Three Sermons Upon Mark 9:22-23, Collection

Three Sermons Upon Mark 9:22-23 · Collection

THREE SERMONS VPONUPON MARKE, THE NINTH CHAPter, 22. 23. verſes. CONTAINING fifteene Doctrines, the particulars whereof appeare in the next pages following.

By Robert Cleauer.

LONDON Printed by T C. for William Welbie, and are to be ſold at his ſhop in Pauls Church-yard, at the ſigne of the Swan. 1611.

❧ THE DOCTRINES OF THE THREE Sermons vponupon Marke, the 9. chapter. 22. 23. verſes.

SERMON I.

DOCT. I. THat Sathans malice is bent euen againſt our bodies.

2 That Gods owne children with their faith hauehave ſome mixture of vnbeliefe.

3 That louelove makes men to beare others burthens as if they were their owne.

SERMON II.

DOCT. I. WHere Chriſt helpes any one in mercy, he firſt helpes his heart.

2 That no man hath faith at command.

3 The faithfull are ſtrongeſt and happieſt.

4 Faith and godly ſorrow may well goe together.

5 Chriſtians muſt ſee and acknowledge their graces.

6 Faith ſhewes men their corruptions, and mooues them to ſeeke helpe againſt them.

SERMON III.

DOCT. 1. CHriſt doth all in due time.

2 Enemies of Gods Children ſhalbe rebuked.

3 Sathan is deſirous to bereaue vsus of our ſenſes and limbs.

4 A word of Chriſts mouth is ſufficient to helpe vsus out of all diſtreſſes.

5 It is all one with Chriſt, to driue the diuell out, and to keepe him out.

6 Sathan neuer ſeemes more maſterfull then when he is ouer-maſtered.

p. 1The firſt Sermon.

MARKE. 9.

Verſe 22. And oft times hee caſteth him into the fire, and into the water, to deſtroy him: but if thou canſt doe anie thing, helpe vsus: and hauehave compaſſion vponupon vsus.

23 And IESVS ſaid vntounto him, if shou canſt belieue it, all things are poſſible to him that belieueth.

24. And ſtraight way the father of the childe, crying with teares, ſaide; Lord, I beleeue, helpe my vnbeliefe.

THe occaſion of theſe words is declared in the beginning of this hiſtorie: which was this, that a certaine man had a childe poſſeſſed by the diuell, which had made him dumbe and deaffe, and that from his childhood; in ſo much that he could neuer ſpeake nor heare in all his life: This man in the abſence of Chriſt, brought him to his Diſciples, hearing that they had diſpoſſeſſed others, and therefore hoping to finde the like ſucceſſe for himſelfe: But when they had made triall, they found themſelues vnable to caſt the diuell out of his childe: wherevpon their aduerſaries were readie to inſult and triumph ouer them. In the meane ſeaſon our Sauiour commeth among them, readie to vndertake the cauſe of his poore p. 2Diſciples againſt their enemies; the father of this diſtreſſed childe doth forthwith haſten vntounto him, and enters into ſpeech with him: Now theſe wordes do containe part of that conference which paſſed betwixt them; wherein wee may note theſe three things:

1 1. Firſt the petition of the man, with the reaſon of it: he beſought our Sauiour if he could doe any thing, that hee would hauehave compaſſion on him and his ſonne, and miniſter comfort vntounto him, by giuing deliuerance vntounto his childe, from his miſerable eſtate wherein hee was: and to moue him vn to greater commiſeration, he relateth vntounto him in what ſort Satan did tyrannize ouer him, caſting him oft times into the fire, to burne him, and into the water to drowne him. Verſe 22.

2 2. Secondly, our Sauiours anſwere, where wee may obſerue, that as the man came with an [If] ſaying, If thou canſt doe anie thing: ſo hee anſwereth him with the like; If thou canſt belieue this: that is, if thou canſt bee perſwaded of my power, that I am able to doe this, thy ſonne ſhall be helped (for that muſt needs be ſupplyed) and hee yeeldeth a reaſon thereof, all things are poſſible to the belieuer, verſ. 23: and therefore this is is not impoſſible: as if Chriſt Ieſus ſhould hauehave ſaide; Whereas thou makeſt queſtion whether I can diſpoſſeſſe thy ſonne or not, know this, that if there be any doubt, it is on thy part, not on mine: if thou canſt belieue, thou ſhalt finde, that neither this, nor any other matter is too difficult for mee: this our Sauiour ſpeakes, for the helping of his weake faith.

3 Thirdly, wee may note the replie of this man vponupon Chriſt his ſpeech; hee crying with teares, ſaid, Lord I belieue, helpe mine vnbeliefe: verſ. 24. Where we ſee that he acknowledgeth the grace of God, that hee did belieue in part: and withall, his owne weakeneſſe, that hee was troubled with vnbeliefe: againſt which, hee deſireth p. 3Chriſt to helpe him; that is, to cure him of it, to giuegive him ſtrength againſt it, and deliuerance from it. And thus much for the order and ſenſe of the wordes; verſe 22. And oft times hee caſteth him into the fire, and into the water to deſtroy him:] whence obſerue this doctrine, that

Doct. 1. Satans malice is bent euen againſt mens bodies.Satan is not onelyonly an enemie vntounto the ſoules of men, but alſo vntounto their bodies.

Hee doth not onelyonly ſeeke their deſtruction ſpirituallie by drawing Gods wrath vponupon them: but alſo corporally, by bringing afflictions & miſeries vponupon them; as here wee may ſee by his cruell dealing towards this child: albeit he had gotten an habitation in him, which was a thing wherein hee much delighted Mark. 5. 8.Mark 5:8(as may appeare by this, that hee counted it a torment to be caſt out, where once he had taken poſſeſſion;) yet hee vſed great violence towards him, caſting him into the fire, and into the water, being content to relinquiſh and loſe his holde, ſo that the childe might be deſtroyed. Mark. 5. 5.Mark 5:5The like wee may reade in this ſame Euangeliſt, in his firſt chapter, where mention is made of one poſſeſſed, whom the diuell cauſed to flie from, and to eſchew the companie of men, and to liue in the mountaines, and in the graues, and to knocke himſelfe with ſtones, and ſo to abuſe that ſtrength which he had giuen him, to his owne great hurt and torment. So alſo in his dealing with Iob, Iob. 1.Job 1and with his children and ſeruants, we may obſerue how willing hee is to take libertie to hurt mens bodies, when it pleaſeth the Lord to graunt it vntounto him.

And for the further confirmation of this point,

Reaſon 1.Let vsus firſt take experience for one reaſon, to conuince vsus of the truth hereof, and that in the limmes of Satan, who being led by his ſpirit, doe plainly manifeſt of what diſpoſition their maiſter is: now concerning them, it is ſaid, that the workes of their father they will doe; and of Satan, it is ſaid, Iohn. 8. 44.John 8:44that he was a murtherer from the beginning: p. 4whence it may be concluded, that the more diuelliſh men are, the more murderous and bloudie mindes they carrie: and therefore when the diuell was entered into Iudas, he preſently fell to practiſing againſt his maiſter: 1. Iohn. 3. 12.1 John 3:12and Caine being of that euill one, ſlue his brother: 1. Sam. 18. 10. 11.1 Sam 18:101 Sam 18:11and when the euill ſpirit came vponupon Saule, he laid about him with his ſpeare, with full purpoſe to hauehave bereſt Dauid of his life: and ſo it is with ſwaggerers and drunkards, and ſuch like helliſh perſons, when they hauehave no enemies to fall out with, they drawe their weapons on their friends, and many times murder their owne companions: which is an euident demonſtration of the cruell affection that is in Sathans members, euen towards the bodies of men.

2Againe, this may be another reaſon of the point, that Sathan carrieth a deadly malice againſt all the creatures, Mark. 5.Mark 5(as we may ſee in his deſire to enter into the ſwine) and therefore much more vntounto mankind: and that not onelyonly againſt the Image of God renewed by the ſpirit of Chriſt, but euen againſt thoſe remnants thereof that are remaining in the nature of man: whence it is, that he is ſo violent againſt their bodies, and ſeekes to torture them as well as their ſoules, as carrying ſome ſtampe and impreſſion of Gods workemanſhip in them.

This point ſerueth,

Vſe.Firſt for the iuſt reproofe and condemnation of their follie and madneſſe, that will vponupon any occaſion hauehave recourſe vntounto Sathan, or to any meanes of his inuention, either for the relieuing of their eſtate, or the eaſing of their bodies, or the helping of their children, or the like: howſoeuer ſuch doe in word profeſſe that they eſteeme of the diuell as of an vtter enemie vntounto mankinde, yet indeed they ſhew the quite contrarie, viz. that they rather iudge him to be a friend, than a foe: for they will runne from God, and from their deereſt p. 5friends, to ſeeke vntounto him; and preferre his ſeruice before the ſeruice of any whoſoeuer he be. Many will ſerue the Lord hollowly, and their maiſters vntruſtily, but the diuell in good earneſt, and without hypocriſie, wholy applying themſelues to fulfill the luſts of the fleſh, they imagine that there is too much rigour in Gods lawe, and too much ſeueritie in mens dealings, and that Sathan is the beſt and kindeſt maiſter of all others: he will giuegive them full libertie to breake the Sabbath; to be drunken, to be wanton and laſciuious, to filſh and ſteale, and to doe any thing elſe whereunto their ſinfull nature leadeth them: they may hauehave any indulgence at his hands, without checke, or controulement: and hence it commeth to paſſe that he hath ſuch troupes of followers, and that almoſt all the world are his ſeruants and vaſſals. But theſe men doe little conſider in the meane while, what a cruell tyrant, and mortall aduerſarie he is vntounto them, yea euen to their bodies.

Obiect.How can that be (will ſome ſay) ſeeing that ſuch doe liue merily, and enrich themſelues in the world, and come to places of great preferment? If to take the courſes before named be to ſerue the diuel, ſurely (for ought we can ſee) he ſeemes to be a kinder maiſter than he is taken for.

Anſwer. 5Nay, he is a cruell tyrant notwithſtanding all this, and that to the very outward man, for (that we may giuegive inſtance in ſome particulars) when Sathan giues libertie to any one to take his ſwing in ſwilling and drinking; doth he not by that meanes ouerthrow his eſtate, craze his braine, blemiſh his name, and fill his body full of noy ſome diſeaſes? and doth not the diuell then take a ſcourge as it were into his hand, wherewith he payeth them home that are giuen ouer to that inordinate courſe of life? So when he giues allowance vntounto men to follow their couetous humour, doe they not pinch p. 6their bellies, and depriue themſelues o…t times of neceſſarie foode? doe they not reſtraine their eyes from ſleepe in the night, and vexe themſelues with many painefull cares, as what if ſuch a cheſt ſhould be broken open? what if theeues ſhould get into ſuch a chamber? what if my ſeruants ſhould be vnfaithfull at home? What if they ſhould not looke well to my cattle abroad? with a thouſand ſuch troubleſome thoughts, which doe breake off their reſt, and impaire their hearts, and by degrees drawe dangerous diſeaſes vponupon them: it would be too much to particularize in pleaſures of diuers kinds, in gaming, in ambition, & ſuch like: wherein when the diuell hath once intangled men, he doth keepe them as it were in Bridewell. But grant for the time, that he is kinde vntounto ſinfull perſons in letting them hauehave their fill of iniquitie, yet he is withall craftie, and ſeeketh to ouer-reach them by ſubtiltie: for he knoweth that his power is limited, ſo that he cannot doe what he would; and therefore he laboureth by drawing men vntounto ſuch courſes as are diſpleaſing vntounto the Lord, to put them ouer into his hand, (who as he well knowes) both can and will plague and puniſh them, either in body, or in ſoule, or in both: ſo that by preſenting before their eyes the benefits that they ſhall reape by ſinne, he doth but offer vntounto them a ſugred cuppe, which hath deadly poyſon in the bottome of it: or a goodly faire baite, which hath a dangerous hooke in the midſts of it. His dealing herein, may not vnfitly be compared vntounto the counſell which that falſe prophet Balaam gaue vntounto Balac, king of Moab: who knowing that he could not preuaile againſt the Iſraelites, ſo long as they continued in Gods fauour, but though hee curſed them, yet the Lord would bleſſe them: Numb. 24. Reuel. 2. 14.Num 24Rev 2:14hee aduiſeth that King (if euer hee meant to doe them a miſchiefe) to vſe them kindly, and friendlie; to bidde them p. 7to their wake, when they offered ſacrifice to their filthie Idoll, and there to make them good cheere, and withall, to offer vntounto them ſome of their faireſt women; that ſo beeing drawen to ſinne againſt God, hee might execute ſome iudgement vponupon them: and this diuelliſh counſell was that indeed, which cauſed Gods people to taſte of his indignation. In the ſame manner doth Satan beguile the ſonnes of men: hee cannot bring vponupon them that miſerie and miſchiefe that hee deſireth, and therefore hee ſtirreth men vp to prouoke the Lord by their pride, and voluptuouſnes, and worldlines, or ſome ſuch like corruptions, and then hauing made warre betwixt the Lord and them, hee ſtands by and clappes his hands, to ſee him ſmiting and plaguing them for their offences.

