THE
BRVISING
OF
THE
Serpents
Head
.
At
Pauls
Crosse
.
September
.
1621.
LVKE
,
11.21
.
When
a
strong
man
armed
keepeth
his
palace
,
his
goods
are
in
peace
.
22.
But
when
a
stronger
then
he
shall
come
vpon
him
and
ouercome
him
,
he
taketh
from
him
all
his
Armour
wherin
he
trusted
and
diuideth
his
spoiles
.
23.
He
that
is
not
with
me
,
is
against
me
,
and
he
that
gathereth
not
with
me
,
scattereth
.
IT
is
a
fault
grieuous
and
yet
too
common
,
that
good
things
are
least
esteemed
:
but
of
all
errours
the
basest
is
to
misconster
good
actions
and
to
depraue
the
shining
worth
of
excellencie
.
This
as
it
is
the
basest
,
so
the
last
shift
of
men
hardened
against
goodnesse
,
for
when
the
desart
of
others
seemeth
to
touch
and
wound
their
insufficience
:
then
they
cast
blemishes
vpon
that
which
was
feared
to
lay
some
blots
vpon
their
vnworthinesse
.
The
story
of
our
Sauiour
affords
vs
an
incomparable
example
.
He
came
to
his
owne
,
and
his
owne
receiued
him
not
.
He
came
not
among
them
empty
handed
without
fauours
,
nor
led
an
vnprofitable
life
:
but
all
his
workes
were
witnesses
of
his
loue
,
and
all
their
wants
and
miseries
euident
declarers
of
an
incomparable
working
,
Hauing
now
cast
out
a
Deuill
which
made
the
people
wonder
,
the
Pharisees
swelling
with
enuie
said
he
did
it
by
the
power
of
the
chiefe
Deuill
,
so
to
disgrace
the
worke
they
could
not
hinder
.
Against
these
men
he
directs
his
speech
,
and
sheweth
in
them
their
intollerable
blasphemie
,
a
sinne
against
the
holy
Ghost
,
neuer
to
haue
pardon
.
Our
present
History
then
setteth
out
a
double
conflict
of
Christ
the
King
and
Sauiour
of
the
world
against
Satan
the
enemie
of
mankind
,
the
Deuill
in
the
body
and
in
the
tongue
:
in
the
body
of
a
poore
man
possest
,
in
the
tongue
of
the
proud
and
rebellious
Pharisees
.
The
one
was
a
Deuill
blind
and
dumbe
,
the
other
a
seeing
and
a
slandering
aduersary
.
Because
violence
doth
not
make
an
enemie
so
dangerous
as
when
craft
conueyeth
his
enterprise
by
some
secret
vndermining
;
the
blind
and
dumbe
man
soone
cured
where
the
enemie
shewed
himselfe
by
force
,
but
these
cauillers
vnder
whose
lips
lay
hid
the
poyson
of
Asps
,
were
not
so
soone
put
to
silence
.
These
Pharisees
seemed
holy
men
,
they
called
the
chiefe
Deuill
Belzebub
out
of
zeale
and
a
deuout
pretence
in
detestation
of
their
ancestours
idolatry
,
who
worshipped
Baal
,
and
among
seuerall
kinds
of
that
heathenish
idoll
(
which
had
many
names
according
to
the
places
of
worship
)
Baalzebub
;
whose
name
they
now
abhord
.
And
because
all
things
require
gouernment
,
they
supposed
Belzebub
the
chiefe
in
hel
,
seeing
withall
so
many
miracles
performed
by
Christ
they
said
he
did
combine
with
the
chiefe
Deuill
and
by
that
power
cast
them
out
.
This
calumnie
is
confuted
by
sundry
arguments
.
First
,
out
of
the
seuenteenth
verse
.
Euery
Kingdome
deuided
against
it selfe
is
brought
to
desolation
,
and
a
house
deuided
against
it selfe
cannot
stand
.
If
Satan
also
be
deuided
against
himselfe
,
and
Belzebub
the
chiefe
ioyne
with
Christ
against
the
lesse
;
how
could
that
gouernment
in
dure
?
The
second
argument
we
haue
verse
,
19.
Their
iudgment
was
partiall
and
with
respect
of
persons
,
for
their
children
cast
out
Deuills
and
had
no
blame
.
He
meaneth
the
Iewish
exorcists
,
who
had
a
power
giuen
them
from
aboue
by
calling
vpon
Gods
name
to
cast
out
these
vncleane
spirits
.
It
is
more
then
probable
these
Iewes
did
cast
them
out
by
vsing
the
name
of
Christ
which
then
was
become
famous
.
S.
Iohn
saith
to
our
Sauiour
,
Marke
9.38
.
Maister
we
saw
one
casting
out
Deuills
in
thy
name
and
he
followeth
not
vs
.
These
then
escaped
the
Iewish
hatred
,
but
Christ
did
not
:
therefore
hee
inferreth
against
them
,
they
shall
be
your
iudges
to
condemne
you
,
that
malice
the
cause
of
slander
,
&
that
the
mother
of
falsehood
haue
cast
vpon
me
this
iniust
imputation
.
A
thir●
argument
is
in
these
words
.
A
strong
man
keepeth
his
house
and
goods
vntill
a
stronger
force
him
out
and
take
possession
in
his
place
.
I
doe
this
expelling
him
with
my
word
:
therefore
his
power
is
subiect
vnto
mine
,
and
my
miracle
is
true
;
yee
ought
then
to
embrace
my
saying
,
and
to
stand
to
my
cause
confirmed
with
such
cleere
testimony
:
or
to
be
scattered
in
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
●●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
the
head
,
the
infection
might
spread
abroad
vpon
the
body
,
and
destroy
all
like
a
common
pestilence
.
It
was
for
some
thing
he
fell
to
this
temptation
in
assaulting
Christ
whom
he
felt
so
impregnable
.
All
these
things
will
I
giue
thee
,
she
wing
him
the
world
and
glory
of
it
.
He
had
some
show
for
his
promise
,
although
his
reason
was
vnsound
:
saying
,
it
is
deliuered
vnto
mee
,
and
to
whomsoeuer
I
will
I
giue
it
.
Luke
4.6
.
This
authoritie
is
first
and
principall
in
the
Infidels
,
who
wanting
the
true
guide
by
an
ineuitable
fall
doe
light
vpon
the
false
.
In
them
he
ruleth
and
leadeth
them
on
to
his
owne
ends
,
and
these
are
of
greatest
power
,
and
possesse
the
chiefe
roomes
in
his
house
by
domineering
in
the
world
.
That
we
may
not
faile
of
the
truth
,
haue
recourse
vnto
the
fountaine
and
beginning
which
vsually
giues
the
cleerest
euidence
,
wee
shall
find
greatnesse
and
vngodlinesse
grow
together
.
The
first
Citty
that
was
built
had
Cain
to
be
the
founder
,
called
Enoch
after
his
sonnes
name
.
From
him
came
Lamech
,
Gen.
4.
and
from
that
wicked
race
descended
the
great
men
of
the
earth
.
Iabal
the
father
of
such
as
dwell
in
tents
,
Iubal
of
skilfull
musicians
,
and
Tubal
Cain
of
artificers
in
brasse
and
yron
.
No
words
of
Abel
but
religion
and
slaughter
together
.
Of
Seth
and
Enos
comming
at
last
in
Abels
roome
,
it
is
reported
,
Gen.
4.26
.
Then
(
as
if
it
had
beene
long
looked
for
before
)
then
beganne
men
to
call
vpon
the
name
of
the
Lord
.
But
time
the
great
friend
and
enemie
to
the
earth
,
as
it
brought
about
this
good
turne
,
did
weare
out
that
happie
season
.
