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Iohn. 9. 16. Then said some of the Pharisees: This man is not of God, because he keepeth not the Sabboth: others sayd;John. 9. 16. Then said Some of the Pharisees: This man is not of God, Because he Keepeth not the Sabbath: Others said;
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How can a man that is a sinner doe such miracles? And there was a dissension among them.
How can a man that is a sinner do such Miracles? And there was a dissension among them.
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IN this verse is set downe a double opinion which the Pharisees held concerning Christ, and especially concerning the workes which hee had wrought among them.
IN this verse is Set down a double opinion which the Pharisees held Concerning christ, and especially Concerning the works which he had wrought among them.
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Some of them haue peremptorilie, and flatly condenmed him, saying, that hee was a man that was not of GOD:
some of them have peremptorily, and flatly condenmed him, saying, that he was a man that was not of GOD:
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and they render a reason, or rather a shadow of a reason;
and they render a reason, or rather a shadow of a reason;
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namely because he kéepeth not the Sabboth, but their opinion was rashe, and their iudgement false and erronious, procéeding from the malice and hatred of the person of Christ.
namely Because he Keepeth not the Sabbath, but their opinion was rash, and their judgement false and erroneous, proceeding from the malice and hatred of the person of christ.
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Also that which they haue vsed for a reason, we haue shewed that it is likewise false:
Also that which they have used for a reason, we have showed that it is likewise false:
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for Christ was so farre from breaking the Sabaoth, or any part of the law, that he did in full perfection fulfill the whole law of God.
for christ was so Far from breaking the Sabaoth, or any part of the law, that he did in full perfection fulfil the Whole law of God.
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Now followeth the opinion of the second sort of Pharisees, which sayd;
Now follows the opinion of the second sort of Pharisees, which said;
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How can a man that is a sinner, do such miracles? as if the holy Ghost should say,How can a man that is a sinner, do such Miracles? as if the holy Ghost should say,
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If our Sauiour Christ were such a prophaner and breaker of the Saboth, as you surmise him to be,
If our Saviour christ were such a Profaner and breaker of the Sabbath, as you surmise him to be,
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then it were impossible for him, to doe such strange and wonderfull miracles, as we sée he hath wrought:
then it were impossible for him, to do such strange and wonderful Miracles, as we see he hath wrought:
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of this wee haue spoken before, & shal speake more hereafter, when we haue spoken generally of Miracles, of the workes of them,
of this we have spoken before, & shall speak more hereafter, when we have spoken generally of Miracles, of the works of them,
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& therefore of the power of God, in working them, & also of the power of Angels, of Satan, & of men therein. Whereas it is said;
& Therefore of the power of God, in working them, & also of the power of Angels, of Satan, & of men therein. Whereas it is said;
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How can a man that is a sinner doe such miracles? these men doe insinuate, that sinners can do some wonderfull miracles in the sight of men,How can a man that is a sinner do such Miracles? these men do insinuate, that Sinners can do Some wonderful Miracles in the sighed of men,
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but to doe such a miracle, as to cure a man being blinde from his birthe, was impossible for them.
but to do such a miracle, as to cure a man being blind from his birth, was impossible for them.
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It is impossible that any sinner should doe this or any such miracles which Christ did, wee are therefore to shew,
It is impossible that any sinner should do this or any such Miracles which christ did, we Are Therefore to show,
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first, what a miracle is, that euery one vnderstanding the nature thereof, may make such proper and peculiar vse of the same, as he ought.
First, what a miracle is, that every one understanding the nature thereof, may make such proper and peculiar use of the same, as he ought.
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A miracle is nothing else but a rare worke, apparently wrought by the sole omnipotent power of God, cleane contrary to the order and instinct of nature, farre aboue nature or naturall causes.
A miracle is nothing Else but a rare work, apparently wrought by the sole omnipotent power of God, clean contrary to the order and instinct of nature, Far above nature or natural Causes.
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I vse so many words, that I may speake to the capacity of all the people,
I use so many words, that I may speak to the capacity of all the people,
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wheras otherwise I might vse fewer, we are therefore first to know y• it is a worke,
whereas otherwise I might use fewer, we Are Therefore First to know y• it is a work,
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for indéed it must be in it selfe a true worke, déed, or fact, otherwise it cannot in it selfe,
for indeed it must be in it self a true work, deed, or fact, otherwise it cannot in it self,
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and of it selfe, make men to muse and maruell at it: at least it cannot make wise men to maruell at it.
and of it self, make men to muse and marvel At it: At least it cannot make wise men to marvel At it.
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If therefore it be a miracle, it must be a sensible worke, not a worke in shew, illusion or deceit,
If Therefore it be a miracle, it must be a sensible work, not a work in show, illusion or deceit,
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but a worke in nature, indéed, and in trueth ▪ If it be but an apparance of a worke, it is no miracle.
but a work in nature, indeed, and in truth ▪ If it be but an appearance of a work, it is no miracle.
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If it be onely in illusion of the senses, it is no miracle.
If it be only in illusion of the Senses, it is no miracle.
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It is then true that the illusions of Satan, are no miracles, for he doth nothing but delude the senses of men,
It is then true that the illusions of Satan, Are no Miracles, for he does nothing but delude the Senses of men,
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neither is it the celeritie or agilitie of mens hands which are miracles, as of Juglers, which deceiue the people by an actiuitie in continuing the thing which they doe.
neither is it the celerity or agility of men's hands which Are Miracles, as of Jugglers, which deceive the people by an activity in Continuing the thing which they do.
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For they doe not any true worke, but by their dexterity deceiue mens senses.
For they do not any true work, but by their dexterity deceive men's Senses.
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These therefore are no miracles, for euery miracle must be a true worke, and fact indéed.
These Therefore Are no Miracles, for every miracle must be a true work, and fact indeed.
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I therefore first call a miracle, a worke, to separate it from those that séeme to be miracles,
I Therefore First call a miracle, a work, to separate it from those that seem to be Miracles,
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and yet are not, as be the workes of Satan, and his members, and also those that are done by agility of man, which are workes in shew, but not indéed.
and yet Are not, as be the works of Satan, and his members, and also those that Are done by agility of man, which Are works in show, but not indeed.
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This kind of miracle which is a true worke, hath béene wrought by diuers of Gods children,
This kind of miracle which is a true work, hath been wrought by diverse of God's children,
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as Moses when he was sent to deliuer the people of Israell out of Egipt, did worke many miracles, to testifie that he was sent of the Lord.
as Moses when he was sent to deliver the people of Israel out of Egypt, did work many Miracles, to testify that he was sent of the Lord.
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He made Frogs, not in appearance, but indéed: he turned the water of the riuer into bloud, not in appearance, but in déed.
He made Frogs, not in appearance, but indeed: he turned the water of the river into blood, not in appearance, but in deed.
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So also Elias wrought myracles, not in shew but in déed. So Christ wrought miracles not in shew, but in déed.
So also Elias wrought Miracles, not in show but in deed. So christ wrought Miracles not in show, but in deed.
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For Lazarus being dead indéed, he raised him vp againe in déed:
For Lazarus being dead indeed, he raised him up again in deed:
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when the wine wanted at the mariage, he turned water in déed into wine in déed,
when the wine wanted At the marriage, he turned water in deed into wine in deed,
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as pure wine as any issued out of the Uine, and so were all the miracles which he did, workes in déed, and not only in appearance.
as pure wine as any issued out of the Vine, and so were all the Miracles which he did, works in deed, and not only in appearance.
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When therefore wee sée any wonderfull thing come to passe, wee must examine it, whether it be a worke in déed, or onely in appearance.
When Therefore we see any wonderful thing come to pass, we must examine it, whither it be a work in deed, or only in appearance.
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If it be not a worke in déed, as be the illusions of Satan, and of men, which deceiue the senses,
If it be not a work in deed, as be the illusions of Satan, and of men, which deceive the Senses,
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and do not bring any worke to passe, then is it not a true miracle. For euery true miracle which the Lord hath wrought himselfe, or any of the Prophets,
and do not bring any work to pass, then is it not a true miracle. For every true miracle which the Lord hath wrought himself, or any of the prophets,
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or our Sauiour Christ, haue béene true workes.
or our Saviour christ, have been true works.
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Secondly, I call it a rare worke of God, for of the workes of God, there be some which are vsuall, common, & ordinary:
Secondly, I call it a rare work of God, for of the works of God, there be Some which Are usual, Common, & ordinary:
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as the preseruation of mankind, is an ordinary and vsuall worke of God, and it is truly said of the holy Ghost, that we liue, mooue,
as the preservation of mankind, is an ordinary and usual work of God, and it is truly said of the holy Ghost, that we live, move,
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and haue our being in the Lord:
and have our being in the Lord:
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yet because this is vsuall, ordinary, and common, yea dayly and hourely, (for the Lord doth ordinarily euery day and houre, preserue men, otherwise they could not liue) I say because it is ordinary, dayly,
yet Because this is usual, ordinary, and Common, yea daily and hourly, (for the Lord does ordinarily every day and hour, preserve men, otherwise they could not live) I say Because it is ordinary, daily,
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and hourely, we cannot properlye call it a miracle, for it doth make men to maruell, to muse, to be amased and astonied at it, séeing it is so vsuall and ordinary among them.
and hourly, we cannot properly call it a miracle, for it does make men to marvel, to muse, to be amazed and astonished At it, seeing it is so usual and ordinary among them.
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For it is the nature of miracles, to make men, muse and maruell at them:
For it is the nature of Miracles, to make men, muse and marvel At them:
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and therefore when as in the Euangelists, any miracle which our Sauiour Christ wrought, is set downe, there also immediatly followeth, that the people were astonied:
and Therefore when as in the Evangelists, any miracle which our Saviour christ wrought, is Set down, there also immediately follows, that the people were astonished:
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therefore that which is vsuall, and common, cannot properly be called a miracle.
Therefore that which is usual, and Common, cannot properly be called a miracle.
