THREE SERMONS UPON MARK, THE NINTH CHAPter, 22. 23. verses. CONTAINING fifteen Doctrines, the particulars whereof appear in the next pages following.  
By Robert Cleaver.   printer's device of Thomas Creede (McKerrow 339) 
LONDON Printed by T C. for William Welbie, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1611.   

❧ THE DOCTRINES OF THE THREE Sermons upon Mark, the 9 chapter. 22. 23. verses.  

SERMON I.  
DOCT. I. THat Satan's malice is bend even against our bodies.  
2 That Gods own children with their faith have some mixture of unbelief.  
3 That love makes men to bear others burdens as if they were their own.   

SERMON II.  
DOCT. I. WHere Christ helps any one in mercy, he first helps his heart.  
2 That no man hath faith at command.  
3 The faithful are strongest and happiest.  
4 Faith and godly sorrow may well go together.  
5 Christians must see and acknowledge their graces.  
6 Faith shows men their corruptions, and moves them to seek help against them.   

SERMON III.  
DOCT. 1. CHrist doth all in due time.  
2 Enemies of God's Children shallbe rebuked.  
3 Satan is desirous to bereave us of our senses and limbs.  
4 A word of Christ's mouth is sufficient to help us out of all distresses.  
5 It is all one with Christ, to drive the devil out, and to keep him out.  
6 Satan never seems more masterfull than when he is overmastered.    


The first Sermon.  MARK. 9 
Verse 22. And oft times he casteth him into the fire, and into the water, to destroy him: but if thou canst do any thing, help us: and have compassion upon us.  
23 And JESUS said unto him, if show canst believe it, all things are possible to him that believeth.  
24. And strait way the father of the child, crying with tears, said; Lord, I believe, help my unbelief.  
THe occasion of these words is declared in the beginning of this history: which was this, that a certain man had a child possessed by the devil, which had made him dumb and deaf, and that from his childhood; in so much that he could never speak nor hear in all his life: This man in the absence of Christ, brought him to his Disciples, hearing that they had dispossessed others, and therefore hoping to find the like success for himself: But when they had made trial, they found themselves unable to cast the devil out of his child: whereupon their adversaries were ready to insult and triumph over them. In the mean season our Saviour cometh among them, ready to undertake the cause of his poor Disciples against their enemies; the father of this distressed child doth forthwith hasten unto him, and enters into speech with him: Now these words do contain part of that conference which passed betwixt them; wherein we may note these three things:  
1 1. First the petition of the man, with the reason of it: he besought our Saviour if he could do any thing, that he would have compassion on him and his son, and minister comfort unto him, by giving deliverance unto his child, from his miserable estate wherein he was: and to move him unto greater commiseration, he relateth unto him in what sort Satan did tyrannize over him, casting him oft times into the fire, to burn him, and into the water to drown him. Verse 22.  
2 2. Secondly, our saviours answer, where we may observe, that as the man came with an [If] saying, If thou canst do any thing: so he answereth him with the like; If thou canst believe this: that is, if thou canst be persuaded of my power, that I am able to do this, thy son shall be helped (for that must needs be supplied) and he yieldeth a reason thereof, all things are possible to the believer, vers. 23: and therefore this is is not impossible: as if Christ jesus should have said; Whereas thou makest question whether I can dispossess thy son or not, know this, that if there be any doubt, it is on thy part, not on mine: if thou canst believe, thou shalt find, that neither this, nor any other matter is too difficult for me: this our Saviour speaks, for the helping of his weak faith.  
3 Thirdly, we may note the reply of this man upon Christ his speech; he crying with tears, said, Lord I believe, help mine unbelief: vers. 24. Where we see that he acknowledgeth the grace of God, that he did believe in part: and withal, his own weakness, that he was troubled with unbelief: against which, he desireth Christ to help him; that is, to cure him of it, to give him strength against it, and deliverance from it. And thus much for the order and sense of the words; verse 22. And oft times he casteth him into the fire, and into the water to destroy him:] whence observe this doctrine, that  

Doct. 1. Satan's malice is bend even against men's bodies.  Satan is not only an enemy unto the souls of men, but also unto their bodies.  
He doth not only seek their destruction spiritually by drawing God's wrath upon them: but also corporally, by bringing afflictions & miseries upon them; as here we may see by his cruel dealing towards this child: albeit he had gotten an habitation in him, which was a thing wherein he much delighted 
Mark. 5. 8.  (as may appear by this, that he counted it a torment to be cast out, where once he had taken possession;) yet he used great violence towards him, casting him into the fire, and into the water, being content to relinquish and lose his hold, so that the child might be destroyed. 
Mark. 5. 5.  The like we may read in this same Evangelist, in his first chapter, where mention is made of one possessed, whom the devil caused to fly from, and to eschew the company of men, and to live in the mountains, and in the graves, and to knock himself with stones, and so to abuse that strength which he had given him, to his own great hurt and torment. So also in his dealing with job, 
job. 1.  and with his children and servants, we may observe how willing he is to take liberty to hurt men's bodies, when it pleaseth the Lord to grant it unto him.  
And for the further confirmation of this point,  

Reason 1.  Let us first take experience for one reason, to convince us of the truth hereof, and that in the limbs of Satan, who being led by his spirit, do plainly manifest of what disposition their master is: now concerning them, it is said, that the works of their father they will do; and of Satan, it is said, 
john. 8. 44.  that he was a murderer from the beginning: whence it may be concluded, that the more devilish men are, the more murderous and bloody minds they carry: and therefore when the devil was entered into judas, he presently fell to practising against his master: 
1. john. 3. 12.  and Cain being of that evil one, slew his brother: 
1. Sam. 18. 10. 11.  and when the evil spirit came upon Saul, he laid about him with his spear, with full purpose to have bearest David of his life: and so it is with swaggerers and drunkards, and such like hellish persons, when they have no enemies to fall out with, they draw their weapons on their friends, and many times murder their own companions: which is an evident demonstration of the cruel affection that is in Satan's members, even towards the bodies of men.  

2  Again, this may be another reason of the point, that Satan carrieth a deadly malice against all the creatures, 
Mark. 5.  (as we may see in his desire to enter into the swine) and therefore much more unto mankind: and that not only against the Image of God renewed by the spirit of Christ, but even against those remnants thereof that are remaining in the nature of man: whence it is, that he is so violent against their bodies, and seeks to torture them as well as their souls, as carrying some stamp and impression of God's workmanship in them.  
This point serveth,  

Use.  First for the just reproof and condemnation of their folly and madness, that will upon any occasion have recourse unto Satan, or to any means of his invention, either for the relieving of their estate, or the easing of their bodies, or the helping of their children, or the like: howsoever such do in word profess that they esteem of the devil as of an utter enemy unto mankind, yet indeed they show the quite contrary, viz. that they rather judge him to be a friend, than a foe: for they will run from God, and from their dearest friends, to seek unto him; and prefer his service before the service of any whosoever he be. Many will serve the Lord hollowly, and their masters untrustily, but the devil in good earnest, and without hypocrisy, wholly applying themselves to fulfil the lusts of the flesh, they imagine that there is too much rigour in God's law, and too much severity in men's dealings, and that Satan is the best and kindest master of all others: he will give them full liberty to break the Sabbath; to be drunken, to be wanton and lascivious, to filsh and steal, and to do any thing else whereunto their sinful nature leadeth them: they may have any indulgence at his hands, without check, or controlment: and hence it cometh to pass that he hath such troops of followers, and that almost all the world are his servants and vassals. But these men do little consider in the mean while, what a cruel tyrant, and mortal adversary he is unto them, yea even to their bodies.  

Object.  How can that be (will some say) seeing that such do live merrily, and enrich themselves in the world, and come to places of great preferment? If to take the courses before named be to serve the devil, surely (for aught we can see) he seems to be a kinder master than he is taken for.  

Answer. 5  Nay, he is a cruel tyrant notwithstanding all this, and that to the very outward man, for (that we may give instance in some particulars) when Satan gives liberty to any one to take his swing in swilling and drinking; doth he not by that means overthrow his estate, craze his brain, blemish his name, and fill his body full of noy some diseases? and doth not the devil then take a scourge as it were into his hand, wherewith he payeth them home that are given over to that inordinate course of life? So when he gives allowance unto men to follow their covetous humour, do they not pinch their bellies, and deprive themselves o●t times of necessary food? do they not restrain their eyes from sleep in the night, and vex themselves with many painful cares, as what if such a chest should be broken open? what if thieves should get into such a chamber? what if my servants should be unfaithful at home? What if they should not look well to my cattle abroad? with a thousand such troublesome thoughts, which do break off their rest, and impair their hearts, and by degrees draw dangerous diseases upon them: it would be too much to particularise in pleasures of divers kinds, in gaming, in ambition, & such like: wherein when the devil hath once entangled men, he doth keep them as it were in Bridewell. But grant for the time, that he is kind unto sinful persons in letting them have their fill of iniquity, yet he is withal crafty, and seeketh to overreach them by subtlety: for he knoweth that his power is limited, so that he cannot do what he would; and therefore he laboureth by drawing men unto such courses as are displeasing unto the Lord, to put them over into his hand, (who as he well knows) both can and will plague and punish them, either in body, or in soul, or in both: so that by presenting before their eyes the benefits that they shall reap by sin, he doth but offer unto them a sugared cup, which hath deadly poison in the bottom of it: or a goodly fair bait, which hath a dangerous hook in the midsts of it. His dealing herein, may not unfitly be compared unto the counsel which that false prophet Balaam gave unto Balac, king of Moab: who knowing that he could not prevail against the Israelites, so long as they continued in God's favour, but though he cursed them, yet the Lord would bless them: 
Numb. 24. Revel. 2. 14.  he adviseth that King (if ever he meant to do them a mischief) to use them kindly, and friendly; to bid them to their wake, when they offered sacrifice to their filthy Idol, and there to make them good cheer, and withal, to offer unto them some of their fairest women; that so being drawn to sin against God, he might execute some judgement upon them: and this devilish counsel was that indeed, which caused God's people to taste of his indignation. In the same manner doth Satan beguile the sons of men: he cannot bring upon them that misery and mischief that he desireth, and therefore he stirreth men up to provoke the Lord by their pride, and voluptuousness, and wordliness, or some such like corruptions, and then having made war betwixt the Lord and them, he stands by and claps his hands, to see him smiting and plaguing them for their offences.  

