A SERMON Preached at the Assizes in Salisbury Upon Saturday, July 23. 1653. By HENRY CARPENTER, Vicar of Steeple-Ashton in Wiltshire.  Uprightness hath Boldness. ROM. 16.20. The God of Peace shall tread Satan under your feet Shortly. REVEL. 12.12. Having great Wrath, because he knoweth that he hath but a short time. 
LONDON, Printed by John Macock for Octavian Pullen, and are to be sold at the sign of the Rose in Paul's Churchyard. 1653.   

To My Christian Reader.  
ALL that I crave of thee, is, that thou make good this Title that I have given thee; For [Reader] and [Christian] thou mayst be, though This never come nigh thee; but [Mine] thou canst not be, unless I am so far Thine, as that thou read me Christianly: And although I dare not (as Mine) commend it to thy Reading, because I know not whether thy Reading can commend it, yet being overcome to expose it, I dare advise thee, If I have written evil, to bear witness of the evil; but if well, 
Joh. 18.23.  to take heed how thou smite me uncharitably in judgement, for the coming of the Lord draweth nigh, and we shall all appear before the Judgement seat of Christ.  
And if my Charity must call Thee Christian though unknown, surely Thine should so call the ends and motives of this Publication though unseen; well imagining that he whom so often entreaties could never yet get aboard in a Calm, would not now without some kind of constraint launch forth on so thin a bottom in a Storm: A Storm beyond that in Paul's voyage to Rome, 
Act. 27.14  by how much the Winds and Seas are more cross and contrary and a more tempestuous Euroclydon 
* That Seaman's plague. ; Yet I am bid be of good cheer in hopes of Gods saying the word, that even on This Board and broken piece (by his grace) some Soul may escape safe to Land.  
I know the Eye is a severer Judge than the Ear, and so much the worse for the weakness that is in it; but the Eye is a wiser and truer Judge than the Ear, and so much the better for the sincerity and simplicity of it. Here is all (without the least witting omisssion) of what was then delivered, with the addition of some expressions here and there, which were intended, but for fear of trespassing upon that Patience omitted, whereby some passages haply were obscured in the Delivery.  
As for the Text, If my Choice offend thee (and yet not mine) let me advertise thee, That if I had consulted with myself when Providence called me to this Service (by his Desires, which to me were virtual Commands) I had probably singled out some other Subject, that might have seemed more suitable, and proved more plausible: But ask counsel of God, (though this Text in all the parts of it had lately been my matter of divers Sermons at home and abroad, yet) I found this particular press so hard upon my spirit (an Apology which too many in our times have used to worse ends) that no room for other thoughts could be granted: If this excuse not, abstract the Occasion, and take thou to the Sermon, and much good may it do thee, Tolle quod tuum est & vade, Cui nil ipse dabas is Tibi verba dedit.  
It is (like the Author) a Plain one; 
1 Pet. 3.4.  For the plain Song to that which S. Peter calls [the hidden man of the heart] makes the best Music; The plain way makes the best speed; as Ahimaaz did outrun Cushi, 
2 Sam. 18.  per viam plani, by the way of the Plain: No affected strains or acquaint expressions, lest the Auditor should hominem olere, smell man in it, and so turn his back upon it; No gaudy, garish, cheap dress of unnecessary Quotations, enlarging my marginal Borders with such deep Fringes and broad Phylacteries, telling the people how many Authors (if not more then) I have read: Those few of our learned Countrymens' Names and Terms (being Authentic in their Generation) that I have made bold with (and that I hope without offence) had been spared, but for my necessary Vindication from proud Singularity, uncharitable Error, and Presumption.  
It is (like the Author) something a Roughhewn one; 
Ezek. 13.22.  yet loath to gall the spirit, or make sad the heart of any righteous man, whom God doth not make sad, never loving to grieve any man's Soul in the Pulpit for harm; yet I have known ulcerous men to shriek out at the least suspicion of being touched, when nothing that way hath been intended: And besides, in distempered times of violent and various Occurrences, 'tis hard to speak pertinently to any Text, and acceptably to All Hearers, especially when there are so many Counterparties, tuning their ears to the key of their own interests and fancies. This repugnant Composition in Congregational Bodies (like that in Natural, which is styled Medicorum opprobrium) discourages and straitens all Ministrations; As suppose the Liver be hot, and yet the Stomach cold, that which helps in respect of the one, may hurt in regard of the other: So that I scarce know any unsilent Minister that lies not under this difficulty and prejudice at some time or other, unless he do (as Balak would have it) Neither curse them at all, 
Numb 23.25 Job 6.6.  nor bless them at all; and serve in some Nothing (as Job hath it,) like the white of an Eglantine, that hath no taste at all. But for my part, Here is no Traducing of Superiors, 
Judg. 5 15.  No raising of mutinous or tumultuous great thoughts of heart against Government, No disturbing of Peace either in Church or State, (too much of that already God help it;) No Exasperating, but rather Accommodating (rightly understood) of The Godly, truly so called, (God increase their Number, Graces and Comforts.) There are that are called [Godly,] 
Act. 13.50  as there were that were called and counted [Devout,] whom yet the Jews stirred up to raise Persecution against Paul and Barnabas, the Apostles of the Lord Jesus, (a Godly and Devout Party indeed;) 
2 Pet. 2.1. 1 Tim. 4.1.  If the Devil can get such but to hold his Cards, he thinks the Gane his own. This of mine is wholly bend and aimed against Damnable Heresies, Cursed Blasphemies, Impious Doctrines and Works of Devils; I hope it will Anger only those whom I fear to Please, Prophaners, Blasphemers, Witches, Sorcerers, Devils, and their Followers; It is only by way of Exclamation, Lamentation, and Direction upon the Devils great Wrath in these last Days and perilous Times, because he knows his Time is short: And can this be opprobrious and unpleasing to any sound Christian, high or low? I have less fear and more charity then to think so: No, no, my greater fear is, that the cowardly Peace of those Tongues, that aught to speak, 
Isai 58.1.  yea cry aloud and spare not, hath cast us (in God's just Judgement) under the ungodly strife of those Tongues that ought to hold their Peace. 
Psal. 31.20  The Lord in mercy forgive our humane fears and neglects of Duty in our difficult and perplexed Times.  
It is a Naked one without Dedication, (like the Author now without a Patron;) Now no Patron but God, and therefore no Dedicatory Epistle but Prayer, To be hid in the secret of his Presence from the Pride of Men, 
Psa. 22.12 Psa. 68.30  and to be kept secretly in his Pavilion from that strife of Tongues; To be delivered, by the Grace of his Power, from David's Beasts, Calves and Bulls of the people, 
2 The 3.2.  and from Paul's unreasonable and wicked men, (for all men have not Faith;) That God would, by the Power of his Grace, bless and prosper even This Plain, This Roughhewn, This Naked Piece unto Thee, and Thee unto thyself and Me, who am,  
Thine in Him, who is ours if we be His, even the Lord Jesus Christ, To whom be All the Honour of his Grace and Power now and ever. Amen.   
MARK 9.29. 
This Kind can come forth by nothing, but by Prayer and Fasting.  
ALthough Coherence make much for the understanding of Scripture-Texts, yet Copiousness of Matter, and Scantness of Time, may forbid to insist thereon: An easy Reflection on the foregoing Argument would clear the Connexion, and show the Dependence: But I am loath to lead your Attention so far back as the 14th Verse, where our Context gins, lest I detain you too long in the Porch of a Preface, having but one hour to stay with you in the House of this Discourse.  
This Story here, as it stands upon sacred Record, is very obvious; The sum whereof is this:  
1. Here is a Poor Son miserably possessed with the worst kind of Devils; Wheresoever he taketh him, he teereth him, 
Verse 18, 20, 22.  that he walloweth, foameth, gnasheth with his teeth, and consumeth away, casteth him into the fire and into the water to destroy him, etc. A poor Son.  
2. Here is a Sad Father grievously perplexed, solicitous how to cure him, and happily hearing of a Society of men in the world that had even evil Spirits subject unto them, brings him to Christ's Disciples that they might cast this evil Spirit out, And they could not, saith the Text. A sad Father. 
Verse 18.   
3. Here is a Sound Doctor, Christ, who hearing of it, readily undertakes it, 
Verse 19 26, 27.  Bring him to me, and really effects it, etc.  
4. Hereupon the Disciples as unsatisfied (so soon as they can for shame) desire to be resolved why they could not do it: 
Verse 28  Christ tells them, that this was no such petty common easy kind of Devil, as to be turned out at their mere word-bidding, as by slight Spells or Charms; But here was need not only of Faith and Prayer, 
Verse 29  but also of Fasting and extraordinary Humiliation, as by an holy and more set and solemn Conjuration, to cast such a kind of Devil as This out of his old possession.  
Which leads your Attentions to this Text: And when he was come into the house, his Disclples asked him privately, Why could not we cast him out?  
And He said unto them, This kind can come forth by nothing but by Prayer and Fasting.  
I need not open the door of this Text with the key of any accurate Division: The words do easily and plainly open and divide themselves into three parts; viz.  The Malady, The Recovery, The Remedy. 
1. The Malady and Disease pointed at in the terms of [This Kind.]  
2. The Recovery and Cure intimated in the terms of [Coming forth.]  
3. The Remedy and Medicine expressed in the two Ingredients of [Prayer and Fasting.]  This Kind can come forth by nothing but by Prayer and Fasting. 
But before I come to speak of the particulars, give me leave to deliver this Note in general from the Connexion of these words with the former; wherein is propounded a Question by the Disciples, Why they could not cast this evil Spirit out, [Why could not we, etc.] In which I observe,  Though some godly people in former Ages were furnished at divers times with an extraordinary Power of working strange Miracles; yet they had not this Power Absolute, could not put it forth of themselves, but as they were still helped by Divine Dispensation: 'Tis not Absolute in Man, but still Arbitrary in God. 
