CHRISTES Miracles.

Iohn 9.16.
Then said some of the Pharisees This man
is not of God, because he keepeth not
the Sabboth: others sayd; How can a
man that is a sinner doe such miracles?
And there was a dissentio~ among them.
IN this verse is set downe a
double opinio~ which the Pharisees
held concerning Christ,
and especially concerning the
works which he had wrought
among them. Some of them haue peremtorily
and flatly condemned him, saying,
that he was a man that was not of God: and
they render a reason, or rather a shadow of
a reason; namely because he keepeth not
the Sabboth, but their opinion was rash,
and their iudgement false and erronious,
proceeding from the mallice and hatred of
the person of Christ. Also that which they
haue vsed for a reason, wee haue shewed
that it is likewise false: for CHRIST
was so farre from breaking the Sabbaoth,

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or any part of the law, that he did in
full perfection fullfill the whole lawe of
God.
Now followeth the opinion of the second
sort of Pharisees, which said; How
can a man that is a sinner do such miracles?
as if the holy Ghost should say, If our Sauiour
Christ were such a prophaner and
breaker of the Sabaoth, as you surmise
him to be, then it were impossible for him,
to do such strange and wonderfull miracles,
as wee see he hath wrought: of this
wee haue spoken before, and shall speake
more hereafter, when we haue spoken generally
of Miracles, of the workes of them,
& therefore of the power of God, in working
them, & also the power of Angels, of
Satan, & of men therein. Whereas it is
said; How can a man that is a sinner do such
Miracles? these men do insinuate, that sinners
can do some miracles in the sight of
men, but to do such a miracle, as to cure a
man being blinde from his birth, was impossible
for them. It is impossible that any
sinner should do this or any such miracles
which Christ did, wee are therefore to
shew, first, what a miracle is, that euery
one vnderstanding the nature thereof,
may make such proper and peculiar vse of
the same, as he ought.
A miracle is nothing else but a rare
worke, apparently wrought by the sole
omnipotent power of God, cleane contrary
to the order and instinct of nature, far
aboue nature or naturall causes. I vse so
many words, that I may speake to the
capacity of all the people, whereas otherwise
I might vse fewer, we are therefore
first to know, that it is a worke, for indeed
it must be in it selfe a true worke, deed, or
fact, otherwise it cannot in it selfe, and of
it selfe, make men to muse and maruell at
it: at least it cannot make wise men to
maruell at it. If therefore it be a miracle,
it must be a sensible worke, not a worke in
shew, illusion or deceit, but a worke in nature,
in deed, and in truth: if it be but an
apparance of a worke, it is no miracle. If
it be onely in illusion of the senses, it is no
miracle. It is then true that the illusions
of sathan are no miracles, for he doth nothing
but delude the senses of me~, neither
is it the celerity or agility of mens hands
which are miracles, as of Iuglers, which

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deceiue the people by an actiuitie in continuing
the thing which they do. For they
do not any true worke, but by their dexterity
deceiue mens senses. These therefore
are no miracles, for euery miracle
must bee a true worke, and fact indeed. I
therefore first call a miracle, a worke, to
seperate it from those that seeme to bee
miracles, and yet are not, as be the works
of Satan, and his members, and also those
that are done by agility of man, which are
workes in shew, but not in deed. This
kinde of miracle which is a true worke,
hath beene wrought by diuers of Gods
children, as Moses when hee was sent to
deliuer the people of Israell out of Egipt,
did worke many miracles, to testifie that
he was sent of the Lord. He made Frogs,
not in appearance, but indeed: he turned
the water of the riuer into bloud, not in
appearance, but in deed. So also Elias
wrought miracles, not in shew but in deed.
