because it beats upon the Senses, by an open Oratory Proves the Strongest mover.
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708
As among plants that grow, the seede lyeth in the fruit:
As among plants that grow, the seed lies in the fruit:
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so the fruit of a godly life is as seed, it propagateth religion, and stirreth vp others to godlines.
so the fruit of a godly life is as seed, it propagateth Religion, and stirs up Others to godliness.
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710
Christ saith, Let yourlight shine before men.
christ Says, Let yourlight shine before men.
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711
S. Austen reasoneth why? seeing else where he commandeth good workes should be done in secret, and answereth, not that any should praise you but conuersi fiant, quod est, may glorifie your Father which is in heauen,
S. Austen reasoneth why? seeing Else where he commands good works should be done in secret, and Answers, not that any should praise you but conversi fiant, quod est, may Glorify your Father which is in heaven,
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712
and become worshippers of him by your example.
and become worshippers of him by your Exampl.
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Secondly, we must reproue sinne, vindicate his honour, account his enemies (considering their wickednes) our owne.
Secondly, we must reprove sin, vindicate his honour, account his enemies (considering their wickedness) our own.
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714
Nothing is more defaced then godlines, one reason whereof is this, men sufferit to rest securely vnder their nose,
Nothing is more defaced then godliness, one reason whereof is this, men suffered to rest securely under their nose,
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715
and where sinne is not controld it waxeth shamelesse.
and where sin is not controlled it Waxes shameless.
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716
The Prophet Esay foretold of Christ, He should grow vp as a tender plant, and as a roote out of a dry ground, the world should yeeld him small moistures,
The Prophet Isaiah foretold of christ, He should grow up as a tender plant, and as a root out of a dry ground, the world should yield him small moistures,
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717
and his truth would be bended and bowed like a tender sprig of small account. One complained of nature, that man the best creature was brought into the world weakest, naked, destitute, and vnable to help himselfe.
and his truth would be bent and bowed like a tender sprig of small account. One complained of nature, that man the best creature was brought into the world Weakest, naked, destitute, and unable to help himself.
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718
So fareth it with the best cause of truth and honesty, hauing plaine dealing for a companion,
So fareth it with the best cause of truth and honesty, having plain dealing for a Companion,
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719
when vice is armed, and wants not the fence of a guardian and protector.
when vice is armed, and Wants not the fence of a guardian and protector.
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720
The earth is become a stage, and the cheefe actors egregious hypocrites, it yeelds the show of soundnes when the inward substance is rotten, pretending much and performing little.
The earth is become a stage, and the chief actors egregious Hypocrites, it yields the show of soundness when the inward substance is rotten, pretending much and performing little.
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721
Men will fight rather pro focis then pro aris, for their priuate respects, then Gods glory.
Men will fight rather Pro focis then Pro aris, for their private respects, then God's glory.
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722
Perhaps a religious cause may haue defenders, but if it be opposed, or procure hatred,
Perhaps a religious cause may have defenders, but if it be opposed, or procure hatred,
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and crosse other mens humours, that once it become a burden or a charge, they cast it off,
and cross other men's humours, that once it become a burden or a charge, they cast it off,
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724
though they loose Christ and all by the departure.
though they lose christ and all by the departure.
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725
They follow sinne with the swinge of the time, and will goe with the streame though they drowne in the end.
They follow sin with the swinge of the time, and will go with the stream though they drown in the end.
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726
Ruffin vpon the Creede sheweth no disgrace can harme one for doing good, Christ for vs stooped to infirmities,Ruffin upon the Creed shows no disgrace can harm one for doing good, christ for us stooped to infirmities,
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and was borne of a Virgine, which humiliation was no staine to his Diuinity, or blemish to his person, he prooueth it by a similitude, Si quis vide at paruulum in profundo caeni necari, &c. If a man of worth see a child ready to be choked in the mud,
and was born of a Virgae, which humiliation was no stain to his Divinity, or blemish to his person, he proveth it by a similitude, Si quis vide At paruulum in profundo caeni necari, etc. If a man of worth see a child ready to be choked in the mud,
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though he get some mire by plucking him out, can we account him deformed or polluted:
though he get Some mire by plucking him out, can we account him deformed or polluted:
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729
in like case let a man doe good, the aspersions cast vpon him can be no dishonour.
in like case let a man do good, the Aspersions cast upon him can be no dishonour.
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And how can he expect the fauour of Christ, that playes the flincher, or if he belong to him not sympathise in his disgrace,
And how can he expect the favour of christ, that plays the flincher, or if he belong to him not sympathise in his disgrace,
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731
Or to speake of conuenient regards, how can he refuse iustly to vndergoe a burden for Christ, that tooke so many loades of heauie cariage before for him.