Use. 2.  Secondly, considering that Satan is such a cruel enemy unto us, it should teach us to give unto the Lord the honour and praise of our preservation: that notwithstanding we have so many thousand mighty, and crafty, and malicious adversaries, yet we live in safety, and do enjoy innumerable blessings of God to our great comfort: that albeit the devil comes near us, yet he cannot hurt us: and though this ravenous wolf be even in the midst of the flock, yet he cannot spoil so much as one lamb among them: and that howsoever there be multitudes of his Adherents, that have a deadly quarrel against piety, and against the upholders and maintainers thereof, so that no Lion is more greedy of his prey, than they are of the blood of God's servants, yet we enjoy our health, and strength, and food, and families, and liberty of calling upon the name of the Lord: for this wonderful favour of our good God, in restraining the devil & his instruments from doing us mischief, we should never cease to magnify his glorious name: evermore endeavouring to keep ourselves in his favour, that so he being with us, and standing for us, we may not need to fear any of our adversaries that intent hurt and violence against us.  
But if thou canst do any thing,] In that this man makes a doubt whether Christ can help his child, or not, and so manifests his infidelity, albeit he was otherwise a godly man: this doctrine may be collected hence, that  

Doct. 2. The faithful tainted with unbelief.  Gods own children with their faith, have some mixture of unbelief.  
That this man was a believer, may appear by sundry circumstances of the text: as namely, that he came unto Christ his disciples for help, and when he found none at their hands, did not deprave, nor disgrace them, but went unto our Saviour, and that not only to have his son helped, but to have his own unbelief cured, giving him this honour, to be the author and worker of grace in the hearts of the sons of men: yet notwithstanding all this, he herein manifested his infirmity, that he made question of Christ his power, whether he could cast the devil out of his child or not.  
The scripture is plentiful of testimonies for the confirmation of this point. 
Gen. 12. Gen. 28. 2.  Abraham was the father of believers, and had a full parswasion in some particulars: yet how weak did he show himself, when he exposed his wife to evident peril of violating her chastity, by causing her to say that she was his sister, that so his life might be spared, which otherwise might be endangered (as he thought) by reason of her beauty? as if the Lord could not as well protect him in Gerar, and in Egypt, as he had done in Canaan, and in Mesopotamia! 
Gen. 16.  So also in another particular: the Lord promised that he should have a child by Sarah, but he had waited long, and the promise was not yet fulfilled, and now Sarah was altogether unlikely (in the ordinary course of nature) to bear a child: in this case what doth Abraham? at the persuasion of his wife, he takes Hagar, that so Sarah might have a son by her: as if God had been in a strait, and knew not how to be as good as his word, unless the promise might bear this construction, that Sarah should have a child indeed, but by another, this was great unbelief in him.  
David likewise had commonly an excellent faith, 
1. Sam. 24. & 26. 9  in so much that when Saul his enemy was in his hands, so that he might have slain him, and was urged by his men so to do, or to suffer them to do it, yet he would in no wise yield unto them, to take away saul's life; but resolved to wait upon the Lord, who would take him away in due time, either by a natural, or by a violent death, and advance him to the Kingdom in his steed: yet after this good resolution, he manifested great frailty and weakness of faith: 
1. Sam. 27. 1.  for he said in his heart, I shall now perish one day by the hand of Saul: and thereupon he fled unto the King of Gath, and there being in peril of his life, bewrayed much infidelity before the king.  
And the like corruption doth our Saviour oft times reprehend in his Disciples, 
Matth. 8. 26. Luk. 5.  Why did you fear, o ye of little faith? saith he; and as these particular examples do evidently prove the point in hand, so also doth the general example of the whole Church, of which the Prophet Isaiah speaketh thus: 
Isaiah. 49. 14.  Zion said, the Lord hath forsaken me, and my Lord hath forgotten me; if they had affirmed that God had rejected but one member of his Church; though it were but one of the meanest, as it were the little finger, it had been a great dishonour unto his Name; but that he should cast off his whole Church, was a charge far more heinous and intolerable: and argued a great measure of unbelief in God's people, that either said it, or thought it. Yet the Lord doth not discourage them for this, but rather useth arguments to confirm and strengthen them. Can a woman (saith he) 
Vers. 15.  
Verse. 15.  forget her child, and not have compassion on the son of her womb? though they should forget, yet will not I forget thee. In which words the Lord telleth them for their comfort, that a mother, that hath a child sucking on her breasts, may sooner forsake it, and forget that she hath such an one, than he can relinquish them, and let his chosen ones slip out of his mind.  

Reasons.  Now the reason why the remnants of infidelity do still remain in such as are Gods faithful servants, are these.  

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

2  Secondly, there is no other grace of God, but is joined with imperfections, and therefore faith cannot be perfect; for if it were, it would perfect all the rest of the virtues that are in us: our humility would be without any pride: our patience without any discontentment: our love without any manner of bitterness, etc.  

3  Thirdly, it is a good providence of God that it should be so; for otherwise his wonderful mercy in bearing with us, and his mighty hand in upholding us, would not so evidently be seen: we could not else so easily parceive how strong the Lord is, in fencing us against dangerous temptations; in delivering us from violent corruptions: in arming us against boisterous persecutions; and in upholding us in all manner of tribulations.  

Use. 1.  Let this therefore first of all be an instruction unto us, to teach us to be more sparing in our censures, when we find defects of faith, either in ourselves or others. The best of God's servants (as hath been sufficiently proved) are subject to many doubtings, both concerning the promises of God, and concerning his providence: and therefore when we find the like in ourselves or others, let us not thereupon conclude, that we are not of the number of the faithful: for we may have a true justifying faith at that very instant, when we are full of doubting touching some particular points; as may be seen in the examples before alleged for the confirmation of this doctrine: and if God should work all at once in us, there would be no more employment for him; nor any further use of the means of our salvation. Let us not therefore discourage our hearts, as if we had no faith, because we find defects in our faith: or as if we had nothing else but infirmities, because we find some infirmities in ourselves: Christ deals more charitable than so with Peter: for though he were afraid upon the sight of a great wave, after that Christ had given him experience of his power, in making him able to walk upon the sea, yet doth he not call him unbeliever, or faithless person: but saith unto him, 
Math. 14. 21.  Why didst thou fear, o thou of little faith? giving him his due, that he had some faith; albeit he had not so much as he should have had.  

Use. 2.  Secondly, is it so, that the best have some dregs of unbelief still remaining in them? then let us be exceeding careful in looking to our own hearts, for otherwise we may fall very dangerously. Let us not therefore presume upon this, that we have faith, and therefore we shall always stand upright: for though we have a wonderful excellent faith, as Abraham had, and as David had, yet we may suddenly slip into scandalous offences, as they did, because we have infidelity as a dangerous traitor still harbouring within us, which hath many ill companions attending upon it, and is ready still to show itself in distempered passions, and inordinate courses, unless we do marvelous carefully restrain and repress the motions thereof. Little though Peter ever to deny and forswear his master, when he was so resolute, that he stood upon it with our Saviour, that though he should die with him, yet he would never forsake him; yet we read what his unbelief brought him unto. We are of the same nature that he was, let us therefore be admonished by his example, that when we think that we stand, we take heed lest we fall: for though we be never so valorous in our own conceits, little do we know into what cruelty, and into what bitterness of speech we may break forth, and how exceeding cowardly we may show ourselves in the causes of God: the serious consideration whereof, should cause us evermore to have an eye unto our unbelief, and to look narrowly thereunto: yea, to lay strong chains upon it, and to keep it close prisoner: for otherwise, it will make some escape or other, and coming abroad, will play such lewd tricks, as will bring shame unto us, and dishonour unto God, and a blemish upon our holy profession.  
Help us, and have compassion on us; that is, on me and my child: Whence ariseth this doctrine, that  

