Works of Joseph Hall, Part 41 – Title page 67
Chriſt among the Gergeſens, or Legion, and the Gaderene Herd.
I Doe not any where finde ſo furious a Demoniacke, as amongſt the Gergeſens; Satan is moſt tyrannous, where he is obeyed moſt. Chriſt no ſooner ſailed ouer the lake, then hee was met with two poſſeſſed Gadarenes: The extreme rage of the one hath drowned the mention of the other: Yet in the midſt of all that cruelty of the euill ſpirit, there was ſometimes a remiſſion, if not an intermiſſion, of vexation: If, oft-times Satan caught him, then, ſometimes, in the ſame violence, hee caught him not. It was no thanke to that malignant one, who as he was indefatigable in his executions, ſo vnmeaſurable in his malice; but, to the mercifull ouer-ruling of God, who in a gracious reſpect to the weakneſſe of his poore creatures, limits the ſpightfull attempts of that immortall enemie; and takes off this Maſtiue, whiles wee may take breath: He who in his iuſtice giues way to ſome onſets of Satan, in his mercy reſtraines them: ſo regarding our deſeruings, that withall he regards our ſtrength: If way ſhould be giuen to that malicious ſpirit, we could not ſubſiſt: no violent thing can endure; & if Satan might hauehave his wil, we ſhould no moment be free; He can be no more weary of doing euil to vsus, then God is of doing good: Are we therefore preſerued from the malignitie of theſe powers of darkneſſe, Bleſſed be our ſtrong helper that hath not giuen vsus ouer to be a prey vntounto their teeth: Or if ſome ſcope hauehave been giuen to that enuious one, to afflict vsus, hath it been with fauourable limitations, it is thine onelyonly mercy, O God, that hath chained and muzled vp this band-dog, ſo as that hee may ſcratch vsus with his pawes, but cannot pierce vsus with his fangs. Farre, farre is this from our deſerts, who had too well merited a iuſt abdication from thy fauour, and protection, and an interminable ſeiſure by Satan, both in ſoule and body.
Neither doe I here ſee more matter of thankes to our God, for our immunity from the externall iniuries of Satan, then occaſion of ſerious inquirie into his power ouer vsus, for the ſpirituall. I ſee ſome that thinke themſelues ſafe from this ghoſtly tyranny, becauſe they ſometimes finde themſelues in good moods, free from the ſuggeſtions of groſſe ſinnes, much more from the commiſſion: Vaine men, that feed themſelues with ſo falſe and friuolous comforts; will they not ſee Satan, through the iuſt permiſſion of God, the ſame to the ſoule, in mentall poſſeſſions, that he is to the body, in corporall? The worſt demoniack hath his lightſome reſpites; not euer tortured, not euer furious; betwixt whiles hee might looke ſoberly, talke ſenſibly, moue regularly: It is a wofull comfort that wee ſinne not alwayes: There is no Maſter ſo barbarous as to require of his Slaue a perpetuall vnintermitted toyle; yet, though hee ſometimes eate, ſleepe, reſt, hee is a vaſſall ſtill: If that wicked one hauehave drawne vsus to a cuſtomarie perpetration of euill, and hauehave wrought vsus to a frequent iteration of the ſame ſinne, this is gage enough for our ſeruitude, matter enough for his tyrannie, and inſultation: He that would be our tormenter alwaies, cares onelyonly to be ſometimes our Tempter.
The poſſeſſed is bound, as with the inviſible fetters of Satan, ſo with the materiall chaines of the inhabitants; What can bodily force preuaile againſt a ſpirit? Yet they indeuour this reſtraint of the man, whether out of charitie, or iuſtice: Charitie, that he might not hurt himſelfe; Iuſtice, that he might not hurt others: None doe ſo much befriend the Demoniacke as thoſe that binde him; Neither may the ſpiritually poſſeſſed be otherwiſe handled; for though this act of the enemie be plauſible, and, to appearance, pleaſant, yet there is more danger in this deare, and ſmiling tyranny: Two ſorts of chaines are fit for outragious ſinners; Good lawes, vnpartiall executions; That they may not hurt, that they may not be hurt to eternall death.
Theſe iron chaines are no ſooner faſt, then broken: There was more th…n an humane power in this diſruption: It is not hard to conceiue the vtmoſt of nature, in this kinde of actions: Sampſon doth not breake the cords, and ropes like a threed of towe, but God by Sampſon: The man doth not breake theſe chaines, but the ſpirit. How ſtrong is the arme of theſe euill angels, how farre tranſcending the ordinarie courſe of nature? They are not called Powers for nothing; what fleſh and blood could but tremble at the palpable inequalitie of this match, if herein the mercifull protection of our God did not the rather magnifie it ſelfe, that ſo much ſtrength, met with ſo much malice, hath not preuailed againſt vsus: In ſpight of both wee are in ſafe hands: Hee that ſo eaſily brake the iron fetters, can neuer breake the adamantine chaine of our faith: In vaine doe the chafing billowes of hell beat vponupon that Rocke, whereon wee are built; And though theſe brittle chaines of earthly metall bee eaſily broken by him, yet the ſure tempered chaine of Gods eternall Decree hee can neuer breake, that almightie Arbiter of Heauen, and Earth, and Hell, hath chained him vp in the bottomleſſe pit, and hath ſo reſtrained his malice, that (but, for our good) wee cannot be tempted; wee cannot be foyled, but for a glorious victory.