Gen.
6.1
.
For
when
they
beganne
to
multiply
,
the
sonnes
of
God
,
tooke
vnto
them
the
daughters
of
men
,
and
from
so
bad
a
copulation
,
we
could
not
expect
but
a
like
progenie
:
the
flood
swept
away
the
generation
at
last
,
only
eight
were
found
fit
to
be
saued
in
the
Arke
,
and
one
Cham
in
the
company
.
After
this
beginning
to
relate
what
followed
,
though
briefely
were
too
tedious
.
Let
vs
looke
at
our
owne
times
,
find
we
not
the
strong
man
armed
in
his
Palace
?
How
are
the
spacious
places
and
gardens
of
the
world
inhabited
by
them
that
know
not
the
worship
of
God
?
And
in
Christian
Kingdomes
how
hath
idolatry
preuailed
,
and
prouoked
the
highest
?
a
sinne
to
states
both
dangerous
and
fatall
:
it
often
ouerthrew
the
Iewes
,
and
now
hath
so
exasperated
the
Iudge
of
the
earth
,
that
Turkish
cruelty
hath
cut
of
the
goodliest
branches
of
this
Vine
,
and
that
Citty
which
the
Tartarian
conquerour
iudged
fit
to
command
the
world
,
is
become
the
chiefe
seate
of
this
Mahometant
tyrant
.
Roome
the
other
eye
of
Europe
helpes
him
forward
by
hindring
a
reformation
,
to
this
effect
the
Dragon
and
the
Beast
ioyne
together
their
forces
.
Let
none
thinke
this
imputation
is
iniust
,
time
and
euill
custome
make
way
to
a
destroyer
by
soiling
religion
with
superstition
and
idolatry
.
The
spirit
of
God
speaketh
so
much
almost
in
plaine
termes
,
Reuel.
9.20
.
When
the
Angels
were
loosed
from
the
riuer
Euphrates
,
to
bring
so
many
millions
to
kill
the
third
part
of
men
;
yet
the
rest
of
men
repented
not
of
the
workes
of
their
hands
,
that
they
should
not
worship
Deuils
,
and
idols
of
gold
,
and
siluer
,
and
brasse
,
and
stone
,
and
wood
,
which
neither
can
see
,
nor
heare
,
nor
walke
.
Who
hath
come
from
the
riuer
Euphrates
,
and
slaine
so
many
but
the
Turke
?
bringing
so
many
millions
to
destroy
.
Of
whom
hath
he
slaine
them
but
of
Christians
?
and
who
worship
Images
but
the
Christians
?
the
followers
of
Mahomet
hate
idoles
,
and
the
professors
of
Christ
are
in
loue
with
them
.
By
the
way
then
,
see
how
little
good
Christendome
can
expect
while
Antichrist
and
his
Kingdome
stand
.
In
the
meane
time
see
the
strong
man
armed
keeping
his
Palace
,
the
two
imperiall
Citties
,
one
rent
from
the
Christians
,
the
other
renting
in
pieces
the
truth
of
Christianity
.
Romulus
built
it
at
first
in
blood
,
and
that
in
the
blood
of
a
brother
,
since
hauing
got
an
Empire
by
the
euerie
and
oppression
,
now
supports
it selfe
the
same
way
,
as
if
it
would
ratifie
that
maxime
in
Philosophy
:
We
are
nourished
by
those
meanes
from
whence
we
arise
and
spring
vp
.
For
now
a
Monarchie
ouer
the
conscience
,
a
new
priuiledge
is
that
they
challenge
,
cruelty
to
vphold
it
,
and
commodity
gleaned
in
deuotion
to
vphold
themselues
:
these
are
the
chiefe
Pillars
to
maintaine
their
state
.
When
Christ
came
in
person
to
bind
this
strong
man
,
the
Romans
had
Iury
vnder
their
dominion
,
Herode
an
Idumean
was
their
King
,
religion
was
corrupted
with
traditions
,
the
sects
of
Saducees
and
Pharisees
made
a
diuision
within
:
and
therefore
their
outward
miserie
was
the
greater
.
And
at
our
Sauiours
second
comming
,
this
is
his
owne
prediction
,
The
Sonne
of
man
shall
not
find
faith
vpon
the
earth
,
so
mightily
doth
this
strong
man
enlarge
his
territories
.
Come
vnto
Gods
owne
house
his
Church
,
where
religion
is
truly
profest
,
where
God
hath
his
Church
,
he
will
haue
his
Chappell
,
hauing
most
cause
to
be
stirre
himselfe
least
he
be
a
looser
,
thether
hee
conuerts
his
greatest
forces
to
worke
in
all
sorts
and
by
all
deuises
.
And
that
two
waies
,
either
to
quench
the
least
sparkes
that
are
to
aduance
the
truth
,
or
to
depraue
and
corrupt
it
by
turning
matters
the
wrong
way
,
and
mixing
euill
with
the
good
.
Sometimes
he
is
a
solicitor
to
set
forwards
his
owne
busines
in
consultations
.
Many
times
he
helpes
the
Iudge
in
giuing
sentence
.
He
can
doe
as
with
Achabs
Prophets
enter
and
seduce
in
the
place
of
sanctity
.
He
aduanceth
many
men
into
offices
,
and
specially
where
money
makes
the
way
,
for
those
are
his
vsuall
staires
.
When
hee
hath
set
them
vp
they
must
honour
their
Patron
and
benefactor
,
and
he
a
little
direct
them
in
execution
.
And
that
no
place
may
want
him
,
in
the
good
actions
of
many
,
hee
foisteth
some
lamenesse
,
and
cloggeth
the
endeauours
of
honest
men
.
This
strong
man
is
not
armed
alone
,
but
skill
can
doe
equall
mischiefe
,
2.
Cor.
11.14
.
Satan
is
transformed
into
an
Angell
of
light
.
Not
in
shape
,
for
the
Angels
haue
no
countenance
,
or
visible
forme
;
but
as
Zanchie
saith
,
he
counterfeiteth
holinesse
,
that
his
counsells
may
be
heard
.
Like
a
corrupt
Tradesman
,
hee
can
sophisticate
his
vnprofitable
commodity
,
and
colour
his
harmes
with
guilded
pretences
.
In
the
Church
he
can
sow
faction
vnder
pretence
of
zeale
,
and
cherish
curiosity
vnder
tendernes
of
conscience
.
In
the
common
affaires
of
this
life
,
he
can
make
bribery
walke
vnder
the
name
of
thankfulnes
,
and
gratuitie
:
oppression
vnder
thrift
,
pride
vnder
commendable
fashion
and
ciuility
.
These
trickes
make
him
dance
in
a
net
,
gulling
the
world
as
it
were
in
laughter
,
and
by
his
policies
he
will
preuaile
.
The
reason
is
if
vice
were
seene
in
his
owne
apparell
,
it
would
scare
the
beholder
with
a
fearefull
and
vgly
visage
,
therfore
he
doth
furnish
it
vp
with
the
choisest
ornaments
,
and
paints
ouer
the
deformities
with
better
showes
,
to
make
it
passe
for
commendable
.
What
thing
is
so
bad
or
base
,
but
one
cassiering
modesty
,
and
an
honest
minde
,
will
by
wit
and
worldly
reasons
iustifie
and
make
good
.
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
suffereth
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
in
vsing
the
meanes
which
God
hath
appointed
,
whereby
they
denie
themselues
:
and
adding
to
their
labour
constant
prayer
and
inuocation
:
they
take
vpon
them
an
easie
yoake
and
a
light
burden
of
their
Sauiour
the
stronger
man
.
