THE BRVISING OF THE SERPENTS Head.  
A Sermon Preached at Paul's Cross September 9 1621.  
BY ROGER LEY Master of Arts, and Minister of God's Word in Shoreditch.  GEN. 3.15. 
I will put enmity between thee and the Woman, and between thy seed and her seed: it shall bruise thy Head, and thou shalt bruise his Heel.  
LONDON Printed by john Dawson for Nicholas Bourne, and are to be sold at his shop at the Royal Exchange. 1622.   

TO THE RIGHT WORSHIPFUL Mr. ROBERT DUCIE Alderman of London peace and salvation.  
YOur ear hath been partaker of that I now present to your eye. In all things usually one sense maketh way for the other, and the second perfecteth the first: for hearing doth render that but fare off, which seeing giveth nearer hand. A speaker is then happiest in his labour, when words are permanent and fixed. And that, either in the heart and meditation of the hearer, when the Spirit and finger of God, by zeal and industrious labour printeth them there, as so many engrauen letters: or when to help memory, they are exposed to public view; for sounds do pass in the air, this hath the privilege of a constant continuance. Sermons delivered in that audience, are principally for the governors of this Honourable City. Therefore I offer it to you by dedication, as I did before in speaking unto many. Many were absent, you a present hearer in the time of vacation, when your place being Sheriff required residence. Moreover, being for a time a labourer in your Parish, as smaller rivers use not to break out into several Channels if one be preserved full: I let this come to you among the rest, as with a greater confluence. Small I term this gift in respect of the Author, and his sufficience. The words eminence which may be seen in plannesse, and native simplicity; is only worth the reckoning. God the great guide of this world hath given the smallest stars their influence. And the milky circle in Heaven (so it is called) consisteth of those stars that are scarce discernible, they are not for that excluded from the Firmament. For although the great Philosopher supposed that circle to be lower, and out of the Heavens: yet the fictions of unskilful antiquity made it the way to Paradise, and the celestial Court. My desire is, that the word being forcible in the meanest instrument, may move in the Orb by this public passage, to direct on earth, and yield the way to Heaven: For this end, I hold it better to commit the prosperous success of it to him above, that committed the deliverance to me: then to fear the uncertain censures of a Critic. This being the intent of the Writer, I desire the Readers true practice, and entertainment may make it good.  
Your unfeigned well-willer, in all observance and due respect. ROGER LEY.   

THE BRVISING OF THE Serpents Head. At Paul's Cross. September. 1621.  LUKE, 11.21. 
When a strong man armed keepeth his palace, his goods are in peace.  
22. But when a stronger than he shall come upon him and overcome him, he taketh from him all his Armour wherein he trusted and divideth his spoils.  
23. He that is not with me, is against me, and he that gathereth not with me, scattereth.  
IT is a fault grievous and yet too common, that good things are least esteemed: but of all errors the basest is to misconstrue good actions and to deprave the shining worth of excellency. This as it is the basest, so the last shift of men hardened against goodness, for when the desert of others seemeth to touch and wound their insufficience: then they cast blemishes upon that which was feared to lay some blots upon their unworthiness. The story of our Saviour affords us an incomparable example. He came to his own, and his own received him not. He came not among them empty handed without favours, nor led an unprofitable life: but all his works were witnesses of his love, and all their wants and miseries evident declarers of an incomparable working, Having now cast out a Devil which made the people wonder, the Pharisees swelling with envy said he did it by the power of the chief Devil, so to disgrace the work they could not hinder. Against these men he directs his speech, and showeth in them their intolerable blasphemy, a sin against the holy Ghost, never to have pardon. Our present History then setteth out a double conflict of Christ the King and Saviour of the world against Satan the enemy of mankind, the Devil in the body and in the tongue: in the body of a poor man possessed, in the tongue of the proud and rebellious Pharisees. The one was a Devil blind and dumb, the other a seeing and a slandering adversary. Because violence doth not make an enemy so dangerous as when craft conveyeth his enterprise by some secret undermining; the blind and dumb man soon cured where the enemy shown himself by force, but these cavillers under whose lips lay hid the poison of Asps, were not so soon put to silence. These Pharisees seemed holy men, they called the chief Devil Belzebub out of zeal and a devout pretence in detestation of their ancestors idolatry, who worshipped Baal, and among several kinds of that heathenish idol (which had many names according to the places of worship) Baalzebub; whose name they now abhorred. And because all things require government, they supposed Belzebub the chief in hell, seeing withal so many miracles performed by Christ they said he did combine with the chief Devil and by that power cast them out. This calumny is confuted by sundry arguments. First, out of the seventeenth verse. Every Kingdom divided against itself is brought to desolation, and a house divided against itself cannot stand. If Satan also be divided against himself, and Belzebub the chief join with Christ against the less; how could that government in dure?  
The second argument we have verse, 19 Their judgement was partial and with respect of persons, for their children cast out Devils and had no blame. He meaneth the jewish exorcists, who had a power given them from above by calling upon God's name to cast out these unclean spirits. It is more than probable these jews did cast them out by using the name of Christ which then was become famous. S. john saith to our Saviour, Mark 9.38. Master we saw one casting out Devils in thy name and he followeth not us. These than escaped the jewish hatred, but Christ did not: therefore he inferreth against them, they shall be your judges to condemn you, that malice the cause of slander, & that the mother of falsehood have cast upon me this injust imputation. A thir● argument is in these words. A strong man keepeth his house and goods until a stronger force him out and take possession in his place. I do this expelling him with my word: therefore his power is subject unto mine, and my miracle is true; ye ought then to embrace my saying, and to stand to my cause confirmed with such clear testimony: or to be scattered in your fond devices, so to reap the fruit of your own folly.  
In the handling of these words I mean not to stand so much upon possession of the body, and of Christ the deliverer: but that the subject may something suit with the eminence of this place, and the full scope and latitude of the words: rather show a recovering of the soul, a renewing of the world, and a subduing of sin by the Gospel. 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 Kingdom. The words yield the same of necessity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his armour, the entering his palace, and dividing his spoils, cannot limit this victory to a bodily deliverance alone. Nos quondam arma eius regnique militiam in ●●s suum redegit saith S. Hilary. Christ hath taken us who were once the Devil's armour and force of his Kingdom, and brought us under his own power. The whole world is the house of Belzebub, so Erasmus. And Caluin, quicquid corporibus praestitit Christus ad animas referri voluit, whatsoever Christ performed to the body, he would have the same referred unto the soul. It is plainly shown from the 24. Verse. of this Chapter following the Text immediately. He compareth the nation of the jews to a man possessed as the Devil's house. (S. Matthew maketh it more plain) Christ did drive him out and cleansed the house by his Gospel, but because they entertained his words with scorn and neglected him; the house was empty: then cometh the unclean spirit with seven worse than himself, who finding the house empty swept and garnished, he maketh it his habitation, and the end thereof is worse than the beginning. So dangerous a sin is Apostasy, and so truly did he threaten that wicked generation being rebels against the truth: for what decayed house, or miserable ruin of any building can compare with those empty jews, that would not acknowledge their Lord?  
And that which Esay the Prophet spoke of the soul Cap. 53. verse 4. He took our infirmities and bare our sicknesses, meaning sin and the maladies of the mind: S. Matthew chap. 8. verse 17. applieth to casting out of Devils and curing of diseases. For both are the work of one Lord, for one and the same end to make us acknowledge him the only redeemer. As the battering of the walls of a City, is but a preparative to handy strokes and the overthrow of the dwellers: so the casting out of Satan from the body the case and outside of the soul, is a sign of saving power that cureth both soul and body, and will expel the enemy from all his usurped places. David reasoned from one good turn to another, 1. Samuel 17.36. Thy servant slew both the Lion and the Bear, and this uncircumcised Philistim shall be as one of them seeing he hath defied the armies of the living God. Moreover the Lord that delivered me from the paw of the Lion and the bear, he will deliver me out of the hand of this Philistim, in like manner these words of Christ take occasion from the miracle, to express his Sovereign might in redeeming from the paw of hell and destruction. Let us therefore take the whole world for a haunted house. We find it so job 1.7. I come (saith he) from going to and fro in the earth, and from walking up and down in it. The greatest strength of it his weapons and munition, the greatest wit and policy of it, if it be foolishness with God as the Apostle calls it, it cannot but savour of the wisdom of this Serpent. 