Vſe. 2.Secondly, conſidering that Satan is ſuch a cruell enemie vntounto vsus, it ſhould teach vsus to giuegive vntounto the Lorde the honour and praiſe of our preſeruation: that notwithſtanding wee hauehave ſo many thouſand mightie, and craftie, and malicious aduerſaries, yet wee liue in ſafetie, and doe enioy innumerable bleſſings of God to our great comfort: that albeit the diuell comes neer vsus, yet he cannot hurt vsus: and though this rauenous wolfe be euen in the middeſt of the flocke, yet hee cannot ſpoyle ſo much as one lambe among them: and that howſoeuer there bee multitudes of his Adherents, that hauehave a deadly quarrell againſt pietie, and againſt the vpholders and maintainers thereof, ſo that no Lyon is more greedie of his prey, then they are of the blood of Gods ſeruants, yet wee enioy our health, and ſtrength, and food, and families, and libertie of calling vponupon the name of the Lord: for this wonderfull fauour of our good God, in reſtraining the diuell & his inſtruments from doing vsus miſchiefe, we ſhould neuer ceaſe to magnifie his glorious name: euermore endeuouring to keep our ſelues p. 8in his fauour, that ſo he being with vsus, and ſtanding for vsus, we may not neede to feare any of our aduerſaries that intend hurt and violence againſt vsus.

But if thou canſt doe any thing,] In that this man makes a doubt whether Chriſt can helpe his child, or not, and ſo manifeſts his infidelitie, albeit he was otherwiſe a godly man: this doctrine may be collected hence, that

Doct. 2. The faithfull tainted with vnbeliefe.Gods owne children with their faith, hauehave ſome mixture of vnbeliefe.

That this man was a beleeuer, may appeare by ſundrie circumſtances of the text: as namely, that he came vntounto Chriſt his diſciples for helpe, and when he found none at their hands, did not depraue, nor diſgrace them, but went vntounto our Sauiour, and that not onelyonly to hauehave his ſonne helped, but to hauehave his owne vnbeliefe cured, giuing him this honour, to be the author and worker of grace in the hearts of the ſonnes of men: yet notwithſtanding all this, he herein manifeſted his infirmitie, that he made queſtion of Chriſt his power, whether he could caſt the diuell out of his child or not.

The ſcripture is plentifull of teſtimonies for the confirmation of this point. Gen. 12. Gen. 28. 2.Gen 12Gen 28:2Abraham was the father of beleeuers, and had a full parſwaſion in ſome particulars: yet how weake did he ſhew himſelfe, when he expoſed his wife to euident perill of violating her chaſtitie, by cauſing her to ſay that ſhe was his ſiſter, that ſo his life might be ſpared, which otherwiſe might be endangered (as he thought) by reaſon of her beautie? as if the Lord could not as well protect him in Gerar, and in Egipt, as he had done in Canaan, and in Meſopotamia! Gen. 16.Gen 16So alſo in another particular: the Lord promiſed that he ſhould hauehave a child by Sarah, but he had waited long, and the promiſe was not yet fulfilled, and now Sarah was altogether vnlikely (in the ordinarie courſe of nature) to beare a child: in this caſe what doth Abraham? at the p. 9perſwaſion of his wife, hee takes Hagar, that ſo Sarah might hauehave a ſonne by her: as if God had beene in a ſtraite, and knewe not how to bee as good as his word, vnles the promiſe might beare this conſtruction, that Sarah ſhould hauehave a child indeed, but by another, this was great vnbeliefe in him.

Dauid likewiſe had commonly an excellent faith, 1. Sam. 24. & 26. 9.1 Sam 24in ſo much that when Saul his enemie was in his handes, ſo that hee might hauehave ſlaine him, and was vrged by his men ſo to doe, or to ſuffer them to doe it, yet hee would in no wiſe yeeld vntounto them, to take away Sauls life; but reſolued to waite vponupon the Lord, who would take him away in due time, either by a naturall, or by a violent death, and aduance him to the Kingdome in his ſteede: yet after this good reſolution, he manifeſted great frailtie and weaknes of faith: 1. Sam. 27. 1.1 Sam 27:1for he ſaid in his heart, I ſhall now periſh one day by the hand of Saul: and therevpon he fled vntounto the King of Gath, and there beeing in perill of his life, bewrayed much infidelitie before the king.

And the like corruption doth our Sauiour oft times reprehend in his Diſciples, Matth. 8. 26. Luk. 5.Matt 8:26Luke 5Why did you feare, ô yee of little faith? ſaith hee; and as theſe particular examples do euidently proue the point in hand, ſo alſo doth the generall example of the whole Church, of which the Prophet Iſaiah ſpeaketh thus: Iſaiah. 49. 14.Isa 49:14Zion ſaid, the Lord hath forſaken mee, and my Lord hath forgotten mee; if they had affirmed that God had reiected but one member of his Church; though it were but one of the meaneſt, as it were the little finger, it had beene a great diſhonour vntounto his Name; but that hee ſhould caſt off his whole Church, was a charge farre more hainous and intollerable: and argued a great meaſure of vnbeliefe in Gods people, that either ſaid it, or thought it. Yet the Lord doth not diſcourage them for this, but rather vſeth arguments to confirme and ſtrengthen them. Can a woman (ſaith he) p. 10Verſ. 15.Verſe. 15.forget her childe, and not hauehave compaſſion on the ſonne of her wombe? though they ſhould forget, yet will not I forget thee. In which words the Lord telleth them for their comfort, that a mother, that hath a child ſucking on her breaſts, may ſooner forſake it, and forget that ſhe hath ſuch an one, than he can relinquiſh them, and let his choſen ones ſlippe out of his minde.

Reaſons.Now the reaſon why the remnants of infidelitie doe ſtill remaine in ſuch as are Gods faithfull ſeruants, are theſe.

1Firſt, becauſe there is in the beſt a great defect of knowledge, as the Apoſtle witneſſeth: 1. Cor. 13. 12. and certaine it is, that we cānot beleeue more than we know, though we may know more than we beleeue: and therefore our knowledge being but weake and imperfect, our faith cannot be abſolute and perfect.

2Secondly, there is no other grace of God, but is ioyned with imperfections, and therefore faith cannot be perfect; for if it were, it would perfect all the reſt of the vertues that are in vsus: our humilitie would be without any pride: our patience without any diſcontentment: our louelove without any manner of bitterneſſe, &c.

3Thirdly, it is a good prouidence of God that it ſhould be ſo; for otherwiſe his wonderfull merciemercy in bearing with vsus, and his mightie hand in vpholding vsus, would not ſo euidently be ſeene: we could not elſe ſo eaſily parceiue how ſtrong the Lord is, in fenſing vsus againſt dangerous temptations; in deliuering vsus from violent corruptions: in arming vsus againſt boiſterous perſecutions; and in vpholding vsus in all manner of tribulations.

Vſe. 1.Let this therefore firſt of all be an inſtruction vntounto vsus, to teach vsus to be more ſparing in our cenſures, when we finde defects of faith, either in our ſelues or others. The beſt of Gods ſeruants (as hath beene ſufficiently p. 11prooued) are ſubiect to many doubtings, both concerning the promiſes of God, and concerning his prouidence: and therefore when we finde the like in our ſelues or others, let vsus not thereupon conclude, that we are not of the number of the faithfull: for we may hauehave a true iuſtifying faith at that very inſtant, when we are full of doubting touching ſome particular points; as may be ſeene in the examples before alleaged for the confirmation of this doctrine: and if God ſhould worke all at once in vsus, there would be no more imployment for him; nor any further vſe of the meanes of our ſaluation. Let vsus not therefore diſcourage our hearts, as if we had no faith, becauſe we finde defects in our faith: or as if we had nothing elſe but infirmities, becauſe we finde ſome infirmities in our ſelues: Chriſt deales more charitable than ſo with Peter: for though he were afraid vponupon the ſight of a great waue, after that Chriſt had giuen him experience of his power, in making him able to walke vponupon the ſea, yet doth he not call him vnbeleeuer, or faithles perſon: but ſaith vntounto him, Math. 14. 21.Matt 14:21Why diddeſt thou feare, ô thou of little faith? giuing him his due, that he had ſome faith; albeit he had not ſo much as he ſhould hauehave had.

Vſe. 2.Secondly, is it ſo, that the beſt hauehave ſome dregges of vnbeliefe ſtill remaining in them? then let vsus be exceeding carefull in looking to our owne hearts, for otherwiſe we may fall very dangerouſly. Let vsus not therefore preſume vponupon this, that we hauehave faith, and therefore we ſhall alwaies ſtand vpright: for though we hauehave a wonderfull excellent faith, as Abraham had, and as Dauid had, yet we may ſuddenly ſlippe into ſcandalous offences, as they did, becauſe we hauehave infidelitie as a dangerous traytour ſtill harbouring within vsus, which hath many ill companions attending vponupon it, and is readie ſtill to ſhew it ſelfe in diſtempered paſſions, and p. 12inordinate courſes, vnleſſe wee doe maruellous carefullie reſtraine and repreſſe the motions thereof. Little though Peter euer to denie and forſweare his maiſter, when hee was ſo reſolute, that he ſtood vponupon it with our Sauiour, that though hee ſhould die with him, yet hee would neuer forſake him; yet we reade what his vnbeliefe brought him vntounto. Wee are of the ſame nature that hee was, let vsus therefore bee admoniſhed by his example, that when wee thinke that wee ſtand, wee take heede leaſt wee fall: for though wee be neuer ſo valorous in our owne conceits, little doe wee know into what crueltie, and into what bitternes of ſpeech wee may breake forth, and how exceeding cowardlie wee may ſhew our ſelues in the cauſes of God: the ſerious conſideration whereof, ſhould cauſe vsus euermore to hauehave an eye vntounto our vnbeliefe, and to looke narrowly therevnto: yea, to lay ſtrong chaines vponupon it, and to keepe it cloſe priſoner: for otherwiſe, it will make ſome ſcape or other, and comming abroade, will play ſuch leaud trickes, as will bring ſhame vntounto vsus, and diſhonour vntounto God, and a blemiſh vponupon our holie profeſſion.

Helpe vsus, and hauehave compaſſion on vsus; that is, on mee and my childe: Whence ariſeth this doctrine, that

Doct. 3. LoueLove makes men to beare others burdēs, as if they were their owne.True louelove will cauſe men to make their caſe for whom they pray to be their owne. It will make them to communicate with their eſtate, for whom they become ſuiters vntounto the Lord, and to beare a burden with them in their afflictions: as heere we ſee in this man, who made his ſonnes caſe and his owne alike.

