such but the Lord of the vinyard must needs destroy such husbandmen and lay wast their citie In like manner is he as readie to defend and doe good vnto such as subiect themselues vnto his sonne depend vpon him or suffer any thing for his sake they shall not repent them of their seruice seeing they serue so good a Lord. The third thing in this calling of Christ to his office is the manifestation of it to himselfe and others in that he was annointed with the holy Ghost and power There were three sorts of men that vsed to be anointed in the entrance vnto their office in the old Testament 1. Kings 2. Preists 3. Prophets And this outward ceremonie signified two things First their ordination or calling vnto that office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed both that God hath chosen them to their office as also that he would furnish them vnto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with externall oyle but with the holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those offices but to them all three not receiuing the signe but the thing signified because he was a reall and true King Priest and Prophet of his Church of whome all they were but types and shadowes In this anointing of Christ therefore both these things are signified and prooued 1. that he was ordained of God to the performāce of this office of Mediatorship and consecrated by God to be the Messiah that is a spirituall King Priest Prophet 2. that he had powred out vpon him the gifts of the holy Ghost which gaue him power and furnished him for this office signified here by the holy Ghost and power he receiuing of the holy Ghost power whereby he performed that greatest worke that euer was vndertaken And here is to be obserued a plaine differēce between Christs anointing and all mens besides For whereas all other shadowed anointings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anointed and euen in his humane nature was adorned with gifts without measure for God gaue not him the spirit by measure and not onely with gifts but all gifts in the highest degree aboue all his fellowes men or angels in none of which euer dwelt the fulnesse of the God head bodily as it did in him 2. Whereas all other receiued gifts only for themselues and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anointed with the holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like vnto himselfe that looke as the oyle which was powred out vpon Aarons head runne downe by his beard euen to the skirts of his garment and so sweetned his whole bodie euen so such abundance of grace was powred as out of a full horne vpon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his bodie to make the same acceptable in the sight of God This the Euangelist expresseth Ioh. 1.16 Full of grace of truth and of his fulnesse we receiue grace for grace Colos. 2.10 In him dwelleth the fulnesse of the godhead bodily and yee are compleat in him Quest. But when was Christ thus anointed Ans. The anointing of Christ is twofold 1. In respect of his gifts and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception for beeing admirably conceiued by the holy Ghost his humane nature was anointed by the divine vniting it selfe thereunto 2. In respect of his calling to the exercise of those gifts and this was then compleat when in the thirteth yeare of his age at his baptisme he was solemnly inaugurated by a voice from heauen by the opening of the heauen and the descending of the spirit of God in a visible shape abiding vpon him not that he wanted the spirit before but that herein as in the former respect also a maine difference might be put betweene his and the anointing of all that went before who neither were anointed in the wombe nor by the vnion of the dietie nor by any other then materiall oyle whereas he was anointed with the holy Ghost lighting vpon him And this was that which was prophesied before of him Isa. 61.1 The spirit of the Lord is vpon mee because he hath anointed mee that I should preach c. In the exposition of which place when Christ begunne his Ministerie in Galily he said This day is this Scripture fulfilled in your eares Luk. 4.17 Hence we learne 1. That Christ was and is an alsufficient Sauiour and redeemer for beeing to this purpose anointed with the holy Ghost and with power he cannot but be able fully to worke and absolue the worke of mans redemption This is not a worke to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in heauen none of these are fit for it because none are capable of this anointing with the holy Ghost and with power but hee alone who therefore is able to subdue all the Deuils of hell though they come rushing vpon him all at once to ouerthrow all the armies of hell sinne death and damnation assalting himselfe and members with all their might and force in a word able to make his enemies although principalities and powers neuer so mightie and neuer so cruell his very footstoole A greater King then Salomon is here who not only can tread downe his enemies but giue vs strength also so to doe who not only can giue vs lawes but of his fulnesse grace to keepe them God hath anointed him King and set him vpon his throne and endued him with rare gifts fit for gouernment in all which regards we owe vnto him simple and absolute obedience A farre more excellent Priest also then Aaron is nere he is not anointed to offer the blood of buls or goates but to offer himselfe a sweete smelling sacrifice and that not often but once for all neither doth he offer onely this sacrifice but by this spirit and power with which he is anointed he applyeth it to his Church neither neede he offer for himselfe as they because he was a holy harmelesse and vndefiled high Priest neither doth hee onely pray for his Church but meriteth also to be heard is neuer denyed neither euer dieth but liueth for euer to make intercession for them A more famous Prophet then Moses is here anointed he was but a seruant in the house this is the sonne Moses was but the instrument this