Repentance
vndoeth
the
knot
which
tied
the
soule
in
this
captiuity
:
prayer
renounceth
all
power
in
him
that
prayeth
,
euen
as
among
men
he
that
asketh
helpe
of
another
,
and
maketh
daily
supplication
,
doth
shew
how
little
his
owne
ability
can
performe
,
and
how
ill
the
matter
goeth
with
him
.
Thus
sorrow
for
sinne
,
repentance
,
prayer
,
and
stedfast
endeauour
ioyned
:
may
worke
a
cure
vnder
God
,
and
that
be
done
vnder
the
sasegard
of
the
Almighty
,
that
none
of
himselfe
can
compasse
Prayer
and
fasting
was
able
to
expell
the
deuill
which
the
Disciples
could
not
cast
out
.
Let
this
consideration
correct
their
mistaking
,
who
hope
to
conquer
and
shake
of
their
sinnes
,
not
vsing
religious
meanes
and
exercises
.
No
hope
to
preuaile
in
such
combates
without
a
full
repentance
,
with
an
absolute
resignation
of
the
soule
into
the
Sauiours
hand
.
See
heere
the
power
of
a
poore
captiue
in
himselfe
,
fastened
in
the
nets
of
his
owne
weauing
,
entangled
in
the
labarinth
of
his
folly
,
no
way
to
saue
himselfe
.
His
goods
are
in
Peace
.
Secondly
,
the
words
yeeld
vs
this
Doctrine
.
Satan
fighteth
not
against
himselfe
to
disaduantage
or
disgrace
his
gouernment
,
but
keepeth
close
together
,
and
tieth
his
instruments
in
a
strong
confederacy
that
their
vniting
may
make
him
more
inuincible
.
The
words
import
so
much
.
His
goods
are
in
Peace
.
Sometimes
it
must
needs
be
otherwise
with
Christ
and
his
Gospell
,
for
when
vngodlines
doth
glue
and
cling
together
,
either
among
his
owne
or
others
;
hee
commeth
often
with
stir
and
diuision
,
and
renteth
all
in
peeces
for
a
time
.
Heere
then
we
find
the
case
variable
,
sometimes
wickednes
findeth
great
disagreement
,
as
experience
teacheth
;
sometimes
great
league
and
fellowship
,
as
both
experience
and
this
Text
doe
manifest
;
so
it
is
in
the
gouernment
of
Christ
,
sometimes
diuision
and
stir
,
sometimes
peace
and
vnion
:
we
may
vse
Solomons
saying
in
this
cause
;
Eccles.
9.2
.
All
things
come
alike
to
all
.
Therefore
in
such
variety
of
times
and
accidents
,
it
is
an
vncertaine
and
groundlesse
affirmation
to
make
peace
an
infallible
signe
of
the
Church
.
The
Papists
say
and
in
some
sort
truly
,
Iohn
10.16
.
we
are
all
called
members
of
one
body
vnder
one
head
Christ
,
Rom.
12.
And
by
our
Sauiour
,
One
Shepheard
,
and
one
sheepfold
,
therefore
diuersity
of
opinion
doth
argue
a
false
profession
.
True
indeede
in
the
true
members
of
Christs
elected
congregation
,
but
in
the
outward
fellowship
and
face
of
an
visible
multitude
not
euer
true
,
where
many
are
among
vs
that
are
not
of
vs
the
Apostle
saith
.
In
that
one
sheepfold
where
Christ
was
Shepheard
,
was
not
one
Iudas
found
who
had
warre
and
treason
in
his
heart
and
turned
against
his
Master
?
yet
could
the
chiefe
Priests
,
and
Pharisees
,
and
Pylate
agree
well
enough
in
murdering
him
without
traitors
among
themselues
.
Outward
peace
to
keepe
conformity
with
others
is
not
in
the
power
of
any
,
but
this
approcheth
neerest
to
the
truth
,
the
true
members
of
Christ
are
peacable
,
and
full
of
charitie
,
and
being
linked
vnder
one
head
by
faith
doe
accord
among
themselues
:
but
God
setteth
neere
them
enemies
that
loue
not
peace
euen
of
their
owne
,
to
be
as
thornes
in
their
sides
,
and
to
raise
them
from
temporall
securitie
.
Harding
complaines
that
before
Luther
came
,
the
people
were
vnanimes
in
dome
of
one
minde
in
the
house
,
but
since
how
many
diuisions
haue
happened
?
Concerning
their
spirituall
consent
in
superstition
I
will
vse
the
phrase
of
the
Text
,
The
strong
man
armed
kept
his
Palace
and
his
goods
were
in
peace
.
Sarcerius
an
expositor
maketh
it
a
particular
instance
,
Qualia
tempora
fuerunt
sub
Papatu
,
Of
this
sort
were
the
Popish
times
.
May
we
speake
of
outward
peace
and
temporall
,
and
not
find
these
accusers
faulty
?
Christianity
will
haue
this
peace
kept
with
Alients
,
as
an
argument
of
the
minde
bent
to
vnitie
;
that
we
may
be
mercifull
as
our
heauenly
Father
is
mercifull
and
kind
to
all
:
that
the
glory
of
a
quiet
and
peacable
minde
may
shine
forth
to
confound
the
censures
of
each
ill
willervnto
Sion
.
If
by
this
kind
of
coniecturing
,
or
rather
demonstration
;
an
equall
iudge
may
giue
sentence
:
see
whose
fingers
haue
beene
oftnest
in
treasons
;
whose
practises
haue
beene
massacres
;
who
they
are
that
stirre
euery
cole
to
fire
the
states
of
the
world
and
to
raise
combustion
.
This
kind
of
peace
as
it
hath
beene
hardly
seene
towards
vs
,
but
when
necessity
made
them
quiet
,
and
God
by
prouidence
tied
their
hands
&
confounded
their
deuises
,
so
hath
it
beene
a
stranger
among
them
that
talke
of
peace
.
To
reuiue
their
vnquietnes
by
relation
,
or
shew
their
dissentions
out
of
stories
would
sooner
want
time
then
matter
.
Or
to
obserue
distractions
in
the
head
,
the
choosing
of
one
Pope
against
another
,
and
the
Church
at
the
same
time
vnder
more
heads
then
one
.
Whatsoeuer
the
sheepe
were
surely
then
there
was
not
one
shepheard
.
The
bones
they
haue
cast
among
Princes
that
out
of
their
dissentions
they
might
bring
their
owne
ends
about
,
cannot
be
vnknowne
to
him
that
knoweth
any
thing
.
From
whence
we
iustly
may
collect
,
the
head
set
vp
for
vnity
did
plot
disagreement
,
he
was
not
here
what
he
did
professe
,
neither
led
the
members
by
a
Christian-like
direction
.
If
to
set
iarres
and
prey
vpon
the
flocke
be
no
good
signe
of
a
true
shepheard
,
this
note
of
vnity
is
a
poore
signification
for
them
.
Bell.
prefat.
in
lib.
de
Summo
Pontifice
.
Bellarmine
doth
plainly
confesse
that
this
state
hath
beene
so
shaken
with
enemies
,
and
bad
liues
of
the
Popes
,
as
also
with
grieuous
Schisme
:
that
for
the
glory
of
it
,
it
stands
not
by
it selfe
,
but
strangely
supported
by
diuine
preseruation
manifested
in
their
infirmity
.
Indeed
it
often
happeneth
by
a
Syncretismus
as
the
ancients
cald
it
,
that
in
bred
hatred
and
dissention
weareth
out
by
an
enemie
abroad
,
so
policy
(
which
the
children
of
this
world
haue
)
maketh
states
and
humors
otherwise
differing
among
them
to
accord
:
lest
their
walls
which
beganne
to
shake
should
fall
downe
quite
,
if
they
kept
not
close
together
.