Thus doth the Prophet Iſaiah make himſelfe a partie, when hee dealeth with the Lorde in the behalfe of the Iewes, againſt whom Gods wrath was kindled, Our treſpaſſes are manie before thee (ſaith hee) Iſa. 59. 12.Isa 59:12and our ſinnes teſtifie againſt vsus. And againe, chapt. 64. 6. Wee hauehave beene p. 13as an vncleane thing, and our righteouſnes as filthie cloutes, &c. In the like ſort ſpeaketh the Prophet Ieremie; Ierem. 14. 7.Jer 14:7O Lord, though our iniquities testifie againſt vsus (ſaith hee) deale with vsus according to thy name: for our rebellions are manie, wee hauehave ſinned againſt thee. So doeth Daniel alſo, Daniel. 9. 5.Dan 9:5Wee hauehave ſinned (ſaith he) and hauehave committed iniquitie, and hauehave done wickedly; yea, wee hauehave rebelled, and hauehave departed from thy precepts, and from thy iudgements. And laſtlie, (not to heape together moe examples of this kinde) good Ezra manifeſteth the like holy affection, as thoſe before-named did; for thus hee prayeth, Ezra. 9. 6.Ezra 9:6O my GOD, I am confounded, and aſhamed to lift vp mine eyes vntounto thee my God: for our iniquities are increaſed ouer our head, and our treſpaſſe is growen vp vntounto the heauen. In which examples we ſee, that thoſe holie men of God, though they were very innocent of any hainous crime, and in reſpect of thoſe faults, which they for whom they prayed were guiltie of, altogether blameleſſe, and vntainted, yet they tooke to heart the offences committed by others, as if had beene principall men in the ſame.

Reaſons.The reaſons why Gods children muſt bee thus affected, are theſe.

1.Firſt, becauſe this fellow-feeling of others miſeries, is a verie effectuall meanes to make them feruent and earneſt in their ſuites and requeſts: as the examples before alleaged, doe clearely manifeſt. Whereas on the contrarie, if men doe not much care for others calamities, as if they did nothing at all, or verie little concerne them; they will pray, but very coldlie and drowſilie for them.

2Secondly, as this ſenſiblenes of other mens diſtreſſes, will make Gods ſeruants feruent, ſo will it alſo make them conſtant in their prayers for them: ſo that after many delayes and repulſes, they will ſtill perſeuere in making ſupplication for them: but on the other ſide, if p. 14men be not thus affected toward them, they will quickly be diſcouraged, and ſoone let their ſuite fall to the ground: as we may obſerue in the diſciples of our Sauiour, who ſpeaking for the woman of Canaan, without any great ſenſe and feeling of her miſerie, were very cold and ſhort in their requeſt. Maiſter (ſay they) ſend her away: that is, diſpatch her, that ſhe may be gone, for ſhe cryeth after vsus. Now when Chriſt anſwered that Math. 15. 23.Matt 15:23he was not ſent vntounto the loſt ſheepe of the houſe of Iſrael, their prayer was at an end, and they had no more to ſay for her: but the poore woman, being thoroughly afflicted with the torment of her daughter, would not let the matter paſſe ſo, but replyeth vponupon Chriſt Ieſus, and anſwereth eueryevery one of his obiections, till at length her requeſt was granted.

3Thirdly, this will cauſe their prayers to be effectuall, and to finde good admittance and acceptance with the Lord: they cannot but be welcome vntounto him, in regard they proceed from abundance of louelove, and of tender compaſſion in the parties, which are graces wherewith the Lord is well pleaſed, yea, and much delighted.

4Fourthly, as others ſhall hauehave the benefite of ſuch prayers, ſo ſhal they thēſelues that make them hauehave the comfort thereof in a ſpeciall manner: As Ieremie, and Daniel, and ſuch like holy men, who vponupon the granting of their requeſts, had an hundred times more conſolation, than ordinarie people for whom they prayed: and if it ſo fall out that our requeſts be not granted in the particulars, yet ſhall we ſome way or other be proportionably recompenced by the Lord.

5Laſtly, if no other reaſon would induce vsus, yet the example of our bleſſed Sauiour ſhould moue vsus to this holy communicating with the miſeries of our brethren: for he tooke our perſons vponupon him, and 2. Cor. 5. 21.2 Cor 5:21he that knew no ſinne, was made ſinne for vsus, that we might be made p. 15the righteouſnes of God, through him. He became our ſuretie, and tooke vponupon him both the guiltineſſe and puniſhment of our ſinnes: he did not onelyonly pittie vsus, and ſpeake for vsus, but alſo dealt for vsus, and died for vsus: and therefore it behooueth vsus to Phil. 2. 5.Phil 2:5put on the ſame minde that was in Chriſt Ieſus: and to bee affected in the like ſort as he was. Vſe 1.Which maketh for the iuſt reproofe of thoſe, who when they are petitioners vntounto God for others, deale no otherwiſe then great mens Attendants commonly do, for ſuch as hauehave before hand hired them to preferre their ſuites vntounto their maiſters: or then corrupt Lawiers doe for their Clients, when they hauehave receiued their fees: they thinke they ſhall looſe nothing if matters go againſt them: nor gaine any thing if they ſucceed for them: and therefore they vſe not much eagerneſſe in the purſuite thereof, but deale coldlie and careleſly in the cauſes which they vndertake: So doe a great manie in their ſuites which they put vp vntounto God; yea, euen then when they are to ſpeake for their owne children, or other neere friends: and that when they are in a moſt lamentable taking, ſo that they might iuſtly ſay as the woman of Canaan did of her daughter, O Lord hauehave merciemercy on mee; my childe, or my friend, is Matth. 15.Matt 15miſerablie vexed with a diuell: miſerablie haunted with pride, with vncleanneſſe, with voluptuouſnes, &c: Yet Satan doth as it were, bellow forth at their mouthes, and is ready to caſt them (not into the water, or into the fire, as was this mans childe, but) euen into hell fire, which neuer ſhall bee quenched: albeit (I ſay) the caſe ſtand thus with manie mens children, or friendes: Nay further, though they hauehave beene brought to this paſſe by their ill educating of them, or their giuing of ill example vntounto them, yet when they are to make ſupplication vntounto the Lord for them, they are maruellous remiſſe and cold in the ſame: thereby ſhewing, that their praiers p. 16proceed from their lips, rather than from their hearts. Nay, in the caſe of Gods Church, whereof they themſelues are members, or at leaſt profeſſe themſelues ſo to be, they aske ſo careleſly and drowſily, as if it did nothing at all pertaine vntounto them, whether the Goſpell hauehave a free paſſage or not; whether Gods ordinances be enioyed in ſinceritie and puritie or not; whether Gods ſeruants continue in their vprightneſſe or not, &c. This is a fault ſharpely to be cenſured in ſuch as make profeſſion of the truth, and we hauehave all cauſe much to condemne our ſelues for our great fayling in this behalfe: and to labour hereafter to put on the bowels of tender compaſſion, that ſo wee may make othres caſes our owne, and mourne for their calamities, and for their tranſgreſſions, as if they were our owne.

2Secondly, is it ſo, that chriſtian louelove will cauſe men to partake with others in their diſtreſſes, as if they were theirs? then here is matter of ſpeciall cōſolation vntounto all the Saints of God: for there is neuer a one of them, but hath ſundrie others to beare his burden, and to communicate with him in all his ſorrowes and anguiſhes. And therefore, let them not be vtterly diſmaied, albeit they cānot take their owne caſe to heart as they would, and as they ſhould: if they be inwardly grieued that they are ſo ſenſleſſe of the ſtroakes of God vponupon them, they may take this for their comfort, that God will paſſe by their infirmitie, and accept of the ſeruencie of others prayers in their behalfe, who are more earneſt with God for them, than they can be for themſelues. Thus much concerning the mans petition: our Sauiours anſwere followeth.

p. 71The ſecond Sermon.

VERSE 23.

If thou canſt beleeue, all things are poſſible to the beleeuer.

HEere wee muſt note, that when it is ſaid, If thou canſt beleeue, &c: The meaning is not, that Chriſt could not heale his childe vnleſſe hee did beleeue: for mans diſabilitie doth nothing diminiſh Gods abilitie: but this is ſpoken by our Sauiour to helpe the mans faith; hee knew well enough that hee did in part beleeue, but hee would hauehave him ſearch, and trie his heart, and ſet his faith a worke before hee would graunt his requeſt. Whence wee may note this Doctrine, that

Doct. 1. Chriſt begins with the heart.Where Chriſt Ieſus doth helpe anie one in merciemercy, hee firſt helps his heart, and layes the foundation of his worke in his ſoule. This courſe hee tooke with Marthae and Marie, when hee would gratifie them with a ſpeciall fauour, in reſtoring to life their dead brother, which was very deere vntounto them; Iohn. 11.John 11Hee firſt of all labours to ſtrengthen their faith in this point, that hee was able to raiſe him out of the graue againe: yea, p. 18though hee had beene foure dayes dead.

In the like ſort dealt the Lord with the Apoſtle Paul, Acts. 27.Acts 27when he and the reſt that were with him, had bene fourteene dayes toſſed with a ſore and dangerous tempeſt, looking euer and anon, when they ſhould bee drowned in the Sea, and all that while had eaten nothing, feare hauing taken away their ſtomachs. In this extremitie God ſent his Angell vntounto Paul, not giuing him preſent deliuerance, but telling him that hee and the reſt ſhould be deliuered, that ſo their faith might be exerciſed by depending on his promiſe, and the benefite might bee more acceptable when it came. The like may be ſaid of Iehoſhaphats caſe, when ſuch huge armies of enemies came againſt him: 2. Chron. 20. 14. 15.2 Chr 20:142 Chr 20:15it was then time (wee would hauehave thought) for the Lord to ſet vponupon his aduerſaries, and to ouerthrowe their forces: but hee firſt of all ſends king Iehoſhaphat, and the reſt of the people, a Prophet to fitte and prepare their hearts, for ſuch a wonderfull victorie, as afterward hee gaue them; and that made it to bee a farre greater bleſſing, then otherwiſe it could hauehave beene.

Reaſons.And the reaſon why God doth firſt helpe the heart, is,

1Firſt, becauſe otherwiſe the benefite that he beſtoweth, would bee but momentanie: for either the thing it ſelfe ſhould be taken away, or elſe ſome miſchiefe enſue vponupon the hauing of it, ſo that it would ceaſe to bee a bleſſing. Hence is it, that the Lord ſaith vntounto Ahaz, and his people, after hee had promiſed them deliuerance from their enemies; Iſa. 7. 9.Isa 7:9If yee beleeue not, ſurely yee ſhall not bee eſtabliſhed. And therefore was it, 1. Kings. 20.1 Kgs 20that though wicked Ahab were ſaued from the ſword of the king of Aram, at one time, yet hee got little by it: for hauing no grace in his heart, 1. Kings. 22.1 Kgs 22hee was wounded in fighting againſt the Aramites another time, ſo that his Charretman carried him out of the hoaſt, vntounto Samaria, and p. 19death carried him from thence vntounto hell, the proper place of ſuch ſinfull rebels as he was.

2Secondly, when mens hearts are well fitted for a bleſſing, it becomes a double bleſſing vntounto them. For it doth not alone helpe them for their preſent ſtate, but alſo for their eternall ſtate: not onelyonly for this life, but for euerlaſting life: not for the preſent alone, but for euer after, they being aſſured, that God is alwaies the ſame in grace and fauour towards his children.