Alas, it is no otherwiſe with the ſpiritually poſſeſſed: The chaines of reſtraint are commonly broken by the fury of wickedneſſe: What are the reſpects of ciuilitie, feare of God, feare of men, wholeſome lawes, carefull executions to the deſperately licentious, but as cobwebs to an harnet? Let theſe wilde Demoniacks know, that God hath prouided chaines for them, that will hold, euen euerlasting chaines vnderunder darkneſſe; theſe are ſuch as muſt hold the Deuils themſelues (their maſters) vntounto the iudgement of the great Day, how much more thoſe impotent vaſſals? Oh that men would ſuffer themſelues to be bound to their good behauiour, by the ſweet, and eaſie recognizances of their duty to their God, and the care of their owne ſoules, that ſo they might rather be bound vp in the bundle of life.
It was not for reſt, that theſe chaines were torne off, but for more motion: This priſoner runnes away from his friends, hee cannot runne away from his Iaylor: Hee is now caried into the Wilderneſſe; Not by meere externall force, but by internall impulſion; Caried by the ſame power that vnbound him, for the oportunity of his Tyranny, for the horrour of the place, for the affamiſhment of his body, for the auoidance of all meanes of reſiſtance. Solitary deſerts are the delights of Satan; It is an vnwiſe zeale that moues vsus to doe that to our ſelues, in an opinion of merit, and holineſſe, which the Deuill wiſhes to doe to vsus for a puniſhment, and conueniencie of tentation. The euill ſpirit is for ſolitarineſſe; God is for ſocietie: He dwels in the aſſembly of his Saints, yea, there hee hath a delight to dwell: Why ſhould not wee account it our happineſſe that we may hauehave leaue to dwell, where the author of all happineſſe loues to dwell?
There cannot bee any miſery incident into vsus, whereof our gracious Redeemer is not both conſcious, and ſenſible; without any intreatie therefore of the miſerable Demoniack, or ſuit of any friend; the God of ſpirits takes pitie of his diſtreſſe; and, from no motion but his owne, commands the ill ſpirit to come forth of the man: O admirable preſident of mercy, preuenting our requeſts, exceeding our thoughts, forcing fauours vponupon our impotence; doing that for vsus, which we ſhould, and yet cannot deſire. If men vponupon our inſtant ſolicitations would giuegive vsus their beſt aide, it were a iuſt praiſe of their bounty, but it well became thee, O God of mercy, to goe without force, to giuegive without ſuit: And doe wee thinke thy goodneſſe is impaired by thy glory? If thou wert thus commiſeratiue vponupon earth, art thou leſſe in heauen? How doeſt thou now take notice of all our complaints, of all our infirmities? How doth thine infinite pitie take order to redreſſe them? What euill can befall vsus which thou knoweſt not, feeleſt not, relieueſt not? How ſafe are wee that hauehave ſuch a Guardian, ſuch a Mediator in heauen?
Not long before had our Sauiour commanded the winds, and waters, and they could not but obey him: now, he ſpeakes in the ſame language to the euill ſpirit; hee intreats not, he perſwades not, hee commands: Command argues ſuperioritie; Hee onelyonly is infinitely ſtronger then the ſtrong one in poſſeſſion: Elſe, where powers are matcht, though with ſome inequalitie, they tugge for the victory; and without a reſiſtance yeeld nothing. There are no fewer ſorts of dealing with Satan, then with men: Some hauehave dealt with him by ſuit, as the old Satanian hereticks, and the preſent Indian Sauages, ſacrificing to him, that hee hurt not: Others by couenant, conditioning their ſeruice vponupon his aſſiſtance, as Witches and Magicians: Others by inſinuation of implicite compact, as charmers and Figure-caſters: Others by abduration, as the ſonnes of Scena, and moderne Exorciſts, vnwarrantably charging him by an higher name then their owne: None euer offered to deale with Satan by a direct and primary command, but the God of ſpirits; the great Archangell, when the ſtrife was about the body of Moſes, commanded not, but imprecated rather, The Lord rebuke thee, Satan: It is onelyonly the God that made this ſpirit an Angell of light, that can command him; now that he hath made himſelfe the Prince of darkneſſe. If any created power dare to vſurpe a word of command, he laughs at their preſumption; and knows them his vaſſals whom hee diſſembles to feare as his Lords: It is thou onelyonly, O Sauiour, at whoſe becke thoſe ſtubborne Principalities of hell yeeld, and tremble: no wicked man can bee ſo much a ſlaue to Satan, as Satan is to thee; the interpoſition of the grace may defeat that dominion of Satan: thy rule is abſolute, and capable of no let. What need wee to feare, whiles wee are vnderunder ſo omnipotent a Commander? The waues of the deepe rage horribly, yet the Lord is ſtronger then they: Let thoſe Principalities and Powers doe their worſt: Thoſe mighty aduerſaries are vnderunder the command of him, who loued vsus ſo well as to bleed for vsus: What can wee now doubt off? His power, or his will? How can wee profeſſe him a God, and doubt of his power? How can wee profeſſe him a Sauiour, and doubt of his will? Hee, both, can, and will command thoſe infernall powers: we are no leſſe ſafe, then they are malicious.