So Christ wrought miracles not in shew,
but in deed. For Lazarus being dead indeed,
he raised him vp againe in deed: when
the wine wanted at the mariage, he turned
water in deed into wine in deed; as pure
wine as any issued out of the Uine, and so
are all the miracles which hee did, workes
in deed, & not onely in appearance. When
therefore wee see any wonderfull thing
come to passe, we must examine it, whether
it be a worke in deed, or only in apperance.
If it be not a worke indeed, as be the illusions
of Satan, and of men, which deceiue
the senses, and do not bring any worke to
passe, then is it not a true miracle. For
euery true miracle which the Lord hath
wrought himselfe, or any of the Prophets,
or our Sauiour Christ, haue beene true
works. Secondly, I shall call it a rare
worke of God, for of the works of God,
there be some which are vsual, co~mon, & ordinary:
as the preseruation of ma~kinde, is
an ordinary and vsuall worke of God, and
it is truly said of the holy Ghost: that we
liue, mooue, & haue our being in the Lord:
yet because this is vsuall, ordinary, & common,
yea dayly and hourely, for the Lord
doth ordinarily euery day and houre, preserue
men, otherwise they could not liue
I say because it is ordinary, dayly, & hourely,
we cannot properly cal it a miracle, for
it doth make me~ to maruel, to muse, to bee

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amased and astonied at it, seeing it is so vsuall
and ordinary among them. For it is
the nature of miracles, to make men, muse
and maruell at them: and therefore when
as in the Euangelists, any miracle which
our Sauiour Christ wrought, is set down,
there also immediatly followeth, that the
people were astonied: therefore that
which is vsuall, and common, cannot properly
be called a miracle. A miracle therfore
must be a rare worke of God, sildome
brought to passe, & for this cause we cannot
say, that repentance, or regeneration
is a miracle, for although repentance bee
wrought in few, yet is it not properly a
miracle, because it is ordinarily, & vsually
at one time or another wrought in the
hearts of all Gods children. There be also
many strange and wonderfull workes
of nature, yet because they are not rare
but vsuall, and ordinary, they be no miracles.
An Adamant stone wee know not by
what force will draw Iron to it selfe:
Iron is heauy of it selfe, and of it self cannot
possibly mooue from place to place,
yet an Adamant if it bee aboue it will
draw it to it selfe, which is very strange &
admirable, yet because it is vsuall and
common, it cannot be called a miracle. So
we may see the nature, and power of some
water, to turne that which in nature is
gold, into stone: that is knowne to bee
true by experience, yet no man can shew
any reason, why that water should rather
doe it, then any other. Although this bee
strange & wonderfull, yet because it is vsuall
and ordinary, yet in those waters, it
is no miracle: for euery miracle is a rare
worke that commeth to passe, not ordinaly,
but very sildome.
This worke is called rare, either in regard
of the thing wrought, or in regard of
the manner of working it. First in respect
of the thing wrought: as when the Lord
sent downe Manna from heauen, to feed
such a great number of people as the Israelites
were, this was very rare in regarde
of the thing wrought. So when the Lord
made the Sunne to stay in the element: so
likewise as we may read when the Lord
made the shadow of the Diall to go back.
Secondly, a miracle is rare in regarde
of the manner of working it, as
when the water was turned into bloud,
it was not a rare thing to see bloud, but
the manner of working it, as namely with
a Rod, was most rare and was neuer
seene before. So we do see that Christs
manner of healing the blind man was very
rare; therefore a miracle: if it be a
miracle indeed, first it must bee a true
worke. Secondly a rare worke, either in
regard of the thing it selfe, or in regard of
the manner of doing it.
Apparently wrought, &c.
Thirdly, a miracle must haue this annexed
vnto it: for it must not be obscure,
but apparent, I meane not to the reason
and iudgment of men, but to mans sence,
that is, to some of his sences, or to all of
them, without controuersie or doubting.