Doct. 3. Love makes men to bear others burdens, as if they were their own.  True love will cause men to make their case for whom they pray to be their own. It will make them to communicate with their estate, for whom they become suitors unto the Lord, and to bear a burden with them in their afflictions: as here we see in this man, who made his sons case and his own alike.  
Thus doth the Prophet Isaiah make himself a party, when he dealeth with the Lord in the behalf of the jews, against whom God's wrath was kindled, Our trespasses are many before thee (saith he) 
Isa. 59 12.  and our sins testify against us. And again, chapt. 64. 6. We have been as an unclean thing, and our righteousness as filthy clouts, etc. In the like sort speaketh the Prophet jeremy; 
jerem. 14. 7.  O Lord, though our iniquities testify against us (saith he) deal with us according to thy name: for our rebellions are many, we have sinned against thee. So doth Daniel also, 
Daniel. 9 5.  We have sinned (saith he) and have committed iniquity, and have done wickedly; yea, we have rebelled, and have departed from thy precepts, and from thy judgements. And lastly, (not to heap together more examples of this kind) good Ezra manifesteth the like holy affection, as those beforenamed did; for thus he prayeth, 
Ezra. 9 6.  O my GOD, I am confounded, and ashamed to lift up mine eyes unto thee my God: for our iniquities are increased over our head, and our trespass is grown up unto the heaven. In which examples we see, that those holy men of God, though they were very innocent of any heinous crime, and in respect of those faults, which they for whom they prayed were guilty of, altogether blameless, and untainted, yet they took to heart the offences committed by others, as if had been principal men in the same.  

Reasons.  The reasons why God's children must be thus affected, are these.  

1.  First, because this fellow-feeling of others miseries, is a very effectual means to make them fervent and earnest in their suits and requests: as the examples before alleged, do clearly manifest. Whereas on the contrary, if men do not much care for others calamities, as if they did nothing at all, or very little concern them; they will pray, but very coldly and drowsily for them.  

2  Secondly, as this sensibleness of other men's distresses, will make Gods servants fervent, so will it also make them constant in their prayers for them: so that after many delays and repulses, they will still persevere in making supplication for them: but on the other side, if men be not thus affected toward them, they will quickly be discouraged, and soon let their suit fall to the ground: as we may observe in the disciples of our Saviour, who speaking for the woman of Canaan, without any great sense and feeling of her misery, were very cold and short in their request. Master (say they) send her away: that is, dispatch her, that she may be gone, for she crieth after us. Now when Christ answered that 
Math. 15. 23.  he was not sent unto the lost sheep of the house of Israel, their prayer was at an end, and they had no more to say for her: but the poor woman, being thoroughly afflicted with the torment of her daughter, would not let the matter pass so, but replieth upon Christ jesus, and answereth every one of his objections, till at length her request was granted.  

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

4  Fourthly, as others shall have the benefit of such prayers, so shall they themselves that make them have the comfort thereof in a special manner: As jeremy, and Daniel, and such like holy men, who upon the granting of their requests, had an hundred times more consolation, than ordinary people for whom they prayed: and if it so fall out that our requests be not granted in the particulars, yet shall we some way or other be proportionably recompensed by the Lord.  

5  Lastly, if no other reason would induce us, yet the example of our blessed Saviour should move us to this holy communicating with the miseries of our brethren: for he took our persons upon him, and 
2. Cor. 5. 21.  he that knew no sin, was made sin for us, that we might be made the righteousness of God, through him. He became our surety, and took upon him both the guiltiness and punishment of our sins: he did not only pity us, and speak for us, but also dealt for us, and died for us: and therefore it behoveth us to 
Phil. 2. 5.  put on the same mind that was in Christ jesus: and to be affected in the like sort as he was. 
Use 1.  Which maketh for the just reproof of those, who when they are petitioners unto God for others, deal no otherwise then great men's Attendants commonly do, for such as have before hand hired them to prefer their suits unto their masters: or then corrupt Lawyers do for their Clients, when they have received their fees: they think they shall lose nothing if matters go against them: nor gain any thing if they succeed for them: and therefore they use not much eagerness in the pursuit thereof, but deal coldly and carelessly in the causes which they undertake: So do a great many in their suits which they put up unto God; yea, even then when they are to speak for their own children, or other near friends: and that when they are in a most lamentable taking, so that they might justly say as the woman of Canaan did of her daughter, O Lord have mercy on me; my child, or my friend, is 
Matth. 15.  miserably vexed with a devil: miserably haunted with pride, with uncleanness, with voluptuousness, &c: Yet Satan doth as it were, bellow forth at their mouths, and is ready to cast them (not into the water, or into the fire, as was this man's child, but) even into hell fire, which never shall be quenched: albeit (I say) the case stand thus with many men's children, or friends: Nay further, though they have been brought to this pass by their ill educating of them, or their giving of ill example unto them, yet when they are to make supplication unto the Lord for them, they are marvelous remiss and cold in the same: thereby showing, that their prayers proceed from their lips, rather than from their hearts. Nay, in the case of God's Church, whereof they themselves are members, or at least profess themselves so to be, they ask so carelessly and drowsily, as if it did nothing at all pertain unto them, whether the Gospel have a free passage or not; whether Gods ordinances be enjoyed in sincerity and purity or not; whether Gods servants continue in their uprightness or not, etc. This is a fault sharply to be censured in such as make profession of the truth, and we have all cause much to condemn ourselves for our great failing in this behalf: and to labour hereafter to put on the bowels of tender compassion, that so we may make othres cases our own, and mourn for their calamities, and for their transgressions, as if they were our own.  

2  Secondly, is it so, that christian love will cause men to partake with others in their distresses, as if they were theirs? then here is matter of special consolation unto all the Saints of God: for there is never a one of them, but hath sundry others to bear his burden, and to communicate with him in all his sorrows and anguishes. And therefore, let them not be utterly dismayed, albeit they cannot take their own case to heart as they would, and as they should: if they be inwardly grieved that they are so senseless of the strokes of God upon them, they may take this for their comfort, that God will pass by their infirmity, and accept of the fervency of others prayers in their behalf, who are more earnest with God for them, than they can be for themselves. Thus much concerning the man's petition: our saviours answer followeth.   

The second Sermon.  VERSE 23. 
If thou canst believe, all things are possible to the believer.  
Here we must note, that when it is said, If thou canst believe, &c: The meaning is not, that Christ could not heal his child unless he did believe: for man's disability doth nothing diminish God's ability: but this is spoken by our Saviour to help the man's faith; he knew well enough that he did in part believe, but he would have him search, and try his heart, and set his faith a work before he would grant his request. Whence we may note this Doctrine, that  

Doct. 1. Christ gins with the heart.  Where Christ jesus doth help any one in mercy, he first helps his heart, and lays the foundation of his work in his soul. This course he took with Marthae and Marie, when he would gratify them with a special favour, in restoring to life their dead brother, which was very dear unto them; 
john. 11.  He first of all labours to strengthen their faith in this point, that he was able to raise him out of the grave again: yea, though he had been four days dead.  
In the like sort dealt the Lord with the Apostle Paul, 
Acts. 27.  when he and the rest that were with him, had been fourteen days tossed with a sore and dangerous tempest, looking ever and anon, when they should be drowned in the Sea, and all that while had eaten nothing, fear having taken away their stomaches. In this extremity God sent his Angel unto Paul, not giving him present deliverance, but telling him that he and the rest should be delivered, that so their faith might be exercised by depending on his promise, and the benefit might be more acceptable when it came. The like may be said of Iehoshaphats case, when such huge armies of enemies came against him: 
2. Chron. 20. 14. 15.  it was then time (we would have thought) for the Lord to set upon his adversaries, and to overthrow their forces: but he first of all sends king jehoshaphat, and the rest of the people, a Prophet to fit and prepare their hearts, for such a wonderful victory, as afterward he gave them; and that made it to be a far greater blessing, then otherwise it could have been.  

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

1  First, because otherwise the benefit that he bestoweth, would be but momentany: for either the thing itself should be taken away, or else some mischief ensue upon the having of it, so that it would cease to be a blessing. Hence is it, that the Lord saith unto Ahaz, and his people, after he had promised them deliverance from their enemies; 
Isa. 7. 9  If ye believe not, surely ye shall not be established. And therefore was it, 
1. Kings. 20.  that though wicked Ahab were saved from the sword of the king of Aram, at one time, yet he got little by it: for having no grace in his heart, 
1. Kings. 22.  he was wounded in fight against the Aramites another time, so that his Charret-man carried him out of the host, unto Samaria, and death carried him from thence unto hell, the proper place of such sinful rebels as he was.  

2  Secondly, when men's hearts are well fitted for a blessing, it becomes a double blessing unto them. For it doth not alone help them for their present state, but also for their eternal state: not only for this life, but for everlasting life: not for the present alone, but for ever after, they being assured, that God is always the same in grace and favour towards his children.  

Use. 1.  Therefore if at any time we desire any blessing, or deliverance for ourselves, or our friends, out of dangers, or debts, or the like, let us entreat the Lord first of all to apply his medicine to the due place. We see it ordinary with skilful physicians in the curing of many diseases, that though the sickness be in the head, or in any other part, yet they convey their physic into the stomach. So let us beseech the Lord that he will deal with us, or with such as are near unto us: that he will begin his cure in our heart, which is the stomach of the soul: which being sound healed, we shall find, not only the fit stayed for the present, but the sickness prevented for afterwards.  

