Iohn . 9. 16. Then said some of the Pharisees : This man is not of God , because he keepeth not the Sabboth : others sayd ; How can a man that is a sinner doe such miracles ? And there was a dissension among them .

IN this verse is set downe a double opinion which the Pharisees held concerning Christ , and especially concerning the workes which hee had wrought among them . Some of them haue peremptorilie , and flatly condenmed him , saying , that hee was a man that was not of GOD : and they render a reason , or rather a shadow of a reason ; namely because he kéepeth not the Sabboth , but their opinion was rashe , and their iudgement false and erronious , procéeding from the malice and hatred of the person of Christ . Also that which they haue vsed for a reason , we haue shewed that it is likewise false : for Christ was so farre from breaking the Sabaoth , or any part of the law , that he did in full perfection fulfill the whole law of God .

Now followeth the opinion of the second sort of Pharisees , which sayd ; How can a man that is a sinner , do such miracles ? as if the holy Ghost should say , If our Sauiour Christ were such a prophaner and breaker of the Saboth , as you surmise him to be , then it were impossible for him , to doe such strange and wonderfull miracles , as we sée he hath wrought : of this wee haue spoken before , & shal speake more hereafter , when we haue spoken generally of Miracles , of the workes of them , & therefore of the power of God , in working them , & also of the power of Angels , of Satan , & of men therein .

Whereas it is said ; How can a man that is a sinner doe such miracles ? these men doe insinuate , that sinners can do some wonderfull miracles in the sight of men , but to doe such a miracle , as to cure a man being blinde from his birthe , was impossible for them . It is impossible that any sinner should doe this or any such miracles which Christ did , wee are therefore to shew , first , what a miracle is , that euery one vnderstanding the nature thereof , may make such proper and peculiar vse of the same , as he ought .

A miracle is nothing else but a rare worke , apparently wrought by the sole omnipotent power of God , cleane contrary to the order and instinct of nature , farre aboue nature or naturall causes . I vse so many words , that I may speake to the capacity of all the people , wheras otherwise I might vse fewer , we are therefore first to know that it is a worke , for indéed it must be in it selfe a true worke , déed , or fact , otherwise it cannot in it selfe , and of it selfe , make men to muse and maruell at it : at least it cannot make wise men to maruell at it . If therefore it be a miracle , it must be a sensible worke , not a worke in shew , illusion or deceit , but a worke in nature , indéed , and in trueth ▪ If it be but an apparance of a worke , it is no miracle . If it be onely in illusion of the senses , it is no miracle . It is then true that the illusions of Satan , are no miracles , for he doth nothing but delude the senses of men , neither is it the celeritie or agilitie of mens hands which are miracles , as of Juglers , which deceiue the people by an actiuitie in continuing the thing which they doe . For they doe not any true worke , but by their dexterity deceiue mens senses . These therefore are no miracles , for euery miracle must be a true worke , and fact indéed . I therefore first call a miracle , a worke , to separate it from those that séeme to be miracles , and yet are not , as be the workes of Satan , and his members , and also those that are done by agility of man , which are workes in shew , but not indéed . This kind of miracle which is a true worke , hath béene wrought by diuers of Gods children , as Moses when he was sent to deliuer the people of Israell out of Egipt , did worke many miracles , to testifie that he was sent of the Lord . He made Frogs , not in appearance , but indéed : he turned the water of the riuer into bloud , not in appearance , but in déed . So also Elias wrought myracles , not in shew but in déed . So Christ wrought miracles not in shew , but in déed . For Lazarus being dead indéed , he raised him vp againe in déed : when the wine wanted at the mariage , he turned water in déed into wine in déed , as pure wine as any issued out of the Uine , and so were all the miracles which he did , workes in déed , and not only in appearance . When therefore wee sée any wonderfull thing come to passe , wee must examine it , whether it be a worke in déed , or onely in appearance . If it be not a worke in déed , as be the illusions of Satan , and of men , which deceiue the senses , and do not bring any worke to passe , then is it not a true miracle . For euery true miracle which the Lord hath wrought himselfe , or any of the Prophets , or our Sauiour Christ , haue béene true workes .

Secondly , I call it a rare worke of God , for of the workes of God , there be some which are vsuall , common , & ordinary : as the preseruation of mankind , is an ordinary and vsuall worke of God , and it is truly said of the holy Ghost , that we liue , mooue , and haue our being in the Lord : yet because this is vsuall , ordinary , and common , yea dayly and hourely , ( for the Lord doth ordinarily euery day and houre , preserue men , otherwise they could not liue ) I say because it is ordinary , dayly , and hourely , we cannot properlye call it a miracle , for it doth make men to maruell , to muse , to be amased and astonied at it , séeing it is so vsuall and ordinary among them . For it is the nature of miracles , to make men , muse and maruell at them : and therefore when as in the Euangelists , any miracle which our Sauiour Christ wrought , is set downe , there also immediatly followeth , that the people were astonied : therefore that which is vsuall , and common , cannot properly be called a miracle . A miracle therefore must be a rare worke of God sildome brought to passe , and for this cause we cannot say , that repentance , or regeneration is a miracle , for although repentance be wrought in few , yet is it not properly a miracle , because it is ordinarily , & vsually at one time or another , wrought in the hearts of all Gods children . There be also many strange and wonderfull workes of nature , yet because they are not rare but vsuall , and ordinarie , they be no miracles . An Adamant stone ( wee know not by what force ) will drawe Iron to it selfe : Iron is heauy of it selfe , and of it selfe cannot possibly mooue from place to place , yet an Adamant if it be aboue it will draw it to it selfe , which is very strange and admirable , yet because it is vsuall and common , it cannot be called a miracle . So we may sée the nature , and power of some water , to turne that which in nature is gold , into stone : that is knowne to be true by experience , yet no man can shew any reason , why that water should rather doe it , then any other . Although this be strange & wonderfull , yet because it is vsuall and ordinary , yet in those waters , it is no miracle : for euery miracle is a rare worke that commeth to passe , not ordinarily , but very sildome .

