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The first Sermon. MARKE. 9. Verse 22. And oft times hee casteth him into the fire, and into the water, to destroy him:
The First Sermon. MARK. 9. Verse 22. And oft times he Cast him into the fire, and into the water, to destroy him:
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but if thou canst doe anie thing, helpe vs: and haue compassion vpon vs. 23 And IESVS said vnto him, if shou canst belieue it, all things are possible to him that belieueth.
but if thou Canst do any thing, help us: and have compassion upon us 23 And JESUS said unto him, if Should Canst believe it, all things Are possible to him that Believeth.
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24. And straight way the father of the childe, crying with teares, saide; Lord, I beleeue, helpe my vnbeliefe.
24. And straight Way the father of the child, crying with tears, said; Lord, I believe, help my unbelief.
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THe occasion of these words is declared in the beginning of this historie:
THe occasion of these words is declared in the beginning of this history:
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which was this, that a certaine man had a childe possessed by the diuell, which had made him dumbe and deaffe, and that from his childhood;
which was this, that a certain man had a child possessed by the Devil, which had made him dumb and deaf, and that from his childhood;
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in so much that he could neuer speake nor heare in all his life:
in so much that he could never speak nor hear in all his life:
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This man in the absence of Christ, brought him to his Disciples, hearing that they had dispossessed others,
This man in the absence of christ, brought him to his Disciples, hearing that they had dispossessed Others,
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and therefore hoping to finde the like successe for himselfe:
and Therefore hoping to find the like success for himself:
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But when they had made triall, they found themselues vnable to cast the diuell out of his childe:
But when they had made trial, they found themselves unable to cast the Devil out of his child:
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wherevpon their aduersaries were readie to insult and triumph ouer them.
whereupon their Adversaries were ready to insult and triumph over them.
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In the meane season our Sauiour commeth among them, readie to vndertake the cause of his poore Disciples against their enemies;
In the mean season our Saviour comes among them, ready to undertake the cause of his poor Disciples against their enemies;
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the father of this distressed childe doth forthwith hasten vnto him, and enters into speech with him:
the father of this distressed child does forthwith hasten unto him, and enters into speech with him:
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Now these wordes do containe part of that conference which passed betwixt them; wherein wee may note these three things:
Now these words do contain part of that conference which passed betwixt them; wherein we may note these three things:
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1 1. First the petition of the man, with the reason of it:
1 1. First the petition of the man, with the reason of it:
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he besought our Sauiour if he could doe any thing, that hee would haue compassion on him and his sonne,
he besought our Saviour if he could do any thing, that he would have compassion on him and his son,
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and minister comfort vnto him, by giuing deliuerance vnto his childe, from his miserable estate wherein hee was:
and minister Comfort unto him, by giving deliverance unto his child, from his miserable estate wherein he was:
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and to moue him vn to greater commiseration, he relateth vnto him in what sort Satan did tyrannize ouer him, casting him oft times into the fire, to burne him,
and to move him vn to greater commiseration, he relateth unto him in what sort Satan did tyrannise over him, casting him oft times into the fire, to burn him,
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and into the water to drowne him. Verse 22. 2 2. Secondly, our Sauiours answere, where wee may obserue, that as the man came with an [ If ] saying, If thou canst doe anie thing: and into the water to drown him. Verse 22. 2 2. Secondly, our Saviour's answer, where we may observe, that as the man Come with an [ If ] saying, If thou Canst do any thing:
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so hee answereth him with the like; If thou canst belieue this:
so he Answers him with the like; If thou Canst believe this:
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that is, if thou canst bee perswaded of my power, that I am able to doe this, thy sonne shall be helped (for that must needs be supplyed) and hee yeeldeth a reason thereof, all things are possible to the belieuer, vers. 23: and therefore this is is not impossible:
that is, if thou Canst be persuaded of my power, that I am able to do this, thy son shall be helped (for that must needs be supplied) and he yields a reason thereof, all things Are possible to the believer, vers. 23: and Therefore this is is not impossible:
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as if Christ Iesus should haue saide;
as if christ Iesus should have said;
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Whereas thou makest question whether I can dispossesse thy sonne or not, know this, that if there be any doubt, it is on thy part, not on mine:
Whereas thou Makest question whither I can dispossess thy son or not, know this, that if there be any doubt, it is on thy part, not on mine:
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if thou canst belieue, thou shalt finde, that neither this, nor any other matter is too difficult for mee:
if thou Canst believe, thou shalt find, that neither this, nor any other matter is too difficult for me:
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this our Sauiour speakes, for the helping of his weake faith. 3 Thirdly, wee may note the replie of this man vpon Christ his speech;
this our Saviour speaks, for the helping of his weak faith. 3 Thirdly, we may note the reply of this man upon christ his speech;
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hee crying with teares, said, Lord I belieue, helpe mine vnbeliefe:
he crying with tears, said, Lord I believe, help mine unbelief:
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vers. 24. Where we see that he acknowledgeth the grace of God, that hee did belieue in part:
vers. 24. Where we see that he acknowledgeth the grace of God, that he did believe in part:
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and withall, his owne weakenesse, that hee was troubled with vnbeliefe:
and withal, his own weakness, that he was troubled with unbelief:
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against which, hee desireth Christ to helpe him; that is, to cure him of it, to giue him strength against it, and deliuerance from it.
against which, he Desires christ to help him; that is, to cure him of it, to give him strength against it, and deliverance from it.
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And thus much for the order and sense of the wordes;
And thus much for the order and sense of the words;
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verse 22. And oft times hee casteth him into the fire, and into the water to destroy him:
verse 22. And oft times he Cast him into the fire, and into the water to destroy him:
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] whence obserue this doctrine, that
] whence observe this Doctrine, that
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Satan is not onely an enemie vnto the soules of men, but also vnto their bodies. Satan is not only an enemy unto the Souls of men, but also unto their bodies.
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Hee doth not onely seeke their destruction spirituallie by drawing Gods wrath vpon them: but also corporally, by bringing afflictions & miseries vpon them;
He does not only seek their destruction spiritually by drawing God's wrath upon them: but also corporally, by bringing afflictions & misery's upon them;
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as here wee may see by his cruell dealing towards this child:
as Here we may see by his cruel dealing towards this child:
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albeit he had gotten an habitation in him, which was a thing wherein hee much delighted (as may appeare by this, that hee counted it a torment to be cast out, where once he had taken possession;) yet hee vsed great violence towards him, casting him into the fire,
albeit he had got an habitation in him, which was a thing wherein he much delighted (as may appear by this, that he counted it a torment to be cast out, where once he had taken possession;) yet he used great violence towards him, casting him into the fire,
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and into the water, being content to relinquish and lose his holde, so that the childe might be destroyed.
and into the water, being content to relinquish and loose his hold, so that the child might be destroyed.
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The like wee may reade in this same Euangelist, in his first chapter, where mention is made of one possessed, whom the diuell caused to flie from, The like we may read in this same Evangelist, in his First chapter, where mention is made of one possessed, whom the Devil caused to fly from,
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and to eschew the companie of men, and to liue in the mountaines, and in the graues,
and to eschew the company of men, and to live in the Mountains, and in the graves,
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and to knocke himselfe with stones, and so to abuse that strength which he had giuen him, to his owne great hurt and torment.
and to knock himself with stones, and so to abuse that strength which he had given him, to his own great hurt and torment.
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So also in his dealing with Iob, and with his children and seruants, we may obserue how willing hee is to take libertie to hurt mens bodies,
So also in his dealing with Job, and with his children and Servants, we may observe how willing he is to take liberty to hurt men's bodies,
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when it pleaseth the Lord to graunt it vnto him. And for the further confirmation of this point,
when it Pleases the Lord to grant it unto him. And for the further confirmation of this point,
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Let vs first take experience for one reason, to conuince vs of the truth hereof, Let us First take experience for one reason, to convince us of the truth hereof,
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and that in the limmes of Satan, who being led by his spirit, doe plainly manifest of what disposition their maister is:
and that in the limbs of Satan, who being led by his Spirit, do plainly manifest of what disposition their master is:
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now concerning them, it is said, that the workes of their father they will doe; and of Satan, it is said, that he was a murtherer from the beginning:
now Concerning them, it is said, that the works of their father they will do; and of Satan, it is said, that he was a murderer from the beginning:
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whence it may be concluded, that the more diuellish men are, the more murderous and bloudie mindes they carrie:
whence it may be concluded, that the more devilish men Are, the more murderous and bloody minds they carry:
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and therefore when the diuell was entered into Iudas, he presently fell to practising against his maister:
and Therefore when the Devil was entered into Iudas, he presently fell to practising against his master:
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and Caine being of that euill one, slue his brother: and Cain being of that evil one, slew his brother:
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and when the euill spirit came vpon Saule, he laid about him with his speare, with full purpose to haue berest Dauid of his life: and when the evil Spirit Come upon Saule, he laid about him with his spear, with full purpose to have bereft David of his life:
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and so it is with swaggerers and drunkards, and such like hellish persons, when they haue no enemies to fall out with, they drawe their weapons on their friends,
and so it is with swaggerers and drunkards, and such like hellish Persons, when they have no enemies to fallen out with, they draw their weapons on their Friends,
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and many times murder their owne companions:
and many times murder their own Sodales:
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which is an euident demonstration of the cruell affection that is in Sathans members, euen towards the bodies of men.
which is an evident demonstration of the cruel affection that is in Satan's members, even towards the bodies of men.
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Againe, this may be another reason of the point, that Sathan carrieth a deadly malice against all the creatures, (as we may see in his desire to enter into the swine) and therefore much more vnto mankind: Again, this may be Another reason of the point, that Sathan Carrieth a deadly malice against all the creatures, (as we may see in his desire to enter into the Swine) and Therefore much more unto mankind:
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and that not onely against the Image of God renewed by the spirit of Christ, but euen against those remnants thereof that are remaining in the nature of man:
and that not only against the Image of God renewed by the Spirit of christ, but even against those remnants thereof that Are remaining in the nature of man:
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whence it is, that he is so violent against their bodies, and seekes to torture them as well as their soules,
whence it is, that he is so violent against their bodies, and seeks to torture them as well as their Souls,
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as carrying some stampe and impression of Gods workemanship in them. This point serueth,
as carrying Some stamp and impression of God's workmanship in them. This point serveth,
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First for the iust reproofe and condemnation of their follie and madnesse, that will vpon any occasion haue recourse vnto Sathan, First for the just reproof and condemnation of their folly and madness, that will upon any occasion have recourse unto Sathan,
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or to any meanes of his inuention, either for the relieuing of their estate, or the easing of their bodies,
or to any means of his invention, either for the relieving of their estate, or the easing of their bodies,
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or the helping of their children, or the like:
or the helping of their children, or the like:
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howsoeuer such doe in word professe that they esteeme of the diuell as of an vtter enemie vnto mankinde,
howsoever such do in word profess that they esteem of the Devil as of an utter enemy unto mankind,
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yet indeed they shew the quite contrarie, viz. that they rather iudge him to be a friend, than a foe:
yet indeed they show the quite contrary, viz. that they rather judge him to be a friend, than a foe:
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for they will runne from God, and from their deerest friends, to seeke vnto him; and preferre his seruice before the seruice of any whosoeuer he be.
for they will run from God, and from their dearest Friends, to seek unto him; and prefer his service before the service of any whosoever he be.
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Many will serue the Lord hollowly, and their maisters vntrustily, but the diuell in good earnest,
Many will serve the Lord hollowly, and their masters untrustily, but the Devil in good earnest,
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and without hypocrisie, wholy applying themselues to fulfill the lusts of the flesh, they imagine that there is too much rigour in Gods lawe,
and without hypocrisy, wholly applying themselves to fulfil the Lustiest of the Flesh, they imagine that there is too much rigour in God's law,
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and too much seueritie in mens dealings, and that Sathan is the best and kindest maister of all others:
and too much severity in men's dealings, and that Sathan is the best and Kindest master of all Others:
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he will giue them full libertie to breake the Sabbath;
he will give them full liberty to break the Sabbath;
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to be drunken, to be wanton and lasciuious, to filsh and steale, and to doe any thing else whereunto their sinfull nature leadeth them:
to be drunken, to be wanton and lascivious, to filsh and steal, and to do any thing Else whereunto their sinful nature leads them:
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they may haue any indulgence at his hands, without checke, or controulement:
they may have any indulgence At his hands, without check, or controlment:
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and hence it commeth to passe that he hath such troupes of followers, and that almost all the world are his seruants and vassals.
and hence it comes to pass that he hath such troops of followers, and that almost all the world Are his Servants and vassals.
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But these men doe little consider in the meane while, what a cruell tyrant, and mortall aduersarie he is vnto them, yea euen to their bodies.
But these men do little Consider in the mean while, what a cruel tyrant, and Mortal adversary he is unto them, yea even to their bodies.
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How can that be (will some say) seeing that such doe liue merily, How can that be (will Some say) seeing that such do live merrily,
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and enrich themselues in the world, and come to places of great preferment? If to take the courses before named be to serue the diuel,
and enrich themselves in the world, and come to places of great preferment? If to take the courses before nam be to serve the Devil,
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surely (for ought we can see) he seemes to be a kinder maister than he is taken for.
surely (for ought we can see) he seems to be a kinder master than he is taken for.
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Nay, he is a cruell tyrant notwithstanding all this, and that to the very outward man, Nay, he is a cruel tyrant notwithstanding all this, and that to the very outward man,
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for (that we may giue instance in some particulars) when Sathan giues libertie to any one to take his swing in swilling and drinking;
for (that we may give instance in Some particulars) when Sathan gives liberty to any one to take his swing in swilling and drinking;
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doth he not by that meanes ouerthrow his estate, craze his braine, blemish his name,
does he not by that means overthrow his estate, craze his brain, blemish his name,
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and fill his body full of noy some diseases? and doth not the diuell then take a scourge as it were into his hand, wherewith he payeth them home that are giuen ouer to that inordinate course of life? So when he giues allowance vnto men to follow their couetous humour, doe they not pinch their bellies,
and fill his body full of noy Some diseases? and does not the Devil then take a scourge as it were into his hand, wherewith he payeth them home that Are given over to that inordinate course of life? So when he gives allowance unto men to follow their covetous humour, do they not pinch their bellies,
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and depriue themselues o•t times of necessarie foode? doe they not restraine their eyes from sleepe in the night,
and deprive themselves o•t times of necessary food? do they not restrain their eyes from sleep in the night,
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and vexe themselues with many painefull cares, as what if such a chest should be broken open? what if theeues should get into such a chamber? what if my seruants should be vnfaithfull at home? What if they should not looke well to my cattle abroad? with a thousand such troublesome thoughts, which doe breake off their rest,
and vex themselves with many painful Cares, as what if such a chest should be broken open? what if thieves should get into such a chamber? what if my Servants should be unfaithful At home? What if they should not look well to my cattle abroad? with a thousand such troublesome thoughts, which do break off their rest,
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and impaire their hearts, and by degrees drawe dangerous diseases vpon them:
and impair their hearts, and by Degrees draw dangerous diseases upon them:
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it would be too much to particularize in pleasures of diuers kinds, in gaming, in ambition, & such like:
it would be too much to particularise in pleasures of diverse Kinds, in gaming, in ambition, & such like:
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wherein when the diuell hath once intangled men, he doth keepe them as it were in Bridewell.
wherein when the Devil hath once entangled men, he does keep them as it were in Bridewell.
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But grant for the time, that he is kinde vnto sinfull persons in letting them haue their fill of iniquitie,
But grant for the time, that he is kind unto sinful Persons in letting them have their fill of iniquity,
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yet he is withall craftie, and seeketh to ouer-reach them by subtiltie:
yet he is withal crafty, and seeks to overreach them by subtlety:
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for he knoweth that his power is limited, so that he cannot doe what he would;
for he Knoweth that his power is limited, so that he cannot do what he would;
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and therefore he laboureth by drawing men vnto such courses as are displeasing vnto the Lord, to put them ouer into his hand, (who as he well knowes) both can and will plague and punish them, either in body,
and Therefore he Laboureth by drawing men unto such courses as Are displeasing unto the Lord, to put them over into his hand, (who as he well knows) both can and will plague and Punish them, either in body,
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or in soule, or in both:
or in soul, or in both:
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so that by presenting before their eyes the benefits that they shall reape by sinne, he doth but offer vnto them a sugred cuppe, which hath deadly poyson in the bottome of it:
so that by presenting before their eyes the benefits that they shall reap by sin, he does but offer unto them a sugared cup, which hath deadly poison in the bottom of it:
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or a goodly faire baite, which hath a dangerous hooke in the midsts of it.
or a goodly fair bait, which hath a dangerous hook in the midsts of it.
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His dealing herein, may not vnfitly be compared vnto the counsell which that false prophet Balaam gaue vnto Balac, king of Moab: who knowing that he could not preuaile against the Israelites,
His dealing herein, may not unfitly be compared unto the counsel which that false Prophet balaam gave unto Balaam, King of Moab: who knowing that he could not prevail against the Israelites,
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so long as they continued in Gods fauour, but though hee cursed them, yet the Lord would blesse them:
so long as they continued in God's favour, but though he cursed them, yet the Lord would bless them:
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hee aduiseth that King (if euer hee meant to doe them a mischiefe) to vse them kindly, and friendlie; he adviseth that King (if ever he meant to do them a mischief) to use them kindly, and friendly;
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to bidde them to their wake, when they offered sacrifice to their filthie Idoll, and there to make them good cheere,
to bid them to their wake, when they offered sacrifice to their filthy Idol, and there to make them good cheer,
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and withall, to offer vnto them some of their fairest women; that so beeing drawen to sinne against God, hee might execute some iudgement vpon them:
and withal, to offer unto them Some of their Fairest women; that so being drawn to sin against God, he might execute Some judgement upon them:
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and this diuellish counsell was that indeed, which caused Gods people to taste of his indignation.
and this devilish counsel was that indeed, which caused God's people to taste of his Indignation.
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In the same manner doth Satan beguile the sonnes of men:
In the same manner does Satan beguile the Sons of men:
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hee cannot bring vpon them that miserie and mischiefe that hee desireth, and therefore hee stirreth men vp to prouoke the Lord by their pride,
he cannot bring upon them that misery and mischief that he Desires, and Therefore he stirs men up to provoke the Lord by their pride,
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and voluptuousnes, and worldlines, or some such like corruptions, and then hauing made warre betwixt the Lord and them, hee stands by and clappes his hands, to see him smiting and plaguing them for their offences.
and voluptuousness, and worldliness, or Some such like corruptions, and then having made war betwixt the Lord and them, he Stands by and claps his hands, to see him smiting and plaguing them for their offences.
