cassiering modesty and an honest minde will by wit and worldly reasons iustifie and make good So when the heart is set vpon pleasure and the desire beginnes to burne after some particular gaine politicke resolution perswades either it may be iust or not so bad as some thinke either a tollerable or a necessary euill 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 As he could not haue dealt with Saul that came to him in his troubles but in the shape of Samuel 1. Sam 28.13 the witch said gods are come out of the earth so could he not haue the applause of the simple world but by an earthly diuinity when new found reasons and crafty proiects turne matters into another mould and rob the great theefe euen sinne of his owne appearance Neither could we haue among vs so much professing and little good dealing except there were this mysterie of hypocrisie Heere then wefeele him heere we haue iust cause to feare him daemon meridianus this Deuill at noone day is most dangerous 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 S. Bern. super cantica Ser. 33 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 The first was the feare of the night when tyrants did persecute the Martyrs in the primitiue Church 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 But saith he the patience of the Saints ouercame the first and the wisdome of the learned destroyed the second The third was the pestilence in the darkenesse the sinne of hypocrisie and false appearance that nothing could with stand 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 the Church was then worst of all Amara prius in caede martyrum amarior post in conflictu haeretieorum amariffima nunc in moribus domesticorum 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 As the hottest weather doth soonest putrifie so abundance of peace and many blessings 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 Our women turnd into the shapes of men our men and especially they of the gallants ranke growne effeminate 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 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 a mischiefe vnheard of in former ages befitting no season but this of the doting and declining world 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 But now they are not so much remembrancers of the old Cyp. de disciplina habitu Varg. as actors of new sinnes and plaine representations of each idle fancie 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 and turnd their haire to yellow the colour he did mislike as too ominous of hell fire malo praesagio futurorumcapillos iam tibi flammeos auspicaris with an ill presage of what was to follow they flamed already Now this colour is fallen about the necke and other places that poore whitenes the token of innocence and sincerity weareth out of request But these follies may plead custome and it seeme a vaine thing to contradict them This superficiall badnes being so confirmed and like to hold his owne cannot but suppose a worse whereon it builds Where the face of corruption appeareth outwardly any way it sheweth the inward parts to be worse deformed Yet thus must it be where truth doth shine so cleere and men loue darkenesse more then light if the Church yeeld not good fruit it must needs ouerflow with weeds knowledge doth make it ranke and proud 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 For as the carcasse of a man is more noisome then the putrefaction of fruits and plants because the temper exceld them in the soundnesse so where much good is and blessednesse it selfe turned into surfeit those declinations are most pernicious We haue now seene the strong man armed keeping his Palace within and without the Church his strength and policy ioyned together but hitherto we haue onely traced him as Prince of the Aire Now let our discourse be sub tecto as well as sub dio see his mansion and enter his roofe a while 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 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 He insinuateth himselfe by sweete and pleasant beginnings then custome giueth him possession at last the soule and body become the house and fall subiect to his gouernment 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 Such accidens come among vs for this end to draw vp the mindes loaded with earthly cares to these considerations These instances as strange things haue beene plaid and made matters of pastime but may serue for edification For thereby we learne the truth of eternall life 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 and a Diuine power commandeth all We learne the loue of God that fuffereth him not to hurt all as well as some few the truth of religion which his slaues doe first renounce and then he markes them for his owne first they denie Baptisme then his owne Sacraments succeede to make them fast And why doth hee not sease vpon euery adulterous body the reason is God holds him in 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 2. Pet. 3.9 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 but that all should come to repentance These trialls may come vpon the good because in them some parcell of sinne remaineth Iobs body was not exempted from this tormentor but let wicked men be perswaded he ruleth them and their affaires perhaps they prosper and therefore beleeue it not it is a cold comfort when he vseth them for himselfe and delighteth in their prosperity 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 and inflame the desires of them he tempteth and suppresse them againe as he thinketh good De operib Dei part 1. lib. 4. cap. 11. 