This worke is called rare , either in regard of the thing wrought , or in regard of the manner of working it . First in respect of the thing wrought : as when the Lord sent downe Manna from heauen , to féed such a great number of people as the Israelites were , this was very rare in regarde of the thing wrought . So when the Lord made the Sunne to stay in the element : so likewise ( as we may read ) when the Lord made the shadow of the Diall to go back .

Secondly , a miracle is rare in regarde of the maner of working it , as when the water was turned into bloud , it was not a rare thing to sée blond , but the manner of working it , as namely with a Rod , was most rare and was neuer seene before . So we do sée that Christs manner of healing the blind man was very rare . Therefore a miracle : if it be a miracle indéed , first it must be a true worke , Secondly a rare worke , either in regarde of the thing it selfe , or in regard of the manner of dooing it .

Apparantly wrought , &c.

Thirdly , a miracle must haue this annexed vnto it : for it must not be obscure , but apparent I meane not to the reason and iudgement of man , but to mans sense , that is , to some of his senses , or to all of them , without controuersie or doubting . This we shall sée in all true miracles wrought by god , to be of this nature , namely cleare and euident to mans senses : for either men did féele them , as the darknesse in Egipt , or else they might touch them , taste them , or smell them . When the Lord brought his people of Israel from Egipt , all the miracles which hee by his power had wrought among them were most apparent vnto mans sense . As namely when they went through the redde Sea , there he made the waters to deuide themselues , and to stand like mighty mountaines on each side of them , in such sort , that they did most mauifestly sée , and behold the same . So likewise they saw , when Moses stroke the stony Rock , so that thereout gushed water . So they saw most euidently the walls of Iericho fall downe : and therefore if there be any miracle which is not apparent of itselfe , it is no miracle . Likewise what workes so euer be done by Satan or any of his Angels , if it be not euident and to bee discerned by mans sense , hence wee know that it is no miracle . Let vs by this property of a-true miracle , examine the miracle of the Altar of the Church of Rome , for in the Sacrament of the Altar , after the Priest hath said a few words as these , ( Hoc est corpus meum ) they teach that there a strange worke is brought to passe , for the substance of the bread which was on the Altar , is gone and is changed into the body of Christ : if it were so , then indéede it were a miracle : but if it be a miracle , then men may discerne it by one sense or other : For let them shew me an instance where the lord wrought any miracle which he did not subiect to the senses of man , but in this there is no miracle , which may be discerned by the senses : for the bread in the iudgment of al the senses seemeth the same , that it was before to the sight , it séemeth to be the very same in substance , of the same quality and colour that it was of before , it hath the same taste it had before , to the handling it appeareth the same that it was before , and hath the same smelling that it had before , there is not any sense that iudgeth now otherwise of it , then it did before , & therfore it can be no true miracle . Indéed if before I séeing it to be bread , tasting , smelling , and touching it , do iudge it to be bread , should now , séeing , smelling , tasting , and féeling it , perceiue it to be the body of Christ , it were a true miracle : But séeing to all the senses , it appeareth one & the same that it was before , it cannot be a miracle : but they say the outward forme & external accident of the bread yet remaineth , but the substance of it is turned into the body of Christ , which though we cannot perceiue by our senses , yet we are to beléeue by faith . But how did Christ himselfe deale with Thomas , when he doubted of his resurrection : he sayd ; Thrust thy finger into my side , and feele whether I haue not flesh & bones , for a spirit hath not as thou feelest me to haue ; he taketh away his doubt by the sence of féeling : and if this true naturall body of Christ were there in the bread , then might we feele it as Thomas did , for Christ still retaineth that his true and naturall body , although he be now glorified . In-so-much therefore that in the bread there is no miracle apparent to the senses , there is no miracle at all . But this is the difference ( in Gods Church ) that before it was common bread , ordained , and sanctified by the Lord , for the nourishment of our bodies , but now it is the holy bread , appointed , and set apart , and sanctified by the Lord , not so much for the nourishment of our bodies , but especially for the confirmation of our faith , and the foode of our soules . The same also is to be said of the Wine .