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A miracle therefore must be a rare worke of God sildome brought to passe, and for this cause we cannot say, that repentance,
A miracle Therefore must be a rare work of God seldom brought to pass, and for this cause we cannot say, that Repentance,
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or regeneration is a miracle, for although repentance be wrought in few, yet is it not properly a miracle,
or regeneration is a miracle, for although Repentance be wrought in few, yet is it not properly a miracle,
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because it is ordinarily, & vsually at one time or another, wrought in the hearts of all Gods children.
Because it is ordinarily, & usually At one time or Another, wrought in the hearts of all God's children.
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There be also many strange and wonderfull workes of nature, yet because they are not rare but vsuall,
There be also many strange and wonderful works of nature, yet Because they Are not rare but usual,
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and ordinarie, they be no miracles.
and ordinary, they be no Miracles.
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An Adamant stone (wee know not by what force) will drawe Iron to it selfe:
an Adamant stone (we know not by what force) will draw Iron to it self:
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Iron is heauy of it selfe, and of it selfe cannot possibly mooue from place to place,
Iron is heavy of it self, and of it self cannot possibly move from place to place,
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yet an Adamant if it be aboue it will draw it to it selfe, which is very strange and admirable,
yet an Adamant if it be above it will draw it to it self, which is very strange and admirable,
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yet because it is vsuall and common, it cannot be called a miracle.
yet Because it is usual and Common, it cannot be called a miracle.
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So we may sée the nature, and power of some water, to turne that which in nature is gold, into stone:
So we may see the nature, and power of Some water, to turn that which in nature is gold, into stone:
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that is knowne to be true by experience, yet no man can shew any reason, why that water should rather doe it, then any other.
that is known to be true by experience, yet no man can show any reason, why that water should rather do it, then any other.
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Although this be strange & wonderfull, yet because it is vsuall and ordinary, yet in those waters, it is no miracle:
Although this be strange & wonderful, yet Because it is usual and ordinary, yet in those waters, it is no miracle:
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for euery miracle is a rare worke that commeth to passe, not ordinarily, but very sildome.
for every miracle is a rare work that comes to pass, not ordinarily, but very seldom.
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This worke is called rare, either in regard of the thing wrought, or in regard of the manner of working it.
This work is called rare, either in regard of the thing wrought, or in regard of the manner of working it.
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First in respect of the thing wrought:
First in respect of the thing wrought:
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as when the Lord sent downe Manna from heauen, to féed such a great number of people as the Israelites were, this was very rare in regarde of the thing wrought.
as when the Lord sent down Manna from heaven, to feed such a great number of people as the Israelites were, this was very rare in regard of the thing wrought.
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So when the Lord made the Sunne to stay in the element:
So when the Lord made the Sun to stay in the element:
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so likewise (as we may read) when the Lord made the shadow of the Diall to go back.
so likewise (as we may read) when the Lord made the shadow of the Dial to go back.
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Secondly, a miracle is rare in regarde of the maner of working it, as when the water was turned into bloud, it was not a rare thing to sée blond,
Secondly, a miracle is rare in regard of the manner of working it, as when the water was turned into blood, it was not a rare thing to see blond,
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but the manner of working it, as namely with a Rod, was most rare and was neuer seene before.
but the manner of working it, as namely with a Rod, was most rare and was never seen before.
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So we do sée that Christs manner of healing the blind man was very rare. Therefore a miracle:
So we do see that Christ manner of healing the blind man was very rare. Therefore a miracle:
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if it be a miracle indéed, first it must be a true worke, Secondly a rare worke, either in regarde of the thing it selfe,
if it be a miracle indeed, First it must be a true work, Secondly a rare work, either in regard of the thing it self,
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or in regard of the manner of dooing it. Apparantly wrought, &c. Thirdly, a miracle must haue this annexed vnto it:
or in regard of the manner of doing it. Apparently wrought, etc. Thirdly, a miracle must have this annexed unto it:
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for it must not be obscure, but apparent I meane not to the reason and iudgement of man,
for it must not be Obscure, but apparent I mean not to the reason and judgement of man,
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but to mans sense, that is, to some of his senses, or to all of them, without controuersie or doubting.
but to men sense, that is, to Some of his Senses, or to all of them, without controversy or doubting.
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This we shall sée in all true miracles wrought by god, to be of this nature,
This we shall see in all true Miracles wrought by god, to be of this nature,
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namely cleare and euident to mans senses:
namely clear and evident to men Senses:
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for either men did féele them, as the darknesse in Egipt, or else they might touch them, taste them, or smell them.
for either men did feel them, as the darkness in Egypt, or Else they might touch them, taste them, or smell them.
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When the Lord brought his people of Israel from Egipt, all the miracles which hee by his power had wrought among them were most apparent vnto mans sense.
When the Lord brought his people of Israel from Egypt, all the Miracles which he by his power had wrought among them were most apparent unto men sense.
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As namely when they went through the redde Sea, there he made the waters to deuide themselues,
As namely when they went through the red Sea, there he made the waters to divide themselves,
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and to stand like mighty mountaines on each side of them, in such sort, that they did most mauifestly sée, and behold the same.
and to stand like mighty Mountains on each side of them, in such sort, that they did most mauifestly see, and behold the same.
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So likewise they saw, when Moses stroke the stony Rock, so that thereout gushed water. So they saw most euidently the walls of Iericho fall downe:
So likewise they saw, when Moses stroke the stony Rock, so that thereout gushed water. So they saw most evidently the walls of Jericho fallen down:
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and therefore if there be any miracle which is not apparent of itselfe, it is no miracle.
and Therefore if there be any miracle which is not apparent of itself, it is no miracle.
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Likewise what workes so euer be done by Satan or any of his Angels, if it be not euident and to bee discerned by mans sense,
Likewise what works so ever be done by Satan or any of his Angels, if it be not evident and to be discerned by men sense,
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hence wee know that it is no miracle.
hence we know that it is no miracle.
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Let vs by this property of a-true miracle, examine the miracle of the Altar of the Church of Rome, for in the Sacrament of the Altar,
Let us by this property of a-true miracle, examine the miracle of the Altar of the Church of Rome, for in the Sacrament of the Altar,
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after the Priest hath said a few words as these, (Hoc est corpus meum) they teach that there a strange worke is brought to passe,
After the Priest hath said a few words as these, (Hoc est corpus meum) they teach that there a strange work is brought to pass,
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for the substance of the bread which was on the Altar, is gone and is changed into the body of Christ:
for the substance of the bred which was on the Altar, is gone and is changed into the body of christ:
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if it were so, then indéede it were a miracle:
if it were so, then indeed it were a miracle:
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but if it be a miracle, then men may discerne it by one sense or other:
but if it be a miracle, then men may discern it by one sense or other:
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For let them shew me an instance where the lord wrought any miracle which he did not subiect to the senses of man,
For let them show me an instance where the lord wrought any miracle which he did not Subject to the Senses of man,
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but in this there is no miracle, which may be discerned by the senses:
but in this there is no miracle, which may be discerned by the Senses:
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for the bread in the iudgment of al the senses seemeth the same, that it was before to ye sight, it séemeth to be the very same in substance, of the same quality and colour that it was of before, it hath the same taste it had before, to the handling it appeareth the same that it was before,
for the bred in the judgement of all the Senses seems the same, that it was before to you sighed, it Seemeth to be the very same in substance, of the same quality and colour that it was of before, it hath the same taste it had before, to the handling it appears the same that it was before,
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and hath the same smelling that it had before, there is not any sense that iudgeth now otherwise of it,
and hath the same smelling that it had before, there is not any sense that Judgeth now otherwise of it,
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then it did before, & therfore it can be no true miracle.
then it did before, & Therefore it can be no true miracle.
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Indéed if before I séeing it to be bread, tasting, smelling, and touching it, do iudge it to be bread, should now, séeing, smelling, tasting,
Indeed if before I seeing it to be bred, tasting, smelling, and touching it, do judge it to be bred, should now, seeing, smelling, tasting,
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and féeling it, perceiue it to be the body of Christ, it were a true miracle:
and feeling it, perceive it to be the body of christ, it were a true miracle:
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But séeing to all the senses, it appeareth one & the same that it was before, it cannot be a miracle:
But seeing to all the Senses, it appears one & the same that it was before, it cannot be a miracle:
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but they say the outward forme & external accident of ye bread yet remaineth, but the substance of it is turned into y• body of Christ, which though we cānot perceiue by our senses,
but they say the outward Form & external accident of the bred yet remains, but the substance of it is turned into y• body of christ, which though we cannot perceive by our Senses,
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yet we are to beléeue by faith. But how did Christ himselfe deale with Thomas, when he doubted of his resurrection: he sayd;
yet we Are to believe by faith. But how did christ himself deal with Thomas, when he doubted of his resurrection: he said;
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Thrust thy finger into my side, and feele whether I haue not flesh & bones, for a spirit hath not as thou feelest me to haue; Thrust thy finger into my side, and feel whither I have not Flesh & bones, for a Spirit hath not as thou Feel me to have;
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he taketh away his doubt by the sence of féeling:
he Takes away his doubt by the sense of feeling:
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and if this true naturall body of Christ were there in the bread, then might we feele it as Thomas did,
and if this true natural body of christ were there in the bred, then might we feel it as Thomas did,
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for Christ still retaineth that his true and naturall body, although he be now glorified.
for christ still retaineth that his true and natural body, although he be now glorified.
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In-so-much therefore that in the bread there is no miracle apparent to the senses, there is no miracle at all.
Insomuch Therefore that in the bred there is no miracle apparent to the Senses, there is no miracle At all.
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But this is the difference (in Gods Church) that before it was common bread, ordained,
But this is the difference (in God's Church) that before it was Common bred, ordained,
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and sanctified by the Lord, for the nourishment of our bodies, but now it is the holy bread, appointed,
and sanctified by the Lord, for the nourishment of our bodies, but now it is the holy bred, appointed,
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and set apart, and sanctified by the Lord, not so much for the nourishment of our bodies,
and Set apart, and sanctified by the Lord, not so much for the nourishment of our bodies,
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but especially for the confirmation of our faith, and the foode of our soules. The same also is to be said of the Wine. Fourthly I adde:
but especially for the confirmation of our faith, and the food of our Souls. The same also is to be said of the Wine. Fourthly I add:
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Wrought by the sole omnipotent power of God. Wherin I note the workers of miracles.Wrought by the sole omnipotent power of God. Wherein I note the workers of Miracles.