when they had seene the miracle said This is of a truth the Prophet that should come into the world Thirdly to confirme the truth of his doctrine and consequently our faith in the same Ioh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeue and cap. 14.11 Beleeue me at least for the workes sake Obiect But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office then they were Answ. Yes because there was great difference betweene his miracles and those that were wrought by Prophets and Apostles For howsoeuer all of them conspired in the maine ende of them which was to confirme the same doctrine together with the diuine person and office of Iesus Christ as also in the substance of them all of them in both beeing such workes as transcend the power reach and lawe of all nature created yet differ they much 1. in the manner of working Christ wrought his miracles by his owne power and strength Luk. 6.19 The whole multitude sought to touch him for vertue went out of him and he healed them all But they wrought by Christs power and acknowledging themselues but instruments disclaime all power in themselues that all the glorie might be Christs whose also the workes done in and by them are Act. 3.12 Why stand yee gazing on vs as if wee by our owne power or godlinesse had made this man goe The God of Abraham Isaac and Iacob hath glorified his sonne Iesus and his name hath made this man sound vers 16. Yea in the working they shewe themselues instruments As Moses commandeth the sea but he is bidden take his staffe Elizeus diuideth Iordan but he must vse his cloake Ioshuah diuideth Iordan but by meanes of the Arke but when Christ commeth to still the sea he doth it by his verie word and command which is so powerfull as the very sencelesse creatures obey it So also the Apostles in working miracles alwaies chāge their stile from Christs Act. 3.6 In the name of Iesus Christ I say to thee rise and walke Act. 9.34 Peter to Aeneas Iesus Christ maketh thee whole arise But Christ comming to a sicke person saith Mar. 5.41 Maide I say to thee arise yea to a dead man as to Lazarus I say to thee arise So the Apostles in casting out devills commanded them in the name of Iesus Christ to come out Act. 16.12 But Christ saith Come out of the man thou vncleane spirit charging them in his owne name 2. The Prophets and Apostles had not that habituall power to worke miracles when they would nor could not at any time but euen then when they were commanded by the spirit But Christ could when he pleased not beeing at the command of any other but hauing euer that power with him which could command whole nature so as Christ onely went about doing good by his owne power and word and no Prophet or Apostle could so doe it and this power was habituall in him which in them was present onely in some extraordinarie motion Quest. But was not the holy doctrine of Christ sufficient and powerfull enough of it selfe without miracles Ans. His doctrine was such as ought to haue beene receiued for it selfe if there had beene no addition of miracles which onely serue to helpe our weakenesse whose incredulitie is such as except wee see signes and wonders we will not beleeue whereas we must striue to say with the Samaritans that we beleeue not now for the miracle but because our selues haue heard him Obiect But how can these miracles infallibly confirme his doctrine or person seeing it is graunted to wicked men also to worke miracles as Pharaohs inchanters Simon Magus the Man of sinne yea one may remooue mountaines who wanteth loue and many shall say in the day of iudgement Lord wee haue cast out deuills in thy name and done many great things to whom he shall answer depart from me I neuer knewe you Answ. There is maine difference besides the former betweene the true miracles of Christ himselfe and his Apostles and all those wonders and strange things which God iustly permitteth to be effected by Satan and his instruments First in their substance or beeing for in a true miracle the thing is the same that it appeareth to be and hath true and reall and not onely seeming effects Moses produced a true serpent and very blood whose effects were the eating vp of the enchanters rods and the killing of the fish but the other are lies and not the things which they seeme to be called by the Apostle lying wonders meere sorceries iuglings sleights deluding the sences in stead of Samuel himselfe offering but a shape or appearance of him to Saul Thus Pharaohs inchanters by iugling made no serpent nor blood but the appearance of both for the text saith expressely it was done by sorcerie Such lying wonders are the Popish miracles the sweating of their images the bleeding of some of their hoasts the motions of their images their speach their weeping most of them effected by slight and knauerie and many other by sorcery and iugling Obiect But was not that a true and reall effect of the deuill when he stirred vp winds and blewe downe Iobs house and slew his children Ans. Yes but no true miracle because it was done mediately by the naturall causes for he knoweth well the matter of windes and the manner of generating them and by Gods permission can gather much matter together and ioyne himselfe with it to make it farre more violent raging and fitting to his purpose then ordinarie but all