1. Cor. 3.  If these places be the prime of our microcosm, the head and glory of all our Island they cannot but be assaulted. And if the cry of vices be not untrue, the walking of some dangerous spirit may raise up our suspicion and complaint. Whose puissance to show, whose dealing to discover, and to uncase his villainy that lurketh in our presence; as in itself is profitable: so more available when the power of heaven is shown that overthrows it. In the seeing of both we may do as the world usually doth, take part with the stronger side. To one we mustjoine, no staying in the midst. Christ saith so in the last of these verses. He that is not with me is against me. That God is stronger: and his quarrel safer, the beginning speaketh evidently. Christ entereth into the strong man's Palace, Overcometh him, taketh from him all his armour wherein he trusted, and deuideth his spoils. I find then in this Text that which either is expressed or employed in every Sermon, a Doctrine and a Use: the strength of our Saviour affirmed, and our obedient service enforced. In the first of these a power of usurpation and a power of jurisdiction. In the usurped power we find two parts: the strong man's industry. He is armed and keepeth his Palace: and his security, his goods are in peace. The lawful power hath two parts: Christ's victory: But when a stronger than he shall come upon him and overcome him: and his gain: he taketh from him all his armour wherein he trusted and deuideth his spoils. The next Verse is a reproof of unprofitable servants which make no use of this benefit. He openeth in them two things, a base negligence, and a vain confidence. First, the negligent slander 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 vain hope. Let him heap, and build, and frame his works together: all is to be blown away with the breath of God's displeasure, he that gathereth not with me scattereth. Of these parts in order.  
His industry, when a strong man armed keepeth his Palace.  
The beginning having dwelled longer upon the sense of the words to free them from obscurity, each part may be passed over with better expedition. These first words note unto us the power of our enemy called the strong Man, and his diligence, he is armed and keepeth his Palace. Hard it is to match with one so well provided. Our Saviour speaketh of him thus, Now is the Prince of this world cast out, john 21.31. And to show, we might imagine something above the world, and the reach of mortal powers (because the greatest Potentate is but an arm of flesh) he is called the God of the world, 2. Cor. 4.4. In whom the God of this world hath blinded the eyes of them that believe not. He is called the Prince of the power of the air. Ephes. 2.2. Sunt magnapars corum quae in imperijs geruntur & fiunt saith Peucer. In the business of Kingdoms they have a hand and a great stroke. Insidiantur atrocius ijs qui ad gubernaculasedent saith the same Author: They assault them most dangerously, who sit at the helm of government, and he addeth the reason that the disease having gotten and possessed the head, the infection might spread abroad upon 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 give thee, she wing him the world and glory of it. He had some show for his promise, although his reason was unsound: saying, it is delivered unto me, and to whomsoever I will I give it. Luke 4.6. This authority is first and principal in the Infidels, who wanting the true guide by an inevitable fall do light upon the false. In them he ruleth and leadeth them on to his own ends, and these are of greatest power, and possess the chief rooms in his house by domineering in the world. That we may not fail of the truth, have recourse unto the fountain and beginning which usually gives the clearest evidence, we shall find greatness and ungodliness grow together. The first City that was built had Cain to be the founder, called Enoch after his son's name. From him came Lamech, 
Gen. 4.  and from that wicked race descended the great men of the earth. jabal the father of such as dwell in tents, jubal of skilful musicians, and Tubal Cain of artificers in brass and iron. No words of Abel but religion and slaughter together. Of Seth and Enos coming at last in Abel's room, it is reported, Gen. 4.26. Then (as if it had been long looked for before) then began men to call upon the name of the Lord. But time the great friend and enemy to the earth, as it brought about this good turn, did wear out that happy season. 
Gen. 6.1.  For when they began to multiply, the sons of God, took unto them the daughters of men, and from so bad a copulation, we could not expect but a like progeny: the flood swept away the generation at last, only eight were found fit to be saved in the Ark, and one Cham in the company. After this beginning to relate what followed, though briefly were too tedious. Let us look at our own times, find we not the strong man armed in his Palace? How are the spacious places and gardens of the world inhabited by them that know not the worship of God? And in Christian Kingdoms how hath idolatry prevailed, and provoked the highest? a sin to states both dangerous and fatal: it often overthrew the jews, and now hath so exasperated the judge of the earth, that Turkish cruelty hath cut of the goodliest branches of this Vine, and that City which the Tartarian conqueror judged fit to command the world, is become the chief seat of this Mahometant tyrant. Room the other eye of Europe helps him forward by hindering a reformation, to this effect the Dragon and the Beast join together their forces. Let none think this imputation is injust, time and evil custom make way to a destroyer by soiling religion with superstition and idolatry. The spirit of God speaketh so much almost in plain terms, Reuel. 9.20. When the Angels were loosed from the river Euphrates, to bring so many millions to kill the third part of men; yet the rest of men repent not of the works of their hands, that they should not worship Devils, and idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk. Who hath come from the river Euphrates, and slain so many but the Turk? bringing so many millions to destroy. Of whom hath he slain them but of Christians? and who worship Images but the Christians? the followers of Mahomet hate idols, and the professors of Christ are in love with them. By the way then, see how little good Christendom can expect while Antichrist and his Kingdom stand. In the mean time see the strong man armed keeping his Palace, the two imperial Cities, one rend from the Christians, the other renting in pieces the truth of Christianity. Romulus' built it at first in blood, and that in the blood of a brother, since having got an Empire by the every and oppression, now supports itself the same way, as if it would ratify that maxim in Philosophy: We are nourished by those means from whence we arise and spring up. For now a Monarchy over the conscience, a new privilege is that they challenge, cruelty to uphold it, and commodity gleaned in devotion to uphold themselves: these are the chief Pillars to maintain their state. When Christ came in person to bind this strong man, the Romans had jury under their dominion, Herode an Idumean was their King, religion was corrupted with traditions, the sects of Saducees and Pharisees made a division within: and therefore their outward misery was the greater. And at our Saviour's second coming, this is his own prediction, The Son of man shall not find faith upon the earth, so mightily doth this strong man enlarge his territories. Come unto Gods own house his Church, where religion is truly professed, where God hath his Church, he will have his Chapel, having most cause to be stir himself lest he be a loser, thither he converts his greatest forces to work in all sorts and by all devices. And that two ways, either to quench the least sparks that are to advance the truth, or to deprave and corrupt it by turning matters the wrong way, and mixing evil with the good. Sometimes he is a solicitor to set forwards his own business in consultations. Many times he helps the judge in giving sentence. He can do as with Achabs' Prophets enter and seduce in the place of sanctity. He advanceth many men into offices, and specially where money makes the way, for those are his usual stairs. When he hath set them up 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, he foisteth some lameness, and cloggeth the endeavours of honest men.  
This strong man is not armed alone, but skill can do equal mischief, 2. Cor. 11.14. Satan is transformed into an Angel of light. Not in shape, for the Angels have no countenance, or visible form; but as Zanchie saith, he counterfeiteth holiness, that his counsels may be heard. Like a corrupt Tradesman, he can sophisticate his unprofitable commodity, and colour his harms with guilded pretences. In the Church he can sow faction under pretence of zeal, and cherish curiosity under tenderness of conscience. In the common affairs of this life, he can make bribery walk under the name of thankfulness, and gratuity: oppression under thrift, pride under commendable fashion and civility. These tricks make him dance in a net, gulling the world as it were in laughter, and by his policies he will prevail. The reason is if vice were seen in his own apparel, it would scare the beholder with a fearful and ugly visage, therefore he doth furnish it up with the choicest ornaments, and paints over the deformities with better shows, to make it pass for commendable. What thing is so bad or base, but one cassiering modesty, and an honest mind, will by wit and worldly reasons justify and make good. So when the heart is set upon pleasure, and the desire begins to burn after some particular gain: politic resolution persuades either it may be just, or not so bad as some think, either a tolerable or a necessary evil. Hereupon it followeth that among Christians, some for their profit and content will defend those faults, which the wiser Heathen have detested in their writings. As he could not have 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 have the applause of the simple world, but by an earthly divinity, when new found reasons, and crafty projects turn matters into another mould, and rob the great thief, even sin of his own appearance. Neither could we have among us so much professing, and little good dealing, except there were this mystery of hypocrisy. Hear then wefeele him, here we have just cause to fear him; daemon meridianus this Devil at noon day is most dangerous: As at first in Paradise and under the Serpent he got the day, so doth he in the Church of God, and by his subtlety. S. 