Fourthly I adde : Wrought by the sole omnipotent power of God . Wherin I note the workers of miracles . The Lord himselfe worketh miracles , but peculiarlie and properly by his power , and not by his wisdom , though both be infinite , and that a miracle is wrought by the power of GOD , I prooue by these reasons . First a miracle is a worke of great power farre passing the power of all creatures , therefore it must néeds be wrought by the power of the Creator .

Secondly , it is apparent by diuers places of the word of God , as Ioel. 2. 21. 30. there the holy Ghost ascribeth the working of miracles to the Lord himselfe . I will shew wonders in heauen and earth , saith the Lord , feare not O land , for I will do great things .

Thirdly , the holy Ghost vseth this as an argument to prooue , that Iehouah is the Lord , and is onely to bee serued . Leuit. 26. Deut. 28. Albeit the Magitians of Egipt could worke many admirable wonders by their owne Arte , and by the instruction of the Diuill , yet they confessed that the workes of Moses were not done by Moses power , nor by any actor skill that was in Moses , nor yet by naturall causes , but by the finger of God , which is nothing else but his power . By this argument doth Christ prooue , that his miracles were not done by the power of Belzebub : If I by the finger of God cast out Diuils , by whom doe your children cast them out .

Lastly , this may also appeare by the consideration of the meanes which the Lord vseth in working of miracles . As the shadow of Peter to cure diseases . Can any mans shadow cure another ? No , but the Lord would haue that this meanes should shew that the things were wrought by his power . So the Handkercher of Paul did cure diseases , not that there were any such vertue in it , but that it came from the Lord : So also did the hem of Christs garment : is there any power in the hem of a mans garment to cure diseases ? Surely no , but the Lord vseth that meanes to teach vs thereby that his power onely doth worke it . Here then we must acknowledge , that miracles are wrought only by the Lord , and serue greatly to the aduancing of his glory .

Lastly we must consider , that a miracle is contrary to the instinct of Nature . ] Nature had neuer any such inclination , as to bring to passe any miracle , as when the water stood on two parts , nature had a desire to make the waters runne , when as then the waters stoode , it was contrarie to nature .

The vse .

The vse that we must make hereof , is to giue to God that which is his owne , that wee should acknowledge him to be the sole author and worker of miracles , that either haue béene or shall be in the world . If thou giue them to Satan , then doest thou constitute him , instéed of the Lord himselfe . Art thou the Lords ? then know , that neither Sathan , nor any creature , is able to worke any miracle against thée . If thou be his , rather then his name should be dishonoured by thée , hee will worke miraculously , for thy good and preseruation .

Further , this serueth to ratifie our faith in the power of God . The Diuill is his seruant , whether he will or not , he can do nothing but that which the Lord willeth .

And hereby we hold that our bodies shall be raised againe at the last day . For God is able to worke all miracles : although there be neither bone , skin , nor flesh left , yet hee is able to ioyne flesh to flesh , sinew to sinew , and raise vs vp againe with the same bodies , we had before .

The second part of this Sermon .

Now remaineth some-thing to be spoken more plainely and particularly of miracles . For as in all other things , so also in miracles , the Lord vseth diuerse and sundry wayes of working . For eyther himselfe alone , and of himselfe alone , or else he vseth some creature in the working of the same . As in the creation of the world , hee vsed not any thing out of himselfe , but in himselfe , by himselfe , and of himselfe alone , he created all things of nothing . So likewise in the working of some miracles , it pleaseth him not to admit the vse of any creature whatsoeuer . As when hée stayed the sunne in the firmament , hee did it of himselfe without the helpe of any other . So also he turned back the shadow of the Dyall of Azah by himselfe alone without the vse of any other . But neuerthelesse in working some miracles , he vseth meanes , but especially man for the meanes thereof . As in all the myracles wrought in Egipt , the Lord did worke them indéed , but by the hand of Moses and Aaron . He deuided the redde Sea so , that Israel passed through on drye foote , but it was done by Moses . So also hee wrought many miracles in the wildernesse before the Isralites , but by the hands of Moses and Aaron . So some miracles were done by Judges , some by Elizaeus , and others of the Prophets . So also God wrought miracles afterward , not only by his sonne , but also by the hands of the Apostles . So that it is a true point of religion , to holde , that the Lord in working of miracles , doth oftentimes vse the meanes of man therin . In this doctrine wee are to take héede of these two dangerous points . First , that we derogate nothing from the Maiestie of God , although hee vse meanes in the working of many miracles . Secondly , that we do not magnifie the Creature , which the Lord vseth aboue that which is conuenient , Into which many haue fallen heretofore . For the auoyding therefore of them , it is necessary to hold these two points of Religion : first to beléeue and know that the omnipotent power of God cannot be communicated to any creature . For the Lord saith , as of his wisedome , iustice and mercy , so also of his power . I will not giue my glory to another . We are therefore to hold , that the power of God cannot beséeme any creature whatsoeuer , no though it bee an Angell of Heauen . Secondly , that wee must know , remember , and constantly beléeue , that albeit the power of GOD could be communicated to any creature , either in heauen or in earth , yet that there is no creature capeable thereof , no creature is able to beare it . This is euident in the example of Peter , before whome when CHRIST had wrought a miracle , and hee had séene some small sight of his glory , he sayd , Depart from mee Lord , for I am a sinfull man . If Peter could not abide the glimmering of his glory , and if it brought his sinnes to memory : insomuch that hee thought himselfe vnworthy of his presence : how much more vnable had hee béene to bears the weight thereof .