this while exceedeth he not the compasse of nature which all true miracles doe The like must be said of the fire which he brought downe from heauen vpon the cattle and seruants of Iob he created it not for creation is the sole and proper action of God but added combustible matter together and brought fire to it by his power and agilitie And thus also he infected the aire corrupted Iobs humors and smote him with sore boyles from top to toe In one word all the worke of Satan and his instruments in such strange euents is nothing else but either the deceiving of the senses or coniunction of naturall causes to deceiue by And by the way let the Romane Church consider what kind of miracle their transubstantiatiō is seeing in euery true miracle euerie thing is as it appeareth to be and there is no appearance but of bread Secondly in the end and vse true miracles alwaies confirme true doctrine alwaies tend to the glorie of God and saluation of men but all these false miracles as they be lyes To they tend to lyes to confirme false doctrine to impaire Gods glorie to hinder the saluation of men yea to further and hasten their damnation The miracles of Moses tended to the dismissing of Gods people according to Gods
Ghost to whom whatsoeuer we doe the Lord doth accept and account of it as done to himselfe 3. We haue in the worst of all Gods image which is louely our owne nature which should drawe vs to respect if not the man yet manhood or humanitie in him and for ought that we know to the contrarie by the rule of charitie we must hope that they may participate in the death of Christ as well as our selues Lastly we are prouoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithfull seruants who when their master shall come shall be found well doing And healed all that were oppressed of the deuill for God was with him The Apostle proceedeth to prooue that Christ was anointed with the holy Ghost and with power because he was able to rescue out of the hands of the deuill such as he oppressed and played the tyrant ouer God hauing in iustice put them vnder his power Now although Christ did most powerfully spoyle Satan of his dominion which hee had in the soules of men this beeing the maine cause of his appearing that hee might loose the workes of the Deuil there yet the words here vsed in the originall restraine the sence to the curing of the bodies of men which being possessed were most miserably captiuated tormented and vexed by the deuil The word healing is first and properly applied to the bodie and the word translated oppressed is neuer vsed elsewhere in the Scripture but once in Iam. 2.6 and there is taken for bodily oppression and not spirituall for such is mans miserie by the fall that by Gods iust permission his bodie and soule which before were sweet habitations of Gods holy spirit are both of them become harbors and roostes for deuils and wicked spirits and these sometimes strike the minde with lunacie and frensie and sometimes abuse the bodie of man to the hurt of it selfe and others Hence is it that the Scripture giueth vs example of some out of whom Christ cast out but one deuil as Mark. 1.23 and the Cananitish womans daughter Matth. 15.22 of others out of whom hee cast out moe as out of Marie Magdelen seauen and out of the man that kept among the graues verie many for they said they were a legion which though it be a certaine number put for an vncertaine yet must the number be very great for some account a legion to be twelue thousand and fiue hundreth And the least I read it accounted is six thousand sixe hundreth sixtie and sixe And this may cast downe the pride of flesh which is readie to puffe vp it selfe seeing that now the verie bodie by the forsaking of God and his iust desertion of it is or may become the habitacle of a whole legion of deuils and wicked spirits And againe to vphold his hope in the midst of so many enemies it may be obserued that as God suffreth many euen a legion of Deuils to hurt one man so hee hath many good Angels to pitch about a godly man to helpe him against them Neither doth the Scripture speake of one speciall Angel assigned to euery speciall man but for our more full comfort that they are all set about vs to keepe vs in our waies and that all of them are ministring spirits for the good of those that are heires of saluation When God opened the eyes of Elisha his seruant he saw multitudes euen a mountaine full of them set as it were in battell arraie for the defence of them beeing but two Now in these words three points must be considered First that there were many possessed with deuils whom Christ healed Secondly that those who were so possessed were wonderfully oppressed the deuil exercising a wofull tyrannie ouer them Thirdly that the power of Christ was mightily manifested in their deliuerance For the first of these We read of many that were in those daies possessed both in Iudea in Galily and the coast of the Gadarens Which occasioneth the moouing and resoluing of two questions 1. Why the Lord suffreth the Deuill to take vp and possesse the bodies of men For we must not conceiue that Satan hath any such power further then it is granted him from God Hereunto I answer that the Lord in great 1. wisedome 2. iustice and 3. mercie doth permit this vnto Satan 1. Many are of the sect of the Saduces in this behalfe and will not beleeue that there are Angels or Deuils or resurrection till they see in such wofull spectacles as these are sencible demonstrations of it in effects aboue nature 2. Hee iustly permitteth it paâ—tly to punish the sinnes of the parties themselues possessed partly also the sinnes of others as either such as they belong