huÌ„ter but this is not all if onely this Generall and Prince of Diuels did lie in waite to intrappe our soules the danger were not so great because wee should haue some truce and intermission of pursuite for the diuell caÌ„not assault euery man at one time for being a Spirit hee is definitiuely in a place wherfore that maÌ„like (e) Gen. 8. Noahs doue may find no rest for the sole of his foote the diuell hath his Lieutenants who like their maister are Roaring Lyons onely they goe not vp and downe from man to man too and fro as he doth but they haunt one man and him they seeke to deuoure these are the Mali-Genij Euill spirites that follow vs continually and attend vs from the Cradle to the graue euermore enticing and alluring vs to sinne as euery man that is Elect hath ordinarily One good Angell and extraordinarily manie by the assignement of GOD to guard and accompanie him from his natiuitie to his death So of the contrarie part as manie of the Fathers held for triall sake he hath one euill-spirite ordinâ—rily extraordinarilie many by the permission of God The two branches of this position growe from these rootes In the Gospell by Saint Matthewe Our Sauiour saith concerning children (f) Math. 18.10 See that you despise not one of these little ones for I say vnto you that in Heauen their Angels alwayes beholde the face of my Father which is in heauen Hereby our Sauiour meaneth nothing else but that young children and also when they be growen men haue their spirituall Tutours to teach them to defend them and to implore vengeaÌ„ce from God against him that offereth them anie iniurie So doth Chrysostome Hierome and Augustine expound this place Likewise in the Actes of the Apostles when Peter being by an Angell deliuered out of prison came to the house of Marie the mother of Iohn (g] Acts. 12. whose surname was Marke and knocked a maide came forth named Rhode to hearken who it was that knocked and when she knewe Peters voice it is written that shee opened not the entrie dore for gladnesse but ranne in and told how Peter stood before the entrie but they saide vnto her Thou art madde yet shee affirmed it constantly that it was so Then said they It is his Angell Here the women spake according to the opinion of the Hebrewes at that time which was that Euery man hath his good Angell assigned vnto him for Direction and Protection And from the Hebrews as Iustine and Eusebius affirme the Gentiles learned the same Doctrine as it appeareth in h) Menand Menander saying A spirite standâ—th by euery one as soone as he is borne being the good guide of his life (i) Chriso in Matth. 18. hom 60. Saint Chrysostome saith that All the Saintes haue their Angels and (k) Basil in Psalm 33. Concien 9. Saint Basile Euery one that beleeueth in the Lord hath his good Angell euer about him if wee driue him not away with our euill works Of the same opinion is l) Hiero. tom 9. in Mat. ca. 18. Saint Hierome whose words are these Great is the dignitie of our soules when as euery one of them from the natiuitie hath an Angell appointed vnto it for the preseruation and custodie thereof and of the same minde is S. Augustine who thus speaketh vnto God in his meditations m] Aug. libr. med cap. 12. I esteeme it a great benefit that from my Natiuitie thou hast assigned vnto mee an Angell of peace to kâ—epe mee euen vnto my ende I might alledge many other testimonies out of the Fathers but these are sufficient to shewe that euery one that is Elect hath his good Angell But the maiâ—e doubt is of the contrarie part whether euery one hath his euill spirit Concerning this point I finde no vniuersalitie in opinion among the Fathers Yet it is affirmed not onely by the Gentiles but also by the Christians The Platonists say that euery man hath his Euill spirite assigned vnto him and so likewise doth (n) Orig. peri. archon lib. 3. in Luc. tom 2. hom 2. Origen in two seuâ—rall places of his workes Euery man saith he hath two Angels The one is an Angell of Iustice the other of iniquitie If there bee good cogitations in our heart without doubt the Angell of the Lord speaketh vnto vs but if euill thoughtes arise in our mind then one of the diuels angels speaketh vnto vs. Of this opinion was o) Chry. hom 2. in Mat. ca. 4. hom 5. Mag. senten lib. 2. dist 11. Chrysostome and S. Gregorie as hee is quoted by the Maister of the sentences The Scripture telleth vs that King (p) 1. Sam. 16.14 Saul had an Euill spirit sent of the Lord to vexe him and S. Paul confesseth that he was buffeted by the spirit of Belial but it caÌ„not be proued directly that these did follow them from their birth Certaine it is that euery man