But ( may some say ) if this bee so , why then doth the Lord vse meanes in working of miracles ? why doth hee vse men Prophets , Apostles , yea and those also which haue no iustifying faith , and also other creatures ? I answer , the Lord vseth them , not because he stands in néed of them ( for he can worke all things of himselfe ) neither vseth he them , that men should ascribe lesse to him , and more to the creatures which he vseth , but for to teach vs these thrée things .

First to teach vs , how his Maiestie doth approoue the meanes whereby things are brought to passe : for if the Lord vseth meanes when as they be of lesse vse , much more wil he approoue when the meanes are vsed which haue some power to bring things to passe . This then is the first cause why the Lord vseth meanes , to shew that he would haue vs kept , maintained and liue in this world , but so , as by vsing such meanes , as his Maiestie shall appoint . Therefore no man ought to neglect and contemne the meanes , least hee oppose himselfe against the Lord

Secondly , the Lord vseth creatures in working miracles , to support and vphold mans weaknesse , who is not able to looke on his Maiestie , when hee worketh himselfe . This is plaine in the example of the Israelites . Exod. 19. when they came to Mount Sinai , to heare the Lord , there was such thunder and lightning , and the sound of a Trumpet excéeding lowd , and the Mount all of a smoake , because the Lord came downe by fire , they were so bereft of their sences , and were so afraide , that afterward they desired the Lord not to speake to them himselfe any more , but that they might haue Moses to speake vnto them , and they would heare him .

Thirdly the Lord vseth meanes for the tryall of our faith , of our religion , and conscience , whether wee will ascribe the worke that is wrought to the worker thereof , or to the meanes , or partly to the worker , and partly to the meanes , or as some doe , all to the meanes , and none to the worker . The Lord tryeth whether we will be constant , to ascribe the power that is in miracles vnto his Maiestie , for in the miracles of Christ , we sée how diuersly they were expounded , albeit they were effected by the finger of God , yet the Pharisees would not ascribe them to the worker , but sayd , that hee wrought miracles by Belzebub the Prince of Deuils . This is the corruption of man and want of faith : they are ready to ascribe though not all , yet at the least some part of the miracle to creatures , which are but the meanes , and not wholy to the Lord , who is the onely worker of miracles ; for these causes the Lord vseth meanes in working miracles , to teach vs these things thereby , for all miracles are wrought not for him , but for our cause .

The meanes which the Lord vseth are of diuers sorts , but especially thrée . First , some meanes which the Lord vseth in working of miracles , are such as may séeme to men to haue some power in them , for the working of the miracle . As when Moses came to the red Sea , he lift vp his Rod , and stretched out his hand ouer the waters . So when he came to the Rocke to get water for the people , he strooke the Rocke with his staffe , which séemed to haue some power in it , to make the water gush out of the Rock , as afterward it did .

The second sort of meanes which the Lord vseth , are such as haue not so much as an appearance of any force or power , or vse , in the working of the miracle . Such was the hem of Christs garment , the hem of a garment hath not so much as an appearance , that it should heale any that are diseased . Such was the handkercher of Paule to cure diseases , what are handkerchers or swadling cloutes ( as we may aswell say , for the curing of diseases ) such was the shadow of Peter , where vnto some comming were healed of their diseases . These were wrought when the Apostles were ignorant thereof , and when they were occupied about other matters . But yet it pleaseth the Lord to vse such means , although they haue not any appearance of any power in the working of a miracle .

Thirdly , the Lord vseth such meanes as are not auaileable for the worke , but séeme to hinder it , as in curing of the blinde man , the claye which was made , and layde vpon his eyes , this CHRIST ( who was God and man ) vsed , though it séemed to containe in it a naturall hinderance to the Miracle . These thrée sorts of meanes the Lord vseth , to teach vs thrée notable points .

First he vseth the first meanes to trie the trueth of our faith , to sée whether we be so firme in faith , and whether we will so wholy relie vpon him , as that hée will giue all glory to him for the working of the miracle , though the meanes vsed doe séeme to haue some power of bringing it to passe , wee must therefore learne to giue all glory to the Lord whatsoeuer .

Secondly , the second sort of meanes that the Lord vseth , is to teache vs , that it is he alone that worketh miracles , and not the creature which is vsed , his sole omnipotent power doth worke it : Let the meanes doe or bee what it will , whether it be any creature what-so-euer , or no creature , as was the shadowe of Peter which was nothing , but the absence of light . Let vs acknowledge the LORD to bee the onely cause and worker of the miracle .