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The Lord himselfe worketh miracles, but peculiarlie and properly by his power, and not by his wisdom,
The Lord himself works Miracles, but peculiarly and properly by his power, and not by his Wisdom,
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though both be infinite, and that a miracle is wrought by the power of GOD, I prooue by these reasons.
though both be infinite, and that a miracle is wrought by the power of GOD, I prove by these Reasons.
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First a miracle is a worke of great power farre passing the power of all creatures,
First a miracle is a work of great power Far passing the power of all creatures,
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therefore it must néeds be wrought by the power of the Creator.
Therefore it must needs be wrought by the power of the Creator.
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Secondly, it is apparent by diuers places of the word of God, as Ioel. 2. 21. 30. there the holy Ghost ascribeth the working of miracles to the Lord himselfe.
Secondly, it is apparent by diverse places of the word of God, as Joel 2. 21. 30. there the holy Ghost ascribeth the working of Miracles to the Lord himself.
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I will shew wonders in heauen and earth, saith the Lord, feare not O land, for I will do great things. I will show wonders in heaven and earth, Says the Lord, Fear not Oh land, for I will do great things.
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Thirdly, the holy Ghost vseth this as an argument to prooue, that Iehouah is the Lord,
Thirdly, the holy Ghost uses this as an argument to prove, that Jehovah is the Lord,
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and is onely to bee serued.
and is only to be served.
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Leuit. 26. Deut. 28. Albeit the Magitians of Egipt could worke many admirable wonders by their owne Arte,Levites 26. Deuteronomy 28. Albeit the Magicians of Egypt could work many admirable wonders by their own Art,
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and by the instruction of the Diuill, yet they confessed that the workes of Moses were not done by Moses power,
and by the instruction of the devil, yet they confessed that the works of Moses were not done by Moses power,
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nor by any actor skill that was in Moses, nor yet by naturall causes, but by the finger of God, which is nothing else but his power.
nor by any actor skill that was in Moses, nor yet by natural Causes, but by the finger of God, which is nothing Else but his power.
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By this argument doth Christ prooue, that his miracles were not done by the power of Belzebub: If I by the finger of God cast out Diuils, by whom doe your children cast them out.
By this argument does christ prove, that his Miracles were not done by the power of Belzebub: If I by the finger of God cast out Devils, by whom do your children cast them out.
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Lastly, this may also appeare by the consideration of the meanes which the Lord vseth in working of miracles.
Lastly, this may also appear by the consideration of the means which the Lord uses in working of Miracles.
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As the shadow of Peter to cure diseases.
As the shadow of Peter to cure diseases.
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Can any mans shadow cure another? No, but the Lord would haue that this meanes should shew that the things were wrought by his power.
Can any men shadow cure Another? No, but the Lord would have that this means should show that the things were wrought by his power.
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So the Handkercher of Paul did cure diseases, not that there were any such vertue in it,
So the Handkerchief of Paul did cure diseases, not that there were any such virtue in it,
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but that it came from the Lord: So also did the hem of Christs garment:
but that it Come from the Lord: So also did the hem of Christ garment:
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is there any power in the hem of a mans garment to cure diseases? Surely no,
is there any power in the hem of a men garment to cure diseases? Surely no,
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but the Lord vseth that meanes to teach vs thereby that his power onely doth worke it.
but the Lord uses that means to teach us thereby that his power only does work it.
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Here then we must acknowledge, that miracles are wrought only by the Lord, and serue greatly to the aduancing of his glory.
Here then we must acknowledge, that Miracles Are wrought only by the Lord, and serve greatly to the advancing of his glory.
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Lastly we must consider, that a miracle is contrary to the instinct of Nature.
Lastly we must Consider, that a miracle is contrary to the instinct of Nature.
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] Nature had neuer any such inclination, as to bring to passe any miracle, as when the water stood on two parts, nature had a desire to make the waters runne,
] Nature had never any such inclination, as to bring to pass any miracle, as when the water stood on two parts, nature had a desire to make the waters run,
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when as then the waters stoode, it was contrarie to nature.
when as then the waters stood, it was contrary to nature.
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The vse.
The use.
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The vse that we must make hereof, is to giue to God that which is his owne, that wee should acknowledge him to be the sole author and worker of miracles, that either haue béene or shall be in the world.
The use that we must make hereof, is to give to God that which is his own, that we should acknowledge him to be the sole author and worker of Miracles, that either have been or shall be in the world.
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If thou giue them to Satan, then doest thou constitute him, instéed of the Lord himselfe.
If thou give them to Satan, then dost thou constitute him, infested of the Lord himself.
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Art thou the Lords? then know, that neither Sathan, nor any creature, is able to worke any miracle against thée.
Art thou the lords? then know, that neither Sathan, nor any creature, is able to work any miracle against thee.
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If thou be his, rather then his name should be dishonoured by thée, hee will worke miraculously, for thy good and preseruation.
If thou be his, rather then his name should be dishonoured by thee, he will work miraculously, for thy good and preservation.
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Further, this serueth to ratifie our faith in the power of God.
Further, this serveth to ratify our faith in the power of God.
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The Diuill is his seruant, whether he will or not, he can do nothing but that which the Lord willeth.
The devil is his servant, whither he will or not, he can do nothing but that which the Lord wills.
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And hereby we hold that our bodies shall be raised againe at the last day. For God is able to worke all miracles:
And hereby we hold that our bodies shall be raised again At the last day. For God is able to work all Miracles:
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although there be neither bone, skin, nor flesh left, yet hee is able to ioyne flesh to flesh, sinew to sinew,
although there be neither bone, skin, nor Flesh left, yet he is able to join Flesh to Flesh, sinew to sinew,
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and raise vs vp againe with the same bodies, we had before.
and raise us up again with the same bodies, we had before.
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The second part of this Sermon. Now remaineth some-thing to be spoken more plainely and particularly of miracles.
The second part of this Sermon. Now remains something to be spoken more plainly and particularly of Miracles.
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For as in all other things, so also in miracles, the Lord vseth diuerse and sundry wayes of working.
For as in all other things, so also in Miracles, the Lord uses diverse and sundry ways of working.
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For eyther himselfe alone, and of himselfe alone, or else he vseth some creature in the working of the same.
For either himself alone, and of himself alone, or Else he uses Some creature in the working of the same.
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As in the creation of the world, hee vsed not any thing out of himselfe, but in himselfe, by himselfe, and of himselfe alone, he created all things of nothing.
As in the creation of the world, he used not any thing out of himself, but in himself, by himself, and of himself alone, he created all things of nothing.
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So likewise in the working of some miracles, it pleaseth him not to admit the vse of any creature whatsoeuer.
So likewise in the working of Some Miracles, it Pleases him not to admit the use of any creature whatsoever.
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As when hée stayed the sunne in the firmament, hee did it of himselfe without the helpe of any other.
As when he stayed the sun in the firmament, he did it of himself without the help of any other.
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So also he turned back the shadow of the Dyall of Azah by himselfe alone without the vse of any other.
So also he turned back the shadow of the Dial of Azah by himself alone without the use of any other.
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But neuerthelesse in working some miracles, he vseth meanes, but especially man for the meanes thereof.
But nevertheless in working Some Miracles, he uses means, but especially man for the means thereof.
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As in all the myracles wrought in Egipt, the Lord did worke them indéed, but by the hand of Moses and Aaron. He deuided the redde Sea so, that Israel passed through on drye foote,
As in all the Miracles wrought in Egypt, the Lord did work them indeed, but by the hand of Moses and Aaron. He divided the red Sea so, that Israel passed through on dry foot,
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but it was done by Moses. So also hee wrought many miracles in the wildernesse before the Isralites,
but it was done by Moses. So also he wrought many Miracles in the Wilderness before the Israelites,
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but by the hands of Moses and Aaron. So some miracles were done by Judges, some by Elizaeus, and others of the Prophets.
but by the hands of Moses and Aaron. So Some Miracles were done by Judges, Some by Elizaeus, and Others of the prophets.
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So also God wrought miracles afterward, not only by his sonne, but also by the hands of the Apostles.
So also God wrought Miracles afterwards, not only by his son, but also by the hands of the Apostles.
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So that it is a true point of religion, to holde, that the Lord in working of miracles, doth oftentimes vse the meanes of man therin.
So that it is a true point of Religion, to hold, that the Lord in working of Miracles, does oftentimes use the means of man therein.
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In this doctrine wee are to take héede of these two dangerous points.
In this Doctrine we Are to take heed of these two dangerous points.
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First, that we derogate nothing from the Maiestie of God, although hee vse meanes in the working of many miracles.
First, that we derogate nothing from the Majesty of God, although he use means in the working of many Miracles.
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Secondly, that we do not magnifie the Creature, which the Lord vseth aboue that which is conuenient, Into which many haue fallen heretofore.
Secondly, that we do not magnify the Creature, which the Lord uses above that which is convenient, Into which many have fallen heretofore.
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For the auoyding therefore of them, it is necessary to hold these two points of Religion:
For the avoiding Therefore of them, it is necessary to hold these two points of Religion:
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first to beléeue and know that the omnipotent power of God cannot be communicated to any creature.
First to believe and know that the omnipotent power of God cannot be communicated to any creature.
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For the Lord saith, as of his wisedome, iustice and mercy, so also of his power.
For the Lord Says, as of his Wisdom, Justice and mercy, so also of his power.
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I will not giue my glory to another.
I will not give my glory to Another.
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We are therefore to hold, that the power of God cannot beséeme any creature whatsoeuer, no though it bee an Angell of Heauen.
We Are Therefore to hold, that the power of God cannot beseem any creature whatsoever, no though it be an Angel of Heaven.
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Secondly, that wee must know, remember, and constantly beléeue, that albeit the power of GOD could be communicated to any creature, either in heauen or in earth,
Secondly, that we must know, Remember, and constantly believe, that albeit the power of GOD could be communicated to any creature, either in heaven or in earth,
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yet that there is no creature capeable thereof, no creature is able to beare it.
yet that there is no creature capable thereof, no creature is able to bear it.