is beset coÌ„tinually with legions of euill spirits And it is probable (q) 2. Cor. 12 7. that as God appointeth extraordinarilie many good Angels who are his ministring spirites and ordinarily one to attend and guard vs so hee permitteth ordinarily one extraordinarily manie euill spirites daily to assault vs. So that a Man hath no time wheren hee can be free from the Tempter For his life is a daily warfare As (r) Zach. 3.1 with Iehoshua so it is with euery one of Gods children euen when we stand before the Angel of the Lord either preaching or praying Sathan or some of his angels stands at our right hand to resist vs. Secondly the Fight that euery spirituall Gad or Souldier hath with the diuell and his angels is not for a Day a moneth or a yeare but all the dayes moneths and yeares of our life we must combat skirmish with them without any truce or intermission That speech in Iob mentioned before where it is saide according to the Latine translation Vita hominis est miliâ—ia super Terram The life of man is a warfare vpon earth is by the Septuagint Translated Peiratérion which is A Place of Pyracies and Temptations the Greeke word doth aptlie expresse the danger to which the life of man lieth opeÌ„ For Sathan being both a Pyrate or a Thiefe a TeÌ„pter by his subtle temptations seeketh continually to robbe vs of eternall life therefore it concernes our freeholde to resist him couragiouslie When the Iewes vnder Nehemiah repaired the walles of Ierusalem it is saide that (Å¿) Nehem. 4.17 They which builded on the wall and they that bare burdens and they that laded did the worke with one hand and with the other helde the sworde And this they did for feare of Sanballat the Horonite and Tobiah the Ammonite who were their enemies being euer readie both to worke and to fight So must the Christian Souldier do whatsoeuer his temporall emploiments be let him euer haue the Sword of Gods Worde in his hand
the branches of the tree that God shewed Moses it turneth bitternesse into sweetnesse and an ill disposition into a good inclination be ye wise therefore ô ye parents and learne by Iacobs example to crush kill the Crocodile in the shell to roote vp weedes before they be stemmed and to beate downe sin in your children before it be ripened come to its full growth Custome in sinning is the nurse of necessitie saith Bernard nay it is another nature saith the Philosopher therefore be cautelous and warie to preuent this inconueniencie by due correction Iacob reproues his sonne and his Eldest sonne this his action condemneth such parents as are like vnto the Image of Diana in the Iland Câ—ios which was so artificially carued that on the one side being looked vpon it seemed to smile but on the other to frowne so we haue some which will pamper and make too too much of their eldest sonnes ouerlooke their vices and continually smile vpon them but make no difference betwixt seruants or slaues and their youngest euer checking controuling and deiecting theÌ„ with their frownes hence it comes to passe that very often the Hieroglyphicke of the Ape is verified in them which is this Pyer in hierogl A shee ape painted with two young ones one embraced in her armes and the other lying at her feete and the motto is Inuisus haeres The enuied or the hated ape proues to be the heire and the reason is because with ouermuch cockering shee killes him whom she loues so doe parents with their eldest sonnes but let vs heare the good aduise of S. Ambrose (h) Amb in gen 37.9 The father ought to take heed saith he if he haue more children then one that he shew not himselfe more louing to one than another for so may he easily marre that child which he fauoureth aboue the rest sith by reason of his fathers good will he will soone take a libertie of sinning further the rest of his brethren wil be easily inflamed with hatred or enuie against him I wish therefore that all earthly fathers would be like our heauenly father who chastiseth whom he loues and correcteth euery sonne that he receiueth In the vision of the maiestie of God which Iohn sawe (i) Apoc. 4.3 he that sate vpon the throne was to looke vpon like a Iasper stone a Sardine the Iasper is greene and is the embleme of Mercy the Sardine is red like blood and is the figure of Iustice of this complexion should all carnal parents be if their children be vertuous and religious then let them be cherished that kind vsage and clemencie may stirre and spurre them vp to perfection but if like Reuben they follow lewd courses then let them curb them and restraine their intemporancie with correction and seueritie Secondly Reuben is punished with the losse of