This wee shall see in all true miracles
wrought by God, to bee of this nature,
namely cleare and euident to mans sences:
for either men did feele them, as the
darknes in Egipt, or else they might touch
them, taste them, or smell them. When the
Lord brought his people of Israel from Egipt,
al the miracles which he by his power
had wrought among them were most
apparent vnto mans sence. As namely
when they went through the red sea, there
he made the waters to deuide themselues,
and to stand like mighty mountaines on
each side of them, in such sort, that they did
most manifestly see, and behold the same.
So likewise they saw, when Moses stroke
the stony Rock, so that therout gushed water.
So they saw most euidently the walls
of Iericho fal down: and therefore if there
be any miracle which is not apparent of it
selfe, it is no miracle. Likewise what
workes so euer be done by satan or any of
his Angels, if it be not euident & to be discerned
by mans sense, hence we know that
it is no miracle. Let vs by this property of
a true miracle, examine the miracle of the
Altar of the Church of Rome, for in the sacrament
of the Altar, after the Priest hath
said a few words as these, Hoc est corpus
meum they teach yt there a strange worke
is brought to passe, for the substance of the
bread which was on the Altar, is gone and
is changed into the body of Christ: if it
were so, then indeed it were a miracle: but
if it be a miracle, then men may discerne it
by done sense or other: For let them shew
me an instance where the Lord wrought
any miracle which he did not subiect to
the senses of man, but in this there is no
miracle, which may bee discerned by the
senses: for the bread in the iudgment of
all the senses seemeth the same that it was
before to the sight, it seemeth to be the very
same in substance, of the same quality
& colour that it was of before, it hath the
same taste it had before, to the handling it
appeareth the same that it was before, and
hath the same smelling that it had before,
there is not any sense that iudgeth now otherwise
of it, the~ it did before, & therfore
it can be no true miracle. Indeed if before
I seeing it to be bread, tasting, smelling,
and touching it, doe iudge it to be bread,
should now, seeing, smelling, tasting, and
feeling it, perceiue it to bee the body of
Christ, it were a true miracle: but seeing
to all the senses, it appeareth one and the
same that it was before, it cannot be a miracle:
but they say the outward forme and
externall accident of the bread yet remaineth,
but the substance of it is turned into
the body of Christ, which though we cannot
perceiue by our senses, yet we are to
beleeue by faith. But how did Christ himselfe
deale with Thomas, when he doubted
of his resurrection? he said; Thrust thy
finger into my side, and feele whether I
haue not flesh and bones, for a spirit hath
not as thou feelest mee to haue ; hee taketh
away his doubt by the sence of feeling:
and if this true naturall body of Christ
were there in the bread, then might wee
feele it as Thomas did, for Christ still retaineth
that his true and naturall body, although
he be now glorified. In-so-much
therefore that in the bread there is no miracle
apparent to the senses, there is no
miracle at all. But this is the difference
in Gods Church that before it was common
bread, ordained and sanctified by the
Lord, for the nourishment of our bodies,
but now it is the holy bread, appointed,
and set apart, and sanctified by the Lord,
not so much for the nourishment of our
bodies, but especially for the confirmation
of our faith, and the foode of our soules.
The same also is to be said of the Wine.
Fourthly I adde: Wrought by the
sole omnipotent power of GOD. Wherein
I note the workers of miracles. The
LORD himselfe worketh miracles, but
peculiarly & properly by his power, & not
by his wisdome, though both be infinite, &
that a miracle is wrought by the power
of God, I proue by these reasons. First a
miracle is a worke of great power farre
passing the power of all creatures, therefore
it must needes bee wrought by the
power of the Creator.
Secondly, it is apparent by diuers places
of the word of God, as Ioel. 2.21. 30.
there the holy Ghost ascribeth the working
of miracles to the Lord himselfe. I
will shew wonders in heauen & earth, saith
the Lord, Feare not O land, for I will do
great things. Thirdly, the holy Ghost vseth
this as an argument to proue, that
Iehouah is the Lord, and is onely to be serued.