vnto or others who often sustaine great harme from such parties 3. In great mercie hee propounds vs such examples of his displeasure partly that we might be more watchfull against sinne attended with such fearefull euents and partly to make vs flie to Christ the seed of the woman and cleaue fast vnto him that by his power Satan may be troden vnder our feete 4. Further such spectacles shew that the very Deuils themselues are Gods creatures and part of that great hoast all which serue vnder their Lord to punish his enemies sinne Many wicked persons are hence giuen vp by God vnto the Deuil as the condemned person is deliuered into the hands of the hangman that he might execute the Lords most righteous sentence thus is that wicked spirit which haunted Saul called the spirit of the Lord because hee was the minister of God to execute that iudgement vpon him And these are the Lords ends herein which hee would haue carefully obserued in all ages and that men should not look vpon such examples without returne of glory to God and reaping good to themselues Satan I grant propoundeth vnto himselfe another end which is to delight himselfe in the vexation and torment of such miserable men but yet for the former causes and to heape vp the damnation of the deuils themselues he suffreth them by their own most wicked wills to bring his most righteous will to passe The second Question is why there were so many possessed in Christs time aboue all the times before him Answ. 1. Because the Deuil knew his time was short and that the Sonne of God was euen now appearing to destroie the workes of the deuil and therefore hee more bestirred him then euer before So likewise in these last times hee applieth his worke and shall doe euery day more busily then other as his time draweth faster on Rev. 12.12 The Deuil hath great wrath knowing that his time is but short 2. That there might be iust occasion offered to Christ to manifest himselfe to be the true Sonne of God and the promised seed who should manifestly breake the serpents head according to al the prophecies of him which one point had the Iewes
well obserued they had not beene so grossely mistaken in him as they were Secondly the tyrannie of the deuill ouer those whom he possessed is expressed in that the text saith they were oppressed by the deuill Now therefore how miserably the deuill tyrannizeth where God giueth him leaue we shall see by the Scriptures in sundrie particulars As 1. In that his malice spareth not old nor young but tyrannizeth ouer young children tearing and renting and bruising them as Luk. 9.39.42 and if he be so cruell to children hee will vse no great curtesie to those that are elder 2. Sometimes he oppresseth men by multitudes for although ten thousand men are not able to resist one of these wicked spirits yet to shewe his malice hee will set euen a whole legion vpon some one poore creature as Mark. 5.9 3. As tyrants doe with their vassals force them to any thing which euen themselues abhorre so Satan forceth demoniaks to such things as were they themselues they would not abide to heare of he maketh them rent off their cloathes and runne starke naked he causeth them to banish themselues out of the societie of men and liue among the graues yea and as tyrants sometimes maime their captiues of one member sometimes of another so the deuill sometimes strikes them dumb sometimes deafe sometimes altogether sensles whence it is that we reade of dumbe and deafe spirits yea of some raging spirits that neuer leaue renting and tearing the poore creature till he be left for dead 4. Hee is not content that himselfe play the tyrant ouer them but he maketh them also tyrants against mankinde loosing their chaines breaking their fetters and making them so fierce and cruell as no man for feare of his life dares come neere them How the man possessed ranne vpon the sonnes of Sceua and wounded them appeareth Act. 19.16 5. That nothing may be added to his crueltie he forceth them to be most cruell against themselues to cast themselues sometimes into the fire sometimes into the water and to beat themselues with stones continually Quest. What reason is there why the Lord should not onely suffer Satan to possesse his creature but also thus tyrannically to abuse and torture it at his pleasure Ans. 1. Because the word teaching what a malicious enemie Satan is men will not beleeue it and therefore it is iust with God that we should see and sometimes feele to our cost and experimentally be taught what furious hatred and irreconciliable crueltie our deadly enemie carrieth incessantly against vs. 2. That men might conceiue what an horrible thing it is to be giuen vp wholly to the deuill both body and soule and that in hell there can be nothing but gnashing and tearing and horrors worse then ten thousand deaths where he hath men wholly in his owne dominion If the tyrannie of Satan can be so great here we may conceiue what it is there or at least that it is inconceiueable Looke seriously vpon such a pitifull spectacle as this is and thou shalt not need any such messenger as the rich man would haue sent to his brethren to signifie his miserable estate in hell Let mockers looke vpon such an obiect and then tell vs whether the deâ—uil be so blacke and furious as he is said to be or hell so hote as Preachers make it 3. That the more furious and violent the deuill shewes himselfe the more manifestly might the power of God and Iesus Christ breake out not onely by a word repressing but abolishing it altogether the which power when Christ put forth it so amazed all the beholders that they questioned among themselues saying What a thing is this he commandeth