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This is euident in the example of Peter, before whome when CHRIST had wrought a miracle,
This is evident in the Exampl of Peter, before whom when CHRIST had wrought a miracle,
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and hee had séene some small sight of his glory, he sayd, Depart from mee Lord, for I am a sinfull man.
and he had seen Some small sighed of his glory, he said, Depart from me Lord, for I am a sinful man.
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If Peter could not abide the glimmering of his glory, and if it brought his sinnes to memory:
If Peter could not abide the glimmering of his glory, and if it brought his Sins to memory:
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insomuch that hee thought himselfe vnworthy of his presence: how much more vnable had hee béene to bears the weight thereof.
insomuch that he Thought himself unworthy of his presence: how much more unable had he been to bears the weight thereof.
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But (may some say) if this bee so, why then doth the Lord vse meanes in working of miracles? why doth hee vse men Prophets, Apostles, yea and those also which haue no iustifying faith,
But (may Some say) if this be so, why then does the Lord use means in working of Miracles? why does he use men prophets, Apostles, yea and those also which have no justifying faith,
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and also other creatures? I answer, the Lord vseth them, not because he stands in néed of them (for he can worke all things of himselfe) neither vseth he them, that men should ascribe lesse to him,
and also other creatures? I answer, the Lord uses them, not Because he Stands in need of them (for he can work all things of himself) neither uses he them, that men should ascribe less to him,
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and more to the creatures which he vseth, but for to teach vs these thrée things.
and more to the creatures which he uses, but for to teach us these thrée things.
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First to teach vs, how his Maiestie doth approoue the meanes whereby things are brought to passe:
First to teach us, how his Majesty does approve the means whereby things Are brought to pass:
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for if the Lord vseth meanes when as they be of lesse vse, much more wil he approoue when the meanes are vsed which haue some power to bring things to passe.
for if the Lord uses means when as they be of less use, much more will he approve when the means Are used which have Some power to bring things to pass.
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This then is the first cause why the Lord vseth meanes, to shew that he would haue vs kept, maintained and liue in this world,
This then is the First cause why the Lord uses means, to show that he would have us kept, maintained and live in this world,
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but so, as by vsing such meanes, as his Maiestie shall appoint.
but so, as by using such means, as his Majesty shall appoint.
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Therefore no man ought to neglect and contemne the meanes, least hee oppose himselfe against the Lord
Therefore no man ought to neglect and contemn the means, lest he oppose himself against the Lord
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Secondly, the Lord vseth creatures in working miracles, to support and vphold mans weaknesse, who is not able to looke on his Maiestie, when hee worketh himselfe.
Secondly, the Lord uses creatures in working Miracles, to support and uphold men weakness, who is not able to look on his Majesty, when he works himself.
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This is plaine in the example of the Israelites.
This is plain in the Exampl of the Israelites.
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Exod. 19. when they came to Mount Sinai, to heare the Lord, there was such thunder and lightning,Exod 19. when they Come to Mount Sinai, to hear the Lord, there was such thunder and lightning,
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and the sound of a Trumpet excéeding lowd, and the Mount all of a smoake,
and the found of a Trumpet exceeding loud, and the Mount all of a smoke,
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because the Lord came downe by fire, they were so bereft of their sences, and were so afraide, that afterward they desired the Lord not to speake to them himselfe any more,
Because the Lord Come down by fire, they were so bereft of their Senses, and were so afraid, that afterwards they desired the Lord not to speak to them himself any more,
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but that they might haue Moses to speake vnto them, and they would heare him.
but that they might have Moses to speak unto them, and they would hear him.
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Thirdly the Lord vseth meanes for the tryall of our faith, of our religion, and conscience,
Thirdly the Lord uses means for the trial of our faith, of our Religion, and conscience,
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whether wee will ascribe the worke that is wrought to the worker thereof, or to the meanes,
whither we will ascribe the work that is wrought to the worker thereof, or to the means,
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or partly to the worker, and partly to the meanes, or as some doe, all to the meanes, and none to the worker.
or partly to the worker, and partly to the means, or as Some do, all to the means, and none to the worker.
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The Lord tryeth whether we will be constant, to ascribe the power that is in miracles vnto his Maiestie,
The Lord trieth whither we will be constant, to ascribe the power that is in Miracles unto his Majesty,
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for in the miracles of Christ, we sée how diuersly they were expounded, albeit they were effected by the finger of God,
for in the Miracles of christ, we see how diversely they were expounded, albeit they were effected by the finger of God,
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yet the Pharisees would not ascribe them to the worker, but sayd, that hee wrought miracles by Belzebub the Prince of Deuils.
yet the Pharisees would not ascribe them to the worker, but said, that he wrought Miracles by Belzebub the Prince of Devils.
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This is the corruption of man and want of faith:
This is the corruption of man and want of faith:
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they are ready to ascribe though not all, yet at the least some part of the miracle to creatures, which are but the meanes,
they Are ready to ascribe though not all, yet At the least Some part of the miracle to creatures, which Are but the means,
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and not wholy to the Lord, who is the onely worker of miracles;
and not wholly to the Lord, who is the only worker of Miracles;
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for these causes the Lord vseth meanes in working miracles, to teach vs these things thereby,
for these Causes the Lord uses means in working Miracles, to teach us these things thereby,
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for all miracles are wrought not for him, but for our cause. The meanes which the Lord vseth are of diuers sorts, but especially thrée.
for all Miracles Are wrought not for him, but for our cause. The means which the Lord uses Are of diverse sorts, but especially thrée.
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First, some meanes which the Lord vseth in working of miracles, are such as may séeme to men to haue some power in them,
First, Some means which the Lord uses in working of Miracles, Are such as may seem to men to have Some power in them,
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for the working of the miracle.
for the working of the miracle.
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As when Moses came to the red Sea, he lift vp his Rod, and stretched out his hand ouer the waters.
As when Moses Come to the read Sea, he lift up his Rod, and stretched out his hand over the waters.
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So when he came to the Rocke to get water for the people, he strooke the Rocke with his staffe, which séemed to haue some power in it, to make the water gush out of the Rock, as afterward it did.
So when he Come to the Rock to get water for the people, he struck the Rock with his staff, which seemed to have Some power in it, to make the water gush out of the Rock, as afterwards it did.
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The second sort of meanes which the Lord vseth, are such as haue not so much as an appearance of any force or power,
The second sort of means which the Lord uses, Are such as have not so much as an appearance of any force or power,
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or vse, in the working of the miracle.
or use, in the working of the miracle.
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Such was the hem of Christs garment, the hem of a garment hath not so much as an appearance, that it should heale any that are diseased.
Such was the hem of Christ garment, the hem of a garment hath not so much as an appearance, that it should heal any that Are diseased.
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Such was the handkercher of Paule to cure diseases, what are handkerchers or swadling cloutes (as we may aswell say,
Such was the handkerchief of Paul to cure diseases, what Are handkerchiefs or swaddling clouts (as we may aswell say,
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for the curing of diseases) such was the shadow of Peter, where vnto some comming were healed of their diseases.
for the curing of diseases) such was the shadow of Peter, where unto Some coming were healed of their diseases.
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These were wrought when the Apostles were ignorant thereof, and when they were occupied about other matters.
These were wrought when the Apostles were ignorant thereof, and when they were occupied about other matters.
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But yet it pleaseth the Lord to vse such means, although they haue not any appearance of any power in the working of a miracle.
But yet it Pleases the Lord to use such means, although they have not any appearance of any power in the working of a miracle.
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Thirdly, the Lord vseth such meanes as are not auaileable for the worke, but séeme to hinder it,
Thirdly, the Lord uses such means as Are not available for the work, but seem to hinder it,
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as in curing of the blinde man, the claye which was made, and layde vpon his eyes, this CHRIST (who was God and man) vsed,
as in curing of the blind man, the clay which was made, and laid upon his eyes, this CHRIST (who was God and man) used,
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though it séemed to containe in it a naturall hinderance to the Miracle. These thrée sorts of meanes the Lord vseth, to teach vs thrée notable points.
though it seemed to contain in it a natural hindrance to the Miracle. These thrée sorts of means the Lord uses, to teach us thrée notable points.
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First he vseth the first meanes to trie the trueth of our faith, to sée whether we be so firme in faith,
First he uses the First means to try the truth of our faith, to see whither we be so firm in faith,
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and whether we will so wholy relie vpon him, as that hée will giue all glory to him for the working of the miracle,
and whither we will so wholly rely upon him, as that he will give all glory to him for the working of the miracle,
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though the meanes vsed doe séeme to haue some power of bringing it to passe, wee must therefore learne to giue all glory to the Lord whatsoeuer.
though the means used do seem to have Some power of bringing it to pass, we must Therefore Learn to give all glory to the Lord whatsoever.
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Secondly, the second sort of meanes that the Lord vseth, is to teache vs, that it is he alone that worketh miracles,
Secondly, the second sort of means that the Lord uses, is to teach us, that it is he alone that works Miracles,
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and not the creature which is vsed, his sole omnipotent power doth worke it: Let the meanes doe or bee what it will, whether it be any creature what-so-euer,
and not the creature which is used, his sole omnipotent power does work it: Let the means do or be what it will, whither it be any creature whatsoever,
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or no creature, as was the shadowe of Peter which was nothing, but the absence of light.
or no creature, as was the shadow of Peter which was nothing, but the absence of Light.
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Let vs acknowledge the LORD to bee the onely cause and worker of the miracle.
Let us acknowledge the LORD to be the only cause and worker of the miracle.
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Thirdly the third sort of meanes, teacheth vs to giue nothing to the creature it selfe which is vsed, which is contrary to the opinion of many superstitious people,
Thirdly the third sort of means, Teaches us to give nothing to the creature it self which is used, which is contrary to the opinion of many superstitious people,
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and contrarie to all Coniurers, Sorcerers, or casters of Figures:
and contrary to all Conjurers, Sorcerers, or casters of Figures:
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Sathan maketh them to thinke that the miracle is brought to passe by him, or the meanes which hee appointeth,
Sathan makes them to think that the miracle is brought to pass by him, or the means which he appoints,
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and not by the power of GOD.
and not by the power of GOD.
