Obser . & doctri .

1 THis fearefull spectacles of the possessed , setteth before our eies the great malice and power of Sathan , which by Gods permission inuadeth the liuing bodies of men , miserably afflicted , horriblie tormenteth , and deformeth them : as it appeareth in the possessed with a dumbe spirite , Mar. 9. in the lunaticke , Mat. 17. in the possessed with a legion of Diuels most cruellie , Luc. 8. and diuers other , he goeth about like a roaring Lyon , 1. Pet. 5. as a hunter to lay snares , Ps. 91.3 . as a Fowler to spred his net , and snares to catch soules , Ps. 124. desiring to winnow vs as wheate , Luc. 22. and laboureth to draw vs to horrible sinne and wickednesse , hauing great wrath . Apoc. 12. Infomuch , Vt si tantum nocere posset quantum vellet , aliquis iustorum non remaneret . Aug. Wee are here to note , that the Diuel tormented this man but by the permission of God , for he could not enter into the heard of Swine without the leaue of Christ . Mat. 8. Therefore it is said . 1. Sam. 16. that the euill spirit of God came vpon Saul , because he is the creature of God , and his minister , so that without the licence of God , hee cannot so much as shake one leafe from a tree . And this permission God giueth him , both in the godly , and in the wicked , as it appeareth in Iob. 2. Hee many times afflicteth them both , but for diuers respects and ends : the wicked for their punishment & correction ; the godly for their triall , good and increase of their glorie . Here learn , that for many causes God permitteth the Diuell to possesse and afflict men in this life .

1 That hauing before our eyes how tyrannously and cruelly hee dealeth with vs , we should prosecute him with extreame hatred , hold euer enmitie with him , much lesse to hearken to his counsailes and suggestions , and by these externall persecutions , to consider how much more grieuously he desireth to afflict the soule : and for this cause God permitteth him to appeare sometime in horrible and vgly shapes , that we should detest and flie from him as from a most pernicious pestilence .

2 That setting before our eies the crueltie of this infernall Leuiathan , we should be sober and watch , 1. Pet. 5. and at euerie moment commende our selues to God , and whether we rise or lie downe , to pray vnto God for his defence and protection , and say with Chrysostome , Renuncio tibi diabole ; et dome tibi Christe .

3 That with the swinish Epicures , we should not thinke these things to be inania terriculamenta , nor at euerie three words , and light occasion ( as the manner of some prophane persons is ) to imprecate , curse , or deuote our selues or others to the Diuell . Which surely is a thing so much the more greatly to be lamented , as we see it common in the world , that seeing the Diuell is such an enemie vnto man , any should haue his odious & detestable name euer in their mouths , yea the verie infants following the wicked example of their elders , euen from their cradles , in cursing and banning ( reiecting the sweete name of Iesus ) tosse too & fro this odious name in their mouthes .

4 That as often as we behold any possessed , deafe , dumbe , that we should call to minde the filthinesse of sinne , which is cause that such power is giuen vnto the Diuell vpon men ; and learne to detest sinne , quae vita sunt diaboli , Origin . For as long as sinne raigneth in a man , tamdiu victus a diabolo possidetur , & vexatur . Aug. To conclude this ; when we haue a sound and perfect bodie , let vs giue God thankes , and vse the vigor both of minde and members , godly , to his praise and glorie .

2 The corporall possession of the Diuell in this wretched man , putteth vs in minde of the spirituall possession of heart , which this enemie of mankind effecteth in the hearts of them , through his fraude and deceits : for he made this wretched man , not onely dumbe , but also blind and deafe : that is , depriued him almost of all his senses ; all which hee spiritually effecteth , in those whom through sinne he holdeth captiue . For as the spirit of God where it resteth , maketh men dumbe , deafe , and blinde , to earthly and carnall things , that they may giue themselues to the contemplation of the things aboue : so this wicked spirit laboureth to make them dumbe , deafe , & blinde , to all spirituall things , that without all feare of God , and remorse of conscience , they might wholy giue themselues to all filthinesse . First , euen as the Wolfe when he prayeth vpon the Sheepe , catcheth him first by the throate , that he might not crie , least the Shepheard being awaked , should reskue the poore Sheepe from his iawes : so this hellish infernall Wolfe , maketh many mute , that they neuer call vpon God , pray , or euer haue in their mouthes , any godly and spirituall communication , which if they knowe or heare any infirmitie by their neighbour , forget this rule of Christ . Mat. 18. If thy brother trespasse , &c. And that of the Apostles , Gal. 6. Brethren , if a man be fallen , &c. But are talkatiue enough , to publish it to the infamie and hurt of their brother : such are all vniust aduocates , which are mute in the poore mans cause , but in the cause of the rich , &c. Such are all periured false witnesse-bearers , which conceale the truth for a reward , &c. Another sort there are , whom the Diuell maketh dumbe , like such as are naturally borne dumbe : for as those that are borne blinde , doe make shewe and signes , for what they would haue : so all hypocrites seeke for the glorie & praise of men , onely by the outward shewes of vertues , they come to Church , shewe themselues zealous , &c. All but only in shewe , all but in signes ; but if thou put them to the touchstone of Christianitie , shewe me thy faith by thy workes , Iac. 2. Thou shalt find all to bee but in dumbe shewes and signes , all counterfeit copper and drosse : looke into their workes , and there you find a worme-eaten conscience , with the canker of vsurie , the viper of enuie , with the serpents of detraction , back biting , &c. Crocadils in dissimulation , 2. Lyons in their furie , worse then the verie Tygers in reuenge , in secreate stinging likes scorpions , &c. All these the diuell maketh mute , &c.