the foule spirits with authoritie and they come out for what other ende did Christ aske the deuils name but to shewe his great power and glorie who by one word cast out a whole legion of them 4. That we might conceiue how mischieuously the deuill inwardly worketh in those minds that he possesseth by sinne which tyrannie of his although it be little felt or perceiued yet is it no lesse nay farre greater farre more dangerous and which we haue great cause both to feare and preuent by so much aboue the other as we account the soule more noble then the bodie and things eternall aboue temporall Now the vse of this point shall be to giue a further tast of Satans tyrannie in the soules of wicked men that they may hence see in part what a wofull estate they are in how they are in the snare of the deuill taken prisoners of him to doe his will which is the most lamentable possession of all For when men are giuen vp of God to Satans power to bee ruled at his will they are out of their right minds and all the qualities and behauiours of madmen are euident in them they are taken with dumbe and deafe spirits and strucke sensles to any thing that good is they are tongue-tied cannot speak a good word cannot open their mouthes to pray or praise God but when Satan looseth their tongues they in rage against Christ blaspheame him in himselfe in his word or in his seruants or else their mouthes are filled with idle filthy and hurtfull speaches which as they are set on fire of hell so euerie where by them kindleth Satan sparkles of dissention which are blowne vp to a whole world of wickednesse As little can they heare any thing that is good their eares are stopped wil heare no voice of God or his seruants their eies are blinded by the God of this world that they cannot see the light of the Gospel shining vpon them 2. Wicked men euen when their bodies are most decently couered runne starke naked like madmen euerie where they teare off and wil not abide vpon them the garments of innocencie the robe of Christs righteousnesse they wil not put on yet see they not nor shame for this nakednesse but as hauing put off all forehead they blush not at any flagitious course nay rather they glorie herein thinking themselues then highly commendable when they sweare rage lie drinke and compasse their filthinesse of any kind most remorslesly In which courses they are driuen headlong by the Devil into a bottomlesse sea of sinne as the swine were into the lake out of which miserable destruction let Christ or his Minister seeke to deliuer them they rage and raile like the deuils that would not be tormented before their time But let them offer to bind them and bring them into order by the yoke of Gods iudgements denounced in the word or by the rod of discipline that they may not hurt themselues and others they breake out with more violence such bonds are but like Sampsons flaxe they lightly cast off all such yokes from them 3. As Satan forceth possessed persons to wound and destroie themselues and others so is hee not contented with any course but such as turne to the wickeds owne ouerthrow and the
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
they are and therefore will honour the Gospel and bringers with their mouthes whereas in their hearts they cannot abide that the doctrine of it should be in sincerity either published or practised the name of Christianitie and of the Gospel pleaseth them well enough so as the power and fruit of it come not neere them But as the deuill had no sooner praysed the seruants of God but presently he changed his coppie and neuer left persecuting them till he had cast them into prison got them soundly beaten set fast in the stocks and after sent out of the citie euen so many who now commend the person and doctrine of the seruants of God presently shewing what spirit guideth them can accuse â—hem to be mutinous and seditious troublers of their citie and state and raise vp the whole citie and stirre vp the wrath of the Magistrates against them that so vnder pretence of the word or lawe or peace or order the true Ministers of God shall bee wrongfully condemned and cast out Thirdly who would thinke that he could be haunted with a wicked spirit that can see his sinne confesse it with teares and indignation against himselfe openly iustifie the righteousnes of Gods children and yet in the example of Saul we see that a soule possessed of Satan may doe all this For as it is in bodily possession though the deuils desire is incessantly to hurt and vex the poore creatures yet by Gods ouerruling power hee is forced to giue them some respite and though hardly yet sometimes departeth from them and not alwaies but sometimes casts them into the fire and sometimes into the water So is it in spirituall possession the Lord for the common good bridleth often the rage of the deuil in his instruments that they cannot alwaies exercise it as they would but they haue their fits sometimes that is some strong lusts which Satan watcheth and putteth himselfe into as Iudas his coueâ—ousnesse invited the deuill to enter into him and also sometimes againe they haue their good moodes and seeme to be come to themselues but long stay they not here but in a moment are changed and cast into their sits againe Thus in a good mood Saul could confesse his wickednesse and Dauids innocencie and lift vp his voice and weepe and Dauid was now his good Sonne and who but hee but presently the good spirit went and the euill spirit came vpon him and he became more tyrannous and furious then euer before euen so some there are who seeme to haue remorse of conscience for sinne they will confesse their wickednesse with