Or to speak of convenient regards, how can he refuse justly to undergo a burden for christ, that took so many loads of heavy carriage before for him.
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732
Infinite commodity might redound to his Kingdome by this spirituall fortitude, the stout reprehension of a sinner might perhaps recall him at last,
Infinite commodity might redound to his Kingdom by this spiritual fortitude, the stout reprehension of a sinner might perhaps Recall him At last,
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or make his proceedings more calme, and coole him where it could not saue him.
or make his proceedings more Cam, and cool him where it could not save him.
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734
The opposition of the wicked in a bad cause, or the helping of the weaker side in a good may meete with iarres,
The opposition of the wicked in a bad cause, or the helping of the Weaker side in a good may meet with jars,
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735
and rubs in the way, but the end which trieth all, shall crowne those attempts with honour.
and rubs in the Way, but the end which trieth all, shall crown those attempts with honour.
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736
But in standing thus firmly with Christ, wisdome and discretion must be guides, when there are apparent testimonies, no good can come, it is in vaine to stirre.
But in standing thus firmly with christ, Wisdom and discretion must be guides, when there Are apparent testimonies, no good can come, it is in vain to stir.
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737
One may better spare the labour, then put the Scripture to a swearing man in a drunken fit,
One may better spare the labour, then put the Scripture to a swearing man in a drunken fit,
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or counsaile a man bent to scorne and derision. Deuotion without circumspection betrayes the truth, and counsell then looseth the Maiesty with the successe.
or counsel a man bent to scorn and derision. Devotion without circumspection betrays the truth, and counsel then loses the Majesty with the success.
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To expect a fit time, to feare worse inconueniences in them that are reprehended, or to make them hate weake ones, non videtur cupiditatis occasio,To expect a fit time, to Fear Worse inconveniences in them that Are reprehended, or to make them hate weak ones, non videtur cupiditatis Occasion,
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sed consilium Charitatis, such forbearance is not an occasion of case and lust, but the counsaile of Charity saith S. Austen. Solomons counsaile puts in this caution, Reproue not a scorner least he hate thee,
sed consilium Charitatis, such forbearance is not an occasion of case and lust, but the counsel of Charity Says S. Austen. Solomons counsel puts in this caution, Reprove not a scorner lest he hate thee,
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but rebuke a wise man and he will loue thee Pro. 9.8. Our Sauiour also did charge his Disciples not to giue a holy thing to dogges,but rebuke a wise man and he will love thee Pro 9.8. Our Saviour also did charge his Disciples not to give a holy thing to Dogs,
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nor to cast pearles before swine, One is set to barke against the truth, and the other to wallow in the mire of pollution.
nor to cast Pearls before Swine, One is Set to bark against the truth, and the other to wallow in the mire of pollution.
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But when occasion serueth, euery one is bound to stand with Christ, though it cost him strokes, better to indure them then the blowes of Gods indignation.
But when occasion serveth, every one is bound to stand with christ, though it cost him Strokes, better to endure them then the blows of God's Indignation.
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A white liuerd professor is here disclaimed: Hee that is not with me is against me.
A white liuerd professor is Here disclaimed: He that is not with me is against me.
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He that gathereth not with mescattereth. The former point was directed against a sinners negligence, this ouerturnes his confidence.
He that gathereth not with mescattereth. The former point was directed against a Sinners negligence, this overturns his confidence.
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The hypocrite hath a hope though it proue like a spiders web, he gathereth, but to small purpose.
The hypocrite hath a hope though it prove like a spiders web, he gathereth, but to small purpose.
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If offenders had not in them this vaine humour, they would not heape so many sinnes,
If offenders had not in them this vain humour, they would not heap so many Sins,
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nor treasure vp so much wrath against the day of wrath.
nor treasure up so much wrath against the day of wrath.
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As the writers of morall Phylosophie say all vertues doe meete in prudence, that knoweth how to carry things wisely,
As the writers of moral Philosophy say all Virtues do meet in prudence, that Knoweth how to carry things wisely,
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750
so all vices seeme vnited in couetousnes.
so all vices seem united in covetousness.
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For couetousnes is called the roote of all euill, and too much gathering is the common disease of the times.
For covetousness is called the root of all evil, and too much gathering is the Common disease of the times.
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View then all sinnes comprehended in this, or this for all the rest, their end is gathering, therfore can bring no happines.
View then all Sins comprehended in this, or this for all the rest, their end is gathering, Therefore can bring no happiness.