And therefore Joseph's answer to Pharaoh was, 
Gen 41.16  It is not in me; God shall give Pharaoh an answer of peace. But why not in thee, good Joseph? Thou hadst that gift of God; 
Gen. 40.12, 19  Thou couldst give the Butler and the Baker an answer of their dreams; was not That in thee? why not the King than an answer of his dream? No, not in me, neither That nor This absolutely, 
Gen. 40.8  but as God was still pleased to dispense and go along with me; Do not Interpretations belong to God?  
And Moses that mighty man of God, who at one time was so powerful with God, when God called out unto him, 
Exo. 32.10  Let me alone, that I may consume them, etc. and seemed to stop the mouth of his importunity by saying, I will make of thee a great Nation; as if Heaven had suffered violence indeed, and God could not do as he would, as if tied by the spiritual force of Moses' faithful and zealous prayers, etc. Yet at another time he makes question of his prevalency with God, And now I will go up, 
Verse 30.  peradventure I shall make an atonement for you, etc. to show us, that 'tis not the absolute excellency or faculty of prayer that prevails with God, but Gods own condescending goodness in providing and accepting such a means as prayer, in designing and singling out such a thing as prayer unto such an effect as prevailing with him, through his own Condescension. And thus the God of strength, like Samson the strong, shows us a way how to bind his own hands, but still at his own power and pleasure, 
Joel 2.14.  Who can tell if he will return? etc. saith the Prophet. 
Dan. 2.16, 19   
And Daniel could not give answer to Nebuchadnezzar's dream, till he craved some time, and had the secret revealed unto him by God; 
Verse 30.  humbly acknowledging as it were with Joseph, It is not in me, for any wisdom that is in me, etc. it is still with God.  
And in the New Testament, 
Luk. 10.17 Acts 6.8. Act. 19.11, 12 ● Cor. 12.10.  the Apostles and Disciples of the Lord Jesus were wonderfully endowed with strange power of effecting great Miracles, in curing Diseases, and casting out of Devils as subject unto them; yet not so absolute, but as it was given them by divine Dispensation and Limitation, 
Disoipulerum opprobrium.  as here in this case is seen; they were nonplussed and at a stand, Why could not we cast him out?  
And now what shall we say to this? or rather, what will this say to us?  
1. 
Opprobrium Romanorum.  For Confutation of our Enemies at Rome (and would God we had fewer of them at home) who would cast contempt on us and our Religion, because we confirm not our Doctrine by Miracles (as they pretend to do:) But if we should go about to make credulous men believe, that a house flies in the air: as that of Loretto; That there was a Temple and an Altar in it made by Bees in a Beehive; That Wasps were driven away from that Beehive by excommunication; That a Mule fell down and worshipped the consecrated Host passing by, etc. If we should fill our people's heads with such Fopperies as these, we should but make ourselves ridiculous, our Doctrines unprofitable and frivolous. But leaving them to their Judgement, etc.  
2. For Reflection upon ourselves at home; as not to be exalted above measure upon gifts and endowments, 
1 Cor. 4.7  whereby God hath made any of us to differ from others, because he can enervate our endowments, spoil our abilities, and blast our gifts in his Power: so not to open the mouth of wonder and murmur upon God's additions, extensions and limitations of our gifts, whereby God makes us differ from ourselves, doing things at one time with that faculty and facility we do not at another: If we preach better at one time then at another, if you hear or pray and meditate better at one time then at another, we must all stop the mouths of murmur and wonder, not think it strange, because God can make the thigh of our abilities (like Jacob's) to be sinew-shrunk, 
Gen. 32 25 1 Kin. 13 4  and the hand of our endowments (like Jeroboam's) to be withered at his pleasure.  
And so much for that matter, in reference to the former Question, Why could not we cast him out?  
And now for the Text itself: This kind can come forth by nothing, but by Prayer and Fasting.  
And yet before we can well come at any part, answer should be made to two or three Questions about the whole:  
As, first, Why God—  
But let the Potsherds question the Potsherds of the Earth; Shall man expostulate with his Maker? Yes, 
Isai. 45.9.  That glorious Creature the Sun strikes not with his beams the poor Mathematician dead, who assays by his Instruments on his Molehill to take its Dimensions: Yea the Glorious Creator, the great God, permitteth men his Creatures to inquire into his incomprehensible Perfections, and to search into his providential and judicial proceed, so it be with holy amazedness, and awful wonder: With Reverence then be it spoken and heard, questioned and resolved,  Question. 1 Why God permitteth Satan so to Rage and Tyrannize over the Sons of Men? 
This Question may be resolved by the way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
First, For the Truth of it, That it is so: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Questionless God may and doth give up his own Children (as well as others) into the hands of the Devil for a time, and permit him to tempt them; By vexing and smiting their Bodies, 
Job 2 6. Luk. 13.16 John 13.2 1 Sam. 16 14 2 Cor. 12 7  as he did Job's, and that Daughters of Abraham for eighteen years: By troubling and buffetting their spirits, as he did David's, even as well as Ahab's, Paul's as well as Judas' or Saul's: Oft tempting them To sin, then terrifying them For sin (like himself.) All which being resisted, add more to the sorrows then to the sins of God's Children; the sin of them remaining not so much upon theirs, as upon the Devil's score: And in that temptation to David's sin of numbering the people, 
1 Chr. 21.1 〈…〉  though it be imputed not only to the Devil and his malice in one place, but also to God and his anger in another; yet God doth no way help Satan with any further power than first he gave him as his Angelical Creature; and the Devil thinks he hath enough in that, with God's permission.  
Well, You see here the Truth of it, that it is so; That God doth permit Satan for a time to make bold with Gods own, as well as others.  
Now for the Manner and Occasions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  How it comes to be so; and by the way let us note, that Though the evil one hath power and ability enough Natural to do this, as an Angel; yea will and desire enough Habitual to do this, as an Adversary and Devil: 
As some English Divines observe, Mr Downame, Mr Rogers, Mr Goodwin. Job 2.3.  yet he must further have power, which they call Moral, that is, leave and commission from God, or he cannot do this; for he is in Chains everlasting that he cannot break. And God seems to grant him leave and commission upon a Threefold Occasion.  
1. Upon the Devils own motion and petition; As in the case of Job, God ascribed it to the Devil's motion, [Thou movedst me against him, etc.] And in the case of Peter and the rest, 
Luk. 22.31  to the Devil's petition, [Satan hath desired to have the sifting of you, etc.]  
Question. But will God put or permit such crosses and temptations on his righteous servants for the Devil's sake? Was it not enough that God knew his integrity, but a man must suffer that the Devil may know it also? Shall a good Soul suffer such painful evil for the Devil's pleasure?  
Answer. No, not so; for such Motions and Petitions from Satan are by interpretation the Devils Challenges given to God's servants, calling and singling out now one, and then another to this spiritual Combat, Conflict or Duel, as he did Job, the Disciples, 
2 Cor. 12.7  and the Apostle Paul: In plain terms, the Devil challengeth them, and God gives leave, (which is so accepted as an Answer to the Challenge,) his Accusation of Job was a Challenge: And yet, not to satisfy the Devil's importunity, but to stop the mouth of his calumny and reproach, not to please or gratify the Devil, but to shame and torment him as it were before the time: 
Mat. 8.29  And of purpose so ordained by God, that if we prosper in the fight and win the day, we may have the honour, & he the shame of the foil: If not, being worsted in the assault for a time, that yet he may fail in his expectation of an entire Conquest, and even then when he thinks to make a spoil of us, he be forced to give over his prey, grate and gall himself that he was so fair for it and missed it. The lot of every true Christian is like that of Gad, as his father Jacob in blessing said, 
Gen. 49.19  A Troop or Host shall overcome him, but he shall overcome at last. And though he may complain that God's arrows, 
Psal. 38.2.  dipped in the cup of trembling, stick fast in him, like Job and David; yet these were not for destruction, but for trial; as Bullets shot against armour of proof, not to hurt it, but to praise it; In which case Christians are brought forth not as Malefactors to suffer, but as Champions to triumph: So that the Devil may thank his own motion and petition for his own overthrow and shame. The first Occasion.  
2. Upon the Churches just sentence of Excommunication, 
Clavae non errante.  rightly and duly administered for some crying sins and scandalous offences: An heavy Ordinance, which casts men out of the Church into ghostly torments and spiritual agonies in Conscience by Satan. St Paul may well say, 
2 Cor. 2 6.  Sufficient is this Punishment, etc. which cutteth men off from communion with the Saints of God: Sufficient] indeed which cutteth men off from communion with God himself, the God and all the Good of the Saints: Sufficient] indeed for dismal Consequences, the hiding and withdrawing of the light of his Countenance, the witness of his Spirit, and the comforts of his gracious Presence. Sufficient to such a one, etc.] He needs no more punishment to be sure, created Nature being capable of no greater here.  
This is the Case of the incestuous Corinthian; and it admits of two heavy Aggravations in that very Text, 
1 Cor. 5.4, 5  both from the Judge and Executioner.  
1. In the Name and with the Power of the Lord jesus Christ,] 
Verse 4  That is, by a Commission from Christ, which issuing out in his Name, when the Church proclaims it on Earth, Christ signs it in Heaven: And this is an heavy case, to be cut off and cast out by Christ the Redeemer, by Jesus the Saviour: It is not a small cloud that will hid this Sun, 
Rev. 6 16  not a light matter that will anger this Lamb.  
2. 
Vers. 5. 1 Pet. 5.8 Rev. 12.9 Psa. 27.12  To deliver such an one unto Satan] the grand Adversary of Mankind the Devil; And this also is an heavy case: David deprecates it as a fearful evil To be given over unto the will of his enemies, though but corporal and temporal; Of how much deeper deprecation may it be thought worthy to be delivered up unto the will of The Enemy spiritual and immortal, who is big with Malice, never satisfied but with blood and death. 
1 Sam 22.18.  Fall upon him Doeg, was an hard saying of Saul; Fall upon him Devil, a harder saying of God.  
And yet that same Text affords as many Extenuations, both from the Restraint and End.  