2 The Diuell also maketh them whom he spiritually possesseth , blind , that they may not see their sinne , and the daunger they are in ; like the Wolfe , he taketh him by the throate , that hee may not call vnto the true Sheapheard Iesus Christ for succour , and as a rauenous Vultur , he seeketh to picke out his spirituall eies , that the sinner may not see the filthinesse of sinne , nor the imminent daunger he is in . The couenant which this enemie requireth of his seruants , is like that which proude and cruell Nahash the Ammonite , demanded of the Gileadite , 1. Sam. 11. that he might pull out all their right eies . In like manner the Diuell seeketh to pull out the eies of our minde , that the sinner seeing , might not see , for their owne wickednesse hath blinded them . Wis. 2. The sinfull man and woman , when they are most blinded in their wickednesse , they thinke that they haue Lynceos , oculos . Like the foole Harpastes , that Sen. 6. lib. Epist. 52. speaketh of , who being suddainly depriued of her sight , nescet se esse caecam , paedagogum rogat vt migret , domum tenebrosam esse . This which we laugh at in her ( saith hee ) we practise in our selues : nemo se auarum esse intelligit , ne cupidum , yet worse then the blind in this ; they seeke a guide , nos sine duce erramus , et dicimus , non ego ambitiosus sum , I am not couetous , nor luxurious , &c. It is not my vice that I am rash , angrie , it is the fault of my youth : and therefore we are hardly cured , quia nos aegrotare nescimus , nec medicum quidem quaerimus : should we not thinke him to be mad or blind , who being intent in doing some thing , one should runne vnto him with a naked sword , and minace him death , if hee presently left not off ; and notwithstanding without any feare hee goeth on with his worke ? would we not thinke him to be blinde , which seeth not the sword drawne to strike him ? And what is the cause ( I pray you ) that some men giue themselues ouer vnto so many sinnes , and securely wallow in their filthinesse , and some others liue soberly , warily , and laboureth to auoide euen the smallest sinne ? Surely the reason is , because the one hath the spirituall eies of his minde blinded so , that hee seeth not how great and greeuous euill hang ouer his head , which that high iudge reserueth for him against the day of vengeance : the other setting Gods iustice before their eyes , and the seueritie of the eternall torments , which the iust iudge inflicteth vpon these short & fading pleasures of sinne , by all meanes endeuoureth to refraine the same . O that men were not distitute of these eies of their minde , that they might contemplate vpon the miseries and torments which are layd vp in hell for the wicked , that they might betime betake them to newnesse of life , and come out of the snares , wherewith this prince of darknesse holdeth them captiue ; and will in the end ( vnlesse they repent ) cast than for euer into vtter darknesse , where shall be weeping and gnashing of teeth . The Diuell now stoppeth their eies with earth , that is , with the vile corruptible , & abiect things of the world , for the loue whereof they make small reckoning of the life to come : but then to their perpetuall griefe , they shall perceiue how they were blinded , and confesse too late , we haue erred from the way of truth , and the light of righteousnesse hath not shined vnto vs , Wis. 5.