teares pray for pardon promise amendment begge prayers of others as Pharaoh one would thinke them very penitent themselues thinke they are so also but the moone changeth not so often as these spirituall lunatiks who hence may knowe that the euill spirit hath taken possession of them because they are neuer long in a good mind These few notes in stead of many I thought good to set downe to helpe men that are desirous to see how secretly Satan worketh in their soules and how hee can cunningly most forceably keep possession when he seemeth most to disclaime it that thus they comming to perceiue the disease may run out of themselues to seeke for remedie Which what it is we are now in the next point to declare The third point in the words to be considered is the mightie power of Iesus Christ who only could heale those that were thus oppressed and enthralled by the deuill and here consider 1. the ground 2. the proofe or manifestation of it The ground was because God was with him It will be obiected that God is said to haue beene with many of his seruants who yet had not this power as with Ioseph Ioshuah Moses and others Answ. God was indeed with them onely by manifesting his presence in some powerfull or louing effect which he wrought in by or for them But neuer was God present with any of his Saints as he was with his Sonne who had not the vertue only and power of the Godhead effectually and energetically working with him which was all they had but the godhead it selfe was after a sort bodily with him yea the fulnesse of the godhead was not only with him but in him bodily Col. 2.9 as elsewhere God is said not only to be with Christ but in Christ reconciling the world vnto himselfe 2. Cor. 5.19 So as hee of himselfe performed the workes which proceeded from him which they did not and his actions as from himselfe were divine Quest. Why then doth not the Apostle more shortly and plainely say that Christ was God as that God was with him Answ. Hee might indeed haue so said as truly but for the time spareth the weaknesse of his hearers contenting himselfe to deliuer doctrine as they were able to receiue it in great wisedome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselues might more easily rise to that high point of diuinitie which the Apostle calleth a great mysterie namely God manifested in the flesh Secondly for the proofe or manifestation of this diuine power of Christ in ouerthrowing the power of Satan and treading him vnder his feet is euident in the Scripture The first promise that euer was made to man fallen that this seede of the woman should bruise the serpents head According to which prophecie hee not only put Satan to flight in his owne person Matth. 4. but tooke also his strongest holds where he had strongly fortified himselfe in the persons of others as euery where the Historie of the Gospel recordeth Hee rebuked the vncleane spirits and made them crie for greefe and anger Hee forced them to silence and would not suffer them to confesse him By his verie word hee cheyned and bound them whom no bolts could hold nor any other meanes subdue such was his power and glorie though men saw little of it that the deuils could neither flie from him nor yet abide his presence A whole legion of them ranne to meete him a farre off and worshipped him most submissly intreated him that hee would not torment them and earnestly sued vnto him that seeing they could no longer inhabit the man they might haue power ouer the swine By all which examples and many moe that might be added appeareth what command Iesus Christ hath ouer the deuils and that by his only word hee healed all those that were oppressed by them Quest. It is true that Christ hath this power and glorie in himselfe because God is with him but how commeth this power to be so sauing and soueraigne vnto miserable creatures who are held vnder the power of the deuil and that most iustly Answ. In healing all our diseases among which this cure is numbred we must knit and combine those two things which in Christ were inseperable namely his glorie and
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
the spirit vpon good and badde as the former illumination and assent is but a speciall fauour and extraordinarie grace proper to the elect as wee haue heard and the stranger entreth not into this their ioy The second point to be considered is the benefit or excellent fruite of this grace 1. It is the first stone to be laid in the building of a Christian and therefore called a substance and foundation and the Colossians are said to be rooted and built and stablished in the faith this is that rocky foundation which shal beare vp the house against all winds and weathers It is the first worke of change in the heart and the first difference betweene man and man when God by faith purifieth the heart It is the foundation of all obedience for whatsoeuer is not of faith is sinne It is the roote of all Gods worship for till we beleeue in God we can neither trust nor hope nor loue nor pray nor performe any other part of his seruice truely or acceptably It is the mother of all good workes the word is the seede of them which faith conceiueth and digesteth and so bringeth forth commanded and commended actions Generall faith knoweth the worke to be good in the kind of it and speciall iustifying faith beginneth it and maketh it good in the person and endeuour of the doer and layeth hold vpon Christ to couer the defects of it Hence is it that often in the Scriptures we reade it to bee the first commandement giuen by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Iewes come to our Sauiour and aske him what they might doe to worke the