Vſe. 1.Therefore if at any time we deſire any bleſſing, or deliuerance for our ſelues, or our friends, out of dangers, or debts, or the like, let vsus intreate the Lord firſt of all to applie his medicine to the due place. We ſee it ordinarie with skilfull phyſitians in the curing of many diſeaſes, that though the ſickneſſe be in the head, or in any other part, yet they conueigh their phyſicke into the ſtomach. So let vsus beſeech the Lord that he will deale with vsus, or with ſuch as are neere vntounto vsus: that he will beginne his cure in our heart, which is the ſtomacke of the ſoule: which being ſoundly healed, we ſhall finde, not onelyonly the fit ſtaied for the preſent, but the ſicknes preuented for afterwards.

2Secondly, let the wiſedome of Chriſt in his dealing with this man, ſerue for our imitation: Are we minded to doe our neighbours a good turne in outward reſpects, for their bodie, or for their eſtate, or for his children? let vsus in the firſt place labour as farre as God hath inabled vsus, to helpe their hearts; to increaſe their repentance; to ſtrengthen their faith in Gods promiſes and prouidence, and to miniſter vntounto them ſpirituall refreſhing as well as corporall. And thus taking the ſame courſe with our friends in their ſickneſſes, and in their diſtreſſe, as our Sauiour did, we may the more comfortably expect a full recompence of our worke from the righteous Iudge of heauen and earth; and withall, we p. 20ſhall hauehave this teſtimonie vntounto our ſoules, that we doe not good things in a carnall manner, nor for fleſhly reſpects, but with an vpright heart, and to a right end, deſiring principally that God may be glorified in the ſaluation of the parties, to whom our beautie and kindneſſe is extended.

3Thirdly, ſeeing that the Lord vſeth to begin his worke in the hart, where he purpoſeth to vouchſafe any outward bleſſing in merciemercy: Let this teach vsus not to be impatient, nor to thinke it too long, ere God beſtow any benefit vponupon vsus: but let vsus rather looke into our ſelues, and ſuſpect our owne preparation and fitneſſe to be partakers of any ſpeciall fauour from the Lord.

Will not our aduerſaries be pacified toward vsus, nor reconciled vntounto vsus? Let vsus examine whether we hauehave made peace with the Lord, and procured his louing countenance to ſhine vponupon vsus: otherwiſe we may certainely conclude, that all our enemies heate is but a ſparke of his diſpleaſure againſt vsus. Are our outward wants & neceſſities many & great, and of long continuance? let vsus make triall whether they doe not proceed from want of religion; from want of ſinceritie before the Lord, & of a godly, and honeſt conuerſation before men: hauehave we great imbecilitie in our bodies, and doe we finde a ſenſible decay of our health? let vsus ſearch whether the weakeneſſe of our faith hauehave not beene the cauſe of it, in that we hauehave not conſcionably vſed the meanes that God hath appointed for the confirming therof: and whether we hauehave not declined in the courſe of our obedience, and beene too well content to feele an inward decay of Gods graces, for which Gods hand hath lighted vponupon our outward man. And if we deale thus, we ſhall be driuen to accuſe our ſelues, rather than to murmur againſt God, and ſo fitting our ſelues for merciemercy, we ſhall finde it at his hands in due ſeaſon, and p. 21that to our greater comfort, then if wee had obtained it ſooner.

If thou canſt belieue, &:] In that our Sauiour makes a doubt hereof, & that not without cauſe, the doctrine is, that, Doct. 2. No man hath faith at commaund.It is not in any mans owne power to beleeue when hee will, and what hee will, and as much as he will.

Faith is not at mens commaund: for if it had beene, our Sauiour would neuer hauehave propounded this queſtion: neither would the Diſciples hauehave left the child vncured, which now was brought vntounto our Sauiour: for they were deſirous to doe what they could for the honour of their maiſter, for their owne credite and comfort, and for the ſtopping of the mouthes of their bitter aduerſaries: Now the cauſe why they could not caſt out this diuell was (as their Maiſter tolde them) their vnbeliefe: not that they were vnwilling to beleeue, but that they were vnable to beleeue, vnleſſe they ſhould hauehave vſed faſting and prayer for the obtaining of faith, which they could not doe. And if anie deſire a proofe of this point, let him read the 17. chapt. of Luke, where the Apoſtles hearing our Sauiour deliuer this leſſon, that if our brother ſinne againſt vsus ſeuen times in a day, and ſeuen times in a day turne againe vntounto vsus, ſaying, it repenteth mee: wee muſt forgiue him: they take occaſion thereby, to pray in this ſort: Luk. 17. 5.Luke 17:5Lord increaſe our faith. Which is in effect, as if they had ſaid; Lord, this is a dutie which is beyond our reach: our faith will not extend ſo farre, and therefore Lord, ſithence thou requireſt this at our hands, adde vntounto that meaſure of faith which thou haſt giuen vsus, that ſo wee may be able to performe it. Now if they could hauehave beleeued as much as they would, what need had they thus earneſtly to deſire an increaſe of their faith? Let this then be concluded for a certaine truth, that no man is able to attaine to what meaſure of faith it pleaſeth him. Neither is this ſo only at mens p. 22firſt conuerſion, but afterwards alſo.

For their firſt conuerſion, there is no doubt but it proceedeth wholie from God, and is his meere gift, according to that of our Sauiour, Iohn. 6.John 6None can come vntounto mee, except the father draw him. And that of the Apoſtle, Phil. 1. 19.Phil 1:19VntoUnto you it is giuen for Chriſt, that not onelyonly yee ſhould beleeue in him, but alſo ſuffer for his ſake.

And as for the ſtate of a Chriſtian after his conuerſion, it is as plaine, that none can exerciſe his faith in any particular without Gods ſpeciall aſſiſtance: as may be ſeene in the example of Abraham, who though he had a very excellent faith, yet when he came into a forren countrie among a barbarous people, it much failed him in that particular, that he could not reſt vponupon Gods power and prouidence for the preſeruation of his life, but choſe rather to expoſe his wife to danger, by ſaying that ſhe was his ſiſter. Otherwiſe he thought, that though they were not ſo monſtrouſly wicked (as many now a daies are) as to abuſe his wife, he being aliue, yet they would kill him, that ſo they might freely take her vntounto themſelues. Here we ſee carnall reaſon did oppoſe it ſelfe againſt his faith, and in this particular ouerſwaied him. And ſo it was with Zacharie, the husband of Elizabet (though ouerwiſe a true beleeuer) when he heard of the Angell that he ſhould hauehave a ſonne in his old age he was ſo intangled with carnall conceites, that he could not giuegive credit thereto: I am olde (ſaith he) Luke. 1. 18.Luke 1:18and my wife is olde, and is it poſſible that ſuch olde people as we are ſhould hauehave a childe? And in the ſame caſe did Sarah faile, though ſhe were the Matriarch of holy women, Gen. 18. 12.Gen 18:12when ſhe was tolde that ſhe ſhould beare a ſonne, ſhe laughed at it, as if it were a ridiculous thing to beleeue any ſuch matter: and as carnall reaſon doth hinder the faith of Gods ſeruants, ſo alſo doe diſtempered paſſions, as anger and feare, and the like. As we may note in p. 23Moſes, though an admirable man, and ſuch an one as in other caſes had ſhewed a care and worthie faith, yet being vexed and troubled at the rebellious diſpoſition of the people of Iſrael, he manifeſted great vnbeliefe: for when God promiſed him to feede all that people for a monethmonth with fleſh in the wildernes, he doubted how it could be: What (…aith he) Nū. 11. 21. 22ſhall all the beastes be killed for hem? and ſhall all the fiſhes of the Sea be gathered together, to make prouiſion for them▪ As if God had ouerſhot himſelfe, in making them ſuch a large promiſe, as he would not be able to ſtand too.

Vſe 1.Heere then are they to bee confuted, that neuer had anie faith at all, and yet thinke that they can beleeue whatſoeuer God telleth them: yea, they make that an argument of the ſtrength of their faith, that they perſwade themſelues they can beleeue at their pleaſure: I dare vndertake (ſay they) that I doe beleeue, and will beleeue; that I doe repent, and will repent; (both which come to one reckoning) and that as well as the proudeſt of them: and therein they ſay true indeed, as well as the proudeſt; for the proud beleeue not at all, but hauehave the Lord himſelfe Iam. 4.Jas 4to reſiſt them, when hee giueth grace to the humble: Neither hauehave ſuch boaſters any faith at all; for if they knew what it meant, they would neuer ſo preſume vponupon their owne ſtrength.

Vſe. 2.Secondly, let this teach vsus when wee goe about any ſeruice of God, not to reſt vponupon that olde ſtore of faith which we hauehave, nor to be ſo confident thereof; as to ſay, If now I were to heare the word, or to be partaker of the Sacrament, I am ſufficiētly prouided without any more adoe: or if this or that croſſe ſhould fall vponupon mee, I hauehave vndergone greater matters then that comes too; and therefore I know I ſhall not ſhrinke vnderunder it. Let vsus not (I ſay) thus builde vponupon our owne ſtrength, but let eueryevery one rather come to this, my faith is not mine p. 24owne, I cannot beleeue what & when I will, and therefore Lord make me to beleeue whatſoeuer is needfull, according as occaſion ſhall be offered; if we doe not thus, we ſhall finde by wofull experience, that though we hauehave the ſhield of faith, yet when we come into the field againſt our aduerſaries, we ſhall not be able to vſe it, either to Gods glorie, or our owne ſafegard.

All things are poſſible to him that beleeueth.] If faith be ſet a worke, nothing is ſo hard and difficult, but it will goe thorough therewith: whence obſerue this doctrine, that

Doct. 3. The faithfull are ſtrongeſt and happieſt.Of all the men in the world godly beleeuers are the moſt mightie and moſt happie.

None hauehave ſo great power, nor ſo good an eſtate, as the faithfull, for they conquer the world: that is, internall corruptions, and outward allurements: according to that of the Apoſtle Iohn, 1. Iohn. 5. 4.1 John 5:4This is our victorie, whereby we ouercome the world, euen our faith. Without this it is impoſſible for men to get victorie ouer themſelues and ouer their worldly luſts, be they neuer ſo great and mightie in the earth: nay the mightier they are, the weaker in this conflict: the world hath them in the greateſt ſeruitude of all others: it puts them as it were into the dungeon, and holdes them faſt in the ſtockes, and makes them the moſt miſerable bondſlaues that are, vntounto pride, and ſenſualitie, and all kinde of voluptuouſnes.

2 Againe, as faith makes men conquerers ouer the world, ſo doth it alſo ouer the diuell, for 1. Pet. 5. 9. Iam. 4. 7.1 Pet 5:9Jas 4:7if we reſiſt him ſtedfaſt in the faith, he will flie from vsus. And concerning all other difficulties, let vsus reade the 11. Chap. of the Epiſtle to the Hebrewes, where the wonderfull and ſtrange effects of faith are at large ſpoken of; and there we ſhall eaſily perceiue, that the moſt incredible things that can be imagined, hauehave by vertue thereof beene effected, p. 25and accompliſhed. Reaſons.And the reaſon hereof is,

1.Firſt, becauſe faithfull men doe lay holde of God himſelfe, and of his all-ſufficiencie; and therfore hauing the enioyment of his fauour, what can be wanting vntounto them?

2Secondly, they build vponupon the truth of God: for faith is not eueryevery ſlight imagination of a frenticke braine, but a ſetled perſwaſion, grounded on the word of God: and therefore if the ſcriptures ſay ſimplie and without exception, that they ſhall hauehave any thing, they reſt vponupon it, without any wauering: but if the ſcriptures promiſe with condition onelyonly, they doe conditionally expect the things ſo promiſed: and by this meanes their happineſſe is as large as Gods promiſes; and their hopes are ratified by the truth of his word, Numb. 23. 23.Num 23:23who is not as man that he ſhould lie: and of whom it is ſaid, Rom. 3. 4.Rom 3:4Let God be free, and eueryevery man a liar.