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But wee must acknowlegde that all Creatures what-so-euer, that albeit the power of Angels be great,
But we must acknowlegde that all Creatures whatsoever, that albeit the power of Angels be great,
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yet if all these were ioyned together, yet they were not able to worke the least miracle that could be. This doctrine hath singular vse.
yet if all these were joined together, yet they were not able to work the least miracle that could be. This Doctrine hath singular use.
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First it teacheth vs what a miracle is. Secondly, what a miracle is not:
First it Teaches us what a miracle is. Secondly, what a miracle is not:
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as all manner of appearances are no miracles, whether they bee illusions of Sathan, or procéed from the deceipt, subtilty,
as all manner of appearances Are no Miracles, whither they be illusions of Sathan, or proceed from the deceit, subtlety,
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and agilitie of man, none of them are miracles. So the preseruation of mankind, albeit it bee a true worke wrought by God onely,
and agility of man, none of them Are Miracles. So the preservation of mankind, albeit it be a true work wrought by God only,
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yet because it is a true vsuall and ordinary worke, it is no miracle, for euery miracle is a rare worke of God.
yet Because it is a true usual and ordinary work, it is no miracle, for every miracle is a rare work of God.
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Thirdly, it teacheth vs that no worke is a miracle which cannot bee felt, smelled, or perceiued by some of the senses:
Thirdly, it Teaches us that no work is a miracle which cannot be felt, smelled, or perceived by Some of the Senses:
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when men therefore hold vs in hand that there is a myracle, yet if wee cannot sée any thing, feele, smell,
when men Therefore hold us in hand that there is a miracle, yet if we cannot see any thing, feel, smell,
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or taste any thing, contrary to the ordinary manner, there is no miracle wrought.
or taste any thing, contrary to the ordinary manner, there is no miracle wrought.
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Therefore let the malignant Church of Rome, teach, write, and decrée in their counsels, that there is a miracle wrought in the Sacrifice of their Altar;
Therefore let the malignant Church of Rome, teach, write, and Decree in their Counsels, that there is a miracle wrought in the Sacrifice of their Altar;
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yet because I can neyther sée, touch, smell, nor taste any thing but the same that was before, it cannot bee any Miracle.
yet Because I can neither see, touch, smell, nor taste any thing but the same that was before, it cannot be any Miracle.
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Fourthly, euery miracle is wrought by the sole omnipotent power of GOD. If any worke bee done by the power of Sathan, or of any man:
Fourthly, every miracle is wrought by the sole omnipotent power of GOD. If any work be done by the power of Sathan, or of any man:
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or any thing bee done wonderfully by the power of Nature, it is no miracle.
or any thing be done wonderfully by the power of Nature, it is no miracle.
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If Sathan hath power to doe any strange thing, it is a naturall worke, and therefore no miracle.
If Sathan hath power to do any strange thing, it is a natural work, and Therefore no miracle.
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So also of the good Angels.
So also of the good Angels.
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So likewise if we sée strange things come to passe in the Heauens by Naturall causes, wee are not to thinke they are any miracles.
So likewise if we see strange things come to pass in the Heavens by Natural Causes, we Are not to think they Are any Miracles.
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Last of all, if any thing fall out according to the rare strength and power of some Waters,
Last of all, if any thing fallen out according to the rare strength and power of Some Waters,
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or other creatures, if it fall out by Nature, or if partlye by Arte, and partlye by Nature, it is no miracle.
or other creatures, if it fallen out by Nature, or if partly by Art, and partly by Nature, it is no miracle.
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Whatsoeuer therefore is not brought to passe by the sole omnipotent power of God, and that is not contrary to Nature, it is no miracle.
Whatsoever Therefore is not brought to pass by the sole omnipotent power of God, and that is not contrary to Nature, it is no miracle.
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It followeth now to sée, how many sorts and kinds of miracles there be.
It follows now to see, how many sorts and Kinds of Miracles there be.
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I meane not how many sorts there be in Nature (for so there is but onely one true miracle) but in name,
I mean not how many sorts there be in Nature (for so there is but only one true miracle) but in name,
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and as they are called, for so there may be diuerse, and this I gather out of the words of these Pharisees.
and as they Are called, for so there may be diverse, and this I gather out of the words of these Pharisees.
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How can a man that is a sinner doe such miracles? insinuating thereby, that there bee some miracles which sinners may doe,How can a man that is a sinner do such Miracles? insinuating thereby, that there be Some Miracles which Sinners may do,
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yet not such as CHRIST had done:
yet not such as CHRIST had done:
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Out of this place then wee gather that in name there bee two sorts of miracles.
Out of this place then we gather that in name there be two sorts of Miracles.
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One is a true and diuine miracle, which is that whereof wee haue spoken before, which is an vnbeceaueable miracle,
One is a true and divine miracle, which is that whereof we have spoken before, which is an vnbeceaueable miracle,
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for it is not done to deceiue any, but to magnifie the worke thereof, and for the good of them for whom it is wrought,
for it is not done to deceive any, but to magnify the work thereof, and for the good of them for whom it is wrought,
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and for the profit of those which behold it, it is called diuine because it is wrought by the soule omnipotent power of God.
and for the profit of those which behold it, it is called divine Because it is wrought by the soul omnipotent power of God.
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Besides this there is a false vaine and deceiueable miracle, false I say because it is not this,
Beside this there is a false vain and deceivable miracle, false I say Because it is not this,
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for whatsoeuer is not this, is a false Miracle, and vaine, because it cannot haue any good, Godly, profitable and holy vse to the conscience of man,
for whatsoever is not this, is a false Miracle, and vain, Because it cannot have any good, Godly, profitable and holy use to the conscience of man,
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and deceiueable, because it deludeth men that are to discerne and iudge of it.
and deceivable, Because it deludeth men that Are to discern and judge of it.
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This is the miracle which the Pharisees here speake of, the which is granted to bee done by the wicked.
This is the miracle which the Pharisees Here speak of, the which is granted to be done by the wicked.
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Elsewhere in the scriptures wee read, who are the workers of this miracle, as namely Sathan himselfe doth often-times worke it.
Elsewhere in the Scriptures we read, who Are the workers of this miracle, as namely Sathan himself does oftentimes work it.
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So also his Ministers do often-times worke the same, for the holy Ghost teacheth vs, Math. 24. 24. That in the latter dayes there shall come false Christs and false Prophets,
So also his Ministers do oftentimes work the same, for the holy Ghost Teaches us, Math. 24. 24. That in the latter days there shall come false Christ and false prophets,
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and shewe great signes, and wonders, so that if it were possible they should deceiue the very Elect. Wée must not imagine that the false Christs shall worke true miracles,and show great Signs, and wonders, so that if it were possible they should deceive the very Elect. We must not imagine that the false Christ shall work true Miracles,
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but they shall worke such strange and wonderfull things, that they should carry away many after them:
but they shall work such strange and wonderful things, that they should carry away many After them:
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nay if the Lord had not decréed in his secret counsell to saue them that they should neuer fall away, they would also deceiue them.
nay if the Lord had not decreed in his secret counsel to save them that they should never fallen away, they would also deceive them.
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Whereby wee may bee admonished, that séeing wee are in the last age of the world, that fearefull times are at hand, wherein false Christs shall arise and deceiue many.
Whereby we may be admonished, that seeing we Are in the last age of the world, that fearful times Are At hand, wherein false Christ shall arise and deceive many.
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And is not Satan now strong in the hearts of the reprobates? that they will teach false doctrines.
And is not Satan now strong in the hearts of the Reprobates? that they will teach false doctrines.
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Now what if Heretickes and Scismatickes should haue power to confirme their doctrine by miracles and strange wonders? would not many beléeue in them? Let vs therefore (as Paule taught the Galathians ) prepare our hearts, that if an Angell from Heauen teach vs any other doctrine then that which wee haue receiued in the written word of GOD, let him bee accursed.
Now what if Heretics and Schismatics should have power to confirm their Doctrine by Miracles and strange wonders? would not many believe in them? Let us Therefore (as Paul taught the Galatians) prepare our hearts, that if an Angel from Heaven teach us any other Doctrine then that which we have received in the written word of GOD, let him be accursed.
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The Holy Ghost also foretelleth vs, 2 Thes. 2. 9. That before the comming of CHRIST to iudgement, shall appeare Antichrist with all power, with signes, and lying wonders.
The Holy Ghost also foretelleth us, 2 Thebes 2. 9. That before the coming of CHRIST to judgement, shall appear Antichrist with all power, with Signs, and lying wonders.
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The Holy Ghost doth before admonish vs hereof, That wee should not wauer at euery motion,
The Holy Ghost does before admonish us hereof, That we should not waver At every motion,
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nor fall away at euery tryall, but bee constant, and hold fast the Doctrine which wee haue receiued from the Lord, by his Prophets, his Sonne, and his Apostles: nor fallen away At every trial, but be constant, and hold fast the Doctrine which we have received from the Lord, by his prophets, his Son, and his Apostles:
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then although wee bee tryed with Hereticks and Scismatickes, and séeme to ourselues and to others to be lost,
then although we be tried with Heretics and Schismatics, and seem to ourselves and to Others to be lost,
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yet wee shall bee reserued to eternall saluation. But some man may say.
yet we shall be reserved to Eternal salvation. But Some man may say.
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If Sathan can worke such miracles, and the Lord would haue false Christs to arise and worke wonders,
If Sathan can work such Miracles, and the Lord would have false Christ to arise and work wonders,
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how shall wee iudge of a miracle that is done:
how shall we judge of a miracle that is done:
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whether it proceed from the Lord, or from Sathan and his Ministers, from a good cause and worker,
whither it proceed from the Lord, or from Sathan and his Ministers, from a good cause and worker,
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or from an euill, and what wee are to holde and thinke of the power of Sathan,
or from an evil, and what we Are to hold and think of the power of Sathan,
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how farre it reacheth, and what it is able to doe.
how Far it reaches, and what it is able to do.