Now let vs see how the Diuell maketh the sinner also deafe : when ye see a man warned , counselled , exhorted , perswaded by many that he should in his iourney turne , and decline from such a way , for ther are theeues lying in wait to take away his money and life : hee harkeneth to none of them , goeth boldly on his iourney , the way infested with Theeues , falleth into their hands , is robbed and slaine , would yee not think this man to be deaf , or out of his wits ? In like manner when God by his word , Preachers , diuine inspirations , &c. Incessantly warneth , and calleth vnto the sinner , knocketh at the doore of their hearts , desireth , craueth , and beggeth them to open vnto him , his head being full of deawe , and his locke of the droppes of the night . Cant. 5.2 . Sheweth him the dangerous course he taketh , the pit of destruction he is falling into , the way he goeth leadeth to eternall torments , &c. Notwithstanding , hee will not heare , but goeth on still the broade way that leadeth vnto hell : shall we doubt but that the Diuell hath stopped the spirituall eares of such ?

Thus yee see how the Diuell maketh the sinner dumbe , deafe , and blind , that he may the more quietly keepe possession of his soule . Euen as a man that would quietly sleepe and take his rest , commandeth his seruants and familie to keepe silence , that the noise may not disturbe him : 2. hee shutteth the windowes that the light may not offend his eies , hee getteth him into a close roome , and if any enquire for him , willeth his seruants to denie him to bee within : all these this subtile enemie of mankind causeth in the sinner , that he may sleepe quietly in his sinne , he diligently laboureth to stop the entrings and passages of the soule , which are the senses , that no Diuine light should come in at the windowes thereof ; to disperce the darknesse , and blindnesse of the minde : as we see in Pharao , and the Scribes and Pharisies , which could not bee wonne nor reclaimed by the myracles they sawe with their cies . And if we beate their eares with neuer so many Sermons , lay before their cyes , the ioyes of the heauenly kingdome , the most horrible torments of hell , they still persist in their life as if they heard nothing at all : so we see many to continue so indurate , in inueterate hatred , or in vnchast loue , that with no perswasions , no preaching , no counsell , they will be reclaimed from their hatred or filthy lust : who seeth not heere the power of the Diuell in stopping both their spirituall cares and eies , least they should conuert and escape out of his clawes ? He stoppeth also their mouths that no spirituall communication of God , or godlinesse , should proceede from thence , partaining to the saluation of their soule , when to scurrilitie , cursing , &c. and all corrupt , and rotten communication , their mouthes are alwaies open and lauish . If a man should aske them whose mouth ouerrunne with filthy words ( like an vncleane Mill that cannot grinde without fowle water ) whether they haue had at any time al this yeare , any godly conference concerning God & the saluation of their soules : they will answere ( if they would confesse the truth ) that they neuer had any thought or speech of any such thing : who doth not heere plainly see , that those are also dumbe , though otherwise verie talkatiue ? vae tacentibus de te domine : ( saith Augustine ) quia ipsi loquaces muti sunt cum non tuas laudes dicunt . Aug. in medit. And lastly , he laboreth to keepe them from conuersing with good men , least that the light of their good examples should expell the darknesse of their mindes , their wholsome exhortations rouse them from the sleepe of sinne , and so they might repent & bee turned vnto God , &c. Take heede therefore ( saith Cyprian ) quisathanam habent suggestorem , habebunt etiam tortorem . In ser. de ieiuni .

3 In this one man 4 myracles , were wrought : the deafe did heare , the dumbe spake , the blind sawe , and the possessed was deliuered . This euidently euinceth that Christ is the true Messias , to saue and free vs from the power of Sathan ; who went about doing good , and healing all that were oppressed of the Diuell , Act. 10. For this purpose appeared the Sonne of God , that he might loose the works of the Diuell . 1. Iob. 3. Let vs therefore flie vnto him in all our dangers and necessities , and he will refresh vs . Mat. 11.

Finis 1. part . vel conc . primae .

Pars 2. vel conc . secunda .

IN this part is described the effect of the myracle , which according to the diuersitie of the subiects was threefolde , and that according to the three diuers opinions and iudgement of the beholders .