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753
He that is gathering, is labouring and still toiling.
He that is gathering, is labouring and still toiling.
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He is onely happy that leaues gathering, and maketh some vse of his labours which is the true fruition of them.
He is only happy that leaves gathering, and makes Some use of his labours which is the true fruition of them.
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Some there are as men giuen ouer to the captiuity of their base affections, which take no pleasure but in raking together, nothing can be wrung away with cheerefulnes but comes like so many drops of blood, whose mindes none if they were wise would haue for their wealth.
some there Are as men given over to the captivity of their base affections, which take no pleasure but in raking together, nothing can be wrung away with cheerfulness but comes like so many drops of blood, whose minds none if they were wise would have for their wealth.
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For heaping vp wealth is like building, onely to delight in finishing the worke, and making good vse of the possession by imployment, NONLATINALPHABET saith Aristotle; Happines is in quiet, presse the word, we shall then find quiet, when we leaue gathering.
For heaping up wealth is like building, only to delight in finishing the work, and making good use of the possession by employment, Says Aristotle; Happiness is in quiet, press the word, we shall then find quiet, when we leave gathering.
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From that ground the Phylosopher could proue, felicity had no absolute place in any worldly practise,
From that ground the Philosopher could prove, felicity had no absolute place in any worldly practice,
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for all things are passed ouer with care and trauell.
for all things Are passed over with care and travel.
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The argument indeede is Solomons; when he considered the best gathering which he did wish for as the choifest; The argument indeed is Solomons; when he considered the best gathering which he did wish for as the choifest;
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euen there, in much wisdome he found griefe, and he that increaseth knowledg, increaseth, sorrow, for care and trouble of the minde is not wanting in those labours;
even there, in much Wisdom he found grief, and he that increases knowledge, increases, sorrow, for care and trouble of the mind is not wanting in those labours;
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and in the next Chapter he comes to the sweetest gathering, in compassing of pleasures,
and in the next Chapter he comes to the Sweetest gathering, in compassing of pleasures,
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because a man must bestow some trauell they at last doe tire and weary a man out:
Because a man must bestow Some travel they At last do tire and weary a man out:
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he proueth them vanitie and vexation of spirit. Nothing that sauours of this life can be better, therefore no good gathering without Christ.
he Proves them vanity and vexation of Spirit. Nothing that savours of this life can be better, Therefore no good gathering without christ.
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But among all, the couetous toyling for estates, hath bundles to gather vp, fild with thornes and netles, abounding with difficulties and vexation:
But among all, the covetous toiling for estates, hath bundles to gather up, filled with thorns and nettles, abounding with difficulties and vexation:
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to remoue if it were possible a griping fist, hunting after commodity with too much eagernes.
to remove if it were possible a gripping fist, hunting After commodity with too much eagerness.
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As if God would teach men by the rough and craggy passages, this was not his best way,
As if God would teach men by the rough and craggy passages, this was not his best Way,
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and that he hath framed men according to his owne Image, & giuen them a diuine soule for some other end then like a mole to dig in the earth, blinded with basenes.
and that he hath framed men according to his own Image, & given them a divine soul for Some other end then like a mole to dig in the earth, blinded with baseness.
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Wherefore doe mens affections runne after Mammon in steed of God, or why doe they adore it in his roome? we call that euery ones God vpon which his desires dote and runne,
Wherefore do men's affections run After Mammon in steed of God, or why do they adore it in his room? we call that every ones God upon which his Desires dote and run,
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and so here, if wealth drowne all other cares, and possesse the minde as principall.
and so Here, if wealth drown all other Cares, and possess the mind as principal.
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So bad is couetousnes where it seemeth most harmelesse, what then where it worketh vpon aduantage? and grateth vpon the necessities of others? In this age euery one stretcheth out all gaine to the vttermost,
So bad is covetousness where it seems most harmless, what then where it works upon advantage? and grateth upon the necessities of Others? In this age every one Stretcheth out all gain to the uttermost,
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and the labours of the meaner sort neuer lesse regarded, one profession striueth to eate vp another.
and the labours of the meaner sort never less regarded, one profession strives to eat up Another.
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Yet haue we a general complaint of want, as if the curse of scattering went along with this scraping.
Yet have we a general complaint of want, as if the curse of scattering went along with this scraping.
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As fast as the Tennant brings in, or the debter payes, pride and other moths, perhaps an vnthrifty sonne, wast and weare out all againe.
As fast as the Tenant brings in, or the debtor pays, pride and other moths, perhaps an unthrifty son, waste and wear out all again.