2  Secondly, let the wisdom of Christ in his dealing with this man, serve for our imitation: Are we minded to do our neighbours a good turn in outward respects, for their body, or for their estate, or for his children? let us in the first place labour as far as God hath enabled us, to help their hearts; to increase their repentance; to strengthen their faith in God's promises and providence, and to minister unto them spiritual refreshing as well as corporal. And thus taking the same course with our friends in their sicknesses, and in their distress, as our Saviour did, we may the more comfortably expect a full recompense of our work from the righteous judge of heaven and earth; and withal, we shall have this testimony unto our souls, that we do not good things in a carnal manner, nor for fleshly respects, but with an upright heart, and to a right end, desiring principally that God may be glorified in the salvation of the parties, to whom our beauty and kindness is extended.  

3  Thirdly, seeing that the Lord useth to begin his work in the heart, where he purposeth to vouchsafe any outward blessing in mercy: Let this teach us not to be impatient, nor to think it too long, ere God bestow any benefit upon us: but let us rather look into ourselves, and suspect our own preparation and fitness to be partakers of any special favour from the Lord.  
Will not our adversaries be pacified toward us, nor reconciled unto us? Let us examine whether we have made peace with the Lord, and procured his loving countenance to shine upon us: otherwise we may certainly conclude, that all our enemy's heat is but a spark of his displeasure against us. Are our outward wants & necessities many & great, and of long continuance? let us make trial whether they do not proceed from want of religion; from want of sincerity before the Lord, & of a godly, and honest conversation before men: have we great imbecility in our bodies, and do we find a sensible decay of our health? let us search whether the weakness of our faith have not been the cause of it, in that we have not conscionably used the means that God hath appointed for the confirming thereof: and whether we have not declined in the course of our obedience, and been too well content to feel an inward decay of God's graces, for which Gods hand hath lighted upon our outward man. And if we deal thus, we shall be driven to accuse ourselves, rather than to murmur against God, and so fitting ourselves for mercy, we shall find it at his hands in due season, and that to our greater comfort, then if we had obtained it sooner.  
If thou canst believe, &:] In that our Saviour makes a doubt hereof, & that not without cause, the doctrine is, that, 
Doct. 2. No man hath faith at command.  It is not in any man's own power to believe when he will, and what he will, and as much as he will.  
Faith is not at men's command: for if it had been, our Saviour would never have propounded this question: neither would the Disciples have left the child uncured, which now was brought unto our Saviour: for they were desirous to do what they could for the honour of their master, for their own credit and comfort, and for the stopping of the mouths of their bitter adversaries: Now the cause why they could not cast out this devil was (as their Master told them) their unbelief: not that they were unwilling to believe, but that they were unable to believe, unless they should have used fasting and prayer for the obtaining of faith, which they could not do. And if any desire a proof of this point, let him read the 17. chapped. of Luke, where the Apostles hearing our Saviour deliver this lesson, that if our brother sin against us seven times in a day, and seven times in a day turn again unto us, saying, it repenteth me: we must forgive him: they take occasion thereby, to pray in this sort: 
Luk. 17. 5.  Lord increase our faith. Which is in effect, as if they had said; Lord, this is a duty which is beyond our reach: our faith will not extend so far, and therefore Lord, sithence thou requirest this at our hands, add unto that measure of faith which thou hast given us, that so we may be able to perform it. Now if they could have believed as much as they would, what need had they thus earnestly to desire an increase of their faith? Let this then be concluded for a certain truth, that no man is able to attain to what measure of faith it pleaseth him. Neither is this so only at men's first conversion, but afterwards also.  
For their first conversion, there is no doubt but it proceedeth wholly from God, and is his mere gift, according to that of our Saviour, 
john. 6.  None can come unto me, except the father draw him. And that of the Apostle, 
Phil. 1. 19  Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake.  
And as for the state of a Christian after his conversion, it is as plain, that none can exercise his faith in any particular without Gods special assistance: as may be seen in the example of Abraham, who though he had a very excellent faith, yet when he came into a foreign country among a barbarous people, it much failed him in that particular, that he could not rest upon God's power and providence for the preservation of his life, but chose rather to expose his wife to danger, by saying that she was his sister. Otherwise he thought, that though they were not so monstrously wicked (as many now a days are) as to abuse his wife, he being alive, yet they would kill him, that so they might freely take her unto themselves. Here we see carnal reason did oppose itself against his faith, and in this particular overswayed him. And so it was with Zacharie, the husband of Elizabet (though overwise a true believer) when he heard of the Angel that he should have a son in his old age he was so entangled with carnal conceits, that he could not give credit thereto: I am old (saith he) 
Luke. 1. 18.  and my wife is old, and is it possible that such old people as we are should have a child? And in the same case did Sarah fail, though she were the Matriarch of holy women, 
Gen. 18. 12.  when she was told that she should bear a son, she laughed at it, as if it were a ridiculous thing to believe any such matter: and as carnal reason doth hinder the faith of God's servants, so also do distempered passions, as anger and fear, and the like. As we may note in Moses, though an admirable man, and such an one as in other cases had showed a care and worthy faith, yet being vexed and troubled at the rebellious disposition of the people of Israel, he manifested great unbelief: for when God promised him to feed all that people for a month with flesh in the wilderness, he doubted how it could be: What (●aith he) 
Num. 11. 21. 22  shall all the beasts be killed for 'em? and shall all the fishes of the Sea be gathered together, to make provision for them▪ As if God had overshot himself, in making them such a large promise, as he would not be able to stand too.  

Use 1.  Hear then are they to be confuted, that never had any faith at all, and yet think that they can believe whatsoever God telleth them: yea, they make that an argument of the strength of their faith, that they persuade themselves they can believe at their pleasure: I dare undertake (say they) that I do believe, and will believe; that I do repent, and will repent; (both which come to one reckoning) and that as well as the proudest of them: and therein they say true indeed, as well as the proudest; for the proud believe not at all, but have the Lord himself 
jam. 4.  to resist them, when he giveth grace to the humble: Neither have such boasters any faith at all; for if they knew what it meant, they would never so presume upon their own strength.  

Use. 2.  Secondly, let this teach us when we go about any service of God, not to rest upon that old store of faith which we have, nor to be so confident thereof; as to say, If now I were to hear the word, or to be partaker of the Sacrament, I am sufficiently provided without any more ado: or if this or that cross should fall upon me, I have undergone greater matters than that comes too; and therefore I know I shall not shrink under it. Let us not (I say) thus build upon our own strength, but let every one rather come to this, my faith is not mine own, I cannot believe what & when I will, and therefore Lord make me to believe whatsoever is needful, according as occasion shall be offered; if we do not thus, we shall find by woeful experience, that though we have the shield of faith, yet when we come into the field against our adversaries, we shall not be able to use it, either to God's glory, or our own safeguard.  
All things are possible to him that believeth.] If faith be set a work, nothing is so hard and difficult, but it will go through therewith: whence observe this doctrine, that  

Doct. 3. The faithful are strongest and happiest.  Of all the men in the world godly believers are the most mighty and most happy.  
None have so great power, nor so good an estate, as the faithful, for they conquer the world: that is, internal corruptions, and outward allurements: according to that of the Apostle john, 
1. john. 5. 4.  This is our victory, whereby we overcome the world, even our faith. Without this it is impossible for men to get victory over themselves and over their worldly lusts, be they never so great and mighty in the earth: nay the mightier they are, the weaker in this conflict: the world hath them in the greatest servitude of all others: it puts them as it were into the dungeon, and holds them fast in the stocks, and makes them the most miserable bondslaves that are, unto pride, and sensuality, and all kind of voluptuousness.  
2 Again, as faith makes men conquerors over the world, so doth it also over the devil, for 
1. Pet. 5. 9 jam. 4. 7.  if we resist him steadfast in the faith, he will fly from us. And concerning all other difficulties, let us read the 11. Chap. of the Epistle to the Hebrews, where the wonderful and strange effects of faith are at large spoken of; and there we shall easily perceive, that the most incredible things that can be imagined, have by virtue thereof been effected, and accomplished. 
Reasons.  And the reason hereof is,  

1.  First, because faithful men do lay hold of God himself, and of his all-sufficiency; and therefore having the enjoyment of his favour, what can be wanting unto them?  

2  Secondly, they build upon the truth of God: for faith is not every slight imagination of a frenticke brain, but a settled persuasion, grounded on the word of God: and therefore if the scriptures say simply and without exception, that they shall have any thing, they rest upon it, without any wavering: but if the scriptures promise with condition only, they do conditionally expect the things so promised: and by this means their happiness is as large as God's promises; and their hopes are ratified by the truth of his word, 
Numb. 23. 23.  who is not as man that he should lie: and of whom it is said, 
Rom. 3. 4.  Let God be free, and every man a liar.  