Thirdly the third sort of meanes , teacheth vs to giue nothing to the creature it selfe which is vsed , which is contrary to the opinion of many superstitious people , and contrarie to all Coniurers , Sorcerers , or casters of Figures : Sathan maketh them to thinke that the miracle is brought to passe by him , or the meanes which hee appointeth , and not by the power of GOD . But wee must acknowlegde that all Creatures what-so-euer , that albeit the power of Angels be great , yet if all these were ioyned together , yet they were not able to worke the least miracle that could be . This doctrine hath singular vse . First it teacheth vs what a miracle is . Secondly , what a miracle is not : as all manner of appearances are no miracles , whether they bee illusions of Sathan , or procéed from the deceipt , subtilty , and agilitie of man , none of them are miracles . So the preseruation of mankind , albeit it bee a true worke wrought by God onely , yet because it is a true vsuall and ordinary worke , it is no miracle , for euery miracle is a rare worke of God .

Thirdly , it teacheth vs that no worke is a miracle which cannot bee felt , smelled , or perceiued by some of the senses : when men therefore hold vs in hand that there is a myracle , yet if wee cannot sée any thing , feele , smell , or taste any thing , contrary to the ordinary manner , there is no miracle wrought . Therefore let the malignant Church of Rome , teach , write , and decrée in their counsels , that there is a miracle wrought in the Sacrifice of their Altar ; yet because I can neyther sée , touch , smell , nor taste any thing but the same that was before , it cannot bee any Miracle .

Fourthly , euery miracle is wrought by the sole omnipotent power of GOD .

If any worke bee done by the power of Sathan , or of any man : or any thing bee done wonderfully by the power of Nature , it is no miracle . If Sathan hath power to doe any strange thing , it is a naturall worke , and therefore no miracle . So also of the good Angels . So likewise if we sée strange things come to passe in the Heauens by Naturall causes , wee are not to thinke they are any miracles .

Last of all , if any thing fall out according to the rare strength and power of some Waters , or other creatures , if it fall out by Nature , or if partlye by Arte , and partlye by Nature , it is no miracle . Whatsoeuer therefore is not brought to passe by the sole omnipotent power of God , and that is not contrary to Nature , it is no miracle .

It followeth now to sée , how many sorts and kinds of miracles there be . I meane not how many sorts there be in Nature ( for so there is but onely one true miracle ) but in name , and as they are called , for so there may be diuerse , and this I gather out of the words of these Pharisees . How can a man that is a sinner doe such miracles ? insinuating thereby , that there bee some miracles which sinners may doe , yet not such as CHRIST had done : Out of this place then wee gather that in name there bee two sorts of miracles . One is a true and diuine miracle , which is that whereof wee haue spoken before , which is an vnbeceaueable miracle , for it is not done to deceiue any , but to magnifie the worke thereof , and for the good of them for whom it is wrought , and for the profit of those which behold it , it is called diuine because it is wrought by the soule omnipotent power of God . Besides this there is a false vaine and deceiueable miracle , false I say because it is not this , for whatsoeuer is not this , is a false Miracle , and vaine , because it cannot haue any good , Godly , profitable and holy vse to the conscience of man , and deceiueable , because it deludeth men that are to discerne and iudge of it . This is the miracle which the Pharisees here speake of , the which is granted to bee done by the wicked . Elsewhere in the scriptures wee read , who are the workers of this miracle , as namely Sathan himselfe doth often-times worke it . So also his Ministers do often-times worke the same , for the holy Ghost teacheth vs , Math. 24. 24. That in the latter dayes there shall come false Christs and false Prophets , and shewe great signes , and wonders , so that if it were possible they should deceiue the very Elect. Wée must not imagine that the false Christs shall worke true miracles , but they shall worke such strange and wonderfull things , that they should carry away many after them : nay if the Lord had not decréed in his secret counsell to saue them that they should neuer fall away , they would also deceiue them . Whereby wee may bee admonished , that séeing wee are in the last age of the world , that fearefull times are at hand , wherein false Christs shall arise and deceiue many . And is not Satan now strong in the hearts of the reprobates ? that they will teach false doctrines . Now what if Heretickes and Scismatickes should haue power to confirme their doctrine by miracles and strange wonders ? would not many beléeue in them ? Let vs therefore ( as Paule taught the Galathians ) prepare our hearts , that if an Angell from Heauen teach vs any other doctrine then that which wee haue receiued in the written word of GOD , let him bee accursed . The Holy Ghost also foretelleth vs , 2 Thes. 2. 9. That before the comming of CHRIST to iudgement , shall appeare Antichrist with all power , with signes , and lying wonders . The Holy Ghost doth before admonish vs hereof , That wee should not wauer at euery motion , nor fall away at euery tryall , but bee constant , and hold fast the Doctrine which wee haue receiued from the Lord , by his Prophets , his Sonne , and his Apostles : then although wee bee tryed with Hereticks and Scismatickes , and séeme to ourselues and to others to be lost , yet wee shall bee reserued to eternall saluation .

But some man may say . If Sathan can worke such miracles , and the Lord would haue false Christs to arise and worke wonders , how shall wee iudge of a miracle that is done : whether it proceed from the Lord , or from Sathan and his Ministers , from a good cause and worker , or from an euill , and what wee are to holde and thinke of the power of Sathan , how farre it reacheth , and what it is able to doe . I answer , that this is a very necessary point to bee knowne , and séeing wee haue entred into the handling of miracles , wee will shew what miracles can bée wrought by Sathan , what is his power , where it beginneth , and where it endeth .