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Sometimes the labours of one in neede, when they as fertile fields should returne to another, gaine with some aduantage:
Sometime the labours of one in need, when they as fertile fields should return to Another, gain with Some advantage:
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while too much vse is made of them, ones estate and the others hope doe breake together.
while too much use is made of them, ones estate and the Others hope do break together.
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Suppose a miserable gatherer may escape these miseries, a scattering time will come at last, death will scatter the houshold,
Suppose a miserable gatherer may escape these misery's, a scattering time will come At last, death will scatter the household,
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and diuide the goods, it seuereth the two neere friends soule and body, and for a time sendeth them into remote and distant Countries.
and divide the goods, it severeth the two near Friends soul and body, and for a time sends them into remote and distant Countries.
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Then as Iob saith, The hypocrite though hee gaineth where is his hope? Like the chaffe which the winde driueth from the face of the earth,
Then as Job Says, The hypocrite though he gains where is his hope? Like the chaff which the wind Driveth from the face of the earth,
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or scattered as our Sauiour pronounceth here.
or scattered as our Saviour pronounceth Here.
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If then we will gather and gaine too, we must gather with Christ and we shall not scatter, Time imploied in his worship,
If then we will gather and gain too, we must gather with christ and we shall not scatter, Time employed in his worship,
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though it be gone (as all time hath wings) stayeth in the booke of God, and bringeth reward.
though it be gone (as all time hath wings) stays in the book of God, and brings reward.
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Whatsoeuer labour in his seruice, or cost is bestowed to maintaine and further it, is layd out safely.
Whatsoever labour in his service, or cost is bestowed to maintain and further it, is laid out safely.
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The choisest graine lyeth longest in the earth, indures the stormes of Winter, but springeth vp with a gainefull crop:
The Choicest grain lies longest in the earth, endures the storms of Winter, but springs up with a gainful crop:
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so the best workes haue their goodnes couered, and longest tarry for recompence, but faithfull is he that promiseth,
so the best works have their Goodness covered, and longest tarry for recompense, but faithful is he that promises,
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an assured time shall bring them vp. Cast thy bread vpon the waters, Eccles. 11.1. for after many daies thou shalt find it:
an assured time shall bring them up. Cast thy bred upon the waters, Eccles. 11.1. for After many days thou shalt find it:
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To teach a worldly minde that seemeth to cast all vpon waters, no benefite redounding backe (and therefore they cast so little) that treasure layd vp in heauen shall neuer be lost.
To teach a worldly mind that seems to cast all upon waters, no benefit redounding back (and Therefore they cast so little) that treasure laid up in heaven shall never be lost.
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Let vs then gather time by taking opportunity to doe good.
Let us then gather time by taking opportunity to do good.
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Let vs gather the word which Christ disperseth among vs as seede, or the soules Manna, which onely can feede it in the staruing wildernesse of this life:
Let us gather the word which christ disperses among us as seed, or the Souls Manna, which only can feed it in the starving Wilderness of this life:
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Vse it, or else it will putrifie as Manna did. From the iudgments and plagues of God, gather occasions of admonition and repentance.
Use it, or Else it will putrify as Manna did. From the Judgments and plagues of God, gather occasions of admonition and Repentance.
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And by this kind of gathering we shall get all. Open thy mouth wide and I shall fill it, saith God to his people.
And by this kind of gathering we shall get all. Open thy Mouth wide and I shall fill it, Says God to his people.
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His rewards are not like fruits of a cold beneuolence, or a meane collection:
His rewards Are not like fruits of a cold benevolence, or a mean collection:
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but himselfe, his Sonne, the first fruits of blessednes heere, and eternall glory hereafter in due time.
but himself, his Son, the First fruits of blessedness Here, and Eternal glory hereafter in due time.
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In the naming whereof I may iustly make mine owne period, and yours.
In the naming whereof I may justly make mine own Period, and yours.
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Instructions are gathered that we may disperse and publish them for others, to shew by precept and patterne, all gatherings one day must haue a like conclusion.
Instructions Are gathered that we may disperse and publish them for Others, to show by precept and pattern, all gatherings one day must have a like conclusion.
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The end of Preaching is practise, and the end of practise is the end of all.
The end of Preaching is practice, and the end of practice is the end of all.
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Therefore let me winde vp these with our Sauiours counsell here, and S. Pauls in another place.
Therefore let me wind up these with our Saviour's counsel Here, and S. Paul's in Another place.
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So gather that you may not scatter, so runne that yee may obtaine. FINIS.
So gather that you may not scatter, so run that ye may obtain. FINIS.
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