The Deuill ſaw Ieſus by the eyes of the Demoniack; For the ſame ſaw, that ſpake; but it was the ill ſpirit, that ſaid, I beſeech thee torment mee not: It was ſore againſt his will that hee ſaw ſo dreadfull an obiect: The ouer-ruling power of Chriſt dragged the foule ſpirit into his preſence. Guiltineſſe would faine keepe out of ſight: The limmes of ſo wofull an head ſhall once call on the Hils, and Rocks to hide them from the face of the Lambe; ſuch Lyon-like terrour is in that milde face, when it lookes vponupon wickedneſſe: Neither ſhall it bee one day the leaſt part of the torment of the damned, to ſee the moſt louely ſpectacle that heauen can afford: Hee, from whom they fled in his offers of grace, ſhall be ſo much more terrible, as hee was, and is more gracious: I maruell not therefore that the Deuill, when hee ſaw Ieſus cryed out; I could maruell that hee fell downe, that hee worſhipped him: That which the proud ſpirit would hauehave had Chriſt to hauehave done to him, in his great Duell, the ſame he now doth vntounto Chriſt, fearfully, ſeruilely, forcedly: Who ſhall henceforth bragge of the externall homage hee performes to the Sonne of God, when hee ſees Satan himſelfe fall downe and worſhip? What comfort can there be in that, which is common to vsus with Deuils; who as they beleeue, and tremble, ſo they tremble, and worſhip? The outward bowings is the body of the action, the diſpoſition of the ſoule is the ſoule of it; therein lies the difference from the counterfeit ſtoopings of wicked men, and ſpirits: The religious heart ſerues the Lord in feare, and reioyces in him with trembling: What it doth is in way of ſeruice; In ſeruice to his Lord, whoſe ſoueraignty is his comfort and protection; In the feare of a ſon, not of a ſlaue; In feare tempered with ioy; In a ioy but allayed with trembling; whereas the proſtration of wicked men, and deuils, is onelyonly an act of forme, or of force; as to their Iudge, as to their Tormentor, not as to their Lord; in meere ſeruility, not in reuerence, in an vncomfortable dulneſſe, without all delight: in a perfect horror, without capacitie of ioy: Theſe worſhip without thankes, becauſe they fall downe without the true affections of worſhip.
Who ſo maruels to ſee the Deuill vponupon his knees, would much more maruell to heare what came from his mouth; Ieſu the ſonne of the moſt high God; A confeſſion, which if we ſhould heare without the name of the Author, we ſhould aske, from what Saint it came. Behold, the ſame name giuen to Chriſt by the Deuill, which was formerly giuen him by the Angell, Thou ſhalt call his name Ieſus; That awfull name, whereat eueryevery knee ſhall bow, in heauen, in earth, and vnderunder the earth, is called vponupon, by this proſtrate Deuill: and leſt that ſhould not import enough, (ſince others hauehave beene honoured by this name in Type,) he addes, for full diſtinction, The Sonne of the moſt High God,: The good Syrophenecian, and blind Bartemeus could ſay, The Sonne of Dauid: It was well to acknowledge the true deſcent of his pedigree, according to the fleſh: but this infernall ſpirit lookes aloft, and fetcheth his line out of the higheſt heauens. The Sonne of the moſt high God: The famous confeſſion of the prime Apoſtle (which honoured him with a new name to immortalitie,) was no other then, Thou art the Chriſt, the Sonne of the liuing God; and what other doe I heare from the lips of a fiend? None more diuine words could fall from the higheſt Saint: Nothing hinders but that the verieſt miſcreant on earth, yea the fouleſt Deuill in Hell may ſpeake holily: It is no paſſing of iudgement vponupon looſe ſentences: So Peter ſhould hauehave been caſt for a Satan, in denying, forſwearing, curſing; and the Deuill ſhould hauehave beene ſet vp for a Saint, in confeſſing, Ieſus the Sonne of the moſt high God: Fond hypocrite, that pleaſeſt thy ſelfe, in talking well, heare this Deuil; and when thou canſt ſpeake better then he looke to fare better; but in the meane time know, that a ſmooth tongue, and a foule heart, caries away double iudgements.
Let curious heads diſpute, whether the Deuill knew Chriſt to bee God: In this I dare beleeue himſelfe, though in nothing elſe, he knew what hee beleeued, what hee beleeued what he confeſſed, Ieſus the Sonne of the moſt high God; To the confuſion of thoſe ſemi-Chriſtians, that hauehave either held doubtfully, or ignorantly miſ-knowne; or blaſphemouſly denied what the very Deuils hauehave profeſſed. How little can a bare ſpeculation auaile vsus in theſe caſes of Diuinitie? So farre this Deuill hath attained, to no eaſe, no comfort. Knowledge alone doth but puffe vp; it is our louelove that edifies: If there be not a ſenſe of our ſure intereſt in this Ieſus, a power to apply his merits, and obedience, we are no w…t the ſafer, no whit the better; onelyonly we are ſo much the wiſer, to vnderſtand who ſhall condemne vsus.
The piece of the clauſe was ſpoken like a Saint, Ieſus the Sonne of the most high God: the other piece, like a Deuill, What hauehave I to doe with thee? If the diſclamation were vniuerſall, the latter words would impugne the former: for whiles hee confeſſes Ieſus to be the Sonne of the moſt high God, hee withall confeſſes his owne ineuitable ſubiection. Wherefore would he beſeech, if he were not obnoxious; He cannot, hee dare not ſay, What haſt thou to doe with me: but, What hauehave I to doe with thee: Others indeed I hauehave vexed, thee I feare, in reſpect then of any violence, of any perſonall prouocation, What hauehave I to doe with thee? And doeſt thou aske, O thou euill ſpirit, what thou haſt to doe with Chriſt, whiles thou vexeſt a ſeruant of Chriſt? Haſt thou thy name from knowledge, and yet ſo miſtakeſt him whom thou confeſſeſt, as if nothing could be done to him, but what immediately concernes his owne perſon? Heare that great, and iuſt Iudge ſentencing vponupon his dreadfull Tribunall: In as much as thou didſt it vntounto one of theſe little ones, thou didſt it vntounto me: It is an idle miſpriſion to ſeuer the ſenſe of an iniury done to any of the members, from the head.