1. For the destruction of the flesh.] Lo! Satan is restrained in destroying; 
Ps. 104, 26 job 38.11  That Leviathan hath bounds set him, as well as that Element he plays in, [Hitherto shalt thou come and no further, 
job 1.12  and here shall thy proud waves be stayed:] As there in Job's case, first restrained to his Goods and Children [Hitherto and no further,] 
job. 2.6.  then to his Body only [Hitherto and no further.] So here in the Corinthians case, the Destroyer is restrained to the flesh, [For the distraction of the Flesh;] Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed.  
2. For the destruction of the flesh, That the spirit may be saved in the day of the Lord Jesus.] Lo! Satan is ordered and overruled to another End than he intends; not to accomplish, 
1 Tim. 1.19 2 Tim. 3.13 2 Pet. 2.20  but to spoil his own works, (however he get his own end with Hypocrites, carrying them on to more sin, waxing worse and worse, their latter end worse than their beginning;) but with Gods own he is compelled to God's end; 
2 Cor. 12.7  As there in Paul's case, That he might be humbled, to that end and no other: So here in the Corinthians case. That his flesh might be destroyed, and his spirit saved; to this end, 
Rom. 6.6. Rev. 3 2.  and no other; That sin might decrease, and grace increase; That the old man might be crucified, and the new enlarged in him.  
Thus by the Devil's Commission upon the Church's Censure for scandalous Crimes, which is the second Occasion.  
3. Upon Gods own Excommunication, by Divine Desertion, (the Church neglecting her office in that kind:) God himself sometimes doth cut off and cast out (as it were) excommunicate men's spirits from his gracious Presence, and deliver them up to the Devil, by terrors, to fright them back, and whip them home to himself again; As in the cases of Job and David, giving them occasion to say of such terrors preventing sin, as David to Abigail preventing blood, Blessed be thou of the Lord, that thou hast met me this day; 
1 Sam. 25.32.  and blessed be the Lord God of Israel, which sent thee this day to meet me, etc. God often sets the Devil to hedge up the way of Christians with his Terrors, and evil men with Afflictions and Persecutions, as it were with thorns, as was threatened or promised the Church of old, 
Hosea 2.6  [I will hedge up thy way with thorns, etc.] And blessed thorns which hid and stop every path to sin.  
Upon all these Occasions God grants the Devil some power in commission in common (as it were) over Good and Bad, but with great difference. Over the Bad, 
Ephe. 6.12 Ephes. 2.2 2 Tim. 2.26 1 Cor 12 2 2 Cor 4.4.  as their Ruler, [The Rulers of darkness of this world;] as their Head, [Working in the Children of Disobedience;] as their Conqueror, [Taken captive by him, etc.] as their God, [The God of this world hath blinded their minds, etc.] Over the Good only as a Jailor over his Prisoners: For a righteous Judge may commit his own son that is a Malefactor into the hands of a Jailor, not at his absolute arbitrary power to kill, or rack, or whip at his will and pleasure, but according to warrant and commission: And thus God commits some of his own into the hands of this Jailor, as by the particular warrant appears; This Warrant is recorded, by which the Jailor is in greater Chains than the Prisoners; 
Rev. 2.10.  Behold, the Devil shall cast some of you into Prison, that ye may be Tried, And ye shall have Tribulation Ten days. The Church of Smyrna (whom it concerned) is bid, Behold; Behold their Jailor as well as themselves his Prisoners; Behold their Jailor in Chains of Three Limitations, Limitations in all the Circumstances of Persons, Time, and Place of Affliction. 1. In the Persons and Number of the Afflicted; The Devil would have All in his hands, but he is there in Chains, [Not All, but some of you.] 2. In the Place and Nature of the Affliction; The Devil would have it Hell and Destruction, but he is there also in Chains, [Not so, but into Prison and Tribulation, that ye may be Tried.] 3. In the Time and Duration; The Devil would have it like his own Chains, Everlasting, but he is here too in Chains of Limitation, [Not so, but for Ten days:] And then shall be heard the saying that was prophesied, Prisoners go ye forth, and ye that are in darkness show yourselves: 
Isai. 49.9.  Therefore Fear none of these things which thou shalt suffer; but be thou faithful unto death, and I will give thee a Crown of Life.  
And thus for the Manner and Occasions of Gods granting the Devil such Power over the sons of men, viz. The Devil's Petition, The Church's Excommunication, and Divine Desertion.  
Now for the Reasons Why, and Grounds whereon it is so; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wherein my Brevity shall redeem the time of my former Prolixity; And in this regard, 'tis well that I speak to so many, who can conceive faster, and see further than I can speak.  
God gives way to the Devil's Rage and Tyranny over the sons of men,  
1. For the greater Honour of his Providential and Judicial Dispensations, both of Mercy and Judgement: Of Mercy to the Good to prevent their sin, in uncollering Satan (as the Shepherd doth his Dog) to fetch them in when they offer to stray: Of Judgement to the Bad, to punish their sin, setting evil spirits against evil men, 
Isa. 19.2.  as he did the Egyptians against the Egyptians.  
2. For the greater Detestation of Sin, and secret heart-rising against it; That men might learn to hate it with the most perfect hatred, as the most perfect pernicious evil; worse indeed than either Hell or Devil, because it made them so: And were it not for sin and its lusts in the world, the Devil might spare his pains, as having nothing to do in the world, confine himself to his own Hell, and keep his breath to cool his own torments: Therefore as the Worm bred in the Tree devoureth the Tree, so the Rage and Tyranny of Satan brought in by Sin (by the Almighty Mercy) carries Sin out again, by teaching men to abhor and eschew it, because of the cursed Plagues and dismal Consequences that attend it, (as in this case of our Text,) which being so Terrible in this life, 
1 Tim. 1.20  must needs be Intolerable in the life to come: Hymeneus and Alexander were delivered unto Satan, that they might learn not to blaspheme.  
3. For the greater addition to the Devils own evil; to heap unquenchable coals of fire upon his own head; to aggravate his Doom, to increase his own Condemnation for continuing his tyrannous hate and malice against man, even though he prevail not: And if he do prosper in his malicious Tyranny and Temptations, and prevail, what doth the Devil but carry firebrands to his own Hell, and fuel to his own eternal flames? For, As the Joys of Heaven and Salvation are nothing diminished, 
Luke 15.7 10.  but rather increased with the Number of the Saved, There being joy among the Angels in Heaven for the Repentance and Conversion of Sinners, and joy among the Saints in Heaven for the perfect Salvation of Sinners, 
Heb. 11 40  welcoming their Accessions with their glorious Greetings: So are the Torments of Damnation nothing abated, but rather augmented by the Multitudes of the Damned; else what meant that man in Hell tormented, to desire that his five Brethren might be warned, lest they also come into this place of Torment? 
Luk. 16.27, 28. Be this a Parable, and serve not for our Conclusion, yet it may for our Illustration. Acts 23.8.  Was it his Charity to his Father's house? No, there is no such thing in Hell; It might be his self-love unto himself, to prevent this addition to his own Torments by his brethren's Condemnation.  
4. For the greater Conviction of incredulous men, that ever were and still are in the world, who are Sadduces in their Judgements, who say, There is neither Angel nor Spirit, scarce believe there is any Devil: Therefore God, to convince their Incredulity by apparent demonstration to Sense and Reason, permitteth the Devil to play his Reaks with them, that they may know there is a Devil. Thus the proud ambitious man knows not whether there be any Devil or no, but when this evil Spirit hath gilded the way (like the Snail) by which he climbs and falls to his own ruin and shame, than he cries out, The Devil was in't. The malicious wrathful man knows not whether there be any Devil or no; but when injuries have so overheat his blood, that his anger is boiled up and ripened to murder, and murder to the Halter, than he cries out, The Devil is in't. The earthly covetous man knows not whether there be any Devil or no; but when he hath so long panted after the dust of the Earth, and admired a piece of red clay, till he hath buried his heart in his own dunghill, 
1 Tim. 6.9.  and fallen into that snare, than he cries out, The Devil is in't.  
These are the Reasons that answer to the first Question, Why God suffers Satan thus to rage, etc.  Question. 2 But why was the Devil more Tyrannous and Outrageous in Christ's Time, then in Former Ages? As appeared in this and other Cases. 
It might be (for I love not to be peremptory in such Points of Causality) for three Reasons; I say, it might be,  
1. Because this strong man armed met then with a stronger than he, 
Luke 11.21, 22.  able to bind him, overcome him, and take from him both his arms and spoils; one whose main business of coming into the world was To destroy the works of the Devil;] 
1 Joh. 3.8.  And this was enough to make him so desperately  
2. Because of Occasion to be ministered, 
Mat. 12.28  by the Devils tyrannous possession, of Christ's manifesting himself to be the Son of God by his Divine Ejection: If the Devil had not entered in, there had been no occasion for Christ to cast him out; Therefore the Devil's Rage and Tyranny than might be much to the same purpose, 
John 9.3.  as was that man's being born blind, That the Works of God might be made manifest, etc.  
3. Because the Devil knew his Time was short; 
Rev. 12.12 Rom. 6.20  To be trod under foot shortly (as the Spirit said to St John,) imputing his great wrath to his knowledge of his short time; Having great wrath, because he knoweth that he hath but a short time. Like some spiteful Tenant, that fells the Trees, racks the Grounds, burns the Gates, ruins the House, spoils and wastes all that he can, because he knows his Lease nigh expired, not to be renewed, but himself and all his shortly to be outed: So in our case, the Devil did the more madly ruffle and rant it in Christ's time, because he knew his time was short, 
1 joh. 3.8.  and that there was one then in the world that would make short work with him and all his works; And therefore the Devil would make short work on't, 
Rev. 22.11  that they who are profane, unjust and filthy, may be so still, and more than so, that they may be damned. 
Rom. 9. 2●  And therefore God will make short work too upon Earth, that they who are righteous and holy may be so still, and more than so, may persist and increase therein, that they may be saved: And were it not for this short work of Gods, wherein he outdoes the Devil, 
1 Pet. 4.18.  the Righteous and Elect would more scarcely be saved; Therefore for their sakes is this as well as that short work of God upon Earth, 
Mat. 24 22  in making haste to convert, and to sanctify, and to save all that will be converted, sanctified and saved, quickly, before it be too late; for, 
Rev. 22.12  Behold I come quickly, and my Reward is with me, etc.  