1 In the promiscuall companie saith Mat. 12.23 . All the people were amazed : that is , they admired the power of God , which shined forth in this myracle , 72. they spake honorably of Christ the Messias , the Author thereof : Is not this the sonne of Dauid ? that is , the promised sauiour of the line of Dauid , of whom it was foretolde that he should doe such myracles . Esa. 35.5 . And this effect of the myracle it selfe was good , simple , true , and sincere . 2. verse 15. in the Pharisies , which maliciously did slander this Diuine myracle , affirming that the efficient and principall worker thereof was Beelzebub , a most abhominable and filthy Diuell , by whose power Christ as his Minister did cast out Diuels : which blasphemous slander against their owne conscience , they did to that end publikely before , deliuer before the people , that by extenuating and diminishing of the miracle , they might withdrawe and alienate the mindes of the simple people from Christ : Beelzebub signifieth dominum seuregem muscarum , it was the God or Idoll of Accaron , or Ekron , 2. Rog. 1.3 . with whom Ahaziah , contrarie to the word of the Lord consulted : Baal was a common name of all the Idols , which were worshipped of the infidell nations that bordered vpon Palestina , or Iurie : the Caldeans called it Bece , adding for difference sake some other name , as Beelphegor , the Idoll of the Moabite , ●●alpear , the Idoll of the Amonite . &c. This Idoll was called Beelzebub , because of the multitude of flies , that swarmed about the Temple of this Idoll , because of the many sacrifices which there were slaine . The Iewes in contempt did call the Diuell by this name , the prince of the Dinels : because he is the prince that ruleth in the ayre , the Prince of the darknesse of this world . Ephes. 2. & 6. and had sub Vexillo suo , exercitum diabolorum , like flies swarming in the ayre . 3. verse 16. In others which tempted him , seeking a signe from heauen : and these were of the Scribes and Pharisies , Mat. 12 : which were not ashamed by extenuating to calumniate this notable myracle , collatione imparium , crauing a more excellent myracle to be shewed in the skie , either that he should raise vp thunder , as in the time of Samuell , 1. Sam. 12. or to call for fire from heauen as Eliah did , 1. Reg. 18. or to make the Sunne to stand still . Ios. 10. or the Sunne to goe backward , 2 Reg. 20. or to raine downe Manna from heauen as in the Desart : but this they craued to a peruerse end , that they might take occasion hereby to blaspheme , and the more quarrell with him : and therfore Christ called them an euil , and adulterous generation , Mat. 12. And these are the effects of this myracle , per accidens , proceeding from the peruerse malice and hatred of the Scribes and Pharisies .

Obser . & Doct.

HEere obscrue , out of the 15. chap. 16. vers. that nothing can bee safe from the viperous teeth of the Sycophaut , as we may see in the diuers iudgements , which the beholders of this myracle had of Christ . The same chaunced to Iohn Baptist , Mat. 11. to Steuen , Act. 7. to Paul , whom for preaching of Christ , they sought to kill . Act. 9. and at this day , this is too common in the world , for there are not wanting certaine peruerse , criticall , and malicious , maleuolent , censurers , which are readie to giue their peruerse iudgements of good men , and to traduce whatsoeuer they speake , or doe well , imitating Xoilus heerein : who being asked why hee spake euill of all men : answered , quoniam malefacere , Cum velim non possim . Aelian . va●hist . lib. 11. but as long as thou doest well , feare nothing , the bitings of viperous tongues , thinke that the same measure was offered vnto Christ , the seruant is not greater then his Maister , if they haue called the Maister of the house , &c. Mat. 10. imitate Plato heerein , who when it was tolde him that many rayled vpon him , answered : At ego sic viuam , vt illis fide● non habeatur .

2 Note here the nature of the wicked ; there is no vertue so excellent , nothing so well done , nothing so worthily commended , and extolled by the voice of all good-men , which the wicked do not carp at , & dispraise : euen as if he put a staffe , or a peece of timber halfe way into the water , that part which is in the water , seemeth crooked and broken , and the other straite , when indeede it is all alike straite : so the same action which to an vpright iudgement , seemeth well done , and praise worthy , to the wicked it seemeth crooked and defectiue ; not that it is so , but by reason of their depraued and corrupt iudgement , which deceiueth them , because they looke into the actions of others , through the water of enuie and malice . If thou be humble and lowly , they will iudge thee abiect and vile ; if patient , white-liuered , and a dastard : if studious , an hypocrite : if frugall , a nigard and couetous : if silent , they wil iudge thee a foole : if talkatiue , a babler : if deuoute , a dissembler : if thou doe iustice , they will count thee cruell : if pittifull , remisse , and corrupt : if milde , they will contemne thee : if liberall , they will count thee prodigall : if sparing , a myzer . &c. And nothing may be so well done , but that enuious and wicked men , will take occasion thereby to backbite and slander thee : euen as a great Riuer , receiueth into it selfe all other Riuers that come : and the fire conuerteth into it selfe all things it taketh : the Serpent eateth the sweete flower , and conuerteth it into poyson , out of which the Bee sucketh honie : so the wicked at the verie same thing take occasion to murmure , and dishonour God ; by which the godly are incited to loue , praise , and serue the Lord . For when Christ did many myracles , the high Priests and Pharisies , consulted how they might put him to death . Now , if thou demand of the high Priests and Pharisies , why they would kill Christ , 1. they will answere , for this man doth many miracles , Io. 11. But if thou aske of Peter , Iames , Iohn , and the rest of the Disciples , why they beleeue in Christ , forsake all that they haue and follow him ; they will also say ; because he doth many myracles , which none but the Messias could doe , therefore we beleeued in him , followe , and serue him . If you aske why the people did praise & extoll Christ ; they would say , because the dumbe spake , &c. But if ye ask the Pharisies why they mocke , and blaspheme Christ , they will also say , because the dumbe spake , &c. What is the cause why this one myracle bringeth forth such contrarie effects ? surely because the hearts of both are diuers , and different . Whereby it commeth to passe , that what to the one is a medicine and present remedie , to the other is a deadly poyson .