Vſe. 1.Seeing then that there is ſuch efficacie in faith, and ſuch happineſſe depending thereon, let vsus preferre it before all earthly treaſures, and count all the glorie of the world baſe in compariſon of it: for a poore faithfull Chriſtian, is better then a rich vnbeleeuing king: And why? becauſe all things are poſſible vntounto him; he may hauehave his hearts deſire in any thing, ſo farre as his affection is ordered by Gods word: and this priuiledge hauehave none in the world, but only beleeuers.

It is no where in the ſcripture ſaid, All things are poſſible to the rich, to the noble, to thoſe that are ſtrong, or to thoſe that are couragious: nay ſuch doe continually finde, that their willes and deſires are exceedingly croſſed, and that it is impoſſible for them to bring many of their enterpriſes to paſſe.

Nebuchadnezzar, Dan. 4.Dan 4as great as he was, foūd by experience that al things are not poſſible to the mightie Monarches of the earth; and that when they begin to exalt themſelues p. 26into the place of God, as hee did, the Lorde can quickly cauſe a great King to be in farre worſe caſe then the baſeſt beggar, as indeed hee was; being ſtript of his kingdome, of his wittes, and of all earthly comforts, euen on a ſudden, when hee litle feared any ſuch matter. Sithence therefore the caſe ſtands thus, that no worldlie preheminence or excellencie, can yeelde men that contentment, which faith will doe, what remaineth, but that wee ſet the higheſt price vponupon that which is of the greateſt worth: and aboue all things ſeeke for that, which will make vsus moſt happie, when wee hauehave found it.

2Secondly, if we deſire friends that are able, and willing, and eueryevery way ſufficient to ſtand vsus in ſteed, let vsus endeuour to bee in league with ſuch as hauehave the greateſt meaſure of faith, and to make them our chiefeſt friends, who are moſt godly & moſt faithful people. Peter found the benefite hereof: Acts 12.Acts 12he had many mortall aduerſaries, as Herode, and the whole power of the Romanes, and the ſtate of the Iewes: and what friends had he to ſtand for him? a poore companie of men and women, that durſt not ſhewe their heads, for feare of their enemies; who yet by the force of their prayers, preuailed more for him, then all the aduerſe power could againſt him: for when they ſpake vntounto God in his behalfe, neither the priſon, nor his chaines, nor the ſouldiers, nor any power whatſoeuer, could keepe him any longer in hold: but the Lord ſent his Angell, and freed him out of the hands of ſuch as hated him, and purpoſed the next day to hauehave taken his life from him.

And as the faith of Gods ſeruants is very mightie for their friēds deliuerāce: ſo is it as effectuall for the ouerthrow of their enemies: as may be ſeene in Haman, who ſoared ſo high aboue the reach of the Iewes, that in all likelyhood none of them could come neere him: But p. 27whē Heſter & Mordecai, and the reſt of the faithfull, ioyned together in faſting and prayer, their faith pulled him downe vntounto the ground, and layd all his honour in the very duſt. Whence it is euident and cleere to thoſe that hauehave any vnderſtanding, how needfull and beneficiall a thing it is, to hauehave godly men on our ſide; and and therefore if wee would be eſteemed trulie wiſe, let vsus ioyne our ſelues in moſt inward friendſhip and familiaritie with them.

Vſe. 3.Thirdly, if nothing be impoſſible to beleeuers, then is it not impoſſible for them to maiſter & ſubdue their ſtrongeſt corruptions: and therefore let not the faithfull bee diſcouraged, though they find themſelues as yet very worldly minded, very angrie and paſſionate, very vaine-glorious, and ambitious, &c: If they will ſet their faith a worke, they ſhall get victorie ouer theſe and the like corrupt affections: and albeit they hauehave prayed often againſt them, and yet finde ſmall ſtrength to ouercome them, let them not giuegive ouer the combatte, for faith will hauehave the better in the ende. And the like may be ſaid for all manner of croſſes: it will either make an vtter riddance of them, or at leaſt furniſh vsus with patience and abilitie to vndergoe them.

Verſ. 24. And ſtraight-way the father of the childe crying with teares, ſayd, &c: Hence this doctrine might be noted, that Doct. 4. See in Cleauers Sermon, on Lament. 3. Doct. 1.Lam 3Faith and godlie ſorrow may well goe together: for both of theſe are apparant in this faithfull man: and Gods children hauehave oftentimes, and almoſt continually occaſion of this holie griefe, in reſpect of themſelues, and in reſpect of Gods Church: in reſpect of corruptions, and of afflictions, either priuate or publike, or both. But I will not now inſiſt vponupon this point.

Lord, I beleeue] Whence ariſeth this Doctrine, that Doct. 5. Chriſtiās muſt ſee & acknowledge their graces.It is not vnlawfull, nor vncomely, for a Chriſtian to make profeſſion of his owne graces, though imperfect, p. 28if it be done in due time and manner.

He may ſpeake of them vntounto God or vntounto men as occaſion is offered. So did this man here, Lord, I beleeue. So did Dauid, Pſal. 86. 2.Ps 86:2Preſerue thou my ſoule, for I am mercifull. So did Ezekiah alſo, Iſai. 38. 3.Isa 38:3I beſeech thee ô Lord, remember now how I hauehave walked before thee in truth, and with a perfect heart, and hauehave done that which is good in thy ſight. The ſcripture aboundes with examples of this kinde. Reaſons.But let vsus conſider of ſome reaſons, as namely, that

1Firſt, this muſt be done, becauſe it tendes to the magnifying of Gods name: whereas the deniall of his graces, makes for his diſhonour, and argues a baſe account thereof in the parties that hauehave them.

2Secondly, the acknowledgement of the vertues of Chriſt which we hauehave, is an effectuall meanes to ſtrengthen our faith, to comfort our harts, & to inable vsus with feruencie to call vponupon the Lord: whereas vponupon the omiſſion of this dutie, all the contrarie effects do follow.

Vſe. 1.Here then are Gods deere children to be put in minde of an ordinarie and daungerous fault that is in them: which is, that in the time of temptation they ſo farre giuegive place vntounto Sathan, as to yeeld that they are hypocrites, and that they hauehave no ſauing grace of God in them. Indeed they cannot denie but they hauehave heretofore done many good things; but all (ſay they) was in vaine-glorie, or for ſome carnall reſpect or other: they muſt needs confeſſe that they hauehave had many comfortable feelings, but now they feare al of them were meere illuſions. What a follie is this, & what indignitie do we herein offer vntounto the holy ſpirit of grace, whereby we are ſealed vntounto the day of redemption? why ſhould we not rather be of Iobs reſolution, viz: neuer to part with our innocencie & vprightnes while we liue, but though men accuſe vsus, and Sathan aſſault vsus, and our owne conſciences p. 29charge many heauie things vponupon vsus, yet to ſtand to it vntounto the death, that our hearts are ſincere and faithfull with the Lord our God: when by ſound proofes and arguments taken from the word, wee can confirme ſo much vntounto our owne ſoules? For in truth wee hauehave farre better reaſon to ſtand vponupon our ſpirituall right, thē earthly men hauehave to defend their ciuill right. Now if ſome craftie and ſubtill aduerſarie ſhould come vntounto a worldly wiſe man, & tell him, that all his writings & euidences are meere counterfeites, and of no worth at al…: and that therefore he is but an Intruder into that which hee poſſeſſeth, would not hee (if hee be able) maintaine the goodnes of his euidences, and prooue that the ſeales are authentical, that his witneſſes are ſufficient, & that all things elſe doe concurre, which may make for the proouing of his title and right, in the things which he holdeth? Much more then ſhould we ſtand to make good the Deedes that we hauehave for our ſoules, and for our aſſurance of the heauenly inheritance, which hath bene of olde purchaſed for vsus.

Vſe 2.Let this therefore in the ſecond place, ſerue for an inſtruction vntounto vsus, that we neuer ſhew our ſelues to be of ſuch a cowardly heart, as when wee hauehave ſpoken well, or done well, to depraue the ſame, by ſaying that we are no better then hypocrites; or by confeſſing in word or writing, that wee are faultie. Nay, let vsus neuer forgoe our righteouſneſſe, but iuſtifie our ſelues in our righteous wayes, and workes, and acknowledge (with thankfulnes and humilitie) whatſoeuer good things the Lord hath wrought in vsus, or by vsus; that ſo hee may hauehave his due praiſe, and wee ſuch found comfort as belongeth vntounto well-doers.

Helpe mine vnbeleefe:] The laſt Doctrine which ſhall be collected from this verſe, is this, that

p. 30Doct. 6. Faith ſhewes men their corruptions, and moues thē to ſeeke helpe againſt them.It is the propertie of grace to ſhew men their corruptions, & to ſtir them vp to ſeeke helpe againſt the ſame.

As in this man it doth euidentlie appeare, who as hee had infidelitie in him, ſo hauing faith withall, had his infidelitie diſcouered, and his heart moued to ſeeke vntounto Chriſt Ieſus, for ſtrength againſt it. The like may bee obſerued in the Prophet Dauid, who finding his heart to be vexed, and turmoyled within him, firſt of all falleth to reaſon the matter with his owne ſoule, ſaying;Pſal. 42. 5. 6.Ps 42:5Ps 42:6 Why art thou caſt downe my ſoule, and why doeſt thou make a tumult within me? (for ſo much the word implyeth) he hauing grace in his heart, perceiued that vnbeliefe did as it were mutinie within him, and raiſe vp rebellion againſt the Lord: and therefore finding his owne diſabilitie, eueryevery way to encounter the ſame, hee in the next verſe of that Pſalme, puts vp his complaint vntounto the Lord againſt it; My God (ſaith hee) my ſoule is caſt downe within mee, &c. As if he ſhould hauehave ſaid, Lord, I finde my ſelfe too weake to preuaile againſt this corruption, and therefore graunt mee ſtrength to get the better of it.

Againe in another Pſalme, to wit, the 77. Pſal. 77. 10.Ps 77:10he beginneth very lamentably, as one vtterly out of heart, almoſt concluding that the Lord had quite forſaken him, and caſt him out of his ſeruice: but afterward he recouereth himſelfe, and concludeth that it was his infirmitie ſo to imagine, and thereupon laboureth to confirme his faith by conſidering of the times of olde, and of the wonderfull workes of God, which he wrought for the good of his people in former ages. So alſo in the 73. Pſalme, Pſal. 73.Ps 73we may note how the Prophet taketh notice of his great infirmitie, in enuying at wicked mens proſperitie, and in the end goeth into the Sanctuarie to get helpe againſt it. Likewiſe in the prophecie of Iſaiah, Iſaiah. 63.Isa 63we may obſerue the like effect of grace in the people of God, viz: p. 31that they doe diſcerne of the hardneſſe of their owne hearts, and complaine vntounto the Lord againſt it.

Reaſons.Now the reaſons of this point are theſe;

1Firſt, becauſe grace maketh men iudicious, and filleth them full of knowledge, and of heauenly vnderſtanding, whereby they are inabled to deſcrie what is amiſſe within them. Gods gracious ſpirit whereſoeuer it comes, brings a light in his hand, whereby all things that are noyſome, or vnhandſome in the houſe, are plainely ſeene and diſcouered: ſo that thereby men are made able to iudge betwixt truth, and falſhood, and betwixt good and euill.

2Secondly, as grace doth inlighten the minde, ſo doth it alſo ſanctifie the affections of the parties in whom it is. So that ſeeing what is good, they ſhall long for it, and earneſtly deſire it: & diſcerning what is euill, they ſhall hate it, and flie from it. As it brings light with it, ſo it makes men to bee of a neate diſpoſition, that they cannot endure any thing that is fulſome and loathſome in their ſoules.