Hee that had humilitie enough to kneele to the Son of God, hath boldneſſe enough to expoſtulate, Art thou come to torment vsus before our time? Whether it were, that Satan, who vſeth to enioy the torment of ſinners, whoſe muſick it is to heare our ſhrieks, and gnaſhings, held it no ſmall piece of his torment, to bee reſtrained in the exerciſe of his tyrannie: Or, whether the very preſence of Chriſt were his racke: For, the guilty ſpirit, proiecteth terrible things, and cannot behold the Iudge, or the executioner without a renouation of horror: Or, whether that (as himſelfe profeſſeth) he were now in a fearfull expectation of being commanded downe into the deepe, for a further degree of actuall torment, which he thus deprecates.
There are tortures appointed to the very ſpirituall natures of euill Angels: Men, that are led by ſenſe, hauehave eaſily granted the body ſubiect to torment, who yet, hauehave not ſo readily conceiued this incident to a ſpirituall ſubſtance: The holy Ghoſt hath not thought it fit to acquaint vsus with the particular manner of theſe inuiſible acts, rather willing that wee ſhould herein feare, then enquire; but, as all matters of faith, though they cannot be proued by reaſon (for that they are in an higher ſphere) yet afford an anſwer able to ſtop the mouth of al reaſon, that dares bark againſt them, (ſince truth cannot be oppoſite to it ſelfe) ſo, this of the ſufferings of ſpirits: There is therefore both an intentionall torment incident to ſpirits, and a reall: For, as in bleſſednes the good ſpirits find themſelues ioined vntounto the chiefe good; and, herevpon feele a perfect louelove of God, and vnſpeakable ioy in him, and reſt in themſelues, ſo contrarily, the euill ſpirits perceiue themſelues eternally excluded from the preſence of God, and ſee themſelues ſetled in a wofull darkneſſe; and from the ſenſe of this ſeparation ariſes an horrour not to be expreſſed, not to be conceiued: How many men hauehave wee knowne to torment themſelues with their owne thoughts? There needs no other gibbet then that, which their troubled ſpirit hath erected in their owne heart: and if ſome paines begin at the body, and from thence afflict the ſoule in a copartnerſhip of griefe, yet others ariſe immediately from the ſoule, and draw the body into a participation of miſery: Why may we not therefore conceiue meere and ſeparate ſpirits capable of ſuch an inward excruciation?
Beſides which, I heare the Iudge of men and Angels ſay, Goe yee curſed into euerlaſting fire, prepared for the Deuill, and his Angels, I heare the Prophet ſay, Tophet is prepared of old; If with feare, and without curioſitie wee may looke vponupon thoſe flames: Why may we not attribute a ſpirituall nature to that more then naturall fire? In the end of the world, the elements ſhall be diſſolued by fire: and if the pure quinteſſentiall matter of the skie, and the element of fire it ſelfe, ſhall be diſſolued by fire, then that laſt fire ſhall be of another nature, then that which it conſumeth: what hinders then but that the omnipotent God hath from eternitie created a fire of another nature proportionable euen to ſpirituall eſſences? Or why may wee not diſtinguiſh of fire, as it is it ſelfe, a bodily creature, and, as it is an inſtrument of Gods iuſtice, ſo working, not by any materiall vertue, or power of it owne, but by a certain height of ſupernaturall efficacie, to which it is exalted by the omnipotence of that ſupreme and righteous Iudge? Or laſtly, why may wee not conceiue that though ſpirits hauehave nothing materiall in their nature, which that fire ſhould worke vponupon, yet by the iudgement of the almightie Arbiter of the world, iuſtly willing their torment, they may be made moſt ſenſible of paine, and, by the obedible ſubmiſſion of their created nature, wrought vponupon immediately by their appointed tortures: Beſides, the very horrour, which ariſeth from the place, whereto they are euerlaſtingly confined: For if the incorporeall ſpirits of liuing men may bee held in a loathed or painfull body, and conceiue ſorrow to bee ſo impriſoned: Why may wee not as eaſily yeeld that the euill ſpirits of Angels, or men, may be held in thoſe direfull flames, and much more abhorre therein to continue for euer? Tremble rather, O my ſoule, at the thought of this wofull condition of the euill Angels; who, for one onelyonly act of Apoſtaſie from God, are thus perpetually tormented, whereas we ſinfull wretches multiply many, and preſumptuous offences againſt the Maieſtie of our God: And withall admire; and magnifie that infinite mercy to the miſerable generation of man; which, after this holy ſeueritie of iuſtice to the reuolted Angels, ſo graciouſly forbeares our hainous iniquities, and both ſuffers vsus to be free for the time, from theſe helliſh torments, and giues vsus opportunitie of a perfect freedome from them for euer: Praiſe the Lord, O my ſoule, and all that is within me, praiſe his holy Name, who for giueth all thy ſinnes, and healeth all thine infirmities: Who redeemeth thy life from deſtruction, and crowneth thee with mercy and compaſsions.
There is no time wherein the euill ſpirits are not tormented: there is a time wherein they expect to be tormented yet more: Art thou come to torment vsus before our time? They knew that the laſt Aſſiſes are the prefixed terme of their full execution; which they alſo vnderſtood to be not yet come: For though they knew not when the Day of Iudgement ſhould be; (a point concealed from the glorious Angels of heauen) yet they knew when it ſhould not be; and therefore they ſay, Before the time. Euen the very euill ſpirits confeſſe, and fearfully attend a ſet day of vniuerſall Seſſions; They beleeue leſſe then Deuils, that either doubt of, or deny that day of finall retribution.