O that many also at this day were not like vnto these Pharisies , which when they should bee conuerted by Christs myracles , wonne with his benefits , and their hearts mollified , and euen melt with the loue of God , they take occasion thereby to become worse , and more obdurate in their sinne : Is it not an inestimable benefite , that when thou committest so many , and great sinnes , yet God patiently suffereth thee , expecting thy conuersion ? this goodnes of God which should so enflame thy minde with his loue , & so binde thy affection vnto him , that thou shouldest not dare to offend , so louing and mercifull a God thou abusest to presume the more boldly to commit the greater sinne , adding without any feare , sinne vpon sinne , and saiest God is mercifull , hee is a good God , he came into the world , suffered death vpon the crosse to saue sinners . Indeede he is infinitely mercifull , else would he not suffer thee to make his mercie , and goodnesse , an occasion of sinne , and a cause of thy further wickednesse , and the crosse which he endured to destroy the Kingdome of the Diuell ; to take occasion thereby , the more boldly to sinne , and to vphold the Kingdome of the Diuell . Knowest thou not ( O wrech ) that this bountifulnesse of God leadeth thee to repentance ? but thou after &c. Rom. 2. &c.

3 Heere obscrue ; The monstrous ingratitude of man towards God , which may be considered , not onely in that they are made the worse by Gods benefits , but also by the circumstance of time : for at that time when they should especially be conuerted , and admire the workes of God , at the same verie time , malice possessing their hearts , they did murmure & blaspheme . The tongue of man is scarce able to vtter how great the vnthankfulnesse of man is ; which the greater the benefits are which they receiue , the lesse doe they feare to offend God . So the Israelites while God on the Mount was deliuering lawes vnto Moses , for their good ; they were making a golden calfe in the Vallie , to prouoke him to wrath with their Idolatrie . So Christ , when he was at his last Supper , instituting the holy Sacrament of his bodie and blood , for the benefit and comfort of man ; at the verie same time they were consulting together how to betray him : which time the Ap. 1. Cor. 11. noteth , when he saith , Our Lord Iesus Christ in the same night , &c.

And no lesse monstrous is the ingratitude of many now adaies , which while they sit at their play , swearing and blaspheming the name of God , and committing other greeuous sinne ; in the meane time is God creating , and prouiding for their sustenance and benefite the fruits of the earth , and powring his blessings vpon them , whiles they are crucifying the Sonne of God againe to themselues , and making a mocke of him , Heb. 6. O detestable ingratitude , &c.

4 Note heere , how farre different the iudgement of God is from the iudgement of men : The Pharisies in the opinion of men were reputed holy , and righteous men , and the common people , simple , and foolish ; yet the spirit of God heere saith , that the Pharisies , were most wicked and blasphemous sinners . We learne heere , to examine our owne consciences , & not to content our selues with the praise of men , for according to their fauour , or hatred , they approue euill , and condemne what is good : plebs est morosa lagēdo , ille bene de te dicet , at ille male : He often erreth in iudgemen which listneth to the voices of the people : hatred and fauour , are 2. partiall iudges . Errat amans pariter dum iudicat , errat et osor namque odium fallit , failit & omnis amor . Saith one . I passe very litle to be iudged of you , or of mans iudgement , 1. Cor. 4.

5 The Pharisies , are an example vnto vs of the wretched and abiect estate of that man which is forsaken of God ; how headlong they fall into all grieuous sinne . This vse let vs make of it , that when we see men to fall into horrible sinne , without any feeling of conscience , let vs thinke that we our selues should fall into the same or greater , if God should giue vs ouer , or take his grace from vs : let vs euer haue before our cies these examples of Gods iudgements , to stirre vp the feare of God in our hearts , that we may learne to know our selues , how insufficient we are of our selues , if the hand of God-should not hold vs vp ; Let him that standeth take heede least he fall , 1. Cor. 10. Wherefore let euery good Christian , pray with the princely Prophet , Ps. 51. Cast me not away from thy presence , and take not thy holy spirit from me : without him we cannot stand , without him we fall into all kind of wickednesse , learne then to hate sinne which separateth betwixt God and vs , and hideth his face from vs . Es. 59.