To
this
cause
they
haue
a
second
helpe
,
to
mussle
mens
mouths
,
and
fetter
their
consciences
,
that
in
some
places
none
may
dispute
;
the
Scripture
which
perhaps
would
raise
stirre
enough
may
not
be
read
;
they
will
keepe
peace
though
by
taking
away
Gods
weapon
.
A
guilty
conscience
is
betrayed
in
this
,
when
all
aduentures
of
triall
in
these
conflicts
are
so
debard
:
and
like
it
is
if
they
had
giuen
so
much
liberty
to
their
owne
,
as
we
haue
giuen
both
them
and
ours
:
their
remainder
had
beene
grieuously
impouerished
,
and
brought
to
a
smaller
quantity
by
this
time
.
As
for
our
writings
that
turne
the
word
of
God
speaking
more
generally
into
particular
application
,
they
are
affraid
at
their
lookes
,
neither
can
indure
they
should
come
to
a
publique
view
.
Then
which
argument
fetchd
from
their
depth
of
their
misdoubting
conscience
,
no
testimonie
against
them
can
be
greater
.
Their
feares
are
more
then
Panike
,
moued
by
great
occasion
,
Gods
word
directed
aright
,
is
like
the
firy
tongues
wherein
the
holy
Ghost
did
sit
vpon
the
Apostles
,
which
tongues
were
diuided
:
being
a
fire
to
burne
vp
the
hay
and
stubble
of
false
tradition
,
and
like
enough
to
make
a
diuision
,
whereof
they
complaine
so
grieuously
.
The
spirit
in
them
commeth
like
that
mighty
wind
which
fild
the
house
wherein
the
assembly
was
gathered
:
But
as
antiquity
fained
of
Aeolus
,
he
kept
the
windes
vnder
huge
Mountaines
least
all
should
be
ouerturned
.
And
the
great
commander
of
heauen
and
earth
deputed
an
inferiour
Lord
to
rule
them
.
—
Regemque
dedit
qui
saedere
cert●
,
Et
premere
,
&
laxas
sciret
dare
iussus
habenas
.
That
King
was
appointed
to
stint
their
vnrulines
:
so
is
the
diuine
word
by
a
counterfeit
shew
of
a
diuine
authoritie
to
be
kept
vnder
:
and
he
below
to
play
fast
and
loose
,
expounding
all
after
his
owne
law
and
counsell
.
Thus
the
candle
being
put
vnder
a
bushell
(
as
a
darke
night
sometimes
preuents
a
skirmish
)
may
keepe
men
from
quarelsome
protestations
.
Vpon
these
termes
their
peace
standeth
,
and
they
are
forced
to
hold
with
both
hands
least
it
ouergoe
them
Zanchie
relateth
a
decree
made
in
Italy
,
Tom.
8.
de
scriptura
.
Comment.
in
cap.
1.
ad
Titum
.
the
Scripture
is
permitted
to
be
read
of
the
better
sort
,
onely
with
condition
that
they
expound
nothing
but
with
the
Church
of
Rome
.
Claudius
Espenceus
one
of
their
owne
,
reports
that
an
Italian
Bishop
told
him
,
that
learned
men
in
Italy
were
affraid
to
study
the
Scriptures
,
least
by
them
they
might
be
drawne
into
heresie
:
and
they
rather
imployed
their
time
vpon
the
Popes
law
bookes
and
the
decretals
.
A
franciscan
Fryer
plainely
said
the
Councell
of
Trent
,
the
Lutherans
did
preuaile
vpon
none
so
much
as
them
which
were
exercised
in
the
Scripture
.
To
shew
what
tyranny
keepes
their
affaires
in
peace
obserue
one
proofe
insted
of
many
.
Zanchie
relateth
it
in
his
booke
de
Ecclesia
,
One
of
the
Regular
Canons
wrot
a
booke
,
in
which
he
prooueth
the
Pope
may
be
called
into
question
,
and
censured
by
the
Church
,
the
reason
is
because
he
is
our
brother
,
and
Christ
saith
,
If
thy
brother
offend
thee
tell
the
Church
.
That
he
is
our
brother
hee
prooueth
,
for
in
saying
the
Lords
prayer
he
calleth
God
father
:
if
then
all
be
children
in
respect
of
God
they
must
be
brethren
among
themselues
.
The
booke
for
this
fault
was
cald
in
,
an
excommunication
was
sent
out
,
and
the
Authour
had
a
checke
:
yet
was
the
argument
so
strong
,
that
none
could
answere
it
so
well
as
one
Courtier
,
who
wisht
his
holines
neuer
to
say
our
Father
,
so
by
not
acknowledging
a
superiour
with
that
Title
he
might
put
his
greatnes
out
of
question
.
So
strange
a
slauery
is
produced
by
this
vsurped
power
,
that
an
eminence
and
prorogatiue
must
be
claimed
aboue
the
nature
of
man
,
and
the
qualitie
of
a
sinfull
creature
,
and
a
point
of
beleefe
and
conscience
made
not
to
mooue
in
it
any
question
.
By
ignorance
then
is
the
peace
grounded
and
maintaind
by
tyranny
,
not
easie
to
be
discernd
whether
more
barbarous
or
ridiculous
.
Well
wereit
if
we
could
learne
wit
by
their
example
,
that
euery
ignorant
inuention
did
not
forge
out
a
new
conceit
against
the
present
times
.
Or
that
some
crasie
and
misalledging
braines
,
soothed
vp
by
an
in
bred
curiositie
,
did
not
so
much
sleight
antiquitie
and
authoritie
,
as
not
care
what
is
generally
established
,
and
hath
bene
vsed
many
ages
in
the
Church
:
euen
in
the
purer
time
before
corruption
.
For
vpon
any
dissention
,
thoughts
in
a
ceremonie
or
small
ordinance
,
we
know
what
complaint
the
aduersarie
raiseth
.
Moreouer
a
small
controuersie
in
a
branch
,
depends
vpon
a
roote
,
and
adhereth
to
some
question
of
great
moment
,
the
same
principles
in
disputation
against
an
indifferent
ceremonie
if
they
should
take
place
:
will
ouerthrow
whole
frames
of
gouernment
.
But
to
come
to
the
last
blow
with
our
aduersaries
.
Let
truth
be
wayed
in
an
euen
ballance
,
though
quarrelers
see
not
their
owne
blemishes
so
directly
as
they
espy
anothers
,
peace
is
no
such
vniuersall
blessing
among
them
.
All
of
them
or
at
least
the
more
sober
sort
allow
not
the
Iesuits
practises
and
positions
.
In
free
will
and
predestination
the
Dominicans
&
the
Iesuits
consent
not
,
nor
the
Dominicans
and
Franciscans
about
the
originall
sinne
of
the
Virgine
Mary
:
to
omit
the
scruples
of
Thomas
and
Scotus
with
their
followers
in
more
subtile
matters
.
That
of
the
Virgine
Maries
freedome
from
originall
sinne
,
was
so
hotly
defended
by
both
parties
,
that
the
Councell
of
Trent
durst
not
decide
it
for
feare
of
a
Schisme
.
Where
knowledge
doth
abound
,
and
men
haue
liberty
to
speake
,
the
corruption
of
many
will
abuse
it
.
Nec
per
se
mala
est
eruditio
,
sed
plerumque
gignit
factiones
&
dissidia
saith
Erasmus
:
learning
is
not
euill
in
it selfe
,
but
for
the
most
part
it
ingendereth
factions
and
diuision
.
If
knowledge
then
haue
a
freer
passage
for
all
sorts
among
vs
,
their
peace
hath
some
aduantage
.