his Birth-right priesthood and kingdome fortie yeares after his fault was committed and though Iacob was the Herald to proclaime this curse yet God was the primarie cause and author of it wherein wee may learne That the Reuenge of sinne though it be late yet it is euer certaine (k) Dan. 7.9 though God Sit vpon his Throne yet his throne standeth vpon wheeles his Sitting portendeth delaie but the wheeles shew that he will come to iudgement though it be said that after the fall of Adam God walked in the garden (l) Gen. 3.8 which motion is slowe yet he came with a voyce which was heard farre off so doeth he now with vs which are the children of Adam before he vtter his Vbi es where art thou he walkes or makes delay to see if his adiournying and long suffering will worke any repentance in vs and his voyce is this Except you repent you shall all likewise perish but at length hee comes and when he comes hee rides vpon the winges of the wind and sitteth betweene the Cherubins the Wind imports Swiftnesse and the Cherub as Aquinas interprets the word fulnesse of knowledge so then his long stay breedeth in him no forgetfulnesse of our sins hee hath a catalogue of them all in this booke are all our offences written though it be long before hee come yet when he comes he comes swiftly and his feete are like (m) Apo. 1.13 fine brasse burning as in a furnace of so hard and hot a temper that at his appearance the heauens melt like wax and with his onely touch the wicked are bruised in peeces like a potters vessell Gods long sufferance should be in vs all a motiue to repentance but it is the very seed of securitie and the impunitie of sinne daily committed groundeth this perswasion in our hearts That there is no God or if there be Tush the Lord sees not Oh let not our mercifull fathers loue and kindnesse be so mistaken you that are like the Idol of Dagon halfe fish halfe flesh I meane Christians in Name but Atheists in life and conuersation go to the Heathen writers Orpheus and Socrates and they will both teach you that there is a God goe to the schoole of Reason and it affoords you this conclusion Hee that made the Eye shall he not see and he that planted the eare shall he not heare and haue but recourse to former examples and daily experience and they will signifie thus much The punishment of sinne though it bee late yet it is euer certaine Thirdly Reuben for a little short pleasure lost his Birth-right all his dignitie Hence we are taught that one momentanie delight may depriue a man of many great blessings For as God hath (n) Cam. 5.14 Hands like wings of golde set with the Chrysolite full of liberalitie and bountie to bestow his fauours where hee discerneth any sparkes of goodnes so hath hee a Hand wherein there is a Fan and a Sword to cut off the vnrighteous and diuide them from his graces God gaue to Salomon more then hee desired (o) 1. Reg. â— both Wisedome wealth and CHRIST bequeaths vpon the Crosse to the penitent Thiefe more then he requested (p) Luc. 23.43 the Fee simple and full possession of Paradice whereas his wish was but a Memento Lord remember mee when thou commest into thy Kingdome Loe here is bountie but of the contrary part where he finds in stead of Salomons discretion and the Thiefes contrition vanities adoration then he closeth his handes and withdraweth his fauour if Esau prise a messe of pottage before his Birth-right Esau shall loose his Blessings and become the seruant of Iacob if the rebellious Israelites long for the flesh-pots of Aegipt they shal be debarred from entrance into the land of promise and if Reuben follow the Flesh (q) Gen. 27.4 and forsake the Spirit Reuben must lose his Birth-right Priesthood and kingdome Thus doth one temporarie pleasure rob a man of manie excellent blessings Goe to then yee garish daughters of Zion walke with wauering Eyes minse it as yee goe and keep
he should smite the Heathen for hee shall rule them with a rod of iron for hee it is that treadeth the Wine-presse of the fiercenesse and wrath of Almightie GOD These words doe most liuely set forth the glorious victorie that Christ hath ouer all his enemies Hee is the (p) Iosuah 5.14 Captaine of the Lords Host that quickly foyleth and in the twinckling of an eye putteth to flight all his Aduersaries and therefore he is said to Ride vpon a white horse He neuer fighteth but vpon a iust quarrell for the defence of Truth and therefore hee is called Faithfull and True It is long before he strike but when he comes he is as a Giant ready to runne his course fierce and terrible And therefore his Eyes are said to be like a flame of fire when he maketh warre hee euer