6 In that the Pharisies lyed , speaking contrarie to their owne conscience ; let vs learne to hate all lying and falshoode . For it is written , Ps. 5. Thou shalt destroy all them that speake lyes : At the generall flood God destroyed the whole world , but saued Noe and his family , he burned Sodome , but spared Lot . He tooke into his societie Peter , an offender , Paule a persecutor , Magdeline a sinner , &c. But we find not that he admitted any lyar .

Hell ( saith the wise man ) is better then an euill tongue . Ecc. 28. For hell fire tormenteth but the wicked and the damned , but an euill tongue hurteth both good and bad . Who so harkeneth thereto , shall neuer find rest , nor dwell quietly . Ibid. The heart of fooles is in their mouth , but the mouth of the wise is in their heart , Ecc. 22. The tongue should follow the heart , the heart and reason should goe before the tongue , as the guide to direct and gouerne euerie word , least the tongue runne at randome : linqua tanquam calamus esse debet , qui per se nihil facit , no farther then it is moued by the Scribe , that it be not exorbitant from the rule and order of Christian charitie , and truth , &c.

7 Out of the 14. vers. we learne ( in the censure of the people ) that notwithstanding the malicious carping of wicked men , there are not wanting some which will iudge truely , and sincerely of the sayings and doings of others : for the word of God is neuer preached in vaine , Esa. 55. Our labour is not in vaine in the Lord . 1. Cor. 15. Here is a great comfort , to all Preachers , that they be not discoraged in their calling , when the malignant companie do contradict them , slander , hate , and raile vpon them : for alwaies from the beginning the greater part were the worst , which ferrea quadam peruicacia did oppose themselues against the seruants of God , and lade his Ministers with scoffes , and reproaches , for reprouing their beloued sinne : Let vs not marueile , nor be dismaide heereat , seeing Christ himselfe could not be free from such malicious detractors , &c.

Lastly , ex vers . 16. In that they required a signe from heauen , I obserue , There are at this day which expect myracles to confirme the Doctrine of the Gospell : whom with Christ we may answere , Mat. 12. An euill & adulterous generation seeketh asigne , &c. Myracles in the primitiue Church were necessarie , vt quae introitus sunt at fide , ( saith Greg. li. 27. Mor. & infidelium causa maxime fiunt . But now we neede them not , because our Doctrine is not new , but confirmed by the Apostles , with diuers signes & myracles , and gifts of the holy Ghost . lib. 2. Whosoeuer therefore ( saith Aug. li. 22. de ciuitate dei ) prodigia quaerit vt credat , ipse magnum est prodigium , cum toto mundo credente non credat . Many such prodigious sinners there are in the world which seeke signes , such are they which wallowing all their life long in their sinne , presume vpon mercie at the last gaspe of their life : these seeke a signe of God at the end of their life : when the generall rule of Gods lawe is , he will reward euerie man according vnto his workes . Rom. 2. Ps. 62.2 . Cor. 5. Vt quimale vixit , malo pereat . So when thou hast liued 30.40.60 . yeares in all licentiousnesse of life , casting the fear of God behind thee , sinning against thine owne conscience , thou presumest vpon the late repentance of the last houre of thy life , and thinkest that to be sufficient : why doest thou not feare the wrath of God , and perswade thy selfe rather , that thou shalt die in thy sinnes , which all thy life time thou hast frequented ? doest thou not knowe , that repentance is the gift of God ? and that it is not in thine owne power ? why dost thou not repent betime , whils the long sufferance of God inuiteth thee to repentance ? why doest thou lose the golden opportunitie of time , that God of his mercie offereth thee , and in vtramque aurem dormi , heaping sinne vpon sinne , as if one moments repentance ( which yet is not in thine owne power ) should make amends for all ? Incredible surely is thy madnesse : What is this but to tempt God ? 1. What is this but to seeke a signe from heauen ? 2. Thinkest thou that God is tyed to thy pleasure , to open to thee the doore of heauen , which all thy life long didst rebell against him , and hadst thy will alwaies crossing to his ?

Pars tertia . Christs Apologie .