Besides
when
a
reformation
is
published
,
all
cannot
haue
one
consent
in
clearing
things
of
moment
,
hid
before
and
now
come
to
more
open
light
.
And
if
among
so
many
that
imbrace
the
reformed
religion
,
good
and
bad
,
wise
and
foolish
,
sober
and
curious
had
all
consented
;
it
had
beene
a
signe
of
false
Doctrine
rather
then
true
:
for
tares
spring
vp
with
wheate
,
and
God
ioyneth
some
corrections
with
his
blessings
,
weeds
may
grow
alone
sometimes
,
and
heere
our
Sauiour
speaketh
of
the
deuill
,
and
maketh
it
one
part
of
his
strength
,
His
goods
are
in
peace
.
But
see
the
face
of
former
times
,
did
not
some
say
at
first
I
am
of
Pauls
,
I
am
of
Apollos
,
and
others
of
Cephas
:
a
new
Doctrine
came
vp
,
and
ignorant
people
could
not
keepe
a
sober
course
in
entertaining
it
.
As
for
the
grossest
deuisers
among
vs
,
they
are
partly
scattered
and
supprest
,
but
if
we
speake
of
setled
Churches
,
see
worse
then
we
haue
had
.
The
Corinthians
doubted
of
the
resurrection
.
The
Galathians
called
for
the
ceremonies
of
the
law
so
stiffly
,
that
S.
Paul
feared
his
labour
had
beene
lost
.
This
one
opinion
of
retaining
ceremonies
is
called
by
Musculus
perpetuum
certamen
an
euerlasting
contention
of
those
times
:
And
the
Apostles
were
enforced
to
call
a
generall
Councell
at
Ierusalem
to
take
it
vp
,
and
yeelding
to
some
infirmities
for
a
time
forbade
eating
of
blood
a
thing
in
it selfe
indifferent
.
Reu.
2.6
.
Then
came
in
Simon
with
his
deuises
,
and
the
sect
of
the
Nicolaitans
which
God
hated
.
Ebion
and
Cerinthus
denying
the
eternall
God-head
of
Christ
are
supposed
to
haue
giuen
occasion
to
S.
Iohn
to
write
his
Gospell
.
All
this
while
we
find
not
among
the
Heathen
any
notorious
breaches
about
the
principles
of
their
idolatry
.
After
this
when
Constantine
had
giuen
peace
to
the
Church
,
and
men
might
vse
more
liberty
:
the
Arrians
their
successors
ouerflowed
in
such
a
number
,
that
it
was
sayd
of
Athanasius
,
their
strong
opposer
and
a
great
defender
of
the
truth
.
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
successe
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
in
the
battell
.
And
when
the
children
of
God
stood
before
his
presence
,
Satan
was
among
them
,
Iob.
1.
But
they
suppose
he
cannot
come
thither
any
more
since
Christ
ascended
vpin
person
,
and
to
that
purpose
alledge
the
place
,
Luke
19.18
.
I
saw
Satan
as
lightening
fall
from
heauen
,
and
Reu.
12.9
.
Michael
expeld
the
Dragon
from
thence
with
his
Angels
,
their
place
was
no
more
found
in
heauen
,
the
old
Serpent
that
deceiueth
the
world
was
cast
out
into
the
earth
,
and
his
Angels
with
him
:
and
therefore
S.
Paul
calleth
him
Prince
of
the
power
of
the
Aire
,
because
his
ruling
is
confined
within
that
space
,
he
can
goe
no
higher
.
These
are
a
vouched
with
great
probability
.
But
sure
it
is
,
Christ
shooke
his
Kingdome
in
the
earth
,
being
borne
and
sent
into
the
world
to
destroy
his
workes
:
that
the
people
which
sate
in
darkenesse
before
might
see
great
light
,
and
they
be
deliuered
which
sate
in
the
region
and
shaddow
of
death
.
As
light
which
shines
from
heauen
is
diffused
(
nothing
in
nature
hauing
a
power
to
spread
it selfe
more
suddenly
)
illustrating
the
whole
Hemisphere
or
halfe
at
once
:
so
did
this
Sonne
of
righteousnesse
,
as
was
sayd
,
Psal.
19.
Nothing
was
hid
from
the
heat
thereof
:
but
beyond
the
regions
of
Iury
,
his
Apostles
carried
it
farre
and
wide
into
many
Nations
.
This
was
the
stronger
hand
of
this
Conquerour
,
that
by
a
people
scorned
as
for
superstition
by
others
,
and
then
torne
by
the
Romanes
,
being
the
weaker
side
:
he
gaue
lawes
vnto
the
mighty
,
and
cast
him
out
of
the
world
then
strongly
possest
,
and
kept
as
his
owne
house
in
sinne
and
ignorance
.
The
Oracles
were
put
downe
after
his
incarnation
,
where
the
deuill
had
long
time
giuen
aduise
and
answeres
.
Augustus
Caesar
inquiring
at
Delphes
who
should
succeede
him
in
the
Empire
,
had
this
for
an
answere
.
Peucerus
de
Oraculis
,
pag.
251.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
An
Hebrew
childe
,
King
of
the
Gods
,
hath
commanded
me
to
leaue
this
house
and
returne
to
hell
:
therefore
henceforth
forsake
our
Altars
.
And
hee
is
bound
for
a
thousand
yeares
,
Reuel
.
20.
Which
we
may
take
from
the
rising
of
Constantine
vntill
the
raigne
of
Otoman
,
or
howsoeuer
;
in
that
space
Christ
did
greatly
confound
his
Kingdome
,
and
set
vp
his
owne
:
The
successe
we
haue
seene
,
our
Sauiours
victory
,
to
open
it
more
fully
,
note
the
person
called
the
stronger
Man
,
and
the
meanes
vsed
to
subdue
him
.
Christ
is
God
,
equall
with
the
Father
,
his
strength
is
in
the
World
,
and
beyond
,
it
euery
way
infinite
.
God
is
Almighty
,
this
attribute
is
prefixed
before
other
Articles
in
the
beginning
of
the
Creed
,
for
in
whom
wil
any
beleeue
but
one
able
and
potent
,
least
his
confidence
deceiue
him
.
Might
then
maketh
way
to
all
beleefe
,
and
beleefe
to
all
performances
,
for
Faith
ouercommeth
the
world
saith
S.
Iohn
.
He
is
called
the
Lord
of
Hosts
,
1.
Iohn
5.4
.
all
power
being
his
army
.
Let
men
muster
,
plot
,
and
labour
neuer
so
much
:
this
power
commandeth
them
and
theirs
,
the
strength
of
this
huge
World
is
to
him
but
as
an
arrow
in
the
hand
of
a
Gyant
,
aimed
and
shot
forth
by
his
owne
direction
.
The
spirituall
powers
are
to
minister
and
serue
in
their
stations
,
ready
to
attend
and
execute
his
precepts
.
And
if
one
Angell
made
such
a
slaughter
in
Senacheribs
army
in
one
night
,
what
was
the
power
of
him
that
sent
him
.
Diuine
strength
as
it
animateth
faith
,
so
is
it
the
ground
of
all
religion
.
Men
are
made
to
reuerence
it
,
and
the
end
of
all
actions
is
to
acknowledge
:
and
nothing
is
more
distasted
by
the
Almighty
God
,
then
to
see
arrogant
presumption
,
or
negligent
obseruance
admire
strength
any
other
way
.
Weake
creatures
liue
by
it
,
and
the
name
of
a
creature
hath
it
ingrauen
as
the
proper
stampe
.