vanquisheth and therefore as tokens of Triumph vpon his Head he weareth many Crownes It is bootelesse for anie to withstand his power for hee is Omnipotent and therefore he hath a Name and this is THE WORD OF GOD the mysterie whereof none perfectlie knoweth but himselfe who is Light of Light and verie God of very God As hee is mercifull to spare the liues of such as yeelde and Repent so is hee most seuere against such as be obstinate and impenitent and this is signified by his Garment dipt in blood And likewise the Psalmist saith he shall wash his footesteppes in the blood of his enemies though he neede not the assistance or aide of any because he is most strong and mightie yet because the Righteous for whose cause he fighteth shall be auenged of their enemies and be partakers of his glorie they also are saide to follow him vpon white horses and being his souldiers their armour is linnen white and pure pure Innocencie and white Patience The enemies whom hee smiteth with the sharpe sword of his Iustice and whom he ruleth with the Iron rod of his power be the heathen that is to say all Vnbeleeuers or Infidels so then (q) Mar. 16.16 he that shall beleeue and be baptised shall bee saued but he that will not beleeue shall be daÌ„ned lastly though the children of God suffer much violence in this world yet must they beare it with patience and referre their reuenge to Christ for it is he alone that readeth the winepresse of the sâ—â—reenes and wrath of Almightie God and it is onely hee That layeth his hand vpon the necke of his enemies Thirdlie as Iudah was the Soueraigne of all his Brethren for his fathers sonnes bowed downe vnto him So our SAVIOVR CHRIST IESVS is a King (r) Isai 9.7 for he sitteth vpon the throne of Dauid vpon his Kingdome to order it to stâ—â—â—â—h it with iudgem nt with iustice Hee is a King but his Kingdome is not of this world therefore none bow downe vnto him or worship him out of zeale and loue but onely his Fathers Sonnes namely the Elect who are the adopted children of GOD the Father (Å¿) Philip. 2.8.9.10 Hee humbled himselfe saith Saint Paule and became obedient vnto death euen the death of the Crosse wherefore GOD hath also highly exalted him and giuen him a Name aboue euery Name That at the Name of IESVS should euery knee bowe both of things in heauen and things in earth and things vnder the earth According to this edict and statute of Almightie God the Angels and Sainctes in heauen doe worship and adore him Also the Chosen vessels that liue vpon the earth doe in all humilitie honour and reuerence him and vnder the earth euen Sathan himselfe and the spirites of darknesse though not voluntarilie yet compulsiuelie doe bow downe their neckes and kneele downe before him (t) Mark 1 24. acknowledging him to be The holie one of God Melchisedech was a King and a Priest Dauid was a King and a Prophet and Salomon a King and a Preacher But CHRIST IESVS was both a Preacher a Prophet a Priest and a King and therefore if euerie one of them in regard of their Office deserued honour his due is treble Honour Wee must therefore bowe downe our neckes vnto him because hee is a King and a Priest wee must bowe our hearts because hee is a King and a Prophet and we must bow our knees because he is a King a Preacher offering vnto him like the Wise-men of the East Golde Myrrhe and Franke-incense That is to say whatsoeuer we take pleasure or delight in to do him or his seruants seruice our goods with Zacheus wee must diuide amongst the poore with our garments like Lydia we must cloath the naked with our Spikenard like Marie we must annoynt the heads of them that be sicke for in doing this seruice to one of these litle ones we manifest our loue and loyaltie to our King Christ Iesus (u) Mark 11. It is written that our Sauiour rid into Ierusalem vpon a young asse and that a great multitude of them that beleeued when they heard that he should come into the citie went forth to meete him some of them cast their garments vpon the asses colt some spred their clothes in the way and others cut downe branches of palme trees strewed them before him euery one shewing some signe of reuerence and honour and they that went before and they that followed cryed saying Hosanna blessed is he that commeth in the name of the Lord. This act of the faithfull Iewes must be our president though Iesus Christ rid but vpon an asse which is a contemptible creature yet they blessed and glorified him because they knewe that his kingdome stood not in outward things so must we acknowledge him to be our King though his earthly crown was but a thorny wreath his Scepter a reed and his royall robe