FRom the 17. vers. vsque ad . 27. is described the Apologie of Christ , against the calumniation of the Pharisies ; impiously ascribing this myracle vnto Beelzebub ; Christs generall theme is : I doe not cast out Diuels through Beelzebub . To the proofe whereof he vseth in order foure arguments . The first whereof is taken ab effectu discordia , consisting traiectione partium , & complicatione syltogismi , ac porsyllogismi . The principall Syllogisme is thus : If through Beelzebub I cast out diuels , Sathan is deuided against himselfe .

But Sathan is not deuided against himselfe : therefore I cast not out Diuels through Beelzebub .

The Connex of the proposition is plaine by the nature of contraries , which expell and kill one the other . The assumption hee proueth by a prosyllogisme thus :

If Sathan bee deuided against himselfe , his kingdome cannot stand immoueable , but the kingdome of Sathan standeth immoueable .

Ergo , Sathan is not diuided against himselfe . The proposition of this Prosyllogisme is proued A genere , per compaerationem similium , taken from kingdomes , or houses which by mutuall diuision and dissention come to mine and destruction . The 2. Arg. vers . 19. Is taken ab exemplo pari , of them which among the Iewes had the gift of casting out Diuels , whom the Pharisies confessed to cast out Diuels by the power of God . These were the Apostles , and 70. Disciples : hee calleth them their children , because they were borne and bred among the Iewes ; to whom the Lord gaue power ouervncleane spirits . Luc. 9. the argument is thus .

If I by Beelzebub cast out Diuels , then your children also by him doe cast them out : but your children doe not cast them out through Beelzebub .

Ergo , neither doe I.

The consequent of the proposition , is not set downe in expresse words , but yet is insinuated with a figuratiue interrogation , by whom , &c. The assumption is omitted , as granted by themselues , for they themselues affirmed that by the power of God they cast out Diuells . And therefore hee saith , they shall be your Iudges . That is , by their owne confession , and the confession of their children , they be conuinced in the iudgement , that against their owne conscience , they haue most maliciously ascribed this myracle to the Diuell . By the same argument also he concludeth that he casteth out Diuells by the power of God : in this manner .

If your children by the power of God cast out Diuells , by the same power doe I cast them out : but your children by the power of God cast out Diuels ; therefore I by the power of God cast them out .

Which conclusion hee amplifieth , vers. 20. But if I by the finger of God , cast them out , &c. Where , by the finger of God , hee vnderstandeth the spirit of God , as Mat. 12.28 . Explaineth it . By the kingdome of God , is vnderstood the kingdome of the Messias . He reasoneth from the immediate proper effects , to shewe the cause from the benefits and myracles , onely proper to the Messias , he proueth himselfe to be the Messias , & so by their owne confession he inferreth , because hee cast out Diuells by the finger of God . They ought vndoubtedly to know that the kingdome of the Messias is come vnto them , and is begunne among them .

The 3. argument is conceiued , vers. 21. & 22. And is taken ab effectis , similitudine bellica , of a strong man armed , which by a more stronger is expelled and cast out of his Pallace . Where 1. by the strong man armed , is meant the the Diuell , 2. his Pallace , are wicked men , which he hath vnder his gouernment ; his armour wherein he trusted , is the great power of the Diuell . The argument may bee thus concluded in the 2. figure .

He that ouercommeth , and casteth out another by his owne power , is stronger then he that is cast out and ouercome : but I by my owne power doe ouercome , and cast out Diuels .

Ergo , I am stronger then the Diuels , and by consequent , I doe not cast out Diuels through Beelzebub .

The 4. argument is taken a contrariis rugnantium personarum studus , & effectis : vers . 23. He that is not with me , &c. It is a prouerbiall gnome , or sentence which sllogisticè in 1. fig. may thus be inferred .

Whosoeuer in al things is against me , and contrarie vnto me , by his power I cannot cast out Diuels : but Sathan in all things is contrarie to me , Ergo , &c.