To
vse
the
Prophets
words
,
shall
the
strong
man
glory
in
his
strength
?
or
the
wise
man
in
his
wisdome
?
or
the
rich
man
in
his
wealth
?
or
any
man
in
any
thing
,
seeing
the
earth
is
weake
and
the
inhabitants
therein
,
hee
beareth
vp
the
Pillars
of
it
.
Is
any
good
expected
?
Hope
for
it
hence
.
Is
any
enioyed
?
Giue
glory
to
the
founder
,
all
is
receiued
from
this
fulnes
.
Psalme
68.
ver.
34.
Ascribe
yee
strength
vnto
God
,
his
excellencie
is
ouer
Issrael
,
and
his
strength
is
the
Clouds
.
Euery
good
thing
is
but
a
gift
,
and
giuing
can
onely
make
it
prosper
:
greatest
hopes
doe
sometimes
breake
in
the
middest
,
because
the
receiuers
of
fruit
respect
not
the
Tree
whence
they
fall
.
They
looke
at
their
owne
beginnings
,
and
at
their
owne
ends
,
and
their
courses
in
the
proceeding
attend
their
owne
desires
.
And
though
this
strength
might
say
vnto
the
foole
deale
not
so
madly
,
and
to
the
vngodly
set
not
vp
your
horne
:
though
promotion
come
neither
from
the
East
,
nor
the
West
,
nor
from
the
South
:
a
dull
desire
cannot
look
so
high
as
heauen
,
neither
acknowledgeth
any
ruler
but
one
who
leadeth
by
common
sense
.
Hee
will
sleepe
at
a
Sermon
,
that
can
wake
at
the
discourse
of
a
commodity
:
or
a
mishap
can
keepe
from
sleeping
.
And
sleight
the
strict
aduise
of
Scripture
;
when
the
words
of
a
great
man
in
politique
respect
make
him
double
diligent
.
Generally
inbusinesse
of
moment
(
though
liuing
being
and
moouing
be
from
God
)
who
will
not
more
cheerefully
rely
vpon
friends
and
strong
helpers
,
then
on
Gods
furtherance
and
promised
assistance
?
By
this
strength
vnlikely
matters
haue
come
to
passe
most
vsually
,
great
imaginations
haue
beene
dissolued
with
a
blast
,
dying
hopes
haue
beene
reuiued
from
the
graue
:
all
which
proclaime
an
vnconquered
and
inscrutable
power
of
the
Lord
in
working
;
not
acknowledged
by
rash
censurers
,
but
easily
discerned
by
the
iudgement
of
truth
.
Euen
when
vngodlinesse
is
grownelofty
,
it
either
falleth
of
it selfe
,
or
by
the
push
of
a
like
aduersary
is
cast
vnder
foot
;
all
strength
we
see
wearing
out
,
and
this
force
of
Diuine
power
breaking
downe
the
gate
that
will
not
open
,
that
howsoeuer
the
beginnings
goe
,
at
last
the
stronger
man
will
ouercome
.
From
hence
let
euery
prosuming
enemie
bee
danted
,
though
fortified
in
his
wickednes
.
Let
euery
wearied
seruant
be
encouraged
,
to
passe
euen
through
the
valley
of
the
shaddow
of
death
and
feare
no
euill
.
Iob
had
complained
,
and
his
vncomfortable
friends
made
him
sometimes
bitter
,
at
last
the
Lord
did
challenge
him
to
answere
,
and
cald
him
hither
.
Iob
38.4
.
Where
wast
thou
when
I
layd
the
foundations
of
the
Earth
,
when
I
shut
vp
the
Sea
with
doores
.
Hast
thou
commanded
the
morning
since
thy
daies
,
and
caused
the
day
spring
to
know
his
place
?
Nabuchodonosor
,
in
the
height
of
his
arrogance
boasted
of
his
great
Palace
,
and
building
:
but
for
his
labour
had
an
ill
reward
,
he
was
made
fellow
with
the
beasts
of
the
field
,
Dan.
4.25
.
Till
he
knew
the
most
High
ruled
in
the
Kingdome
of
men
,
and
gaue
it
to
whom
he
would
.
S.
Peter
seeing
Christ
vnder
the
burthen
of
our
sinnes
,
laying
a
side
his
honour
,
and
ready
to
be
apprehended
,
went
out
of
the
way
to
helpe
him
,
and
wounded
one
of
the
high
Priests
seruants
.
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
●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
yo●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
the
scribe
and
wise
man
hath
no
share
in
this
busines
,
rather
shut
out
.
God
(
saith
he
)
hath
chosen
the
foolish
things
of
the
world
to
condemne
the
wise
,
1
Cor.
1.27
.
and
the
weake
things
of
the
world
to
confound
the
mighty
:
And
addeth
the
reason
,
that
no
flesh
might
glory
in
his
presence
.
Heerein
then
consisteth
the
words
glory
,
that
going
the
more
vnlikely
way
to
worke
,
it
speedeth
,
and
where
it
speedeth
not
,
confusion
followes
immediately
.
Let
any
without
partiality
see
,
by
what
meane
beginnings
,
against
what
heate
of
persecution
,
the
strength
of
the
Lord
subdued
hell
,
and
planted
religion
by
the
first
conuerting
of
the
Gentiles
,
with
the
Apostles
and
their
followers
:
it
may
turne
the
Atheist
,
and
raise
the
most
dull
and
frozen
spirits
into
admiration
.
In
reforming
religion
we
haue
seene
the
like
,
if
the
first
hopes
failed
,
the
second
haue
sped
,
and
by
no
power
or
policy
of
the
earth
doth
the
Gospell
inioy
prosperity
.
If
any
intent
of
persecution
,
or
crafty
dealing
could
haue
giuen
it
a
deadly
wound
,
the
face
of
it
had
not
beene
left
to
appeare
before
this
time
to
make
show
,
●or
the
voice
of
it
to
speake
for
it selfe
.
This
must
teach
vs
to
carry
a
constant
hope
,
let
the
strong
man
mooue
,
and
his
instruments
thunder
out
their
threatnings
,
and
where
they
thunder
least
,
colour
their
close
deuises
to
confound
all
in
the
end
;
a
vaine
expectation
must
be
the
fruit
of
such
confidence
,
and
their
owne
confusion
finish
vp
their
labour
.
This
rocke
cannot
remooue
,
nor
the
stronger
side
fall
though
it
suffer
many
foiles
,
1.
Esdras
4.41
.
and
some
disaduantage
.
Let
our
conclusion
goe
with
the
Apocry
phall
History
.
Diuers
were
seuerally
conceited
where
was
the
greatest
strength
found
,
some
gaue
it
to
Princes
,
some
to
women
,
and
to
wine
,
but
truth
obtaind
it
from
the
rest
,
she
spake
for
him
,
that
spake
for
her
:
so
went
the
iudgement
of
the
King
,
and
the
cry
of
others
.
Magnaest
veritas
&
praeualet
,
great
is
the
truth
and
preuaileth
.
And
so
much
for
the
first
meanes
whereby
the
stronger
man
subdueth
,
the
power
of
his
word
.
The
second
is
his
word
of
prouidence
,
the
mighty
voice
in
operation
,
at
whose
command
all
things
moue
and
obey
in
Heauen
and
Earth
.
The
rising
of
some
,
and
the
falling
of
others
,
and
in
a
word
the
falling
of
a
sparrow
:
the
cariage
of
great
and
small
meete
in
this
gouernment
.
Solomon
will
haue
vs
know
,
Eccles.
3.14
.
What
he
purposeth
shall
stand
,
to
it
can
no
man
adde
,
and
from
it
can
none
diminish
;
that
we
might
feare
before
him
.
But
heere
his
footesteps
are
hardly
perceiued
.
