Resurrection strengthens feeble minds and all comfort in the greatest dangers is in the faith of the Resurrection let us set this faith against all the terrours and temptations wherewith the Devil endeavours to overthrow and weaken our minds and let us hope assuredly in him who is the Author unto us of so great advantage and liberty What Christ's Birth did The long expected birth of our Saviour did exceedingly raise the Souls of men to a high hope of salvation and confidence of it His conversation amongst men his upright life his doctrine and lastly his death which he suffered for us to free us from destruction did confer much thereunto What Christ's Resurrection did But the truth of his resurrection did effect this that when he had got the victory over death no man need to doubt of his salvation but ought to hold a firm hope that what hath been done already in Christ their head shall be perfected in them also Wherefore all our hope depends on our Saviours Resurrection whereby he vanquished death and thereby he pulled out the sting of death that is sin that bred the Enmity between God and us Wherefore since we have obtain'd so great felicity by the death and resurrection of Christ Peter 1. let us not be removed from the truth but let us endeavour to partake of the fruit of so much good works and look steadfastly upon him who by his singular favour and mercy hath regenerated us unto a lively hope by Christs rising from the dead and hath restored us to life that shall never end and hath assigned unto us an immortal Inheritance pardoning all our offences Colos 2. and blotting out the hand-writing that was against us The memory of this benefit should be alwaies before our eyes especially at our last conflict The Resurrection should still be in our minds when detesting all the wickednesse of our former life we must oppose against Satan sin death and hell the immense mercy of God the Father by out full assurance in Christ by whom there is provided certainly for us salvation and remission of all our sins and reconciliation by his blood By him we have admission and entrance unto the Father He is the propitiation for our sins Considence in Christ gives us courage For so God loved the world that he gave his onely Sonne to redeem us that every one that believes in him trusts in him and relyeth on his promises may not perish but have everlasting life Which confidence raiseth our minds to bring forth good fruits by works of charity whereby we love God above all things and our neighbour for his sake Matâ—h 25. What Faith dictates Charity performs For a working Faith begets charity and charity nourisheth faith Faith joyn'd to Love So in the foolish Virgins lamps the light of faith went out because there wanted oyl of charity Wherefore this faith and confidence of promised mercy that is infused into our hearts by the Holy Ghost must be stirred up and nourished in us that by the merit of Christ our Mediatour we may cry Abba Father For the Spirit of Adoption Gal. 4. and the earnest of our Inheritance raiseth up our hearts and comforts us with the redemption and possession purchased for us and takes from our minds all fear and trembling and terrour of Conscience and makes us acknowledge Gods favour presence and mercy and that we may attain Redemption and Reconciliation by the help of Jesus Christ whom God hath set forth to be our peace-maker through faith in his blood Wherefore being justified by faith we have peace with God and a settled Conscience and a quiet mind so that all distrust and desperation is discussed and we apprehend certain hopes of the Resurrection and Immortality and doubt nothing of our salvation so that we depart from hence chearfully to our heavenly Country and place of rest to enjoy everlasting comfort with our Redeemer And that these things may never slip out of our minds and so great a benefit may never be forgot Christ instituted his holy Supper The Communion whereby we may remember and recollect what he hath done for us that our mind may be elevated and grow hot with the frequent meditation of the new Covenant to adore him and receiving his body and blood we may be united to him and may conceive certain hope and trust of his great love and mercy to us whereby he was willing to dye for us Which wonderful work we ought daily but especially to meditate on at our end when death approaches The Lords Supper that our minds may be settled and we may firmly believe in him and we may give him continual thanks for that inestimable gift of our salvation by the shedding of his blood whereby he wiped away all spots of sin from us and freed us from dear of death and from the cruel tyranny of our great Enemy the devil so setting us at liberty Therefore by this mystical Bread and holy Sacrament we are assured that Christ is in us and we in him and that we are joyned to him by the most firm bond of love Heb. 8. Whence it is that being born up with certain hope as with a staff we are confident to receive those things that faith infused into us by the Spirit prompts us with and perswades us unto for from faith as the root spring forth the branches of charity James 2. that yield plentifully the fruits of good works For works testifie that faith is alive and safe and sound in all parts of it There must be choice of works For saving faith is never without good works that are pleasing to God but as a good Tree brings forth both leaves and fruit Since therefore those heroick and divine vertues inspired by God which are so joyned together that they can never be asunder are so necessary to salvation the mind must be daily busied in them that after the troubles of this life are past after that we have approved the profession of our faith and shew'd it openly which God requires we should do Sinners are Justified by Faith in God and exerciseth us therein we may come to those riches that Inheritance those rewards that God hath appointed for them who in the conflict of this life have employ'd their Talent as they ought to do Ezek. 18. wherein if they have erred the next way to salvation is to lift up their souls to God and to commit themselves wholly to his great mercy Wherefore depending on his clemency in hopes of mercy which he denyeth to none that repent Heb. 4. Let us come with boldnesse to the Throne of Grace that we may find mercy in time of need And let us continually from our very heart speak in the ears of our merciful and placable Judge those words of the Prophet Psal 148. Enter not into Judgment with thy servant Psal 119. O Lord because in thy sight
Church Moreover in the administration of houshold affairs and in setling and confirming our private estates that they fall not to decay all things must be so moderated that we may not incur the names of prodigals or spend-thrifts or of covetous dry holdfasts that are too sparingly niggards It is Parsimony that preserves a mans estate and thereby it increaseth and grows greater Moderation to be used in all things yet you must not be so straight-fisted as to defraud your belly and to starve your families as some sordid rich men do again you must not as wasters do make havock of what you have and consume your possessions joyning with you some companions of this strain who will perswade you to do it and lead you on in riotous courses Now as Terence saith he that seeks for gain must spend So Plautus tells us that there can be no gain where the expence is greater than the gain The Low Dutch speak that sentence thus A Proverb commending frugatily Stelt 〈◊〉 teringhe naer 〈◊〉 neringhe Whereby they mean that a man must so moderate his expences that he may not waste his estate by immoderate profusenesse but that there should be an equal proportion between our wealth and our expences wherefore it is the part of an industrious house-keeper sometimes when it is requisite to bring forth out of his treasury what is needfull and again when it is time to lay up For as the Proverb is Late parsimony is hurtfull Parsimony is too late at the bottom The Law that Amasis king of the Egyptians made and which Solon the Athenian Law-giver practised is not from our purpose nor from the profit of the Common-wealth and preservation of private families whereby there was provision made as Herodotus testifies L. 3. Enterpe that the people and inhabitants should give an account every year to the Governours of Provinces how they lived and what way they used to gain their