Bern. super cantica. Ser. 33  Bernard complained in his times that the Church of God had three adversaries, than did the night of Popery draw on fare, brought in by the last of the three. The first was the fear of the night, when tyrants did persecute the Martyrs in the primitive Church. The second was the arrow that flieth by day, the fond opinions of heresy, flying by the invention of the supporters upon the feathers of vain glory. But (saith he) the patience of the Saints overcame the first, and the wisdom of the learned destroyed the second. The third was the pestilence in the darkness the sin of hypocrisy and false appearance that nothing could with stand: they name Christ and serve Antichrist, they profess God and deny him also. Therefore he taketh up the complaint of Hezekia, Behold in peace bitterness bitterness: the Church was then worst of all. Amara prius in caede martyrum, amarior post in conflictu haeretieorum, amariffima nunc in moribus domesticorum. Bitterness at first in the death of Martyrs, bitterness in corrupted manners. May not reformation renew a complaint, and say the world is always like itself. As the hottest weather doth soon putrify: so abundance of peace and many blessings; have not these made the rottenness come nearer to the heart? Let a general discourse which cannot tarry, point at the tops of a few ill fruits and easiest discerned. Our women turned into the shapes of men, our men and especially they of the gallants rank grown effeminate. Drunkenness so great that to cast out this Devil were a miracle indeed, to bring in request again the moderate and temperate living of ancient times. And that every age may bring up some new monster, fumum vendunt & fumo pereunt, the selling of fume, immoderate smooking wasteth both the body and the purse; a mischief unheard of in former ages befitting no season but this of the doting and declining world. Garments the memorial of sin should teach us our losses and our sorrow, when Adam had forsaken God and his innocence forsaken him, shame and necessity procured a covering for his nakedness. But now they are not so much remembrancers of the old; 
Cyp. de disciplina & habitu. Varg.  as actors of new sins; and plain representations of each idle fancy: S. Cyprian complained in his time, that when God had said thou canst not make one hair white or black, the women did confute the Scripture, and turned their hair 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 neck and other places, that poor whiteness the token of innocence and sincerity weareth out of request. But these follies may plead custom, and it seem a vain thing to contradict them. This superficial badness being so confirmed, and like to hold his own, cannot but suppose a worse whereon it builds. Where the face of corruption appeareth outwardly any way; it showeth the inward parts to be worse deformed: Yet thus must it be where truth doth shine so clear, and men love darkness more than light: if the Church yield not good fruit, it must needs overflow with weeds, knowledge doth make it rank and proud. And when the beams of supernatural direction fall down in so powerful a manner, yet obstinacy beateth back these gracious offers, refusing the influence, strange and unnatural effects must needs follow. For as the carcase of a man is more noisome than the putrefaction of fruits and plants, because the temper excelled them in the soundness: so where much good is, and blessedness itself turned into surfeit, those declinations are most pernicious.  
We have now seen the strong man armed keeping his Palace, within and without the Church, his strength and policy joined together: but hitherto we have only traced him as Prince of the Air. Now let our discourse be sub tecto, as well as sub dio, see his mansion and enter his roof a while: that as his intents are to bring confusion and public misery, we may now see the place of residence whence these plots and stratagems have their hatching. Every man by nature is the child of wrath, conceived in sin and being readiest to incline the worst, way easily listeneth to this evil master. He insinuateth himself by sweet and pleasant beginnings, than custom giveth him possession, at last the soul and body become the house, and fall subject to his government. Witchcraft doth sometimes manifest his hatred to the body, when God giveth him leave to torment the outward part of the creature, in heavenly mercy giving warning to every spectator, what it is to be under this hellish tyranny. Such accidens come among us for this end to draw up the minds loaded with earthly cares to these considerations. These instances as strange things have been played, and made matters of pastime, but may serve for edification. For thereby we learn the truth of eternal life. If a bad spirit come and offer his service to torment, we conclude there is a good spirit to save, that spiritual powers do govern these earthly affairs, and a Divine power commandeth all. We learn the love of God that suffereth him not to hurt all as well as some few: the truth of religion which his slaves do first renounce, and then he marks them for his own; first they deny Baptism, than his own Sacraments succeed to make them fast. And why doth he not seize upon every adulterous body? the reason is God holds him in. Or that he snatcheth not away the souls of such as imagine mischief, the cause is God's mercy who suspendeth execution, not suffering to proceed according to desert, 
2. Pet. 3.9.  as S. Peter showeth, the Lord is not slack concerning his promise as some think, But is long suffering towards us not willing any should perish, but that all should come to repentance. These trials may come upon the good because in them some parcel of sin remaineth, jobs body was not exempted from this tormentor, but let wicked men be persuaded, he ruleth them and their affairs; perhaps they prosper and therefore believe it not: it is a cold comfort when he useth them for himself, and delighteth in their prosperity. In the mind he can darken the motions of understanding, dazzle and possess the fancy, hinder the outward senses and delude them, he can stir up the appetite, and inflame the desires of them he tempteth, and suppress them again as he thinketh good. 
De operib. Dei part. 1. lib. 4. cap. 11.  Only as Zanchy saith (who showeth all these at large) he cannot remove or turn the will, God hath given a man his resolution free, Because it is the hinge that moveth all about, & the wheel by which the actions are turned: he may tempt and persuade he cannot command; in the midst 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 woeful cause is the sin of man. He tempted Eve in the shape of a Serpent by outward invasion, and uttered his meaning to Christ in that temptation by outward dealing. For they were innocent and free from sin, he could take no footing in the inward affections: but now an evil heart gives him an easy passage to enter and come in, thereupon he is more powerful and unresistable. As original sin doth give him entrance, evil practice doth further his dominion. The breaking of God's commandment is the cause, that the rejecting of one ruler leading to peace and blessedness; causeth subjection to the slavish labour of so vile a commander. For this is God's order, first to give a Law, and afterwards to turn over him that stubburnly offendeth to this his executioner. S. Paul showeth this was the reason the Infidels did fall so fearfully, 
Rom. 1.21.  Because when they knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, their foolish heart was darkened. Therefore God gave them over to a reprobate mind, and to do things not convenient as the Apostle rehearseth. The light of nature taught them better things than their lives did express. Which knowledge is so great, that by it way may be made for Divine instruction. Lactantius is bold to affirm 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 maintained those things which nature taught them, they would at last have come to the Doctrine which we do follow. This is the reason, why the power of spiritual tyranny is so great among the Heathen, because they transgress the rules of nature and their conscience. Now wherefore he should scourge the Church, and prevail so much, there cannot but be greater reason. For where a full hand poureth out benefits in abundance, and gross unthankfulness returneth back to heaven from whence they flow: God may then complain as he did with Esay, 
Esay 1.2.  I have nourished and brought up children, and they have rebelled against me. And except it were for the chosens sake, for God's glory, and his service which must have an abiding place, how could a Church polluted with impiety expect any mercy or continuance? Besides, the devil's rage doth glorify God the more by exercising the faithful, who against the stream of sin, keep an even course, and a steadfast profession.  
This for the reason of his progress and strength. In this Doctrine observe yet a limitation: These spiritual powers are not such absolute Lords to do what they list among any, no not among Infidels, though they be powers of darkness: but only so fare as God seethe fit in just judgement to execute his just wrath. God turned the hearts of the Egyptians to his people, to hasten them out of the land, and furnished them with jewels for their journey. Christ was at that Counsel which gave sentence for his own death, or else it could not have gone forwards. Well may Hosius allege even that for the defence of Counsels, that the judgement of the Church is not destitute of the holy Spirit. For Caiphas the high Priest (or Pope of the jews if we may so call him, 
john 11.50.  spoke by inspiration. It is necessary that one die for the people, and that the whole Nationperish not. Therefore let us conceive his dominion very large and eminent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Text names it, a Hall or a Palace, as if a Cottage or mean dwellings did not contain him: his working is by permission, he is set on as a mastiff, and pulled off again by God's appointment and pleasure. Otherwise his own habitation is the the deep, 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 deep, but give them more employment by allowing their entrance into the the heard of swine. It is then evident hell is his dwelling, except God employ and suffer him. So in the midst of his working a hand above restraineth him from prosecuting his malice with extremities, this is the world's comfort, his intents are limited. And so much of the strong man's industry, He is armed and keepeth his Palace, the next part followeth, His goods are in Peace, which is his security.  
I gather two observations from these words. First, none can deliver himself from spiritual bondage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goods are in peace. When wickedness hath got the upper hand, and temptation borne the sway: vice groweth into a habit, and custom is a second nature. Hardly can one master it upon even ground, but when these bonds do fetter a wicked person, and disarm him of his own right: he doth live at another's beck, and how can he then make head again to purpose, or recover himself by strong resistance? The goods cannot shake of the possessor, nor the house expel the master, such are offenders in continuing evil: led as slaves, and dragged along as sheep unto the slaughter, fallen into a pit whence they cannot come out, or quit themselves again. Which should teach every one not to yield at first, lest giving the raines to his managing, their falls grow fearful, and their dangers almost desperate: yet for them thus hardened in vice, because Divinity giveth a salve for every sore they must endeavour and distrust their own power. Now wrestling is able to shake off his yoke, but in using the means which God hath appointed, whereby they deny themselves: and adding to their labour constant prayer and invocation: they take upon them an easy yoke and a light burden of their Saviour the stronger man. Repentance undoeth the knot which tied the soul in this captivity: prayer renounceth all power in him that prayeth, even as among men he that asketh help of another, and maketh daily supplication, doth show how little his own ability can perform, and how ill the matter goeth with him. Thus sorrow for sin, repentance, prayer, and steadfast endeavour joined: may work a cure under God, and that be done under the sasegard of the Almighty, that none of himself can compass Prayer and fasting was able to expel the devil which the Disciples could not cast out. Let this consideration correct their mistaking, who hope to conquer and shake of their sins, not using religious means and exercises. No hope to prevail in such combats without a full repentance, with an absolute resignation of the soul into the Saviour's hand. See here the power of a poor captive in himself, fastened in the nets of his own weaving, entangled in the labarinth of his folly, no way to save himself.  
His goods are in Peace.  