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 Because it is the hinge that moueth all about the wheele by which the actions are turned he may tempt and perswade he cannot command in the middest of violent assaults God hath left a man so much liberty I will end this point with a reason why the Lord doth grant him this strength The wofull cause is the sinne of man He tempted Eue in the shape of a Serpent by outward inuasion and vttered his meaning to Christ in that temptation by outward dealing For they were innocent and free from sinne he could take no footing in the inward affections but now an euill heart giues him an easie passage to enter and come in thereupon he is more powerfull and vnresistable As originall sinne doth giue him entrance euill practise doth further his dominion The breaking of Gods commandement is the cause that the reiecting of one ruler leading to peace and blessednes causeth subiection to the slauish labour of so vile a commander For this is Gods order first to giue a Law and afterwards to turne ouer him that stubburnly offendeth to this his executioner S. Paul sheweth this was the reason the Infidels did fall so fearefully Rom. 1.21 Because when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations their foolish heart was darkened Therefore God gaue them ouer to a reprobate minde and to do things not conuenient as the Apostle rehearseth 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 Lactantius is bold to affirme so much of the knowledge of Infidels L. diu inst cap. 5 Quod si vel Orpheus vel hi nostri quae natura ducente senserunt in perpetuum defendissent eandem quam nos sequimur doctrinam comprehensa veritate tenuissent 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 This is the reason why the power of spirituall tyrannie is so great among the Heathen because they transgresse the rules of nature and their conscience Now wherefore hee should scourge the Church and preuaile so much there cannot but be greater reason For where a full hand powreth out benefits in abundance and grosse vnthankfulnes returneth backe to heauen from whence they flow God may then complaine as he did with Esay Esay 1.2 I haue nourished and brought vp children and they haue rebelled against me And except it were for the chosens sake for Gods glory and his seruice which must haue an abiding place 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 This for the reason of his progresse and strength In this Doctrine obserue yet a limitation These spirituall powers are not such absolute Lords to doe what they list among any no not among Infidels though they be powers of darknesse but onely so farre as God seeth fit in iust iudgement to execute his iust wrath God turned the hearts of the Aegyptians to his people to hasten them out of the land and furnished them with iewels for their iourney Christ was at that Counsell which gaue sentence for his owne death or else it could not haue gone forwards Well may Hosius alledge euen that for the defence of Counsels that the iudgement of the Church is not destitute of the holy Spirit For Caiphas the high Priest or Pope of the Iewes if we may so call him Iohn 11.50 spake by inspiration It is necessary that one die for the people and that the whole Nationperish not Therefore let vs conceiue his dominion very large and eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Text names it a Hall or a Palace as if a Cottage or meane dwellings did not containe him his working is by permission hee is set on as a mastife and pulled off againe by Gods appointment and pleasure Otherwise his owne habitation is the the deepe as appeareth Luke 8.31 When the Legion was cast out of the man they made supplication to Christ not to send them into the deepe 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 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 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 I gather two obseruations from these words First none can deliuer himselfe from spirituall bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goods are in peace When wickednes hath got the vpper hand and temptation borne the sway vice groweth into a habite and custome is a second nature Hardly can one master it vpon euen ground but when these bonds doe fetter a wicked person and disarme him of his owne right he doth liue at anothers becke and how can he then make head againe to purpose 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 led as slaues and dragd along as sheepe vnto the slaughter fallen into a pit whence they cannot come out or quit themselues againe 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 yet for them thus hardened in vice because Diuinity giueth a salue for euery sore they must endeauour and distrust their owne power Now wrestling is able to shake off his yoake but
