your fond deuises so to reape the fruite of your owne folly In the handling of these words I meane not to stand so much vpon possession of the body and of Christ the deliuerer but that the subiect may something sute with the eminence of this place and the full scope and latitude of the words rather shew a recouering of the soule a renewing of the world and a subduing of sinne by the Gospell 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 but of the whole proceeding of Christ in the strength of his Kingdome The words yeeld the same of necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his armour the entering his palace and diuiding his spoiles cannot limit this victory to a bodily deliuerance alone Nos quondam arma eius regnique militiam in â—â—s suum redegit saith S. Hilarie Christ hath taken vs who were once the Deuills armour and force of his Kingdome and brought vs vnder his owne power 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 It is plainly showne from the 24. Verse of this Chapter following the Text immediately 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 but because they entertained his words with scorne and neglected him the house was empty then commeth the vncleane spirit with seauen worse then himselfe who finding the house emptie swept and garnished he maketh it his habitation and the end thereof is worse then the beginning So dangerous a sinne is Apostacy and so truly did hee threaten that wicked generation being rebels against the truth for what decayed house or miserable ruine of any building can compare with those emptie Iewes that would not acknowledge their Lord 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 S. Mathew chap. 8. verse 17. applieth to casting out of Deuills and curing of diseases For both are the worke of one Lord for one and the same end to make vs acknowledge him the onely redeemer As the battering of the walls of a Citty is but a preparatiue to handy strokes and the ouerthrow of the dwellers 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 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 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 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 The greatest strength of it his weapons and munition the greatest wit and policy of it if it be foolishnesse with God as the Apostle calls it it cannot but sauour of the wisdome of this Serpent 1. Cor. 3. If these places be the prime of our microcosme the head and glory of all our Iland they cannot but be assaulted And if the cry of vices be not vntrue the walking of some dangerous spirit may raise vp our suspition and complaint Whose puisance to shew whose dealing to discouer and to vncase his villanie that lurketh in our presence as in it selfe is profitable so more auailable when the power of heauen is showne that ouerthrowes it In the seeing of both we may doe as the world vsually doth take part with the stronger side To one we mustioyne no staying in the middest Christ saith so in the last of these verses He that is not with me is against me That God is strongger and his quarrell safer the beginning speaketh euidently Christ entreth into the strong mans Palace Ouercommeth him taketh from him all his armour wherein he trusted and deuideth his spoiles I find then in this Text that which either is exprest or implyed in euery Sermon a Doctrine and a Vse 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 In the vsurped power we find two parts the strong mans industry He is armed and keepeth his Palace and his security his goods are in peace The lawfull power hath two parts Christs victory But when a stronger then he shall come vppon him and ouercome him and his gaine he taketh from him all his armour wherein he trusted and deuideth his spoiles The next Verse is a reproofe of vnprofitable seruants which make no vse of this benefit Hee openeth in them two things a base negligence and a vaine confidence 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 Let him heape and build and frame his workes together all is to be blowne away with the breath of Gods displeasure hee that gathereth not with me scattereth Of these parts in order His industry when a strong man armed keepeth his Palace 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 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 Hard it is to match with one so well prouided Our Sauiour speaketh of him thus Now is the Prince of this world cast out Iohn 21.31 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 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 Insidiantur atrocius ijs qui ad gubernaculasedent saith the same Authour They assault them most dangerously who sit at the helme of gouernment and he addeth the reason that the disease hauing gotten and possest
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
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
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 one ground-worke of true obedience made Iob know his vilenes the lofty tyrant his weaknes the zealous Disciple his due compasse as generall patternes vnto all to limite their extrauagant humours and alwaies â—are to keepe within their bounds That neither the complaint of natures weakenes should vrge distrust in necessity nor presumption swell in windy showes nor busie attempting meddle beyond the rule of Gods direction Weake is that strength which his arme doth not support and strong are those endeauours hee blesseth though full of weakenesse 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 All know his force is infinite but by what conueiance this vertue is exprest and frames the Creature is wonderfull who can trace the footsteps Semper agens semper quietus as Austen speaketh alwaies working and alwaies quiet He worketh without change without labour or any difficulty 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 Among men words being of small worth are sayd to be but winde their labours must toile a little in effecting things of moment but God decreeth and the Scripture reduceth all to his word which executeth his sentence By this effectuall meanes all are brought about and that by a double word to which hell and Satan and all his enemies yeeld 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 first rules within the second without and one goeth along with the other to iudge and correct the Worlds courses 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 It subdueth the minde and comming into the bosome medleth with a mans secrets with an inuisible controll It worketh vpon tyrants themselues and pierceth into that place where neither tyranny nor the whole earth can get an entrance 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 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 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 nothing can stop or cast impediments sufficient in the way Compared for that end to leauen hid in three measures of meale till the whole was leauened 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 Vpon small and poore beginnings it hath taken such roote and fixed it selfe where it got possession that no Dominion hath beene larger It was at first and shall be last though people fall and Kingdomes like to Kings haue their periode Though nations loose it and where the day is gone before the night may be expected though persecution