food and they who could not make that appear and shew that they came honestly by what they had should be put to death Amasis his Law against idle persons By the severity of which law he strove to restrain idle persons that they might have no occasion to rob and steal to which they commonly fall who have spent their fathers estates in gaming and riot and whoring and have totally exhausted their patrimonies From hence I suppose was that Law instituted amongst the Corinthians against prodigal people and such as carelesly consume their estates or feast more costly and sumptuously than their yearly annuities and rents will bear Which since Diphylus in Athenaeus relates it and Erasmus L. 6. who hath deserved much in all Arts hath put it into Verse I am willing to set it down here whereby the Magistrate may enter upon a course that may effect and hinder Cities and suburbs and places near to Cities from being so much robbed and spoiled by thieves and robbers who night and day go about to steal away mens goods that are kept in safety and who violently and barbarously torment those that will not discover where their treasures lye hid The meaning of this Law is expressed in these Verses The Law of expence amongst the Corinthians The Corinthians had a Law Which was when they any man saw Live at high rates him to demand What great estate he had or Land What he did for to recompence The costs he made and vast expence If he could then just reason give Of what he had they let him live But if they found by his account That his expences did surmount They gave him warning that no more He should spend as he did before If he their counsel did reject He was fin'd for his neglect But if one who had no estate Chanced to live at a great rate Him they tortur'd for that he From doing mischief was not free For he must either robor steal And damnifie the Common-weal Or joyn with such or else forswear Himself or else false witnesse bear Now they that live amongst this rout As dung from this place we cast out The Apostle Paul was no lesse severe an exactor of duties 2. Thes 3. Saint Paul commands idle persons to work who commands that sluggards and idle persons shaking off lazinesse should work with their own hands that they may be able to maintain their families and he would have this so strictly observed that he denied to give them any meat who refused to work and were not carefull to provide for their houshold but lived like drones to eat up the honey the Bees labour for living idly on other mens liberality and bounty being employed in no businesse but their own curiosity Saint Pauls admonishment to thieves Ephes 4. Saint Paul also gives the same strict rule to thieves who rob other mens estates whom he not onely admonisheth to abstain from robbing but that they should labour honestly that they might have something to give to those that were in need so when a man hath contracted a blemish by an ill life he may wash it off by good works and liberality to the poor Such an example we have in Zachaeus who distributed to the poor what he had got by usury Luk. 19. For by this means the errours and defects of the former part of our lives are blotted out when we make recompence by our vertuous behaviour our affections being quite turned a contrary way and our old vicious depraved custome being laid a side CHAP. XXVI Moderation in sleeping and waking Moderation in sleeping and waking STudents and Magistrates amongst other things must take care for their sleeping and watching For if these be moderate and used seasonably they are of great concernment to establish and maintain health For beside that they make the body lightsome and lively they make the mind more ready and cheerfull to effect any duty Immoderate sleep makes men stupid sluggish witlesse forgetfull and these men hardly come up or attain to any famous Arts. Wherefore men of this condition are alwaies to be provoked to take pains to shake off sleepinesse and drowsinesse and to bethink themselves of something that may be worthy of a man that is free and at his own disposal When sleep at noon doth hurt What concerns sleep about noon and in the day time I would not have young men to use it unlesse they be tired with heat and labour or they have eat or drank disorderly or watched too long the night before for then without any dammage they may sleep at noon otherwise it weakneth the memory and clouds the mind and makes the head heavy and the eyes dark especially when they sleep with full bellies and moreover this inconvenience follows it that when they wake they nauseate and yawn and stretch themselves with open arms that is they retch their lims every way the vapours being diffused all over their bodies What it is to stretch by reason of a faint
Luke 2. strength and power whereby he casts down his enemies and supports those which are godly is inexpugnable and invincible For there is nothing but must yeild to his omnipotence and no Towers Bulwarks or Forts be they never so strong that can resist his force His Judgments and Justice Gods Justice Ps 78.47.84 whereby he distributes to every one what belongs to him and rewards men according to their works and as they have deserved are right holy sincere lawfull and most equall so that no man whose judgement is not depraved can justly speak against them His Mercy Ps 16.22.149.84 Gods mercy is a refuge for sinners Clemency Placablenesse which every Prophet hath at large and magnificently set forth is immense and over all his works For all those that fear his Justice fly unto his mercy as a place of refuge and safeguard This removes distrust and desperation from fearfull minds Psal 32.56 Colos 1. With this the Holy Ghost the Comforter supports those that slip and fall and by putting into them hope and confidence to attain Salvation he drives them to the throne of Grace which mercy the Dutch call it Remis ende quiit schelding van misdaet that they may obtain it So that nothing can be imputed unto them Heb. 4. or make them guilty of death When Paul had made trial of this he became an Apostle from a persecutor So he supports the doubtfull and wavering minds of men and provokes them to seek for Gods mercy by his own notable example Whereas 1 Tim. 1. Paul magnifies Gods mercy Joh. 16. saith he I was first a persecutour blasphemous and injurious I obtained mercy because I did it ignorantly through unbelief that is wanting faith and being ignorant of Gods counsel for he thought when he persecuted the Christians that he did God good service Saint Paul provokes all men to submit to Gods mercy Now that every man may take care of his Salvation and all may know that sins are purged by Christs bloud for so many as believe in him Paul pronounceth with an asseveration and firm assertion that this is a faithfull saying and worthy of all men to be accepted that Jesus Christ came into the world to save sinners whereof I am chief But I therefore obtained mercy that Jesus Christ might first shew in me all long suffering for a pattern to them who should hereafter believe in him to life everlasting that is in hope and expectation of his heavenly kingdome Which benefit since it must be onely referred unto our heavenly Father and it is not meet to deprive him of his due praise and glory he concludes thus To the King Immortal Invisible to the onely wise God be ascribed all Glory and Honour both now and forever Amen Peter also by reason of the Mystery of Redemption 2 Pet. 1. Saint Peter infinitely extols Gods mercy Tit. 3. gives the like praise unto God and the Father of our Lord Jesus Christ Who according to his abundant mercy hath regenerated us unto a lively hope by the rising of Iesus Christ from the dead unto an Inheritance Immortal Undefiled and Uncorruptible laid up for us in the heavens that is for the love of us For after that the gentlenesse and love of God our Saviour appeared unto us not by works of righteousnesse that we had done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life This is a faithfull saying and every man ought to fix it in his mind Since therefore the love and inclination of God is so great unto mankind so great is his favour and mercy that besides the use and commodity of all things he hath also given his onely beloved Son to Redeem us that by the death and Resurrection of Christ we might obtain favour and Reconciliation We must approve our life to God Faith is adorned by works It is but just and