Now consider, If the Devil's time were short then, how much shorter is it now, when sixteen hundred years of that short time are already gone? If St John's time might be truly called, 
1 Joh. 2 18  as it was, The last time; If in St Peter's time it might be truly said, 
1 Pet. 4.7. Phil. 4 5. Heb. 10 37 1 Cor. 7 29 Heb. 10.25  as it was, The end of all things is at hand; If in St Paul's time it might be proclaimed, as it was, The Lord is at hand, and But a little while, The time is short: Then surely after so long tract of time, must it needs be more true when so many hundred years of that last time, of that end at hand, of that quickly and little while, are already spent & passed by? Out of doubt the Devil's time is much shorter Now, and consequently his Wrath must needs be greater Now: Enough to stop the mouth of wonder, to see him bestir himself to his utmost, 
2 Cor. 4.4. joh. 12 31.  as if he were mad; to play his pranks and reaks in the world more than ever, like a God and Prince 
* As secured by his [Circuivi] Job 1 7. More principum loquitur. 2 Cor. 12.20.  of this world, because he must needs know now his time is shorter: Now no marvel to see him labour, and lay about him, to stir up in the world all that St Paul feared among the Corinthians, Debates, envyings, wraths, strifes, backbitings, whisper, swell, tumults: And more than that, to raise up amongst men Fears, Jealousies, Plots, Conspiracies, 
james 4.1.  Tumults, Wars, Fightings, Lusts, and what not? To bring all sorts of sins into fashion if he could, and to convert the whole world into Heathenism, Epicurism and Atheism if he might; as if with Circe's Charm he would turn all men into Swine. Now no marvel to see him strive (if it were possible) to pull down all True Lights that God hath put up, 
Rev. 2 5.  by throwing at the Candlestick to strike it down, or to remove it, that thereby the Truth of God might not have that Eminence and Evidence as it ought, but that some faint shadow, 
job 6 6 Humane Laws, humane Examples, are both false lights because imperfect. The Devil and Sin w●ll evade for all  some corner-disguize, some modification, some temporising must serve the turn; serving in something, like the white of an Eglantine (as in Job) that hath no taste at all. Thus the Devil would have it in the world, if he could but compass his ends of taking away, or shutting out the true Lights of God, and of setting up false Lights of his own, thereby to put the fairer gloss upon his wares of sin (like deceitful Tradesmen,) and to counterfeit and disguise most things to men, and most men to themselves; so that few things or persons are well known by their names, calling evil good, and good evil; darkness light, 
Isai. 5.20.  and light darkness, as in Isaiah. Thus, and worse than thus, would the Devil in his great wrath make it in the world, if he might; and all, because he knows that his time is short.  
Men and Brethren, let me speak unto you freely; Though I raise no mutinous or tumultuous thoughts against present Government; though I make not the Pulpit à privileged place to traduce Superiors, and to preach myself, (two things that I never did, never will,) Not daring to ascend into it without leaving Self at the feet and lowest step of it; as knowing that it never speeds better either with Pastor or People within, then when Self is left without the Church-doors, with Abraham's Ass and Servants, farthest off from the place of Worship, (for 'tis Self that clogs or strikes off our Chariot wheels that we draw heavily, 'tis Self that makes the Chariot of our best desires so long in coming:) Yet seeing I speak to so knowing an Assembly, and where there is most knowledge, there is (or should be) the most charity, I shall presume here to be taken candidly, and crave the privilege of my Function and of this Place, to speak plainly without Calumniation or Flattery.  
There are two notable Signs of the Devils short time, and of Christ's quick coming to end and judge the World: The one is, That general dead sleep of deep Security, like that of the old world in the days of Noah, 
Mat. 24 38  They were eating and drinking, marrying and giving in marriage, and knew not, etc. The other is, That fearful Deluge of overflowing Impiety, wherein the Apostle was a Prophet to Timothy: This know also, that in the last days Perilous Times shall come; 
2 Tim. 3.1 2 3, 4, 5.  For men shall be Lovers of their own selves, Covetous, Boasters, Proud, Blasphemers, Disobedient to Parents, Unthankful, Unholy, without natural Affection, Truce-breakers, false-Accusers, Incontinent, Fierce, Despisers of those that are good, Traitors, Heady, , Lovers of Pleasures more than Lovers of God, Having a form of Godliness, but denying the Power thereof, From such turn away. I have not omitted nor added one word in the reading: Put now your fingers in the print of these words, and be not faithless, but believe, that Christ and his Apostle were true Prophets indeed by the fulfilling of their Prophecies in the world, 
Mat. 24.3.  in sign of Christ's coming and of the world's ending in very short time, whereby the Devils time is short: 
Ecclus. 37.14  For stand but up in the watchtowers of each your minds, let lose your thoughts and look abroad in the world, and say, If ever any Age since the world was created did sleep and snort More securely in a Calm, then ours now in a Storm? More senseless and fearless of the Wrath of God? (Tell some men of a Judge, and they say, Quis, who is he? Of a Judgement, and they cry, Quando, when is it? Or of Hell, and they cry, Ubi, where is it?) More Erroneous and Heterodox about the Works of God; misinterpreting his Dispensations, and cross-construing most of his Proceed, Judgements for Mercies, and Mercies for Judgements; most men tuning all both their inward and outward senses to the key of their own interests and affections, presuming God must needs be well pleased or displeased when they are so. But believe me (Christians and Brethren) believe me, The strange Stupidity and desperate Obstinacy of a People are more fearful than the Punishment: For when a Nation grows stupid and senseless at God's Chastisements, and doth not or will not see God's meaning in them, 
Hosea 9 1. Isaiah 1.5. Eze. 16.42 Auferam Zelum.  with them in Hosea, there goes out a speech from the highest, Why should they be smitten any more? which comes near to the worst that God doth say, I will be no more angry; God being most angry when he lets us not see that he is so.  
And ask you, What of this? Why I say nothing but that, The Devil's time is short, and therefore hath such great wrath.  
Say again, If ever any generation of men in the world did attempt More monstrous Babel's, More prodigious Projects of Bedlam Ranting Outrages, let lose More Reins to Heaven-affronting desperate Impieties, Cloud-brushing Villainies, and cursed Prophanenesses, than Ours Now: If ever there were More Pride rushling and rattling, More Envy snarling, More Hypocrisy fawning and deceiving, and (though I say not More Oaths ringing, 
Whoredom, Incest, and incestuous Marriages.  and Drunkenness reeling, yet) More Uncleanness impudently jetting in the streets, then in Ours Now.  
Say, If ever the Gospel in the sincere and powerful Preaching thereof was exposed to more scorn; Or Piety in the true practice thereof more disdainfully trampled on both by Scums and great Ones; Or the Lords Day more irreligiously dashed out of countenance by profane Libertinism and countenanced dishonours, than Now it is: Horresco referens, I speak it with bitterness, would God I had nothing whereof to accuse my dear distracted Nation: I know there are some good Laws in this kind, but where is the execution to be found? How it is with Superior Magistrates above, I know not; But with Inferior Officers here below (for the most part) I know it is so faint and cold, as if they were but half persuaded against others Impieties, or of their own Authorities; whereby it comes to pass that such heinous Crimes are so slightly punished, if not rather provoked.  
And ask you again, What of this? Why I say nothing, but that, It is the Devils great wrath, because he knows his time is short, and the Coming of the Lord draweth nigh, 
jame 5 8.  to cut down this luxuriant Crop of the World's Profaneness by his instant approach to Judgement.  
Verily, I think, since Israel arrived Canaan, scarce one Generation ever saw such stupendious Mixtures of Mercies and Judgements ushered in and adorned with Miracles; 
Miranda etiamsi non miracula.  such interweavings of Miraculous Mercies and Miraculous Judgements, as ours have seen; Like those Rhetorical Elegancies so frequent among the Prophets, as that in Hosea, 
Hos. 2. 1●.  I will allure her, and bring her into the Wilderness, and speak comfortably unto her; as this of God with us, Bringing us as into a Wilderness, handling us as with Esau's hands, and yet speaking comfortably unto us, as with Jacob's voice: And if this heavenly strain of Divine Eloquence allure us not, I know not what will. Verily this time of ours seems like that of diseased people, which Physicians call [The Critical Time,] wherein the main conjecture lies, whether they be Mending or Ending, according to the effects and successes of such utmost means.  
And this I take (under favour of better sights) to be our Vertical Point, and Critical Time one way or other, for our Mending or Ending: For by sinning at all times we provoke God; but by sinning at such a time as This, we dare God to punish us, 
Isai. 1.24. jerem 5.9.  and to ease and avenge himself of us: And shall not his Soul be avenged on such a Nation as This? A Nation overflown with such a Flood of Spiritual Wickednesses, 
1 Tim. 4 1.  of Abominable Heresies, of Damnable Doctrines, and Doctrines of Devils: Not whispered and muttered in Corners only by those that munch up and down to creep into houses, 
2 Tim. 3 6.  but declared and proclaimed on housetops, openly in the streets of the City, and in public Meetings through this Land: 
Mr Case in one of his Sermons before the House of Commons. Rev. 12 15  So that most of former Errors (as one useth the words of Calvin) may seem but Tolerabiles ineptiae, as pardonable toys and trifles in comparison.  
And ask you again, What of this? I say no more but that, This is part of The Flood of Water which the Serpent cast out of his mouth in his great wrath, because his time is short.  
There are some printed Books and Treatises that will give you large Catalogues of these horrid Evils: There are some black Bills of these sad particulars, where you that can may read them; my heart and tongue will not serve me to speak them in this Congregation, 
Ephes. 5.3. Mr Obadiah Sedgwick, Mr Vines, Mr Ho●ges, against Heresies and Blasphe●●●●.  Things not to be once named among us as becometh Christians.  