a white coate wherewith (x) Luk. 23 11. Herod in mockage arrayed him they vnclothed themselues to cloath his asse and made their garments his carpets so must we hold nothing too deare for Christ but with (y) Phil. 3.7 S. Paul account the things that are vantage vnto vs losse for Christs sake again they which had no garmeÌ„ts that might be spared to spred in the way cut downe palme branches hereby like the poore widow with her two mites testifying that their hearts did offer vp vnto him a large tribute of homage obedience so must we according to our abilitie tender our dutie allegiance to him who is the Prince of Peace and King of glorie by shewing our affection to the meanest and poorest of his Subiects to conclude whosoeuer will crie Hosanna confessing him to be a King Sauiour he is one of Gods sons but such as will not bow downe vnto him be Rebels and strangers to the kingdome of grace first therefore then we must needs conclude that the high Priests Scribes Pharisies Iewes at this day be Rebels for they will not acknowledge Iesus whom wee worship to be their King and therefore in
guided by his owne reason and left to the powers of his corrupt nature the proper guise of such a one is not onely Not to vnderstand the things of the spirit of God but also Not to be able to perceiue them for there is in him a naturall impotencie and weakenesse towards God and all good things as then the strongest man is but as chaffe before the winde in respect of bodily strength so likewise in regard of spirituall power and abilitie (o) Ioh. 6.44 No man can come vnto Christ vnlesse the father drawe him (p) Ioh. â—5 5 without Christ wee can doe nothing (q) Phil. 2.13 it is God that worketh in vs both the will and the deed (r) Ierem. 0.23 for the way of man is not in himselfe neither is it in man to walke and to direct his steppes [s] Aug. de lib. arbit God is the author of merit saith Augustine who applieth the will to the worke and the worke to the will seeing then that the naturall man wanteth freedome of will in the choise of that which is good it cannot otherwise be but he must needes be ouercome and be made the bond-slaue of Sathan and the seruant of sinne But our Sauiour saith (t) Ioh. 8.36 if the sonne shall make you free then are you free indeed be like then whosoeuer is regenerate hath freedome of will being redeemed by grace both from the thraldome of the diuell and sinne and consequently he Ouercommeth and is not ouercome I answere granting indeed that after a man is regenerate and borne anew of the water and the spirit he hath some freedome of will because in the new birth his will being instructed by the holy spirit doth willingly consent to Gods will and worketh with God for the attainement of saluation this is proued out of S. Pauls wordes to the Philippians saying (u) Philip. 2.12 Worke your saluation with feare and trembling but this freedome in this life is not perfect if it were as it shall be in the life to come when the whole Image of God shall be renewed in man then should our reason be euer sound our affections staid and setled and our will most iust but wee finde the contrarie for there is ciuill warre in our selues the flesh rebels and fightes against the spirit and wee are daily ouercome by the temptations of the diuell it was Saint Pauls case and it is ours who saith (x) Rom. 7 1â—.19.2â—.21.22.23 for I knowe that in me that is in my flâ—â—h dwelleth no good thing for to will is present with me but I finde no mâ—anes to performe that which is good for I doe not the good thing which I would but the euill which I would not tâ—at doâ—â— now if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me I finde then by the lawe that when I would doe good euill is present with me for I delight in the law of God concerning the inward man but I see another law iâ— my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members hence wee may learne our weaknesse and in S. Paul as in a looking glasse behold our imperfections No man is so iust but he is forced by the rage of concupiscence or lust to be the captiue of sin sometimes yet here is our comfort that nothing done by infirmitie of concupiscence without consent of the inward man can make the regenerate man guiltie before God because the grace of GOD in IESVS CHRIST doth discharge and quitte him in Gods sight without which hee were a miserable and an vnhappie man As the Apostle confesseth of himselfe saying y] Rom. 7.24 Oh wretched man that I am who shall deliuer mee from the bodie of this death Secondlie as the Gadites were ouerthrowne by an Host of men so the children of God are often foyled and ouercome