workes of God and Christ beginning here telleth them that this is the worke of God that they beleeue in him whome hee hath sent And 1. Ioh. 3.23 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another for we cannot performe any worke of loue before we beleeue In one word faith is the verie soule of all obedience without which the most sightly and glorious actions be it of almes prayer preaching hearing worship or miracles themselues all are but verie corpses and carkases of good workes dead and liueles Secondly faith exalteth it selfe aboue all other graces not onely in the excellent obiect of it which is Christ and saluation but also in the excellent worke of it aboue them all notwithstanding they all haue their speciall excellencies it espouseth vs vnto Iesus Christ and in these espousalls and contract for the present it assureth vs of our mariage with him hereafter And beeing the condition of the new couenant of life it tieth God himselfe vnto vs who is not further bound to any man then he is a beleeuer True it is that loue placeth it selfe vpon Christ but it is after faith for hee must be apprehended before he be loued Hope waiteth for saluation but faith first beleeueth it Trust leaneth vpon the promises but faith first laieth hold on Christ the author and accomplisher of them And though the Apostle say that of faith hope and loue loue is the cheifest himselfe interpreteth it to be in respect of durance and continuance but not in respect of our iustification or acceptation with God Loue indeed suruiueth and lasteth longest for our sight of God as hee is shall vanish faith but yet faith is before it and the mother of it Thirdly sauing faith is a liuing thing and maketh a man to liue by it It purgeth his owne dwelling by purifying the heart conscience it reneweth the spirit and mind it quickneth to all good duties for it beeing an instrument to vnite vnto Christ by it as by a bond of vnion wee receiue from him our head life and power to mooue and stirre in Christian duties yea it so gouerneth the whole life that we henceforth liue not but Christ liueth in vs. In our busines and labour it maketh men diligent in the worke but leaue the successe to God In temporall wants it saith with Abraham God will prouide at least in the mountaine it careth not so much for bread as the staffe of it if it haue meanes it blesseth God and vseth them but trusteth not in them if it haue them not it resteth on God but vseth no vnlawfull courses for them In afflictions it stablisheth the heart with assurāce of a good issue and still waiteth the Lords leasure without making hast In temptations it goeth against sence and feeling and resteth vpon the naked promise yea when it can scarse apprehend any thing but wrath it will vphold the heart and reare it euen when God seemeth to kill him to trust in his mercie In the vse of things spirituall as the word Sacraments prayer and other holy means onely faith draweth vertue from Christ and all of them are vnprofitable further then they are mingled with faith In the vse of temporall it is faith that weaneth the heart and keepeth it that earthly cares choake it not earthly pleasures possesse it not and earthly comforts oppresse it not but it holdeth the mind heauenly in the midst of earthly busines suffreth it not to loue pleasures more then God nor to enioy any comfort of the creature aboue or against the comforts of God and his word whom they acknowledge the verie life of their liues and the soule of their soules and bodies here and for euer Thus is faith euerie where diffused if wee walke we walke by faith if we liue we liue by faith in the Sonne of God if we stand we stand by faith if we die wee must die in faith as the Patriarks did Hebr. 11.13 4. This excellent grace only fenceth against temptation quieteth the distressed soule and keepeth it from sinking as once it did Peter Matth. 14.29 This is the only sheild which quencheth all the firie darts of the Deuill Eph. 6.16 and 1. Pet. 5.9 Your adversarie the Deuil goeth about like a roaring lyon whome resist stedfast in the faith This is the victorie also that ouercommeth the world euen our faith 1. Ioh. 5.4 This the conquest ouer the lusts of our owne flesh 1. Thess. 5.8 be sober and put on the brestplate of faith Againe as it moundeth and fenseth so it stilleth the heart disquieted and distressed when it seeth it selfe beset with spirituall wickednesses and lusts and euen almost drowned in the gulfs of sinnefull and earthly courses Therefore the poore Iaylor that could not tell what to doe with himselfe that of an vnhappie man now readie to kill himselfe he might become happie and an heire of saluation was sent no where else by the Apostle but to the doctrine and practise of this grace of faith This only resolueth fully the question Oh what shall I doe to be saued Beleeue in the Lord Iesus and thou shalt be saued hee getteth no other answer of Paul because hee well knew