There are some printed Sermons preached before the Parliament, wherein these accursed things are spread and measured before them, their dimensions taken and found; For Height, amounting to no less than execrable Blasphemies, ignominious, contemptuous, disgraceful Reproaches of God, of Christ, and of the holy Scriptures, etc. This is a huge daring Height: For Breadth, spreading to no less than destructive Confusion, That they will leave us neither Church nor State, neither Ministry nor Magistracy, nor Ordinances, neither Duties nor Worship, (these words are not mine own:) And where are we then? Why, 
Near the worst Idolatry of all.  Then a man's Lust shall be his Law, a man's Opinion his Bible, and a man's Self his God.  
And ask you here again, What of This? As they there in the burden of Dumah, called to the Watchman, 
Is. 21.11, 12  What of the night? etc. the Watchman said, The morning cometh, and also the night, etc. So may your Watchman say, [As sure as the night succeedeth the day, so sure is a National Calamity to be the end of such daring Impieties unrepented, unlamented, unreformed.] In suffering Times under incumbent or impendent Evils, men deal about the Causality, as they were wont in the case of Bastarday, when no father could be found, none that would own it, to lay it at the Church door; And who is sufficient by any Apology for the total aversion of it? I dare not undertake it: This was long ago in print, and I cannot deny it, [The greatest Traitor to the Clergy is the Clergy:] (Two things God much abominates, A Partial Judge, and a Profane Priest;) 
Mat. 10 36  The greatest Foes are still Those of the same House: Truth Lord; As was said of Israel after that their shameful Idolatry, [Not a Judgement for a long time inflicted on it, but had an Ounce of the Calf in it:] So of every person, quality or condition of men afflicted and punished, 
Hos. 13 9  there is a pound of Self in it; Destruction is of Self. Fit therefore that we with others lie down in our shame, give God the glory of his Justice, beg Mercy, bear the Punishment with Thankfulness and Patience, with the Church in Micah, I will bear the wrath of the Lord because I have sinned against him, until he plead my Cause, etc. 
Micah 7.9.   
This may be called the Chancel-door; but there is another, which might be more truly called (in this respect) the Church-porch-door, at which that Brat of our Evil will be laid, unless by serious and seasonable Repentance and Reformation it be averted and avoided. The open impudent professed Blasphemies, Reproaches, Despites, Contempts of a People Against their God, (making him as Man, that he should sin, and be the Author not only of the act, but also of the sinfulness of it;) Against his Holy Son Jesus, (some denying his Divinity, as No God; others disgracing his Humanity, calling him Bastard;) Against his holy Word the Scriptures, (accounting them but an humane Invention, a mere Shadow, a false feigned History, a Scarecrow to keep fools in awe;) Against his holy Ordinances, with all their vital Circumstances of public Persons, Places, Times of Worship; some by their hypocritical formal frequenting, others by their ignominious contemptuous neglecting, aspersing and vilifying of them, etc. These spiritual Wickednesses and Church sins so rife in the Land, may be called the Church-door, at which our Evils lie: These (whilst remaining) will prove the Achan and accursed thing to trouble the whole Host of Israel, 
Iosh. 7 25  the Jonah to trouble all the Mariners, until it be cast (if not with That, into the fire of some fit and just punishments 
* In peccatas evidentiam in poenis edificationem. Jonah 1.15 , or at least) with This, into the Water and Sea of repentant Tears and Lamentations. There have been great thoughts of heart amongst us about Malignant Parties; But These, These are the Edomites that are most like to make a short Cut in our Peace, a long Crack in our Hope, and give our whole State a blow that will hardly be healed: These, These are the Enemies that are most likely to ring our Knells, and to proclaim our Funerals.  
My meaning is not, that All Differences in Judgement should make breach in Charity and Affections among men; Nor that All Errors in Opinions should be punished by Men; But rather by Christian means of prayer and endeavour, 
2 Tim 2.25, 26.  provided if God will open the eyes of our Dissenting Brethren, and give them Repentance to the Acknowledgement of the Truth, that they may Recover out of the Snares of the Devil, and be saved; 
Phil. 3.15.  patiently waiting for God's days of Revealing, either in This their day, when God shall reveal even This unto them; or in That his Day of Revelation and Appearing, 
2 Cor. 5.10  when All both persons and things shall appear as they are; for get we holiness to come but once safe to Heaven, and we shall clearly look through all doubts and difficulties in a moment.  
And yet I can tell you what some Divines of no small note have publicly preached, and by Order printed: 
Mr Vines, Mr Obad. Sedgwick.  [That Liberty of All Opinions and Religions may be justly called the Golden Calf of these Times, whereunto many are not unwilling to contribute their strength and policy, and whose Birthday they would call Festum Jehovae, an Acceptable Day unto the Lord: Are not the Errors, which are rife amongst us, either by infecting Persons of Place and Quality, grown into that Boldness? Or by carrying away Barnabas also, crept into that credit? Or by spreading far and wide, risen to that strength, that they do face, if not put into danger of routing, our common Faith, public Worship, authorized Ministry, long and much expected and promised Reformation, as hoping to be able to bid fair for a Toleration? Whereby we at home may wonder at ourselves, and our sympathising Brethren abroad do wonder also at us, That we should be made the common Sewer to receive the Garbage of other Churches, and that their stinking Snuffs should be allowed Candlesticks here in England: That Flood-begetting Maxim, viz. a Catholic Liberty and Toleration of all Opinions, is to be abhorred and crushed. There was a Religion (as one once spoke before you) Omnium Deorum, of all Gods amongst the old Romans; And there is a Religion Omnium Sanctorum, of all Saints now amongst the Papists: And if the Serpent could but wriggle in a Religion Omnium Opinionum, of all Opinions amongst the English, the Devil himself needs to desire no more; as knowing that if men can step from one Religion to All, they will soon fall from All Religion to None.] But let this pass.  
And let be that Question, Whether any men should be punished for their Religion, and suffer for their Opinions, though never so erroneous? I say, let that Question be made, stated, qualified and resolved how it will: Shall it be a Question also, Whether men shall suffer, in any kind or measure, for their open, professed and practised Irreligion, though never so Devilish and Blasphemous? Against a most holy God, his holy Christ, his holy Spirit, Word and Ordinances? etc. If an unhapyy Boy shall foul, or spoil, or lose his clothes, the rod shall whip him; and if he curse and spit in the face of his father, stab the heart and rend the bowels of his mother, shall there be none to correct him, but many to smile upon him? If one man sin against another, the Judge shall judge him: 
1 Sam. 2 25  And if a man thus sin against God to the highest, shall there be none to condemn him, but many to entreat for him? Can Christian Magistrates be such unchristian Gallio's, 
Act. 18.17  as to care for none of these things? Will godly Rulers be such ungodly Tiberius' as to say, That the Gods alone must remedy the Injuries offered unto themselves? Surely if Christian, if Godly, such they cannot, such they will not be; nay if men fearing God, such they dare not be, for the danger of Gods coming himself in anger, 
Eccl. 3 17. Ezek. 34.5, 11.  and snatching his Work out of his Servants hands in wrathful displeasure, saying, I will judge the righteous and the wicked; Shall God bid his servants, and be put to do it himself? Then his whole house shall rue and ring on't. Christian Magistrates and People too were best look to it, The one to Rule well, the other to be Ruled well, lest God suffering by us in his Honour, be provoked to dash us in pieces one against another. We have been told of a witty piece of Justice done in the Camp by the fire of an hot Iron through a tongue that was set on fire of Hell, 
jam. 3 6  for casting forth of his mouth sulphureous sparks of Blasphemies. 
Luk. 3.14.  The Soldiers in Luke came After all (both people and Publicans) with their Religious Question, What shall we do? And have been censured as the loathest, because there the latest and slowest in that pious motion: But some Soldiers now it seems have gone before All in their zealous and holy Indignation: And shall the Godliness and Righteousness of an Army exceed the Godliness and Righteousness of Court, City and Country? I say again, Christian Magistrates and People all were best look to it, consider, and do it, 
Psal. 82.8.  lest God come yet in heavier Judgements, saying, I will do it myself.  
Why, what should the People do?  
Pray for All in Authority, 
1 Tim. 2 2.  that they may have in their Heads and Hearts, as well as in their Hands to do it, to do it quickly, before the Decree be sealed, and the Nation prepared for universal Desolation: 
Ezek 9.4.  And what we cannot Prevent, be we sure to Lament, that the Man with the Pen and Ink-horn may mark us from destruction. Hezekiah rend his clothes, and covered himself with sackcloth, etc. 
Isai. 37.1, 2, 3, 14.  when he heard the Blasphemies of Rabshekah; That day of Blasphemy was a day of Trouble and vexation to him, though the Blasphemy was from an Assyrian; And shall the days of greater Blasphemies be days of less trouble and grief to us, not from professed Assyrians, but from professing Christians? What Christian heart that hath any true blood of Christianity running in the veins of it, can choose but be deeply affected and afflicted with it?  
I fear we do not generally, not cordially enough sigh and cry for all the Abominations that be done in the Land, That the Man clothed in Linen with the Writers Ink-horn by his side may set a mark upon our foreheads from a National Destruction; which the suggestions of my fear make me bold to prophecy, wherein my love to my Nation would make me glad to be found a false Prophet.  
And now I beseech you to consider with me, the wonderful Patience and compassionate Forbearance of our God with us, who though his Soul abhor sin infinitely; though he cannot go out of sight and hearing (as we may) but must see and hear all the unpunished blasphemous impious Dishonours done to the Three Dearest to him in all this world, more to him then all the world, [His Name and Worship, His Word and Truth, His Saints and Children,] Though Heaven and Earth even sweat again under these Provocations; yet hath God Patience to see and hear all.  