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Secondly, considering that Satan is such a cruell enemie vnto vs, it should teach vs to giue vnto the Lorde the honour and praise of our preseruation: Secondly, considering that Satan is such a cruel enemy unto us, it should teach us to give unto the Lord the honour and praise of our preservation:
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that notwithstanding wee haue so many thousand mightie, and craftie, and malicious aduersaries, yet wee liue in safetie,
that notwithstanding we have so many thousand mighty, and crafty, and malicious Adversaries, yet we live in safety,
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and doe enioy innumerable blessings of God to our great comfort: that albeit the diuell comes neer vs, yet he cannot hurt vs:
and do enjoy innumerable blessings of God to our great Comfort: that albeit the Devil comes near us, yet he cannot hurt us:
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and though this rauenous wolfe be euen in the middest of the flocke, yet hee cannot spoyle so much as one lambe among them:
and though this ravenous wolf be even in the midst of the flock, yet he cannot spoil so much as one lamb among them:
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and that howsoeuer there bee multitudes of his Adherents, that haue a deadly quarrell against pietie,
and that howsoever there be Multitudes of his Adherents, that have a deadly quarrel against piety,
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and against the vpholders and maintainers thereof, so that no Lyon is more greedie of his prey,
and against the upholders and maintainers thereof, so that no lion is more greedy of his prey,
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then they are of the blood of Gods seruants, yet wee enioy our health, and strength,
then they Are of the blood of God's Servants, yet we enjoy our health, and strength,
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and food, and families, and libertie of calling vpon the name of the Lord:
and food, and families, and liberty of calling upon the name of the Lord:
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for this wonderfull fauour of our good God, in restraining the diuell & his instruments from doing vs mischiefe, we should neuer cease to magnifie his glorious name:
for this wonderful favour of our good God, in restraining the Devil & his Instruments from doing us mischief, we should never cease to magnify his glorious name:
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euermore endeuouring to keep our selues in his fauour, that so he being with vs,
evermore endeavouring to keep our selves in his favour, that so he being with us,
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and standing for vs, we may not neede to feare any of our aduersaries that intend hurt and violence against vs.
and standing for us, we may not need to Fear any of our Adversaries that intend hurt and violence against us
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But if thou canst doe any thing, ] In that this man makes a doubt whether Christ can helpe his child,But if thou Canst do any thing, ] In that this man makes a doubt whither christ can help his child,
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or not, and so manifests his infidelitie, albeit he was otherwise a godly man: this doctrine may be collected hence, that
or not, and so manifests his infidelity, albeit he was otherwise a godly man: this Doctrine may be collected hence, that
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Gods owne children with their faith, haue some mixture of vnbeliefe. That this man was a beleeuer, may appeare by sundrie circumstances of the text: God's own children with their faith, have Some mixture of unbelief. That this man was a believer, may appear by sundry Circumstances of the text:
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as namely, that he came vnto Christ his disciples for helpe, and when he found none at their hands, did not depraue,
as namely, that he Come unto christ his Disciples for help, and when he found none At their hands, did not deprave,
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nor disgrace them, but went vnto our Sauiour, and that not onely to haue his sonne helped,
nor disgrace them, but went unto our Saviour, and that not only to have his son helped,
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but to haue his owne vnbeliefe cured, giuing him this honour, to be the author and worker of grace in the hearts of the sonnes of men:
but to have his own unbelief cured, giving him this honour, to be the author and worker of grace in the hearts of the Sons of men:
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yet notwithstanding all this, he herein manifested his infirmitie, that he made question of Christ his power,
yet notwithstanding all this, he herein manifested his infirmity, that he made question of christ his power,
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whether he could cast the diuell out of his child or not. The scripture is plentifull of testimonies for the confirmation of this point.
whither he could cast the Devil out of his child or not. The scripture is plentiful of testimonies for the confirmation of this point.
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Abraham was the father of beleeuers, and had a full parswasion in some particulars: Abraham was the father of believers, and had a full parswasion in Some particulars:
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yet how weake did he shew himselfe, when he exposed his wife to euident perill of violating her chastitie, by causing her to say that she was his sister, that so his life might be spared, which otherwise might be endangered (as he thought) by reason of her beautie? as if the Lord could not as well protect him in Gerar, and in Egipt, as he had done in Canaan, and in Mesopotamia! So also in another particular:
yet how weak did he show himself, when he exposed his wife to evident peril of violating her chastity, by causing her to say that she was his sister, that so his life might be spared, which otherwise might be endangered (as he Thought) by reason of her beauty? as if the Lord could not as well Pact him in Gerar, and in Egypt, as he had done in Canaan, and in Mesopotamia! So also in Another particular:
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the Lord promised that he should haue a child by Sarah, but he had waited long,
the Lord promised that he should have a child by Sarah, but he had waited long,
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and the promise was not yet fulfilled, and now Sarah was altogether vnlikely (in the ordinarie course of nature) to beare a child:
and the promise was not yet fulfilled, and now Sarah was altogether unlikely (in the ordinary course of nature) to bear a child:
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in this case what doth Abraham? at the perswasion of his wife, hee takes Hagar, that so Sarah might haue a sonne by her:
in this case what does Abraham? At the persuasion of his wife, he Takes Hagar, that so Sarah might have a son by her:
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as if God had beene in a straite, and knewe not how to bee as good as his word,
as if God had been in a strait, and knew not how to be as good as his word,
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vnles the promise might beare this construction, that Sarah should haue a child indeed, but by another, this was great vnbeliefe in him.
unless the promise might bear this construction, that Sarah should have a child indeed, but by Another, this was great unbelief in him.
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Dauid likewise had commonly an excellent faith, in so much that when Saul his enemie was in his handes, David likewise had commonly an excellent faith, in so much that when Saul his enemy was in his hands,
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so that hee might haue slaine him, and was vrged by his men so to doe,
so that he might have slain him, and was urged by his men so to do,
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or to suffer them to doe it, yet hee would in no wise yeeld vnto them, to take away Sauls life;
or to suffer them to do it, yet he would in no wise yield unto them, to take away Saul's life;
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but resolued to waite vpon the Lord, who would take him away in due time, either by a naturall,
but resolved to wait upon the Lord, who would take him away in due time, either by a natural,
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or by a violent death, and aduance him to the Kingdome in his steede: yet after this good resolution, he manifested great frailtie and weaknes of faith:
or by a violent death, and advance him to the Kingdom in his steed: yet After this good resolution, he manifested great frailty and weakness of faith:
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for he said in his heart, I shall now perish one day by the hand of Saul: for he said in his heart, I shall now perish one day by the hand of Saul:
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and therevpon he fled vnto the King of Gath, and there beeing in perill of his life, bewrayed much infidelitie before the king.
and thereupon he fled unto the King of Gaza, and there being in peril of his life, bewrayed much infidelity before the King.
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And the like corruption doth our Sauiour oft times reprehend in his Disciples, Why did you feare, ô yee of little faith? saith hee;
And the like corruption does our Saviour oft times reprehend in his Disciples, Why did you Fear, o ye of little faith? Says he;
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and as these particular examples do euidently proue the point in hand, so also doth the generall example of the whole Church, of which the Prophet Isaiah speaketh thus:
and as these particular Examples do evidently prove the point in hand, so also does the general Exampl of the Whole Church, of which the Prophet Isaiah speaks thus:
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Zion said, the Lord hath forsaken mee, and my Lord hath forgotten mee; if they had affirmed that God had reiected but one member of his Church; Zion said, the Lord hath forsaken me, and my Lord hath forgotten me; if they had affirmed that God had rejected but one member of his Church;
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though it were but one of the meanest, as it were the little finger, it had beene a great dishonour vnto his Name;
though it were but one of the Meanest, as it were the little finger, it had been a great dishonour unto his Name;
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but that hee should cast off his whole Church, was a charge farre more hainous and intollerable:
but that he should cast off his Whole Church, was a charge Far more heinous and intolerable:
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and argued a great measure of vnbeliefe in Gods people, that either said it, or thought it.
and argued a great measure of unbelief in God's people, that either said it, or Thought it.
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Yet the Lord doth not discourage them for this, but rather vseth arguments to confirme and strengthen them.
Yet the Lord does not discourage them for this, but rather uses Arguments to confirm and strengthen them.
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Can a woman (saith he) forget her childe, and not haue compassion on the sonne of her wombe? though they should forget, Can a woman (Says he) forget her child, and not have compassion on the son of her womb? though they should forget,
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yet will not I forget thee. yet will not I forget thee.
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In which words the Lord telleth them for their comfort, that a mother, that hath a child sucking on her breasts, may sooner forsake it,
In which words the Lord Telleth them for their Comfort, that a mother, that hath a child sucking on her breasts, may sooner forsake it,
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and forget that she hath such an one, than he can relinquish them, and let his chosen ones slippe out of his minde.
and forget that she hath such an one, than he can relinquish them, and let his chosen ones slip out of his mind.
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Now the reason why the remnants of infidelitie doe still remaine in such as are Gods faithfull seruants, are these. Now the reason why the remnants of infidelity do still remain in such as Are God's faithful Servants, Are these.
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First, because there is in the best a great defect of knowledge, as the Apostle witnesseth: 1. Cor. 13. 12. and certaine it is, that we cānot beleeue more than we know, First, Because there is in the best a great defect of knowledge, as the Apostle Witnesseth: 1. Cor. 13. 12. and certain it is, that we cannot believe more than we know,
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though we may know more than we beleeue:
though we may know more than we believe:
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and therefore our knowledge being but weake and imperfect, our faith cannot be absolute and perfect.
and Therefore our knowledge being but weak and imperfect, our faith cannot be absolute and perfect.
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Secondly, there is no other grace of God, but is ioyned with imperfections, and therefore faith cannot be perfect; Secondly, there is no other grace of God, but is joined with imperfections, and Therefore faith cannot be perfect;
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for if it were, it would perfect all the rest of the vertues that are in vs:
for if it were, it would perfect all the rest of the Virtues that Are in us:
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our humilitie would be without any pride: our patience without any discontentment: our loue without any manner of bitternesse, &c. Thirdly, it is a good prouidence of God that it should be so;
our humility would be without any pride: our patience without any discontentment: our love without any manner of bitterness, etc. Thirdly, it is a good providence of God that it should be so;
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for otherwise his wonderfull mercie in bearing with vs, and his mightie hand in vpholding vs, would not so euidently be seene:
for otherwise his wonderful mercy in bearing with us, and his mighty hand in upholding us, would not so evidently be seen:
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we could not else so easily parceiue how strong the Lord is, in fensing vs against dangerous temptations;
we could not Else so Easily parceiue how strong the Lord is, in fencing us against dangerous temptations;
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in deliuering vs from violent corruptions: in arming vs against boisterous persecutions; and in vpholding vs in all manner of tribulations.
in delivering us from violent corruptions: in arming us against boisterous persecutions; and in upholding us in all manner of tribulations.
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Let this therefore first of all be an instruction vnto vs, to teach vs to be more sparing in our censures, Let this Therefore First of all be an instruction unto us, to teach us to be more sparing in our censures,
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when we finde defects of faith, either in our selues or others.
when we find defects of faith, either in our selves or Others.
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The best of Gods seruants (as hath beene sufficiently prooued) are subiect to many doubtings, both concerning the promises of God, and concerning his prouidence:
The best of God's Servants (as hath been sufficiently proved) Are Subject to many doubtings, both Concerning the promises of God, and Concerning his providence:
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and therefore when we finde the like in our selues or others, let vs not thereupon conclude, that we are not of the number of the faithfull:
and Therefore when we find the like in our selves or Others, let us not thereupon conclude, that we Are not of the number of the faithful:
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for we may haue a true iustifying faith at that very instant, when we are full of doubting touching some particular points;
for we may have a true justifying faith At that very instant, when we Are full of doubting touching Some particular points;
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as may be seene in the examples before alleaged for the confirmation of this doctrine:
as may be seen in the Examples before alleged for the confirmation of this Doctrine:
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and if God should worke all at once in vs, there would be no more imployment for him;
and if God should work all At once in us, there would be no more employment for him;
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nor any further vse of the meanes of our saluation.
nor any further use of the means of our salvation.
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Let vs not therefore discourage our hearts, as if we had no faith, because we finde defects in our faith:
Let us not Therefore discourage our hearts, as if we had no faith, Because we find defects in our faith:
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or as if we had nothing else but infirmities, because we finde some infirmities in our selues:
or as if we had nothing Else but infirmities, Because we find Some infirmities in our selves:
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Christ deales more charitable than so with Peter: for though he were afraid vpon the sight of a great waue,
christ deals more charitable than so with Peter: for though he were afraid upon the sighed of a great wave,
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after that Christ had giuen him experience of his power, in making him able to walke vpon the sea,
After that christ had given him experience of his power, in making him able to walk upon the sea,
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yet doth he not call him vnbeleeuer, or faithles person:
yet does he not call him unbeliever, or faithless person:
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but saith vnto him, Why diddest thou feare, ô thou of little faith? giuing him his due, that he had some faith;
but Says unto him, Why didst thou Fear, o thou of little faith? giving him his endue, that he had Some faith;
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albeit he had not so much as he should haue had.
albeit he had not so much as he should have had.
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Secondly, is it so, that the best haue some dregges of vnbeliefe still remaining in them? then let vs be exceeding carefull in looking to our owne hearts, Secondly, is it so, that the best have Some dregs of unbelief still remaining in them? then let us be exceeding careful in looking to our own hearts,
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for otherwise we may fall very dangerously.
for otherwise we may fallen very dangerously.
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Let vs not therefore presume vpon this, that we haue faith, and therefore we shall alwaies stand vpright:
Let us not Therefore presume upon this, that we have faith, and Therefore we shall always stand upright:
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for though we haue a wonderfull excellent faith, as Abraham had, and as Dauid had,
for though we have a wonderful excellent faith, as Abraham had, and as David had,
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yet we may suddenly slippe into scandalous offences, as they did, because we haue infidelitie as a dangerous traytour still harbouring within vs, which hath many ill companions attending vpon it,
yet we may suddenly slip into scandalous offences, as they did, Because we have infidelity as a dangerous traitor still harbouring within us, which hath many ill Sodales attending upon it,
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and is readie still to shew it selfe in distempered passions, and inordinate courses, vnlesse wee doe maruellous carefullie restraine and represse the motions thereof.
and is ready still to show it self in distempered passion, and inordinate courses, unless we do marvelous carefully restrain and repress the motions thereof.
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Little though Peter euer to denie and forsweare his maister, when hee was so resolute, that he stood vpon it with our Sauiour, that though hee should die with him,
Little though Peter ever to deny and forswear his master, when he was so resolute, that he stood upon it with our Saviour, that though he should die with him,
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yet hee would neuer forsake him; yet we reade what his vnbeliefe brought him vnto.
yet he would never forsake him; yet we read what his unbelief brought him unto.
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Wee are of the same nature that hee was, let vs therefore bee admonished by his example, that when wee thinke that wee stand, wee take heede least wee fall:
we Are of the same nature that he was, let us Therefore be admonished by his Exampl, that when we think that we stand, we take heed lest we fallen:
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for though wee be neuer so valorous in our owne conceits, little doe wee know into what crueltie,
for though we be never so valorous in our own conceits, little do we know into what cruelty,
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and into what bitternes of speech wee may breake forth, and how exceeding cowardlie wee may shew our selues in the causes of God:
and into what bitterness of speech we may break forth, and how exceeding cowardly we may show our selves in the Causes of God:
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the serious consideration whereof, should cause vs euermore to haue an eye vnto our vnbeliefe, and to looke narrowly therevnto:
the serious consideration whereof, should cause us evermore to have an eye unto our unbelief, and to look narrowly thereunto:
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yea, to lay strong chaines vpon it, and to keepe it close prisoner:
yea, to lay strong chains upon it, and to keep it close prisoner:
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for otherwise, it will make some scape or other, and comming abroade, will play such leaud trickes,
for otherwise, it will make Some escape or other, and coming abroad, will play such lewd tricks,
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as will bring shame vnto vs, and dishonour vnto God, and a blemish vpon our holie profession.
as will bring shame unto us, and dishonour unto God, and a blemish upon our holy profession.
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Helpe vs, and haue compassion on vs; that is, on mee and my childe: Whence ariseth this doctrine, thatHelp us, and have compassion on us; that is, on me and my child: Whence arises this Doctrine, that
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True loue will cause men to make their case for whom they pray to be their owne. True love will cause men to make their case for whom they pray to be their own.
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It will make them to communicate with their estate, for whom they become suiters vnto the Lord,
It will make them to communicate with their estate, for whom they become Suitors unto the Lord,
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and to beare a burden with them in their afflictions:
and to bear a burden with them in their afflictions:
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as heere we see in this man, who made his sonnes case and his owne alike.
as Here we see in this man, who made his Sons case and his own alike.
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Thus doth the Prophet Isaiah make himselfe a partie, when hee dealeth with the Lorde in the behalfe of the Iewes, against whom Gods wrath was kindled, Our trespasses are manie before thee (saith hee) and our sinnes testifie against vs. And againe, chapt. 64. 6. Wee haue beene as an vncleane thing, and our righteousnes as filthie cloutes, &c. In the like sort speaketh the Prophet Ieremie; O Lord, though our iniquities testifie against vs (saith hee) deale with vs according to thy name:
Thus does the Prophet Isaiah make himself a party, when he deals with the Lord in the behalf of the Iewes, against whom God's wrath was kindled, Our Trespasses Are many before thee (Says he) and our Sins testify against us And again, Chapter. 64. 6. we have been as an unclean thing, and our righteousness as filthy clouts, etc. In the like sort speaks the Prophet Ieremie; Oh Lord, though our iniquities testify against us (Says he) deal with us according to thy name:
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for our rebellions are manie, wee haue sinned against thee. for our rebellions Are many, we have sinned against thee.
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So doeth Daniel also, Wee haue sinned (saith he) and haue committed iniquitie, and haue done wickedly;
So doth daniel also, we have sinned (Says he) and have committed iniquity, and have done wickedly;
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yea, wee haue rebelled, and haue departed from thy precepts, and from thy iudgements. yea, we have rebelled, and have departed from thy Precepts, and from thy Judgments.