The
strong
Man
swaieth
so
much
,
and
the
worlds
behauiour
appeareth
so
strange
:
that
his
presence
seemeth
very
remote
,
&
his
Maiesty
to
keepe
retyred
and
withdrawne
.
As
in
the
former
word
of
sauing
health
,
the
victory
stood
doubtfull
in
the
eyes
of
carnall
apprehension
:
the
case
is
heere
the
very
same
.
Claudian
guided
by
vncertaine
rules
,
sheweth
how
they
gaue
him
a
halting
opinion
betweene
contraries
,
so
many
Eclipses
doth
this
light
suffer
,
such
thrusting
there
is
against
God
and
godlines
,
such
preuailing
of
the
bad
and
pride
withall
:
that
he
meruailed
the
God
of
all
things
should
be
in
the
earth
,
and
giue
no
more
proofe
of
his
strength
and
victory
.
In
these
termes
hee
openeth
his
doubtfull
meaning
.
When
I
see
the
glorious
frame
of
Heauen
and
Earth
,
the
bounds
of
the
Sea
,
Summer
and
Winter
fitly
disposed
in
their
seasons
,
the
courses
of
day
and
night
so
orderly
to
succeede
:
I
thought
God
had
giuen
these
lawes
by
singular
wisdome
,
and
adorned
his
gifts
with
such
distinction
.
But
when
I
saw
such
darkenes
vpon
the
affaires
of
men
,
the
proud
and
vngodly
flourishing
,
and
the
innocent
vnder
foote
:
rursus
labefacta
cadebat
religio
,
religion
beganne
to
faile
.
Though
his
owne
plaine
reason
did
ground
him
well
in
part
,
Yet
did
a
Heathenish
minde
thus
plunge
him
in
distraction
.
There
is
but
a
haires
breadth
betweene
the
practise
of
many
Christians
,
and
this
mans
opinion
,
if
the
best
waies
be
not
prosperous
they
are
forsaken
,
and
howsoeuer
men
haue
a
meaning
,
the
double
dealing
is
to
common
.
See
then
on
what
ground
it
stands
:
Many
times
the
Lord
will
not
shew
his
might
,
his
enemie
gets
the
vpper
hand
,
impiety
will
domineere
,
no
way
to
crosse
it
:
where
is
then
this
victory
mentioned
in
the
Text
?
It
appeareth
that
this
obiection
may
be
forcible
,
because
Dauid
or
the
Author
of
the
73.
Psalme
,
confessed
that
his
feete
were
almost
gone
when
he
beheld
the
prosperity
of
vngodlinesse
.
But
going
at
last
into
the
Sanctuary
,
hee
beheld
the
slippery
place
of
such
doubtfull
felicity
,
and
found
the
glory
to
be
but
small
which
a
moment
can
bring
to
desolation
,
or
ioy
in
a
dreame
that
endeth
with
the
night
when
one
awaketh
.
May
it
not
rather
amaze
the
enemie
,
and
confound
vngodlines
,
when
prosperity
shall
be
great
,
that
destruction
may
be
answerable
?
Nothing
can
match
with
his
wisdome
,
that
knoweth
how
to
giue
way
to
folly
,
that
he
may
plucke
downe
the
power
of
it
being
growne
ripe
,
and
defeat
such
aduancement
in
the
height
.
Aristotle
truly
sheweth
a
great
man
may
not
at
all
times
,
declare
himselfe
,
among
inferiours
,
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
wrestle
among
the
weaker
,
or
dispute
among
the
foolish
,
4.
Ethic.
3.
the
world
is
too
weake
and
base
to
receiue
this
strength
of
God
in
confounding
the
deuill
.
If
the
Almighty
should
striue
,
what
place
were
left
either
for
good
or
bad
,
to
finish
their
owne
intentions
,
or
runne
out
their
courses
?
If
his
iustice
did
punish
euery
sinne
who
could
indure
it
?
if
he
did
reward
euery
vertue
,
where
were
the
patience
of
Saints
of
glorious
in
earth
,
or
their
reward
so
great
in
heauen
?
The
world
would
too
much
ingrosse
the
loues
of
men
,
if
all
things
did
runne
smoothly
as
they
would
imagine
.
See
how
vainely
weake
desires
striue
to
fix
a
rest
in
the
confines
of
this
present
State
,
though
such
small
occasion
be
giuen
,
and
the
waies
thereof
fild
with
garboils
and
confusion
.
Take
one
that
liues
in
a
troubled
place
,
suppose
he
be
sicke
and
diseased
in
his
body
,
his
friends
leaue
him
,
or
faile
in
their
comforts
,
and
age
hasten
on
the
remembrance
of
his
departure
:
we
shall
often
find
,
the
loue
of
life
will
make
one
so
qualified
,
to
sticke
in
this
mirie
place
,
and
dote
vppon
these
transitorie
shaddowes
.
For
this
cause
the
Lord
sheweth
his
scourges
rather
then
his
benefits
,
reseruing
the
beauty
of
absolute
gouernment
in
the
full
lustre
till
another
season
,
yet
here
beginnes
and
layeth
the
foundation
of
his
victory
.
His
workes
(
although
the
beginning
and
the
end
cannot
be
of
one
forme
)
want
not
to
an
indifferent
beholder
.
Satan
and
the
malice
of
his
instruments
receiue
many
a
grieuous
foile
,
the
professors
of
his
truth
many
encouragements
,
and
none
shall
want
his
ayd
that
duly
craues
it
.
Helpe
was
promised
to
S.
Paul
when
it
seemed
denied
,
and
he
buffeted
with
Satans
messenger
.
This
promisefaild
not
,
1.
Cor.
12.9
.
being
a
generall
stay
in
hardest
conflicts
:
My
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weaknes
,
So
strong
is
the
hand
of
God
where
it
least
appeareth
.
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
greate●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
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
with
the
successe
.
To
expect
a
fit
time
,
to
feare
worse
inconueniences
in
them
that
are
reprehended
,
or
to
make
them
hate
weake
ones
,
non
videtur
cupiditatis
occasio
,
sed
consilium
Charitatis
,
such
forbearance
is
not
an
occasion
of
case
and
lust
,
but
the
counsaile
of
Charity
saith
S.
Austen
.
Solomons
counsaile
puts
in
this
caution
,
Aug.
1.
de
Ciu.
Dei
c.
9.
Reproue
not
a
scorner
least
he
hate
thee
,
but
rebuke
a
wise
man
and
he
will
loue
thee
Pro.
9.8
.
Our
Sauiour
also
did
charge
his
Disciples
not
to
giue
a
holy
thing
to
dogges
,
nor
to
cast
pearles
before
swine
,
One
is
set
to
barke
against
the
truth
,
and
the
other
to
wallow
in
the
mire
of
pollution
.
But
when
occasion
serueth
,
euery
one
is
bound
to
stand
with
Christ
,
though
it
cost
him
strokes
,
better
to
indure
them
then
the
blowes
of
Gods
indignation
.
A
white
liuerd
professor
is
here
disclaimed
:
Hee
that
is
not
with
me
is
against
me
.
He
that
gathereth
not
with
mescattereth
.
The
former
point
was
directed
against
a
sinners
negligence
,
this
ouerturnes
his
confidence
.
The
hypocrite
hath
a
hope
though
it
proue
like
a
spiders
web
,
he
gathereth
,
but
to
small
purpose
.
If
offenders
had
not
in
them
this
vaine
humour
,
they
would
not
heape
so
many
sinnes
,
nor
treasure
vp
so
much
wrath
against
the
day
of
wrath
.
As
the
writers
of
morall
Phylosophie
say
all
vertues
doe
meete
in
prudence
,
that
knoweth
how
to
carry
things
wisely
,
so
all
vices
seeme
vnited
in
couetousnes
.