all equity and gratitude for so great a benefit requires it of us that every man should place his hope and confidence in God and extol him with the highest prayses and strive to approve his life unto him and to please him by faith not that which is vain and conceited but which is compassed about and garded by works of charity denying all ungodlinesse and carnal lusts to consecrate himself unto God Tit. 2. and to live soberly justly and godly in this present world looking for that blessed hope and appearing of the glory of our great God and our Saviour Jesus Christ who gave himself for us to redeem us from all iniquities and to purifie unto himself a peculiar people zealous of good works For by this way of ordering our lives Rom. 5. by the assistance of the Spirit our Comforter peace and security shall be maintained in our minds and all trembling and fear of death being cast away we shall find an entrance into immortality and those blessed mansions Christ being our leader For death is not the destruction of our bodies but the renewing of them not the annihilation of Nature Death is the renewing of life but the passage to a better life and the gate and first entrance into the heavenly City and the way to eternity And of the certainty hereof no man ought to doubt or to distrust Gods promises since the truth it self that cannot lye will faithfully perform what he hath promised For God is truth but every man is a lyar God is faithfull in his promises Ps 62.115 Rom. 3. that is God deceives no man nor mocks him or frustrates him of his hope and expectation he is none of those vain boasters or idle promise-makers as men are who break their Covenants and rend asunder all bargains and agreements and that find out some subtile waies to elude and to free themselves from what they seriously promised but he is stable firm constant and will with the greatest assurance and fidelity make good all his promises and what he said he will do he will perform But every man is a Lyar that is false trivial idle light slippery inconstant What is meant by man is a liar unfaithfull changeable doubtfull wavering diverse fraudulent vain captious uncertain and who will say one thing sitting and another when he stands up so that no man can safely put any confidence in him But these crimes are far from the majesty of God for no humane passions fall upon him Wherefore we must chiefly depend upon him in full assurance all our wishes hopes and desires must be transported unto him whether dangers or calamities or death and our last conflict come upon us In danger of life we must fly unto God For all things grow more tolerable by reason of his favour and presence and be they never so bitter and sowre they are thereby made sweet The fear of death is shaken off by our trust in him and all trembling and fear is driven out of our minds For the love of him we despise and regard not the delights and flatterings of this World By his help and assistance we endure all such miseries and calamities that compasse us in every moment By a solid hope and expectation of eternity and being supported by him we joyfully leave the Prison of this world and we are carried on to those blessed habitations Christ being our Conductour But it will trouble us the lesse to forsake the society of our bodies here and to leave our station of this life Christs death purgeth our sins and our last conflict with death makes us lesse sorrowfull and doubtfull wherein almost distrust and desperation are ready to lay hold of us because we are certain that Christ by his merits hath obtained redemption and favour for us Christs Resurrection justifies For Jesus Christ who is the Mediatour between God and man hath reconciled us to his Father and washed away all our sins by his own bloud and by the power of his Resurrection hath justified us For Christ was delivered for our sins John 1. Rom. 4. as Saint Paul saith and was raised again for our Justification So that by Christs Resurrection as by a pledge we are confirmed and are confident that we shall be saved and be raised again by his power For he as the Apostle testifies shall transform our vile bodies and make them like unto his glorious body Philip. 3. according to his mighty power whereby he subdues all things unto himself For although according to Saint Paul his doctrine 2 Cor. 4 5. this earthly house of ours or this earthly Tabernacle be dissolved like to a ruinous building that is disjoynted and all the frame and contignation of it taken asunder yet we have a house with God not made with hands which is eternal in the heavens For God who hath raised up the Lord Jesus shall raise up us also by him and shall make us partakers of the same glory and this certain assurance effects thus much in us that we are not so refractory and unwilling to leave this World FINIS
men that are far from the knowledg of God into a very great admiration of his divinity Contemplation of Nature raiseth mens minds to God if they have any spark of sound understanding For the nature of things which is vast and diffused all over far and near when it doth every where present it self to our eye and mind it doth wonderfully affect a man and directs him into an exceeding great love and adoration of the maker of it For if a man would mind and consider seriously what beauty and comelinesse there is of things created proceeding one from the other and how artificially and skillfully all things are made and builded and shall see that all things were created for the necessary uses All was created for mans use and pleasure and commodity of man who would not be affected with them or not honour and adore their maker who would have all things be onely for mans sake and to continue in a perpetuall order and series not without admirable succession in their propagation The excellency of nature made these things As besides others that Antony he that by reason of those fierce laws of proscription against Christians and rage of persecution which in all ages increaseth and grows new in fiercenesse He went into the wildernesse and dwelt in solitary vast inaccessible desarts where Tyrants could not pursue him who delighted himself onely in the contemplation of Nature and natural things That when one asked him for he was courteous to all and would refuse to answer none as some testy people do wherefore he had so few and almost no books He is said to have answered that the spectacles of this world did so much satisfie his mind and refresh him that they afforded him such documents and precepts how to lead his life that they were in the place of many books and he did not much stand in need of them sometimes the most pleasant reading of Books will glut a man that the mind grows weary with tediousnesse of reading Proverb c. ult but the contemplation of nature brings such â—riety of delights and pleasures that there ariseth from thence no loathing or tediousnesse Curious Writers will adorn their books and Commentaries with the Colours and paintings of Rhetoriques and gallant words But Nature the Instrument and Minister of the greatest Work-master which is effectual and opposite to work any thing doth feed and refresh our minds and eyes not with any borrowed but with natural variety For who is able to expresse or unsold the cunning of Nature her work and industry and the species of Plants Flowers Animals Creeping things Fishes Birds and all their conditions forces and effects What Artificer or Work-master though he be excellent can by imitating attain to those forms and shapes which are every where evident and men behold every moment Art imitates Nature and the industry of man can draw and carve to the life So Conrade Gesner a man of hidden learning and unwearied pains took so much care in writing the History of all living Creatures The praise of Conrade Gesner and things that breathe to whom I give the Garland before all others So many more in their descriptions of Plants and expressing their forms have deserved very well But as all this is plausible and popular and to imitate Nature is praise worthy so it doth represent all living creatures in dumb shews without life taft savour or smell and void of all vertue For the inanimate nature of things is not silent or without a tongue but lively cheerfull upright that will set forth it self and sweetly allure the senses so that it will much move him that contemplates of it it will teach him many things and