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I answer, that this is a very necessary point to bee knowne, and séeing wee haue entred into the handling of miracles, wee will shew what miracles can bée wrought by Sathan, what is his power, where it beginneth, and where it endeth.
I answer, that this is a very necessary point to be known, and seeing we have entered into the handling of Miracles, we will show what Miracles can been wrought by Sathan, what is his power, where it begins, and where it Endeth.
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The third part of this Sermon. Now therfore it remaineth to speake of the power of Sathan.
The third part of this Sermon. Now Therefore it remains to speak of the power of Sathan.
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Certaine it is, and wee are to beléeue it by faith, that the power of Sathan is not equall to the power of GOD:
Certain it is, and we Are to believe it by faith, that the power of Sathan is not equal to the power of GOD:
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it is not so strong, so large, and so wide: it is euery way infinitly lesse;
it is not so strong, so large, and so wide: it is every Way infinitely less;
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there is no comparison betwéene that which is infinite and that which is finite.
there is no comparison between that which is infinite and that which is finite.
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If wée compare it with good Angels, it will be lesse then some, and greater then other some,
If we compare it with good Angels, it will be less then Some, and greater then other Some,
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as afterward we shall more plainely sée:
as afterwards we shall more plainly see:
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but if wee compare it with the power of man, it is farre greater euery way:
but if we compare it with the power of man, it is Far greater every Way:
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but yet wee must know that is a finite and naturall power, not supernaturall; for then none could bee saued:
but yet we must know that is a finite and natural power, not supernatural; for then none could be saved:
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it is mightie, but yet not Almightie: but that we may better conceiue of it: let vs lée wherein it lyeth.
it is mighty, but yet not Almighty: but that we may better conceive of it: let us lee wherein it lies.
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All the power that Sathan hath consisteth in two points: First in his knowledge or vnderstanding.
All the power that Sathan hath Consisteth in two points: First in his knowledge or understanding.
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Secondly, in his déed, action, or worke. For according as a mans knowledge is, such is his déed: so is Sathans:
Secondly, in his deed, actium, or work. For according as a men knowledge is, such is his deed: so is Satan's:
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as his knowledge is great, so also his worke great.
as his knowledge is great, so also his work great.
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For his knowledge it is to bee considered whence it ariseth, and how hee commeth by it,
For his knowledge it is to be considered whence it arises, and how he comes by it,
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so shall wee better iudge of the greatnesse thereof. Hee hath his knowledge by these meanes that follow.
so shall we better judge of the greatness thereof. He hath his knowledge by these means that follow.
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First from his spirituall Nature, for by Nature hee is a spirit, and therfore by nature hath the measure of knowledge giuen by GOD to a spirit which is great.
First from his spiritual Nature, for by Nature he is a Spirit, and Therefore by nature hath the measure of knowledge given by GOD to a Spirit which is great.
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Wee know that there is a greater measure of knowledge in man, then is in a brute beast, by reason of that nature which the Lord hath giuen to man aboue beasts.
we know that there is a greater measure of knowledge in man, then is in a brutus beast, by reason of that nature which the Lord hath given to man above beasts.
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So the Diuill is made of a spirituall substance, and of that onely:
So the devil is made of a spiritual substance, and of that only:
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so that hee hath not a body which might hinder him to sée into the nature, quality,
so that he hath not a body which might hinder him to see into the nature, quality,
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and operation of a spirite, and therefore being a spirit, he hath the knowledge of a spirit.
and operation of a Spirit, and Therefore being a Spirit, he hath the knowledge of a Spirit.
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In that therefore he is a spirit, hee hath a greater famili, aritic with our spirites, then otherwise hee could haue.
In that Therefore he is a Spirit, he hath a greater famili, aritic with our spirits, then otherwise he could have.
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In regarde therefore of his Nature his knowledge is great. Secondarily; the measure of his knowledge may bee discerned by his creation.
In regard Therefore of his Nature his knowledge is great. Secondarily; the measure of his knowledge may be discerned by his creation.
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GOD created him a good Angell, and gaue him the same measure of knowledge that hee gaue to other Angels:
GOD created him a good Angel, and gave him the same measure of knowledge that he gave to other Angels:
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Looke therefore what knowledge is in a good Angell by creation, the same knowledge is in Sathan by his creation.
Look Therefore what knowledge is in a good Angel by creation, the same knowledge is in Sathan by his creation.
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It may bee that hee retaineth still that measure of knowledge which hee then receiued,
It may be that he retaineth still that measure of knowledge which he then received,
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albeit as it may bee thought, that as man by his fall, lost a great measure of that knowledge which hee had by his creation:
albeit as it may be Thought, that as man by his fallen, lost a great measure of that knowledge which he had by his creation:
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so the Diuill lost a great measure of his knowledge by his Apostacie from the Lord.
so the devil lost a great measure of his knowledge by his Apostasy from the Lord.
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Further it is to be knowne, that the diuil being now fallen, is not of the consultation of the Lord,
Further it is to be known, that the Devil being now fallen, is not of the consultation of the Lord,
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as the good Angels are, for they stand alwaies before his face, ready to doe any thing that hee shall command them,
as the good Angels Are, for they stand always before his face, ready to do any thing that he shall command them,
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for the good of the Elect, and therefore they are of the consultations of the Lord,
for the good of the Elect, and Therefore they Are of the Consultations of the Lord,
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but Sathan is not so, and therefore hee cannot haue so great knowledge as they haue, which is a great comfort to those that be the true children of GOD, that the good Angels, by the measure of their knowledge, are more able to saue and defend vs,
but Sathan is not so, and Therefore he cannot have so great knowledge as they have, which is a great Comfort to those that be the true children of GOD, that the good Angels, by the measure of their knowledge, Are more able to save and defend us,
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then the Diuill is by the measure of his knowledge to harme vs.
then the devil is by the measure of his knowledge to harm us
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Thirdly, the Diuill since his fall, hath increased his knowledge, both on the things on earth,
Thirdly, the devil since his fallen, hath increased his knowledge, both on the things on earth,
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and of the wayes of God, by long obseruations and continuall experience, who hath alwayes had experimentall knowledge of the nature of man:
and of the ways of God, by long observations and continual experience, who hath always had experimental knowledge of the nature of man:
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for he is well acquainted with the age of men, he knoweth what be their affections, what is their nature,
for he is well acquainted with the age of men, he Knoweth what be their affections, what is their nature,
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and what is their disposition, hee knoweth what things be offensiue to men, hee knoweth also what pleaseth them best in their young age, what in their middle age,
and what is their disposition, he Knoweth what things be offensive to men, he Knoweth also what Pleases them best in their young age, what in their middle age,
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and what in their olde age. And as in these things, so also hath hee experience in supernaturall things.
and what in their old age. And as in these things, so also hath he experience in supernatural things.
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For he remembreth by whom he hath béene resisted, and who will not yéeld to him.
For he Remember by whom he hath been resisted, and who will not yield to him.
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This then must greatly amplifie his knowledge, séeing he hath alwayes had such long experience of all things that come to passe.
This then must greatly amplify his knowledge, seeing he hath always had such long experience of all things that come to pass.
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As put the case there were one man aliue which were perfect in sense, in body, in minde, in reason,
As put the case there were one man alive which were perfect in sense, in body, in mind, in reason,
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and memory, and in all the faculties, both of the body and the minde, that had liued from the beginning of the world vnto this daye,
and memory, and in all the faculties, both of the body and the mind, that had lived from the beginning of the world unto this day,
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and had obserued all things that had fallen out heretofore: this man would tell such wonderfull things, both past and to come, by naturall causes,
and had observed all things that had fallen out heretofore: this man would tell such wonderful things, both past and to come, by natural Causes,
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and continuall obseruation, that I feare me least many would worship him as a GOD: therefore the Diuill must néedes haue great knowledge, séeing that he hath had all these.
and continual observation, that I Fear me lest many would worship him as a GOD: Therefore the devil must needs have great knowledge, seeing that he hath had all these.
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But he knoweth more then any man could haue done:
But he Knoweth more then any man could have done:
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for hee doth not onely know those among whom he liueth, and the things that falleth out amongst them,
for he does not only know those among whom he lives, and the things that falls out among them,
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but hee goeth about into euery familie and countrie, obserueth what is done, and is well acquainted with their conuersation.
but he Goes about into every family and country, observeth what is done, and is well acquainted with their Conversation.
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Fourthly, besides this hee hath also another meanes to increase his knowledge.
Fourthly, beside this he hath also Another means to increase his knowledge.
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When the Lord commandeth him to appeare before him to render accounts of all the workes that hee hath done, Iob. 1. 16. When the children of GOD, that is the good Angels came before the Lord, Sathan stood amongst them,
When the Lord commands him to appear before him to render accounts of all the works that he hath done, Job 1. 16. When the children of GOD, that is the good Angels Come before the Lord, Sathan stood among them,
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and the Lord said vnto him, Whence commest thou? and hee answered, From compassing the Earth too and fro: and the Lord sayd.
and the Lord said unto him, Whence Comest thou? and he answered, From compassing the Earth too and from: and the Lord said.
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Hast thou not considered my seruant Iob, how there is none like him in the earth, Hast thou not considered my servant Job, how there is none like him in the earth,
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an vpright and iust man? Sathan answered:an upright and just man? Sathan answered:
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It is not for nothing that Iob feareth thee, hast thou not made a hedge about him and his house, It is not for nothing that Job fears thee, hast thou not made a hedge about him and his house,
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and about euery thing which hee hath on euery side? but touch all that hee hath,
and about every thing which he hath on every side? but touch all that he hath,
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and then see whether hee will not blaspheme thee to thy face. and then see whither he will not Blaspheme thee to thy face.