Oh the wonderfull mercy of our God, that both to wicked men, and ſpirits, reſpites the vtmoſt of their torment: He might vponupon the firſt inſtant of the fall of Angels, hauehave inflicted on them the higheſt extremitie of his vengeance: Hee might vponupon the firſt ſinnes of our youth (yea of our nature) hauehave ſwept vsus away, and giuen vsus our portion in that fierie lake; he ſtayes a time for both: Though, with this difference of mercy to vsus men, that here, not onelyonly is a delay, but, may be, an vtter preuention of puniſhment, which to the euill ſpirits is altogether impoſſible; They doe ſuffer, they muſt ſuffer; and though they hauehave now deſerued to ſuffer all they muſt, yet they muſt once ſuffer more then they doe.
Yet ſo doth this euill ſpirit expoſtulate, that he ſues, I beſeech thee torment mee not. The world is well changed, ſince Satans firſt onſet vponupon Chriſt: Then, hee could ſay, If thou be the Sonne of God; now, Ieſus, the Sonne of the most high God; then, All theſe will I giuegive thee if thou wilt fall downe, and worſhip me; now, I beſeech thee torment mee not: The ſame power, when hee liſts, can change the note of the Tempter, to vsus; How happy are wee that hauehave ſuch a Redeemer as can command the Deuils to their chaines? Oh conſider this ye lawleſſe ſinners, that hauehave ſaid, Let vsus breake his bonds, and caſt his cords from vsus: How euer the Almighty ſuffers you, for a iudgement to hauehave free ſcope to euill and ye can now impotently reſiſt the reuealed will of your Creator, yet the time ſhall come, when yee ſhall ſee the very maſters, whom ye hauehave ſerued, (the powers of darkneſſe) vnable to auoid the reuenges of God; How much leſſe ſhall man ſtriue with his Maker; man, whoſe breath is in his noſtrils, whoſe houſe is clay, whoſe foundation is the duſt?
Nature teaches eueryevery creature to wiſh a freedome from paine: the fouleſt ſpirits cannot but louelove themſelues; and this louelove muſt needs produce a deprecation of euill: Yet, what a thing is this, to heare the deuill at his prayers: I beſeech thee torment me not: Deuotion is not guilty of this, but feare: There is no grace in the ſuit of Deuils, but nature; no reſpect of glory to their Creator, but their owne eaſe; They cannot pray againſt ſinne, but againſt torment for ſinne. What newes is it now, to heare the profaneſt mouth, in extremitie, imploring the Sacred Name of God, when the Deuils doe ſo? The worſt of all creatures hates puniſhment, and can ſay, Lead me not into paine; onelyonly the good heart can ſay, Leade mee not into temptation: If wee can as heartily pray againſt ſinne, for the auoiding of diſpleaſure, as againſt puniſhment, when wee hauehave diſpleaſed, there is true grace in the ſoule: Indeed, if wee could feruently pray againſt ſinne, we ſhould not need to pray againſt puniſhment; which is no other then the inſeparable ſhadow of that bodie; but if we hauehave not laboured againſt our ſins, in vaine doe wee pray againſt puniſhment; God muſt be iuſt; and the wages of ſinne is death.
It pleaſed our holy Sauiour, not onelyonly to let fall words of command vponupon this ſpirit, but to interchange ſome ſpeeches with him: All Chriſts actions are not for example: It was the errour of our Grand-mother to hold chat with Satan: That God, who knowes the craft of that old Serpent, and our weake ſimplicitie, hath charged vsus not to enquire of an euill ſpirit: ſurely, if the Diſciples returning to Iacobs Well, wondred to ſee Chriſt talke with a woman, well may wee wonder to ſee him talking with an vncleane Spirit: Let it be no preſumption, O Sauiour, to aske vponupon what grounds thou didſt this, wherein wee may not follow thee: Wee know, that ſinne was excepted in thy conformitie of thy ſelfe to vsus; wee know there was no guile found in thy mouth, no poſsibilitie of taint in thy nature, in thine actions: Neither is it hard to conceiue how the ſame thing may bee done by thee without ſinne, which wee cannot but ſinne in doing. There is a vaſt difference in the intention, in the Agent; For, on the one ſide, thou didſt not aske the name of the ſpirit, as one that knew not, and would learne by inquiring; but, that by the confeſſion of that miſchiefe, which thou pleaſedſt to ſuffer, the grace of the cure might bee the more conſpicuous, the more glorious; ſo, on the other, God and man might doe that ſafely, which meere man cannot doe, without danger; thou mighteſt touch the leproſie, and not be legally vncleane, becauſe thou touchedſt it to heale it, didſt not touch it with poſſibility of infection; So mighteſt thou, who by reaſon of the perfection of thy diuine nature, wert vncapable of any ſtaine, by the interlocution with Satan, ſafely conferre with him, whom corrupt man, pre-diſpoſed to the danger of ſuch a parle, may not meddle with, without ſinne, becauſe not without perill: It is for none but God to hold diſcourſe with Satan: Our ſureſt way is to hauehave as little to doe with that euill one, as wee may; and if hee ſhall offer to maintaine conference with vsus by his ſecret tentations, to turne our ſpeech vntounto our God, with the Archangell, The Lord rebuke thee Satan.
It was the preſuppoſition of him that knew it, that not only men but ſpirits hauehave names: This then he askes; not out of an ignorance, or curioſitie; nothing could bee hid from him who calleth the ſtarres, and all the hoſts of heauen by their names; but, out of a iuſt reſpect to the glory of the miracle hee was working; whereto the notice of the name would not a little auaile: For, if without inquirie, or confeſſion, our Sauiour had erected this euill ſpirit, it had paſſed for the ſingle diſpoſſeſſion of one onelyonly Deuill, whereas now, it appeares there was a combination and helliſh champertie in theſe powers of darkneſſe, which were all forced to vaile vntounto that almighty command.