The third part of this Sermon .

Now therfore it remaineth to speake of the power of Sathan .

Certaine it is , and wee are to beléeue it by faith , that the power of Sathan is not equall to the power of GOD : it is not so strong , so large , and so wide : it is euery way infinitly lesse ; there is no comparison betwéene that which is infinite and that which is finite . If wée compare it with good Angels , it will be lesse then some , and greater then other some , as afterward we shall more plainely sée : but if wee compare it with the power of man , it is farre greater euery way : but yet wee must know that is a finite and naturall power , not supernaturall ; for then none could bee saued : it is mightie , but yet not Almightie : but that we may better conceiue of it : let vs see wherein it lyeth .

All the power that Sathan hath consisteth in two points : First in his knowledge or vnderstanding . Secondly , in his déed , action , or worke . For according as a mans knowledge is , such is his déed : so is Sathans : as his knowledge is great , so also his worke great . For his knowledge it is to bee considered whence it ariseth , and how hee commeth by it , so shall wee better iudge of the greatnesse thereof . Hee hath his knowledge by these meanes that follow .

First from his spirituall Nature , for by Nature hee is a spirit , and therfore by nature hath the measure of knowledge giuen by GOD to a spirit which is great . Wee know that there is a greater measure of knowledge in man , then is in a brute beast , by reason of that nature which the Lord hath giuen to man aboue beasts . So the Diuill is made of a spirituall substance , and of that onely : so that hee hath not a body which might hinder him to sée into the nature , quality , and operation of a spirite , and therefore being a spirit , he hath the knowledge of a spirit . In that therefore he is a spirit , hee hath a greater famili , aritic with our spirites , then otherwise hee could haue . In regarde therefore of his Nature his knowledge is great .

Secondarily ; the measure of his knowledge may bee discerned by his creation . GOD created him a good Angell , and gaue him the same measure of knowledge that hee gaue to other Angels : Looke therefore what knowledge is in a good Angell by creation , the same knowledge is in Sathan by his creation . It may bee that hee retaineth still that measure of knowledge which hee then receiued , albeit as it may bee thought , that as man by his fall , lost a great measure of that knowledge which hee had by his creation : so the Diuill lost a great measure of his knowledge by his Apostacie from the Lord . Further it is to be knowne , that the diuil being now fallen , is not of the consultation of the Lord , as the good Angels are , for they stand alwaies before his face , ready to doe any thing that hee shall command them , for the good of the Elect , and therefore they are of the consultations of the Lord , but Sathan is not so , and therefore hee cannot haue so great knowledge as they haue , which is a great comfort to those that be the true children of GOD , that the good Angels , by the measure of their knowledge , are more able to saue and defend vs , then the Diuill is by the measure of his knowledge to harme vs .

Thirdly , the Diuill since his fall , hath increased his knowledge , both on the things on earth , and of the wayes of God , by long obseruations and continuall experience , who hath alwayes had experimentall knowledge of the nature of man : for he is well acquainted with the age of men , he knoweth what be their affections , what is their nature , and what is their disposition , hee knoweth what things be offensiue to men , hee knoweth also what pleaseth them best in their young age , what in their middle age , and what in their olde age . And as in these things , so also hath hee experience in supernaturall things . For he remembreth by whom he hath béene resisted , and who will not yéeld to him . This then must greatly amplifie his knowledge , séeing he hath alwayes had such long experience of all things that come to passe . As put the case there were one man aliue which were perfect in sense , in body , in minde , in reason , and memory , and in all the faculties , both of the body and the minde , that had liued from the beginning of the world vnto this daye , and had obserued all things that had fallen out heretofore : this man would tell such wonderfull things , both past and to come , by naturall causes , and continuall obseruation , that I feare me least many would worship him as a GOD : therefore the Diuill must néedes haue great knowledge , séeing that he hath had all these . But he knoweth more then any man could haue done : for hee doth not onely know those among whom he liueth , and the things that falleth out amongst them , but hee goeth about into euery familie and countrie , obserueth what is done , and is well acquainted with their conuersation .

Fourthly , besides this hee hath also another meanes to increase his knowledge . When the Lord commandeth him to appeare before him to render accounts of all the workes that hee hath done , Iob. 1. 16. When the children of GOD , that is the good Angels came before the Lord , Sathan stood amongst them , and the Lord said vnto him , Whence commest thou ? and hee answered , From compassing the Earth too and fro : and the Lord sayd . Hast thou not considered my seruant Iob , how there is none like him in the earth , an vpright and iust man ? Sathan answered : It is not for nothing that Iob feareth thee , hast thou not made a hedge about him and his house , and about euery thing which hee hath on euery side ? but touch all that hee hath , and then see whether hee will not blaspheme thee to thy face . Sathan knew well enough , that man will make shew of religion in prosperitie , but in aduersitie , by impatience would fall away : For herevpon the Lord gaue him libertie to afflict Iob , in visiting his body with sicknesse , in taking away his children , and his goods : but whence hath hee this knowledge ? from the reuelation of the Lord : hee knew that Iob should bee visited with great sicknesse , and loose his children , and his goods , when he heard it from the Lord , and so he knoweth many other things which are to come to passe , and after hee once knoweth them , hee goeth to Witches or such like , and tels them thereof , who like wise tell others of the same before it comes to passe , and so deceiue men thereby , making them to thinke that they knowe it of themselues : but neither they , nor the Diuell know it of themselues , but by reuelation of the LORD vnto Sathan .