strong opposer and a great defender of the truth He against all the world and all the world against him 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 and others raised by the aduersary from sloth to search it to make it shine more clearely as gold in the furnace and praise him that keepeth it safe in so many hasards 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 for they haue stird vp the pens of the learned and occasioned the holy decrees of faithfull and religious Councels To conclude this point Arguments from peace and consent are no certaine or demonstratiue proofe either of a good or a bad cause Peace among Saints vnder Christ as we consider it in the minde is a spirituall vertue 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 for spirituall things are in the minde Matters of this quality doe ebbe and flow somtimes giuen and sometimes taken away from the Church When Gods heritage transgresseth breaches are often made and his owne scourged most seuerely Dauid a man neerest him is extreamely threatned after his offence The sword shall neuer depart from thy house 2. Sam. 12.10 although he was so iust and penitent with his raigne so happy and flourishing Euery Church hath in it both good and bad therefore no peace can continue long without some impediment 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 so father would be against sonne and sonne against father and a mans enemies would be they of his owne houshold S. Paul likewise affirmeth 1. Cor. 11.19 There must be heresies among you that they which are approoued may be made manifest the light and fantasticall head to vaine deuises fit for him and the iust against him to manifest himselfe and expresse his gifts in maintaining the perfect truth The deuill as he vseth doth imitate God in part though in another intent sometime he setteth dissention among his owne yet warreth not against himselfe though his be diuided he is not For this is the difference betweene his possession and others hee keepeth his palace not to defend but to destroy it and if dissention fit his purpose hee can scourge his owne with this rod to please himselfe in their torment But when occasion requireth vnity he will not deuide against himselfe but keepeth this forces whole to doe greater mischiefe as Herode and Pylate enemies before were reconciled at the death of Christ and brethren in euill communicate their counsels 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 the lawfull power first the victory When a stronger then be shall come vpon him and ouercome him The particle but noteth a coherence we must looke for some thing besides the words Consider it then as the branch of an argument He is the stronger that ouer commeth but plain it is he yeeldeth to my command therefore ascribe strength vnto me 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 because sometime he goeth backe and seemeth to yeeld to their holy water and the signe of the Crosse We answere the deuill doth delude them that by leauing the body he may possesse the soule and establish superstition They reply and say this is the Pharisees answere who sayd casting out and dispossession was by couenant and compact and did not approue the stronger man by his worke But this is insufficient for the Pharisees sayd Christ was not strong enough to worke these miracles of himselfe but Satan was diuided and gaue him helpe we call not the strength of Christ into question As for the aduersary he dissenteth not from his owne party but seemeth to fly that by a strategem he might deceiue them 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 therefore they must worke miracles with some notable point of dissembling Christ had power to cure diseases as well as to dispossesse vncleane spirits his miracles were beyond all exception one did helpe to confirme another and both ioyned to confirme his Doctrine Heerein they faile They cannot doe as Christ did heale diseases therefore their halting betraies their lamenesse and we may suspect their dealings are vnsound Thirdly some of their miracles are forged all the world knows it wel if then the viewing of them may helpe our iudgementin esteeming these they come both from one Fountaine for truth and false-hoode haue no fellowship 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 as in Magicke he is content to subiect himselfe as if words could command him which cannot be done indeede but this counterfeit seruice maketh him a master and the commander that calleth him the greater slaue 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 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 Lactantius speaketh of the efficacy thereof in this manner 2. Diu. inftit 16. Cuius nomine adiurati corporibus excedunt quorum verbis tanquam flagris verberati non modo daemonas se esse confitentur sed etiam nomina sua edunt Being adiured by the name of Christ they goe out of bodies by words as whips they are beaten and tormented and doe not onely confesse they ate deuils but tell their names Likewise Cyprian in his booke to Demetrianus the Christians great enemie telleth him what kind of Gods he worshipped O si audire eos velles c. O that thou wouldest heare them when they are adiured by our spirituall stripes and our tormenting words are cast out of possessed bodies feeling the power of God and confessing the iudgment to come These were testimonies of Christ the stronger man hauing all power in Heauen and Earth subiect to his word Some suppose that as a testimonie of Christs victorie ouer him he cannot come to Heauen as hee did before the incarnation In the old testament when the Angels came before the Lord a spirit came to offer his seruice to seduce King Achab 1. Kings 22.21 and make him fall before his enemies