Leuit. 26.Deut. 28. Albeit the Magitians
of Egipt could worke many admirable
wonders by their owne Art, and by
the instruction of the Diuel, yet they confessed
that the workes of Moses were not
done by Moses power, nor by any act or
skill that was in Moses, nor yet by natural
causes, but by ye finger of God, which is
nothing else but his power. By this argume~t
doth Christ prooue, that his miracles
were not done by the power of Belzebub:
If I by the finger of God cast out diuills, by
whom do your children cast them out.
Lastly, this may also appeare by the consideration
of the meanes which the Lord
vseth in working of miracles. As the shadow
of Peter to cure diseases. Can any
mans shadow cure another? No, but the
Lord would haue that this meanes should
shew that the things were wrought by
his power. So the Handkercher of Paul
did cure diseases, not that there were any
such vertues in it, but that it came from
the Lord: So also did the hem of Christs
garment is there any power in the hem
of a mans garment to cure diseases? surely
no, but the Lord vseth that meanes to
teach vs thereby that his power onely
doth worke it. Here then wee must acknowledge,
that miracles are wrought
only by the Lord, and serue greatly to the
aduancing of his glory.
Lastly wee must consider, that a miracle
is contrary to the instinct of
Nature. Nature had neuer any such
inclination, as to bring to passe any
miracle, as when the water stoode on
two parts, nature had a desire to make the
waters runne, when as then the waters
stood, it was contrary to nature.

The vse.

The vse that we must make hereof, is to
giue to God that which is his owne, that
we should acknowledge him to be the sole
author and worker of miracles, that either
haue beene or shal be in the world. If thou
giue them to satan, then dost thou constitute
him, insteed of the Lord himselfe.
Art thou the Lords? then know, that neither
sathan, nor any creature, is able to
worke any miracle against thee. If thou
be his, rather then his name should be dishonoured
by thee, he will worke miraculously,
for thy good and preseruation.
Further, this serueth to ratifie our faith
in the power of God. The diuill is his
seruant, whether he will or not, he can do
nothing but that which the Lord willeth.
And hereby wee hold that our bodies
shall bee raised againe at the last day. For
God is able to worke all miracles: although
there be neither bone, skinne, nor
flesh left, yet hee is able to ioyne flesh to
flesh, sinew to sinew, & raise vs vp againe
with the same bodies, we had before.
The vse of all this doctrine is to lead vs
vnto God, to acknowledge him to bee our
onely Lord and Sauiour, and to embrace
the Sonne of God, as our King. In all
things therefore we must go vnto him.
But whereas it is said: How can a
man that is a sinner do such miracles? it may
bee asked whether Gods enemies can
worke any miracles? I answere: hee that
worketh is not against Christ, but with
him: and we see that those which indeuoured
Acts. 16. to worke a miracle could not.
And there was a dissension among them.
Herein wee see that the Lord doth so
worke, that Christ and his do finde fauour
among their enemies, and that by their
dissension among themselues. Here we see
that Schisme is neither a note of a false
Church, nor yet of a true Church, heere it
is in a false Church: schisme ariseth of the
diuersity of knowledge and iudgement of
men: for all men haue not one knowledge
and iudgement, and all see not the truth,
and if they should, yet all haue not the
like yeelding affection therevnto. We are
therefore to prepare our selues to meete
with schismes, for it is necessary that there
should be Heresies, 1.Cor.11.10. and
that in the Church of God, that
those which are approoued
might bee
knowne.
FINIS.

The second part of this Sermon.

Now remaineth some-thing to be spoken
more plainely and particularly of miracles.
For as in all other things, so also in:
miracles, the Lord vseth diuerse and sundry
waies of working. For either himselfe
alone, & of himselfe alone, or else he vseth
some creature in ye working of the same. As
in the creatio~ of the world, he vsed not any
thing out of himselfe, but in himselfe, by
himselfe and of himselfe alone, he created
all things of nothing. So likewise in the
working of some miracles, it pleaseth him
not to admit the vse of any creature whatsoeuer.