by the euill-spirites the enemies of our saluation this falleth out by the ordinance of GOD to humble Man and to make him confesse his owne vnworthynes If a man should neuer fall before his spirituall enemies hee would presume that his perseuerance in Righteousnes grewe from his owne inhaerent Iustice And therevpon like the Angell of the church of Laodicea boast z) Apo. 3.17 that hee was rich and increased with goods and had neede of nothing And therefore GOD in his great Wisedome permitteth the Diuell oftentimes to get the vpper-hand and to ouercome his Children that by this meanes in feeling their owne weakenesse they may be brought to humilitie and that he in raising them vp againe may declare his powerfull grace and mercie As then it was said of the Angell of Laodicea by CHRIST Thou art wretched and miserable and poore and blinde and naked So it may bee saide of all Mankinde For there is no man so happie in Grace so rich in the spirite so quicke-sighted in vnderstanding and so cloathed with the rayments of Righteousnesse but that hee had neede to Buy Golde of GOD tryed by the Fire that hee may bee made Rich and white Raymentes that hee may bee cloathed and Eye-salue that hee may see It was a confident protestation of Peter saying vnto Christ (a) Mat. 26.33.34 Though all men should be offended by thee yet will I neuer be offended but yet the sequele proued the wordes of Christ to be true who replyed thus Verily I say vnto thee that this night before the cocke crow thou shalt denie me thrice (b) Mat. 26.75 for he denied our Sauiour with swearing cursing 3. times heaping sin vpon sinne drawing iniquitie with cart-ropes thus did God for a time suffer him to be ouercome of Sathan to huÌ„ble him so that afterward he should not presume vpon his own streÌ„gth but acknowledge his weaknes and attribute the gift of Perseuerance to Gods grace alone As then the Apostle said so say I let him that standeth take heede least he fal beware of presumption though wee be now the children of God yet wee knowe not what wee shall be If wee resist Sathan and vanquish him to day yet let vs not like the proud Pharisiâ— say within our selues we are not like vnto other men but more holy and more righteous for if wee doe the diuell and his host shall ouercome vs to morrow that we may be humbled God reiecteth the proud and giueth grace to the humble If then we be lowly in our owne eyes God will strengthen vs with his grace thereby make vs able to withstand the aduersarie but if we iustifie our selues like insolent hypocrites and trust in our inherent righteousnes he will checke our hauâ—ie hearts by suffering the Tempter to ouercome vs. Thirdlie as God did not onely suffer but also ordaine that the Gadites should be ouerthrowne to teach them by prayer to craue his helpe against their aduersaries not to relie vpon
their owne strength So it is his will pleasure in our spirituall skirmishes to permit Sathan to ouercome vs that groaning vnder his hellish yoke and the burthen of sinne wee might by the consideration of our owne infirmities be moued to flie onlie vnto him for succour by humble and deuout prayer For it is not sufficient for a spirituall Souldier to bee armeâ— with the brest-plate of Righteousnes the Shield of Faith the Helmet of Saluation and the Sworde of the Spirite but hee must (c] Eph. 6.18 pray alwayes with all manner prayer and supplication in the Spirit and watch thereunto with all Perseuerance God permitteth the diuell to goe vp and downe and to compasse the earth therefore it concerns vs to watch and he Roares continually as a Lyon greedy of his pray and therefore it behoueth vs to pray that GOD would assist vs with his Grace and breake the jawe-bone of this fierce Lyon and his cruell whelps Feruent prayer is the strongest and most powerfull Exorcisme that can bee vsed to giue Sathan the repulse It is reported by the Herbalists ReÌ„b Dodâ—â— that the perfume made of the roote of Lysimachion will driue Scorpions and Serpents out of a house and we reade in the booke of Tobit (d) Tobit 8.3 that Tobias with the perfume made of the heart and liuer of a Fish by the direction of the Angell Raphael did put to flight the euil spirit which loued Sara the daughter of Raguel and killed those which came to her Such like is deuout prayer It is that (e) Exod. 30.34 sweete perfume burnt vpon the golden Altar wherewith GOD is delighted and Sathan affrighted but yet the smell of it is neither pleasing to God nor of any vertue to repell the diuell vnles it be burnt vpon the golden Altar Which Altar of pure golde is (f) Apo. 8.3 CHRIST IESVS in whose Name alone wee must pray because