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And lastlie, (not to heape together moe examples of this kinde) good Ezra manifesteth the like holy affection, as those before-named did;
And Lastly, (not to heap together more Examples of this kind) good Ezra manifesteth the like holy affection, as those beforenamed did;
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for thus hee prayeth, O my GOD, I am confounded, and ashamed to lift vp mine eyes vnto thee my God:
for thus he Prayeth, Oh my GOD, I am confounded, and ashamed to lift up mine eyes unto thee my God:
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for our iniquities are increased ouer our head, and our trespasse is growen vp vnto the heauen. for our iniquities Are increased over our head, and our trespass is grown up unto the heaven.
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In which examples we see, that those holie men of God, though they were very innocent of any hainous crime,
In which Examples we see, that those holy men of God, though they were very innocent of any heinous crime,
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and in respect of those faults, which they for whom they prayed were guiltie of, altogether blamelesse,
and in respect of those Faults, which they for whom they prayed were guilty of, altogether blameless,
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and vntainted, yet they tooke to heart the offences committed by others, as if had beene principall men in the same.
and untainted, yet they took to heart the offences committed by Others, as if had been principal men in the same.
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The reasons why Gods children must bee thus affected, are these. The Reasons why God's children must be thus affected, Are these.
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First, because this fellow-feeling of others miseries, is a verie effectuall meanes to make them feruent and earnest in their suites and requests: First, Because this fellow-feeling of Others misery's, is a very effectual means to make them fervent and earnest in their suits and requests:
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as the examples before alleaged, doe clearely manifest.
as the Examples before alleged, do clearly manifest.
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Whereas on the contrarie, if men doe not much care for others calamities, as if they did nothing at all, or verie little concerne them;
Whereas on the contrary, if men do not much care for Others calamities, as if they did nothing At all, or very little concern them;
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they will pray, but very coldlie and drowsilie for them.
they will pray, but very coldly and drowsily for them.
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Secondly, as this sensiblenes of other mens distresses, will make Gods seruants feruent, so will it also make them constant in their prayers for them: Secondly, as this sensibleness of other men's Distresses, will make God's Servants fervent, so will it also make them constant in their Prayers for them:
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so that after many delayes and repulses, they will still perseuere in making supplication for them:
so that After many delays and repulses, they will still persevere in making supplication for them:
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but on the other side, if men be not thus affected toward them, they will quickly be discouraged,
but on the other side, if men be not thus affected towards them, they will quickly be discouraged,
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and soone let their suite fall to the ground:
and soon let their suit fallen to the ground:
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as we may obserue in the disciples of our Sauiour, who speaking for the woman of Canaan, without any great sense and feeling of her miserie, were very cold and short in their request.
as we may observe in the Disciples of our Saviour, who speaking for the woman of Canaan, without any great sense and feeling of her misery, were very cold and short in their request.
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Maister (say they) send her away: that is, dispatch her, that she may be gone,
Master (say they) send her away: that is, dispatch her, that she may be gone,
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for she cryeth after vs. Now when Christ answered that he was not sent vnto the lost sheepe of the house of Israel, their prayer was at an end,
for she Cries After us Now when christ answered that he was not sent unto the lost sheep of the house of Israel, their prayer was At an end,
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and they had no more to say for her:
and they had no more to say for her:
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but the poore woman, being thoroughly afflicted with the torment of her daughter, would not let the matter passe so,
but the poor woman, being thoroughly afflicted with the torment of her daughter, would not let the matter pass so,
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but replyeth vpon Christ Iesus, and answereth euery one of his obiections, till at length her request was granted.
but Replieth upon christ Iesus, and Answers every one of his objections, till At length her request was granted.
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Thirdly, this will cause their prayers to be effectuall, and to finde good admittance and acceptance with the Lord: Thirdly, this will cause their Prayers to be effectual, and to find good admittance and acceptance with the Lord:
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they cannot but be welcome vnto him, in regard they proceed from abundance of loue,
they cannot but be welcome unto him, in regard they proceed from abundance of love,
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and of tender compassion in the parties, which are graces wherewith the Lord is well pleased, yea, and much delighted.
and of tender compassion in the parties, which Are graces wherewith the Lord is well pleased, yea, and much delighted.
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Fourthly, as others shall haue the benefite of such prayers, so shal they thēselues that make them haue the comfort thereof in a speciall manner: Fourthly, as Others shall have the benefit of such Prayers, so shall they themselves that make them have the Comfort thereof in a special manner:
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As Ieremie, and Daniel, and such like holy men, who vpon the granting of their requests, had an hundred times more consolation,
As Ieremie, and daniel, and such like holy men, who upon the granting of their requests, had an hundred times more consolation,
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than ordinarie people for whom they prayed: and if it so fall out that our requests be not granted in the particulars,
than ordinary people for whom they prayed: and if it so fallen out that our requests be not granted in the particulars,
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yet shall we some way or other be proportionably recompenced by the Lord.
yet shall we Some Way or other be proportionably recompensed by the Lord.
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Lastly, if no other reason would induce vs, yet the example of our blessed Sauiour should moue vs to this holy communicating with the miseries of our brethren: Lastly, if not other reason would induce us, yet the Exampl of our blessed Saviour should move us to this holy communicating with the misery's of our brothers:
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for he tooke our persons vpon him, and he that knew no sinne, was made sinne for vs, that we might be made the righteousnes of God, through him.
for he took our Persons upon him, and he that knew no sin, was made sin for us, that we might be made the righteousness of God, through him.
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He became our suretie, and tooke vpon him both the guiltinesse and punishment of our sinnes:
He became our surety, and took upon him both the guiltiness and punishment of our Sins:
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he did not onely pittie vs, and speake for vs, but also dealt for vs, and died for vs:
he did not only pity us, and speak for us, but also dealt for us, and died for us:
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and therefore it behooueth vs to put on the same minde that was in Christ Iesus:
and Therefore it behooveth us to put on the same mind that was in christ Iesus:
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and to bee affected in the like sort as he was.
and to be affected in the like sort as he was.
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Which maketh for the iust reproofe of those, who when they are petitioners vnto God for others, deale no otherwise then great mens Attendants commonly do, Which makes for the just reproof of those, who when they Are petitioners unto God for Others, deal no otherwise then great men's Attendants commonly do,
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for such as haue before hand hired them to preferre their suites vnto their maisters: or then corrupt Lawiers doe for their Clients, when they haue receiued their fees:
for such as have before hand hired them to prefer their suits unto their masters: or then corrupt Lawyers do for their Clients, when they have received their fees:
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they thinke they shall loose nothing if matters go against them: nor gaine any thing if they succeed for them:
they think they shall lose nothing if matters go against them: nor gain any thing if they succeed for them:
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and therefore they vse not much eagernesse in the pursuite thereof, but deale coldlie and carelesly in the causes which they vndertake:
and Therefore they use not much eagerness in the pursuit thereof, but deal coldly and carelessly in the Causes which they undertake:
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So doe a great manie in their suites which they put vp vnto God;
So do a great many in their suits which they put up unto God;
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yea, euen then when they are to speake for their owne children, or other neere friends:
yea, even then when they Are to speak for their own children, or other near Friends:
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and that when they are in a most lamentable taking, so that they might iustly say as the woman of Canaan did of her daughter, O Lord haue mercie on mee;
and that when they Are in a most lamentable taking, so that they might justly say as the woman of Canaan did of her daughter, Oh Lord have mercy on me;
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my childe, or my friend, is miserablie vexed with a diuell: miserablie haunted with pride, with vncleannesse, with voluptuousnes, &c:
my child, or my friend, is miserably vexed with a Devil: miserably haunted with pride, with uncleanness, with voluptuousness, etc.:
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Yet Satan doth as it were, bellow forth at their mouthes, and is ready to cast them (not into the water,
Yet Satan does as it were, bellow forth At their mouths, and is ready to cast them (not into the water,
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or into the fire, as was this mans childe, but) euen into hell fire, which neuer shall bee quenched:
or into the fire, as was this men child, but) even into hell fire, which never shall be quenched:
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albeit (I say) the case stand thus with manie mens children, or friendes:
albeit (I say) the case stand thus with many men's children, or Friends:
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Nay further, though they haue beene brought to this passe by their ill educating of them,
Nay further, though they have been brought to this pass by their ill educating of them,
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or their giuing of ill example vnto them, yet when they are to make supplication vnto the Lord for them, they are maruellous remisse and cold in the same:
or their giving of ill Exampl unto them, yet when they Are to make supplication unto the Lord for them, they Are marvelous remiss and cold in the same:
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thereby shewing, that their praiers proceed from their lips, rather than from their hearts.
thereby showing, that their Prayers proceed from their lips, rather than from their hearts.
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Nay, in the case of Gods Church, whereof they themselues are members, or at least professe themselues so to be, they aske so carelesly and drowsily,
Nay, in the case of God's Church, whereof they themselves Are members, or At least profess themselves so to be, they ask so carelessly and drowsily,
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as if it did nothing at all pertaine vnto them, whether the Gospell haue a free passage or not;
as if it did nothing At all pertain unto them, whither the Gospel have a free passage or not;
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whether Gods ordinances be enioyed in sinceritie and puritie or not;
whither God's ordinances be enjoyed in sincerity and purity or not;
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whether Gods seruants continue in their vprightnesse or not, &c. This is a fault sharpely to be censured in such as make profession of the truth,
whither God's Servants continue in their uprightness or not, etc. This is a fault sharply to be censured in such as make profession of the truth,
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and we haue all cause much to condemne our selues for our great fayling in this behalfe:
and we have all cause much to condemn our selves for our great failing in this behalf:
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and to labour hereafter to put on the bowels of tender compassion, that so wee may make othres cases our owne,
and to labour hereafter to put on the bowels of tender compassion, that so we may make othres cases our own,
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and mourne for their calamities, and for their transgressions, as if they were our owne.
and mourn for their calamities, and for their transgressions, as if they were our own.
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Secondly, is it so, that christian loue will cause men to partake with others in their distresses, Secondly, is it so, that christian love will cause men to partake with Others in their Distresses,
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as if they were theirs? then here is matter of speciall cōsolation vnto all the Saints of God:
as if they were theirs? then Here is matter of special consolation unto all the Saints of God:
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for there is neuer a one of them, but hath sundrie others to beare his burden,
for there is never a one of them, but hath sundry Others to bear his burden,
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and to communicate with him in all his sorrowes and anguishes.
and to communicate with him in all his sorrows and Anguishes.
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And therefore, let them not be vtterly dismaied, albeit they cānot take their owne case to heart as they would, and as they should:
And Therefore, let them not be utterly dismayed, albeit they cannot take their own case to heart as they would, and as they should:
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if they be inwardly grieued that they are so senslesse of the stroakes of God vpon them, they may take this for their comfort, that God will passe by their infirmitie,
if they be inwardly grieved that they Are so senseless of the Strokes of God upon them, they may take this for their Comfort, that God will pass by their infirmity,
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and accept of the seruencie of others prayers in their behalfe, who are more earnest with God for them,
and accept of the fervency of Others Prayers in their behalf, who Are more earnest with God for them,
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than they can be for themselues. Thus much concerning the mans petition: our Sauiours answere followeth.
than they can be for themselves. Thus much Concerning the men petition: our Saviour's answer follows.
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The second Sermon. VERSE 23. If thou canst beleeue, all things are possible to the beleeuer.
The second Sermon. VERSE 23. If thou Canst believe, all things Are possible to the believer.
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HEere wee must note, that when it is said, If thou canst beleeue, &c: The meaning is not, that Christ could not heale his childe vnlesse hee did beleeue:
Here we must note, that when it is said, If thou Canst believe, etc.: The meaning is not, that christ could not heal his child unless he did believe:
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for mans disabilitie doth nothing diminish Gods abilitie: but this is spoken by our Sauiour to helpe the mans faith;
for men disability does nothing diminish God's ability: but this is spoken by our Saviour to help the men faith;
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hee knew well enough that hee did in part beleeue, but hee would haue him search,
he knew well enough that he did in part believe, but he would have him search,
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and trie his heart, and set his faith a worke before hee would graunt his request.
and try his heart, and Set his faith a work before he would grant his request.
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Whence wee may note this Doctrine, that
Whence we may note this Doctrine, that
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Where Christ Iesus doth helpe anie one in mercie, hee first helps his heart, and layes the foundation of his worke in his soule. Where christ Iesus does help any one in mercy, he First helps his heart, and lays the Foundation of his work in his soul.
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This course hee tooke with Marthae and Marie, when hee would gratifie them with a speciall fauour, in restoring to life their dead brother, which was very deere vnto them;
This course he took with Martha and marry, when he would gratify them with a special favour, in restoring to life their dead brother, which was very deer unto them;
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Hee first of all labours to strengthen their faith in this point, that hee was able to raise him out of the graue againe: He First of all labours to strengthen their faith in this point, that he was able to raise him out of the graven again:
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yea, though hee had beene foure dayes dead.
yea, though he had been foure days dead.
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In the like sort dealt the Lord with the Apostle Paul, when he and the rest that were with him, had bene fourteene dayes tossed with a sore and dangerous tempest, looking euer and anon,
In the like sort dealt the Lord with the Apostle Paul, when he and the rest that were with him, had be fourteene days tossed with a soar and dangerous tempest, looking ever and anon,
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when they should bee drowned in the Sea, and all that while had eaten nothing, feare hauing taken away their stomachs.
when they should be drowned in the Sea, and all that while had eaten nothing, Fear having taken away their stomachs.
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In this extremitie God sent his Angell vnto Paul, not giuing him present deliuerance, but telling him that hee and the rest should be deliuered, that so their faith might be exercised by depending on his promise,
In this extremity God sent his Angel unto Paul, not giving him present deliverance, but telling him that he and the rest should be Delivered, that so their faith might be exercised by depending on his promise,
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and the benefite might bee more acceptable when it came.
and the benefit might be more acceptable when it Come.
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The like may be said of Iehoshaphats case, when such huge armies of enemies came against him:
The like may be said of Iehoshaphats case, when such huge armies of enemies Come against him:
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it was then time (wee would haue thought) for the Lord to set vpon his aduersaries, and to ouerthrowe their forces: it was then time (we would have Thought) for the Lord to Set upon his Adversaries, and to overthrown their forces:
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but hee first of all sends king Iehoshaphat, and the rest of the people, a Prophet to fitte and prepare their hearts,
but he First of all sends King Jehoshaphat, and the rest of the people, a Prophet to fit and prepare their hearts,
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for such a wonderfull victorie, as afterward hee gaue them;
for such a wonderful victory, as afterwards he gave them;
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and that made it to bee a farre greater blessing, then otherwise it could haue beene.
and that made it to be a Far greater blessing, then otherwise it could have been.
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And the reason why God doth first helpe the heart, is, First, because otherwise the benefite that he bestoweth, would bee but momentanie: And the reason why God does First help the heart, is, First, Because otherwise the benefit that he bestoweth, would be but momentary:
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for either the thing it selfe should be taken away, or else some mischiefe ensue vpon the hauing of it,
for either the thing it self should be taken away, or Else Some mischief ensue upon the having of it,
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so that it would cease to bee a blessing.
so that it would cease to be a blessing.
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Hence is it, that the Lord saith vnto Ahaz, and his people, after hee had promised them deliuerance from their enemies;
Hence is it, that the Lord Says unto Ahaz, and his people, After he had promised them deliverance from their enemies;
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If yee beleeue not, surely yee shall not bee established. If ye believe not, surely ye shall not be established.
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And therefore was it, that though wicked Ahab were saued from the sword of the king of Aram, at one time,
And Therefore was it, that though wicked Ahab were saved from the sword of the King of Aram, At one time,
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yet hee got little by it:
yet he god little by it:
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for hauing no grace in his heart, hee was wounded in fighting against the Aramites another time,
for having no grace in his heart, he was wounded in fighting against the Aramites Another time,
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so that his Charretman carried him out of the hoast, vnto Samaria, and death carried him from thence vnto hell, the proper place of such sinfull rebels as he was.
so that his Charretman carried him out of the host, unto Samaria, and death carried him from thence unto hell, the proper place of such sinful rebels as he was.
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Secondly, when mens hearts are well fitted for a blessing, it becomes a double blessing vnto them. Secondly, when men's hearts Are well fitted for a blessing, it becomes a double blessing unto them.
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For it doth not alone helpe them for their present state, but also for their eternall state:
For it does not alone help them for their present state, but also for their Eternal state:
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not onely for this life, but for euerlasting life:
not only for this life, but for everlasting life:
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not for the present alone, but for euer after, they being assured, that God is alwaies the same in grace and fauour towards his children.
not for the present alone, but for ever After, they being assured, that God is always the same in grace and favour towards his children.
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Therefore if at any time we desire any blessing, or deliuerance for our selues, or our friends, out of dangers, Therefore if At any time we desire any blessing, or deliverance for our selves, or our Friends, out of dangers,
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or debts, or the like, let vs intreate the Lord first of all to applie his medicine to the due place.
or debts, or the like, let us entreat the Lord First of all to apply his medicine to the due place.
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We see it ordinarie with skilfull physitians in the curing of many diseases, that though the sicknesse be in the head,
We see it ordinary with skilful Physicians in the curing of many diseases, that though the sickness be in the head,
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or in any other part, yet they conueigh their physicke into the stomach.
or in any other part, yet they convey their physic into the stomach.
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So let vs beseech the Lord that he will deale with vs, or with such as are neere vnto vs:
So let us beseech the Lord that he will deal with us, or with such as Are near unto us:
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that he will beginne his cure in our heart, which is the stomacke of the soule:
that he will begin his cure in our heart, which is the stomach of the soul:
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which being soundly healed, we shall finde, not onely the fit staied for the present, but the sicknes preuented for afterwards.
which being soundly healed, we shall find, not only the fit stayed for the present, but the sickness prevented for afterwards.
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Secondly, let the wisedome of Christ in his dealing with this man, serue for our imitation: Secondly, let the Wisdom of christ in his dealing with this man, serve for our imitation:
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Are we minded to doe our neighbours a good turne in outward respects, for their bodie,
are we minded to do our neighbours a good turn in outward respects, for their body,
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or for their estate, or for his children? let vs in the first place labour as farre as God hath inabled vs, to helpe their hearts; to increase their repentance;
or for their estate, or for his children? let us in the First place labour as Far as God hath enabled us, to help their hearts; to increase their Repentance;
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to strengthen their faith in Gods promises and prouidence, and to minister vnto them spirituall refreshing as well as corporall.
to strengthen their faith in God's promises and providence, and to minister unto them spiritual refreshing as well as corporal.
