Christes miracles deliuered in a sermon. By Arthvr Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. 1608 Approx. 53 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A20180 STC 6613 ESTC S113588 99848821 99848821 13937 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20180) Transcribed from: (Early English Books Online ; image set 13937) Images scanned from microfilm: (Early English books, 1475-1640 ; 643:06) Christes miracles deliuered in a sermon. By Arthvr Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. [56] p. Printed by G. E[ld] for Iohn Wright, and are to sould at his shop at Christ-church gate, At London : 1608. A sermon. On John ix. 16. Printer's actual name from STC. A1, probably blank, lacking--Folger Shakespeare Library Catalogue. Signatures: [A]-C D⁴ (D4 blank). Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Miracles -- Early works to 1800. Bible. -- N.T. -- John -- Commentaries -- Early works to 1800. Sermons, English. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion CHRISTES MIRACLES , Deliuered in a Sermon . By ARTHVR DENT , Preacher of the word of GOD , at South-Shoobery in Essex . AT LONDON Printed by G : E. for Iohn Wright , and are to be sould at his shop at Christ-church Gate . 1608. CHRISTES Miracles . 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 y ● 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 y e 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 y e bread yet remaineth , but the substance of it is turned into y ● body of Christ , which though we cānot 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 lée 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 sled 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 mē 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 .