Secondly, the words yield us this Doctrine. Satan fighteth not against himself to disadvantage or disgrace his government, but keepeth close together, and toeth his instruments in a strong confederacy that their uniting may make him more invincible. The words import so much. His goods are in Peace. Sometimes it must needs be otherwise with Christ and his Gospel, for when ungodliness doth glue and cling together, either among his own or others; he cometh often with stir and division, and renteth all in pieces for a time. Hear than we find the case variable, sometimes wickedness findeth great disagreement, as experience teacheth; sometimes great league and fellowship, as both experience and this Text do manifest; so it is in the government of Christ, sometimes division and stir, sometimes peace and union: we may use Solomon's saying in this cause; 
Eccles. 9.2.  All things come alike to all. Therefore in such variety of times and accidents, it is an uncertain and groundless affirmation to make peace an infallible sign of the Church. The Papists say and in some sort truly, 
john 10.16.  we are all called members of one body under one head Christ, Rom. 12. And by our Saviour, One Shepherd, and one sheepfold, therefore diversity of opinion doth argue a false profession. True indeed in the true members of Christ's elected congregation, but in the outward fellowship and face of an visible multitude not ever true, where many are among us that are not of us the Apostle saith. In that one sheepfold where Christ was Shepherd, was not one judas found who had war and treason in his heart and turned against his Master? yet could the chief Priests, and Pharisees, and Pilot agree well enough in murdering him without traitors among themselves. Outward peace to keep conformity with others is not in the power of any, but this approacheth nearest to the truth, the true members of Christ are peaceable, and full of charity, and being linked under one head by faith do accord among themselves: but God setteth near them enemies that love not peace even of their own, to be as thorns in their sides, and to raise them from temporal security. Harding complains that before Luther came, the people were unanimes in doom of one mind in the house, but since how many divisions have happened? Concerning their spiritual consent in superstition I will use the phrase of the Text, The strong man armed kept his Palace and his goods were in peace. Sarcerius an expositor maketh it a particular instance, Qualia tempora fuerunt sub Papatu, Of this sort were the Popish times. May we speak of outward peace and temporal, and not find these accusers faulty? Christianity will have this peace kept with Alients, as an argument of the mind bend to unity; that we may be merciful as our heavenly Father is merciful and kind to all: that the glory of a quiet and peaceable mind may shine forth to confound the censures of each ill willerunto Zion. If by this kind of conjecturing, or rather demonstration; an equal judge may give sentence: see whose fingers have been oftenest in treasons; whose practices have been massacres; who they are that stir every coal to fire the states of the world and to raise combustion. This kind of peace as it hath been hardly seen towards us, but when necessity made them quiet, and God by providence tied their hands & confounded their devices, so hath it been a stranger among them that talk of peace. To revive their unquietness by relation, or show their dissensions out of stories would sooner want time then matter. Or to observe distractions in the head, the choosing of one Pope against another, and the Church at the same time under more heads than one. Whatsoever the sheep were surely then there was not one shepherd. The bones they have cast among Princes that out of their dissensions they might bring their own ends about, cannot be unknown to him that knoweth any thing. From whence we justly may collect, the head set up for unity did plot disagreement, he was not here what he did profess, neither led the members by a Christianlike direction. If to set jars and prey upon the flock be no good sign of a true shepherd, this note of unity is a poor signification for them. 
Bell. prefat. in lib. de Summo Pontifice.  Bellarmine doth plainly confess that this state hath been so shaken with enemies, and bad lives of the Popes, as also with grievous Schism: that for the glory of it, it stands not by itself, but strangely supported by divine preservation manifested in their infirmity. Indeed it often happeneth by a Syncretismus as the ancients called it, that in bred hatred and dissension weareth out by an enemy abroad, so policy (which the children of this world have) maketh states and humours otherwise differing among them to accord: lest their walls which began to shake should fall down quite, if they kept not close together. To this cause they have a second help, to mussle men's mouths, and fetter their consciences, that in some places none may dispute; the Scripture which perhaps would raise stir enough may not be read; they will keep peace though by taking away God's weapon. A guilty conscience is betrayed in this, when all adventures of trial in these conflicts are so debarred: and like it is if they had given so much liberty to their own, as we have given both them and ours: their remainder had been grievously impoverished, and brought to a smaller quantity by this time. As for our writings that turn the word of God speaking more generally into particular application, they are afraid at their looks, neither can endure they should come to a public view. Then which argument fetched from their depth of their misdoubting conscience, no testimony against them can be greater. Their fears are more than Panike, moved by great occasion, God's word directed aright, is like the fiery tongues wherein the holy Ghost did sit upon the Apostles, which tongues were divided: being a fire to burn up the hay and stubble of false tradition, and like enough to make a division, whereof they complain so grievously. The spirit in them cometh like that mighty wind which filled the house wherein the assembly was gathered: But as antiquity feigned of Aeolus, he kept the winds under huge Mountains lest all should be overturned. And the great commander of heaven and earth deputed an inferior Lord to rule them.  
— Regemque dedit qui saedere cert●,  
Et premere, & laxas sciret dare iussus habenas.  
That King was appointed to stint their unruliness: so is the divine word by a counterfeit show of a divine authority to be kept under: and he below to play fast and lose, expounding all after his own law and counsel. Thus the candle being put under a bushel (as a dark night sometimes prevents a skirmish) may keep men from quarrelsome protestations. Upon these terms their peace standeth, and they are forced to hold with both hands lest it overgo 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, only with condition that they expound nothing but with the Church of Rome. Claudius' Espenceus one of their own, reports that an Italian Bishop told him, that learned men in Italy were afraid to study the Scriptures, lest by them they might be drawn into heresy: and they rather employed their time upon the Pope's law books and the decretals. A franciscan Friar plainly said the Council of Trent, the Lutherans did prevail upon none so much as them which were exercised in the Scripture. To show what tyranny keeps their affairs in peace observe one proof instead of many. Zanchie relateth it in his book de Ecclesia, One of the Regular Canons wrote a book, in which he proveth 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 he proveth, for in saying the Lords prayer he calleth God father: if then all be children in respect of God they must be brethren among themselves. The book for this fault was called in, an excommunication was sent out, and the Author had a check: yet was the argument so strong, that none could answer it so well as one Courtier, who wished his holiness never to say our Father, so by not acknowledging a superior with that Title he might put his greatness out of question. So strange a slavery is produced by this usurped power, that an eminence and prerogative must be claimed above the nature of man, and the quality of a sinful creature, and a point of belief and conscience made not to move in it any question. By ignorance than is the peace grounded and maintained by tyranny, not easy to be discerned whether more barbarous or ridiculous. Well wereit if we could learn wit by their example, that every ignorant invention did not forge out a new conceit against the present times. Or that some crazy and misalledging brains, soothed up by an in bred curiosity, did not so much sleight antiquity and authority, as not care what is generally established, and hath been used many ages in the Church: even in the purer time before corruption. For upon any dissension, thoughts in a ceremony or small ordinance, we know what complaint the adversary raiseth. Moreover a small controversy in a branch, depends upon a root, and adhereth to some question of great moment, the same principles in disputation against an indifferent ceremony if they should take place: will overthrew whole frames of government. But to come to the last blow with our adversaries. Let truth be weighed in an even balance, though quarrelers see not their own blemishes so directly as they espy another's, peace is no such universal blessing among them. All of them or at least the more sober sort allow not the jesuits practices and positions. In free will and predestination the Dominicans & the jesuits consent not, nor the Dominicans and Franciscans about the original sin of the Virgin Mary: to omit the scruples of Thomas and Scotus with their followers in more subtle matters. That of the Virgin Maries freedom from original sin, was so hotly defended by both parties, that the Council of Trent durst not decide it for fear of a Schism. Where knowledge doth abound, and men have liberty to speak, the corruption of many will abuse it. Nec per se mala est eruditio, sed plerumque gignit factiones & dissidia saith Erasmus: learning is not evil in itself, but for the most part it engendereth factions and division. If knowledge then have a freer passage for all sorts among us, their peace hath some advantage. Besides when a reformation is published, all cannot have one consent in clearing things of moment, hid before and now come to more open light. And if among so many that embrace the reformed religion, good and bad, wise and foolish, sober and curious had all consented; it had been a sign of false Doctrine rather than true: for tares spring up with wheat, and God joineth some corrections with his blessings, weeds may grow alone sometimes, and here our Saviour speaketh of the devil, 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 Paul's, I am of Apollo's, and others of Cephas: a new Doctrine came up, and ignorant people could not keep a sober course in entertaining it. As for the grossest devisers among us, they are partly scattered and suppressed, but if we speak of settled Churches, see worse than we have 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 been lost. This one opinion of retaining ceremonies is called by Musculus perpetuum certamen an everlasting contention of those times: And the Apostles were enforced to call a general Council at jerusalem to take it up, and yielding to some infirmities for a time forbade eating of blood a thing in itself indifferent. 