As when hee stayed the sunne in
the firmament, he did it of himselfe without
the helpe of any other. So also hee
turned backe the shadow of the Dyall of
Azah by himselfe alone without the vse
of any other. But neuerthelesse in working
some miracles, he vseth meanes, but

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especially man for the means therof. As in
al the miracles wrought in Egipt, ye Lord
did work the~ indeed, but by ye hand of Moses
& Aaron. He deuided ye red sea so, yt Israel
passed through on dry foot, but it was done
by Moses. So also he wrought many miracles
in ye wildernes before ye Isralites, but
by the hands of Moses & Aaron. So some
miracles were done by Iudges, some by
Elizæus, and others of the Prophets. So
also God wrought miracles afterward,
not only by his Son, but also by the hands
of the Apostles. So that it is a true point
of religion, to hold that the Lord in working
of miracles, doth oftentimes vse the
meanes of man therein. In this doctrine
wee are to take heed of these two dangerous
points. First, that wee derogat nothing
from the Maiestie of God, although
he vse meanes in the working of many miracles.
Secondly that we do not magnifie
the Creature, which the Lord vseth aboue
that which is conuenient, Into
which very many haue fallen heretofore.
For the auoyding therefore of them, it
is necessary to hold these two points of
Religion: first to beleeue and know that
the omnipotent power of GOD cannot
be communicated to any creature. For
the Lord saith, as of his wisdome, iustice
and mercy, so also of his power. I will
not giue my glory to another. Wee are
therefore to hold, that the power of God
cannot beseeme any creature whatsoeuer,
no though it bee an Angell of Heauen.
Secondly, that wee must know, remember,
and constantly beleeue, that albeit
the power of GOD could bee communicated
to any creature, either in heauen
or in earth, yet that there is no creature
capeable thereof, no creature is able to
beare it. This is euident in the example
of Peter, before whome when CHRIST
had wrought a miracle, and he had seene
some small sight of his glory, he said, Depart
from mee Lord for I am a sinfull man.
If Peter could not abide the glimmering
of his glory, and if it brought his sinnes
to memory, in so much that hee thought
himselfe vnworthy of his presence: how
much more vnable had hee beene to beare
the weight thereof?
But may some say if this be so why

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then doth the Lord vse meanes in working
of miracles? why doth hee vse men
Prophets, Apostles, yea and these also
which haue no iustifying faith, and also other
creatures? I answere, the Lord vseth
them, not because he stands in neede
of them for hee can worke all things of
himselfe neither vseth he them, that men
should ascribe lesse to him, and more to the
creatures which he vseth, but for to teach
vs these three things.
First to teach vs, how his Maiestie doth
approoue the meanes whereby things are
brought to passe: for if the Lord vseth
meanes when as they be of lesse vse, much
more will he approoue when the meanes
are vsed which haue some power to bring
things to passe. This then is the first cause
why the Lord vseth meanes, to shew that
he would haue vs kept, maintained and
liue in this world, but so, as by vsing
such meanes, as his Maiesty shall appoint.
Therefore no man ought to neglect and
contemne the meanes, least hee oppose
himselfe against the Lord.
Secondly, the Lord vseth creatures
in working miracles, to support and
vphold mans weaknesse, who is not able
to looke on his Maiestie, when hee worketh
himselfe. This is plaine in the example
of the Israelites. Exod. 19. when
they came to Mount Sinai, to heare the
Lord, there was such thunder and lightning,
and the sound of a trumpet exceeding
lowd, and the Mount all of a smoake, because
the Lord came downe by fire, they
were so bereft of their sences, and were
so afraide, that afterward they desired
the Lord not to speake to them himselfe
any more, but that they might haue Moises
to speake vnto them, and they would
heare him.