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And thus taking the same course with our friends in their sicknesses, and in their distresse,
And thus taking the same course with our Friends in their Sicknesses, and in their distress,
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as our Sauiour did, we may the more comfortably expect a full recompence of our worke from the righteous Iudge of heauen and earth;
as our Saviour did, we may the more comfortably expect a full recompense of our work from the righteous Judge of heaven and earth;
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and withall, we shall haue this testimonie vnto our soules, that we doe not good things in a carnall manner,
and withal, we shall have this testimony unto our Souls, that we do not good things in a carnal manner,
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nor for fleshly respects, but with an vpright heart, and to a right end, desiring principally that God may be glorified in the saluation of the parties, to whom our beautie and kindnesse is extended.
nor for fleshly respects, but with an upright heart, and to a right end, desiring principally that God may be glorified in the salvation of the parties, to whom our beauty and kindness is extended.
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Thirdly, seeing that the Lord vseth to begin his worke in the hart, where he purposeth to vouchsafe any outward blessing in mercie: Thirdly, seeing that the Lord uses to begin his work in the heart, where he Purposes to vouchsafe any outward blessing in mercy:
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Let this teach vs not to be impatient, nor to thinke it too long, ere God bestow any benefit vpon vs:
Let this teach us not to be impatient, nor to think it too long, ere God bestow any benefit upon us:
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but let vs rather looke into our selues, and suspect our owne preparation and fitnesse to be partakers of any speciall fauour from the Lord.
but let us rather look into our selves, and suspect our own preparation and fitness to be partakers of any special favour from the Lord.
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Will not our aduersaries be pacified toward vs, nor reconciled vnto vs? Let vs examine whether we haue made peace with the Lord,
Will not our Adversaries be pacified towards us, nor reconciled unto us? Let us examine whither we have made peace with the Lord,
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and procured his louing countenance to shine vpon vs:
and procured his loving countenance to shine upon us:
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otherwise we may certainely conclude, that all our enemies heate is but a sparke of his displeasure against vs. Are our outward wants & necessities many & great,
otherwise we may Certainly conclude, that all our enemies heat is but a spark of his displeasure against us are our outward Wants & necessities many & great,
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and of long continuance? let vs make triall whether they doe not proceed from want of religion;
and of long Continuance? let us make trial whither they do not proceed from want of Religion;
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from want of sinceritie before the Lord, & of a godly, and honest conuersation before men:
from want of sincerity before the Lord, & of a godly, and honest Conversation before men:
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haue we great imbecilitie in our bodies, and doe we finde a sensible decay of our health? let vs search whether the weakenesse of our faith haue not beene the cause of it, in that we haue not conscionably vsed the meanes that God hath appointed for the confirming therof:
have we great imbecility in our bodies, and do we find a sensible decay of our health? let us search whither the weakness of our faith have not been the cause of it, in that we have not Conscionably used the means that God hath appointed for the confirming thereof:
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and whether we haue not declined in the course of our obedience, and beene too well content to feele an inward decay of Gods graces,
and whither we have not declined in the course of our Obedience, and been too well content to feel an inward decay of God's graces,
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for which Gods hand hath lighted vpon our outward man.
for which God's hand hath lighted upon our outward man.
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And if we deale thus, we shall be driuen to accuse our selues, rather than to murmur against God,
And if we deal thus, we shall be driven to accuse our selves, rather than to murmur against God,
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and so fitting our selues for mercie, we shall finde it at his hands in due season,
and so fitting our selves for mercy, we shall find it At his hands in due season,
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and that to our greater comfort, then if wee had obtained it sooner. If thou canst belieue, &:
and that to our greater Comfort, then if we had obtained it sooner. If thou Canst believe, &:
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] In that our Sauiour makes a doubt hereof, & that not without cause, the doctrine is, that, It is not in any mans owne power to beleeue when hee will,
] In that our Saviour makes a doubt hereof, & that not without cause, the Doctrine is, that, It is not in any men own power to believe when he will,
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and what hee will, and as much as he will. Faith is not at mens commaund:
and what he will, and as much as he will. Faith is not At men's command:
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for if it had beene, our Sauiour would neuer haue propounded this question:
for if it had been, our Saviour would never have propounded this question:
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neither would the Disciples haue left the child vncured, which now was brought vnto our Sauiour:
neither would the Disciples have left the child uncured, which now was brought unto our Saviour:
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for they were desirous to doe what they could for the honour of their maister,
for they were desirous to do what they could for the honour of their master,
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for their owne credite and comfort, and for the stopping of the mouthes of their bitter aduersaries:
for their own credit and Comfort, and for the stopping of the mouths of their bitter Adversaries:
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Now the cause why they could not cast out this diuell was (as their Maister tolde them) their vnbeliefe:
Now the cause why they could not cast out this Devil was (as their Master told them) their unbelief:
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not that they were vnwilling to beleeue, but that they were vnable to beleeue, vnlesse they should haue vsed fasting and prayer for the obtaining of faith, which they could not doe.
not that they were unwilling to believe, but that they were unable to believe, unless they should have used fasting and prayer for the obtaining of faith, which they could not do.
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And if anie desire a proofe of this point, let him read the 17. chapt.
And if any desire a proof of this point, let him read the 17. Chapter.
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of Luke, where the Apostles hearing our Sauiour deliuer this lesson, that if our brother sinne against vs seuen times in a day,
of Lycia, where the Apostles hearing our Saviour deliver this Lesson, that if our brother sin against us seuen times in a day,
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and seuen times in a day turne againe vnto vs, saying, it repenteth mee: wee must forgiue him: and seuen times in a day turn again unto us, saying, it Repenteth me: we must forgive him:
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they take occasion thereby, to pray in this sort: Lord increase our faith. Which is in effect, as if they had said;
they take occasion thereby, to pray in this sort: Lord increase our faith. Which is in Effect, as if they had said;
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Lord, this is a dutie which is beyond our reach:
Lord, this is a duty which is beyond our reach:
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our faith will not extend so farre, and therefore Lord, sithence thou requirest this at our hands, adde vnto that measure of faith which thou hast giuen vs, that so wee may be able to performe it.
our faith will not extend so Far, and Therefore Lord, since thou requirest this At our hands, add unto that measure of faith which thou hast given us, that so we may be able to perform it.
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Now if they could haue beleeued as much as they would, what need had they thus earnestly to desire an increase of their faith? Let this then be concluded for a certaine truth, that no man is able to attaine to what measure of faith it pleaseth him.
Now if they could have believed as much as they would, what need had they thus earnestly to desire an increase of their faith? Let this then be concluded for a certain truth, that no man is able to attain to what measure of faith it Pleases him.
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Neither is this so only at mens first conuersion, but afterwards also.
Neither is this so only At men's First conversion, but afterwards also.
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For their first conuersion, there is no doubt but it proceedeth wholie from God, and is his meere gift, according to that of our Sauiour, None can come vnto mee, except the father draw him.
For their First conversion, there is no doubt but it Proceedeth wholly from God, and is his mere gift, according to that of our Saviour, None can come unto me, except the father draw him.
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And that of the Apostle, Vnto you it is giuen for Christ, that not onely yee should beleeue in him,
And that of the Apostle, Unto you it is given for christ, that not only ye should believe in him,
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but also suffer for his sake. but also suffer for his sake.
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And as for the state of a Christian after his conuersion, it is as plaine, that none can exercise his faith in any particular without Gods speciall assistance:
And as for the state of a Christian After his conversion, it is as plain, that none can exercise his faith in any particular without God's special assistance:
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as may be seene in the example of Abraham, who though he had a very excellent faith,
as may be seen in the Exampl of Abraham, who though he had a very excellent faith,
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yet when he came into a forren countrie among a barbarous people, it much failed him in that particular, that he could not rest vpon Gods power and prouidence for the preseruation of his life,
yet when he Come into a foreign country among a barbarous people, it much failed him in that particular, that he could not rest upon God's power and providence for the preservation of his life,
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but chose rather to expose his wife to danger, by saying that she was his sister. Otherwise he thought, that though they were not so monstrously wicked (as many now a daies are) as to abuse his wife, he being aliue,
but chosen rather to expose his wife to danger, by saying that she was his sister. Otherwise he Thought, that though they were not so monstrously wicked (as many now a days Are) as to abuse his wife, he being alive,
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yet they would kill him, that so they might freely take her vnto themselues.
yet they would kill him, that so they might freely take her unto themselves.
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Here we see carnall reason did oppose it selfe against his faith, and in this particular ouerswaied him.
Here we see carnal reason did oppose it self against his faith, and in this particular overswayed him.
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And so it was with Zacharie, the husband of Elizabet (though ouerwise a true beleeuer) when he heard of the Angell that he should haue a sonne in his old age he was so intangled with carnall conceites, that he could not giue credit thereto:
And so it was with Zacharias, the husband of Elizabeth (though overwise a true believer) when he herd of the Angel that he should have a son in his old age he was so entangled with carnal conceits, that he could not give credit thereto:
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I am olde (saith he) and my wife is olde, and is it possible that such olde people as we are should haue a childe? And in the same case did Sarah faile,
I am old (Says he) and my wife is old, and is it possible that such old people as we Are should have a child? And in the same case did Sarah fail,
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though she were the Matriarch of holy women, when she was tolde that she should beare a sonne, she laughed at it,
though she were the Matriarch of holy women, when she was told that she should bear a son, she laughed At it,
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as if it were a ridiculous thing to beleeue any such matter:
as if it were a ridiculous thing to believe any such matter:
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and as carnall reason doth hinder the faith of Gods seruants, so also doe distempered passions,
and as carnal reason does hinder the faith of God's Servants, so also do distempered passion,
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as anger and feare, and the like.
as anger and Fear, and the like.
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As we may note in Moses, though an admirable man, and such an one as in other cases had shewed a care and worthie faith,
As we may note in Moses, though an admirable man, and such an one as in other cases had showed a care and worthy faith,
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yet being vexed and troubled at the rebellious disposition of the people of Israel, he manifested great vnbeliefe:
yet being vexed and troubled At the rebellious disposition of the people of Israel, he manifested great unbelief:
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for when God promised him to feede all that people for a moneth with flesh in the wildernes, he doubted how it could be:
for when God promised him to feed all that people for a Monn with Flesh in the Wilderness, he doubted how it could be:
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What (•aith he) shall all the beastes be killed for hem? and shall all the fishes of the Sea be gathered together, to make prouision for them ▪ As if God had ouershot himselfe, in making them such a large promise,
What (•aith he) shall all the beasts be killed for hem? and shall all the Fish of the Sea be gathered together, to make provision for them ▪ As if God had overshot himself, in making them such a large promise,
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as he would not be able to stand too.
as he would not be able to stand too.
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Heere then are they to bee confuted, that neuer had anie faith at all, and yet thinke that they can beleeue whatsoeuer God telleth them: Here then Are they to be confuted, that never had any faith At all, and yet think that they can believe whatsoever God Telleth them:
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yea, they make that an argument of the strength of their faith, that they perswade themselues they can beleeue at their pleasure:
yea, they make that an argument of the strength of their faith, that they persuade themselves they can believe At their pleasure:
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I dare vndertake (say they) that I doe beleeue, and will beleeue;
I Dare undertake (say they) that I do believe, and will believe;
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that I doe repent, and will repent; (both which come to one reckoning) and that as well as the proudest of them:
that I do Repent, and will Repent; (both which come to one reckoning) and that as well as the proudest of them:
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and therein they say true indeed, as well as the proudest;
and therein they say true indeed, as well as the proudest;
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for the proud beleeue not at all, but haue the Lord himselfe to resist them, when hee giueth grace to the humble:
for the proud believe not At all, but have the Lord himself to resist them, when he gives grace to the humble:
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Neither haue such boasters any faith at all;
Neither have such boaster's any faith At all;
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for if they knew what it meant, they would neuer so presume vpon their owne strength.
for if they knew what it meant, they would never so presume upon their own strength.
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Secondly, let this teach vs when wee goe about any seruice of God, not to rest vpon that olde store of faith which we haue, Secondly, let this teach us when we go about any service of God, not to rest upon that old store of faith which we have,
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nor to be so confident thereof;
nor to be so confident thereof;
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as to say, If now I were to heare the word, or to be partaker of the Sacrament, I am sufficiētly prouided without any more adoe:
as to say, If now I were to hear the word, or to be partaker of the Sacrament, I am sufficiently provided without any more ado:
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or if this or that crosse should fall vpon mee, I haue vndergone greater matters then that comes too;
or if this or that cross should fallen upon me, I have undergone greater matters then that comes too;
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and therefore I know I shall not shrinke vnder it.
and Therefore I know I shall not shrink under it.
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Let vs not (I say) thus builde vpon our owne strength, but let euery one rather come to this, my faith is not mine owne, I cannot beleeue what & when I will,
Let us not (I say) thus build upon our own strength, but let every one rather come to this, my faith is not mine own, I cannot believe what & when I will,
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and therefore Lord make me to beleeue whatsoeuer is needfull, according as occasion shall be offered;
and Therefore Lord make me to believe whatsoever is needful, according as occasion shall be offered;
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if we doe not thus, we shall finde by wofull experience, that though we haue the shield of faith,
if we do not thus, we shall find by woeful experience, that though we have the shield of faith,
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yet when we come into the field against our aduersaries, we shall not be able to vse it, either to Gods glorie, or our owne safegard.
yet when we come into the field against our Adversaries, we shall not be able to use it, either to God's glory, or our own safeguard.
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All things are possible to him that beleeueth. All things Are possible to him that Believeth.
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] If faith be set a worke, nothing is so hard and difficult, but it will goe thorough therewith: whence obserue this doctrine, that
] If faith be Set a work, nothing is so hard and difficult, but it will go through therewith: whence observe this Doctrine, that
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Of all the men in the world godly beleeuers are the most mightie and most happie. Of all the men in the world godly believers Are the most mighty and most happy.
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None haue so great power, nor so good an estate, as the faithfull, for they conquer the world:
None have so great power, nor so good an estate, as the faithful, for they conquer the world:
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that is, internall corruptions, and outward allurements:
that is, internal corruptions, and outward allurements:
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according to that of the Apostle Iohn, This is our victorie, whereby we ouercome the world, euen our faith.
according to that of the Apostle John, This is our victory, whereby we overcome the world, even our faith.
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Without this it is impossible for men to get victorie ouer themselues and ouer their worldly lusts, be they neuer so great and mightie in the earth:
Without this it is impossible for men to get victory over themselves and over their worldly Lustiest, be they never so great and mighty in the earth:
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nay the mightier they are, the weaker in this conflict: the world hath them in the greatest seruitude of all others:
nay the Mightier they Are, the Weaker in this conflict: the world hath them in the greatest servitude of all Others:
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it puts them as it were into the dungeon, and holdes them fast in the stockes,
it puts them as it were into the dungeon, and holds them fast in the stocks,
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and makes them the most miserable bondslaues that are, vnto pride, and sensualitie, and all kinde of voluptuousnes.
and makes them the most miserable bondslaves that Are, unto pride, and sensuality, and all kind of voluptuousness.
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2 Againe, as faith makes men conquerers ouer the world, so doth it also ouer the diuell, for if we resist him stedfast in the faith, he will flie from vs. And concerning all other difficulties, let vs reade the 11. Chap. of the Epistle to the Hebrewes, where the wonderfull and strange effects of faith are at large spoken of;
2 Again, as faith makes men conquerors over the world, so does it also over the Devil, for if we resist him steadfast in the faith, he will fly from us And Concerning all other difficulties, let us read the 11. Chap. of the Epistle to the Hebrews, where the wonderful and strange effects of faith Are At large spoken of;
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and there we shall easily perceiue, that the most incredible things that can be imagined, haue by vertue thereof beene effected, and accomplished. And the reason hereof is,
and there we shall Easily perceive, that the most incredible things that can be imagined, have by virtue thereof been effected, and accomplished. And the reason hereof is,
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First, because faithfull men doe lay holde of God himselfe, and of his all-sufficiencie; and therfore hauing the enioyment of his fauour, what can be wanting vnto them? First, Because faithful men do lay hold of God himself, and of his All-sufficiency; and Therefore having the enjoyment of his favour, what can be wanting unto them?
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Secondly, they build vpon the truth of God: Secondly, they built upon the truth of God:
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for faith is not euery slight imagination of a frenticke braine, but a setled perswasion, grounded on the word of God:
for faith is not every slight imagination of a frenticke brain, but a settled persuasion, grounded on the word of God:
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and therefore if the scriptures say simplie and without exception, that they shall haue any thing, they rest vpon it, without any wauering:
and Therefore if the Scriptures say simply and without exception, that they shall have any thing, they rest upon it, without any wavering:
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but if the scriptures promise with condition onely, they doe conditionally expect the things so promised:
but if the Scriptures promise with condition only, they do conditionally expect the things so promised:
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and by this meanes their happinesse is as large as Gods promises;
and by this means their happiness is as large as God's promises;
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and their hopes are ratified by the truth of his word, who is not as man that he should lie: and of whom it is said, Let God be free, and euery man a liar.
and their hope's Are ratified by the truth of his word, who is not as man that he should lie: and of whom it is said, Let God be free, and every man a liar.
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Seeing then that there is such efficacie in faith, and such happinesse depending thereon, let vs preferre it before all earthly treasures, Seeing then that there is such efficacy in faith, and such happiness depending thereon, let us prefer it before all earthly treasures,
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and count all the glorie of the world base in comparison of it: for a poore faithfull Christian, is better then a rich vnbeleeuing king:
and count all the glory of the world base in comparison of it: for a poor faithful Christian, is better then a rich unbelieving King:
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And why? because all things are possible vnto him;
And why? Because all things Are possible unto him;
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he may haue his hearts desire in any thing, so farre as his affection is ordered by Gods word:
he may have his hearts desire in any thing, so Far as his affection is ordered by God's word:
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and this priuiledge haue none in the world, but only beleeuers.
and this privilege have none in the world, but only believers.
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It is no where in the scripture said, All things are possible to the rich, to the noble, to those that are strong,
It is no where in the scripture said, All things Are possible to the rich, to the noble, to those that Are strong,
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or to those that are couragious:
or to those that Are courageous:
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nay such doe continually finde, that their willes and desires are exceedingly crossed, and that it is impossible for them to bring many of their enterprises to passe.
nay such doe continually find, that their wills and Desires Are exceedingly crossed, and that it is impossible for them to bring many of their enterprises to pass.