will draw him on with her invitations so that the beholder will never be idle or rest in that alone but will from hence elevate his mind to him by whose force all these things stand and consist So that in the things we plainly see we must not onely look upon the Excellent workmanship of Nature that is to be imitated The Nature of things brings us to God but we must behold the Majesty Amplitude Glory Splendor Magnificence of God and the good will of a most bountifull Father unto Mankind The Elements Heavens rising and setting of the Stars changes of day and night What we are taught by the viciscitude of things the four parts of the years that comprehend the two Equinoxes in Spring and Autumn and the two Solstices in Summer and Winter by the revolution whereof plants fade and fail and at their times come forth and revive again as they shew and point at many things so they shew the resurrection from death to life whereby bodies in their appointed time shall be perfectly restored to life again David that most admired the works of God did wonderfully extoll this admirable face of Nature and ascribes it as we ought to the Work-master and he doth with exceeding praises adorn his works that are seen both in Heaven above and in the Earth beneath and followes them with just commendations so that by his intent and fixed contemplation of them he was compelled to cry out Psal 103. How wonderfull are thy Works O Lord thou hast made all things in wisdome the Earth is filled with the plenty thereof This consideration of Nature seemed profitable to the very Heathens and pleasant to their minds who had a very small knowledge of Divine things L. 4. so Tully in Academicis I think not fit that natural questions are ever to be banished for it is the very food of our Souls and Mind to contemplate the works of Nature for we are made more attentive and we despise transitory fading things fastning our minds on heavenly things The very searching out of things begets delight and the mind is fill'd and affected with great delight Tuscul 5. But whatsoever Nature hath produced not onely of living creatures but of plants that grow on the Earth is the most perfect in its own kind Whereof some are very low and grow not high above ground some rise very high others are alwayes green others again in winter are spoyled of their beautiful leafs Diversity of Plants but with the Spring 's heat they bud forth again and grow into branches Nor is there any thing that hath not such an imbred property of reviving but that from the seed swelling forth it will produce flowers or fruit or berries and will bring them to perfect maturity by the Suns heat and endow them with some healthful effect Also in Animals who want reason yet have sense Living creatures led by Instinct of Nature the force and Inclination of Nature may be perceived for some are water Creatures that can swim some are Birds to flye in the open Ayr some creep others go some wander alone others fly in flocks as the Stares do Linnets Chafinches Sparrows Pigeons some are by nature fierce savge others are gentle and
the first moment of Conception are perfected the eighteenth day then till the fourty fourth day the other parts are perfected and the child begins to live and feel though it move not being weak or it moves so weakly that the Mother cannot perceive it At this time the rational soul is thought to enter and to add force to the natural faculties and to perfect the whole work which Augustine proves by the testimony of Moses Quaest 32. Exod. 20. If anyone saith he strike a woman great with child and she miscarry if the child were formed he shall pay life for life but if the child were not alive he shall pay a sum of money for it Whereby he proves that the soul is not in the child nor can it be called Man unlesse all the members be perfected that it have the perfect form of a man Since therefore it is infused into the body made no man may think it comes in with the seed For if the rational immortal Soul were in the seed or should flie out with it many souls saith he would vanish with the daily running forth of the Seed Wherefore it is not fit to think that the Soul was propagated by Adam or any of our progenitours but that God doth every moment create and infuse them Which I think may be confirmed by this saying of our Saviour John 5. My Father worketh unto this time and I do work Whereby he implyes that the great and good God the Father and the Son also that is equal to him and of the same essence are still working in creating and saving the souls of men and are busied in producing them and of other Creatures souls also whereby they live and have their being To which belongs that of the Psalmist God saves both man and beast and feeds and fills them with his plenty Psalm 35. Davids words explained Who being peculiarly affected toward man he hath bestowed more rare gifts on his soul For man is in a more excellent condition by far than the beasts are For God hath given to man reason and a mind which other creatures have not and hath taught him to know his maked and hath breathed into him a divine soul which bounty Job confesseth He teacheth us more than the beasts of the Earth Job 35. he instructeth us above the Fouls of the Ayre whereby he shews that men excell other creatures and that God hath given man better parts in abundance But imperfect births and Monsters want these singular gifts of God For though some of them panâ— and seem to be alive yet they have not that from a rational soul but from the forming faculty and the generative spirit that are in the seed and bloud An Embrio in the first Moneth deserves not a Mans name for these for the first fourty dayes nourish the conception and enliven it and form it like a man Also the other creatures have a vitall spirit and other powers of the soul to live and perceive which they have from the faculty of the soul and the flowing of bloud and by these they grow in the belly and receive life For which that of Leviticus may be alleadged Levit. c. 17. For the life of every Creature is in the blood thereof For the life and spirit of every living creature is in the blood and fed by it as the Lamp is by the oyle Which force of the soul as Galen knew very well so he ingenuously confesseth that he is ignorant what is the substance of Mans soul and whence it comes But had he been learned in better Philosophy What the Soul is he would not have doubted to say that the soul is a spark of the divine mind and a blast of God that distinguisheth man from beasts and makes us immortal But that every man hath a particular soul as it is proved by many things so especially the vast difference between the manners wits judgments opinions and affections of men doth confirm this So Horace writes So many Men so many minds L. 2. Ser. Satyr 1. Pers Sat. 5. As shapes so thoughts are of all kinds Each Mans will 's his own Which I think proceeds onely from the divers conditions of their souls For God saith David Psalm 33.15 hath in particular fashioned the hearts and minds of all men and hath given to every one its proper being and a soul of its own nature Hence Solomon rejoyceth that God had given him a happy soul and a pure body agreeing with the manners of his soul Many of the Ancients question in what part of the body the soul hath its seat Philosophers say in the middle of the heart which the Wiseman seems to point at Keep thy heart with all diligence because life proceeds therefrom Prov. 4. But Physitians that have searched the works of nature more narrowly The house of the soul place the soul in the Brain from whence all the senses and faculties of the soul and the actions proceed Yet the force of it is diffused through all the parts of the body it fosters and enlivens all the parts with heat and gives them force But it doth give peculiar force to the heart the fountain of life Apoplectick-veins by the Arteries carotides or sleepy Arteries that pats upon the throat which being cut men grow barren or if they be stopt they become apoplectick for there must necessarily be some ways and passages of the veins and Arteries through which the humours and spirits animal and vital may passe to and fro receive native heat from the soul For as a Parlour though it be large grows hot with a good fire and a Dining room is warmed all over with a hot Stove A simile from a hot fire so the body receives effectually the forces of the soul spread all over and by the help thereof performs its operations For though the soul is said to reside in one place yet the force of it passeth far and near and is seen in every part of the body and exerciseth every member So the eyes ears nostrils tongue the joynts of hands and feet are the Souls Instruments that she useth The parts are the Soul's Instruments But if the Instruments and Organs that serve the Soul be unfit or out of tune or hindred they perform the operations of the Soul the more imperfectly As we see in fools old men children and mad-men in some of them the faculties of the Soul shew themselves after a long time and in others they are lost A Simile from fire rak't up For as fire under ashes doth not shine forth and the Sun under a thick cloud affords but little light so the Soul drown'd in moyst or faulty matter is darkned and reason is over-clouded by it The Soul in Children is imperfect by reason of the Organs And though reason shines lesse in Children than in grown people yet no man must think that the Soul is an