Reu. 2.6.  Then came in Simon with his devices, and the sect of the Nicolaitans which God hated. Ebion and Cerinthus denying the eternal Godhead of Christ are supposed to have given occasion to S. john to write his Gospel. All this while we find not among the Heathen any notorious breaches about the principles of their idolatry. After this when Constantine had given peace to the Church, and men might use more liberty: the Arrians their successors overflowed in such a number, that it was said 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 wisdom, that by bandying the truth to and fro the substance of it might be gotten out at last, and others raised by the adversary from sloth to search it, to make it shine more clearly 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 untruly, we are beholden to Heretics for a great part of the truth: for they have stirred up the pens of the learned, and occasioned the holy decrees of faithful and religious Counsels. To conclude this point. Arguments from peace and consent, are no certain or demonstrative proof either of a good or a bad cause: Peace among Saints under Christ as we consider it in the mind, is a spiritual virtue: as we consider it a beautiful ornament, or sweet harmony, when multitudes are coupled in a bond of happy society, it is a temporal blessing, for spiritual things are in the mind. Matters of this quality do ebb and flow, sometimes given, and sometimes taken away from the Church. When God's heritage transgresseth, breaches are often made, and his own scourged most severely. David a man nearest him is extremely threatened after his offence, The sword shall never departed from thy house: 
2. Sam. 12.10.  although he was so just and penitent, with his reign so happy and flourishing. Every Church hath in it both good and bad, therefore no peace can continue long without some impediment. Our Saviour saith, I came not to send peace into the world but a sword, this was the reason, some would embrace him and others refuse: so father would be against son, and son against father, and a man's enemies would be they of his own household. S. Paul likewise affirmeth, 
1. Cor. 11.19.  There must be heresies among you that they which are approved may be made manifest. the light and fantastical head to vain devices fit for him, and the just against him to manifest himself, and express his gifts in maintaining the perfect truth. The devil as he useth doth imitate God in part, though in another intent, sometime he setteth dissension among his own, yet warreth not against himself, though his be divided, he is not. For this is the difference between his possession and others, he keepeth his palace not to defend but to destroy it, and if dissension fit his purpose, he can scourge his own with this rod, to please himself in their torment. But when occasion requireth unity, he will not divide against himself, but keepeth this forces whole to do greater mischief, as Herode and Pilot enemies before were reconciled at the death of Christ: and brethren in evil communicate their counsels. This maketh him stronger, and keepeth his palace in greater security, because His goods are in peace. Hitherto of the usurped power.  
The second part followeth; the lawful power, first the victory, When a stronger than be shall come upon him and overcome him. The particle but noteth a coherence, we must look for some thing besides the words. Consider it then as the branch of an argument. He is the stronger that over cometh, but plain it is he yields to my command: therefore ascribe strength unto me. The Papists use this argument to confirm their exercising and adjuring the devil, and from the success of their words strive to justify a counterfeit miracle, because sometime he goeth back, and seemeth to yield to their holy water, and the sign of the Cross. We answer the devil doth delude them, that by leaving the body he may possess the soul, and establish superstition. They reply, and say this is the Pharisees answer, who said casting out and dispossession was by covenant and compact: and did not approve the stronger man by his work. But this is insufficient, for the Pharisees said Christ was not strong enough to work these miracles of himself, but Satan was divided, and gave him help: we call not the strength of Christ into question. As for the adversary he dissenteth not from his own party, but seemeth to fly that by a strategem he might deceive them. Secondly, Antichrist doth work 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 work miracles with some notable point of dissembling. Christ had power to cure diseases as well as to dispossess unclean spirits, his miracles were beyond all exception: one did help to confirm another, and both joined to confirm his Doctrine. Herein they fail: They cannot do as Christ did, heal diseases: therefore their halting betrays their lameness, and we may suspect their dealings are unsound. Thirdly, some of their miracles are forged, all the world knows it well: if then the viewing of them may help our iudgementin esteeming these, they come both from one Fountain, for truth and falsehood have no fellowship. To dissemble and give out is great policy sometimes, and we know they deal with a great politician, who may not refuse to lose a little for the gaining of more: as in Magic he is content to subject himself, as if words could command him, which cannot be done indeed: but this counterfeit service maketh him a master, and the commander that calleth him the greater slave. In the primitive Church when miracles did last, this exorcising had a divine power, for which there was great reason, seeing in so dangerous a time the Infidels did worship these powers of darkness. Christ gave his followers a gift to show the truth and strength of his profession, for to encourage his own, and convert the obstinate minds of others. 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 adjured by the name of Christ they go out of bodies, by words as whips they are beaten and tormented, and do not only confess they ate devils, but tell their names. Likewise Cyprian in his book to Demetrianus, the Christians great enemy, telleth him what kind of Gods he worshipped. O si audire eos velles, etc. O that thou wouldst hear them, when they are adjured by our spiritual stripes, and our tormenting words, are cast out of possessed bodies, feeling the power of God, and confessing the judgement to come. These were testimonies of Christ the stronger man, having all power in Heaven and Earth subject to his word. Some suppose that as a testimony of Christ's victory over him, he cannot come to Heaven as he did before the incarnation. In the old testament when the Angels came before the Lord, a spirit came to offer his service to seduce King Achab: 
1. Kings 22.21.  and make him fall before his enemies in the battle. And when the children of God stood before his presence, Satan was among them, job. 1. But they suppose he cannot come thither any more since Christ ascended upin person, and to that purpose allege the place, Luke 19.18. I saw Satan as lightning fall from heaven, and Reu. 12.9. Michael expelled the Dragon from thence with his Angels, their place was no more found in heaven, the old Serpent that deceiveth the world was cast out into the earth, and his Angels with him: and therefore S. Paul calleth him Prince of the power of the Air, because his ruling is confined within that space, he can go no higher. These are a vouched with great probability. But sure it is, Christ shaken his Kingdom in the earth, being borne and sent into the world to destroy his works: that the people which sat in darkness before might see great light, and they be delivered which sat in the region and shadow of death. As light which shines from heaven is diffused (nothing in nature having a power to spread itself more suddenly) illustrating the whole Hemisphere or half at once: so did this Son of righteousness, as was said, Psal. 19 Nothing was hid from the heat thereof: but beyond the regions of jury, his Apostles carried it fare and wide into many Nations. This was the stronger hand of this Conqueror, that by a people scorned as for superstition by others, and then torn by the Romans, being the weaker side: he gave laws unto the mighty, and cast him out of the world then strongly possessed, and kept as his own house in sin and ignorance. The Oracles were put down after his incarnation, where the devil had long time given advice and answers. Augustus Caesar enquiring at Delphes who should succeed him in the Empire, had this for an answer. 
Peucerus de Oraculis, pag. 251.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  
An Hebrew child, King of the Gods, hath commanded me to leave this house and return to hell: therefore henceforth forsake our Altars. And he is bound for a thousand years, Revel. 20. Which we may take from the rising of Constantine until the reign of Otoman, or howsoever; in that space Christ did greatly confound his Kingdom, and set up his own: The success we have seen, our Saviour's victory, to open it more fully, note the person called the stronger Man, and the means used to subdue him.  
Christ is God, equal with the Father, his strength is in the World, and beyond, it every way infinite. God is Almighty, this attribute is prefixed before other Articles in the beginning of the Creed, for in whom will any believe but one able and potent, lest his confidence deceive him. Might than maketh way to all belief, and belief to all performances, for Faith overcometh the world saith S. john. He is called the Lord of Hosts, 
1. john 5.4.  all power being his army. Let men muster, plot, and labour never 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 Giant, aimed and shot forth by his own direction. The spiritual powers are to minister and serve in their stations, ready to attend and execute his precepts. And if one Angel made such a slaughter in Senacheribs' army in one night, what was the power of him that sent him. Divine strength as it animateth faith, so is it the ground of all religion. Men are made to reverence it, and the end of all actions is to acknowledge: and nothing is more distasted by the Almighty God, then to see arrogant presumption, or negligent observance admire strength any other way. Weak creatures live by it, and the name of a creature hath it engraven as the proper stamp. To use the Prophet's words, shall the strong man glory in his strength? or the wise man in his wisdom? or the rich man in his wealth? or any man in any thing, seeing the earth is weak and the inhabitants therein, he beareth up the Pillars of it. Is any good expected? Hope for it hence. Is any enjoyed? Give glory to the founder, all is received from this fullness. Psalm 68 ver. 34. Ascribe ye strength unto God, his excellency is over Issrael, and his strength is the Clouds.  