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Nebuchadnezzar, as great as he was, foūd by experience that al things are not possible to the mightie Monarches of the earth; Nebuchadnezzar, as great as he was, found by experience that all things Are not possible to the mighty Monarchs of the earth;
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and that when they begin to exalt themselues into the place of God, as hee did, the Lorde can quickly cause a great King to be in farre worse case then the basest beggar, as indeed hee was;
and that when they begin to exalt themselves into the place of God, as he did, the Lord can quickly cause a great King to be in Far Worse case then the Basest beggar, as indeed he was;
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being stript of his kingdome, of his wittes, and of all earthly comforts, euen on a sudden,
being stripped of his Kingdom, of his wits, and of all earthly comforts, even on a sudden,
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when hee litle feared any such matter.
when he little feared any such matter.
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Sithence therefore the case stands thus, that no worldlie preheminence or excellencie, can yeelde men that contentment, which faith will doe, what remaineth,
Since Therefore the case Stands thus, that no worldly pre-eminence or excellency, can yield men that contentment, which faith will do, what remains,
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but that wee set the highest price vpon that which is of the greatest worth:
but that we Set the highest price upon that which is of the greatest worth:
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and aboue all things seeke for that, which will make vs most happie, when wee haue found it.
and above all things seek for that, which will make us most happy, when we have found it.
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Secondly, if we desire friends that are able, and willing, and euery way sufficient to stand vs in steed, let vs endeuour to bee in league with such as haue the greatest measure of faith, Secondly, if we desire Friends that Are able, and willing, and every Way sufficient to stand us in steed, let us endeavour to be in league with such as have the greatest measure of faith,
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and to make them our chiefest friends, who are most godly & most faithful people. Peter found the benefite hereof:
and to make them our chiefest Friends, who Are most godly & most faithful people. Peter found the benefit hereof:
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he had many mortall aduersaries, as Herode, and the whole power of the Romanes, and the state of the Iewes: and what friends had he to stand for him? a poore companie of men and women, that durst not shewe their heads, for feare of their enemies; he had many Mortal Adversaries, as Herod, and the Whole power of the Romans, and the state of the Iewes: and what Friends had he to stand for him? a poor company of men and women, that durst not show their Heads, for Fear of their enemies;
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who yet by the force of their prayers, preuailed more for him, then all the aduerse power could against him:
who yet by the force of their Prayers, prevailed more for him, then all the adverse power could against him:
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for when they spake vnto God in his behalfe, neither the prison, nor his chaines, nor the souldiers, nor any power whatsoeuer, could keepe him any longer in hold:
for when they spoke unto God in his behalf, neither the prison, nor his chains, nor the Soldiers, nor any power whatsoever, could keep him any longer in hold:
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but the Lord sent his Angell, and freed him out of the hands of such as hated him,
but the Lord sent his Angel, and freed him out of the hands of such as hated him,
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and purposed the next day to haue taken his life from him. And as the faith of Gods seruants is very mightie for their friēds deliuerāce:
and purposed the next day to have taken his life from him. And as the faith of God's Servants is very mighty for their Friends deliverance:
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so is it as effectuall for the ouerthrow of their enemies:
so is it as effectual for the overthrow of their enemies:
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as may be seene in Haman, who soared so high aboue the reach of the Iewes, that in all likelyhood none of them could come neere him:
as may be seen in Haman, who soared so high above the reach of the Iewes, that in all likelihood none of them could come near him:
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But whē Hester & Mordecai, and the rest of the faithfull, ioyned together in fasting and prayer, their faith pulled him downe vnto the ground,
But when Esther & Mordecai, and the rest of the faithful, joined together in fasting and prayer, their faith pulled him down unto the ground,
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and layd all his honour in the very dust.
and laid all his honour in the very dust.
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Whence it is euident and cleere to those that haue any vnderstanding, how needfull and beneficiall a thing it is, to haue godly men on our side;
Whence it is evident and clear to those that have any understanding, how needful and beneficial a thing it is, to have godly men on our side;
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and and therefore if wee would be esteemed trulie wise, let vs ioyne our selues in most inward friendship and familiaritie with them.
and and Therefore if we would be esteemed truly wise, let us join our selves in most inward friendship and familiarity with them.
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Thirdly, if nothing be impossible to beleeuers, then is it not impossible for them to maister & subdue their strongest corruptions: Thirdly, if nothing be impossible to believers, then is it not impossible for them to master & subdue their Strongest corruptions:
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and therefore let not the faithfull bee discouraged, though they find themselues as yet very worldly minded, very angrie and passionate, very vaine-glorious, and ambitious, &c:
and Therefore let not the faithful be discouraged, though they find themselves as yet very worldly minded, very angry and passionate, very vainglorious, and ambitious, etc.:
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If they will set their faith a worke, they shall get victorie ouer these and the like corrupt affections:
If they will Set their faith a work, they shall get victory over these and the like corrupt affections:
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and albeit they haue prayed often against them, and yet finde small strength to ouercome them, let them not giue ouer the combatte,
and albeit they have prayed often against them, and yet find small strength to overcome them, let them not give over the combat,
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for faith will haue the better in the ende. And the like may be said for all manner of crosses:
for faith will have the better in the end. And the like may be said for all manner of Crosses:
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it will either make an vtter riddance of them, or at least furnish vs with patience and abilitie to vndergoe them.
it will either make an utter riddance of them, or At least furnish us with patience and ability to undergo them.
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Vers. 24. And straight-way the father of the childe crying with teares, sayd, &c: Hence this doctrine might be noted, that Faith and godlie sorrow may well goe together:
Vers. 24. And straightway the father of the child crying with tears, said, etc.: Hence this Doctrine might be noted, that Faith and godly sorrow may well go together:
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for both of these are apparant in this faithfull man:
for both of these Are apparent in this faithful man:
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and Gods children haue oftentimes, and almost continually occasion of this holie griefe, in respect of themselues,
and God's children have oftentimes, and almost continually occasion of this holy grief, in respect of themselves,
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and in respect of Gods Church: in respect of corruptions, and of afflictions, either priuate or publike, or both.
and in respect of God's Church: in respect of corruptions, and of afflictions, either private or public, or both.
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But I will not now insist vpon this point. Lord, I beleeue ] Whence ariseth this Doctrine, that It is not vnlawfull, nor vncomely,
But I will not now insist upon this point. Lord, I believe ] Whence arises this Doctrine, that It is not unlawful, nor uncomely,
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for a Christian to make profession of his owne graces, though imperfect, if it be done in due time and manner.
for a Christian to make profession of his own graces, though imperfect, if it be done in due time and manner.
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He may speake of them vnto God or vnto men as occasion is offered.
He may speak of them unto God or unto men as occasion is offered.
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So did this man here, Lord, I beleeue. So did Dauid, Preserue thou my soule, for I am mercifull.
So did this man Here, Lord, I believe. So did David, Preserve thou my soul, for I am merciful.
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So did Ezekiah also, I beseech thee ô Lord, remember now how I haue walked before thee in truth,
So did Hezekiah also, I beseech thee o Lord, Remember now how I have walked before thee in truth,
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and with a perfect heart, and haue done that which is good in thy sight. The scripture aboundes with examples of this kinde.and with a perfect heart, and have done that which is good in thy sighed. The scripture abounds with Examples of this kind.
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But let vs consider of some reasons, as namely, that First, this must be done, because it tendes to the magnifying of Gods name: But let us Consider of Some Reasons, as namely, that First, this must be done, Because it tends to the magnifying of God's name:
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whereas the deniall of his graces, makes for his dishonour, and argues a base account thereof in the parties that haue them.
whereas the denial of his graces, makes for his dishonour, and argues a base account thereof in the parties that have them.
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Secondly, the acknowledgement of the vertues of Christ which we haue, is an effectuall meanes to strengthen our faith, to comfort our harts, Secondly, the acknowledgement of the Virtues of christ which we have, is an effectual means to strengthen our faith, to Comfort our hearts,
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& to inable vs with feruencie to call vpon the Lord: whereas vpon the omission of this dutie, all the contrarie effects do follow.
& to inable us with fervency to call upon the Lord: whereas upon the omission of this duty, all the contrary effects do follow.
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Here then are Gods deere children to be put in minde of an ordinarie and daungerous fault that is in them: Here then Are God's deer children to be put in mind of an ordinary and dangerous fault that is in them:
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which is, that in the time of temptation they so farre giue place vnto Sathan,
which is, that in the time of temptation they so Far give place unto Sathan,
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as to yeeld that they are hypocrites, and that they haue no sauing grace of God in them.
as to yield that they Are Hypocrites, and that they have no Saving grace of God in them.
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Indeed they cannot denie but they haue heretofore done many good things;
Indeed they cannot deny but they have heretofore done many good things;
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but all (say they) was in vaine-glorie, or for some carnall respect or other:
but all (say they) was in vainglory, or for Some carnal respect or other:
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they must needs confesse that they haue had many comfortable feelings, but now they feare al of them were meere illusions.
they must needs confess that they have had many comfortable feelings, but now they Fear all of them were mere illusions.
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What a follie is this, & what indignitie do we herein offer vnto the holy spirit of grace, whereby we are sealed vnto the day of redemption? why should we not rather be of Iobs resolution, viz: neuer to part with our innocencie & vprightnes while we liue,
What a folly is this, & what indignity do we herein offer unto the holy Spirit of grace, whereby we Are sealed unto the day of redemption? why should we not rather be of Jobs resolution, videlicet: never to part with our innocence & uprightness while we live,
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but though men accuse vs, and Sathan assault vs, and our owne consciences charge many heauie things vpon vs,
but though men accuse us, and Sathan assault us, and our own Consciences charge many heavy things upon us,
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yet to stand to it vnto the death, that our hearts are sincere and faithfull with the Lord our God:
yet to stand to it unto the death, that our hearts Are sincere and faithful with the Lord our God:
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when by sound proofes and arguments taken from the word, wee can confirme so much vnto our owne soules? For in truth wee haue farre better reason to stand vpon our spirituall right, thē earthly men haue to defend their ciuill right.
when by found proofs and Arguments taken from the word, we can confirm so much unto our own Souls? For in truth we have Far better reason to stand upon our spiritual right, them earthly men have to defend their civil right.
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Now if some craftie and subtill aduersarie should come vnto a worldly wise man, & tell him, that all his writings & euidences are meere counterfeites,
Now if Some crafty and subtle adversary should come unto a worldly wise man, & tell him, that all his writings & evidences Are mere counterfeits,
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and of no worth at al• …:
and of no worth At al• …:
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and that therefore he is but an Intruder into that which hee possesseth, would not hee (if hee be able) maintaine the goodnes of his euidences,
and that Therefore he is but an Intruder into that which he Possesses, would not he (if he be able) maintain the Goodness of his evidences,
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and prooue that the seales are authentical, that his witnesses are sufficient, & that all things else doe concurre, which may make for the proouing of his title and right, in the things which he holdeth? Much more then should we stand to make good the Deedes that we haue for our soules,
and prove that the Seals Are authentical, that his Witnesses Are sufficient, & that all things Else do concur, which may make for the proving of his title and right, in the things which he holds? Much more then should we stand to make good the deeds that we have for our Souls,
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and for our assurance of the heauenly inheritance, which hath bene of olde purchased for vs.
and for our assurance of the heavenly inheritance, which hath be of old purchased for us
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Let this therefore in the second place, serue for an instruction vnto vs, that we neuer shew our selues to be of such a cowardly heart, Let this Therefore in the second place, serve for an instruction unto us, that we never show our selves to be of such a cowardly heart,
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as when wee haue spoken well, or done well, to depraue the same, by saying that we are no better then hypocrites;
as when we have spoken well, or done well, to deprave the same, by saying that we Are no better then Hypocrites;
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or by confessing in word or writing, that wee are faultie. Nay, let vs neuer forgoe our righteousnesse, but iustifie our selues in our righteous wayes,
or by confessing in word or writing, that we Are faulty. Nay, let us never forgo our righteousness, but justify our selves in our righteous ways,
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and workes, and acknowledge (with thankfulnes and humilitie) whatsoeuer good things the Lord hath wrought in vs, or by vs;
and works, and acknowledge (with thankfulness and humility) whatsoever good things the Lord hath wrought in us, or by us;
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that so hee may haue his due praise, and wee such found comfort as belongeth vnto well-doers.
that so he may have his due praise, and we such found Comfort as belongeth unto well-doers.
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Helpe mine vnbeleefe: ] The last Doctrine which shall be collected from this verse, is this, thatHelp mine unbelief: ] The last Doctrine which shall be collected from this verse, is this, that
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It is the propertie of grace to shew men their corruptions, & to stir them vp to seeke helpe against the same. It is the property of grace to show men their corruptions, & to stir them up to seek help against the same.
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As in this man it doth euidentlie appeare, who as hee had infidelitie in him,
As in this man it does evidently appear, who as he had infidelity in him,
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so hauing faith withall, had his infidelitie discouered, and his heart moued to seeke vnto Christ Iesus, for strength against it.
so having faith withal, had his infidelity discovered, and his heart moved to seek unto christ Iesus, for strength against it.
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The like may bee obserued in the Prophet Dauid, who finding his heart to be vexed,
The like may be observed in the Prophet David, who finding his heart to be vexed,
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and turmoyled within him, first of all falleth to reason the matter with his owne soule, saying;
and turmoiled within him, First of all falls to reason the matter with his own soul, saying;
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Why art thou cast downe my soule, and why doest thou make a tumult within me? (for so much the word implyeth) he hauing grace in his heart, perceiued that vnbeliefe did as it were mutinie within him, Why art thou cast down my soul, and why dost thou make a tumult within me? (for so much the word Implies) he having grace in his heart, perceived that unbelief did as it were mutiny within him,
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and raise vp rebellion against the Lord:
and raise up rebellion against the Lord:
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and therefore finding his owne disabilitie, euery way to encounter the same, hee in the next verse of that Psalme, puts vp his complaint vnto the Lord against it;
and Therefore finding his own disability, every Way to encounter the same, he in the next verse of that Psalm, puts up his complaint unto the Lord against it;
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My God (saith hee) my soule is cast downe within mee, &c. As if he should haue said, Lord, I finde my selfe too weake to preuaile against this corruption,My God (Says he) my soul is cast down within me, etc. As if he should have said, Lord, I find my self too weak to prevail against this corruption,
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and therefore graunt mee strength to get the better of it.
and Therefore grant me strength to get the better of it.
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Againe in another Psalme, to wit, the 77. he beginneth very lamentably, as one vtterly out of heart, almost concluding that the Lord had quite forsaken him,
Again in Another Psalm, to wit, the 77. he begins very lamentably, as one utterly out of heart, almost concluding that the Lord had quite forsaken him,
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and cast him out of his seruice: but afterward he recouereth himselfe, and concludeth that it was his infirmitie so to imagine,
and cast him out of his service: but afterwards he recovers himself, and Concludeth that it was his infirmity so to imagine,
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and thereupon laboureth to confirme his faith by considering of the times of olde, and of the wonderfull workes of God, which he wrought for the good of his people in former ages.
and thereupon Laboureth to confirm his faith by considering of the times of old, and of the wonderful works of God, which he wrought for the good of his people in former ages.
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So also in the 73. Psalme, we may note how the Prophet taketh notice of his great infirmitie, in enuying at wicked mens prosperitie,
So also in the 73. Psalm, we may note how the Prophet Takes notice of his great infirmity, in envying At wicked men's Prosperity,
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and in the end goeth into the Sanctuarie to get helpe against it.
and in the end Goes into the Sanctuary to get help against it.
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Likewise in the prophecie of Isaiah, we may obserue the like effect of grace in the people of God, viz: that they doe discerne of the hardnesse of their owne hearts,
Likewise in the prophecy of Isaiah, we may observe the like Effect of grace in the people of God, videlicet: that they do discern of the hardness of their own hearts,
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and complaine vnto the Lord against it. Now the reasons of this point are these;
and complain unto the Lord against it. Now the Reasons of this point Are these;
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First, because grace maketh men iudicious, and filleth them full of knowledge, and of heauenly vnderstanding, whereby they are inabled to descrie what is amisse within them. First, Because grace makes men judicious, and fills them full of knowledge, and of heavenly understanding, whereby they Are enabled to descry what is amiss within them.
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Gods gracious spirit wheresoeuer it comes, brings a light in his hand, whereby all things that are noysome,
God's gracious Spirit wheresoever it comes, brings a Light in his hand, whereby all things that Are noisome,
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or vnhandsome in the house, are plainely seene and discouered:
or unhandsome in the house, Are plainly seen and discovered:
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so that thereby men are made able to iudge betwixt truth, and falshood, and betwixt good and euill.
so that thereby men Are made able to judge betwixt truth, and falsehood, and betwixt good and evil.
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Secondly, as grace doth inlighten the minde, so doth it also sanctifie the affections of the parties in whom it is. Secondly, as grace does inlighten the mind, so does it also sanctify the affections of the parties in whom it is.
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So that seeing what is good, they shall long for it, and earnestly desire it: & discerning what is euill, they shall hate it, and flie from it.
So that seeing what is good, they shall long for it, and earnestly desire it: & discerning what is evil, they shall hate it, and fly from it.
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As it brings light with it, so it makes men to bee of a neate disposition, that they cannot endure any thing that is fulsome and loathsome in their soules.
As it brings Light with it, so it makes men to be of a neat disposition, that they cannot endure any thing that is fulsome and loathsome in their Souls.
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Thirdly, grace maketh men industrious, and readie to put themselues into the battle against their corruptions: Thirdly, grace makes men Industria, and ready to put themselves into the battle against their corruptions:
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Wheresoeuer faith is, it is working and effectuall. 1. Thess. 1. 3.
Wheresoever faith is, it is working and effectual. 1. Thess 1. 3.
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Fourthly, and lastly, it maketh men full of courage and fortitude, so that they will neuer endure to haue sinne raigne in their mortall bodies, Fourthly, and lastly, it makes men full of courage and fortitude, so that they will never endure to have sin Reign in their Mortal bodies,
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but will maintaine perpetuall warre against the same:
but will maintain perpetual war against the same:
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for if they should suffer the fire of grace to bee quenched by the impure streames of sinne and iniquitie, Gods spirit should be put to the worst, which is no lesse then blasphemie for any one to imagine that it should euer come to passe:
for if they should suffer the fire of grace to be quenched by the impure streams of sin and iniquity, God's Spirit should be put to the worst, which is no less then blasphemy for any one to imagine that it should ever come to pass:
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for it doth work faith in mens harts, which is indefatigable and inuincible:
for it does work faith in men's hearts, which is indefatigable and invincible:
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which in time of temptation, will sue vnto heauen, and search the word, and vse all lawfull meanes & helpes for the procuring of strength against sinne:
which in time of temptation, will sue unto heaven, and search the word, and use all lawful means & helps for the procuring of strength against sin:
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so that though there be many enemies against it, yet will it not be set downe by any of them;
so that though there be many enemies against it, yet will it not be Set down by any of them;
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& though it doe now and then receiue a wound, yet will it recouer againe, and carrie away the victorie in the end.