marrow hath taken from them all sense thereof But at first when any strange quality seizeth on the body whereby it corrupts and is changed what parts soever receive sharp biting humours they feel pain But when the disease growes old and is grown up with Nature they feel not much pain because they agree together and the humours wax faint by commerce with the body and keeping company with it and by the mixture of other humours they are weakned as strong Wine is with Water Yet the footsteps of the old disease and reliques of it alwaies remain which if they fall down upon the Lungs they make the sick hoarse and short winded if it fall on the joynts it makes them subject to the Gowt in the feet hands hucklebone and it returns at certain times So all that have pocky sores are gowty But all that have the Gowt in their feet or hips All that have pocky sores have the Gowt but not contrarily have not the symptoms of the Pox. And if the flux of humours is sent to the outward skin their skin is made rugged and crusty their face is deformed with tetters scabs foul sores and scurf and their hair falls For it falls out with them as it doth with Trees and Twigs on which pisse A Simile from Trees that are corrupted or some salt water or filth is cast For when the root is hurt the leafs fall off and the branches wither yet the Tree dyeth not at the root but it decayes and is hardly restored CHAP. XV. How it is that Men dying though they have their mind and understanding firm yet they make a hoarse noise and a sound that returns back which the Low Dutch vulgarly call Den rotel IN the Low-Countries and in all the Countries toward the North those that are dying shew certain arguments of their departure by making a murmuring noise and none of them die but have this mark before How those that dye make a murmuring noise For as death is at hand they make a noise as the water doth when it falls through rough winding crooked places they will sound and murmur like to the noise that Pipes make in Conduits For when the vocal artery happens to be stoped the breath that would fain break forth at once finding a narrow passage and the pipe sunk down comes forth by a certain gargling and makes a hoarse sound in smooth places and springing forth forsakes the dry limbs Wherefore the breath being heaped together and mingled with swelling froth causeth a noise like the ebbing of the Sea which also comes so to passe in some by reason of their pannicles and membranes drawn into wrinkles so that the breath comes forth by a crooked and winding revolution But they that have a strong and great bodies and die of violent deaths sound more and strive longer with death by reason of plenty of humour and grosse and thick spirits But in those that are wasted in their bodies Who dye gently and who with great trouble and that die easily by degrees the breath runs not so violently nor with so great a noise so that they dye by little and little very gently and do even as it were fall asleep CHAP. XVI The death of man and destruction of things that are is against Nature and is very improperly called natural Yet the mind must be resolved not to fear death though not without cause all men are afraid of it THough it be so ordained by nature since that mans rebellion hath drawn this upon him deservedly that we must all tend to destruction and dye Yet I see that by reason this may be proved that death is not natural but contrary to nature In the beginning this was given by nature to all kinds of Creatures to defend themselves their life and body Cic. l. 1. offâ—â— and to decline that may seem to be hurtfull unto them and to be very carefull to look to their own preservation and safety For who doth not observe what great care and diligence men use by the light of reason and brute beasts by the light of nature to defend and keep themselves from danger All men fear death every one strives to keep himself from it for when death comes Nature is extinguished No man but trembles at the fear of death and ceaseth to be any longer So Christ who would shew the imbred weaknesse of mans nature who except sin and diseases was like to us in all things feared death and prayed against it John 21. Also in Peter is expressed the affect of nature and infirmity of the flesh when Christ thrice asked him if he loved him and that he should take great care to feed his flock showing unto him what should befall him and what death he should die When thou wer 't young saith he thou wandredst whither thou wouldest and didst gird thy self but when thou growest old another shall gird thee about and lead the whether thou wouldest not Whereby he shews the desire and weaknesse of man's nature that is stricken with the terrour of death and is very unwilling to come to it yet the mind is willing and ready John 22. Since therefore death is the deprivation and abolition of Nature how can it be said that it is natural and agreeing unto nature that is violent and wholly extinguisheth Nature I know that man by his fall deserved so much and in that he degenerated from the dignity he was created with being disobedient to his creatour to be punished with all pains and vexations diseases hunger and thirst and unquietnesse of mind and at last to undergo the punishment of death Sin brought in diseases and death But it was not the fault of nature that brought in these miseries but sin For since the fall of the first man all things are changed and become contrary so the stars diseases Elements Wild-beasts and Devils are become enemies to man And as Paul saith the whole creation is made subject to vanity and corruption for mans cause Rom. 8. and the whole series of Creatures the Angels not excepted desire an end of their labours But the certain hopes of a better life doth recreate our minds in so great miseries and our confidence in Christ who restores the decayed Nature of man to his former dignity takes away from us all terrour and fear of death also out of our souls Faith in Christ takes from man the fear of death For the remembrance of his death and resurrection doth wholly confirm and strengthen us for we believe that man shall not be annihilated but changed to a better condition and that death is not our ruine but the door and entrance to a more happy life 2 Cor. 5. A simise from the structure of houses For we know as Paul saith that if our earthly house of this Tabernacle were dissolved as houses use to be taken down disjoynted that we have a building from God a house not