For
couetousnes
is
called
the
roote
of
all
euill
,
and
too
much
gathering
is
the
common
disease
of
the
times
.
View
then
all
sinnes
comprehended
in
this
,
or
this
for
all
the
rest
,
their
end
is
gathering
,
therfore
can
bring
no
happines
.
He
that
is
gathering
,
is
labouring
and
still
toiling
.
He
is
onely
happy
that
leaues
gathering
,
and
maketh
some
vse
of
his
labours
which
is
the
true
fruition
of
them
.
Some
there
are
as
men
giuen
ouer
to
the
captiuity
of
their
base
affections
,
which
take
no
pleasure
but
in
raking
together
,
nothing
can
be
wrung
away
with
cheerefulnes
but
comes
like
so
many
drops
of
blood
,
whose
mindes
none
if
they
were
wise
would
haue
for
their
wealth
.
For
heaping
vp
wealth
is
like
building
,
onely
to
delight
in
finishing
the
worke
,
and
making
good
vse
of
the
possession
by
imployment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Aristotle
;
Arist.
10.
Ethic.
7.
Happines
is
in
quiet
,
presse
the
word
,
we
shall
then
find
quiet
,
when
we
leaue
gathering
.
From
that
ground
the
Phylosopher
could
proue
,
felicity
had
no
absolute
place
in
any
worldly
practise
,
for
all
things
are
passed
ouer
with
care
and
trauell
.
Eccles.
1.18
.
The
argument
indeede
is
Solomons
;
when
he
considered
the
best
gathering
which
he
did
wish
for
as
the
choifest
;
euen
there
,
in
much
wisdome
he
found
griefe
,
and
he
that
increaseth
knowledg
,
increaseth
,
sorrow
,
for
care
and
trouble
of
the
minde
is
not
wanting
in
those
labours
;
and
in
the
next
Chapter
he
comes
to
the
sweetest
gathering
,
in
compassing
of
pleasures
,
because
a
man
must
bestow
some
trauell
they
at
last
doe
tire
and
weary
a
man
out
:
he
proueth
them
vanitie
and
vexation
of
spirit
.
Nothing
that
sauours
of
this
life
can
be
better
,
therefore
no
good
gathering
without
Christ
.
But
among
all
,
the
couetous
toyling
for
estates
,
hath
bundles
to
gather
vp
,
fild
with
thornes
and
netles
,
abounding
with
difficulties
and
vexation
:
to
remoue
if
it
were
possible
a
griping
fist
,
hunting
after
commodity
with
too
much
eagernes
.
As
if
God
would
teach
men
by
the
rough
and
craggy
passages
,
this
was
not
his
best
way
,
and
that
he
hath
framed
men
according
to
his
owne
Image
,
&
giuen
them
a
diuine
soule
for
some
other
end
then
like
a
mole
to
dig
in
the
earth
,
blinded
with
basenes
.
Wherefore
doe
mens
affections
runne
after
Mammon
in
steed
of
God
,
or
why
doe
they
adore
it
in
his
roome
?
we
call
that
euery
ones
God
vpon
which
his
desires
dote
and
runne
,
and
so
here
,
if
wealth
drowne
all
other
cares
,
and
possesse
the
minde
as
principall
.
So
bad
is
couetousnes
where
it
seemeth
most
harmelesse
,
what
then
where
it
worketh
vpon
aduantage
?
and
grateth
vpon
the
necessities
of
others
?
In
this
age
euery
one
stretcheth
out
all
gaine
to
the
vttermost
,
and
the
labours
of
the
meaner
sort
neuer
lesse
regarded
,
one
profession
striueth
to
eate
vp
another
.
Yet
haue
we
a
general
complaint
of
want
,
as
if
the
curse
of
scattering
went
along
with
this
scraping
.
As
fast
as
the
Tennant
brings
in
,
or
the
debter
payes
,
pride
and
other
moths
,
perhaps
an
vnthrifty
sonne
,
wast
and
weare
out
all
againe
.
Sometimes
the
labours
of
one
in
neede
,
when
they
as
fertile
fields
should
returne
to
another
,
gaine
with
some
aduantage
:
while
too
much
vse
is
made
of
them
,
ones
estate
and
the
others
hope
doe
breake
together
.
Suppose
a
miserable
gatherer
may
escape
these
miseries
,
a
scattering
time
will
come
at
last
,
death
will
scatter
the
houshold
,
and
diuide
the
goods
,
it
seuereth
the
two
neere
friends
soule
and
body
,
and
for
a
time
sendeth
them
into
remote
and
distant
Countries
.
Then
as
Iob
saith
,
Iob
27.8
.
The
hypocrite
though
hee
gaineth
where
is
his
hope
?
Like
the
chaffe
which
the
winde
driueth
from
the
face
of
the
earth
,
or
scattered
as
our
Sauiour
pronounceth
here
.
If
then
we
will
gather
and
gaine
too
,
we
must
gather
with
Christ
and
we
shall
not
scatter
,
Time
imploied
in
his
worship
,
though
it
be
gone
(
as
all
time
hath
wings
)
stayeth
in
the
booke
of
God
,
and
bringeth
reward
.
Whatsoeuer
labour
in
his
seruice
,
or
cost
is
bestowed
to
maintaine
and
further
it
,
is
layd
out
safely
.
The
choisest
graine
lyeth
longest
in
the
earth
,
indures
the
stormes
of
Winter
,
but
springeth
vp
with
a
gainefull
crop
:
so
the
best
workes
haue
their
goodnes
couered
,
and
longest
tarry
for
recompence
,
but
faithfull
is
he
that
promiseth
,
an
assured
time
shall
bring
them
vp
.
Cast
thy
bread
vpon
the
waters
,
Eccles.
11.1
.
for
after
many
daies
thou
shalt
find
it
:
To
teach
a
worldly
minde
that
seemeth
to
cast
all
vpon
waters
,
no
benefite
redounding
backe
(
and
therefore
they
cast
so
little
)
that
treasure
layd
vp
in
heauen
shall
neuer
be
lost
.
Let
vs
then
gather
time
by
taking
opportunity
to
doe
good
.
Let
vs
gather
the
word
which
Christ
disperseth
among
vs
as
seede
,
or
the
soules
Manna
,
which
onely
can
feede
it
in
the
staruing
wildernesse
of
this
life
:
Vse
it
,
or
else
it
will
putrifie
as
Manna
did
.
From
the
iudgments
and
plagues
of
God
,
gather
occasions
of
admonition
and
repentance
.
And
by
this
kind
of
gathering
we
shall
get
all
.
Open
thy
mouth
wide
and
I
shall
fill
it
,
Psalme
81.10
saith
God
to
his
people
.
His
rewards
are
not
like
fruits
of
a
cold
beneuolence
,
or
a
meane
collection
:
but
himselfe
,
his
Sonne
,
the
first
fruits
of
blessednes
heere
,
and
eternall
glory
hereafter
in
due
time
.
In
the
naming
whereof
I
may
iustly
make
mine
owne
period
,
and
yours
.
Instructions
are
gathered
that
we
may
disperse
and
publish
them
for
others
,
to
shew
by
precept
and
patterne
,
all
gatherings
one
day
must
haue
a
like
conclusion
.
The
end
of
Preaching
is
practise
,
and
the
end
of
practise
is
the
end
of
all
.
Therefore
let
me
winde
vp
these
with
our
Sauiours
counsell
here
,
and
S.
Pauls
in
another
place
.
So
gather
that
you
may
not
scatter
,
so
runne
that
yee
may
obtaine
.
FINIS
.