& though it do now and then receive a wound, yet will it recover again, and carry away the victory in the end.
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Hereby then (to drawe to some vse of this doctrine) we may make some triall of the strength or weakenesse of our faith; Hereby then (to draw to Some use of this Doctrine) we may make Some trial of the strength or weakness of our faith;
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according as we are more or lesse able to see the sinfulnes of our nature, and to striue against it:
according as we Are more or less able to see the sinfulness of our nature, and to strive against it:
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so are we to iudge of the measure of Gods grace in vs, to be more or lesse:
so Are we to judge of the measure of God's grace in us, to be more or less:
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and if we do not particularly discerne of the corruptions of the flesh, or do not loathe them,
and if we do not particularly discern of the corruptions of the Flesh, or do not loathe them,
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and labour to be cured of them, but rather excuse and extenuate them, and hide and cherish them, this is an infallible signe, that we haue in vs no sauing grace at all.
and labour to be cured of them, but rather excuse and extenuate them, and hide and cherish them, this is an infallible Signen, that we have in us no Saving grace At all.
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Let all such therefore as would haue the testimonie of Gods children, vse their best endeuour to haue their eyes opened, that they may perceiue the seuerall euils that lurke within their hearts;
Let all such Therefore as would have the testimony of God's children, use their best endeavour to have their eyes opened, that they may perceive the several evils that lurk within their hearts;
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and let them withall get such an indignation against them, that they may (as this man did) come vnto Christ Iesus to be cured of them:
and let them withal get such an Indignation against them, that they may (as this man did) come unto christ Iesus to be cured of them:
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which if they can doe, their very approaching vnto him by prayer, and in the vse of this ordinances, will cause them euery day to become more sharpe-sighted than other,
which if they can do, their very approaching unto him by prayer, and in the use of this ordinances, will cause them every day to become more sharp-sighted than other,
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so that they shall (with the holy prophet Isaiah. Chap. 6.) cry out against their pollutions,
so that they shall (with the holy Prophet Isaiah. Chap. 6.) cry out against their pollutions,
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and so get pardon of them, and power ouer them.
and so get pardon of them, and power over them.
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Secondly, this makes for the confutation of such, as being vrged to reforme themselues, are readie to say, that all things are so well with them, that they neede no amendment; Secondly, this makes for the confutation of such, as being urged to reform themselves, Are ready to say, that all things Are so well with them, that they need no amendment;
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they know not where to beginne their reformatiō, because they see nothing amisse: These kinde of men are most busie against others, that complaine of their owne wants,
they know not where to begin their Reformation, Because they see nothing amiss: These kind of men Are most busy against Others, that complain of their own Wants,
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and seeke to haue them supplied from heauen;
and seek to have them supplied from heaven;
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and such they account and call Puritans, who indeed do most see and acknowledge and bewaile their owne puritie:
and such they account and call Puritans, who indeed do most see and acknowledge and bewail their own purity:
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but in truth they thēselues do sarre better deserue that name, for that they imagine they haue attained such a measure of puritie,
but in truth they themselves do sarre better deserve that name, for that they imagine they have attained such a measure of purity,
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as that nothing can be added thereunto:
as that nothing can be added thereunto:
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they haue knowledge enough, faith enough, and repentance enough, and therefore they professe that they care not for preaching,
they have knowledge enough, faith enough, and Repentance enough, and Therefore they profess that they care not for preaching,
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and that they had rather be without it, then be troubled with it.
and that they had rather be without it, then be troubled with it.
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Of such the wise man speaketh thus, There is a generation that is pure in their owne conceit,
Of such the wise man speaks thus, There is a generation that is pure in their own conceit,
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and yet are not washed from their filthinesse: and yet Are not washed from their filthiness:
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the world doth euen swarme with such vngracious persons, vpon whom the Sonne of righteousnes did neuer yet shine,
the world does even swarm with such ungracious Persons, upon whom the Son of righteousness did never yet shine,
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and therefore they are vtterly blinde that they cannot see, or wilfull, that they will not reforme their euill and corrupt waies and workes:
and Therefore they Are utterly blind that they cannot see, or wilful, that they will not reform their evil and corrupt ways and works:
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which is a sure and certaine note of grosse infidelitie, and of an vtter want of all grace and goodnes in them.
which is a sure and certain note of gross infidelity, and of an utter want of all grace and Goodness in them.
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Thirdly, from this point doth arise an vse of singular consolation vnto Gods seruants, that are troubled with the sight and sense of their corruptions, that doe finde pride working in them, Thirdly, from this point does arise an use of singular consolation unto God's Servants, that Are troubled with the sighed and sense of their corruptions, that do find pride working in them,
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and vnbeliefe stirring in their hearts, and many vncharitable thoughts and motions still remaining in their soules:
and unbelief stirring in their hearts, and many uncharitable thoughts and motions still remaining in their Souls:
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all the while they apprehend the vilenesse and hurtfulnesse of them, and withall mourne for them,
all the while they apprehend the vileness and hurtfulness of them, and withal mourn for them,
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and confesse them, and seeke vnto the Lord for pardon of them, and power against them, they neede not be discouraged;
and confess them, and seek unto the Lord for pardon of them, and power against them, they need not be discouraged;
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nay they haue iust cause to be comforted herein:
nay they have just cause to be comforted herein:
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as knowing that it is a certaine marke, and vndoubted note of grace to be thus affected.
as knowing that it is a certain mark, and undoubted note of grace to be thus affected.
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They may be assured, that so long as they feele their sicknesse, they are not dead;
They may be assured, that so long as they feel their sickness, they Are not dead;
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especially if withall they be hungrie & thirstie after spirituall things, and finde an appetite vnto the foode of life,
especially if withal they be hungry & thirsty After spiritual things, and find an appetite unto the food of life,
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and with much paines and diligence seeke for the same;
and with much pains and diligence seek for the same;
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there is then no reason in the world that they should make question of the goodnesse of their estate,
there is then no reason in the world that they should make question of the Goodness of their estate,
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as hauing in them the speciall signes of true conuersion, and sanctification.
as having in them the special Signs of true conversion, and sanctification.
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The third Sermon. VERSE. 25.
The third Sermon. VERSE. 25.
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When IESVS saw that the people came together, hee rebuked the vncleane spirit, saying vnto him;
When JESUS saw that the people Come together, he rebuked the unclean Spirit, saying unto him;
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Thou dumbe and deafe spirit, I charge thee come out of him, and enter no more into him.
Thou dumb and deaf Spirit, I charge thee come out of him, and enter no more into him.
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26. Then the spirit cryed, and rent him sore, and came out, and hee was as one dead;
26. Then the Spirit cried, and rend him soar, and Come out, and he was as one dead;
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in so much that many said, hee is dead.
in so much that many said, he is dead.
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IN the former part of this storie, is set downe the earnest suite of the man whose childe was possessed,
IN the former part of this story, is Set down the earnest suit of the man whose child was possessed,
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for the easing and relieuing of his distressed sonne.
for the easing and relieving of his distressed son.
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In these words is declared how our Sauior performed that which he required, viz. that he cast the diuell out of his childe:
In these words is declared how our Saviour performed that which he required, viz. that he cast the Devil out of his child:
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Wherein we may note two things, to wit the occasion of it: the manner of it.
Wherein we may note two things, to wit the occasion of it: the manner of it.
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First, for the occasion thereof, it was two-fold, viz. 1. the good, and holie, and gracious profession of the man, spoken of before;
First, for the occasion thereof, it was twofold, viz. 1. the good, and holy, and gracious profession of the man, spoken of before;
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Lord, I beleeue, helpe mine vnbeleefe. Lord, I believe, help mine unbelief.
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Christ had tolde him, that if he could beleeue, all things were possible to the beleeuer:
christ had told him, that if he could believe, all things were possible to the believer:
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and for that hee truely auoucheth that hee did in part beleeue, and whe• … his faith was weake, hee desires to haue it strengthened ▪ and giues Christ Iesus that honour,
and for that he truly avoucheth that he did in part believe, and whe• … his faith was weak, he Desires to have it strengthened ▪ and gives christ Iesus that honour,
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as to pray vnto hi• … to strengthen it.
as to pray unto hi• … to strengthen it.
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This our Sauiour approueth of, and • … is was one occasion of the miracle. 2. An other was the concourse of the people, vers. 25. When Iesus saw that the people came running together, hee rebuked the vncleane spirit, &c. The Disciples (as we haue heard before) were not able to cast out this diuell.
This our Saviour approveth of, and • … is was one occasion of the miracle. 2. an other was the concourse of the people, vers. 25. When Iesus saw that the people Come running together, he rebuked the unclean Spirit, etc. The Disciples (as we have herd before) were not able to cast out this Devil.
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Herevpon, the multitude seeing the man to deale with Christ himselfe about the same matter, they flocked together, to see what would come of it.
Hereupon, the multitude seeing the man to deal with christ himself about the same matter, they flocked together, to see what would come of it.
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Some of them (no doubt) with a good minde, that if a miracle were wrought in their sight, they might reioyce at it,
some of them (no doubt) with a good mind, that if a miracle were wrought in their sighed, they might rejoice At it,
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and haue their faith confirmed by it.
and have their faith confirmed by it.
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Other some, to the ende that they might insult ouer our Sauiour Christ, if the miracle had beene either not wrought at all,
Other Some, to the end that they might insult over our Saviour christ, if the miracle had been either not wrought At all,
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or but onely protracted for a time;
or but only protracted for a time;
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He therefore to preuent discouragment in the better sort, and insultation in the rest, presentlie setteth vpon the worke. Thus much for the occasion.
He Therefore to prevent discouragement in the better sort, and insultation in the rest, presently sets upon the work. Thus much for the occasion.
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The manner followeth, where wee may obserue, 1. what Christ spake vnto the diuell. 2. what the diuell did vnto the childe.
The manner follows, where we may observe, 1. what christ spoke unto the Devil. 2. what the Devil did unto the child.
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For the former, it is said, that hee 1. rebuked the vncleane spirit: and 2. discharged him of the place where he was, commaunding him to come forth, and to returne no more, vers. 25.
For the former, it is said, that he 1. rebuked the unclean Spirit: and 2. discharged him of the place where he was, commanding him to come forth, and to return no more, vers. 25.
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Concerning the diuels dealing with the childe, it is saide, 1. that hee did rent and teare him grieuouslie, (being vexed and tormented,
Concerning the Devils dealing with the child, it is said, 1. that he did rend and tear him grievously, (being vexed and tormented,
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because he must leaue his former hold) in so much, that manie thought the child had beene dead: 2. hee came out of him, euen as Christ had charged him.
Because he must leave his former hold) in so much, that many Thought the child had been dead: 2. he Come out of him, even as christ had charged him.
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And thus much for the order and meaning of the Text.
And thus much for the order and meaning of the Text.
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Vers. 25. When Iesus saw that the people came running together, hee rebuked the vncleane spirit. ]
Vers. 25. When Iesus saw that the people Come running together, he rebuked the unclean Spirit. ]
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Now hee saw there was a fitte opportunitie, because there would bee most vse of it:
Now he saw there was a fit opportunity, Because there would be most use of it:
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if hee had done it sooner, the people would not so well haue perceiued and marked it, with all the circumstances thereof:
if he had done it sooner, the people would not so well have perceived and marked it, with all the Circumstances thereof:
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if he had deferred it longer, some of them would haue departed, (it may bee) others would haue beene dismayed:
if he had deferred it longer, Some of them would have departed, (it may be) Others would have been dismayed:
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and a third sort would haue gloried and triumphed; as if now he that had done so many miracles, had bene at a stand,
and a third sort would have gloried and triumphed; as if now he that had done so many Miracles, had be At a stand,
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and mette with an vncleane spirite, that was too strong for him, and would not go out at his bidding.
and met with an unclean Spirit, that was too strong for him, and would not go out At his bidding.
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Now in that Christ doth take this occasion of doing this miraculous worke, the Doctrine is, that Christ doeth all his workes in the fittest season.
Now in that christ does take this occasion of doing this miraculous work, the Doctrine is, that christ doth all his works in the Fittest season.
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This Doctrine is euident in sundry places of the Gospel after Iohn, as chapt. 2. when the Mother of Christ would haue him to turne water into wine at her appointment:
This Doctrine is evident in sundry places of the Gospel After John, as Chapter. 2. when the Mother of christ would have him to turn water into wine At her appointment:
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hee answereth, mine houre is not yet come: though in all probabilitie, hee wrought that miracle within the space of an houre after:
he Answers, mine hour is not yet come: though in all probability, he wrought that miracle within the Molle of an hour After:
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yet hee saith, mine houre is not yet come: meaning the very instant wherein that worke was to bee done.
yet he Says, mine hour is not yet come: meaning the very instant wherein that work was to be done.
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Which giueth vs to vnderstand, that hee will not faile an haires breadth of the very moment wherein euery good thing should be done.
Which gives us to understand, that he will not fail an hairs breadth of the very moment wherein every good thing should be done.
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Againe, Iohn 7. when his brethren would haue had him hasten to the feast of Tabernacle at Ierusalem, hee saith, I will not goe vp yet,
Again, John 7. when his brothers would have had him hasten to the feast of Tabernacle At Ierusalem, he Says, I will not go up yet,
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for my time is not yet fulfilled. And likewise in the 11. chapt.for my time is not yet fulfilled. And likewise in the 11. Chapter.
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of that Gospel, after that hee knew Lazarus was dead, hee made no great hast vnto him,
of that Gospel, After that he knew Lazarus was dead, he made no great haste unto him,
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but stayed till hee had beene dead foure daies: telling his Disciples, that hee was glad that he was not there no sooner:
but stayed till he had been dead foure days: telling his Disciples, that he was glad that he was not there no sooner:
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whereas Lazarus sisters, Marie and Martha, were euen discouraged at his long stay.
whereas Lazarus Sisters, Marry and Martha, were even discouraged At his long stay.
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But hee in his wisedome chose that time aboue anie other, because if hee had raised Lazarus being newly departed, it had not beene so admirable, it being now a common case,
But he in his Wisdom chosen that time above any other, Because if he had raised Lazarus being newly departed, it had not been so admirable, it being now a Common case,
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and a thing that Christ had done for others:
and a thing that christ had done for Others:
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but when he had beene dead foure daies, and was laide in his graue, so that Martha was vnwilling that Christ should meddle with him:
but when he had been dead foure days, and was laid in his graven, so that Martha was unwilling that christ should meddle with him:
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now to restore him from death to life, was a thing very remarkeable; and therefore tooke he this season for the effecting of this miracle.
now to restore him from death to life, was a thing very remarkable; and Therefore took he this season for the effecting of this miracle.
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Now the reason of this point is, First, because he respecteth his owne glorie and his peoples good: Now the reason of this point is, First, Because he respecteth his own glory and his peoples good:
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therefore is he willing to finde out the fittest time for euery busines.
Therefore is he willing to find out the Fittest time for every business.
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Secondly, as that is the end which he proposeth, so is he full of all heauenly wisedome, Secondly, as that is the end which he Proposeth, so is he full of all heavenly Wisdom,
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& therefore knowes the very precise time, when euery worke ought to be done; yea he doth predestinate the seasons wherein all things shall be accomplished:
& Therefore knows the very precise time, when every work ought to be done; yea he does predestinate the seasons wherein all things shall be accomplished:
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men oftentimes meete with an opportunitie at vnawares, and therefore it is almost past before they can take hold of it,
men oftentimes meet with an opportunity At unawares, and Therefore it is almost past before they can take hold of it,
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but God hath eternally fore-appointed it; in which regard, he doth all things in the fulnes of time:
but God hath eternally fore-appointed it; in which regard, he does all things in the fullness of time:
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euen when that time is come which he had preordained in his secret counsell.
even when that time is come which he had preordained in his secret counsel.
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Thirdly, he is of power and abilitie to do euery thing in the fit season thereof. Thirdly, he is of power and ability to do every thing in the fit season thereof.
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Men are driuen to deferre matters, albeit they see opportunitie for the doing of them,
Men Are driven to defer matters, albeit they see opportunity for the doing of them,
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because their strength will not then serue them to goe thorough with that which they desire:
Because their strength will not then serve them to go through with that which they desire:
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but the Lord is of all sufficiencie, for the performance of whatsoeuer pleaseth him; so that he needs not make delaies when the time serueth him.
but the Lord is of all sufficiency, for the performance of whatsoever Pleases him; so that he needs not make delays when the time serveth him.
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Is it so then (as it hath beene plainely prooued) that Christ doth euery thing in due time? Let vs hēce learne to imitate our Sauiour, that we may be able to yeeld a good and sound reason why we do this or that now, rather than at any other time. Is it so then (as it hath been plainly proved) that christ does every thing in due time? Let us hence Learn to imitate our Saviour, that we may be able to yield a good and found reason why we do this or that now, rather than At any other time.
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For that which Salomon saith of words, that a word spoken in due season, is like apples of golde, with pictures of siluer (that is verie beautifull;) holdes as true of actions, whose grace it is to be done in that time which is best befitting them.
For that which Solomon Says of words, that a word spoken in due season, is like Apples of gold, with pictures of silver (that is very beautiful;) holds as true of actions, whose grace it is to be done in that time which is best befitting them.
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There are times for the exercises of religion, and there are times for the works of our vocation,
There Are times for the exercises of Religion, and there Are times for the works of our vocation,
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and both must be rightly discerned and wisely followed. There are times to mourne and to be sorrowfull:
and both must be rightly discerned and wisely followed. There Are times to mourn and to be sorrowful:
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and it is a great faulte for men to reioyce, when the Lord calleth them to heauinesse, and to teares.
and it is a great fault for men to rejoice, when the Lord calls them to heaviness, and to tears.
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Againe, there are times to be merry and glad, (in a good and holie manner,) and it is an offence for Christians, not to bee cheerfull with those that they conuerse with,
Again, there Are times to be merry and glad, (in a good and holy manner,) and it is an offence for Christians, not to be cheerful with those that they converse with,
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when God giueth them occasion of reioycing.
when God gives them occasion of rejoicing.