life and will not easily let it go because that she finds the greatest force of spirits to be in it which being exhausted the whole body pines away and the works of nature are performed worse than they were But when some nutriment is given Meat to be offered before blood letting it will run forth more readily For the spirits are quickned by eating and much cheered by drinking and moderate exercise and the blood runs all over the body and makes it more ruddy and well colour'd But it is a question whether it be fit to sleep presently after bloud-letting Whether we may sleep after a vein opened I unlesse one be used to it or be weary with heat and long travell do not think it fit or good for ones health in the spring and summer to sleep at noon nor do I think it good for to sleep presently after opening a vein especially if ones belly be full or his body fat After blood-letting be temperate For some of these are of opinion that after blood-letting they should restore their strength by cramming themselves with meat and drink Who become sleepy and drowsy and fall asleep with no small losse to their health and danger For their brains are so filled with thick vapours and the veins do so swell thereby oft-times that the orifice opens and the blood runs forth again to the great inconvenience of their health I remember that this fell out upon one of our Magistrates who in the Ides of May An example of one that died by sleeping when prayers unto God and abstaining from â—abour are commanded for three dayes he had a vein opened at that time and as the custome is at dinner he eat green garlick and drank wine plentifully about noon his head being fill'd with fumes he first slept then died Wherefore he that would do best for his health the day a vein is opened should live on a sparing diet and abstain from sleep so long as he can but if it come upon him against his will and he cannot hold open his eyes yet let him keep from sleeping so long till the force and motion of the bloud be setled which is done after one hour and half Then he may quietly repose himself and taking care not to hurt that part of his body that was cut let him lye half down and lean his head on a pillow if he cannot sleep upright in a chair But if he sleep above two hours he must be pulled that he may awake lest the spirits should grow dull and the body should be oppressed by a general dark vapour whereby the party falls to vomiting and loathing and can hardly shake off his yawning CHAP. XXVI Physiognomy that is the reason how to look into the Nature and manners of men and with which by the marks and signs of the body we may judge of the motion and propension of the mind is not to be disliked Moreover I shall prove by Testimony of Scripture what is most convenient to be observed hereby The countenance and eyes are the Tables of the mind SOme Arts are held unlawfull and not fit to be used because they are near of kin to false Imposture and because they have some curious and neat observations But Physiognomy which by the face eyes countenance lineaments and the whole habit discovers the propension of the mind and body is in no part of it to be referred to unlawfull arts for the most excellent men were very studious in it and carefull to adorn it But since there is no part of the body though never so small base and ignoble that offords not some argument of the imbred nature and to what the mind is inclined yet the chief marks and tokens appeare in the face and countenance and which is the most certain discoverer of the mind in the volubility and aspect of the eyes For in them do shine hate anger Indignation fear hope joy modesty arrogance jealousy covetousnesse aemulation and all internall affections of the mind in the outward habit of the body So when God saw Cain sad and his countenance cast down he said unto him Gen. 4. Why art thou sad and why is thy countenance fallen Also Joseph when he saw his fellow Prisoners sad he asked them why is your face more sad than ordinary Gen. 40. for he observed that there was some ill apprehension in their minds and the certain notes of it were seen in their Countenance To which appertains that of Isaias Cap. 3. A place of Esaias explained The shew of their Countenance doth witnesse against them Whereby he shews â—â—at wicked men may be caught by their looks For their countenance shews what malice they are fill'd with what they meditate what they desire to undertake and whither their wicked intentions are bent There are many things to prove this that we may read in David and Solomon's lives Psal 34. whereby they do condemn the wickednesse of some men and expresse it by their forehead eyebrows eyes rolling up and down biting of their lips their nostrils wrinkled their cheeks swoln their proud gate unseemly behaviour their nodding and fierce countenance Whence saith the Wise man Prov. 6. A wicked and ungodly man goeth with a proud lock he winketh with his eyes speaketh with his feet teacheth with his fingers frowardnesse is in his heart he deviseth mischief and continually soweth discord But in those that are of a pleasing and mild spirit all things appear well in their countenances Their standing going lying down their countenance eyes hands motion serve all to expresse an honest and comely mind as also in the face wisdome honour honesty and other vertues appear But though all things do not exactly answer the praedictions of this art and many things fall out contrary to the marks that are outwardly on the body and that either by reason of education or the Industry of Parents or else by the grace of God yet for the most part they are true and the event is certain For in such as are marked with some visible note Art finds out the truth Notes of the body shew the condition of the Mind For where there is an errour about some principal part there the mind partakes of some inconvenience and cannot perfectly perform her offices So they that are deformed with a bunch-back so it be a natural Infirmity and not accidental nor come by any fall or blow are commonly wicked and malitious because the depravation is communicated to the heart that is the fountain and beginning of life Next to these are squint blind blear-ey'd people and such as have rolling eyes and such as cast their eyes aside because Nature failed about the brains But deaf mute stuttering stammering people and such as cannot speak plain by reason of the weaknesse of the nerves and muscles are not free from vice yet they do not deserve to be much blamed for it For the lesse noble and generous
in such bodies and such a distemper that the instruments of the senses fall into convulsions and all the faculties of the soul are inverted Whereby it comes to passe that not onely young children but such as are of riper years which reverence and honour their Parents are shaken with sudden fear and sudden consternation of mind as with thunder and suffer great damage in their reason and understanding Gen. c. 49. Children must be taught by the Parents and no lesse mischief in their bodies Wherefore me thinks the old Hebrewes had an excellent way of teaching their children that were indeed exceeding well bred For they were wont to pray and wish all good luck and happinesse to their children both at home and abroad not from fortune but from God Also their children were wont with great devotion and godlinesse to obey and honour their Parents and with their best intreaties observances and well-beseeming words to procure from them their blessings and prosperous wishes For thus they thought they should be freed from future dangers and by the help of the great God to whom both they and their Parents made their vows they believed they should escape the casualties and inconveniencies of humane affairs and live securely and happily all their daies CHAP. XXIX How comes it that according to the common Proverb scarce any man returns better from his long travels or from a long disease and to lead a better life afterwards THere is an upinion that is of long continuance and a perswasion in the Low-Countries that is commonly objected against such as recover of a long disease No man is better after a disease That no man is made better for a dangerous disease or a long journey And it commonly falls out so For such is the nature of mortall men that though they be vexed with long diseases and are tossed with dangerous and hazardous voyages both by Sea and Land and wandring up and down when they chance to escape they soon forget all and they begin to live more loosely and licentiously that they are worse than they were before and the time past was better than what comes after Math. 12. Doctrine inspired by God makes the best manners This I suppose happens because the mind of man is much neglected and the inward man is not manured as it should be for good education would root out imbred errours and vitious affections namely the love and confidence in God and the knowledge of his word unto which the will and reason are made subjects and so all his actions are framed by that rule For these things would effect and bring to passe that we should forsake those sins which when we were sick and in danger we so much renounced otherwise all the fair promises we made and our purposes of amendment of life and many more vows that we then made become void and