Oh! Then come you my Brethren in Christianity; Who are we that we must not be crossed in the least Toy or Trifle, that doth occur, of Body, Goods or Name, but we must run presently to the hard hasty Arguments of Steel and Iron? Not only as Zedekiah pleaded with the Prophet, [a word and a blow,] 
1 King. 22.29. 2 Sam. 13.22. Cap 20.10  but as Absalon with Amnon, [a blow without a word, strike and say nothing;] Our sword (like Joabs) dropping forth upon all occasions, discoursing with a neighbour as he did with Amasa [in the fifth rib,] speaking Dagger's points unto him. Who are we, that we cannot put up any Illations of wrongs and injuries with quiet minds? Are we Christians? Nay are we Men? that we will not, we cannot bear with men, as God bears? With men as God, did I say? Nay with God himself? He must shower and shine when we will have him; strike and stroke when we will have him; else we question sometimes his Power, sometimes his Truth, sometimes his Providence: Oh shame! Be we more patiented, as our Father which is in Heaven is patiented; Be we Followers of God as dear Children: Who are we?  
Oh! Then come you my Brethren in the Ministry; Is God so wounded with Blasphemous Reproaches in his Word, in his Name, and bears it, and must not we be touched in ours? 
Mat. 10 25  Shall the Master of the House be called Beelzebub, and must not we of the Household be miscalled? Remember Uriah's words, 
2 Sam. 11.1  The Ark, and Israel, and Judah dwell in Tents, and my Lord Joah and his servants abide in the open fields, and shall I then go into mine house to eat and drink? etc. And say we every one, Shall my Lord Jesus in his Ordinances (the Tokens of his Presence) be threatened with Tents, and exposed to all the Injuries incident to the open field, and shall we then go secure to our houses and enjoyments from all threats of violence and disturbance? Lord, who are we? Men we are as they are, and that is for their sakes, because they cannot hear the voice of God himself and live; Sinful we are as they are, and that is because we are men; Mortal we are as they are, and that is because we are sinful; Yet still though men, sinful and mortal, 
2 Cor. 5.2.  we are the Messengers of God, and Ambassadors of Christ: Now in that we suffer as men, sinful and mortal, 
Mic. 7.9. Lam. 3.22.  we should bear it patiently, and give God his Glory; the Glory of his Justice, that we are Afflicted; and the Glory of his Mercy too, that we are not Consumed: But in that we suffer as Ministers, eo nomine as Ministers, If our Adversaries should write a Book against us, we might with holy Job, Take it upon our shoulders, and bind it to our heads as a Crown; 
Job 31.35, 36  we should bear it gladly, Rejoicing with the beaten and abused Apostles, That we are counted worthy to suffer shame for his Name. 
Acts 5.41.  For (alas!) the worst is not Ours, but Theirs, whilst Christ himself suffers in our wrongs as his Ministers: 
Exod 16 8  And what are we? (said Moses and Aaron,) Your murmur are not against us, but against the Lord: [He that rejecteth Me, 
Joh. 12 48.  and receiveth not my Word,] There Christ interested himself in the quarrels of his Word: [He that despiseth you, despiseth me,] 
Luk. 10.16  There Christ interested himself in the quarrels of his Ministers as his Ministers.  
The mighty Nimrods' of our Times deal with us, as Hunters do with Hedges, leap over them, or tread them down in the pursuit of their Pleasure and Game, and run to them for shelter in a Storm: When God shall restore them to their right minds, his Word and Ministers shall be restored to their Honours again: Then they will glorify God, and honour his Word and Ministers in the day of Visitation; 
1 Per. 2 12  And till then my Brethren, let it be accounted scandalous to receive Honour at their hands or tongues, by whom God's holy Name is blasphemed, his holy Son dishonoured, his holy Spirit resisted, his holy Word and Ordinances despised. 
1 Tim. 5 17  Should such ungodly Miscreants present us with their double or single Honour, it were not a proud, but an holy disdain to fling it back into their faces again, as unworthy of the honour, 
1 Sam. 2.30  to honour the servants of Christ whom God doth honour.  
Now no more of this Question; Will you bear but one Question more?  Question 3 Why the Devil seems more familiar with men in our Time, then in former Days? Why Witchcraft so much abounds? 
As Examples show in other Circuits abroad, and would there had been none in ours here at home.  
Shall we say, it is because of Reformation, that the Devil so bestirs him beyond former wont? Reformation is a good word, yea glorious, both name and thing, such as would rather provoke the Devil unto his most outrageous Tyranny, then invite him unto Familiarity. Oh that we were an universally, throughly, really Reformed People as we ought; Then how Prosperous and Victorious might our Nation be? how flourishing our Church and State? yea how terrible to Satan? 
Zech. 2.5.  as armed with terror, and walled with fire round about, so that he durst not come so near us as to insinuate for Familiarity with us: As that most Artificial Painter, having painted a Boy with a Basket of Grapes in his hand, 
Zeuxes.  and seeing the Birds flying in flocks to peck at the Grapes (as if true and natural) to the silly people's admiration, he was sore displeased with himself, disclaimed his Art, saying, Had I painted the Boy (which was the chief part of my Picture) as well as I have done the Grapes (which were but a by accident and ornament) the Birds durst never have been so bold. Your thoughts may forerun me in this Application: Were we indeed as careful and Conscientious in the Substantials and Essentials of true Religion and Devotion, for Faith, Life and Worship, as in show Curious in the Circumstances, Accidents and Ceremonies thereof, the Devil and this kind of Fowls, 
Mat. 13.4, 19  these ravenous Birds of prey durst never have been so bold. Therefore I impute not the Causality of Witchcraft unto Reformation, for this will not make the Devil familiar, but mad rather. 
2 Cor. 1 24 1 Cor 7.25  But (if I may give my Judgement, not as having dominion over your Faith, yet as one that hath obtained mercy of the Lord to be faithful, with submission to better Judgements) I conceive, It is because of the proud, profane, blasphemous Rejections and Aspersions of the holy Word of God by so many of the people, as imperfect and deficient to Salvation, 
2 Tim. 3.17 job. 20.31. and 5.39. Acts 8 9  nay as a mere Shadow and humane Invention, (let St Paul, and St John, and Christ himself say what they will of its Sufficiency, and Perfection, and holy Inspiration;) Some giving out that themselves are such great ones, as to be Above Ordinances, above Rules, above Scriptures, and all that is written; pretending to the sole guidance of the Spirit of God, as he that said, I am for Christ, 
1 Cor. 1 12.  meaning [I am for none of you all:] What? For the Spirit of God and of Christ, even against their Word and their Will revealed, with Despite unto it? O God That ever the Devil should get so much Advantage for his subtle Insinuations with Man! by his despising that same Word of God, 
joh. 12 48 2 Cor. 11.14. 1 Joh. 4.1.  that shall judge him at the last Day: For the Devil is a Spirit, though an evil one, and a transforming one; God is a Spirit, the only Good one; And we are bid to try the Spirits, and forbidden to believe every Spirit: And how shall we try them? but by that which ennobled the Bereans above others, viz. 
Act. 17.11  Searching the Scriptures daily whether those things were so. But where the Touchstone and Rule of Trial is rejected and exploded, the evil Spirit and any Error may be admitted: As a Goldsmith or Lapidary without a Touchstone may be easily deceived with counterfeits, and undone.  
Therefore if any be minded to be familiar with Devils, let them slight, or scorn, or burn their Bible; And this is vendere animam lucro, selling of a Soul for a little profit; 
Mat. 16.26  or rather perdere animam nihilo, cast it away for nothing; As he said that sold his Bible, [Now have I sold that which should teach me to sell all to buy it,] meaning the Truth of it, 
Pro. 23 23  which may (for all the strangeness) and must be bought, and not sold.  
But as many as desire to be acquainted with God, 
2 Pet. 5 9  and to resist the Devil, Thank God that your Bible's speak Engglish; Wipe off the Dust of Neglect, and the Dirt of Contempt from them; Let not this Rule and Touchstone so great and good, 
Hos. 8.12.  given us of God, be accounted of us as a strange thing; strange to our Judgements by Ignorance, to our Thoughts by earthly-mindedness, to our Affections by Indisposedness, to our Mouths by rotten and profane speeches: But receive the Word of God as it is in truth the Word, 
1 The. 2.13 Joh. 12 48 Jam. 1 21  not of Man, but of God, which shall Judge, & may save your Souls: Receive it as it is indeed our best friend, next God, yea the very friendship of God: Receive it therefore not as a stranger, with a few cold Compliments at the Door, or to come in only for an hour; 
Col. 3.16.  but entertain it as a friend, [Let it dwell in you;] And because it brings with it Rich Treasures of the best store, [Let it dwell in you Richly;] And because it may be abused by Ignorance, Indiscretion, Folly, Affectation, Unprofitableness, Vainglory, and Hypocrisy, [Let it dwell in you Richly in all Wisdom;] Speak and preach it in Wisdom; hear, read and meditate of it in Wisdom: not only in some, but [in All Wisdom;] So Let the Word of God dwell in you richly in all Wisdom: Not using it as a Spell or Charm against the Devil, by laying the Bible at the Bed's head, or in the Chamber window only, that's not in wisdom; or by naked quoting of Scripture only, 
Luk. 4.10. Psa 91.11, 12  that's not in wisdom, (for the Devil himself can do so, and gloss upon it too,) but by So quoting it as by Faith, Affection, and Obedience to cleave unto it; This is the right using of the Sword of the Spirit in Wisdom. 
Ephe 6.17  Let it so dwell in us, Not only sub ratione veri, as Truth in the general while it only pleads itself; but also (as the Schools distinguish) sub ratione contrarii, as Reproof in the particular when it presses upon our selves; and not as the Friar wittily told the people, that the Truth he preached was like holy water, which every one called apace for, yet when it came to be cast on them, they would turn aside their faces: Some that call fastest for Truth, cannot abide to have it cast into their faces; could like Truth if it would only show itself, and yet can mislike it when it comes thus to show them themselves; Can find in their hearts to love Truth Lucentem, Shining, 
Jer 13 15. Obevi equasi Obaudire. judg. 9.7.  but not Retarguentem, Reproving, etc. [Hear ye, give ear, be not proud, the Lord hath spoken;] He is proud that will not hearken unto God against himself and all the world. [Hearken unto me ye men of Shechem, That God may hearken unto you,] said Jotham.] Secret things belong unto the Lord our God, 
Deu. 29 29  but revealed things unto us and our children,] said Moses. 'Tis not Secret Purpose of God, but Revealed Precept must be Man's Rule: Take we heed of pretending to the Spirit of God against the Word of God; For there is no Promise of God's Spirit being a Guide, where his Word is not a Rule; Therefore make we the Word of God to be our Rule, and then hopefully may we beg the Spirit of God to be our Guide; and hold we there, if we be wise.  