5Thirdly, grace maketh men induſtrious, and readie to put themſelues into the battle againſt their corruptions: Whereſoeuer faith is, it is working and effectuall. 1. Theſſ. 1. 3.

4Fourthly, and laſtly, it maketh men full of courage and fortitude, ſo that they will neuer endure to hauehave ſinne raigne in their mortall bodies, but will maintaine perpetuall warre againſt the ſame: for if they ſhould ſuffer the fire of grace to bee quenched by the impure ſtreames of ſinne and iniquitie, Gods ſpirit ſhould be put to the worſt, which is no leſſe then blaſphemie for any one to imagine that it ſhould euer come to paſſe: for it doth work faith in mens harts, which is indefatigable and inuincible: which in time of temptation, will ſue vntounto heauen, and ſearch the word, and vſe all lawfull p. 32meanes & helpes for the procuring of ſtrength againſt ſinne: ſo that though there be many enemies againſt it, yet will it not be ſet downe by any of them; & though it doe now and then receiue a wound, yet will it recouer againe, and carrie away the victorie in the end.

Vſe. 1.Hereby then (to drawe to ſome vſe of this doctrine) we may make ſome triall of the ſtrength or weakeneſſe of our faith; according as we are more or leſſe able to ſee the ſinfulnes of our nature, and to ſtriue againſt it: ſo are we to iudge of the meaſure of Gods grace in vsus, to be more or leſſe: and if we do not particularly diſcerne of the corruptions of the fleſh, or do not loathe them, and labour to be cured of them, but rather excuſe and extenuate them, and hide and cheriſh them, this is an infallible ſigne, that we hauehave in vsus no ſauing grace at all. Let all ſuch therefore as would hauehave the teſtimonie of Gods children, vſe their beſt endeuour to hauehave their eyes opened, that they may perceiue the ſeuerall euils that lurke within their hearts; and let them withall get ſuch an indignation againſt them, that they may (as this man did) come vntounto Chriſt Ieſus to be cured of them: which if they can doe, their very approaching vntounto him by prayer, and in the vſe of this ordinances, will cauſe them eueryevery day to become more ſharpe-ſighted than other, ſo that they ſhall (with the holy prophet Iſaiah. Chap. 6.) cry out againſt their pollutions, and ſo get pardon of them, and power ouer them.

2Secondly, this makes for the confutation of ſuch, as being vrged to reforme themſelues, are readie to ſay, that all things are ſo well with them, that they neede no amendment; they know not where to beginne their reformatiō, becauſe they ſee nothing amiſſe: Theſe kinde of men are moſt buſie againſt others, that complaine of their owne wants, and ſeeke to hauehave them ſupplied from heauen; and ſuch they account and call Puritans, who p. 33indeed do moſt ſee and acknowledge and bewaile their owne puritie: but in truth they thēſelues do ſarre better deſerue that name, for that they imagine they hauehave attained ſuch a meaſure of puritie, as that nothing can be added thereunto: they hauehave knowledge enough, faith enough, and repentance enough, and therefore they profeſſe that they care not for preaching, and that they had rather be without it, then be troubled with it. Of ſuch the wiſe man ſpeaketh thus, Prou. 30. 12.Prov 30:12There is a generation that is pure in their owne conceit, and yet are not waſhed from their filthineſſe: the world doth euen ſwarme with ſuch vngracious perſons, vponupon whom the Sonne of righteouſnes did neuer yet ſhine, and therefore they are vtterly blinde that they cannot ſee, or wilfull, that they will not reforme their euill and corrupt waies and workes: which is a ſure and certaine note of groſſe infidelitie, and of an vtter want of all grace and goodnes in them.

Vſe. 3.Thirdly, from this point doth ariſe an vſe of ſingular conſolation vntounto Gods ſeruants, that are troubled with the ſight and ſenſe of their corruptions, that doe finde pride working in them, and vnbeliefe ſtirring in their hearts, and many vncharitable thoughts and motions ſtill remaining in their ſoules: all the while they apprehend the vileneſſe and hurtfulneſſe of them, and withall mourne for them, and confeſſe them, and ſeeke vntounto the Lord for pardon of them, and power againſt them, they neede not be diſcouraged; nay they hauehave iuſt cauſe to be comforted herein: as knowing that it is a certaine marke, and vndoubted note of grace to be thus affected. They may be aſſured, that ſo long as they feele their ſickneſſe, they are not dead; eſpecially if withall they be hungrie & thirſtie after ſpirituall things, and finde an appetite vntounto the foode of life, and with much paines and diligence ſeeke for the ſame; there is p. 34then no reaſon in the world that they ſhould make queſtion of the goodneſſe of their eſtate, as hauing in them the ſpeciall ſignes of true conuerſion, and ſanctification.

p. 35The third Sermon.

VERSE. 25.

When IESVS ſaw that the people came together, hee rebuked the vncleane ſpirit, ſaying vntounto him; Thou dumbe and deafe ſpirit, I charge thee come out of him, and enter no more into him.

26. Then the ſpirit cryed, and rent him ſore, and came out, and hee was as one dead; in ſo much that many ſaid, hee is dead.

IN the former part of this ſtorie, is ſet downe the earneſt ſuite of the man whoſe childe was poſſeſſed, for the eaſing and relieuing of his diſtreſſed ſonne. In theſe words is declared how our Sauior performed that which he required, viz. that he caſt the diuell out of his childe: Wherein we may note two things, to wit

the occaſion of it:

the manner of it.

Firſt, for the occaſion thereof, it was two-fold, viz. 1. the good, and holie, and gracious profeſſion of the man, ſpoken of before; Lord, I beleeue, helpe mine vnbeleefe. Chriſt had tolde him, that if he could beleeue, all things were poſſible to the beleeuer: and for that hee truely p. 36auoucheth that hee did in part beleeue, and whe… his faith was weake, hee deſires to hauehave it ſtrengthened▪ and giues Chriſt Ieſus that honour, as to pray vntounto hi… to ſtrengthen it. This our Sauiour approueth of, and …is was one occaſion of the miracle. 2. An other was the concourſe of the people, verſ. 25. When Ieſus ſaw that the people came running together, hee rebuked the vncleane ſpirit, &c.

The Diſciples (as we hauehave heard before) were not able to caſt out this diuell. Herevpon, the multitude ſeeing the man to deale with Chriſt himſelfe about the ſame matter, they flocked together, to ſee what would come of it. Some of them (no doubt) with a good minde, that if a miracle were wrought in their ſight, they might reioyce at it, and hauehave their faith confirmed by it. Other ſome, to the ende that they might inſult ouer our Sauiour Chriſt, if the miracle had beene either not wrought at all, or but onelyonly protracted for a time; He therefore to preuent diſcouragment in the better ſort, and inſultation in the reſt, preſentlie ſetteth vponupon the worke. Thus much for the occaſion. The manner followeth, where wee may obſerue, 1. what Chriſt ſpake vntounto the diuell. 2. what the diuell did vntounto the childe.

For the former, it is ſaid, that hee 1. rebuked the vncleane ſpirit: and 2. diſcharged him of the place where he was, commaunding him to come forth, and to returne no more, verſ. 25.

Concerning the diuels dealing with the childe, it is ſaide, 1. that hee did rent and teare him grieuouſlie, (being vexed and tormented, becauſe he muſt leaue his former hold) in ſo much, that manie thought the child had beene dead: 2. hee came out of him, euen as Chriſt had charged him. And thus much for the order and meaning of the Text.

Verſ. 25. When Ieſus ſaw that the people came running p. 37together, hee rebuked the vncleane ſpirit.]

Now hee ſaw there was a fitte opportunitie, becauſe there would bee moſt vſe of it: if hee had done it ſooner, the people would not ſo well hauehave perceiued and marked it, with all the circumſtances thereof: if he had deferred it longer, ſome of them would hauehave departed, (it may bee) others would hauehave beene diſmayed: and a third ſort would hauehave gloried and triumphed; as if now he that had done ſo many miracles, had bene at a ſtand, and mette with an vncleane ſpirite, that was too ſtrong for him, and would not go out at his bidding. Now in that Chriſt doth take this occaſion of doing this miraculous worke, the Doctrine is, Doct. 1. Chriſt doth all ſeaſonablie.that Chriſt doeth all his workes in the fitteſt ſeaſon.

This Doctrine is euident in ſundry places of the Goſpel after Iohn, as chapt. 2. when the Mother of Chriſt would hauehave him to turne water into wine at her appointment: hee anſwereth, Iohn. 2. 4.John 2:4mine houre is not yet come: though in all probabilitie, hee wrought that miracle within the ſpace of an houre after: yet hee ſaith, mine houre is not yet come: meaning the very inſtant wherein that worke was to bee done. Which giueth vsus to vnderſtand, that hee will not faile an haires breadth of the very moment wherein eueryevery good thing ſhould be done. Againe, Iohn 7. when his brethren would hauehave had him haſten to the feaſt of Tabernacle at Ieruſalem, hee ſaith, Iohn. 7. 8.John 7:8I will not goe vp yet, for my time is not yet fulfilled. And likewiſe in the 11. chapt. of that Goſpel, after that hee knew Lazarus was dead, hee made no great haſt vntounto him, but ſtayed till hee had beene dead foure daies: telling his Diſciples, Iohn. 71. 15.that hee was glad that he was not there no ſooner: whereas Lazarus ſiſters, Marie and Martha, were euen diſcouraged at his long ſtay. But hee in his wiſedome choſe that time aboue anie other, becauſe if hee had raiſed Lazarus being newly departed, p. 38it had not beene ſo admirable, it being now a common caſe, and a thing that Chriſt had done for others: but when he had beene dead foure daies, and was laide in his graue, ſo that Martha was vnwilling that Chriſt ſhould meddle with him: now to reſtore him from death to life, was a thing very remarkeable; and therefore tooke he this ſeaſon for the effecting of this miracle. Reaſon.Now the reaſon of this point is,

1Firſt, becauſe he reſpecteth his owne glorie and his peoples good: therefore is he willing to finde out the fitteſt time for eueryevery buſines.

2Secondly, as that is the end which he propoſeth, ſo is he full of all heauenly wiſedome, & therefore knowes the very preciſe time, when eueryevery worke ought to be done; yea he doth predeſtinate the ſeaſons wherein all things ſhall be accompliſhed: men oftentimes meete with an opportunitie at vnawares, and therefore it is almoſt paſt before they can take hold of it, but God hath eternally fore-appointed it; in which regard, he doth all things in the fulnes of time: euen when that time is come which he had preordained in his ſecret counſell.

3Thirdly, he is of power and abilitie to do eueryevery thing in the fit ſeaſon thereof. Men are driuen to deferre matters, albeit they ſee opportunitie for the doing of them, becauſe their ſtrength will not then ſerue them to goe thorough with that which they deſire: but the Lord is of all ſufficiencie, for the performance of whatſoeuer pleaſeth him; ſo that he needs not make delaies when the time ſerueth him.

Vſe. 1.Is it ſo then (as it hath beene plainely prooued) that Chriſt doth eueryevery thing in due time? Let vsus hēce learne to imitate our Sauiour, that we may be able to yeeld a good and ſound reaſon why we do this or that now, rather than at any other time. For that which Salomon ſaith of words, that a word ſpoken in due ſeaſon, is like apples p. 39of golde, with pictures of ſiluer (that is verie beautifull;) holdes as true of actions, whoſe grace it is to be done in that time which is beſt befitting them. There are times for the exerciſes of religion, and there are times for the works of our vocation, and both muſt be rightly diſcerned and wiſely followed. There are times to mourne and to be ſorrowfull: and it is a great faulte for men to reioyce, Iſa. 22.Isa 22when the Lord calleth them to heauineſſe, and to teares. Againe, there are times to be merry and glad, (in a good and holie manner,) and it is an offence for Chriſtians, not to bee cheerfull with thoſe that they conuerſe with, when God giueth them occaſion of reioycing.