Every good thing is but a gift, and giving can only make it prosper: greatest hopes do sometimes break in the midst, because the receivers of fruit respect not the Tree whence they fall. They look at their own beginnings, and at their own ends, and their courses in the proceeding attend their own desires. And though this strength might say unto the fool deal not so madly, and to the  set not up your horn: though promotion come neither from the East, nor the West, nor from the South: a dull desire cannot look so high as heaven, neither acknowledgeth any ruler but one who leadeth by common sense. He will sleep at a Sermon, that can wake at the discourse of a commodity: or a mishap can keep from sleeping. And slight the strict advice of Scripture; when the words of a great man in politic respect make him double diligent. Generally inbusinesse of moment (though living being and moving be from God) who will not more cheerfully rely upon friends and strong helpers, then on God's furtherance and promised assistance? By this strength unlikely matters have come to pass most usually, great imaginations have been dissolved with a blast, dying hopes have been revived from the grave: all which proclaim an unconquered and inscrutable power of the Lord in working; not acknowledged by rash censurers, but easily discerned by the judgement of truth. Even when ungodliness is grownelofty, it either falleth of itself, or by the push of a like adversary is cast under foot; all strength we see wearing out, and this force of Divine power breaking down the gate that will not open, that howsoever the beginnings go, at last the stronger man will overcome. From hence let every prosuming enemy be daunted, though fortified in his wickedness. Let every wearied servant be encouraged, to pass even through the valley of the shadow of death and fear no evil. job had complained, and his uncomfortable friends made him sometimes bitter, at last the Lord did challenge him to answer, and called him hither. 
job 38.4.  Where wast thou when I laid the foundations of the Earth, when I shut up the Sea with doors. Hast thou commanded the morning since thy days, 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 Kingdom of men, and gave it to whom he would. S. Peter seeing Christ under the burden of our sins, laying a side his honour, and ready to be apprehended, went out of the way to help him, and wounded one of the high Priests servants. This persuasion called him into a right frame. Thinkest thou that I cannot pray to my Father, 
Matth. 26.58.  and he shall presently give me more than twelve legions of Angels. This one groundwork of true obedience made job know his vileness, the lofty tyrant his weakness, the zealous Disciple his due compass: as general patterns unto all, to limit their extravagant humours, and always ●are to keep within their bounds. That neither the complaint of nature's weakness should urge distrust in necessity; nor presumption swell in windy shows, nor busy attempting meddle beyond the rule of God's direction. Weak is that strength which his arm doth not support, and strong are those endeavours he blesseth, though full of weakness.  
We have seen the stronger man, able to overcome by power and greatness: now see the way of conquering, and the strength destroyed that lay against him. All know his force is infinite, but by what conveyance this virtue is expressed, and frames the Creature, is wonderful: who can trace the footsteps? Semper agens & semper quietus, as Austen speaketh, always working, and always quiet. He worketh without change, without labour or any difficulty. To speak the nearest to truth is to speak the greatest, his will is his work, his word his law, he commanded and they were created. Among men words being of small worth are said to be but wind, their labours must toil a little in effecting things of moment: but God decreeth, and the Scripture reduceth all to his word, which executeth his sentence: By this effectual means all are brought about, and that by a double word, to which hell and Satan and all his enemies yield. The word whose sound we hear to teach us, and his word of providence whereby he sustaineth us, whereof the enemy maketh confession Matth. 4.4. Man shall not live by bread alone but by every word that proceedeth out of the mouth of God. The first rules within, the second without: and one goeth along with the other to judge and correct the World's courses.  
The first cometh and overcometh, It is the power of God to salvation, Rom. 1.16. If that power excelleth all which goeth beyond all, nothing can equal it. It subdueth the mind, and coming into the bosom meddleth with a man's secrets, with an invisible control. It worketh upon tyrants themselves, and pierceth into that place where neither tyranny nor the whole earth can get an entrance. It bringeth every high thought into captivity, and the proudest is brought upon his knees in lowest submission if he once be sensible of himself. The word of God is quick, and powerful and sharper than any two edged sword, piercing even to the deuiding asunder of the soul and spirit: and of the joints and marrow, and is a discerner of the thoughts, and intents of the heart, Heb. 4.12. Strong in success, when God giveth his commandment upon the Earth it runneth swiftly: and nothing can stop, or cast impediments sufficient in the way. Compared for that end to leaven, hid in three measures of meal till the whole was leavened: to mustardseed a little grain, yet cast into a garden groweth into a great Tree, and the fowls of the Air are lodged in the branches. Upon small and poor beginnings it hath taken such root, and fixed itself where it got possession, that no Dominion hath been larger.  
It was at first, and shall be last, though people fall and Kingdoms like to Kings have their period. Though nations lose it, and where the day is gone before the night may be expected: though persecution hath made it almost invisible: yet hath the Sun risen again, or shined in another place, it hath been raised up against the hope of ill willers, and beyond the reach of humane wisdom and worldly helpers. This word expelleth Satan, and as by saying the word the devils obeyed and the possessed were set free: so are sinful hearts gained out of thraldom, by him that came to preach deliverance to the captives, and to set the bruised at liberty. But one may think where is this power if we judge by the success, so many hearts continue flinty in their sins, as if the spiritual weapon wanted power, or the strong man trusting in his Armour were able to bear of the blow. Good fellowship can sometimes wash away the strokes it giveth, bad example can overmatch it beyond comparison: and custom can sear the conscience, that often hearing careth not if reprehension beat again, and again upon a known fault. Besides it savours of simplicity, teacheth a man to deny himself, to take up the cross, to turn out of his beloved way, and repent: that the Pillars of strength and policy are here defective: and in their room all points of infirmity.  
These manifold supposed wants that arise from the ill speeding, may have an answer branching out into equal diversities: for this strength is not always seen, nor always working. If God should let his power and judgements dwell upon the conscience of every reprobate mind, confusion would fill all places. Many hearers are condemned and made evil by the strength of the Word, one that hath no resolution to amend, in hearing taketh truth by the half, and snatcheth sentences to his purpose. When he heareth of God's mercy there is an occasion to presume: or of judgement, when he seethe not the effect at first, there is an occasion of doubt, of negligence, and deferring. The Law being unfolded, and strict obedience urged, giveth occasion to reject that service as a severe task, or a yo●ke too tedious to carry. And the word of God is strong still, as physic may be strong though it cannot cure: but account it strong as physic, it either worketh the good or the bad way: either as the savour of life unto life, or the savour of death unto death, as the Apostle speaketh. Moreover the word is a saving instrument, and hath one end and property, for this maketh an instrument more perfect, to execute one sufficient service and there rest, seeing nature maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every 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 principal agent is more commended, and made manifest, and for this cause God hath kept the glory of all works to himself, imparting only some portion to the means. The word then being an instrument is weaker, because it aimeth at one end only, to make way for judgement, and not to execute it, and because it dependeth upon God the chief worker: but in this regard exceeding mighty, because the hand of God goeth with it, so it can make no show at all, yet enforce the good and terrify the bad. As the strongest body is weak, and stirs not without the soul, so are words nothing without him that gives-them efficacy from above. Shouting and sound of trumpets were no such engines in military assaults; these by God's appointment did fallen the walls of jericho. And S. Paul showeth the scribe and wise man hath no share in this business, rather shut out.  
God (saith he) hath chosen the foolish things of the world to condemn the wise, 
1 Cor. 1.27.  and the weak things of the world to confound the mighty: And addeth the reason, that no flesh might glory in his presence. Herein then consisteth the words glory, that going the more unlikely way to work, it speedeth, and where it speedeth not, confusion follows immediately. Let any without partiality see, by what mean beginnings, against what heat of persecution, the strength of the Lord subdued hell, and planted religion by the first converting of the Gentiles, with the Apostles and their followers: it may turn the Atheist, and raise the most dull and frozen spirits into admiration. In reforming religion we have seen the like, if the first hopes failed, the second have sped, and by no power or policy of the earth doth the Gospel enjoy prosperity. If any intent of persecution, or crafty dealing could have given it a deadly wound, the face of it had not been left to appear before this time to make show, ●or the voice of it to speak for itself. This must teach us to carry a constant hope, let the strong man move, and his instruments thunder out their threatenings, and where they thunder least, colour their close devices to confound all in the end; a vain expectation must be the fruit of such confidence, and their own confusion finish up their labour. This rock cannot remove, nor the stronger side fall though it suffer many foils, 
1. Esdras 4.41.  and some disadvantage. Let our conclusion go with the Apocry phall History. divers were severally conceited where was the greatest strength found, some gave it to Princes, some to women, and to wine, but truth obtained it from the rest, she spoke for him, that spoke for her: so went the judgement of the King, and the cry of others. Magnaest veritas & praevalet, great is the truth and prevaileth. And so much for the first means whereby the stronger man subdueth, the power of his word.  
The second is his word of providence, the mighty voice in operation, at whose command all things move and obey in Heaven and Earth.  
The rising of some, and the falling of others, and in a word the falling of a sparrow: the carriage of great and small meet in this government. Solomon will have us know, Eccles. 3.14. What he purposeth shall stand, to it can no man add, and from it can none diminish; that we might fear before him.  
But here his footsteps are hardly perceived. The strong Man swayeth so much, and the world's behaviour appeareth so strange: that his presence seemeth very remote, & his Majesty to keep retired and withdrawn. As in the former word of saving health, the victory stood doubtful in the eyes of carnal apprehension: the case is here the very same. Claudian guided by uncertain rules, showeth how they gave him a halting opinion between contraries, so many Eclipses doth this light suffer, such thrusting there is against God and godliness, such prevailing of the bad and pride withal: that he marvelled the God of all things should be in the earth, and give no more proof of his strength and victory. In these terms he openeth his doubtful meaning. When I see the glorious frame of Heaven and Earth, the bounds of the Sea, Summer and Winter fitly disposed in their seasons, the courses of day and night so orderly to succeed: I thought God had given these laws by singular wisdom, and adorned his gifts with such distinction. But when I saw such darkness upon the affairs of men, the proud and  flourishing, and the innocent under foot: rursus labefacta cadebat religio, religion began to fail. Though his own plain reason did ground him well in part, Yet did a Heathenish mind thus plunge him in distraction. There is but a hair's breadth between the practice of many Christians, and this man's opinion, if the best ways be not prosperous they are forsaken, and howsoever men have a meaning, the double dealing is to common.  