hee is our onely Mediatour and Aduocate If then in his Name wee implore assistance and aide against our spirituall enemies (g) Mat. 7.7 it shall be giuen vs for so hath our blessed Sauiour promised saying (h] Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shall aske the Father in my Name hee will giue it you Lastlie though Gad was subdued for a Time yet hee ouercame at the last So the Church of GOD and euery member thereof which fighteth vnder the banner of CHRIST though they bee lyable to the fierie dartes of Sathan for a little while that thereby God may bring them to the knowledge of him and his great power to humilitie and to prayer yet they shall triumph and haue the victorie in the ende as our Sauiour saith to his Apostles (i) Ioh. 16.33 In the world yee shall haue trouble but bee of good comfort I haue ouercome the worlde And in another place he saith The Prince of this world shall bee cast foorth So then though the life of a Christian bee a Warfare vpon earth and though (k) Apoc. 12.7 the Dragon and his angels fight against Michaell and his Angels that is to say against Christ the (l) Iosu 5.14 Captaine of Gods Host and his Souldiers yet they shall not preuaile but being ouercome be cast out euen into the earth or the bottomelesse pitte The consideraton hereof bindeth vs to giue thaÌ„ks vnto GGD which giueth vs (m] 1 Cor. 13.57 victory through our Lord IESVS CHRIST The reason then of our victorie is because athan and all the euill spirites are the captiues of Christ so that they can doe nothing against Man but by permission as appeareth by diuerse places in the word of God For it is written in the book of Genesis that (n] Gen. 3.15 God hath put enmitie betwixt the Serpent Man insomuch as the serpent shall seeke to bruise or wound the heele of man but the man shall breake his head These wordes doe speciallie belong to Christ the seede of the woman who by his death Passion hath (o] Rom. 1â— 20. troden Sathan vnder his feete (p] Col. 2 15 hath spoyled powers principalities hath made a shewe of them openly and hath triuÌ„phed ouer theÌ„ in the same Crosse but generally they are to be applied to euery Christian Gad or Souldier who by the power of his Redeemer vanquisheth at the last his Aduersarie the diuell breaketh the head of the old Serpent The like may be shewed out of the prophecie of Isaiah who saith (q) Isa 27.1 In that day the Lord with a sore great mightie sword shall visite Leuiâ—than that piercing Serpent euen Leuiathan that crooked serpent he shall slaye the Dragon that is in the Sea Here the diuell is compared to Leuiathan or the Whale in regarde of his great strength and his attributes bee Piercing and Crooked Hee is called a piercing Serpent because his kingdome stretcheth farre and neere and a Crooked Serpent because hee is full of guile and subtiltie And yet (r] Iob. 41. Though he be so fierce that none dare stirre him vp though his Teeth be fearefull round about though the maiestie of his scales be like strong shieldes and are sure sealed so that no wind can come betweene them though his neisings make the light to shine and his eyes be like the eye-lids of the morning though out his mouth goe lampes sparkes of fire leape out though out of his nostrils comes a smoke as out of a boiling pot or caldron though his heart be as hard as the nether milstone and though the mightie be affraide of his maiestie he cares neither for sword speare dart nor habergeon beeing King ouer all the children of pride yet God drawes out this monstrous beast with an hooke cast into his nose and pierceth his iawes with an angle and with his sharpe and mightie sword hee visites him this Sword this hooke this angle is Christ the wisedome and power of God who by his death hath put to death The dragon that is in the sea (s) Origen Hom. 8. in Iosu The Crosse of Christ then as S Origen saith is a Victorious Chariot in the vpper part whereof Christ sitteth as a triumphant Conquerour and in the lower part of it the diuell is drawne as a captiue and is made an open spectacle of ignominie and reproach hence it comes to passe that the diuell and his angels by sufferance may assault wound and ouerthrowe the elect for a time euen as the Gadites being Israelites and of the seed of Abraham were ouercome by an host of men but they doe neuer vtterly vanquish the children of God because they doe euer rise vp againe in armes and at the last by the helpe and grace of Christ triumph ouer Sathan and his whole armie for Christ as he professeth hath such care ouer them that he suffereth none of them to perish or to be taken out of his hand And the Apostle saith That God is