Use. 1.  Seeing then that there is such efficacy in faith, and such happiness depending thereon, let us prefer it before all earthly treasures, and count all the glory of the world base in comparison of it: for a poor faithful Christian, is better than a rich unbelieving king: And why? because all things are possible unto him; he may have his hearts desire in any thing, so far as his affection is ordered by God's word: and this privilege have none in the world, but only believers.  
It is no where in the scripture said, All things are possible to the rich, to the noble, to those that are strong, or to those that are courageous: nay such do continually find, that their wills and desires are exceedingly crossed, and that it is impossible for them to bring many of their enterprises to pass.  
Nabuchadnezzar, 
Dan. 4.  as great as he was, found by experience that all things are not possible to the mighty monarchs of the earth; and that when they begin to exalt themselves into the place of God, as he did, the Lord can quickly cause a great King to be in far worse case than the basest beggar, as indeed he was; being stripped of his kingdom, of his wits, and of all earthly comforts, even on a sudden, when he little feared any such matter. Since therefore the case stands thus, that no worldly pre-eminence or excellency, can yield men that contentment, which faith will do, what remaineth, but that we set the highest price upon that which is of the greatest worth: and above all things seek for that, which will make us most happy, when we have found it.  

2  Secondly, if we desire friends that are able, and willing, and every way sufficient to stand us in steed, let us endeavour to be in league with such as have the greatest measure of faith, and to make them our chiefest friends, who are most godly & most faithful people. Peter found the benefit hereof: 
Acts 12.  he had many mortal adversaries, as Herode, and the whole power of the Romans, and the state of the jews: and what friends had he to stand for him? a poor company of men and women, that durst not show their heads, for fear of their enemies; who yet by the force of their prayers, prevailed more for him, than all the adverse power could against him: for when they spoke unto God in his behalf, neither the prison, nor his chains, nor the soldiers, nor any power whatsoever, could keep him any longer in hold: but the Lord sent his Angel, and freed him out of the hands of such as hated him, and purposed the next day to have taken his life from him.  
And as the faith of God's servants is very mighty for their friend's deliverance: so is it as effectual for the overthrow of their enemies: as may be seen in Haman, who soared so high above the reach of the jews, that in all likelihood none of them could come near him: But when Hester & Mordecai, and the rest of the faithful, joined together in fasting and prayer, their faith pulled him down unto the ground, and laid all his honour in the very dust. Whence it is evident and clear to those that have any understanding, how needful and beneficial a thing it is, to have godly men on our side; and and therefore if we would be esteemed truly wise, let us join ourselves in most inward friendship and familiarity with them.  

Use. 3.  Thirdly, if nothing be impossible to believers, then is it not impossible for them to master & subdue their strongest corruptions: and therefore let not the faithful be discouraged, though they find themselves as yet very worldly minded, very angry and passionate, very vainglorious, and ambitious, &c: If they will set their faith a work, they shall get victory over these and the like corrupt affections: and albeit they have prayed often against them, and yet find small strength to overcome them, let them not give over the combat, for faith will have the better in the end. And the like may be said for all manner of crosses: it will either make an utter riddance of them, or at least furnish us with patience and ability to undergo them.  
Vers. 24. And straightway the father of the child crying with tears, said, &c: Hence this doctrine might be noted, that 
Doct. 4. See in cleaver's Sermon, on Lament. 3. Doct. 1.  Faith and godly sorrow may well go together: for both of these are apparent in this faithful man: and God's children have oftentimes, and almost continually occasion of this holy grief, in respect of themselves, and in respect of God's Church: in respect of corruptions, and of afflictions, either private or public, or both. But I will not now insist upon this point.  
Lord, I believe] Whence ariseth this Doctrine, that 
Doct. 5. Christian's must see & acknowledge their graces.  It is not unlawful, nor uncomely, for a Christian to make profession of his own graces, though imperfect, if it be done in due time and manner.  
He may speak of them unto God or unto men as occasion is offered. So did this man here, Lord, I believe. So did David, 
Psal. 86. 2.  Preserve thou my soul, for I am merciful. So did Ezekiah also, 
Isai. 38. 3.  I beseech thee o Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. The scripture abounds with examples of this kind. 
Reasons.  But let us consider of some reasons, as namely, that  

1  First, this must be done, because it tends to the magnifying of God's name: whereas the denial of his graces, makes for his dishonour, and argues a base account thereof in the parties that have them.  

2  Secondly, the acknowledgement of the virtues of Christ which we have, is an effectual means to strengthen our faith, to comfort our hearts, & to enable us with fervency to call upon the Lord: whereas upon the omission of this duty, all the contrary effects do follow.  

Use. 1.  Here then are Gods dear children to be put in mind of an ordinary and dangerous fault that is in them: which is, that in the time of temptation they so far give place unto Satan, as to yield that they are hypocrites, and that they have no saving grace of God in them. Indeed they cannot deny but they have heretofore done many good things; but all (say they) was in vainglory, or for some carnal respect or other: they must needs confess that they have had many comfortable feelings, but now they fear all of them were mere illusions. What a folly is this, & what indignity do we herein offer unto the holy spirit of grace, whereby we are sealed unto the day of redemption? why should we not rather be of jobs resolution, viz: never to part with our innocency & uprightness while we live, but though men accuse us, and Satan assault us, and our own consciences charge many heavy things upon us, yet to stand to it unto the death, that our hearts are sincere and faithful with the Lord our God: when by sound proofs and arguments taken from the word, we can confirm so much unto our own souls? For in truth we have far better reason to stand upon our spiritual right, then earthly men have to defend their civil right. Now if some crafty and subtle adversary should come unto a worldly wise man, & tell him, that all his writings & evidences are mere counterfeits, and of no worth at al●…: and that therefore he is but an Intruder into that which he possesseth, would not he (if he be able) maintain the goodness of his evidences, and prove that the seals are authentical, that his witnesses are sufficient, & that all things else do concur, which may make for the proving of his title and right, in the things which he holdeth? Much more than should we stand to make good the Deeds that we have for our souls, and for our assurance of the heavenly inheritance, which hath been of old purchased for us.  

Use 2.  Let this therefore in the second place, serve for an instruction unto us, that we never show ourselves to be of such a cowardly heart, as when we have spoken well, or done well, to deprave the same, by saying that we are no better than hypocrites; or by confessing in word or writing, that we are faulty. Nay, let us never forego our righteousness, but justify ourselves in our righteous ways, and works, and acknowledge (with thankfulness and humility) whatsoever good things the Lord hath wrought in us, or by us; that so he may have his due praise, and we such found comfort as belongeth unto well-doers.  
Help mine unbelief:] The last Doctrine which shall be collected from this verse, is this, that  

Doct. 6. Faith shows men their corruptions, and moves them to seek help against them.  It is the property of grace to show men their corruptions, & to stir them up to seek help against the same.  
As in this man it doth evidently appear, who as he had infidelity in him, so having faith withal, had his infidelity discovered, and his heart moved to seek unto Christ jesus, for strength against it. The like may be observed in the Prophet David, who finding his heart to be vexed, and turmoiled within him, first of all falleth to reason the matter with his own soul, saying; 
Psal. 42. 5. 6.  Why art thou cast down my soul, and why dost thou make a tumult within me? (for so much the word implieth) he having grace in his heart, perceived that unbelief did as it were mutiny within him, and raise up rebellion against the Lord: and therefore finding his own disability, every way to encounter the same, he in the next verse of that Psalm, puts up his complaint unto the Lord against it; My God (saith he) my soul is cast down within me, etc. As if he should have said, Lord, I find myself too weak to prevail against this corruption, and therefore grant me strength to get the better of it.  
Again in another Psalm, to wit, the 77. 
Psal. 77. 10.  he beginneth very lamentably, as one utterly out of heart, almost concluding that the Lord had quite forsaken him, and cast him out of his service: but afterward he recovereth himself, and concludeth that it was his infirmity so to imagine, and thereupon laboureth to confirm his faith by considering of the times of old, and of the wonderful works of God, which he wrought for the good of his people in former ages. So also in the 73. Psalm, 
Psal. 73.  we may note how the Prophet taketh notice of his great infirmity, in envying at wicked men's prosperity, and in the end goeth into the Sanctuary to get help against it. Likewise in the prophecy of Isaiah, 
Isaiah. 63.  we may observe the like effect of grace in the people of God, viz: that they do discern of the hardness of their own hearts, and complain unto the Lord against it.  

Reasons.  Now the reasons of this point are these;  

1  First, because grace maketh men judicious, and filleth them full of knowledge, and of heavenly understanding, whereby they are enabled to descry what is amiss within them. God's gracious spirit wheresoever it comes, brings a light in his hand, whereby all things that are noisome, or unhandsome in the house, are plainly seen and discovered: so that thereby men are made able to judge betwixt truth, and falsehood, and betwixt good and evil.  

2  Secondly, as grace doth enlighten the mind, so doth it also sanctify the affections of the parties in whom it is. So that seeing what is good, they shall long for it, and earnestly desire it: & discerning what is evil, they shall hate it, and fly from it. As it brings light with it, so it makes men to be of a neat disposition, that they cannot endure any thing that is fulsome and loathsome in their souls.  

5  Thirdly, grace maketh men industrious, and ready to put themselves into the battle against their corruptions: Wheresoever faith is, it is working and effectual. 1. Thess. 1. 3.  