Now by this I hope you are Resolved in part, About the Devil's Rage with Man, About his Greatest Rage in Christ's Time, With Application to Ours; Wherein if I have seemed in any thing too uncharitable or peremptory, I humbly crave but two things of you in my Apology: That such only may be my Judges who have sadly considered the state of the Times and of their own Souls; at their Judgement I am content to stand or fall. That such candour may be showed me as was due unto the Prophets of old, 
jer. 5.1. jer. 9.2. Psal. 12.1. Isaial. 1.6.  speaking thus largely, [There is not a man to be found that executeth Judgement, and seeketh the Truth: They be All Adulterers, An Assembly of Rebels, There is not one godly man left; From the sole of the foot unto the head, etc. From the least of them even to the greatest, etc.] They would in all be understood as lamenting at the generality of Corruption, not as besoting every particular person of Magistracy, Ministry and Commonalty without exception; and so would I; Not loving the froward wont of wayward men, so to bemoan what we want, as not to bless God for what we have. There are some Christian hearts (I hope) amongst us in all our Ranks, God increase their Number, their Graces, and their Comforts; For I fear me, 'tis but as the shaking of an Olive-tree, 
Isai. 17.6. jer. 3.14. Isai. 24.13  in Isaiah, Two or three berries in the top of the uppermost bough, four or five in the utmost branches: One of a City, two of a Tribe: Or As the gleaning of Grapes when the Vintage is done; Yet with this comfort, That God is dealt and prevailed with by his Servants more in their Weight, then in their Numbers; 
Gen. 18.  Ten righteous Souls would in God's Balance outweigh all the Godless ones in Sodom; One Christian all the Christless ones in Jerusalem: 
jer. 5.1.  For, as he said, 
judg. 8.2.  The glean of Ephraim are better than the vintage of Abiezer.  
By this Measure here set by me, I see room little enough left me in time and patience for this short Application.  
First, 
1 Instruction.  For Instruction in two particulars.  
1. Of Man's vain Credulity, which does him most injury, in trusting his Enemy too far; not taking him to be so much our Adversary as God's Word doth make him to be, nor believing that he seeketh our Destruction so much as God's Ministers declare him to do: 
1 Pet. 5.8. Mat. 24 22 Gen. 3.1.  But we may be persuaded that the Devil is not called our Adversary, nor compared to a Roaring Lion, and to a subtle Serpent, for nothing; feeding upon our Corruptions, as the Serpent doth upon dust.  
2. Of the Devil's Tyranny, which if so malicious to our Bodies (though he lest minds them) as to dismember them, whereof are divers Examples besides this in the Gospel; How great may we suspect his Malice towards our Souls? seeking to dismember them, by making us blind when we should see God's Works, and deaf when we should hear God's Word, and dumb when we should confess our sins, or bless his Name: 
Isa. 33 14 Mat 9 43.44.  And if his Cruelty be so terrible in this life, how tormenting will it be in the life to come? in those everlasting burn in Hell fire?  
Next, For Exhortation, 
2 Exhortations.  to praise God for not giving us over as a prey into his Teeth, but that our Souls are escaped as Birds out of the snare of this Fowler: 
Psalm 24.6, 7, 8.  For he is a poor experienced Christian that doth not daily find the Power of God in preserving him from Satan's Temptations and Terrors, 
2 Tim 4 8  which are the Paws and Jaws of that Roaring Lion that would devour him. Common Prose is too low and dull to express the due thanks for such a Deliverance: The Soul in this should be advanced to the height and courage of a Song; Not a Christian Soul but hath matter enough given it of God to make Songs of his Praise, being thus (like David's Soul) compassed about with Songs of Deliverance. 
Psal. 32 7. and 28 7.   
What now the Importance of your Affairs, which occasion this Concourse, will not permit me to express, I crave leave only to intimate in few words touching The Disease and Cure in our Text, and so conclude.  
The Malady or Disease, [This Kind.] 
1. Mat 9 33.  The dumb Devil was always held the worst kind of Devils; and therefore we find that upon the effecting of this Miracle, the people were all amazed, and marvelled, saying, It was never so seen in Israel, because it was such an extraordinary Cure to heal one possessed with a dumb Devil.  
Here were occasion of a Discourse about the Nature, Order, Malignity, and Diversity of Evil Angels; wherewith I might fill your heads sooner than warm your hearts, which makes me the less sorry for being taken off from speaking any more: Now therefore no more but this; As there are Diversities of Devils, so are there Diversities of Sins, their name is Legion too, for they are many. 
Mark 5.9   
Sins are Diversified,  
1. In respect of the Cause, which may be Voluntary or Involuntary, such as are either of Ignorance or of Presumption: But know we that voluntary and presumptuous sins are the worst kind; 
Psa. 19.13  [Keep back thy servant also from presumptuous sins, etc.]  
2. In respect of the Act, either of Commission or of Omission; 
Is. 65.2 3. Ezek. 2.4.  Commissive sins are the worst kind, Sins in deed are held more provoking and impudent.  
3. In respect of the Subject thereof; The same sin for the matter is capable of aggravation from the person that commits it, be he Prince or Subject, Master or Servant, Minister or People, etc. Sin may proceed and commence, take an higher degree, according to the height and degree of the person that acts it; the higher, the worse kind.  
4. In respect of the Object; So Blasphemy against God, is a worse kind than Calumny against a Neighbour. 
1 Sam. 2.25   
5. In respect of the Matter; So detracting from the Word of God, is a worse kind than clipping the King's Coyn.  
6. In respect of the Manner or Measure; So reiterated, multiplied, continued sins, are a worse kind than single sins but once committed.  
This might be serviceable for divers Uses:  
1. As for their Confutation who make no difference of sins, but judge All alike, because that Sin is nothing but a Privation, and Privation (say they) admits of no Degrees: But by their leaves they may be told (if not taught) that Privations are not all equal, some are more mere and simple Privations than others. But I cannot stay to teach them now.  
2. So for their Confutation also who spitefully accuse us of equalling and levelling all sins, because we allow not of their vain Distinction of Venial and Mortal Sins (especially in their sense.)  
Truth indeed, we account no sin simply little, and in its own nature small: Because,  
No little God to sin against; the least sin, minimum spirituale, is against an infinite Majesty.  
No little Price paid for little sins; the least sin pardoned cost the invaluable Blood of Christ.  
No little disobedience in little sins; As much Treason in false coining of pence of Silver, as of pieces of Gold.  
No little unthankfulness in little sins; the less the matter and occasion is wherein we offend, the greater is our unthankfulness in offending God for so small a matter and advantage, which shows the greater Corruption by how much the less was the Temptation.  
No little pollution by little sins; A small Puddle may defile a man as much as a muddy Pond.  
No little punishment for little sins (so called; 
Rom. 6.23 ) The wages of sin as sin is eternal death.  
'Tis known that the Plagues of Lice and of Flies did trouble the Land of Egypt as much (if not more) then some of the greater Plagues: (The Magicians were first baffled in the Lice, and made to acknowledge the finger of God; 
Exod. 8.9  and Pharaoh first heartstruck in the Flies without a Rod to yield the Israelites to sacrifice to their God; 
Ver. 24.25  The smallness of the Instruments adds unto the horror of the Judgements, 
Maximus in minimis.  God's hand being most palpable and sensible in the smallest and vilest things: Pharaoh might take it in as much scorn to perish by the basest and vilest creatures, 
Judg. 9.54  as Abimelech to be killed by the weakest vessel, a woman.) Therefore though we extenuate no sin, saying of it, as Lot of Zoar, 
Gen. 19 20  [Is it not a little one?] because we know all sin of itself mortal, yet let us make a difference in degrees of sin; and remember, that to be possessed with a Dumb Spirit, is to be possessed with a Great Sin indeed. When a man is so Dumb, that he cannot confess his sins to God; and so Dumb, that he cannot crave the mercy of God to forgive his sins; and so Dumb, as he cannot praise God for his Bounty and Goodness; and so Dumb, that he can rebuke or exhort his Brother; Then indeed he is possessed with a Dumb Spirit, and a Great Sin.  
But no more of the Malady, [This Kind.]  
And as little of the Recovery, [Coming forth.] It is so remarkable, 
2. Mat. 12.24 28.  that Christ never healed any possessed, but he still cast the Devil out, that the Ancient learned sought for Reasons, and found Four, why Casting out is the only note of Cure, why only by Coming forth.  
1. Because the Devil like a cunning Cheater doth always cousin and outreach men in his Bargain; 
Luke 4.6 Mat. 4 8 2 Pet 2 14  deluding of feeble senses, and beguiling of unstable Souls; never giving any valuable Consideration for any thing that he had: 
Primae Actiones sunt regulae.  As appears by his Cheat put upon our first Parents, who for an Apple sold Paradise; the Price was indeed so little, as the Spirit of God would never yet acquaint us what it was. And consider I pray what doth he give the Ambitious man for his Soul, but Smoak? And what the Covetous man, but Muck? And what the Adulterous Libidinous man, but Rottenness? In which respect there is Ejectio firma against him, as the Law provides in like cases; he must be cast out.  
2. Because like a false juggling Dealer he never performed or made good his Bargain. He promised our first Parents, 
Gen. 3.4, 5  They should not die, but live, and be as Gods; But alas, though some of their posterity might be said to live as Gods, 
Psal. 82 7. Rom. 6.23  yet to be sure they shall all die like men. Right Legerdemain, taking from us what he seems to give us: He is ever lavish in his tempting promises of things not his own, 
Mat. 4 9 Luke 4.6.  as he was to Christ; But universal experience hath found him false, and therefore he is justly Cast out.  