2Secondly, let this teach vsus to commit and ſubmit our ſelues, our eſtate, and all that we hauehave, to Gods wiſedome: neither let vsus murmure, nor grow diſcontented at the delayes that hee makes, but waite his leiſure, and be content that he ſhould take his owne time; aſſuring our ſelues, that hee will not faile one moment, when we are ready for any bleſſing and benefite: but the longer he deferres, the more it ſhall tende to his owne glorie and our good. Manie would hauehave their harueſt before it be ripe, but God is wiſer then they are, and therefore hee cauſeth them to ſpend many prayers and teares, before they obtaine their hearts deſire. If Gods owne children might hauehave deliuerance for themſelues, or for others, ſo ſoone as they deſire, it would prooue to bee as an vntimely birth, which is euen dead before it come into the world: and therefore the Lord putteth them off from time to time, that their comfort in the ende might be more full and complete. In which regard, we ſhould with patience depend vponupon him, till ſuch time as hee pleaſe to hauehave merciemercy vponupon vsus: How we may bee able to waite on God. 1which that wee may be able to doe, obſerue me this direction following.

1Firſt, let let vsus doe our beſt endeuour to repreſſe carnall p. 40reaſon: for otherwiſe that time which ſeemeth beſt vntounto God, will oftentimes ſeeme worſt vntounto vsus.

When hee thinkes it too ſoone for vsus to obtaine ſuch and ſuch bleſſings, we ſhall thinke it high time that we had them: and when he iudgeth it a fit ſeaſon for vsus, or any of his people to be deliuered, we ſhall imagine it to be too late. Zacharie yeelding to his carnall reaſon, Luke. 1.Luke 1thought that God had paſt his time for giuing him a ſonne, and therfore though an Angell from heauen brought him that meſſage, he would not giuegive credit vntounto it: if he had heard ſuch tidings twentie yeares before, he would hauehave thought there had beene ſome likelihood in the matter: ſo in other caſes, how dangerous a thing would it hauehave beene to conſult with fleſh and bloud concerning the time of accompliſhing things? who would hauehave iudged it wiſedome in God to ſuffer his people ſo farre to be endangered in Egipt, and after to be condemned by the Perſian king? Exod. 3. Heſter. 3. & 4. 7.Exod 3Esth 3to ſuffer Peter to be ſo ſtraitly impriſoned, Daniel to be caſt into the lions denne, and the three children into the firie fornace? if a man ſhould hauehave conſulted with his owne wiſedome, he would hauehave thought the Lord too ſlacke in freeing his ſeruants, and that their caſes were euen deſperate and quite paſt recouerie: yet he did but ſtay the fitteſt time for their deliuerance: which being once come, the Lord ſet them at libertie, notwithſtanding all the difficulties and extremities wherein they were.

2Secondly, let vsus labour for faith, by vertue whereof we may repreſſe all our fleſhly affections, which will be readie to oppoſe themſelues againſt the Lords wiſe proceedings; as may be ſeene in Iacob, Gen. 37. 34. 35.Gen 37:34Gen 37:35whoſe affection of griefe was immoderately ſtirred, when he imagined that his ſonne Ioſeph was deuoured by ſome wilde beaſt: how much more (thinke we) would it hauehave troubled him, if he had knowne how his ſonnes had dealt with him, and p. 41how Ioſeph was dealt with in the land of Egipt, when Pſal. 106. 18.Ps 106:18his feete were held faſt in the ſtocks, and he was laid in yrons? yet all this was for his good, and for the benefite of Iacob and all his houſhold, that he ſhould be thus afflicted vntill his appointed time came, when the Lord would hauehave him deliuered and aduanced: therfore let vsus curbe and reſtraine our boiſterous affections, labouring euermore to bring them into ſubiection vntounto Gods moſt ſacred and bleſſed will, and reſoluing that his time is alwaies the beſt time for eueryevery thing that falleth out vnderunder the Sunne.

He rebuked the vncleane ſpirit] Hence we may note this doctrine, that

Doct. 2. Enemies of Gods children ſhalbe rebuked.The greateſt and moſt mightie oppreſſors of Gods children, ſhalbe rebuked by Chriſt Ieſus.

Sathan in this childe kept his holde, and did deride whatſoeuer power of men came againſt him: yea if all the forces in the world had attempted to caſt him out, he would hauehave kept poſſeſſion in deſpite of them all: yet our Sauiour ſets on him, and rebukes him, and that effectually. So that let thoſe tyrants that vexe and moleſt Gods people be neuer ſo mightie, they ſhall heare of their wretched dealings, and that to the torment of their hearts: as it fared with the diuell in this place, who knowes how many commanders he had commanded (being a worldly gouernour, Epheſ. 6. 22.) and how many rulers he had ruled: yet now (we ſee) he is controlled and reſtrained by our Lord Ieſus Chriſt. Thus hath the Lord dealt heretofore with the enemies of his Church, as it is ſaid of the Iſraelites, Pſal. 105. 14.Ps 105:14He ſuffered no man to doe them wrong, but reproued kings for their ſakes. And agreeable to this point is the prophecie of Iſaiah, who ſpeaketh thus concerning Chriſt, Iſaiah. 11. 4.Isa 11:4With righteouſnes ſhall he iudge the Poore, and with equitie ſhall he reproue for the meeke of the earth: that is, for ſuch as are lowe and meane, p. 42and ſuch as will not returne rebuke for rebuke, neither are of abilitie to withſtand their aduerſaries, their quarrell will hee take in hand: and though the whole earth ſhould ioyne together againſt them, yet will hee ſmite them, and either rebuke their hearts gratiouſlie vntounto their conuerſion, or elſe ſtrike them in wrath and diſpleaſure to their vtter confuſion.

Reaſon.The reaſon why oppreſſours ſhall bee thus dealt with, is,

1.Firſt, becauſe they oppoſe themſelues againſt Chriſt himſelfe: Hee that oppreſſeth the poore (ſaith Salomon,) Prou, 14. 31.reproueth him that made him: euen him that is the father of the fatherleſſe, and the protector of ſuch as are poore and needy: and therefore becauſe his gouernement is contemned, it is equall that hee ſhould reproue ſuch offenders.

2Secondly, he hath as great authoritie ouer the mightieſt as ouer the meaneſt; ouer the higheſt Prince, as ouer the baſeſt vaſſall: and therefore hee that in equitie may and will proceed againſt the meaneſt, may and will alſo doe the like againſt the mightieſt.

3Thirdly, as hee hath authoritie, ſo is he alſo furniſhed with ability: ſo that he wil not only vſe words of rebuke as many times men doe: but they who are rebuked by him, ſhall feele that his reproofes do pierce their ſoules, as the diuell himſelfe did in this place: they ſhall finde that his wordes are not as weake reedes, but as ſharpe darts, that will enter deepe, and tarry long, euen till ſuch time as it pleaſeth him to plucke them foorth of their woundes. Therefore it is that the Prophet ſaith, Pſal. 76. 16.Ps 76:16At thy rebuke ô God of Iacob, both the Charret and horſe are fallen a ſleepe. The ſtout-harted are ſpoyled, they hauehave ſlept their ſleepe, and all the men of ſtrength hauehave not found their hands. Where wee ſee what force the Lords voice doth carrie with it: for it makes the principall men of warre, and p. 43the moſt valiant Captaines to tremble and quake, and to be vtterly daunted, and diſmayed: yea, if hee doe but rebuke the mountaines, they ſhall ſmoake.

Vſe. 1.This Doctrine ſerueth firſt of all, for admonition vntounto thoſe that hauehave power and might in their handes, that they doe not vſe the ſame to wring and pinch the Seruants of God; nor to grinde the faces of the poore. For if they once abuſe their places, they forfeit them vntounto the Lord, who will call them to a ſtrickt reckoning, for peruerting iuſtice, & iudgement, and for vſing that authority which he hath beſtowed vponupon them, to a wrong ende and purpoſe.

Therefore let all ſuch as hauehave anie ſuperioritie, either in publike or in priuate, carie themſelues humblie, and Chriſtianlie; not contemning any one, leſt they be contemned of the Lord: nor wronging the meaneſt vnderunder their charge, leaſt they bee cenſured by him that iudgeth all men indifferentlie; without anie reſpect of perſons.

2Secondly, here is another vſe of inſtructiō, that ſeeing the Lord will checke & controll the moſt violent & furious enemies of his children, therefore when we are iniured and oppreſſed by ſuch manner of men, we ſhould containe our ſelues within the compaſſe of patience, and modeſtie, committing and commending our ſelues and our cauſes vntounto God, who will in due time right vsus, and plague our enemies. Whereas if wee growe as boyſterous and iniurious as our aduerſaries, and goe about to render vntounto them like for like, wee ſhall looſe our peace with God; we ſhall draw his afflicting hand vponupon vsus; and ſhall more exaſperate and imbitter the affections of men againſt vsus.

Let vsus therefore commend our ſelues, and all our matters, vntounto him that iudgeth righteouſlie: euen as Dauid did, Pſalme 38. verſ. 12. 13.

p. 44They that ſeeke after my life (ſaith he) lay ſnares, and they that goe about to doe me euill, talke wicked things, and imagine deceit continually. But what did he in this cafe? I as a deafe man heard not, and am as a dumbe man which openeth not his mouth. When he was railed vponupon and abuſed, yea when he was purſued for his life, he was as if he had not heard the matter, euen as if he had beene deafe, or if he were ſenſible of ſome things, yet he was as a dumbe man, and opened not his mouth in any reproachfull or reuengefull manner: and what was the reaſon hereof? he himſelfe telleth vsus, verſe. 15. On thee ô Lord doe I waite; thou wilt heare me, my Lord, my God.

Yea our Lord Ieſus Chriſt, who is greater than all, when he was wronged by the diuell himſelfe, durſt not (as Iude ſaith) blame him with curſed ſpeaking: but ſaid, the Lord rebuked thee. Though Chriſt were the beſt that was, yet would not he vſe rayling tearmes againſt Sathan, the worſt that was: for if he had, he had nothing hurt the diuell thereby: and therefore he tooke a better courſe, deliuering him ouer vntounto Gods hands, and deſiring him to rebuke him; which was the moſt terrible thing that could hauehave beene done againſt Sathan. Theſe examples let vsus imitate when we hauehave to deale with wicked perſons, neuer vſe any reuiling words againſt them, but referre the matter vntounto the Lord, beſeeching him to paſſe a righteous ſentence: not abſolutely deſiring to hauehave them puniſhed, as our Sauiour did, and we may concerning Sathan, but rather wiſhing that they may be ſo rebuked in this world, as that they may eſcape that eternall rebuke, which the diuell cannot auoide.

Thou dumbe and deafe ſpirit, I charge thee, &c.] Here we muſt vnderſtand, that when our Sauiour calleth the diuell dumbe and deafe ſpirit, the meaning is not that ſome diuels can ſpeake and heare, and others not; but he is thus tearmed, in regard of the effects which he p. 45wrought in this child, in making him dumbe and deafe. Which (as it ſeemes) was his manner of dealing, whereſoeuer hee tooke poſſeſſion of anie. Where wee may obſerue what is the nature of Sathan: for all the diuels are of the ſame diſpoſition, if it lie in their power, from which, let vsus note this Doctrine; that,

Doct. 3. Sathan is deſirous to bereaue vsus of our ſenſes and limbes.If the Lord did not reſtraine Sathan, hee would (in his malice) depriue vsus of our ſenſes, & of the vſe of our naturall parts. Such is his quarrell againſt mankinde, and ſuch is that naturall force which is giuen vntounto him, that if hee were not curbed by a diuine hand, he would not only bereaue vsus of eternall ſaluation, but alſo take from vsus the vſe of our eies, and of our eares, and of our other ſenſes and limbes.