See then on what ground it stands: Many times the Lord will not show his might, his enemy gets the upper hand, impiety will domineer, no way to cross it: where is then this victory mentioned in the Text? It appeareth that this objection may be forcible, because David or the Author of the 73. Psalm, confessed that his feet were almost gone when he beheld the prosperity of ungodliness.  
But going at last into the Sanctuary, he beheld the slippery place of such doubtful felicity, and found the glory to be but small which a moment can bring to desolation, or joy in a dream that endeth with the night when one awaketh.  
May it not rather amaze the enemy, and confound ungodliness, when prosperity shall be great, that destruction may be answerable? Nothing can match with his wisdom, that knoweth how to give way to folly, that he may pluck down the power of it being grown ripe, and defeat such advancement in the height. Aristotle truly showeth a great man may not at all times, declare himself, among inferiors, it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wrestle among the weaker, or dispute among the foolish, 
4. Ethic. 3.  the world is too weak and base to receive this strength of God in confounding the devil. If the Almighty should strive, what place were left either for good or bad, to finish their own intentions, or run out their courses? If his justice did punish every sin who could endure it? if he did reward every virtue, where were the patience of Saints of glorious in earth, or their reward so great in heaven? The world would too much engross the loves of men, if all things did run smoothly as they would imagine. See how vainly weak desires strive to fix a rest in the confines of this present State, though such small occasion be given, and the ways thereof filled with garboils and confusion. Take one that life's in a troubled place, suppose he be sick and diseased in his body, his friends leave him, or fail in their comforts, and age hasten on the remembrance of his departure: we shall often find, the love of life will make one so qualified, to stick in this miry place, and dote upon these transitory shadows. For this cause the Lord showeth his scourges rather than his benefits, reserving the beauty of absolute government in the full lustre till another season, yet here begins and layeth the foundation of his victory. His works (although the beginning and the end cannot be of one form) want not to an indifferent beholder. Satan and the malice of his instruments receive many a grievous foil, the professors of his truth many encouragements, and none shall want his aid that duly craves it. Help was promised to S. Paul when it seemed denied, and he buffeted with Satan's messenger.  
This promisefaild not, 
1. Cor. 12.9.  being a general stay in hardest conflicts: My grace is sufficient for thee, for my strength is made perfect in weakness, So strong is the hand of God where it least appeareth. And this much of Christ's victory, But when a stronger than he shall come upon him and overcome him.  
Now followeth the gain. He taketh from him all his armour wherein he trusted and deuideth his spoils.  
The devil trusteth in his armour, as if he prevailed more by men's weakness, than his own power, a perverse carriage is made his furniture: yield not your members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of unrighteousness, or arms unto sin, Rom. 6.13. Christ trusteth not in his armour, but in himself, redeeming by his infinite merit, and saving by his grace: Satan wins upon advantage. Christ rather against advantage; and above ordinary possibility. Having conquered his and our enemy, the next work is to disarm the usurper, and take away his weapon. The body and the soul 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 up a trophy, to yield the Saviour praise and glory. These than are only happy, being made the spoils of Christ, that as shields, or any spoils in war, are kept as monuments to posterity, she wing forth his worthiness that won them to after ages: so the soul and body of one redeemed in glorifying God for deliverance, are made partakers of redemption, and salvation: A proof we have here of the soul's worthiness, that the Son of God refused not to enter the lists of opposition for it. It excelleth the whole world, Christ saith the gain of the world is nothing to the loss of a man's soul. 
Matth. 12.29.  For as the soul is God's vessel (for S. Matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting so much) all things are the subjects of the soul, serving it as so many inferiors. joy is in heaven for one soul gained from the claws of this spiritual devourer. From it proceeds religious worship, and from it alone. Die it cannot, so it becometh an everlasting heritage, and by consequence a greater purchase. Christ taketh this for himself, Ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls. 1. Pet. 2.25. The bodies also engaged formerly to the enemy, are partakers in the ransom. Testimonies fail not to give assurance, blessings exhibited to the soul are sealed, and conveied by ordinances corporal. The body is washed in Baptism, fed in his Supper, and to be raised up at the last day. Our Saviour suffered in both, afflicted in the garden, and fallen into an agony: and after died for sin upon the Cross. As he suffered, he overcame, and as he overcame he gained: he saveth both, and maketh his conquest absolute. A servant is said to have his name a seruando from preserving. In war when they had taken prisoners, they used not extremities, but those whom by law, they might have killed, by equity they made their servants. Christ having vanquished the strong Man, is become the absolute lord He taketh from him all his armour wherein he trusteth and deuideth his spoils. In the mean time, poor man that maketh so much estimation of himself, see what reckoning God and the truth make of him. He whose thoughts never cease almost from domineering, is but another's vassalat the best, won by the law of Arms, and only happy in being conquered.  
The Text maketh him yet lower, armour, goods, weapons, spoils and a house are things without life, not stirring except they be stirred: to these are men resembled. We may then well cry out, I nunc superbe. Let pride go on, 
Sen.  and sinful arrogance weary out itself in boasting. Well may this point conclude with this observation, the mother of humility, therefore the first step to grace.  
All are but instruments, either under a good or a bad agent; as goods are only good for use, and weapons put of and on at another's pleasure. Tully said of Augustus, the commonwealth should make use of him but no further, only to destroy a contrary faction Mark Antony and his adherents, ornandus laudandus tollendus, he was to be praised, cherished, and after removed out of the way: so are all men, though with great difference but for 〈◊〉 turn, if they survey justly their own abilities. God may say to the best as he did to them that bore the burden and the heat of the day, may not I do with mine own what I list, and as the Prophet in alike business, Let not the axe boast against him that heweth with it. Esay, 10.15. Blessedness is their reward for they fight under his Banner, yet not of their own choosing, their ways are instrumental. But of all other a wicked man hath small cause to triumph, where the enemy is his leader, and although no counsel can tame him, this one meditation might cool his courage. If some tormentor of the Commonwealth did consider, that only by God's permission, and the devil's instigation he may or must be a plague to inferiors for a time, because of the uncharitableness of men, of covetousness, sacrilege, and such incurable sins: to take that by rapine, which will be got to no good uses. If the ambitious climber did suppose, God gave some way to his humours, and if he serves not him that set him up, he shall nevertheless find true these words of Cyprian, Cui plus dignitatis ascribitur ab eoplus exigetur seruitutis, to whom God allotteth the greatest dignity he requires from him greatest service: that either a ruin will come here, or at last a worse fire than Phaeton had, if his chariot keep not a right course.  
If the voluptuous Libertine did consider, though God may let him enjoy his delicacy with content, finding him good for nothing else, hating instruction and unfit for Discipline, but the end is to fat him against the day of slaughter, that all these are given up as slaves, to him that will correct them as slaves hereafter, if it did not amend them, it might amaze them in their bad proceed.  
But to conclude the point with, the greatest Universality, we must account all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoils, instruments, and another's possession. We may read the characters of obedience in the face of the whole Earth, and the state thereof framed by providence to subjection, and every degree of men appointed to some service. The meaner sort subject to the greater, stir 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 judgement shall appoint. Particular orders show the like, every son subjected to his parent, every servant to his master, all Nobility to the Prince, and he to God, and all these by careful provision: as the Son of man came not to be served but to serve, and as the Apostle counselleth, let him that hath an office wait upon his office. That I may call the whole world as Aristotle doth a servant, instrumentum animatum, a living instrument: the great dealers in it are least of all themselves, the more they are, the greater their debt, the more they stir, the more they are led and wrought upon. And so much of the second part of the Text; our Saviour's power. A compendious dispatch shall soon finish the last, which containeth a use for his Auditors.  
First, he strike that negligence, He that is not with me is against me. There are Neutrals in the world, some it seemed at that time, stood steadfast neither with Christ, nor the Pharisees: they gave both the hearing, but did according to their own pleasures, to show it were no news, if after times, and perhaps these of ours swarm with a like company. But if some stay between good and bad, how do these words comprehend all under good and bad, admitting none of a middle rank. Surely, 
Psalm 69.28  as the Psalmist did pray that his enemies might be blotted out of the Book of the living, when in very truth they were never written there, for then their names could not have been razed out: only in presuming hypocrisy they had written themselves there, therefore he prayeth God would renounce them openly, and prove them to be none of his: so is it here, no Neutrals but in opinion, others may think them so, or they themselves, but Christ flatly discardeth all such. He that is not with me is against me.  