3. Because the Devil like a sharking Jobber chaffered with those that had no power to sell; 
Psal. 100LS. 3 Mal. 2.10.  as children and servants that have no power to sell that which is not their own, but their Parents and Masters: men's Bodies are not their own, 
1 Co. 6.19  much less their Souls; And in this Case again the Law says, Caveat emptor, let the Buyer look to it, and therefore is he Justly Cast out.  
4. Because the Devil never pays the quitrent, that is, Thanks and Praise to God, which he never renders willingly as an end of Agents Intention, but only as an end of Passive Compulsion. This Quitrent of Honour and Glory, God always (as Creator) reserved to himself in his most general Grant of all things to his Creatures: But this the Devil never pays, and therefore is he justly cast out, and the great Landlord hath reason to re-enter.  
Let us add but two more:  
5. Because he lets all go to decay, and loves to ruin where he comes; Lands and Buildings, both the outward and the inward parts of the Dwellings: He ruins the Body (as well as the Estate) of a Drunkard, Glutton, and Lecher, and intemperate Liver, with Rottenness and Consumptions; He lets also the inward parts run to wrack, as the Foundation to fall, which is Faith; the Walls to decay, which are Charity; and all the other inward Virtues to run to Ruin; and therefore is he justly Cast out for not maintaining Reparations.  
6. Lastly, Because God himself means to re-enter, 
1 Cor. 6.19 Cap. 10.21  and dwell there, where must be no Inmate; No room for Belials, Mammon's, Idols, 
2 Cor. 6.15  Devils in the Temple of the Holy Ghost: Therefore in Justice and Necessity is the Devil cast out of doors.  
Applicat. 1 Now seeing these things are so, let the same Grounds which Christ had to cast out Satan, be earnest Provocations unto our strong fortifications to keep him out, and not suffer him by cunning disguizes to get possession in our Temples: For though he turn himself into the harmless shape of a Sheep, 
1 Pet. 5. ●● 2 Cor. 11.14 Ephe. 6.12  yet he is transcendently a subtle Serpent, a malicious Dragon, a roaring Lion; And though he transform himself into an Angel of Light, yet he is a Spirit of Darkness. He is fitly resembled to Hazael, who being told by the Prophet that he should do such and such desperate things, and prodigious acts, answers, [Is thy servant a Dog, that he should do such great things?] 
2 Kin. 8 13  As if Elisha had been mistaken in the man; but the event shown the truth of that Prophecy. 
Judg. 4 18 21. Cap. 5.25.  And for all the world like Jael crying to Sisera, [Come in my lord, come in, fear not, etc.] First give him milk and butter in a lordly dish, till he sleeps; and then nothing but the hammer and the nail till he dies. So the Devil, disclaim he what Cruelties, and profess he what Kindnesses he will, be we sure of this, He never seeks to possess any man but to tyrannize over him, to ruin him and spiritually undo him if he can. Whosoever credits a Liar is deceived, but he that will credit the known Father of Lies, 
John 8 44  loves to be deceived and undone.  
And next, to keep him out, two things are necessary: 


jam. 2.17, 18  1. To See him by Faith.  
2. To bolt the Door against him by Works of Obedience.    
1. To See him: Some Rules should be borrowed from the Optics, for the seeing things exactly with our bodily eyes, That it is requisite that the Object be rightly placed, that is, In a direct Opposition, and not too near us: We cannot see a thing in its complete proportion, on the same side we are, neither behind us, nor if it be placed just beside us. If a man would plainly and perfectly in each Dimension behold one in this side of the Room, he must step over to the other side: So he that would see the Devil in his Pride, shall never perceive him, so long as he is proud himself, for so long he stands on the same side the Devil doth; But if he go over unto the other side of Humility, than he shall plainly see the Devil in his Pride, so in his Malice and Hypocrisy, etc. The reason why so few discern him in his Slights and Deformities, is because so many stand on the same side. Then be sure we stand not too near, for if the Organ be too near the Object, the beams of the sight will be confounded; There must be a Mediocrity of distance, the Eye not too near, nor too far off, for if a man would perceive the Art of a prospective Picture, he must go a distance from it, and look on it not with Natural eyes only, but with the help of Artificial eyes or Spectacles fitted for the purpose, else no discerning of the Mystery in it: Semblably, if a man would plainly see this mysterious Prospect of the Devil, with all his deep Shadows, and profound Devices and Deceits, he must endeavour to go from him, that he may perceive him; and then look not with the eyes of Nature or Reason which hardly or never discern him, 
1 joh 2 20.  but with the eye of Faith cleared with God's Word, and anointed with God's Spirit, which will plainly discover him.  
The next Means to keep the Devil out of Possession, is to shut the Door against him, by good Works of holy Obedience for Conscience sake: Christian diligence in lawful Callings, even in the lowest places of hewing wood, and drawing water (especially if the heart be fortified with the spirit of Grace and Prayer) is no small means to keep out the working Devil, who hath Idleness for his Anvil. 
Gen. 2.15.  Adam was set by God to work in Paradise, 
Hieronimus ad Rusticum. ut quando Diabolus venit inveniat occupatum.  but was idle when the Devil was at work with him by Temptations: And therefore let me advise you, as He did his Friend, To be always doing of some good thing, that when the Devil comes he may find you busy; The Door shut against him, and you not at leisure to give him entertainment.  
And then let every Soul earnestly observe quid genus Daemonum, what kind of evil Spirit it is that doth most strongly beset (if not possess) it: For as there are Diversities of Devils, and Diversities of Sins, so are there Differences in Casting out of Sins: Though in respect of Gods absolute Power, all are alike easy; yet in regard of man's capacity or incapacity, some sins are cast out, and some Souls cured, with the less, and some with the greater difficulty. Take heed lest there be in any of you an evil spirit of Unbelief, 
Heb. 3.12. Joh. 20.25, 27  Incredulity, Vainglory, and Hypocrisy, this kind cannot come forth easily; Bribery, Perjury, Cruelty, this kind is cured hardly; And of like kind are Drunkenness, Uncleanness, Covetousness, Rebellion, Witchcraft; And especially beware of any customary and presumptuous sins, this is a kind not to be cast out ordinarily: For as there was no little ado to restore to life Jairus his daughter dead in the house; 
Mark 5 41  
Luke 7.14  More about the Widow's son, carried out dead in the gate; but Most of all about Lazarus, buried dead in the grave so long till he stank; 
joh. 11.44.  for Martha wept, and Mary wept, and the Jews wept, yea Jesus himself wept and groaned in his spirit: Semblably, There goes Much besides private Admonition to Raise the secret shamefaced Sinner, 
Mat. 18.15  that with Jairus his daughter is but dead as in the house and within doors; 
Mat. 18.16 17 Ezek. 2.4.  And More besides public Reprehension to Raise the open impudent Sinner, that with the Widow's son is as dead in the gate without doors like Absalon in the face of the Sun; But Most of all, besides weeping and groaning, and with Mary lamenting [Lord, 
joh. 11 21.  if thou hadst been here, my Brother had not died] to Raise the customary stinking Sinner, that with Lazarus is as dead and buried in the grave of Custom; for this is the worst kind pleading Custom, and most hard to be cast out: It were good to pray David's prayer with David's spirit, 
Psal. 19.12 13.  [Cleanse thou me from secret sins,] for even this is an evil kind, not easily cast out: But it were good to heat the furnace of our Devotions yet seven times more than it was wont to be heat (if possible) when we come to this, [Keep back thy servant also from presumptuous sins, let them not have dominion over me, Then shall I be upright and innocent from the great (or much) Transgression;] For this is the worst kind, very hard to be cast out. Take we heed therefore of giving Dispensations of witting or willing Allowance and Indulgence to any sin; for (believe it) the least sin committed presumptuously will weigh too heavy in the balance of the Sanctuary.  
And finally, If an evil Spirit of any kind hath got possession, that Christ's Ordinances cannot cast out, 
Mark 9.18  (as Christ's Disciples here in this kind could not,) Then be sure to remember the words of the Lord Jesus, 
Vers. 19  [Bring him unto me;] If neither Word nor Sacrament will do it, try what Prayer will do; Present thy heart (as that father did his son) to Christ, and say, [Lord, here is my heart, possessed with an evil spirit of Infidelity, or of Obduracy, or of Pride, or any other Impiety, etc. I have often carried it to the Word, and to the Sacrament, and to other of thine Ordinances, that they should cast him out, and yet They could not: Now sigh thou hast said [Bring him unto me,] behold Lord, in Obedience to thy Command, and in Confidence of thy Promise, I here present it naked and prostrate before thee, Strike where thou wilt so thou cure, Handle it how thou pleasest so thou cast it not out of thy hands; Lord, I believe, help thou my unbelief; Speak thou but the word, and my heart shall be dispossessed, mollified, humbled and sanctified, etc.] Pray, I say, and I say again, Pray; who can tell what Prayer may do? Oh the Wonders of Salvation wrought by Prayer in all the Elements from the highest Heaven to the lowest Hell! 
Aug. Deo sacrificium, Homini subsidium, Daemonib●● flagellam.  as a Sacrifice to God, Help to Man, and Scourge to Satan. And indeed if the Spirit of Grace and Adoption beget it, if the Spirit of Grace and Regeneration conceive it, and if the wings of Faith and Fervency do carry it through the Angel's hand, etc. what can hinder it? 
jam. 5.16. Rev. 8.4.  Not for the mere excellency that is in itself, nor for the bare Faculty of it, but for God's Institution and Appointment of it to this end, singling of it out to this purpose in his own Acceptance: This is it that does it, whereby Prayer rightly Rooted, and rightly Regulated, can do Miracles when nothing else can do it, even cast out Devils, as here in the present Case of our Text, This Kind can come forth by nothing, but by Prayer and Fasting: Which might be easily brought up, but that the Well is deep, and I doubt here is no Bucket to draw. Therefore so much shall serve for this time of this thing.  
2 Tim. 2.7  Consider what is said, and God give you understanding in all things. Amen. 
FINIS.