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Secondly, let this teach vs to commit and submit our selues, our estate, and all that we haue, to Gods wisedome: Secondly, let this teach us to commit and submit our selves, our estate, and all that we have, to God's Wisdom:
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neither let vs murmure, nor grow discontented at the delayes that hee makes, but waite his leisure,
neither let us murmur, nor grow discontented At the delays that he makes, but wait his leisure,
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and be content that he should take his owne time;
and be content that he should take his own time;
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assuring our selues, that hee will not faile one moment, when we are ready for any blessing and benefite:
assuring our selves, that he will not fail one moment, when we Are ready for any blessing and benefit:
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but the longer he deferres, the more it shall tende to his owne glorie and our good.
but the longer he defers, the more it shall tend to his own glory and our good.
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Manie would haue their haruest before it be ripe, but God is wiser then they are,
Many would have their harvest before it be ripe, but God is Wiser then they Are,
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and therefore hee causeth them to spend many prayers and teares, before they obtaine their hearts desire.
and Therefore he Causes them to spend many Prayers and tears, before they obtain their hearts desire.
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If Gods owne children might haue deliuerance for themselues, or for others, so soone as they desire, it would prooue to bee as an vntimely birth, which is euen dead before it come into the world:
If God's own children might have deliverance for themselves, or for Others, so soon as they desire, it would prove to be as an untimely birth, which is even dead before it come into the world:
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and therefore the Lord putteth them off from time to time, that their comfort in the ende might be more full and complete.
and Therefore the Lord putteth them off from time to time, that their Comfort in the end might be more full and complete.
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In which regard, we should with patience depend vpon him, till such time as hee please to haue mercie vpon vs:
In which regard, we should with patience depend upon him, till such time as he please to have mercy upon us:
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which that wee may be able to doe, obserue me this direction following. First, let let vs doe our best endeuour to represse carnall reason: which that we may be able to do, observe me this direction following. First, let let us do our best endeavour to repress carnal reason:
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for otherwise that time which seemeth best vnto God, will oftentimes seeme worst vnto vs.
for otherwise that time which seems best unto God, will oftentimes seem worst unto us
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When hee thinkes it too soone for vs to obtaine such and such blessings, we shall thinke it high time that we had them:
When he thinks it too soon for us to obtain such and such blessings, we shall think it high time that we had them:
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and when he iudgeth it a fit season for vs, or any of his people to be deliuered, we shall imagine it to be too late.
and when he Judgeth it a fit season for us, or any of his people to be Delivered, we shall imagine it to be too late.
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Zacharie yeelding to his carnall reason, thought that God had past his time for giuing him a sonne, Zacharias yielding to his carnal reason, Thought that God had passed his time for giving him a son,
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and therfore though an Angell from heauen brought him that message, he would not giue credit vnto it:
and Therefore though an Angel from heaven brought him that message, he would not give credit unto it:
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if he had heard such tidings twentie yeares before, he would haue thought there had beene some likelihood in the matter:
if he had herd such tidings twentie Years before, he would have Thought there had been Some likelihood in the matter:
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so in other cases, how dangerous a thing would it haue beene to consult with flesh and bloud concerning the time of accomplishing things? who would haue iudged it wisedome in God to suffer his people so farre to be endangered in Egipt, and after to be condemned by the Persian king? to suffer Peter to be so straitly imprisoned, Daniel to be cast into the lions denne,
so in other cases, how dangerous a thing would it have been to consult with Flesh and blood Concerning the time of accomplishing things? who would have judged it Wisdom in God to suffer his people so Far to be endangered in Egypt, and After to be condemned by the Persian King? to suffer Peter to be so straitly imprisoned, daniel to be cast into the Lions den,
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and the three children into the firie fornace? if a man should haue consulted with his owne wisedome, he would haue thought the Lord too slacke in freeing his seruants,
and the three children into the firy furnace? if a man should have consulted with his own Wisdom, he would have Thought the Lord too slack in freeing his Servants,
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and that their cases were euen desperate and quite past recouerie: yet he did but stay the fittest time for their deliuerance:
and that their cases were even desperate and quite past recovery: yet he did but stay the Fittest time for their deliverance:
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which being once come, the Lord set them at libertie, notwithstanding all the difficulties and extremities wherein they were.
which being once come, the Lord Set them At liberty, notwithstanding all the difficulties and extremities wherein they were.
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Secondly, let vs labour for faith, by vertue whereof we may represse all our fleshly affections, which will be readie to oppose themselues against the Lords wise proceedings; Secondly, let us labour for faith, by virtue whereof we may repress all our fleshly affections, which will be ready to oppose themselves against the lords wise proceedings;
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as may be seene in Iacob, whose affection of griefe was immoderately stirred, when he imagined that his sonne Ioseph was deuoured by some wilde beast:
as may be seen in Iacob, whose affection of grief was immoderately stirred, when he imagined that his son Ioseph was devoured by Some wild beast:
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how much more (thinke we) would it haue troubled him, if he had knowne how his sonnes had dealt with him,
how much more (think we) would it have troubled him, if he had known how his Sons had dealt with him,
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and how Ioseph was dealt with in the land of Egipt, when his feete were held fast in the stocks,
and how Ioseph was dealt with in the land of Egypt, when his feet were held fast in the stocks,
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and he was laid in yrons? yet all this was for his good, and for the benefite of Iacob and all his houshold, that he should be thus afflicted vntill his appointed time came,and he was laid in irons? yet all this was for his good, and for the benefit of Iacob and all his household, that he should be thus afflicted until his appointed time Come,
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when the Lord would haue him deliuered and aduanced:
when the Lord would have him Delivered and advanced:
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therfore let vs curbe and restraine our boisterous affections, labouring euermore to bring them into subiection vnto Gods most sacred and blessed will,
Therefore let us curb and restrain our boisterous affections, labouring evermore to bring them into subjection unto God's most sacred and blessed will,
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and resoluing that his time is alwaies the best time for euery thing that falleth out vnder the Sunne.
and resolving that his time is always the best time for every thing that falls out under the Sun.
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He rebuked the vncleane spirit ] Hence we may note this doctrine, that The greatest and most mightie oppressors of Gods children, shalbe rebuked by Christ Iesus. He rebuked the unclean Spirit ] Hence we may note this Doctrine, that The greatest and most mighty Oppressors's of God's children, shall rebuked by christ Iesus.
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Sathan in this childe kept his holde, and did deride whatsoeuer power of men came against him:
Sathan in this child kept his hold, and did deride whatsoever power of men Come against him:
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yea if all the forces in the world had attempted to cast him out, he would haue kept possession in despite of them all:
yea if all the forces in the world had attempted to cast him out, he would have kept possession in despite of them all:
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yet our Sauiour sets on him, and rebukes him, and that effectually.
yet our Saviour sets on him, and rebukes him, and that effectually.
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So that let those tyrants that vexe and molest Gods people be neuer so mightie, they shall heare of their wretched dealings,
So that let those Tyrants that vex and molest God's people be never so mighty, they shall hear of their wretched dealings,
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and that to the torment of their hearts:
and that to the torment of their hearts:
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as it fared with the diuell in this place, who knowes how many commanders he had commanded (being a worldly gouernour, Ephes. 6. 22.) and how many rulers he had ruled:
as it fared with the Devil in this place, who knows how many commanders he had commanded (being a worldly governor, Ephesians 6. 22.) and how many Rulers he had ruled:
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yet now (we see) he is controlled and restrained by our Lord Iesus Christ.
yet now (we see) he is controlled and restrained by our Lord Iesus christ.
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Thus hath the Lord dealt heretofore with the enemies of his Church, as it is said of the Israelites, He suffered no man to doe them wrong,
Thus hath the Lord dealt heretofore with the enemies of his Church, as it is said of the Israelites, He suffered no man to do them wrong,
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but reproued kings for their sakes. but reproved Kings for their sakes.
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And agreeable to this point is the prophecie of Isaiah, who speaketh thus concerning Christ, With righteousnes shall he iudge the Poore,
And agreeable to this point is the prophecy of Isaiah, who speaks thus Concerning christ, With righteousness shall he judge the Poor,
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and with equitie shall he reproue for the meeke of the earth: and with equity shall he reprove for the meek of the earth:
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that is, for such as are lowe and meane, and such as will not returne rebuke for rebuke,
that is, for such as Are low and mean, and such as will not return rebuke for rebuke,
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neither are of abilitie to withstand their aduersaries, their quarrell will hee take in hand: and though the whole earth should ioyne together against them, yet will hee smite them,
neither Are of ability to withstand their Adversaries, their quarrel will he take in hand: and though the Whole earth should join together against them, yet will he smite them,
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and either rebuke their hearts gratiouslie vnto their conuersion, or else strike them in wrath and displeasure to their vtter confusion.
and either rebuke their hearts graciously unto their conversion, or Else strike them in wrath and displeasure to their utter confusion.
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The reason why oppressours shall bee thus dealt with, is, First, because they oppose themselues against Christ himselfe: The reason why Oppressors's shall be thus dealt with, is, First, Because they oppose themselves against christ himself:
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Hee that oppresseth the poore (saith Salomon, ) reproueth him that made him: He that Oppresses the poor (Says Solomon,) Reproveth him that made him:
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euen him that is the father of the fatherlesse, and the protector of such as are poore and needy:
even him that is the father of the fatherless, and the protector of such as Are poor and needy:
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and therefore because his gouernement is contemned, it is equall that hee should reproue such offenders.
and Therefore Because his government is contemned, it is equal that he should reprove such offenders.
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Secondly, he hath as great authoritie ouer the mightiest as ouer the meanest; ouer the highest Prince, as ouer the basest vassall: Secondly, he hath as great Authority over the Mightiest as over the Meanest; over the highest Prince, as over the Basest vassal:
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and therefore hee that in equitie may and will proceed against the meanest, may and will also doe the like against the mightiest.
and Therefore he that in equity may and will proceed against the Meanest, may and will also do the like against the Mightiest.
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Thirdly, as hee hath authoritie, so is he also furnished with ability: so that he wil not only vse words of rebuke as many times men doe: Thirdly, as he hath Authority, so is he also furnished with ability: so that he will not only use words of rebuke as many times men do:
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but they who are rebuked by him, shall feele that his reproofes do pierce their soules,
but they who Are rebuked by him, shall feel that his reproofs do pierce their Souls,
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as the diuell himselfe did in this place:
as the Devil himself did in this place:
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they shall finde that his wordes are not as weake reedes, but as sharpe darts, that will enter deepe,
they shall find that his words Are not as weak redes, but as sharp darts, that will enter deep,
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and tarry long, euen till such time as it pleaseth him to plucke them foorth of their woundes.
and tarry long, even till such time as it Pleases him to pluck them forth of their wounds.
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Therefore it is that the Prophet saith, At thy rebuke ô God of Iacob, both the Charret and horse are fallen a sleepe.
Therefore it is that the Prophet Says, At thy rebuke o God of Iacob, both the Chariot and horse Are fallen a sleep.
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The stout-harted are spoyled, they haue slept their sleepe, and all the men of strength haue not found their hands. The stout-harted Are spoiled, they have slept their sleep, and all the men of strength have not found their hands.
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Where wee see what force the Lords voice doth carrie with it:
Where we see what force the lords voice does carry with it:
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for it makes the principall men of warre, and the most valiant Captaines to tremble and quake,
for it makes the principal men of war, and the most valiant Captains to tremble and quake,
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and to be vtterly daunted, and dismayed: yea, if hee doe but rebuke the mountaines, they shall smoake.
and to be utterly daunted, and dismayed: yea, if he do but rebuke the Mountains, they shall smoke.
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This Doctrine serueth first of all, for admonition vnto those that haue power and might in their handes, that they doe not vse the same to wring and pinch the Seruants of God; This Doctrine serveth First of all, for admonition unto those that have power and might in their hands, that they do not use the same to wring and pinch the Servants of God;
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nor to grinde the faces of the poore.
nor to grind the faces of the poor.
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For if they once abuse their places, they forfeit them vnto the Lord, who will call them to a strickt reckoning,
For if they once abuse their places, they forfeit them unto the Lord, who will call them to a strict reckoning,
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for peruerting iustice, & iudgement, and for vsing that authority which he hath bestowed vpon them, to a wrong ende and purpose.
for perverting Justice, & judgement, and for using that Authority which he hath bestowed upon them, to a wrong end and purpose.
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Therefore let all such as haue anie superioritie, either in publike or in priuate, carie themselues humblie, and Christianlie;
Therefore let all such as have any superiority, either in public or in private, carry themselves humbly, and Christianly;
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not contemning any one, lest they be contemned of the Lord:
not contemning any one, lest they be contemned of the Lord:
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nor wronging the meanest vnder their charge, least they bee censured by him that iudgeth all men indifferentlie; without anie respect of persons.
nor wronging the Meanest under their charge, lest they be censured by him that Judgeth all men indifferently; without any respect of Persons.
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Secondly, here is another vse of instructiō, that seeing the Lord will checke & controll the most violent & furious enemies of his children, Secondly, Here is Another use of instruction, that seeing the Lord will check & control the most violent & furious enemies of his children,
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therefore when we are iniured and oppressed by such manner of men, we should containe our selues within the compasse of patience,
Therefore when we Are injured and oppressed by such manner of men, we should contain our selves within the compass of patience,
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and modestie, committing and commending our selues and our causes vnto God, who will in due time right vs, and plague our enemies.
and modesty, committing and commending our selves and our Causes unto God, who will in due time right us, and plague our enemies.
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Whereas if wee growe as boysterous and iniurious as our aduersaries, and goe about to render vnto them like for like, wee shall loose our peace with God;
Whereas if we grow as boisterous and injurious as our Adversaries, and go about to render unto them like for like, we shall lose our peace with God;
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we shall draw his afflicting hand vpon vs; and shall more exasperate and imbitter the affections of men against vs. Let vs therefore commend our selues, and all our matters, vnto him that iudgeth righteouslie:
we shall draw his afflicting hand upon us; and shall more exasperate and embitter the affections of men against us Let us Therefore commend our selves, and all our matters, unto him that Judgeth righteously:
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euen as Dauid did, Psalme 38. vers. 12. 13.
even as David did, Psalm 38. vers. 12. 13.
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They that seeke after my life (saith he) lay snares, and they that goe about to doe me euill, talke wicked things, and imagine deceit continually. They that seek After my life (Says he) lay snares, and they that go about to do me evil, talk wicked things, and imagine deceit continually.
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But what did he in this cafe? I as a deafe man heard not, and am as a dumbe man which openeth not his mouth.
But what did he in this cafe? I as a deaf man herd not, and am as a dumb man which Openeth not his Mouth.
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When he was railed vpon and abused, yea when he was pursued for his life, he was as if he had not heard the matter,
When he was railed upon and abused, yea when he was pursued for his life, he was as if he had not herd the matter,
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euen as if he had beene deafe, or if he were sensible of some things,
even as if he had been deaf, or if he were sensible of Some things,
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yet he was as a dumbe man, and opened not his mouth in any reproachfull or reuengefull manner:
yet he was as a dumb man, and opened not his Mouth in any reproachful or revengeful manner:
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and what was the reason hereof? he himselfe telleth vs, verse. 15. On thee ô Lord doe I waite;
and what was the reason hereof? he himself Telleth us, verse. 15. On thee o Lord do I wait;
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thou wilt heare me, my Lord, my God. thou wilt hear me, my Lord, my God.
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Yea our Lord Iesus Christ, who is greater than all, when he was wronged by the diuell himselfe, durst not (as Iude saith) blame him with cursed speaking:
Yea our Lord Iesus christ, who is greater than all, when he was wronged by the Devil himself, durst not (as Iude Says) blame him with cursed speaking:
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but said, the Lord rebuked thee. Though Christ were the best that was, yet would not he vse rayling tearmes against Sathan, the worst that was:
but said, the Lord rebuked thee. Though christ were the best that was, yet would not he use railing terms against Sathan, the worst that was:
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for if he had, he had nothing hurt the diuell thereby:
for if he had, he had nothing hurt the Devil thereby:
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and therefore he tooke a better course, deliuering him ouer vnto Gods hands, and desiring him to rebuke him;
and Therefore he took a better course, delivering him over unto God's hands, and desiring him to rebuke him;
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which was the most terrible thing that could haue beene done against Sathan.
which was the most terrible thing that could have been done against Sathan.
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These examples let vs imitate when we haue to deale with wicked persons, neuer vse any reuiling words against them,
These Examples let us imitate when we have to deal with wicked Persons, never use any reviling words against them,
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but referre the matter vnto the Lord, beseeching him to passe a righteous sentence:
but refer the matter unto the Lord, beseeching him to pass a righteous sentence:
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not absolutely desiring to haue them punished, as our Sauiour did, and we may concerning Sathan,
not absolutely desiring to have them punished, as our Saviour did, and we may Concerning Sathan,
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but rather wishing that they may be so rebuked in this world, as that they may escape that eternall rebuke, which the diuell cannot auoide.
but rather wishing that they may be so rebuked in this world, as that they may escape that Eternal rebuke, which the Devil cannot avoid.
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Thou dumbe and deafe spirit, I charge thee, &c. ] Here we must vnderstand, that when our Sauiour calleth the diuell dumbe and deafe spirit, the meaning is not that some diuels can speake and heare, and others not;Thou dumb and deaf Spirit, I charge thee, etc. ] Here we must understand, that when our Saviour calls the Devil dumb and deaf Spirit, the meaning is not that Some Devils can speak and hear, and Others not;
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but he is thus tearmed, in regard of the effects which he wrought in this child, in making him dumbe and deafe.
but he is thus termed, in regard of the effects which he wrought in this child, in making him dumb and deaf.
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Which (as it seemes) was his manner of dealing, wheresoeuer hee tooke possession of anie.
Which (as it seems) was his manner of dealing, wheresoever he took possession of any.
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Where wee may obserue what is the nature of Sathan:
Where we may observe what is the nature of Sathan:
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for all the diuels are of the same disposition, if it lie in their power, from which, let vs note this Doctrine; that,
for all the Devils Are of the same disposition, if it lie in their power, from which, let us note this Doctrine; that,
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If the Lord did not restraine Sathan, hee would (in his malice) depriue vs of our senses, If the Lord did not restrain Sathan, he would (in his malice) deprive us of our Senses,
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& of the vse of our naturall parts.
& of the use of our natural parts.