Before, the Deuill had ſpoken ſingularly of himſelfe, What hauehave I to doe with thee; and, I beſeech thee torment me not: Our Sauiour yet, knowing that there was a multitude of Deuils lurking in that breſt, who diſſembled their preſence, wreſts it out of the Spirit by this interrogation, What is thy name? Now can thoſe wicked ones no longer hide themſelues: He that asked the queſtion, forced the anſwer, My name is Legion. The author of diſcord hath borrowed a name of warre: from that military order of diſcipline (by which the Iewes were ſubdued) doth the Deuill fetch his denomination: They were many, yet they ſay, My name, not, Our name; though many, they ſpeake as one, they act as one, in this poſſeſſion: There is a maruellous accordance euen betwixt euill ſpirits; that Kingdome is not diuided, for then it could not ſtand; I wonder not that wicked men doe ſo conſpire in euill; that there is ſuch vnanimitie in the broachers, and abettors of errours, when I ſee thoſe Deuils, which are many in ſubſtance, are one in name, action, habitation: Who can bragge too much of vnitie, when it is incident into wicked ſpirits? All the praiſe of concord is in the ſubiect; if that be holy, the conſent is Angelicall, if ſinfull deuilliſh.
What a fearfull aduantage hauehave our ſpirituall enemies againſt vsus? If armed troopes come againſt ſingle ſtraglers, what hope is there of life, of victory? How much doth it concerne vsus to band our hearts together, in a communion of Saints? Our enemies come vponupon vsus like a torrent: Oh let not vsus runne aſunder like drops in the duſt: All our vnited forces will bee little enough, to make head againſt this league of deſtruction.
Legion imports Order; number, conflict. Order, in that there is a diſtinction of regiment, a ſubordination of Officers: Though in hell there be confuſion of faces, yet not confuſion of degrees; Number: Thoſe that hauehave reckoned a Legion at the loweſt, hauehave counted it ſix thouſand: others, hauehave more then doubled it, though here it is not ſtrict, but figuratiue, yet the letter of it implyes multitude: How fearfull is the conſideration of the number of Apoſtate Angels? And if a Legion can attend one man, how many muſt we needs thinke are they, who, all the world ouer, are at hand, to the puniſhment of the wicked, the exerciſe of the good, the tentation of both? It cannot be hoped there can be any place, or time, wherein we may be ſecure from the onſets of theſe enemies: Be ſure, ye lewd men, ye ſhall want no furtherance to euill, no torment for euill: Be ſure, yee godly, yee ſhall not want combatants to try your ſtrength, and skill: Awaken your courages to reſiſt, and ſtir…e vp your hearts make ſure the meanes of your ſafety: There are more with vsus then againſt vsus: The God of heauen is with vsus, if we be with him: and our Angels behold the face of God: If eueryevery deuill were a Legion, we are ſafe: Though wee walke through the valley of the ſhadow of death, we ſhall feare no euill: Thou, O Lord, ſhalt ſtretch forth thine hand againſt the wrath of our enemies, and thy right hand ſhall ſaue vsus.
Conflict: All this number is not for ſight, for reſt; but for motion, for action; Neither was there euer houre, ſince the firſt blow giuen to our firſt Parents, wherein there was ſo much as a truce betwixt theſe aduerſaries. As therefore ſtrong frontier Townes, when there is a peace concluded on both parts, breake vp their gariſon, open their gates, neglect their Bulwarkes: but, when they heare of the enemy muſtering his forces, in great and vnequall numbers, then they double their guard: keepe Sentinell, repaire their Sconces, ſo muſt we, vponupon the certaine knowledge of our numerous, and deadly enemies, in continuall aray againſt vsus, addreſſe our ſelues alwayes to a wary and ſtrong reſiſtance. I doe not obſerue the moſt to thinke of this ghoſtly hoſtilitie. Either they doe not finde there are tentations, or thoſe tentations hurtfull; they ſee no worſe then themſelues: and if they feele motions of euill, ariſing in them, they impute it to fancy, or vnreaſonable appetite; to no power, but natures; and, thoſe motions they follow, without ſenſible hurt; neither ſee they what harme it is to finne: Is it any maruell that carnall eyes cannot diſcerne ſpirituall obiects? That the world who is the friend, the vaſſall of Satan, is in no warre with him? Eliſha's ſeruant, when his eyes were opened ſaw troops of ſpirituall ſouldiers, which before hee diſcerned not: If the eyes of our ſoules bee once enlightened by ſupernaturall knowledge, and the cleare beames of faith, wee ſhall as plainely deſcry the inuiſible powers of wickedneſſe, as now our bodily eyes ſee heauen, and earth. They are, though wee ſee them not, we cannot be ſafe from them, if wee doe not acknowledge, not oppoſe them.
The Deuils are now become great ſuitors to Chriſt: That hee would not command them into the deepe; that hee would permit their entrance into the ſwine. What is this deepe but hell? both for the vtter ſeparation from the face of God; and for the impoſſibilitie of paſſage to the region of reſt and glory? The very euill ſpirits, then, feare, and expect a further degree of torment; they know themſelues reſerued in thoſe chaines of darkneſſe for the iudgement of the great day: There is the ſame wages due to their ſinnes, and to ours; neither are the wages paid till the worke bee done: they, tempting men to ſinne, muſt needs ſinne grieuouſly in tempting, as with vsus men thoſe that miſlead into ſinne, offend more then the actors; not till the vpſhot therefore of their wickedneſſe ſhall they receiue the full meaſure of their condemnation: This day, this deepe they tremble at: what ſhall I ſay of thoſe men that feare it not? It is hard for men to beleeue their owne vnbeliefe: If they were perſwaded of this fiery dungeon, this bottomleſſe deepe, wherein eueryevery ſinne ſhall receiue an horrible portion with the damned, durſt they ſtretch forth their hands to wickedneſſe? No man will put his hand into a fiery crucible to fetch gold thence, becauſe hee knowes it will burne him: Did wee as truely beleeue the euerlaſting burning of that infernall fire, we durſt not offer to fetch pleaſures, or profits, out of the midſt of thoſe flames.