In this regard, it is ſaid in other places of Chriſt Ieſus, Matth. 12. 22. Luke. 11. 14.Matt 12:22Luke 11:14that he caſt out a diuell of one that was blinde & dumbe; to ſhewe what worke Sathan makes, where hee hath libertie to doe according to his will in ſuch particulars. Reaſons.And the reaſons mouing him thus to deale; are theſe.

1Firſt, that enmitie that hee carries not onelyonly towards the ſoules, but alſo towards the bodies of men, ſtirreth him vp herevnto: his quarrell towards vsus is ſo great, that hee would not onelyonly ſhut vsus out of heauen, and exclude vsus from all ſpirituall comforts, but alſo make vsus miſerable vponupon the face of the earth; and for that ende, ſtrike vsus with blindeneſſe, or lameneſſe, or deafeneſſe, or the like; that our life might bee vtterly voyd of all manner of pleaſures, and contentments. This reſon was touched in one of the former doctrines.See Serm. 1. Doct. 1.

2Secondly, his malice againſt God is ſuch, that hee would not hauehave him to hauehave any ſeruice from men: he malignes that they ſhould hauehave eyes to ſee any thing, or eares to heare any thing, whereby they might be ſtirred vp to yeelde praiſes and obedience vntounto the Lord, and therfore his deſire is to depriue them of thoſe ſenſes.

p. 463Laſtly, he knoweth that theſe naturall powers and faculties are very neceſſarie helpes to further men vntounto eternall life: Rom. 10. Pſal. 19.Rom 10Ps 19he is not ignorant that faith comes by hearing, and that knowledge and holineſſe is much increaſed by ſeeing and obſeruing the workes of God, and ſome of the ordinances of God; and therefore carrying a deadly hatred againſt the ſaluation of men, he endeuors to take from them all thoſe naturall inſtruments, whereby they might be furthered vntounto euerlaſting happineſſe.

Vſe. 1.The conſideration whereof ſhould in the firſt place ſtirre vsus vp to continuall thankfulneſſe: for were not the Lords mercifull and prouident hand ſtill ſtretched out for our protection and defence, Sathan would make vsus fearefull ſpectacles of much woe and miſerie, and cauſe vsus to ſpend all our daies in heauines and penſiueneſſe, in regard of the euils by him inflicted on vsus. We ſhould not hauehave an eye to looke vponupon the glorious frame and fabricke of the heauens and the earth; nor vponupon the beautie and excellencie of any of the creatures: we ſhould not (might the diuell hauehave his will) enioy our eares, to heare the voyce of the Lord ſounding forth comfort vntounto vsus: neither ſhould we hauehave the vſe of our taſte, to refreſh our ſelues with any of the good and ſweete creatures of God appointed for that end, he would cauſe our tongues to cleaue vntounto the roofe of our mouthes, ſo that we ſhould not be able to vtter forth the praiſes of the Lord, nor to ſpeake of his wonderfull workes, or of his holy word before the ſons of men: In a word, there is none of the parts of our bodies, which is now vſefull and comfortable vntounto vsus, but he would much afflict vsus therein, and vtterly depriue vsus of all benefite thereof, which ſhould cauſe vsus to be very thankfull for our ſenſes and members, while we doe enioy them, and wholy to conſecrate them vntounto the p. 47Lord, who vouchaſeth vsus the comfortable vſe of them, and no way to abuſe them in the ſeruice of Sathan, leaſt God in his iuſtice grant him libertie altogether to bereaue vsus of any of them.

Vſe. …Secondly, ſith the diuell is euermore readie to doe vsus a miſchiefe, let this teach vsus alwaies to keepe in fauour with God; for otherwiſe wee ſee in what perill wee ſtand; if he doe but turne Sathan looſe vponupon vsus, he will quickly make vsus blinde, or lame, or dumbe, or deafe, or ſtrike vsus in ſome grieuous & fearefull manner or other: he watcheth his oportunitie, and if he ſee an aduantage, he will ſuddenly be vponupon vsus, ere we be aware: and therefore let vsus aboue all things be careful to keep our peace with God, who is our keeper and preſeruer, that Pſal. 91.Ps 91deliuereth vsus from the ſnare of the hunter, that couereth vsus vnderunder his wings, and keepeth vsus ſafe vnderunder his feathers.

3Thirdly, is it ſo, that Sathan is maruellous malicious againſt our bodies? then let vsus looke heedfully to our ſoules, for he carrieth farre greater ſpite againſt them: and then he is in his proper element, when he deales againſt our inward man, hee laboureth to depriue vsus of our natural powers, of hearing, & ſeeing, & ſpeaking, &c: But eſpecially he ſeeketh to keepe vsus from hearing religiouſly, from ſeeing ſpiritually, and from ſpeaking profitably: the former priuation of the naturall faculties befalleth but a fewe: but this latter ouertaketh all the vnregenerate men of the world, and the regenerate alſo in a great part; all men are very deafe, where they ſhould heare, and blinde in things that they ſhould ſee; and hauehave their mouthes ſhut vp, where they are required principally to ſpeake: In which regard, the prophet Iſaiah ſpeaking of the cōuerſion of men, ſaith; Then ſhall the eyes of the blinde be lightened, and the eares of the deafe be opened. Which is to be vnderſtood ſpiritually, not litterally: the meditation of which point, p. 48viz: that Sathan doth ſo mightily preuaile againſt the ſoules of the multitude, ſhould make vsus very warie, leaſt he circumuent vsus; and cauſe vsus continually to cry vntounto the Lord for grace and fauour, and for ſtrength and aſſiſtance, that the diuell may not blinde the eyes of our minde, nor ſhut vp our eares from liſtening vntounto holy things, nor cauſe vsus to be as it were tongue-tyed, when we ſhould ſpeake of ſuch things as make for his glorie.

I charge thee come out of him.] From which words, together with that which followeth, to witte, that the ſpirit came out, this doctrine ariſeth, that,

Doct. 4. A word of Chriſts mouth is ſufficient to helpe vsus out of all diſtreſſes.A word of the mouth of Chriſt is ſufficient to helpe againſt any miſeries, and to ſet vsus free from any enemies.

This good man and his childe were both ſorely diſtreſſed by reaſon of this vncleane ſpirit: yet when our Sauiour doth but ſpeake the word, their enemie is vanquiſhed and expelled; their miſerie accompliſhed and ended.

This power doth the leaper in the Goſpell aſcribe vntounto him, Maiſter, if thou wilt (ſaith he) Math. 8. 2. 3.Matt 8:2Matt 8:3thou canſt make me cleane; and ſo it came to paſſe: for he putting forth his hand, and touching him, ſaying, I will, be thou cleane: his leproſie was immediately clenſed. And the like doth the Centurion; Verſe. 8.Lord ſpeake the word onelyonly, and my ſeruant ſhalbe healed.

And in the Goſpell according to the Euangeliſt Marke, Marke. 5. 9.Mark 5:9we reade how our Sauiour with his onelyonly word, did preſently caſt forth an whole armie of diuells: ſo that though there be ten thouſand of them vniting their forces together, he is as able to expell them all, as if there were but one alone. And as it is in theſe caſes that hauehave beene named, ſo it is in all other diſtreſſes whatſoeuer: the very becke of God is ſufficient to free p. 49vsus from them all, as is at large ſhewed in the hundreth and ſeuenth Pſalme.

Reaſons.The reaſons of this point are two.

1Firſt, by the word of the Lord were all the creatures made; Pſalm. 33.Ps 33euen the good Angells, and thoſe that are now euill Angells: If then Gods power were ſuch in making all Creatures, it is eueryevery whit as great for the deliuering of his ſeruants.

Secondly, Heb. 1. 3.Heb 1:3All things are ſupported by the Word of his power. Now if all the Creatures hauehave their preſeruation from him, what difficultie is it for him to deliuer ſome fewe of them?

Vſe 1.Here then is matter of great comfort for all ſuch as doe vnfainedly and from their hearts feare the Lorde; for they hauehave the word of Chriſt for them, which can eaſily either preſerue them from miſerie, or ridde them of it, if it fall vponupon them. If a good earthly father could by his word alone preſerue his Children from perill, from the priſon, from death it ſelfe, would hee bee ſilent and dumbe, and not open his mouth in their behalfe? None can imagine that a father can be ſo deuoide of naturall affection: and ſhall wee thinke that the Lord is leſſe pittifull then men? doeth hee forbid crueltie in them, and ſhall wee conceiue that it may be found in himſelfe? Bee it farre from vsus: nay, though there bee neuer ſo many aduerſaries that combine themſelues, and neuer ſo manie miſchiefes bee intended againſt vsus: albeit the world be full of cloudes, and of ſtormes, and all things ſeeme to threaten an vtter ouerthrow vntounto vsus, yet let vsus ſatiſfie and pacifie our hearts with this, that one word of Chriſt is ſufficient to helpe vsus out of all dangers and difficulties. And withall, let vsus aſſure our ſelues, that the Lord will ſpeake, and that effectually in due time, ſo that all the outrage and furie of men ſhall bee ſuppreſſed, and all troubles p. 50and calamities that lye vponupon vsus ſhall be ſuddenly diſperſed. God needes not any long time for the effecting of it: As wee ſee in Eſters dayes, when all the Church of God ſeemed ouernight to be the moſt miſerable people in the world; and yet the next day they were indeed (and ſo were eſteemed) the happieſt people vnderunder the Sunne; So that well was hee then that might bee a Iewe. Let this therefore bee our conſolation, that though our ruines and decayes be neuer ſo many, and great, and grieuous, yet if God doe but ſay the word, all ſhall be repaired and recouered.

And as it is for outward miſeries, ſo doth it hold as ſtrongly for ſpirituall diſtreſſes, and for the enemies of our ſoules, that if our Lord and Sauiour doe but vtter his voice againſt them, we ſhall quickly preuaile ouer them: though Sathan hauehave a deadly quarrell againſt vsus, and our owne pride and couetouſneſſe, and wrath, be farre too ſtrong for vsus, yet if the Lord pleaſe to worke in vsus by the mightie word of his grace, wee ſhall eaſily tread theſe ſpirituall enemies of ours vnderunder our feete, and get the victorie ouer them all. Yea though we were vtter aduerſaries vntounto God, as Paul, and the Gayler were, yet if he doe but ſpeake vntounto our conſciences from heauen, wee ſhall ſpeedily alter our courſes, and become faithfull and ſeruiceable vntounto his maieſtie.

Secondly, heere is matter of terror for all impious and irreligious perſons: for if the word of God be ſo mightie for the ſuccour of his children, it is eueryevery whit as powerfull for the ouerthrow of his aduerſaries: and doe they thinke that they ſhalbe able to ſtand when the Lord of hoaſtes commeth againſt them? doe blaſphemers, and Sabbath-breakers, and raylers, and filthy perſons, imagine that they ſhall ſtill carrie out matters as they hauehave done, when their Creator comes to plague p. 51and puniſh them? if they doe, they greatly deceiue themſelues, for he needeth not to muſter an armie againſt them: but his very will and purpoſe is ſufficient to procure their confuſion and vtter deſtruction.

Come out of him, and enter no more into him.

Whence note this doctrine, that, It is all one with Chriſt to driue the diuell out, and to keepe him out, he can doe the latter, as well as the former.

Verſe. 26. Then the ſpirit [cried,] and [rent him ſore.]

Whence obſerue, that, Sathan neuer ſeemes more maſterfull, than when hee is ouer-maſtered.Theſe. 2. points were no… pro…ecuted for want of time.

FINIS.

LONDON, Printed by Th. C. for VVilliam VVelbie, and are to be ſold at his ſhop in Pauls Churchyarde, at the ſigne of the Swanne. 1611.

End of the text · Robert Cleaver, Three Sermons Upon Mark 9:22-23 (1611)