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Such is his quarrell against mankinde, and such is that naturall force which is giuen vnto him, that if hee were not curbed by a diuine hand, he would not only bereaue vs of eternall saluation,
Such is his quarrel against mankind, and such is that natural force which is given unto him, that if he were not curbed by a divine hand, he would not only bereave us of Eternal salvation,
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but also take from vs the vse of our eies, and of our eares, and of our other senses and limbes.
but also take from us the use of our eyes, and of our ears, and of our other Senses and limbs.
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In this regard, it is said in other places of Christ Iesus, that he cast out a diuell of one that was blinde & dumbe;
In this regard, it is said in other places of christ Iesus, that he cast out a Devil of one that was blind & dumb;
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to shewe what worke Sathan makes, where hee hath libertie to doe according to his will in such particulars.
to show what work Sathan makes, where he hath liberty to do according to his will in such particulars.
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And the reasons mouing him thus to deale; are these. And the Reasons moving him thus to deal; Are these.
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First, that enmitie that hee carries not onely towards the soules, but also towards the bodies of men, stirreth him vp herevnto: First, that enmity that he carries not only towards the Souls, but also towards the bodies of men, stirs him up hereunto:
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his quarrell towards vs is so great, that hee would not onely shut vs out of heauen,
his quarrel towards us is so great, that he would not only shut us out of heaven,
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and exclude vs from all spirituall comforts, but also make vs miserable vpon the face of the earth;
and exclude us from all spiritual comforts, but also make us miserable upon the face of the earth;
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and for that ende, strike vs with blindenesse, or lamenesse, or deafenesse, or the like; that our life might bee vtterly voyd of all manner of pleasures, and contentments.
and for that end, strike us with blindness, or lameness, or deafness, or the like; that our life might be utterly void of all manner of pleasures, and contentment's.
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This reson was touched in one of the former doctrines.
This Reason's was touched in one of the former doctrines.
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Secondly, his malice against God is such, that hee would not haue him to haue any seruice from men: Secondly, his malice against God is such, that he would not have him to have any service from men:
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he malignes that they should haue eyes to see any thing, or eares to heare any thing, whereby they might be stirred vp to yeelde praises and obedience vnto the Lord,
he malignes that they should have eyes to see any thing, or ears to hear any thing, whereby they might be stirred up to yield praises and Obedience unto the Lord,
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and therfore his desire is to depriue them of those senses.
and Therefore his desire is to deprive them of those Senses.
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Lastly, he knoweth that these naturall powers and faculties are very necessarie helpes to further men vnto eternall life: Lastly, he Knoweth that these natural Powers and faculties Are very necessary helps to further men unto Eternal life:
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he is not ignorant that faith comes by hearing, and that knowledge and holinesse is much increased by seeing and obseruing the workes of God, he is not ignorant that faith comes by hearing, and that knowledge and holiness is much increased by seeing and observing the works of God,
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and some of the ordinances of God;
and Some of the ordinances of God;
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and therefore carrying a deadly hatred against the saluation of men, he endeuors to take from them all those naturall instruments, whereby they might be furthered vnto euerlasting happinesse.
and Therefore carrying a deadly hatred against the salvation of men, he endeavours to take from them all those natural Instruments, whereby they might be furthered unto everlasting happiness.
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The consideration whereof should in the first place stirre vs vp to continuall thankfulnesse: The consideration whereof should in the First place stir us up to continual thankfulness:
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for were not the Lords mercifull and prouident hand still stretched out for our protection and defence, Sathan would make vs fearefull spectacles of much woe and miserie,
for were not the lords merciful and provident hand still stretched out for our protection and defence, Sathan would make us fearful spectacles of much woe and misery,
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and cause vs to spend all our daies in heauines and pensiuenesse, in regard of the euils by him inflicted on vs. We should not haue an eye to looke vpon the glorious frame and fabricke of the heauens and the earth;
and cause us to spend all our days in heaviness and pensiveness, in regard of the evils by him inflicted on us We should not have an eye to look upon the glorious frame and fabric of the heavens and the earth;
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nor vpon the beautie and excellencie of any of the creatures:
nor upon the beauty and excellency of any of the creatures:
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we should not (might the diuell haue his will) enioy our eares, to heare the voyce of the Lord sounding forth comfort vnto vs:
we should not (might the Devil have his will) enjoy our ears, to hear the voice of the Lord sounding forth Comfort unto us:
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neither should we haue the vse of our taste, to refresh our selues with any of the good and sweete creatures of God appointed for that end, he would cause our tongues to cleaue vnto the roofe of our mouthes,
neither should we have the use of our taste, to refresh our selves with any of the good and sweet creatures of God appointed for that end, he would cause our tongues to cleave unto the roof of our mouths,
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so that we should not be able to vtter forth the praises of the Lord,
so that we should not be able to utter forth the praises of the Lord,
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nor to speake of his wonderfull workes, or of his holy word before the sons of men:
nor to speak of his wonderful works, or of his holy word before the Sons of men:
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In a word, there is none of the parts of our bodies, which is now vsefull and comfortable vnto vs,
In a word, there is none of the parts of our bodies, which is now useful and comfortable unto us,
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but he would much afflict vs therein, and vtterly depriue vs of all benefite thereof, which should cause vs to be very thankfull for our senses and members,
but he would much afflict us therein, and utterly deprive us of all benefit thereof, which should cause us to be very thankful for our Senses and members,
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while we doe enioy them, and wholy to consecrate them vnto the Lord, who vouchaseth vs the comfortable vse of them,
while we do enjoy them, and wholly to consecrate them unto the Lord, who vouchaseth us the comfortable use of them,
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and no way to abuse them in the seruice of Sathan, least God in his iustice grant him libertie altogether to bereaue vs of any of them.
and no Way to abuse them in the service of Sathan, lest God in his Justice grant him liberty altogether to bereave us of any of them.
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Secondly, sith the diuell is euermore readie to doe vs a mischiefe, let this teach vs alwaies to keepe in fauour with God; Secondly, sith the Devil is evermore ready to do us a mischief, let this teach us always to keep in favour with God;
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for otherwise wee see in what perill wee stand; if he doe but turne Sathan loose vpon vs, he will quickly make vs blinde,
for otherwise we see in what peril we stand; if he do but turn Sathan lose upon us, he will quickly make us blind,
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or lame, or dumbe, or deafe, or strike vs in some grieuous & fearefull manner or other:
or lame, or dumb, or deaf, or strike us in Some grievous & fearful manner or other:
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he watcheth his oportunitie, and if he see an aduantage, he will suddenly be vpon vs, ere we be aware:
he watches his opportunity, and if he see an advantage, he will suddenly be upon us, ere we be aware:
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and therefore let vs aboue all things be careful to keep our peace with God, who is our keeper and preseruer, that deliuereth vs from the snare of the hunter, that couereth vs vnder his wings,
and Therefore let us above all things be careful to keep our peace with God, who is our keeper and preserver, that Delivereth us from the snare of the hunter, that Covereth us under his wings,
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and keepeth vs safe vnder his feathers. and Keepeth us safe under his Feathers.
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Thirdly, is it so, that Sathan is maruellous malicious against our bodies? then let vs looke heedfully to our soules, Thirdly, is it so, that Sathan is marvelous malicious against our bodies? then let us look heedfully to our Souls,
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for he carrieth farre greater spite against them:
for he Carrieth Far greater spite against them:
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and then he is in his proper element, when he deales against our inward man, hee laboureth to depriue vs of our natural powers, of hearing, & seeing, & speaking, &c:
and then he is in his proper element, when he deals against our inward man, he Laboureth to deprive us of our natural Powers, of hearing, & seeing, & speaking, etc.:
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But especially he seeketh to keepe vs from hearing religiously, from seeing spiritually, and from speaking profitably:
But especially he seeks to keep us from hearing religiously, from seeing spiritually, and from speaking profitably:
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the former priuation of the naturall faculties befalleth but a fewe:
the former privation of the natural faculties befalls but a few:
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but this latter ouertaketh all the vnregenerate men of the world, and the regenerate also in a great part;
but this latter overtaketh all the unregenerate men of the world, and the regenerate also in a great part;
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all men are very deafe, where they should heare, and blinde in things that they should see;
all men Are very deaf, where they should hear, and blind in things that they should see;
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and haue their mouthes shut vp, where they are required principally to speake: In which regard, the prophet Isaiah speaking of the cōuersion of men, saith;
and have their mouths shut up, where they Are required principally to speak: In which regard, the Prophet Isaiah speaking of the conversion of men, Says;
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Then shall the eyes of the blinde be lightened, and the eares of the deafe be opened. Then shall the eyes of the blind be lightened, and the ears of the deaf be opened.
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Which is to be vnderstood spiritually, not litterally:
Which is to be understood spiritually, not literally:
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the meditation of which point, viz: that Sathan doth so mightily preuaile against the soules of the multitude, should make vs very warie, least he circumuent vs;
the meditation of which point, videlicet: that Sathan does so mightily prevail against the Souls of the multitude, should make us very wary, lest he circumvent us;
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and cause vs continually to cry vnto the Lord for grace and fauour, and for strength and assistance, that the diuell may not blinde the eyes of our minde,
and cause us continually to cry unto the Lord for grace and favour, and for strength and assistance, that the Devil may not blind the eyes of our mind,
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nor shut vp our eares from listening vnto holy things, nor cause vs to be as it were tongue-tyed,
nor shut up our ears from listening unto holy things, nor cause us to be as it were tongue-tied,
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when we should speake of such things as make for his glorie. I charge thee come out of him.
when we should speak of such things as make for his glory. I charge thee come out of him.
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] From which words, together with that which followeth, to witte, that the spirit came out, this doctrine ariseth, that,
] From which words, together with that which follows, to wit, that the Spirit Come out, this Doctrine arises, that,
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A word of the mouth of Christ is sufficient to helpe against any miseries, and to set vs free from any enemies. A word of the Mouth of christ is sufficient to help against any misery's, and to Set us free from any enemies.
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This good man and his childe were both sorely distressed by reason of this vncleane spirit:
This good man and his child were both sorely distressed by reason of this unclean Spirit:
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yet when our Sauiour doth but speake the word, their enemie is vanquished and expelled; their miserie accomplished and ended.
yet when our Saviour does but speak the word, their enemy is vanquished and expelled; their misery accomplished and ended.
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This power doth the leaper in the Gospell ascribe vnto him, Maister, if thou wilt (saith he) thou canst make me cleane;
This power does the leaper in the Gospel ascribe unto him, Master, if thou wilt (Says he) thou Canst make me clean;
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and so it came to passe: for he putting forth his hand, and touching him, saying, I will, be thou cleane: his leprosie was immediately clensed.
and so it Come to pass: for he putting forth his hand, and touching him, saying, I will, be thou clean: his leprosy was immediately cleansed.
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And the like doth the Centurion; Lord speake the word onely, and my seruant shalbe healed.
And the like does the Centurion; Lord speak the word only, and my servant shall healed.
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And in the Gospell according to the Euangelist Marke, we reade how our Sauiour with his onely word, did presently cast forth an whole armie of diuells:
And in the Gospel according to the Evangelist Mark, we read how our Saviour with his only word, did presently cast forth an Whole army of Devils:
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so that though there be ten thousand of them vniting their forces together, he is as able to expell them all,
so that though there be ten thousand of them uniting their forces together, he is as able to expel them all,
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as if there were but one alone.
as if there were but one alone.
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And as it is in these cases that haue beene named, so it is in all other distresses whatsoeuer:
And as it is in these cases that have been nam, so it is in all other Distresses whatsoever:
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the very becke of God is sufficient to free vs from them all, as is at large shewed in the hundreth and seuenth Psalme.
the very beck of God is sufficient to free us from them all, as is At large showed in the Hundredth and Seventh Psalm.
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The reasons of this point are two. First, by the word of the Lord were all the creatures made; The Reasons of this point Are two. First, by the word of the Lord were all the creatures made;
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euen the good Angells, and those that are now euill Angells: even the good Angels, and those that Are now evil Angels:
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If then Gods power were such in making all Creatures, it is euery whit as great for the deliuering of his seruants.
If then God's power were such in making all Creatures, it is every whit as great for the delivering of his Servants.
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Secondly, All things are supported by the Word of his power.
Secondly, All things Are supported by the Word of his power.
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Now if all the Creatures haue their preseruation from him, what difficultie is it for him to deliuer some fewe of them?
Now if all the Creatures have their preservation from him, what difficulty is it for him to deliver Some few of them?
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Here then is matter of great comfort for all such as doe vnfainedly and from their hearts feare the Lorde; Here then is matter of great Comfort for all such as doe unfeignedly and from their hearts Fear the Lord;
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for they haue the word of Christ for them, which can easily either preserue them from miserie,
for they have the word of christ for them, which can Easily either preserve them from misery,
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or ridde them of it, if it fall vpon them.
or rid them of it, if it fallen upon them.
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If a good earthly father could by his word alone preserue his Children from perill, from the prison, from death it selfe, would hee bee silent and dumbe,
If a good earthly father could by his word alone preserve his Children from peril, from the prison, from death it self, would he be silent and dumb,
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and not open his mouth in their behalfe? None can imagine that a father can be so deuoide of naturall affection:
and not open his Mouth in their behalf? None can imagine that a father can be so devoid of natural affection:
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and shall wee thinke that the Lord is lesse pittifull then men? doeth hee forbid crueltie in them,
and shall we think that the Lord is less pitiful then men? doth he forbid cruelty in them,
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and shall wee conceiue that it may be found in himselfe? Bee it farre from vs:
and shall we conceive that it may be found in himself? Bee it Far from us:
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nay, though there bee neuer so many aduersaries that combine themselues, and neuer so manie mischiefes bee intended against vs:
nay, though there be never so many Adversaries that combine themselves, and never so many mischiefs be intended against us:
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albeit the world be full of cloudes, and of stormes, and all things seeme to threaten an vtter ouerthrow vnto vs,
albeit the world be full of Clouds, and of storms, and all things seem to threaten an utter overthrow unto us,
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yet let vs satisfie and pacifie our hearts with this, that one word of Christ is sufficient to helpe vs out of all dangers and difficulties.
yet let us satisfy and pacify our hearts with this, that one word of christ is sufficient to help us out of all dangers and difficulties.
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And withall, let vs assure our selues, that the Lord will speake, and that effectually in due time,
And withal, let us assure our selves, that the Lord will speak, and that effectually in due time,
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so that all the outrage and furie of men shall bee suppressed, and all troubles and calamities that lye vpon vs shall be suddenly dispersed.
so that all the outrage and fury of men shall be suppressed, and all Troubles and calamities that lie upon us shall be suddenly dispersed.
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God needes not any long time for the effecting of it:
God needs not any long time for the effecting of it:
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As wee see in Esters dayes, when all the Church of God seemed ouernight to be the most miserable people in the world;
As we see in Esters days, when all the Church of God seemed overnight to be the most miserable people in the world;
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and yet the next day they were indeed (and so were esteemed) the happiest people vnder the Sunne;
and yet the next day they were indeed (and so were esteemed) the Happiest people under the Sun;
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So that well was hee then that might bee a Iewe. Let this therefore bee our consolation, that though our ruines and decayes be neuer so many,
So that well was he then that might be a Iewe. Let this Therefore be our consolation, that though our ruins and decays be never so many,
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and great, and grieuous, yet if God doe but say the word, all shall be repaired and recouered.
and great, and grievous, yet if God do but say the word, all shall be repaired and recovered.
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And as it is for outward miseries, so doth it hold as strongly for spirituall distresses,
And as it is for outward misery's, so does it hold as strongly for spiritual Distresses,
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and for the enemies of our soules, that if our Lord and Sauiour doe but vtter his voice against them, we shall quickly preuaile ouer them:
and for the enemies of our Souls, that if our Lord and Saviour do but utter his voice against them, we shall quickly prevail over them:
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though Sathan haue a deadly quarrell against vs, and our owne pride and couetousnesse, and wrath, be farre too strong for vs,
though Sathan have a deadly quarrel against us, and our own pride and covetousness, and wrath, be Far too strong for us,
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yet if the Lord please to worke in vs by the mightie word of his grace, wee shall easily tread these spirituall enemies of ours vnder our feete,
yet if the Lord please to work in us by the mighty word of his grace, we shall Easily tread these spiritual enemies of ours under our feet,
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and get the victorie ouer them all.
and get the victory over them all.
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Yea though we were vtter aduersaries vnto God, as Paul, and the Gayler were, yet if he doe but speake vnto our consciences from heauen, wee shall speedily alter our courses,
Yea though we were utter Adversaries unto God, as Paul, and the Gayler were, yet if he do but speak unto our Consciences from heaven, we shall speedily altar our courses,
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and become faithfull and seruiceable vnto his maiestie. Secondly, heere is matter of terror for all impious and irreligious persons:
and become faithful and serviceable unto his majesty. Secondly, Here is matter of terror for all impious and irreligious Persons:
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for if the word of God be so mightie for the succour of his children, it is euery whit as powerfull for the ouerthrow of his aduersaries:
for if the word of God be so mighty for the succour of his children, it is every whit as powerful for the overthrow of his Adversaries:
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and doe they thinke that they shalbe able to stand when the Lord of hoastes commeth against them? doe blasphemers,
and do they think that they shall able to stand when the Lord of hosts comes against them? do blasphemers,
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and Sabbath-breakers, and raylers, and filthy persons, imagine that they shall still carrie out matters as they haue done,
and Sabbath breakers, and railers, and filthy Persons, imagine that they shall still carry out matters as they have done,
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when their Creator comes to plague and punish them? if they doe, they greatly deceiue themselues,
when their Creator comes to plague and Punish them? if they do, they greatly deceive themselves,
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for he needeth not to muster an armie against them: but his very will and purpose is sufficient to procure their confusion and vtter destruction.
for he needs not to muster an army against them: but his very will and purpose is sufficient to procure their confusion and utter destruction.
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Come out of him, and enter no more into him. Come out of him, and enter no more into him.
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Whence note this doctrine, that, It is all one with Christ to driue the diuell out,
Whence note this Doctrine, that, It is all one with christ to driven the Devil out,
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and to keepe him out, he can doe the latter, as well as the former. Verse. 26. Then the spirit [ cried, ] and [ rent him sore. ]
and to keep him out, he can do the latter, as well as the former. Verse. 26. Then the Spirit [ cried, ] and [ rend him soar. ]
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Whence obserue, that, Sathan neuer seemes more masterfull, than when hee is ouer-mastered.
Whence observe, that, Sathan never seems more masterful, than when he is overmastered.
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