Thirdly the Lord vseth meanes for the
tryall of our faith, of our religion, and
conscience, whether we will ascribe the
worke that is wrought to the worker
thereof, or to the meanes, or partly to
the worker, or partly to the meanes, or
as some doe, all to the meanes, and none
to the worker. The Lord tryeth whether
wee will be constant, to ascribe the power
that is in miracles vnto his Maiesty,
for in the miracles of Christ, wee see how
diuersly they were expounded, albeit

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they were effected by the finger of God,
yet the Pharisees would not ascribe them
to the worker, but said, that hee wrought
miracles by Belzebub the Prince of Diuels.
This is the corruption of man and
want of faith: they are ready to ascribe
though not all, yet at the least some part
of the miracle to creatures, which are but
the meanes, and not wholy to the Lord,
who is the onely worker of miracles; for
these causes ye Lord vseth means in working
miracles, to teach vs these things
thereby, for all miracles are wrought not
for him, but for our cause.
The meanes which the Lord vseth
are of diuers sorts but especially three.
First, some meanes which the Lord vseth
in working of miracles, are such as may
seeme to men to haue some power in them,
for the working of the miracle. As when
Moses came to the red Sea, hee lift vp his
Rod, and stretched out his hand ouer the
waters. So when hee came to the Rocke
to get water for the people, he strooke ye
Rocke with his staffe which seemed to
haue some power in it to make the water
gush out of the Rocke, afterward it did.
The second sort of meanes which the
LORD vseth, are such as haue not so
much as an appearance of any force or
power, or vse, in the working of the miracle.
Such was the hem of CHRISTS
garment, the hem of a garment hath not
so much as an appearance, that it should
heale any that are diseased. such was
the handkercher of PAVLE to cure
diseases, what are handkerchers or swadling
clowts as wee may as well say,
for the curing of diseases such was the
shadow of PETER, wherevnto some
comming were healed of their diseases.
These were wrought when the Apostles
were ignorant thereof, and when they
were occupied about other matters. But
yet it pleaseth the Lord to vse such means,
although they haue not any appearance of
any power in the working of a miracle.
Thirdly, the Lord vseth such meanes
as are not auaileable for the worke, but
seeme to hinder it, as in curing of the blind
man, the clay which was made, and laid
vpon his eyes, this Christ who was God
and man vsed, though it seemed to containe
in it a natural hinderance to the

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Miracle. These three sorts of meanes the
LORD vseth, to teach vs three notable
points.
First he vseth the first meanes to trie
the trueth of our faith, to see whether we
be so firme in faith, and whether we will
so wholy relie vpon him, as that hee will
giue all glory to him for the working of
the miracle, though the meanes vsed doe
seeme to haue some power of bringing it
to passe, we must therefore learne to giue
all glory to the Lord whatsoeuer.
Secondly, the second sort of meanes
that the Lord vseth, is to teach us, that
it is he alone that worketh miracles, and
not the creature which is vsed, his sole
omnipotent power doth worke it: Let the
meanes doe or bee what it will, whether
it bee any creature what-so-euer, or no
creature, as was the shadowe of Peter,
which was nothing, but the absence of
light. Let vs acknowledge the LORD
to bee the onely cause and worker of the
miracle.
Thirdly, the third sort of meanes, teacheth
vs to giue nothing to the creature
it selfe which is vsed, which is contrary
to the opinion of many superstitious people,
and contrary to all Coniurers, Sorcerers,
or casters of Figures: Sathan
maketh them to thinke that the miracle is
brought to passe by him, or the meanes
which hee appointeth, and not by the
power of GOD. But we must acknowledge
that all Creatures what-so-euer,
that albeit the power of Angels be great,
yet if all these were ioyned together,
yet they were not able to worke the least
miracle that could bee. This doctrine
hath singular vse. First it teacheth vs
what a miracle is. Secondly, what a miracle
is not: as all maner of appearances
are no miracles, whether they be illusions
of Sathan, or proceede from the deceipt,
subtiltie, and agilitie of man, none of them
are miracles. So the preseruation of mankinde,
albeit it be a true worke wrought
by GOD onely, yet because it is a true
vsuall and ordinary worke, it is no miracle,
for euery miracle is a rare worke of
GOD.