This degree of torment they grant in Chriſts power to command, they knew his power vnreſiſtible, had hee therefore but ſaid, Backe to hell whence hee came, they could no more hauehave ſtaid vponupon earth, then they can now climbe into heauen. O the wonderfull diſpenſation of the Almighty, who though hee could command all the euill ſpirits downe to their dungeons in an inſtant; ſo as they ſhould hauehave no more opportunity of temptation, yet thinkes fit to retaine them vponupon earth: It is not out of weakneſſe, or improuidence of that diuine hand, that wicked ſpirits tyrannize here vponupon earth, but out of the moſt wiſe, and moſt holy ordination of God, who knowes how to turne euill into good; how to fetch good out of euill; and by the worſt inſtruments, to bring about his moſt iuſt decrees: Oh that wee could adore that awfull, and infinite power, and cheerefully caſt our ſelues vponupon that prouidence, which keepes the Keyes euen of hell it ſelfe, and either lets out, or returnes the Deuils to their places.
Their other ſuit hath ſome maruell in mouing it, more in the grant; That they might be ſuffered to enter into the Herd of Swine. It was their ambition of ſome miſchiefe, that brought forth this deſire: that ſince they might not vexe the body of man, they might yet afflict men in their goods: The malice of theſe enuious ſpirits reacheth from vsus, to ours: It is ſore againſt their wils, if wee be not eueryevery way miſerable: if the Swine were legally vncleane for the vſe of the table, yet they were naturally good: Had not Satan knowne them vſefull for man, he had neuer deſired their ruine: But as Fencers will ſeeme to fetch a blow at the legge, when they intend it at the head, ſo doth this Deuill; whiles he driues at the Swine, hee aimes at the ſoules of theſe Gadarens: by this meanes, he hoped well (and his hope was not vaine) to worke in theſe Gergeſens a diſcontentment at Chriſt, an vnwillingneſſe to entertaine him, a deſire of his abſence; he meant to turne them into Swine, by the loſſe of their Swine: It was not the rafters, or ſtones of the houſe of Iobs children, that hee bore the grudge to, but to the owners; nor to the liues of the children ſo much, as the ſoule of their father: There is no affliction wherein hee doth not ſtrike at the heart; which, whiles it holds free, all other dammages are light; but a wounded ſpirit (whether with ſinne or ſorrow) who can beare? What euer becomes of goods, or limmes, happy are wee if (like wiſe ſouldiers) we guard the vitall parts; whiles the ſoule is kept ſound from impatience, from diſtruſt, our enemy may afflict vsus, he cannot hurt vsus.
They ſue for a ſufferance; not daring other then to grant that without the permiſſion of Chriſt, they could not hurt a very ſwine: If it be fearfull to thinke how great things euill ſpirits can doe with permiſſion: it is comfortable to thinke how nothing they can doe without permiſſion: Wee know they want not malice to deſtroy the whole frame of Gods worke; but of all, man; of all men, Chriſtians: but if without leaue they cannot ſet vponupon an hogge, what can they doe to the liuing Images of their Creator? They cannot offer vsus ſo much as a ſuggeſtion, without the permiſſion of our Sauiour: And can hee that would giuegive his owne moſt precious blood for vsus, to ſaue vsus from euill, wilfully giuegive vsus ouer to euill?
It is no newes that wicked ſpirits wiſh to doe miſchiefe, it is newes that they are allowed it: If the owner of all things ſhould ſtand vponupon his abſolute command, who can challenge him for what hee thinkes fit to doe with his creature? The firſt Fole of the Aſſe is commanded, vnderunder the law, to hauehave his necke broken, what is that to vsus? The creatures doe that they were made for, if they may ſerue any way to the glory of their Maker: But, ſeldome euer doth God leaue his actions vnfurniſhed with ſuch reaſons, as our weakneſſe may reach vntounto. There were ſects amongſt theſe Iewes that denied ſpirits, they could not bee more euidently, more powerfully conuinced then by this euent: Now ſhall the Gadarens ſee from what a multitude of deuils they were deliuered; and how eaſie it had beene for the ſame power to hauehave allowed thoſe ſpirits to ſeize vponupon their perſons, as well as their Swine: Neither did God this without a iuſt purpoſe of their caſtigation: His iudgements are righteous, where they are moſt ſecret; though wee cannot accuſe theſe inhabitants of ought, yet hee could; and thought good thus to mulct them: And if they had not wanted grace to acknowledge it, it was no ſmall fauour of God, that hee would puniſh them in their Swine, for that, which hee might hauehave auenged vponupon their bodies, and ſoules: Our goods are furtheſt off vsus: If but in theſe we ſmart, wee muſt confeſſe to finde mercy.
Sometimes it pleaſeth God to grant the ſuits of wicked men, and ſpirits, in no fauour to the ſuitors: He grants an ill ſuit, and withholds a good: He grants an ill ſuit in iudgement, and holds backe a good one, in mercy: The Iſraelites aske meat; hee giues Quailes to their mouthes, and leanneſſe to their ſoules: The choſen veſſell wiſhes Satan taken taken off, and heares onelyonly, My grace is ſufficient for thee: Wee may not euermore meaſure fauour by condeſcent; Theſe Deuils doubtleſſe receiue more puniſhment for that harmefull act, wherein they are heard. If wee aske what is either vnfit to receiue, or vnlawfull to begge, it is a great fauour of our God to bee denied.