Fiftly , Sathan hath another excellent meanes to increase his knowledge which the Lord hath also granted vnto men : for they know what is to come by the Reuelation of the Prophets : for if there be any curse belonging to the people , the Prophets do denounce the same , & make the people to know thereof , by the preaching of the word : whereas therefore the worde is preached , there is Sathan present : he obserueth the doctrine , whether it be of power to bring men from the kingdome of darkenesse , to the Lord : from sinne vnto repentance . If it bee , then is he must busie , either to step it from the Care , or to pull it out of the heart , if they haue once receiued it , as Math. 13. 19. By this meanes therefore hee increaseth his knowledge , that hee may worke more couertly , and bee the lesse discerned : for hee can turne him-selfe into an Angell of light .

Sixtly , he hath yet another meanes to increase his knowledge , and that is by the obseruation of naturall causes . If you speake of an Astronomer , he can tell that best : if yée speake of an Astrologer , he is most cunning there in . Yea that which men gesse at , and as it were groape at in the darke , hee beholdeth and knoweth most certainlie , and can tell any thing that is to come to passe by the course of the Starres , and other naturall causes . If we speake of knowledge in the Artes , there is none comparable to him : hee is most skilfull in all the tongues , and there is no time that is hid from him . So that by these meanes hee hath wonderfully increased his knowledge . But some may say : Hath hee knowledge in any thing , in which the good Angels haue no knowledge ? No for they are as diligent for the saluation of the godly , as he is for their destruction . Psal. 91. 11. GOD giueth his Angels charge to kéepe Christ and all that are his , in all their wayes : nay they pitche their tents about him that feareth the Lord to kéepe him on euery side , that no harme befall him any way . And therefore as soone as Sathan had left off tempting Christ , the good Angels came and ministred vnto him all things that were requisite for him in this life . But doth not Sathans knowledge serue to the working of a miracle ? No : for it is a finite knowledge , and therfore cannot produce any miracle , for euery true miracle is wrought by an omnipotent power .

The second thing wherein Satans power doth consist in his action , or his déed , which as his knowledge is great , so it is likewise great . Let vs therefore see his actions . The déede of perswading is great , for hee mooued Cam contrary to his knowledge , and contrary to Nature , not onely to reuile his brother , but to kill him , hee talked not with Caine , but by motions and perswasions in his heart did allure him therevnto . But it appeareth more great in his first action against mankinde , as when he came to our first parents in the forme of a Serpent ( which argueth his great power , that hee can transforme himselfe into such a creature , and abuse the tongue of a Serpent to that end . ) So wee read of his actions also in Exodus , when Moses wrought miracles before Pharaoh by the finger of God . Satan also by his Enchanters did worke the same miracles , yet not true miracles , because they did them not by the finger of God , but by the power of Sathan . So also 1. Samuel . 28. Sathan comes to a witch , and would also tell the witch what successe Saule should haue in his battell , that hee tooke in hand , hee came in the shape of Samuel , so that Saule thought he had béene Samuell . So also would hee talke familiarly with men : therefore the Lord gaue a law , that if any one consulted with a familiar spirit , he should dye , which law had béene in vaine , if none had consulted familiarly with him . So hee was a lyer in the mouth of all the false Prophets , although they themselues did not at that time perceiue it . So he possessed mens bodies , as in the Gospell , when our Sauiour had cast him out of a man , hee straight way went into a heard of Swine , and euen so he is able to draw mens bodies after him . Wée may also sée his power by a comparison with the good Angels . 2. Kings . 19. An Angel of the Lord slew an hundreth and 85000. men of Zenacheribs Host in one night . Now the same power is in Sathan by his creation , which hereby appeareth to be very great . So when he carried Christs body vpon a Pinacle of the Temple , and vp into a Mountaine to tempt him . And Acts 16. 19. there were exoreistes that would cast forth Diuils in the name of Iesus , but the euill spirit in the man , ranne on them , and ouer-came them , so that they fled out of the house naked , and wounded . It is therefore certaine , that Sathan is of a wonderfull power , and that the children of God haue oftentimes tried , both in themselues , & also in others . Among many other I remember one that is worthy remembrance . There was a man in Geneua who féeling some-thing to fall out contrary to his minde , and for diuers causes which is not néedfull to repeate , blasphemed God , & desired that if there were any Diuils they might come and take him away , who was presently in the ayre , and neuer heard of after , saue only that his cap fel off his head , which sheweth that Satan hath great power : This teacheth vs that men must not be carelesse , but must looke to themselues : For Sathan is a roaring Lion seeking whom hee may soonest deuoure : watch therefore and pray , least yee fall into temptation . But if Satans power be so great , how comes it to passe , that many men doe so well in this world ? I answer this power is barred and limitted by the Lord , and that by two especiall limits .