Betwixt Christ and Sathan , there is alwaies bellum hostile , Christ is the God of truth , the Deuill is the father of lies : what Christ buildeth , the Diuell laboureth to pull downe : what fellowship then betweene Christ and Beliai ? &c. 2. Cor. 6. This also he proueth by an allegoricall similitude , adorned by a Prosopopaeia , of an enemie which with an infatigable studie , laboureth to inuade , and take possession of his aduersary . Ab adiuncto pertinaci studio diaboli , et à causis adiuuantibus . vers . 24.25.26 . When the vncleane spirit , &c. 1. By the vncleane spirit , hee vnderstandeth the Diuell' which is called vncleane , 1. Ab abiunctis by reason of his naturall vncleannes : 2. Exeffectis , because he maketh them vncleane , whom hee polluteth with finne . 2. Exit iste , he goeth forth , when by the vertue of Christ , and of his word through repentance hee is cast out . 3 Hee walketh through drie places : by drie places , most interpreters vnderstand , partly the Godly , and partly the wicked and infidels ; for in neither of these , he setteth his rest ; for when by repentance , and the grace of Christ , he is cast out of the heart of the penitent sinner , hee incessantly walketh about hunting after his prey , and catching after soules , & assaulteth the godly , seeking to possesse , and to enter into their hearts : for the hearts of the godly are called ( saith one ) loca arida , because nihil melle , nihil dissolutum habent : sed omnia solida & firma quae arida & solicita sunt ( saith Theophilact ) & are warie and carefull of their soules ; seeking rest : that is , to batter downe , and to winne the fort of their hearts , and to make it a dwelling place of all wickednesse , but findeth none ; they yeelde not to his suggestions , they resist him stedfast in faith . 1. Pet. 5. They stand against the assaults of the Diuell , being strong in the Lord , and in the power of his might . Ephes. 6. They giue no way vnto him . So the hearts of the godly are the solide , firme , and drie places , which will admit no noysome humour of suggestions , whereon the Diuell may fasten his pestilent seede of temptations , there is no moisture of dissolute liuing to nourish it , &c. And so minus gratum est hoc daemonibus habitaculum , as the drie places are vnfit to inhabite , ( saith another . ) &c.

They which take loca arid● & inaquos● , for the minde and hearts of wicked men , interprete it thus . The hearts of the wicked are called drie places , that we might vnderstand their vnhappie estate and condition , they are compared squalentis cremi sterilitati ; because there is found in them , no culture of life , no studie of godlinesse , no fruit of good workes , no humor of pietie , mercie , deuotion , but all things are drie , barraine , and vnfruitfull . In those the Diuell seeketh rest , and findeth none : for as a couetous man , is neuer satisfied with that he hath , but greedily gapeth after more : ( for hee is more grieued with the desire of other mens , then hee reioyceth in that which is his owne ) so our ghostly enemie , which is insatiable and greedie of soules , resteth not satisfied with them , whom hee hath made alreadie his owne , but most eagerly gapeth after that which belongeth not vnto him : that is , which pertaine vnto God , he still crieth like the daughter of the Horsleach , affer , affer , Pro. 30. More , more , nec enim illos quaerit quos iamsubegit , hos enim captiuos tenet : illos pergit lacessere in quibus Christum cernit habitare . Cypri . Now when in these places he findeth no rest ( for with infatigable labour , he gapeth and seeketh to insnare and catch others ) he resolueth to returne againe vnto his house whence he came out : and finding it emptie , Mat. 12. swept and garnished . That is , made readie & prepared , as a house is trimmed , decked , and adorned , inuiteth guests to enter into it : So when the Diuell seeth men secure , negligent of their saluation , when they keepe not their eyes , cares , tongue , nor the rest of their sences , ( which are as it were the doores of the soule . ) When ( I say ) they keepe not carefull watch ouer their soules , and are destitute of their spirituall armor , faith , &c. Prayer , diuine meditations . The enemie is hereby inuited , to enter into his former habitation . The 7. other spirits worse then himselfe : are many more infernall spirits , by whose power and operation the hearts of wicked men ( by the iust iudgement of God , punishing their securitie ) are blinded , hardened , and holden captiue . All these hellish armie combine themselues together , euerie one in his place , to assault , & inuade the walles of the spirituall Castle of the soule ; one stirring him forward to pride ; another pricking him to couetousnesse ; another incensing with a desire of reuenge ; another alluring him to lecherie ; another drawing him to enuie , &c. So that this wreched man , if he resist some of these assaults , he may yet be taken with the other . This place containeth a most graue admonition , to beware of carnall securitie : it is directed generally vnto all Christians , but especially vnto those which make a reuolt from God , that they should bee carefully carefull to beware of the impudent malice of this so vncleane spirit : The reasons heere he vseth , are 2 ; 1. ab adiuncto studio , of the Diuell and his complices , that they haue to seeke the destruction of mankind . vers. 24. The 2. is a perieuloso euentu . The last state of that man is worse then the first . For if they after they haue escaped from the filthinesse of the world , through the knowledge of the Lord , and of the Sa. I. C. are yet intangled againe therein , and ouercome , the later end of that man is worse then the beginning . 2. Pet. 2.