4  Fourthly, and lastly, it maketh men full of courage and fortitude, so that they will never endure to have sin reign in their mortal bodies, but will maintain perpetual war against the same: for if they should suffer the fire of grace to be quenched by the impure streams of sin and iniquity, God's spirit should be put to the worst, which is no less than blasphemy for any one to imagine that it should ever come to pass: for it doth work faith in men's hearts, which is indefatigable and invincible: which in time of temptation, will sue unto heaven, and search the word, and use all lawful means & helps for the procuring of strength against sin: so that though there be many enemies against it, yet will it not be set down by any of them; & though it do now and then receive a wound, yet will it recover again, and carry away the victory in the end.  

Use. 1.  Hereby then (to draw to some use of this doctrine) we may make some trial of the strength or weakness of our faith; according as we are more or less able to see the sinfulness of our nature, and to strive against it: so are we to judge of the measure of God's grace in us, to be more or less: and if we do not particularly discern of the corruptions of the flesh, or do not loath them, and labour to be cured of them, but rather excuse and extenuate them, and hide and cherish them, this is an infallible sign, that we have in us no saving grace at all. Let all such therefore as would have the testimony of God's children, use their best endeavour to have their eyes opened, that they may perceive the several evils that lurk within their hearts; and let them withal get such an indignation against them, that they may (as this man did) come unto Christ jesus to be cured of them: which if they can do, their very approaching unto him by prayer, and in the use of this ordinances, will cause them every day to become more sharpsighted than other, so that they shall (with the holy prophet Isaiah. Chap. 6.) cry out against their pollutions, and so get pardon of them, and power over them.  

2  Secondly, this makes for the confutation of such, as being urged to reform themselves, are ready to say, that all things are so well with them, that they need no amendment; they know not where to begin their reformation, because they see nothing amiss: These kind of men are most busy against others, that complain of their own wants, and seek to have them supplied from heaven; and such they account and call Puritans, who indeed do most see and acknowledge and bewail their own purity: but in truth they themselves do far better deserve that name, for that they imagine they have attained such a measure of purity, as that nothing can be added thereunto: they have knowledge enough, faith enough, and repentance enough, and therefore they profess that they care not for preaching, and that they had rather be without it, then be troubled with it. Of such the wise man speaketh thus, 
Prou. 30. 12.  There is a generation that is pure in their own conceit, and yet are not washed from their filthiness: the world doth even swarm with such ungracious persons, upon whom the Son of righteousness did never yet shine, and therefore they are utterly blind that they cannot see, or wilful, that they will not reform their evil and corrupt ways and works: which is a sure and certain note of gross infidelity, and of an utter want of all grace and goodness in them.  

Use. 3.  Thirdly, from this point doth arise an use of singular consolation unto God's servants, that are troubled with the sight and sense of their corruptions, that do find pride working in them, and unbelief stirring in their hearts, and many uncharitable thoughts and motions still remaining in their souls: all the while they apprehend the vileness and hurtfulness of them, and withal mourn for them, and confess them, and seek unto the Lord for pardon of them, and power against them, they need not be discouraged; nay they have just cause to be comforted herein: as knowing that it is a certain mark, and undoubted note of grace to be thus affected. They may be assured, that so long as they feel their sickness, they are not dead; especially if withal they be hungry & thirsty after spiritual things, and find an appetite unto the food of life, and with much pains and diligence seek for the same; there is then no reason in the world that they should make question of the goodness of their estate, as having in them the special signs of true conversion, and sanctification.   

The third Sermon.  VERSE. 25. 
When JESUS saw that the people came together, he rebuked the unclean spirit, saying unto him; Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.  
26. Then the spirit cried, and rend him sore, and came out, and he was as one dead; in so much that many said, he is dead.  
IN the former part of this story, is set down the earnest suit of the man whose child was possessed, for the easing and relieving of his distressed son. In these words is declared how our Saviour performed that which he required, viz. that he cast the devil out of his child: Wherein we may note two things, to wit 

the occasion of it:  
the manner of it.    
First, for the occasion thereof, it was twofold, viz. 1. the good, and holy, and gracious profession of the man, spoken of before; Lord, I believe, help mine unbelief. Christ had told him, that if he could believe, all things were possible to the believer: and for that he truly avoucheth that he did in part believe, and whe●… his faith was weak, he desires to have it strengthened▪ and gives Christ jesus that honour, as to pray unto hi●… to strengthen it. This our Saviour approveth of, and ●…is was one occasion of the miracle. 2. An other was the concourse of the people, vers. 25. When jesus saw that the people came running together, he rebuked the unclean spirit, etc.  
The Disciples (as we have heard before) were not able to cast out this devil. Hereupon, the multitude seeing the man to deal with Christ himself about the same matter, they flocked together, to see what would come of it. Some of them (no doubt) with a good mind, that if a miracle were wrought in their sight, they might rejoice at it, and have their faith confirmed by it. Other some, to the end that they might insult over our Saviour Christ, if the miracle had been either not wrought at all, or but only protracted for a time; He therefore to prevent discouragement in the better sort, and insultation in the rest, presently setteth upon the work. Thus much for the occasion. The manner followeth, where we may observe, 1. what Christ spoke unto the devil. 2. what the devil did unto the child.  
For the former, it is said, that he 1. rebuked the unclean spirit: and 2. discharged him of the place where he was, commanding him to come forth, and to return no more, vers. 25.  
Concerning the devils dealing with the child, it is said, 1. that he did rend and tear him grievously, (being vexed and tormented, because he must leave his former hold) in so much, that many thought the child had been dead: 2. he came out of him, even as Christ had charged him. And thus much for the order and meaning of the Text.  
Vers. 25. When jesus saw that the people came running together, he rebuked the unclean spirit.]  
Now he saw there was a fit opportunity, because there would be most use of it: if he had done it sooner, the people would not so well have perceived and marked it, with all the circumstances thereof: if he had deferred it longer, some of them would have departed, (it may be) others would have been dismayed: and a third sort would have gloried and triumphed; as if now he that had done so many miracles, had been at a stand, and met with an unclean spirit, that was too strong for him, and would not go out at his bidding. Now in that Christ doth take this occasion of doing this miraculous work, the Doctrine is, 
Doct. 1. Christ doth all seasonably.  that Christ doth all his works in the fittest season.  
This Doctrine is evident in sundry places of the Gospel after john, as chapt. 2. when the Mother of Christ would have him to turn water into wine at her appointment: he answereth, 
john. 2. 4.  mine hour is not yet come: though in all probability, he wrought that miracle within the space of an hour after: yet he saith, mine hour is not yet come: meaning the very instant wherein that work was to be done. Which giveth us to understand, that he will not fail an hairs breadth of the very moment wherein every good thing should be done. Again, john 7. when his brethren would have had him hasten to the feast of Tabernacle at jerusalem, he saith, 
john. 7. 8.  I will not go up yet, for my time is not yet fulfilled. And likewise in the 11. chapped. of that Gospel, after that he knew Lazarus was dead, he made no great haste unto him, but stayed till he had been dead four days: telling his Disciples, 
john. 71. 15.  that he was glad that he was not there no sooner: whereas Lazarus sisters, Marie and Martha, were even discouraged at his long stay. But he in his wisdom chose that time above any other, because if he had raised Lazarus being newly departed, it had not been so admirable, it being now a common case, and a thing that Christ had done for others: but when he had been dead four days, and was laid in his grave, so that Martha was unwilling that Christ should meddle with him: now to restore him from death to life, was a thing very remarkable; and therefore took he this season for the effecting of this miracle. 
Reason.  Now the reason of this point is,  

1  First, because he respecteth his own glory and his people's good: therefore is he willing to find out the fittest time for every business.  

2  Secondly, as that is the end which he proposeth, so is he full of all heavenly wisdom, & therefore knows the very precise time, when every work ought to be done; yea he doth predestinate the seasons wherein all things shall be accomplished: men oftentimes meet with an opportunity at unawares, and therefore it is almost past before they can take hold of it, but God hath eternally foreappointed it; in which regard, he doth all things in the fullness of time: even when that time is come which he had preordained in his secret counsel.  

3  Thirdly, he is of power and ability to do every thing in the fit season thereof. Men are driven to defer matters, albeit they see opportunity for the doing of them, because their strength will not then serve them to go through with that which they desire: but the Lord is of all sufficiency, for the performance of whatsoever pleaseth him; so that he needs not make delays when the time serveth him.  

Use. 1.  Is it so then (as it hath been plainly proved) that Christ doth every thing in due time? Let us hence learn to imitate our Saviour, that we may be able to yield a good and sound reason why we do this or that now, rather than at any other time. For that which Solomon saith of words, that a word spoken in due season, is like apples of gold, with pictures of silver (that is very beautiful;) holds as true of actions, whose grace it is to be done in that time which is best befitting them. There are times for the exercises of religion, and there are times for the works of our vocation, and both must be rightly discerned and wisely followed. There are times to mourn and to be sorrowful: and it is a great fault for men to rejoice, 
Isa. 22.  when the Lord calleth them to heaviness, and to tears. Again, there are times to be merry and glad, (in a good and holy manner,) and it is an offence for Christians, not to be cheerful with those that they converse with, when God giveth them occasion of rejoicing.  