of no moment For when we are restored to our former strength nature falls back to her damnable customs and will not alter Wherefore and honest course of life and a purpose of doing as we should The heavenly word is the food of our souls that we had in our minds can by no other means be brought to perfection but by the word of God and the influence of his spirit which if when the disease is gon it stay fast in our minds we shall not easily fall away from our purpose of amendment of life which pain extorted from us not without some secret inspiration but we shall stick constantly unto it though many things do sollicite us to fall from it There is a famous Epistle extant of Pliny the younger L. 7. wherein he saith he was advertised by the sicknesse of a friend that we are best when we are fastned by diseases to our beds For he that is sick if he be tempted by lust or covetousnesse he will not be amorous or covetous he neglects honours and riches he is lowly and not so fierce and lastly he resolves to lead a harmlesse happy honest sober life That the purpose of the mind may come to a happy issue if he chance to escape Wherefore he took occasion from hence to admonish both his friend and himself that when they are well they should persevere to be such as they promised to be when they were sick This exhortation was good and commendable But he knew not nor could he shew by whose conduct help and inspiration this was to be effected For unlesse we are sustained by the power of God and his word upon every light occasion we shall fall back to our former errours and the floud of humane affairs will carry us another way and not to an honest innocent life and good and unblameable manners For it was he infirmity of man that wrested from us the promises of leading a better life Why is it that some are made better and not faith or any solid doctrine founded on Gods word But if any man ask for a natural reason there is none that seems to me more probable than that when men recover of their disease many witty merry companions come to see them and they invite them to rejoyce and make merry and to fall into all kinds of Luxury and deceitfulnesse of pleasures and dalliances Hence they eat and drink healths one after another round about and so they gratify them that are restored to their former health and commonly there they sing bawdy songs and such things that are not fit to be seen or heard are represented These things and many such like do easily draw a sick and dubious mind that hath quickly forgot its deliverance to embrace what is worse To this I add the delicate and voluptuous meats which the humours being augmented by do stimulate and prick the obscene parts with Delicate meats foment lust and cause erection Hence it is that they return to luxury and gluttony and profuse lusts and whorings and unbridled pleasures so Unchanged nature without delay Juven Sat. 24. Will still return the same way For so great is the inclination and pronenesse of mans nature to that which is worst that unlesse God were very desirous of our salvation and did continually warn us and send us some great afflictions all would run to utter oblivion So as it is in Esaias Chap. 29. onely trouble gives so much understanding to the ear That is no man but when troubles come near and calamities arise doth awake and give attention nor doth a man ever think to live frugally and moderately or thinks of leading a better life but when he is afflicted or when we chance to be sick of feavers and other cruel diseases and are tormented with most terrible pains Now there is nothing that turns a man more from God and alienates him from his maker than prosperous successe and abundance of all things Prosperity makes us sluggish and negligent onely affliction calls us to repentance and mourning and to a
in moving the mind and in raising or stilling the motions of Conscience So Marriners Souldiers Porters Carriers Hucksters Victuallers Hosts Bankers Usurers Bauds and many Factors and petty Merchants Brokers Shopkeepers and Tradesmen are not much moved with any motion of conscience that they have made it large enough and it is become like wide nets that let all things through straining at a Gnat as our Saviour Christ saith and swallowing down a Camell A simile from Nets Math. 23. Others that are addicted to a solitary and melancholique life are too much troubled about it and tremble for fear when there is no cause of fear So the force of Conscience drives superstitious people farther than they ought to go and they will not be quit of their vain perswasions So melancholique people are more anxious than other men but cholerique people by reason of the thinnesse of humours and heat make no regard of conscience and they either cast it off or extenuate it or strive to forget it Sanguine people are not much affected with any such motion in their souls nor do they ever think of their life past Job 15. To this belongs that of Job Thou writest bitter things against me and thou wilt consume me with the sins of my youth ' Jobes place is explained For those things that we did insolently in our youth and were not much perplexed with them the same will in times of diseases calamities danger or old age An clegant simile from such as are oppressed by usury come fresh to our memory like to accounts that are crossed and blotted out Like to those that have borrowed great sums of other mens moneys and have quite forgotten to pay are called upon for it and compelled by Law to make all good But Phlegmatique people are slow sluggish forgetfull carelesse nor do they ever think what conscience is nor doth their mind ever wax hot or can they be stirred up by any meanes to think of goodnesse as being drown'd in too much moysture Wicked men who are sunk into the deep and who are strangers from the word and knowledge of God depise laugh and jeare at all Psa 1. Some between both will palliat excuse deny or charge their faults upon others which thing David prays against and desires not to fall into that sinne Psa 140. Incline not my heart to malitious words that I should excuse my selfe in my sinns Wherefore many things hinder the light of conscience and overshadow it as youth drunkennesse gluttony intemperance love night delights pleasures all which cast off the bridle of conscience shame and modesty so Plautus writes Night Amor. L. 1. Eleg. 6. Woman Wine are most pernicious things For young men and that most destruction brings Ovid is of the same opinion Night Love and Wine all moderation fly Night knows no shame Wine and Love fear defie For these Counsellors are not safe and carry the mind the wrong way Youth neglects conscience and turn us from harkning to good counsell and advice and if Conscience sting wound any of thes and would draw any such people to what is good they contemne neglect deride it cavill and cast a Cloud upon all things they aggravate or extenuate and lay it upon their youthfull yeares that must be spent jovially and without melancholly and that all sad thoughts must be driven far from them and laid aside for old age to think on Thus rejecting the documents of reason and avoiding the instruction of conscience with mirth Eccle. 