Thoſe ſpirits which would goe into the Swine by permiſſion, goe out of the man by command; they had ſtayed long, and are eiected ſuddenly: The immediate works of God are perfect in an inſtant, and doe not require the aide of time for their maturation.
No ſooner are they caſt out of the man, then they are in the Swine: They will leeſe no time, but paſſe without intermiſſion from one miſchiefe to another: If they hold it a paine not to be doing or of euill; Why is not our delight to bee euer doing good? The impetuouſneſſe was no leſſe, then the ſpeed, The Herd was caried with violence from a ſteepe downe place into the lake, and was choaked. It is no ſmall force that could doe this; but if the Swine had beene ſo many mountaines, theſe ſpirits, upon Gods permiſſion, had thus tranſported them: How eaſily can they carie thoſe ſoules (which are vnderunder their power,) to deſtruction? Vncleane beaſts that wallow in the mire of ſenſualitie, brutiſh drunkards, transforming themſelues by exceſſe, euen they, are the Swine, whom the Legion caries headlong to the pit of perdition.
The wicked ſpirits hauehave their wiſh; The Swine are choked in the waues; What eaſe is this to them? Good God; that there ſhould bee any creature that ſeekes contentment in deſtroying, in tormenting the good creatures of their Maker! This is the diet of hell: Thoſe fiends feed vponupon ſpight, towards man ſo much more, as hee doth more reſemble his Creator: Towards all other liuing ſubſtances; ſo much more as they may be more vſefull to man.
The Swine ran downe violently, what maruell is it if their Keepers fled; that miraculous worke which ſhould hauehave drawne them to Chriſt, driues them from him: They run with the newes: the country comes in with clamour: The whole multitude of the country about, beſought him to depart: The multitude is a beaſt of many heads; eueryevery head hath a ſeuerall mouth, and eueryevery mouth with a ſeuerall tongue, and eueryevery tongue a ſeuerall accent: EueryEvery head hath a ſeuerall braine, and eueryevery braine thoughts of their owne; ſo as it is hard to finde a multitude, without ſome diuiſion: At leaſt ſeldome euer hath a good motion found a perfect accordance; it is not not ſo infrequent for a multitude to conſpire in euill: Generalitie of aſſent is no warrant for any act: Common errour caries away many; who inquire not into the reaſon of ought, but the practiſe: The way to hell is a beaten road through the many feet that tread it; when vice grows into faſhion, ſingularitie is a vertue.
There was not a Gadarene found, that either dehorted their fellowes, or oppoſed the motion: it is a figne of people giuen vp to iudgment, when no man makes head againſt proiects of euill. Alas, what can one ſtrong man doe againſt a whole throng of wickedneſſe? Yet this good comes of an vnpreuailing reſiſtance, that God forbeares to plague, where he finds but a ſprinkling of faith: happy are they, who (like vntounto the celeſtiall bodies, which being caried about, with the ſway of the higheſt ſphere, yet creepe on their owne wayes) keepe on the courſes of their owne holineſſe, againſt the ſwinge of common corruptions: They ſhall both deliuer their owne ſoules, and helpe to withhold iudgement from others.
The Gadarenes ſue to Chriſt for his departure: It is too much fauour to attribute this to their modeſty, as if they held themſelues vnworthy of ſo diuine a gueſt: Why then did they fall vponupon this ſuit in a time of their loſſe? Why did they not taxe themſelues, and intimate a ſecret deſire of that, which they durſt not begge? It is too much rigour to attribute it to the louelove of their hogges, and an anger at their loſſe: then, they had not intreated, but expelled him; It was their feare that moued this harſh ſuit: A ſeruile feare of danger to their perſons, to their goods: Leſt he that could ſo abſolutely command the Deuils, ſhould hauehave ſet theſe tormentors vponupon them: Leſt their other Demoniacks ſhould be diſpoſſeſſed with like loſſe. I cannot blame theſe Gaderens that they feared: This power was worthy of trembling at; Their feare was vniuſt; They ſhould hauehave argued, This man hath power ouer men, beaſts, deuils, it is good hauing him to our friend; his preſence is our ſafety and protection: Now they contrarily miſ-inferre, Thus powerfull is he, it is good he were further off; What miſerable and pernicious miſ-conſtructions doe men make of God; of diuine attributes, and actions? God is omnipotent, able to take infinite vengeance of ſinne, Oh that he were not; Hee is prouident, I may be careleſſe; He is mercifull, I may ſinne; He is holy, Let him depart from me, for I am a ſinfull man: How witty ſophiſters are naturall men to deceiue their owne ſoules, to rob themſelues of a God? Oh Sauiour, how worthy are they to want thee that wiſh to be rid of thee? Thou haſt iuſt cauſe to bee weary of vsus, euen whiles we ſue to hold thee: but when once our wretched vnthankfulneſſe growes weary of thee, who can pitie vsus to bee puniſhed with thy departure? Who can ſay it is other then righteous, that thou ſhouldeſt regeſt one day vponupon vsus, Depart from me yee wicked.
Contemplations VPONUPON THE HISTORIE OF THE OLD TESTAMENT.
The ſeuenth Volume, In two Bookes.
By I.H. D.D.
LONDON, Printed for THO: PAVIER MILES FLESHER, and Iohn Haviland.
1625.
Contemplations.
VPONUPON THE OLD TESTAMENT.
THE EIGHTEENTH BOOKE.
Wherein are
REHOBOAM.
IEROBOAM.
The ſeduced Prophet.
IEROBOAMS Wife.
ASA.
ELIJAH with the Sareptan.
ELIJAH with the Baalites.
ELIJAH running before AHAB, flying from IEzEBEL.
By IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.