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Sathan knew well enough, that man will make shew of religion in prosperitie, but in aduersitie, by impatience would fall away:
Sathan knew well enough, that man will make show of Religion in Prosperity, but in adversity, by impatience would fallen away:
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For herevpon the Lord gaue him libertie to afflict Iob, in visiting his body with sicknesse, in taking away his children, and his goods:
For hereupon the Lord gave him liberty to afflict Job, in visiting his body with sickness, in taking away his children, and his goods:
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but whence hath hee this knowledge? from the reuelation of the Lord:
but whence hath he this knowledge? from the Revelation of the Lord:
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hee knew that Iob should bee visited with great sicknesse, and loose his children, and his goods,
he knew that Job should be visited with great sickness, and lose his children, and his goods,
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when he heard it from the Lord, and so he knoweth many other things which are to come to passe,
when he herd it from the Lord, and so he Knoweth many other things which Are to come to pass,
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and after hee once knoweth them, hee goeth to Witches or such like, and tels them thereof, who like wise tell others of the same before it comes to passe,
and After he once Knoweth them, he Goes to Witches or such like, and tells them thereof, who like wise tell Others of the same before it comes to pass,
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and so deceiue men thereby, making them to thinke that they knowe it of themselues:
and so deceive men thereby, making them to think that they know it of themselves:
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but neither they, nor the Diuell know it of themselues, but by reuelation of the LORD vnto Sathan.
but neither they, nor the devil know it of themselves, but by Revelation of the LORD unto Sathan.
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Fiftly, Sathan hath another excellent meanes to increase his knowledge which the Lord hath also granted vnto men:
Fifty, Sathan hath Another excellent means to increase his knowledge which the Lord hath also granted unto men:
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for they know what is to come by the Reuelation of the Prophets:
for they know what is to come by the Revelation of the prophets:
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for if there be any curse belonging to the people, the Prophets do denounce the same,
for if there be any curse belonging to the people, the prophets do denounce the same,
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& make the people to know thereof, by the preaching of the word: whereas therefore the worde is preached, there is Sathan present:
& make the people to know thereof, by the preaching of the word: whereas Therefore the word is preached, there is Sathan present:
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he obserueth the doctrine, whether it be of power to bring men from the kingdome of darkenesse, to the Lord: from sinne vnto repentance.
he observeth the Doctrine, whither it be of power to bring men from the Kingdom of darkness, to the Lord: from sin unto Repentance.
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If it bee, then is he must busie, either to step it from the Care,
If it be, then is he must busy, either to step it from the Care,
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or to pull it out of the heart, if they haue once receiued it, as Math. 13. 19. By this meanes therefore hee increaseth his knowledge, that hee may worke more couertly, and bee the lesse discerned:
or to pull it out of the heart, if they have once received it, as Math. 13. 19. By this means Therefore he increases his knowledge, that he may work more covertly, and be the less discerned:
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for hee can turne him-selfe into an Angell of light.
for he can turn himself into an Angel of Light.
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Sixtly, he hath yet another meanes to increase his knowledge, and that is by the obseruation of naturall causes.
Sixty, he hath yet Another means to increase his knowledge, and that is by the observation of natural Causes.
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If you speake of an Astronomer, he can tell that best: if yée speake of an Astrologer, he is most cunning there in.
If you speak of an Astronomer, he can tell that best: if the speak of an Astrologer, he is most cunning there in.
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Yea that which men gesse at, and as it were groape at in the darke, hee beholdeth and knoweth most certainlie,
Yea that which men guess At, and as it were groape At in the dark, he beholdeth and Knoweth most Certainly,
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and can tell any thing that is to come to passe by the course of the Starres, and other naturall causes.
and can tell any thing that is to come to pass by the course of the Stars, and other natural Causes.
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If we speake of knowledge in the Artes, there is none comparable to him:
If we speak of knowledge in the Arts, there is none comparable to him:
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hee is most skilfull in all the tongues, and there is no time that is hid from him.
he is most skilful in all the tongues, and there is no time that is hid from him.
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So that by these meanes hee hath wonderfully increased his knowledge. But some may say:
So that by these means he hath wonderfully increased his knowledge. But Some may say:
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Hath hee knowledge in any thing, in which the good Angels haue no knowledge? No for they are as diligent for the saluation of the godly,
Hath he knowledge in any thing, in which the good Angels have no knowledge? No for they Are as diligent for the salvation of the godly,
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as he is for their destruction.
as he is for their destruction.
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Psal. 91. 11. GOD giueth his Angels charge to kéepe Christ and all that are his, in all their wayes:Psalm 91. 11. GOD gives his Angels charge to keep christ and all that Are his, in all their ways:
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nay they pitche their tents about him that feareth the Lord to kéepe him on euery side, that no harme befall him any way.
nay they pitch their tents about him that fears the Lord to keep him on every side, that no harm befall him any Way.
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And therefore as soone as Sathan had left off tempting Christ, the good Angels came and ministred vnto him all things that were requisite for him in this life.
And Therefore as soon as Sathan had left off tempting christ, the good Angels Come and ministered unto him all things that were requisite for him in this life.
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But doth not Sathans knowledge serue to the working of a miracle? No:
But does not Satan's knowledge serve to the working of a miracle? No:
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for it is a finite knowledge, and therfore cannot produce any miracle, for euery true miracle is wrought by an omnipotent power.
for it is a finite knowledge, and Therefore cannot produce any miracle, for every true miracle is wrought by an omnipotent power.
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The second thing wherein Satans power doth consist in his action, or his déed, which as his knowledge is great, so it is likewise great.
The second thing wherein Satan power does consist in his actium, or his deed, which as his knowledge is great, so it is likewise great.
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Let vs therefore see his actions.
Let us Therefore see his actions.
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The déede of perswading is great, for hee mooued Cam contrary to his knowledge, and contrary to Nature, not onely to reuile his brother,
The deed of persuading is great, for he moved Cam contrary to his knowledge, and contrary to Nature, not only to revile his brother,
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but to kill him, hee talked not with Caine, but by motions and perswasions in his heart did allure him therevnto.
but to kill him, he talked not with Cain, but by motions and persuasions in his heart did allure him thereunto.
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But it appeareth more great in his first action against mankinde, as when he came to our first parents in the forme of a Serpent (which argueth his great power, that hee can transforme himselfe into such a creature,
But it appears more great in his First actium against mankind, as when he Come to our First Parents in the Form of a Serpent (which argue his great power, that he can transform himself into such a creature,
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and abuse the tongue of a Serpent to that end.) So wee read of his actions also in Exodus, when Moses wrought miracles before Pharaoh by the finger of God.
and abuse the tongue of a Serpent to that end.) So we read of his actions also in Exodus, when Moses wrought Miracles before Pharaoh by the finger of God.
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Satan also by his Enchanters did worke the same miracles, yet not true miracles, because they did them not by the finger of God,
Satan also by his Enchanter's did work the same Miracles, yet not true Miracles, Because they did them not by the finger of God,
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but by the power of Sathan.
but by the power of Sathan.
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So also 1. Samuel. 28. Sathan comes to a witch, and would also tell the witch what successe Saule should haue in his battell, that hee tooke in hand, hee came in the shape of Samuel, so that Saule thought he had béene Samuell. So also would hee talke familiarly with men:
So also 1. Samuel. 28. Sathan comes to a witch, and would also tell the witch what success Saule should have in his battle, that he took in hand, he Come in the shape of Samuel, so that Saule Thought he had been Samuel. So also would he talk familiarly with men:
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therefore the Lord gaue a law, that if any one consulted with a familiar spirit, he should dye, which law had béene in vaine,
Therefore the Lord gave a law, that if any one consulted with a familiar Spirit, he should die, which law had been in vain,
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if none had consulted familiarly with him.
if none had consulted familiarly with him.
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So hee was a lyer in the mouth of all the false Prophets, although they themselues did not at that time perceiue it.
So he was a liar in the Mouth of all the false prophets, although they themselves did not At that time perceive it.
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So he possessed mens bodies, as in the Gospell, when our Sauiour had cast him out of a man, hee straight way went into a heard of Swine,
So he possessed men's bodies, as in the Gospel, when our Saviour had cast him out of a man, he straight Way went into a herd of Swine,
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and euen so he is able to draw mens bodies after him. Wée may also sée his power by a comparison with the good Angels.
and even so he is able to draw men's bodies After him. We may also see his power by a comparison with the good Angels.
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2. Kings. 19. An Angel of the Lord slew an hundreth and 85000. men of Zenacheribs Host in one night. 2. Kings. 19. an Angel of the Lord slew an Hundredth and 85000. men of Sennacherib's Host in one night.
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Now the same power is in Sathan by his creation, which hereby appeareth to be very great.
Now the same power is in Sathan by his creation, which hereby appears to be very great.
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So when he carried Christs body vpon a Pinacle of the Temple, and vp into a Mountaine to tempt him.
So when he carried Christ body upon a Pinnacle of the Temple, and up into a Mountain to tempt him.
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And Acts 16. 19. there were exoreistes that would cast forth Diuils in the name of Iesus, but the euill spirit in the man, ranne on them,
And Acts 16. 19. there were exoreistes that would cast forth Devils in the name of Iesus, but the evil Spirit in the man, ran on them,
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and ouer-came them, so that they sled out of the house naked, and wounded.
and overcame them, so that they sled out of the house naked, and wounded.
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It is therefore certaine, that Sathan is of a wonderfull power, and that the children of God haue oftentimes tried, both in themselues, & also in others.
It is Therefore certain, that Sathan is of a wonderful power, and that the children of God have oftentimes tried, both in themselves, & also in Others.
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Among many other I remember one that is worthy remembrance.
Among many other I Remember one that is worthy remembrance.
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There was a man in Geneua who féeling some-thing to fall out contrary to his minde,
There was a man in Geneva who feeling something to fallen out contrary to his mind,
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and for diuers causes which is not néedfull to repeate, blasphemed God, & desired that if there were any Diuils they might come and take him away, who was presently in the ayre,
and for diverse Causes which is not needful to repeat, blasphemed God, & desired that if there were any Devils they might come and take him away, who was presently in the air,
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and neuer heard of after, saue only that his cap fel off his head, which sheweth that Satan hath great power:
and never herd of After, save only that his cap fell off his head, which shows that Satan hath great power:
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This teacheth vs that mē must not be carelesse, but must looke to themselues: For Sathan is a roaring Lion seeking whom hee may soonest deuoure:
This Teaches us that men must not be careless, but must look to themselves: For Sathan is a roaring lion seeking whom he may soonest devour:
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watch therefore and pray, least yee fall into temptation. watch Therefore and pray, lest ye fallen into temptation.