11. they frame all their thoughts rather by the rule of pleasure than the square of moderation Whence Solomon speaks to the purpose Youth void of counsell Youth is vain rash slippery inconstant mad thoughtlesse improvident inconsiderate and the pleasures that use to accompany it are transitory and soon gon sometimes they are damnable and have a lamentable and miserable event But because commonly the companions of this age are ignorance want of experience want of counsell inconsideration therefore it lesse apprehends what is good for it and may make it prosperous Also some there are that are at their full age who have the government of the Commonwealth and are to take care for the Church and Religion whose consciences are blinded with errour and darknesse so that oft times they do not measure all things out exactly and by rule or call reason into Counsell Men are not led by conscience but by their passions with Judgment and election of things or performe what they do by the right rule of Gods Word and Spirit but oft times either humane passions drive them or else the favour and gratifying of Princes prevails with them which we read that Paul did or else some errour of setling some inveterate superstition or an old vitious custome that is crept in not by the consent and authority of good men but by the misunderstanding of the ignorant common people Old errours are hardly left yet as if it were a rule for men to walk by no man will suffer to be taken away or abolished whence it comes to passe that in the choice of things in the difference of good and bad in setting up and restoring and propagating true Religion and the worship of God they are blind and deceived and wander from the truth John 16. to the great detriment of conscience So the Jews were perswaded that they did God good service when they raged against those that had given up their names unto Christ Paul was stirred up with the same violence and desire to punish the Christians and he persecuted them fiercely Acts. 9. with a zeal of godlinesse but which was wrapt up in errour and as he saith being an Apostle was not according to knowledge Rom. 10. that is it was not done with judgment or reason and with a right unstanding of the cause as Gamaliel did Acts 5. not first knowing and observing what the will of God is not by the instigation and inspiration of the the spirit of God which he will have to be tried and examined by the expresse word of God 1 Joh. 4. whether it proceed from thence Wherefore there is errour committed in the choice of religion not by an affection and propension to godlinesse because they wanted the Spirit of God who puts into mens minds things that are certain and out of all doubt So the wise man saith There is a way seems good unto a man but the last end thereof Prov. 24. tends unto death Paul shews us an example of it who of a persecutour was made a Preacher and a defender and maintainer of the Gospell of Christ who professeth that he obtained mercy 1 Tim. 1. because he did it ignorantly through unbeleife and that thereby in him Christ Jesus had shew'd all clemency to be an example to those that should believe in him unto eternall life Some perchance may say that I have used too many
world even your faith For the trust whereby we rely on Christ and wholly commit our selves to such a Protector By confidence in Christ we must drive away the devills gets us the Victory against the Divels and the Princes of this world so that we can win and carry from him being cast under us rich spoils When therefore we would do any thing against this adversary and would resist his charms and witchcrafts the Dutch call that Toverye or would cast ill spirits out of mens mind it must be done by confidence in Jesus Christ contemning all old wives superstition and heathenish vanity and other Magical execrations For God by his Son who is the brightnesse of his glory Heb. 1. All things are attributed unto Christ and expresse Image of his person doth do all things in all men ruling all things by the word of his power He hath merited this prerogative by his singular obedience humility and meeknesse toward the Father For when he was in the form of God that is Philip. 2. Christ is equall with God like and equal unto him he thought it no robbery to be equal with God but he humbled himself and took upon him the form of a servant being made obedient unto death even the death of the Crosse so ignominious and execrable wherefore God hath highly exalted him and hath given him a name above every name that at the name of Jesus every knee should bow both of things in heaven things on earth and things under the earth and all tongues should acknowledg and confesse that Jesus Christ is the Lord to the glory of God the Father upon whom redounds all the glory of the Son The amplitude of the name of Jesus High matters are done by the name of Christ and so of the Father to the Son If therefore any man purposeth to go about any businesse to ease minds afflicted or dispossesse devills out of mens bodies let him attempt to do it by calling on God the Father in confidence of the name of Christ For so shall he obtain all his desires and shall not fail of what he seeks for By the force and power of this Majestical name so a man do not doubt and distrust Gods promises diseases abate affections and perturbations of the mind are allayed tempests and Seas are calmed the divells as Christ promised Mark 16. By trust in Christ all kind of diseases are driven away when he was to ascend into heaven fly away poysons grow dull serpents are charmed and grow harmlesse the clouds of the mind are dispelled fear and terrour and horrour of death are discussed all ill thoughts are dissipated and vanish away the mind obtains a quiet and peaceable conscience so that nothing can come which may make us afraid because God the Father through Christ Jesus supports us by his spirit Wherefore we must raise up our minds unto the living God by the Conduct of his Son and whatsoever thou determinest to go about remember to do it in the vertue of that wonderfull name Jesus For to him is given all power in heaven and in earth Math. 28. Mark 16. Acts 2. and there is no other name given under heaven wherein we may look forsalvation which is so terrible to wicked men and to devils but to those that trust in him is he power and Wisedome Salvation Act. 4. 1 Cor. 1. Revel 2. Life and Resurrection He even Jesus Christ is appointed by God to be the judge of the quick and the dead he is the faithfull Witnesse and Prince of the kings of the earth who loved us and washed us from our sins in his own bloud To him as the Apostle Peter saith in the Acts of the Apostles Acts 10. all the Prophets give testimony that every one who believeth in him might receive remission of sins through his name John 17. In Christ is remission of sins This is life eternal which Testimony Christ ascribes to the Father that they may know thee to be the onely true God and whom thou haste sent Jesus Christ unto whom is referred and from whom is derived all the force of divinity and all the Wisedome and Vertue of God may be ascribed unto him Since therefore this name is so renowned and Sacred and of so great Majesty and power we must be exceeding carefull that we use it not in vain or upon light respects and irreverently as those ridiculous exorcists did Acts. 16. who when they strove with certain rites and words conceived for gain and oftentation to drive forth the evil spirit in the name of Jesus by vertue whereof Saint Paul wrought so many miracles by this abuse they fall into great danger and their admiration or rather ridiculous practice was very hurtfull unto them The exorcists wounded For he that was possessed with the Devil leaped forth upon them and cruelly tore them so that they were forced to save themselves by flight There were also in our memory some Popish Priests The exorcists of these times are furnished with foolish and idle doctrine who having no faith in the name of Christ nor any sanctity of life attempted to do the like but they were so mocked and made ashamed by the evil spirit that they were forced to depart with quaking and leave the businesse undone Yet if any man would go about to do any such matter and to cast forth Divels out of mens bodies let him imitate the example of Saint Peter and Saint Iohn The miracle of St. Peter and Saint John Act. 3. who used no ambitious words yet raised up the lame man thus In the name of Iesus Christ of Nazareth Arise and walk and he presently his legs and ankle bones receiving strength leapt up and stood on his feet and walked and entred into the Temple with them leaping and walking and praysing God Since therefore Jesus Christ the onely Son of God is equal and coeternal with the Father All glory is given to Christ Colos 1. Heb. 1. in whom also are hidden all the treasures of Wisedome and knowledg ruling all things by the word of his power it is fit that placing all our confidence on God by Jesus Christ by his vertue and defence we should resist Satan sin and hell and all other enemies of mankind For great and excellent is the strength and force which God hath set forth in Christ Ephes 1. as Saint Paul saith when he raised him from the dead and made him to sit at his right hand in heavenly places above all power principality and dominion and above all that is named not onely in this world but in that also which is to come And he hath put all things under his feet and he hath made him the head over all Christ is head of the Church Christ doth all things in all men that is the Church which is his body the fulnesse of him who filleth all things in all men that is Christ