they are communicated the more are they diminished and euery mans share is the lesse but heauenly things are by communication the more increased for we reade not of any man that laid out his tallent but to increase and as the light of the sâ—nne is neuer a whit impaired by communicating it selfe to the whole world or as hee that lighteth one candle of another diminisheth not in either but increaseth the light so is it in the light of the Sonne of righteousnesse much more and in the kindling of these heauenly sparkles whose propertie is to diffuse themselues as fire the further they spread the greater and brighter is the flame The third fruit or effect of faith is an vndaunted confession of it Rom. 10.10 With the heart we beleeue to iustification and with the mouth we confesse to saluation For where faith is in the heart it will be also in the mouth The spirit of faith and the speach of faith are vndeuided as 2. Cor. 4.13 And because we haue the same spirit of faith according to that which was written I beleeued and therefore I spake euen so we beleeue and therefore also we speake Now there be three actions of faith which helpe forward this free confession 1. It maketh a man bold in a good cause Act. 5.29 Peter beeing full of faith with a bold spirit told the Counsell that had the power of life and death in their hands and himselfe in their power we ought rather to obey God then you 2. Faith keepeth a man in a preparednesse to suffer by leading him along in the deniall of himselfe and hereof we haue a notable example in Paul Act. 21.13 who professed how readie hee was not only to be bound but to die also at Ierusalem if God called him thereunto 3. It worketh ioy yea much reioysing in the heart in the suffring for Christ and a good cause Rom. 5.3 after the Apostle had laid downe the iustification of faith as a ground hee saith that we then reioyce in tribulation and that they did so indeed is plaine Act. 5.41 They departed from the Counsell reioysing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmes at midnight in the dungeon and fetters and hence could the Martyrs embrace the fire kisse the stake and testifie such ioy in the flames as all men might acknowledge the truth of the speach of our Sauiour Your ioy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or worke of faith is that wheresoeuer â—ound faith is it is most diligent in preseruing yea and increasing of it selfe The most couetous man is not more complaining nor gathering then the beleeuer who is euer complaining of want of faith or of the weaknesse of it and knowing the want of it to be so dangerous and hurtfull as without which hee wanteth Christ himselfe as also that the weaknesse of it depriueth him of much comfort and many good things for a man of weake estate must needs want many rich commodities and sweete comforts which the wealthy enioy in abundance Therefore hee vseth all good meanes to encrease his stocke as 1. Hee is much in hearing reading and meditating in the word because hee knoweth faith commeth by hearing and euery thing is preserued and nourished by that whereof it is begotten 2. Hee is much in godly talke and Christian conference by which as the fire by the bellowes so is the grace of God blowne and stirred vp in him 3. Because hee seeth how without prayer both his owne but especially Christs his faith is as readie to faile as Peters was hee is much in prayer and with the Father of the child crieth with teares often Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith And these are the markes by which the soundnesse and currence of faith as by a touchstone may be tried and distinguished from all that false and counterfeit faith which is so stirring in the world and whereby most men are lamentably deceiued The vse of this doctrine is 1. to stirre vp men to examine and by these notes to prooue themselues whether they are in the faith or no to try their faith of what kind it is least in the ende they finde that they haue leaned vpon a staffe of reede By which examination I feare it will bee too euidently seene that these are the last dayes wherein the Sonne of man shall come and scarcely finde faith vpon the face of the earth Sure it is that the common faith of men is neither thus 1. founded 2. nor qualified 3. nor attended 4. nor thus fruitfull as will briefly appeare in the particulars First euery man saith hee hath faith but whence had hee it it was neuer begotten by the word he neuer cared for that that was euer as a sixt finger and superfluitie vnto him It was neuer founded in repentance nor dwelleth with humilitie for most men neuer saw change in themselues they haue loued God and beleeued in Christ euer since they can remember It was neuer cherished with the duties of prayer and invocation they could neuer pray in all their liues except after the minister or by set formes but the spirit of prayer neuer dwelt there It was neuer coÌ„flicted with vnbeleefe they wonder what that should be or that any man should not euer beleeue so as indeed here is no character of the faith of the elect and nothing all this while but a voice and verie carkase of faith 2. Others say they beleeue and bragge of a sauing faith in Christ but they feede a bare fancie for they could neuer beleeue God for lesser things they want the faith of Gods prouidence euen for meate and drinke which is apparant in that they can vse wicked vnwarrantable meanes for them their strong faith they bragge of waiteth not for Gods prouision but will shift for it selfe by hooke and by crooke it holdeth not the heart to patient bearing of the crosse but flingeth out in distempers it putteth not forth in inferiour businesses to giue directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it be found in the greatest of all 3. Others boast of a sound faith which were it so it would lay hold vpon the promise and beleeue for themselues and their seed but this it doth not for many who for themselues would rest in the prouidence of God vpon the good and warrantable meanes will yet endanger themselues for their children And hence is it that many who haue liued conscionably in single estate haue remitted much of their care and feare in their married condition and come short of their former vprightnesse and why is this else but that they conceiue not the Lord to be all-sufficient for them and theirs 4. Others there be that challendge as sound a