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But if Satans power be so great, how comes it to passe, that many men doe so well in this world? I answer this power is barred and limitted by the Lord,
But if Satan power be so great, how comes it to pass, that many men do so well in this world? I answer this power is barred and limited by the Lord,
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and that by two especiall limits.
and that by two especial Limits.
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The first limite, is his Nature, for hee is not able to doe any thing then that which his naturall disposition will permit and suffer.
The First limit, is his Nature, for he is not able to do any thing then that which his natural disposition will permit and suffer.
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The second limit is, the will of GOD: for hee can doe nothing against the will of GOD.
The second limit is, the will of GOD: for he can do nothing against the will of GOD.
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Except the Lord doe eyther permit him or command him, hee is not able to doe any thing at all.
Except the Lord do either permit him or command him, he is not able to do any thing At all.
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As it is also in other creatures, the waters should by nature ouer-flowe the whole earth,
As it is also in other creatures, the waters should by nature overflow the Whole earth,
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yet they doe not because it is the will of God.
yet they do not Because it is the will of God.
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So also is it with Sathan, as appeareth, when the Lord gaue him power of all Iobs goods, beyond the Lords will he could not go,
So also is it with Sathan, as appears, when the Lord gave him power of all Jobs goods, beyond the lords will he could not go,
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for the Lord will not suffer him to doe any thing to his children: but onely th• which shall tend to their good.
for the Lord will not suffer him to do any thing to his children: but only th• which shall tend to their good.
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Ar thou in misery, or in any dangerous distresse, wherein thou art most subiect to the cruelty of Sathan? bee of good comfort, Sathan is limited, hée cannot doe any thing to thée,
Are thou in misery, or in any dangerous distress, wherein thou art most Subject to the cruelty of Sathan? be of good Comfort, Sathan is limited, he cannot do any thing to thee,
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but onely that which the Lord commandeth him. But may not Sathans knowledge and power bee vsed? I answere it may.
but only that which the Lord commands him. But may not Satan's knowledge and power be used? I answer it may.
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God vseth it in punishing, trying, and correcting his children.
God uses it in punishing, trying, and correcting his children.
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Againe the Apostles vsed his power for they haue deliuered men to Sathan as Paule did.
Again the Apostles used his power for they have Delivered men to Sathan as Paul did.
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1. Tim. 1. 20. Himeneus and Alexander, and as hee would haue done the incestuous Corinths. But may not la man vse it in familiar sort, in talking, barganing,1. Tim. 1. 20. Hymenaeus and Alexander, and as he would have done the incestuous Corinths. But may not la man use it in familiar sort, in talking, bargaining,
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and consulting with Sathan? No. This is forbidden Deut. 18. Leuit. 20. and wee are commanded to resist the Diuill,
and consulting with Sathan? No. This is forbidden Deuteronomy 18. Levites 20. and we Are commanded to resist the devil,
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and to flie from him, wee must not therefore consult with him. He may oftentimes tell the trueth, but wee must not accept it.
and to fly from him, we must not Therefore consult with him. He may oftentimes tell the truth, but we must not accept it.
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Christ gaue vs example hereof, for hee sayd, that Christ was the Sonne of God, which was a trueth,
christ gave us Exampl hereof, for he said, that christ was the Son of God, which was a truth,
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yet Christ commanded him to bee silent, to teach vs, that the truth is not to be receiued from him,
yet christ commanded him to be silent, to teach us, that the truth is not to be received from him,
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for he is the Father of lyes. Héere then all men are forbidden to séeke vnto Sathan, to know any trueth whatsoeuer.
for he is the Father of lies. Here then all men Are forbidden to seek unto Sathan, to know any truth whatsoever.
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And therefore hereby wee condemne those that vse witcherie, by the counsell of Sathan:
And Therefore hereby we condemn those that use witchery, by the counsel of Sathan:
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and in the former places, the very action of consulting with Sathan, though no harme come thereby, is flatly death to the partie:
and in the former places, the very actium of consulting with Sathan, though no harm come thereby, is flatly death to the party:
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I would this law were established in all Christian Churches, then there would not be so many witches in that kinde, as now there are.
I would this law were established in all Christian Churches, then there would not be so many Witches in that kind, as now there Are.
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I confesse indéed, there be some which be counted witches, which indéed are not, as namely those which hurt Cattell,
I confess indeed, there be Some which be counted Witches, which indeed Are not, as namely those which hurt Cattle,
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as Oxen, Horse, Swine, or such like, or else children, not from the counsell of Sathan,
as Oxen, Horse, Swine, or such like, or Else children, not from the counsel of Sathan,
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but by the traditions of other women, by poysoning them, in dooing nothing but vsing the naturall causes thereof.
but by the traditions of other women, by poisoning them, in doing nothing but using the natural Causes thereof.
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Those I would haue punished, yet not in the name of witches, but in the name of murtherers.
Those I would have punished, yet not in the name of Witches, but in the name of murderers.
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Some men thinke that they may ouerrule Sathan by coniuration, in vsing this preparation, which is set downe by some of late, that they must make a Circle,
some men think that they may overrule Sathan by conjuration, in using this preparation, which is Set down by Some of late, that they must make a Circle,
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and in it make Triangles, Quadrangles, and Crosses, and speake certaine words, as saying the Paternoster, and many other such like things that they may call vp Sathan in what shape they will,
and in it make Triangles, Quadrangles, and Crosses, and speak certain words, as saying the Paternoster, and many other such like things that they may call up Sathan in what shape they will,
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and hee will appeare and doe for them, that which they desire.
and he will appear and do for them, that which they desire.
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But is Sathan a friend of theirs? can any such things make him obedient to man? Doest thou thinke that y• canst ouer-rule him by this means? No surely,
But is Sathan a friend of theirs? can any such things make him obedient to man? Dost thou think that y• Canst overrule him by this means? No surely,
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but hee rather by this meanes deceiueth thée, and all that are of thine opinion. And thus hée deceiueth them that vse Characters.
but he rather by this means deceiveth thee, and all that Are of thine opinion. And thus he deceiveth them that use Characters.
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So there bee Charmes vsed to get away the Head-ache, and Tooth-ache.
So there be Charms used to get away the Headache, and Toothache.
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But doth the Charme get it away? No, Sathan knoweth before that thy headache shall goe away,
But does the Charm get it away? No, Sathan Knoweth before that thy headache shall go away,
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and therefore causeth thée to vse that Charme, and thereby would mooue thée to ascribe it to the Charme.
and Therefore Causes thee to use that Charm, and thereby would move thee to ascribe it to the Charm.
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But when Sathan whispereth men in their eares:
But when Sathan whispereth men in their ears:
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how shall they know whether it bée hée, or a good Angell that speaketh to them? I answer:
how shall they know whither it been he, or a good Angel that speaks to them? I answer:
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there be diuerse manifest tokens, whereby thou mayest discerne this. First the Lord doth not now vse such meanes to reueale his will vnto men:
there be diverse manifest tokens, whereby thou Mayest discern this. First the Lord does not now use such means to reveal his will unto men:
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thou art therefore alway to suspect it to be of Sathan. Secondly, if it be a good Angell, thou maiest know by this:
thou art Therefore always to suspect it to be of Sathan. Secondly, if it be a good Angel, thou Mayest know by this:
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for if it bee a good Angell, it will tell thée, eyther at first or at last, what it is,
for if it be a good Angel, it will tell thee, either At First or At last, what it is,
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and for what it commeth, and from whence, as in times past the good Angels shewed themselues to Abraham and Lot.
and for what it comes, and from whence, as in times passed the good Angels showed themselves to Abraham and Lot.
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Thirdly, if it bee a good Angell, hee will allure thee to kéepe the written word of God,
Thirdly, if it be a good Angel, he will allure thee to keep the written word of God,
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if hee doe not, then suspect him.
if he do not, then suspect him.
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The vse.
The use.
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The vse of all this doctrine is to lead vs vnto God, to acknowledge him to bee our onely Lord and Sauiour,
The use of all this Doctrine is to led us unto God, to acknowledge him to be our only Lord and Saviour,
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and to embrace the Sonne of God, as our King. In all things therefore wee must goe vnto him. But whereas it is said:
and to embrace the Son of God, as our King. In all things Therefore we must go unto him. But whereas it is said:
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How can a man that is a sinner doe such Miracles? it may bee asked whether Gods enemies can worke any miracles? I answer:How can a man that is a sinner do such Miracles? it may be asked whither God's enemies can work any Miracles? I answer:
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hee that worketh is not against Christ, but with him: and wee sée that those which indeuoured Acts. 16. to worke a miracle could not.
he that works is not against christ, but with him: and we see that those which endeavoured Acts. 16. to work a miracle could not.
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And there was a dissension among them. And there was a dissension among them.
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Herein we sée that the Lord doth so worke, that Christ and his doe finde fauour among their enemies,
Herein we see that the Lord does so work, that christ and his doe find favour among their enemies,
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and that by their dissension among themselues.
and that by their dissension among themselves.
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Here wee sée that Schisme is neither a note of a false Church, nor yet of a true Church, heere it is in a false Church.
Here we see that Schism is neither a note of a false Church, nor yet of a true Church, Here it is in a false Church.
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Schisme ariseth of the diuersitie of knowledge and iudgement of men: for all men haue not one knowledge and iudgement, and all sée not the trueth,
Schism arises of the diversity of knowledge and judgement of men: for all men have not one knowledge and judgement, and all see not the truth,
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and if they should, yet all haue not the like yéelding affection therevnto.
and if they should, yet all have not the like yielding affection thereunto.
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Wee are therefore to prepare our selues to méet with schismes, for it is necessary that there should be Heresies, 1. Cor. 11. 10. & that in the Church of God, that those which are approoued might be knowne. FINIS.
we Are Therefore to prepare our selves to meet with schisms, for it is necessary that there should be Heresies, 1. Cor. 11. 10. & that in the Church of God, that those which Are approved might be known. FINIS.
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