We need not with S. jeromie expound it of the devil in particularly, but including others with him, refer it to those idle hearers, which heard his words, and saw miracles to no purpose, & so were enemies. Quisquis non adiwat quodammodose opponit saith Caluin, he that doth not help, apposeth in a sort, such negligence maketh the enemies more arrogant, and the well willers more discouraged: even in humane affairs a man is more open for his enemies to play upon, if his friends fail him, then if he had not any. And what greater enemic hath religion then devotion without practice: this maketh all the world superficial, and Sermons heard like orations, the vehemency of God's command is let slip, and this made a business of the ear. And when faults are commonly taxed, the hearers account all but a wornesubiect, and a beaten theme, whereby the word is become as sounding brass, or empty cracks to no end: so these indifferent friends turn grievous adversaries. 
August. 1. de peccatorum meritis, 28.  Let us think with S. Austen nec est ulli ullus medins locus, ut possit esse nisi cum diabolo qui non est cum Christo. There is no middle place for any, he must needs be with the devil that is not with Christ. If then we be not Christ's enemies, we must do two things that we may be with him, maintain his cause when we see his commandment: and vindicate his honour, if any disgrace his words and offend him. By the first we make confession of our faith upon occasion, speak his truth and practise it, so we honour him as his followers, save ourselves by the right course, and gain others to him by example. This benefit is great. Many stand with him, that many do stand for: And example because it beateth upon the senses, by an open Oratory proves the strongest mover. As among plants that grow, the seed lieth in the fruit: so the fruit of a godly life is as seed, it propagateth religion, and stirreth up others to godliness. Christ saith, Let yourlight shine before men. S. Austen reasoneth why? 
Mat. 5.14.  seeing else where he commandeth good works should be done in secret, and answereth, not that any should praise you but conversi fiant, quod est, may glorify your Father which is in heaven, and become worshippers of him by your example. Secondly, we must reprove sin, vindicate his honour, account his enemies (considering their wickedness) our own. Nothing is more defaced than godliness, one reason whereof is this, men suffered to rest securely under their nose, and where sin is not controlled it waxeth shameless. The Prophet Esay foretold of Christ, 
Esay 53.2.  He should grow up as a tender plant, and as a root out of a dry ground, the world should yield 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 unable to help himself. So fareth it with the best cause of truth and honesty, having plain 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 chief actors egregious hypocrites, it yields the show of soundness when the inward substance is rotten, pretending much and performing little. Men will fight rather pro focis then pro aris, for their private respects, than God's glory. Perhaps a religious cause may have defenders, but if it be opposed, or procure hatred, and cross other men's humours, that once it become a burden or a charge, they cast it off, though they lose Christ and all by the departure. They follow sin with the swinge of the time, and will go with the stream though they drown in the end. Ruffin upon the Creed showeth no disgrace can harm one for doing good, Christ for us stooped to infirmities, and was borne of a Virgin, which humiliation was no stain to his Divinity, or blemish to his person, he proveth it by a similitude, Si quis vide at paruulum in profundo caeni necari, etc. If a man of worth see a child ready to be choked in the mud, though he get some mire by plucking him out, can we account him deformed or polluted: in like case let a man do good, the aspersions cast upon him can be no dishonour. And how can he expect the favour of Christ, that plays the flincher, or if he belong to him not sympathize in his disgrace, Or to speak of convenient regards, how can he refuse justly to undergo a burden for Christ, that took so many loads of heavy carriage before for him. Infinite commodity might redound to his Kingdom by this spiritual fortitude, the stout reprehension of a sinner might perhaps recall him at last, or make his proceed more calm, and cool him where it could not save him. The opposition of the wicked in a bad cause, or the helping of the weaker side in a good may meet with jars, and rubs in the way, but the end which trieth all, shall crown those attempts with honour.  
But in standing thus firmly with Christ, wisdom and discretion must be guides, when there are apparent testimonies, no good can come, it is in vain to stir. One may better spare the labour, than put the Scripture to a swearing man in a drunken fit, or counsel a man bend to scorn and derision. Devotion without circumspection betrays the truth, and counsel than looseth the Majesty with the success. To expect a fit time, to fear worse inconveniences in them that are reprehended, or to make them hate weak ones, non videtur cupiditatis occasio, sed consilium Charitatis, such forbearance is not an occasion of case and lust, but the counsel of Charity saith S. Austen. Solomon's counsel puts in this caution, 
Aug. 1. de Ciu. Dei c. 9  Reprove not a scorner lest he hate thee, but rebuke a wise man and he will love thee Pro. 9.8. Our Saviour also did charge his Disciples not to give a holy thing to dogs, nor to cast pearls before swine, One is set to bark against the truth, and the other to wallow in the mire of pollution. But when occasion serveth, every one is bound to stand with Christ, though it cost him strokes, better to endure them then the blows of God's indignation. A white livered professor is here disclaimed: He that is not with me is against me.  He that gathereth not with mescattereth. 
The former point was directed against a sinner's negligence, this overturns his confidence. The hypocrite hath a hope though it prove like a spider's web, he gathereth, but to small purpose. If offenders had not in them this vain humour, they would not heap so many sins, nor treasure up so much wrath against the day of wrath. As the writers of moral Philosophy say all virtues do meet in prudence, that knoweth how to carry things wisely, so all vices seem united in covetousness. For covetousness is called the root of all evil, and too much gathering is the common disease of the times. View then all sins comprehended in this, or this for all the rest, their end is gathering, therefore can bring no happiness. He that is gathering, is labouring and still toiling. He is only happy that leaves gathering, and maketh some use of his labours which is the true fruition of them. Some there are as men given over to the captivity of their base affections, which take no pleasure but in raking together, nothing can be wrung away with cheerfulness but comes like so many drops of blood, whose minds none if they were wise would have for their wealth. For heaping up wealth is like building, only to delight in finishing the work, and making good use of the possession by employment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle; 
Arist. 10. Ethic. 7.  Happiness is in quiet, press the word, we shall then find quiet, when we leave gathering. From that ground the Philosopher could prove, felicity had no absolute place in any worldly practice, for all things are passed over with care and travel. 
Eccles. 1.18.  The argument indeed is solomon's; when he considered the best gathering which he did wish for as the choifest; even there, in much wisdom he found grief, and he that increaseth knowledge, increaseth, sorrow, for care and trouble of the mind 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 travel they at last do tire and weary a man out: he proveth them vanity and vexation of spirit. Nothing that savours of this life can be better, therefore no good gathering without Christ. But among all, the covetous toiling for estates, hath bundles to gather up, filled with thorns and nettles, abounding with difficulties and vexation: to remove 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 own Image, & given them a divine soul for some other end then like a mole to dig in the earth, blinded with baseness. Wherefore do men's affections run after Mammon in steed of God, or why do they adore it in his room? we call that every one's God upon which his desires dote and run, and so here, if wealth drown all other cares, and possess the mind as principal. So bad is covetousness where it seemeth most harmless, what then where it worketh upon advantage? and grateth upon the necessities of others? In this age every one stretcheth out all gain to the uttermost, and the labours of the meaner sort never less regarded, one profession striveth to eat up another. Yet have we a general complaint of want, as if the curse of scattering went along with this scraping. As fast as the Tenant brings in, or the debtor pays, pride and other moths, perhaps an unthrifty son, waist and wear out all again. Sometimes the labours of one in need, when they as fertile fields should return to another, gain with some advantage: while too much use is made of them, ones estate and the others hope do break together. Suppose a miserable gatherer may escape these miseries, a scattering time will come at last, death will scatter the household, and divide the goods, it severeth the two near friends soul and body, and for a time sendeth them into remote and distant Countries. Then as job saith, 
job 27.8.  The hypocrite though he gaineth where is his hope? Like the chaff which the wind driveth from the face of the earth, or scattered as our Saviour pronounceth here.  
If then we will gather and gain too, we must gather with Christ and we shall not scatter, Time employed in his worship, though it be gone (as all time hath wings) stayeth in the book of God, and bringeth reward. Whatsoever labour in his service, or cost is bestowed to maintain and further it, is laid out safely. The choicest grain lieth longest in the earth, endures the storms of Winter, but springeth up with a gainful crop: so the best works have their goodness covered, and longest tarry for recompense, but faithful is he that promiseth, an assured time shall bring them up. Cast thy bread upon the waters, 
Eccles. 11.1.  for after many days thou shalt find it: To teach a worldly mind that seemeth to cast all upon waters, no benefit redounding back (and therefore they cast so little) that treasure laid up in heaven shall never be lost. Let us then gather time by taking opportunity to do good. Let us gather the word which Christ disperseth among us as seed, or the soul's Manna, which only can feed it in the starving wilderness of this life: Use it, or else it will putrify as Manna did. From the judgements 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, 
Psalm 81.10  saith God to his people. His rewards are not like fruits of a cold benevolence, or a mean collection: but himself, his Son, the first fruits of blessedness here, and eternal glory hereafter in due time. In the naming whereof I may justly make mine own period, and yours. Instructions are gathered that we may disperse and publish them for others, to show by precept and pattern, all gatherings one day must have a like conclusion. The end of Preaching is practise, and the end of practice is the end of all. Therefore let me wind up these with our Saviour's counsel here, and S. Paul's in another place. So gather that you may not scatter, so run that ye may obtain.  
FINIS.