2  Secondly, let this teach us to commit and submit ourselves, our estate, and all that we have, to God's wisdom: neither let us murmur, nor grow discontented at the delays that he makes, but wait his leisure, and be content that he should take his own time; assuring ourselves, that he will not fail one moment, when we are ready for any blessing and benefit: but the longer he defers, the more it shall tend to his own glory and our good. Many would have their harvest before it be ripe, but God is wiser than they are, and therefore he causeth them to spend many prayers and tears, before they obtain their hearts desire. If Gods own children might have deliverance for themselves, or for others, so soon as they desire, it would prove to be as an untimely birth, which is even dead before it come into the world: and therefore the Lord putteth them off from time to time, that their comfort in the end might be more full and complete. In which regard, we should with patience depend upon him, till such time as he please to have mercy upon us: 
How we may be able to wait on God. 1  which that we may be able to do, observe me this direction following.  

1  First, let let us do our best endeavour to repress carnal reason: for otherwise that time which seemeth best unto God, will oftentimes seem worst unto us.  
When he thinks it too soon for us to obtain such and such blessings, we shall think it high time that we had them: and when he judgeth it a fit season for us, or any of his people to be delivered, we shall imagine it to be too late. Zacharie yielding to his carnal reason, 
Luke. 1.  thought that God had past his time for giving him a son, and therefore though an Angel from heaven brought him that message, he would not give credit unto it: if he had heard such tidings twenty years before, he would have thought there had been some likelihood in the matter: so in other cases, how dangerous a thing would it have been to consult with flesh and blood concerning the time of accomplishing things? who would have judged it wisdom in God to suffer his people so far to be endangered in Egypt, and after to be condemned by the Persian king? 
Exod. 3. Hester. 3. & 4. 7.  to suffer Peter to be so straightly imprisoned, Daniel to be cast into the lion's den, and the three children into the fiery furnace? if a man should have consulted with his own wisdom, he would have thought the Lord too slack in freeing his servants, and that their cases were even desperate and quite past recovery: yet he did but stay the fittest time for their deliverance: which being once come, the Lord set them at liberty, notwithstanding all the difficulties and extremities wherein they were.  

2  Secondly, let us labour for faith, by virtue whereof we may repress all our fleshly affections, which will be ready to oppose themselves against the Lords wise proceed; as may be seen in jacob, 
Gen. 37. 34. 35.  whose affection of grief was immoderately stirred, when he imagined that his son joseph was devoured by some wild beast: how much more (think we) would it have troubled him, if he had known how his sons had dealt with him, and how joseph was dealt with in the land of Egypt, when 
Psal. 106. 18.  his feet were held fast in the stocks, and he was laid in irons? yet all this was for his good, and for the benefit of jacob and all his household, that he should be thus afflicted until his appointed time came, when the Lord would have him delivered and advanced: therefore let us curb and restrain our boisterous affections, labouring evermore to bring them into subjection unto Gods most sacred and blessed will, and resolving that his time is always the best time for every thing that falleth out under the Sun.  
He rebuked the unclean spirit] Hence we may note this doctrine, that  

Doct. 2. Enemies of God's children shallbe rebuked.  The greatest and most mighty oppressors of God's children, shallbe rebuked by Christ jesus.  
Satan in this child kept his hold, and did deride whatsoever power of men came against him: yea if all the forces in the world had attempted to cast him out, he would have kept possession in despite of them all: yet our Saviour sets on him, and rebukes him, and that effectually. So that let those tyrants that vex and molest God's people be never so mighty, they shall hear of their wretched dealings, and that to the torment of their hearts: as it fared with the devil in this place, who knows how many commanders he had commanded (being a worldly governor, Ephes. 6. 22.) and how many rulers he had ruled: yet now (we see) he is controlled and restrained by our Lord jesus Christ. Thus hath the Lord dealt heretofore with the enemies of his Church, as it is said of the Israelites, 
Psal. 105. 14.  He suffered no man to do them wrong, but reproved kings for their sakes. And agreeable to this point is the prophecy of Isaiah, who speaketh thus concerning Christ, 
Isaiah. 11. 4.  With righteousness shall he judge the Poor, and with equity shall he reprove for the meek of the earth: that is, for such as are low and mean, and such as will not return rebuke for rebuke, neither are of ability to withstand their adversaries, their quarrel will he take in hand: and though the whole earth should join together against them, yet will he smite them, and either rebuke their hearts graciously unto their conversion, or else strike them in wrath and displeasure to their utter confusion.  

Reason.  The reason why oppressors shall be thus dealt with, is,  

1.  First, because they oppose themselves against Christ himself: He that oppresseth the poor (saith Solomon,) 
Prou, 14. 31.  reproveth him that made him: even him that is the father of the fatherless, and the protector of such as are poor and needy: and therefore because his government is contemned, it is equal that he should reprove such offenders.  

2  Secondly, he hath as great authority over the mightiest as over the meanest; over the highest Prince, as over the basest vassal: and therefore he that in equity may and will proceed against the meanest, may and will also do the like against the mightiest.  

3  Thirdly, as he hath authority, so is he also furnished with ability: so that he will not only use words of rebuke as many times men do: but they who are rebuked by him, shall feel that his reproofs do pierce their souls, as the devil himself did in this place: they shall find that his words are not as weak reeds, but as sharp darts, that will enter deep, and tarry long, even till such time as it pleaseth him to pluck them forth of their wounds. Therefore it is that the Prophet saith, 
Psal. 76. 16.  At thy rebuke o God of jacob, both the charet and horse are fallen a sleep. The stout-harted are spoiled, they have slept their sleep, and all the men of strength have not found their hands. Where we see what force the Lords voice doth carry with it: for it makes the principal men of war, and the most valiant Captains to tremble and quake, and to be utterly daunted, and dismayed: yea, if he do but rebuke the mountains, they shall smoke.  

Use. 1.  This Doctrine serveth first of all, for admonition unto those that have power and might in their hands, that they do not use the same to wring and pinch the Servants of God; nor to grind the faces of the poor. For if they once abuse their places, they forfeit them unto the Lord, who will call them to a strict reckoning, for perverting justice, & judgement, and for using that authority which he hath bestowed upon them, to a wrong end and purpose.  
Therefore let all such as have any superiority, either in public or in private, carry themselves humbly, and christianly; not contemning any one, lest they be contemned of the Lord: nor wronging the meanest under their charge, lest they be censured by him that judgeth all men indifferently; without any respect of persons.  

2  Secondly, here is another use of instruction, that seeing the Lord will check & control the most violent & furious enemies of his children, therefore when we are injured and oppressed by such manner of men, we should contain ourselves within the compass of patience, and modesty, committing and commending ourselves and our causes unto God, who will in due time right us, and plague our enemies. Whereas if we grow as boisterous and injurious as our adversaries, and go about to render unto them like for like, we shall lose our peace with God; we shall draw his afflicting hand upon us; and shall more exasperate and embitter the affections of men against us.  
Let us therefore commend ourselves, and all our matters, unto him that judgeth righteously: even as David did, Psalm 38. vers. 12. 13.  
They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things, and imagine deceit continually. But what did he in this case? I as a deaf man heard not, and am as a dumb man which openeth not his mouth. When he was railed upon and abused, yea when he was pursued for his life, he was as if he had not heard the matter, even as if he had been deaf, or if he were sensible of some things, yet he was as a dumb man, and opened not his mouth in any reproachful or revengeful manner: and what was the reason hereof? he himself telleth us, verse. 15. On thee o Lord do I wait; thou wilt hear me, my Lord, my God.  
Yea our Lord jesus Christ, who is greater than all, when he was wronged by the devil himself, durst not (as Jude saith) blame him with cursed speaking: but said, the Lord rebuked thee. Though Christ were the best that was, yet would not he use railing terms against Satan, the worst that was: for if he had, he had nothing hurt the devil thereby: and therefore he took a better course, delivering him over unto God's hands, and desiring him to rebuke him; which was the most terrible thing that could have been done against Satan. These examples let us imitate when we have to deal with wicked persons, never use any reviling words against them, but refer the matter unto the Lord, beseeching him to pass a righteous sentence: not absolutely desiring to have them punished, as our Saviour did, and we may concerning Satan, but rather wishing that they may be so rebuked in this world, as that they may escape that eternal rebuke, which the devil cannot avoid.  
Thou dumb and deaf spirit, I charge thee, etc.] Here we must understand, that when our Saviour calleth the devil dumb and deaf spirit, the meaning is not that some devils can speak and hear, and others not; but he is thus termed, in regard of the effects which he wrought in this child, in making him dumb and deaf. Which (as it seems) was his manner of dealing, wheresoever he took possession of any. Where we may observe what is the nature of Satan: for all the devils are of the same disposition, if it lie in their power, from which, let us note this Doctrine; that,  

Doct. 3. Satan is desirous to bereave us of our senses and limbs.  If the Lord did not restrain Satan, he would (in his malice) deprive us of our senses, & of the use of our natural parts. Such is his quarrel against mankind, and such is that natural force which is given unto him, that if he were not kerbed by a divine hand, he would not only bereave us of eternal salvation, but also take from us the use of our eyes, and of our ears, and of our other senses and limbs.  
In this regard, it is said in other places of Christ jesus, 
Matth. 12. 22. Luke. 11. 14.  that he cast out a devil of one that was blind & dumb; to show what work Satan makes, where he hath liberty to do according to his will in such particulars. 
Reasons.  And the reasons moving him thus to deal; are these.  