hath made it almost inuisible yet hath the Sunne risen againe or shined in another place it hath beene raised vp against the hope of ill willers and beyond the reach of humane wisdome and worldly helpers This word expelleth Satan and as by saying the word the deuills obeyed and the possessed were set free so are sinfull hearts gained out of thraldome by him that came to preach deliuerance to the captiues and to set the bruised at liberty But one may thinke where is this power if we iudge by the successe so many hearts continue flinty in their sinnes as if the spirituall weapon wanted power or the strong man trusting in his Armour were able to beare of the blow Good fellowship can sometimes wash away the strokes it giueth bad example can ouermatch it beyond comparison and custome can seare the conscience that often hearing careth not if reprehension beate againe and againe vpon a knowne fault 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 that the Pillars of strength and policy are here defectiue and in their roome all points of infirmity These manifold supposed wants that arise from the ill speeding may haue an answere branching out into equall diuersities for this strength is not alwaies seene nor alwaies working If God should let his power and iudgements dwell vpon the conscience of euery reprobate minde confusion would fill all places 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 and snatcheth sentences to his purpose When he heareth of Gods mercy there is an occasion to presume or of iudgement when he seeth not the effect at first there is an occasion of doubt of negligence and deferring The Law being vnfolded and strict obedience vrged giueth occasion to reiect that seruice as a seuere taske or a yoâ—ke too tedious to carry And the word of God is strong still as physicke may be strong though it cannot cure 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery thing for a peculiar end 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 and made manifest and for this cause God hath kept the glory of all workes to himselfe imparting onely some portion to the meanes The word then being an instrument is weaker because it aimeth at one end onely to make way for iudgement and not to execute it and because it dependeth vpon God the chiefe worker but in this regard exceeding mighty because the hand of God goeth with it so it can make no shew at all yet inforce the good and terrifie the bad As the strongest body is weake and stirres not without the soule so are words nothing without him that giues-them efficacy from aboue Shouting and sound of trumpets were no such engines in military assaults these by Gods appointment did fell the walls of Iericho And S. Paul sheweth
for my strength is made perfect in weaknes So strong is the hand of God where it least appeareth And this much of Christs victory But when a stronger then he shall come vpon him and ouercome him Now followeth the gaine Hee taketh from him all his armour wherein he trusted and deuideth his spoiles 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 yeeld not your members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Hauing conquered his and our enemie the next worke is to disarme the vsurper and take away his weapon The body and the soule are the prize gained in this conquest first possessed by a destroyer and made his instruments now gained and honoured so highly as to make vp a trophey to yeeld the Sauiour praise and glory 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 so the soule and body of one redeemed in glorifying God for deliuerance are made partakers of redemption and saluation A proofe we haue here of the soules worthines that the Sonne of God refused not to enter the lists of opposition for it It excelleth the whole world Christ saith the gaine of the world is nothing to the losse of a mans soule Matth. 12.29 For as the soule is Gods vessell for S. Matthew vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting so much all things are the subiects of the soule seruing it as so many inferiours Ioy is in heauen for one soule gained from the clawes of this spirituall deuourer From it proceeds religious worship and from it alone Die it cannot so it becommeth an euerlasting heritage and by consequence a greater purchase 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 Testimonies faile not to giue assurance blessings exhibited to the soule are sealed and conueied by ordinances corporall The body is washed in Baptisme fed in his Supper and to be raised vp at the last day Our Sauiour suffered in both afflicted in the garden and fallen into an agonie and after died for sinne vpon the Crosse As he suffered he ouercame and as he ouercame he gained he saueth both and maketh his conquest absolute A seruant is sayd to haue his name a seruando from preseruing 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 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 In the meane time poore man that maketh so much estimation of himselfe see what reckoning God and the truth make of him Hee whose thoughts neuer cease almost from domineering is but anothers vassalat the best wonne by the law of Armes and onely happy in being conquered 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 We may then well cry out I nunc superbe Let pride goe on Sen. and sinfull arrogance weary out it selfe in boasting Well may this point conclude with this obseruation the mother of humility therefore the first step to grace All are but instruments either vnder a good or a bad agent as goods are onely good for vse and weapons put of and on at anothers pleasure 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 and after remooued out of the way so are all men though with great difference but for 〈◊〉 turne if they suruay iustly their owne abilities 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 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 But of all other a wicked man hath small cause to triumph where the enemy is his leader and although no counsell can tame him this one meditation might coole his courage 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 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 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 that either a ruine will come heere or at last a worse fire then Phaeton had if his chariot keepe not a right course 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 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 if it did not amend them it might amaze them in their bad proceedings But to conclude the point with the greateâ—t Vniuersality we must account all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoiles instruments and anothers possession We may read the characters of obedience in the face of the whole Earth and the state thereof framed by prouidence to subiection and euery degree of men appointed to some seruice The meaner sort subiect to the greater stirre not without them and the greater stand not without the meaner God hath linked one with the other to bridle both and they either agree or disagree as he in mercy or iudgement shall appoint Particular orders shew the like euery sonne subiected to his parent euery seruant to his master all Nobility to the Prince and he to God and all these by carefull prouision 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 That I may