call the whole world as Aristotle doth a seruant instrumentum animatum a liuing instrument 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 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 First he strike that negligence He that is not with me is against me There are Neutralls in the world some it seemed at that time stood stedfast neither with Christ nor the Pharisees they gaue both the hearing but did according to their owne pleasures to shew it were no newes if after times and perhaps these of ours swarme with a like company But if some stay betweene good and bad how doe these words comprehend all vnder good and bad admitting none of a middle ranke Surely Psalme 69.28 as the Psalmist did pray that his enemies might be blotted out of the Booke of the liuing when in very truth they were neuer written there for then their names could not haue beene raced out onely in presuming hypocrisie they had written themselues there therefore he prayeth God would renounce them openly and proue them to be none of his so is it here no Neutralls but in opinion others may thinke them so or they themselues but Christ flatly discardeth all such Hee that is not with me is against me 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 and saw miracles to no purpose so were enemies Quisquis non adiuuat quodammodose opponit saith Caluin hee that doth not helpe apposeth in a sort such negligence maketh the enemies more arrogant and the well willers more discouraged euen in humane affaires a man is more open for his enemies to play vppon if his friends faile him then if he had not any And what greater enemic hath religion then deuotion without practise this maketh all the world superficiall and Sermons heard like orations the vehemency of Gods command is let slip and this made a busines of the eare 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 or emptie crackes to no end so these indifferent friends turne grieuous aduersaries August 1. de peccatorum meritis 28. Let vs thinke with S. Austen nec est vlli vllus medins locus vt possit esse nisi cum diabolo qui non est cum Christo There is no middle place for any he must needs be with the deuill that is not with Christ 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 and vindicate his honour if any disgrace his words and offend him By the first we make confession of our faith vpon occasion speake his truth and practise it 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 Many stand with him that many doe stand for And example because it beateth vpon the sences by an open Oratory proues the strongest mouer As among plants that grow the seede lyeth in the fruit so the fruit of a godly life is as seed it propagateth religion and stirreth vp others to godlines Christ saith Let yourlight shine before men S. Austen reasoneth why Mat. 5.14 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 and become worshippers of him by your example Secondly we must reproue sinne vindicate his honour account his enemies considering their wickednes our owne Nothing is more defaced then godlines one reason whereof is this men sufferit to rest securely vnder their nose and where sinne is not controld it waxeth shamelesse The Prophet Esay foretold of Christ Esay 53.2 He should grow vp as a tender plant and as a roote out of a dry ground the world should yeeld him small moistures 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 So fareth it with the best cause of truth and honesty hauing plaine dealing for a companion when vice is armed and wants not the fence of a guardian and protector 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 Men will fight rather pro focis then pro aris for their priuate respects then Gods glory Perhaps a religious cause may haue defenders but if it be opposed or procure hatred and crosse other mens humours that once it become a burden or a charge they cast it off though they loose Christ and all by the departure They follow sinne with the swinge of the time and will goe with the streame though they drowne in the end Ruffin vpon the Creede sheweth no disgrace can harme one for doing good Christ for vs stooped to infirmities 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 though he get some mire by plucking him out can we account him deformed or polluted in like case let a man doe good the aspersions cast vpon him can be no dishonour And how can he expect the fauour of Christ that playes the flincher or if he belong to him not sympathise in his disgrace 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 Infinite commodity might redound to his Kingdome by this spirituall fortitude the stout reprehension of a sinner might perhaps recall him at last or make his proceedings more calme and coole him where it could not saue him The opposition of the wicked in a bad cause or the helping of the weaker side in a good may meete with iarres and rubs in the way but the end which trieth all shall crowne those attempts with honour 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 One may better spare the labour then put the Scripture to a swearing man in a drunken fit or counsaile a man bent to scorne and derision Deuotion without circumspection betrayes the truth and counsell then looseth the Maiesty