1  First, that enmity that he carries not only towards the souls, but also towards the bodies of men, stirreth him up hereunto: his quarrel towards us is so great, that he would not only shut us out of heaven, and exclude us from all spiritual comforts, but also make us miserable upon the face of the earth; and for that end, strike us with blindness, or lameness, or deafness, or the like; that our life might be utterly void of all manner of pleasures, and contentments. This reason was touched in one of the former doctrines. 
See Serm. 1. Doct. 1.   

2  Secondly, his malice against God is such, that he would not have him to have any service from men: he maligns that they should have eyes to see any thing, or ears to hear any thing, whereby they might be stirred up to yield praises and obedience unto the Lord, and therefore his desire is to deprive them of those senses.  

3  Lastly, he knoweth that these natural powers and faculties are very necessary helps to further men unto eternal life: 
Rom. 10. Psal. 19  he is not ignorant that faith comes by hearing, and that knowledge and holiness is much increased by seeing and observing the works of God, and some of the ordinances of God; and therefore carrying a deadly hatred against the salvation of men, he endeavours to take from them all those natural instruments, whereby they might be furthered unto everlasting happiness.  

Use. 1.  The consideration whereof should in the first place stir us up to continual thankfulness: for were not the Lords merciful and provident hand still stretched out for our protection and defence, Satan would make us fearful spectacles of much woe and misery, and cause us to spend all our days in heaviness and pensiveness, in regard of the evils by him inflicted on us. We should not have an eye to look upon the glorious frame and fabric of the heavens and the earth; nor upon the beauty and excellency of any of the creatures: we should not (might the devil have his will) enjoy our ears, to hear the voice of the Lord sounding forth comfort unto us: neither should we have the use of our taste, to refresh ourselves with any of the good and sweet creatures of God appointed for that end, he would cause our tongues to cleave unto the roof of our mouths, so that we should not be able to utter forth the praises of the Lord, nor to speak of his wonderful works, or of his holy word before the sons of men: In a word, there is none of the parts of our bodies, which is now useful and comfortable unto us, but he would much afflict us therein, and utterly deprive us of all benefit thereof, which should cause us to be very thankful for our senses and members, while we do enjoy them, and wholly to consecrate them unto the Lord, who vouchaseth us the comfortable use of them, and no way to abuse them in the service of Satan, lest God in his justice grant him liberty altogether to bereave us of any of them.  

Use. ●  Secondly, sith the devil is evermore ready to do us a mischief, let this teach us always to keep in favour with God; for otherwise we see in what peril we stand; if he do but turn Satan loose upon us, he will quickly make us blind, or lame, or dumb, or deaf, or strike us in some grievous & fearful manner or other: he watcheth his opportunity, and if he see an advantage, he will suddenly be upon us, ere we be aware: and therefore let us above all things be careful to keep our peace with God, who is our keeper and preserver, that 
Psal. 91.  delivereth us from the snare of the hunter, that covereth us under his wings, and keepeth us safe under his feathers.  

3  Thirdly, is it so, that Satan is marvelous malicious against our bodies? then let us look heedfully to our souls, for he carrieth far greater spite against them: and then he is in his proper element, when he deals against our inward man, he laboureth to deprive us of our natural powers, of hearing, & seeing, & speaking, &c: But especially he seeketh to keep us from hearing religiously, from seeing spiritually, and from speaking profitably: the former privation of the natural faculties befalleth but a few: but this latter overtaketh all the unregenerate men of the world, and the regenerate also in a great part; all men are very deaf, where they should hear, and blind in things that they should see; and have their mouths shut up, where they are required principally to speak: In which regard, the prophet Isaiah speaking of the conversion of men, saith; Then shall the eyes of the blind be lightened, and the ears of the deaf be opened. Which is to be understood spiritually, not literally: the meditation of which point, viz: that Satan doth so mightily prevail against the souls of the multitude, should make us very wary, lest he cirumvent us; and cause us continually to cry unto the Lord for grace and favour, and for strength and assistance, that the devil may not blind the eyes of our mind, nor shut up our ears from listening unto holy things, nor cause us to be as it were tongue-tied, when we should speak of such things as make for his glory.  
I charge thee come out of him.] From which words, together with that which followeth, to wit, that the spirit came out, this doctrine ariseth, that,  

Doct. 4. A word of Christ's mouth is sufficient to help us out of all distresses.  A word of the mouth of Christ is sufficient to help against any miseries, and to set us free from any enemies.  
This good man and his child were both sorely distressed by reason of this unclean spirit: yet when our Saviour doth but speak the word, their enemy is vanquished and expelled; their misery accomplished and ended.  
This power doth the leper in the Gospel ascribe unto him, Master, if thou wilt (saith he) 
Math. 8. 2. 3.  thou canst make me clean; and so it came to pass: for he putting forth his hand, and touching him, saying, I will, be thou clean: his leprosy was immediately cleansed. And the like doth the Centurion; 
Verse. 8.  Lord speak the word only, and my servant shallbe healed.  
And in the Gospel according to the Evangelist Mark, 
Mark. 5. 9  we read how our Saviour with his only word, did presently cast forth an whole army of devils: so that though there be ten thousand of them uniting their forces together, he is as able to expel them all, as if there were but one alone. And as it is in these cases that have been named, so it is in all other distresses whatsoever: the very beck of God is sufficient to free us from them all, as is at large showed in the hundredth and seventh Psalm.  

Reasons.  The reasons of this point are two.  

1  First, by the word of the Lord were all the creatures made; 
Psalm. 33.  even the good Angels, and those that are now evil Angels: If then God's power were such in making all Creatures, it is every whit as great for the delivering of his servants.  
Secondly, 
Heb. 1. 3.  All things are supported by the Word of his power. Now if all the Creatures have their preservation from him, what difficulty is it for him to deliver some few of them?  

Use 1.  Here then is matter of great comfort for all such as do unfeignedly and from their hearts fear the Lord; for they have the word of Christ for them, which can easily either preserve them from misery, or rid them of it, if it fall upon them. If a good earthly father could by his word alone preserve his Children from peril, from the prison, from death itself, would he be silent and dumb, and not open his mouth in their behalf? None can imagine that a father can be so devoid of natural affection: and shall we think that the Lord is less pitiful than men? doth he forbidden cruelty in them, and shall we conceive that it may be found in himself? Be it far from us: nay, though there be never so many adversaries that combine themselves, and never so many mischiefs be intended against us: albeit the world be full of clouds, and of storms, and all things seem to threaten an utter overthrow unto us, yet let us satisfy and pacify our hearts with this, that one word of Christ is sufficient to help us out of all dangers and difficulties. And withal, let us assure ourselves, that the Lord will speak, and that effectually in due time, so that all the outrage and fury of men shall be suppressed, and all troubles and calamities that lie upon us shall be suddenly dispersed. God needs not any long time for the effecting of it: As we see in ester's days, when all the Church of God seemed overnight to be the most miserable people in the world; and yet the next day they were indeed (and so were esteemed) the happiest people under the Sun; So that well was he then that might be a jewe. Let this therefore be our consolation, that though our ruins and decays be never so many, and great, and grievous, yet if God do but say the word, all shall be repaired and recovered.  
And as it is for outward miseries, so doth it hold as strongly for spiritual distresses, and for the enemies of our souls, that if our Lord and Saviour do but utter his voice against them, we shall quickly prevail over them: though Satan have a deadly quarrel against us, and our own pride and covetousness, and wrath, be far too strong for us, yet if the Lord please to work in us by the mighty word of his grace, we shall easily tread these spiritual enemies of ours under our feet, and get the victory over them all. Yea though we were utter adversaries unto God, as Paul, and the Jailor were, yet if he do but speak unto our consciences from heaven, we shall speedily alter our courses, and become faithful and serviceable unto his majesty.  
Secondly, here is matter of terror for all impious and irreligious persons: for if the word of God be so mighty for the succour of his children, it is every whit as powerful for the overthrow of his adversaries: and do they think that they shallbe able to stand when the Lord of hosts cometh against them? do blasphemers, and Sabbath-breakers, and railers, and filthy persons, imagine that they shall still carry out matters as they have done, when their Creator comes to plague and punish them? if they do, they greatly deceive themselves, for he needeth not to muster an army against them: but his very will and purpose is sufficient to procure their confusion and utter destruction.  Come out of him, and enter no more into him. 
Whence note this doctrine, that, It is all one with Christ to drive the devil out, and to keep him out, he can do the latter, as well as the former.  Verse. 26. Then the spirit [cried,] and [rend him sore.] 
Whence observe, that, Satan never seems more masterfull, than when he is overmastered. 
These. 2. points were no● prosecuted for want of time.    
FINIS.   

LONDON, Printed by Th. C. for William Welbie, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1611.