The first limite , is his Nature , for hee is not able to doe any thing then that which his naturall disposition will permit and suffer . The second limit is , the will of GOD : for hee can doe nothing against the will of GOD . Except the Lord doe eyther permit him or command him , hee is not able to doe any thing at all . As it is also in other creatures , the waters should by nature ouer-flowe the whole earth , yet they doe not because it is the will of God . So also is it with Sathan , as appeareth , when the Lord gaue him power of all Iobs goods , beyond the Lords will he could not go , for the Lord will not suffer him to doe any thing to his children : but onely th● which shall tend to their good . Ar thou in misery , or in any dangerous distresse , wherein thou art most subiect to the cruelty of Sathan ? bee of good comfort , Sathan is limited , hée cannot doe any thing to thée , but onely that which the Lord commandeth him . But may not Sathans knowledge and power bee vsed ? I answere it may . God vseth it in punishing , trying , and correcting his children . Againe the Apostles vsed his power for they haue deliuered men to Sathan as Paule did . 1. Tim. 1. 20. Himeneus and Alexander , and as hee would haue done the incestuous Corinths . But may not la man vse it in familiar sort , in talking , barganing , and consulting with Sathan ? No. This is forbidden Deut. 18. Leuit. 20. and wee are commanded to resist the Diuill , and to flie from him , wee must not therefore consult with him . He may oftentimes tell the trueth , but wee must not accept it . Christ gaue vs example hereof , for hee sayd , that Christ was the Sonne of God , which was a trueth , yet Christ commanded him to bee silent , to teach vs , that the truth is not to be receiued from him , for he is the Father of lyes . Héere then all men are forbidden to séeke vnto Sathan , to know any trueth whatsoeuer . And therefore hereby wee condemne those that vse witcherie , by the counsell of Sathan : and in the former places , the very action of consulting with Sathan , though no harme come thereby , is flatly death to the partie : I would this law were established in all Christian Churches , then there would not be so many witches in that kinde , as now there are . I confesse indéed , there be some which be counted witches , which indéed are not , as namely those which hurt Cattell , as Oxen , Horse , Swine , or such like , or else children , not from the counsell of Sathan , but by the traditions of other women , by poysoning them , in dooing nothing but vsing the naturall causes thereof . Those I would haue punished , yet not in the name of witches , but in the name of murtherers . Some men thinke that they may ouerrule Sathan by coniuration , in vsing this preparation , which is set downe by some of late , that they must make a Circle , and in it make Triangles , Quadrangles , and Crosses , and speake certaine words , as saying the Pater-noster , and many other such like things that they may call vp Sathan in what shape they will , and hee will appeare and doe for them , that which they desire . But is Sathan a friend of theirs ? can any such things make him obedient to man ? Doest thou thinke that y● canst ouer-rule him by this means ? No surely , but hee rather by this meanes deceiueth thée , and all that are of thine opinion . And thus hée deceiueth them that vse Characters . So there bee Charmes vsed to get away the Head-ache , and Tooth-ache . But doth the Charme get it away ? No , Sathan knoweth before that thy headache shall goe away , and therefore causeth thée to vse that Charme , and thereby would mooue thée to ascribe it to the Charme .

But when Sathan whispereth men in their eares : how shall they know whether it bée hée , or a good Angell that speaketh to them ? I answer : there be diuerse manifest tokens , whereby thou mayest discerne this .

First the Lord doth not now vse such meanes to reueale his will vnto men : thou art therefore alway to suspect it to be of Sathan .

Secondly , if it be a good Angell , thou maiest know by this : for if it bee a good Angell , it will tell thée , eyther at first or at last , what it is , and for what it commeth , and from whence , as in times past the good Angels shewed themselues to Abraham and Lot .

Thirdly , if it bee a good Angell , hee will allure thee to kéepe the written word of God , if hee doe not , then suspect him .

The vse .

The vse of all this doctrine is to lead vs vnto God , to acknowledge him to bee our onely Lord and Sauiour , and to embrace the Sonne of God , as our King . In all things therefore wee must goe vnto him .

But whereas it is said : How can a man that is a sinner doe such Miracles ? it may bee asked whether Gods enemies can worke any miracles ? I answer : hee that worketh is not against Christ , but with him : and wee sée that those which indeuoured Acts. 16. to worke a miracle could not .

And there was a dissension among them .

Herein we sée that the Lord doth so worke , that Christ and his doe finde fauour among their enemies , and that by their dissension among themselues . Here wee sée that Schisme is neither a note of a false Church , nor yet of a true Church , heere it is in a false Church . Schisme ariseth of the diuersitie of knowledge and iudgement of men : for all men haue not one knowledge and iudgement , and all sée not the trueth , and if they should , yet all haue not the like yéelding affection therevnto . Wee are therefore to prepare our selues to méet with schismes , for it is necessary that there should be Heresies , 1. Cor. 11. 10. & that in the Church of God , that those which are approoued might be knowne .

FINIS .