Thirdly, it teacheth vs that no worke
is a miracle which cannot bee felt, smelled,
or perceiued by some of the senses:
when men therefore hold vs in hand that
there is a miracle, yet if wee cannot see
any thing, feele, smell, or taste any thing,
contrary to the ordinary manner, there is
no miracle wrought. Therefore let the
malignant Church of Rome, teach, write,
and decree in their counsells, that there
is a miracle wrought in the sacrifice of
their Altar: yet because I can neither
see, touch, smell, nor taste any thing but
the same that was before, it cannot be any
Miracle.
Fourthly, euery miracle is wrought
by the sole omnipotent power of GOD.
If any worke bee done by the power of
sathan, or of any man: or any thing bee
done wonderfully by the power of Nature,
it is no miracle. If sathan hath power
to doe any strange thing, it is a naturall
worke, and therefore no miracle.
So also of the good Angells. So likewise
if wee see strange things come to passe
in the Heauens by Naturall causes,
wee are not to thinke they are any miracles.
Last of all, if any thing fall out according
to the rare strength and power of
some Waters, or other creatures, if it
fall out by Nature, or if partly by Arte,
and partlie by Nature, it is no miracle.
Whatsoeuer therefore is not brought to
passe by the sole omnipotent power of
God, and that is not contrary to Nature,
it is no miracle.
It followeth now to see, how many sorts
and kindes of miracles there be. I meane
not how many sorts there bee in Nature
for so there is but onely one true miracle
but in name, and as they are called, for
so there may be diuerse, and this I gather
out of the words of these Pharises. How
can man that is a sinner do such miracles? insinuating
thereby, that there bee some miracles
which sinners may doe, yet not
such as CHRIST had done: Out of
this place then wee gather that in name
there be two sorts of miracles. One is a
true and diuine miracle, which is that
whereof wee haue spoken before, which is
an vndeceaueable miracle, for it is not
done to deceiue any, but to magnifie
the worke thereof, and for the good of
them for whom it is wrought, and for the
profit of those which behold it: it is called
diuine because it is wrought by the soule
omnipotent power of God. Besides this
there is a false vaine and deceiueable miracle,
false I say because it is not this,
for whatsoeuer is not this, is a false Miracle,
and vaine, because it cannot haue
any good, Godly, profitable and holy vse
to the conscience of man, and deceiueable,
because it deludeth men that are to
discerne and iudge of it. This is the miracle
which the Pharises heere speake
of, the which is granted to bee donne by
the wicked. Elsewhere in the scriptures
we read, who are the workers of this miracle,
as namely sathan himselfe doth often-times
worke it.
So also his Ministers do often-times
worke the same, for the holy Ghost teacheth
vs, Math. 24.24. That in the latter daies
there shall come false Christs and false
Prophets, and shewe great signes, and
wonders, so that if it were possible they
should deceiue the very Elect. Wee
must not imagine that the false Christs
shall worke true miracles, but they shall
worke such strange and wonderfull
things, that they should carry away many
after them: nay if the Lord had not
decreed in his secret councell to saue
them that they should neuer fall away,
they would also deceiue them. Whereby
wee may be admonished, that seeing
wee are in the last age of the world, that
fearefull times are at hand, wherein false
Christs shall arise and deceiue many. And
is not sathan now strong in the hearts of
the reprobates? that they will teach false
doctrines.
Now what if Heretickes and Scismatickes
should haue power to confirme
their doctrine by myracles and strange
wonders? would not many beleeue in
them? Let vs therefore as Paul taught
the Galathians prepare our hearts
that if an Angell from Heauen teach vs
any other doctrine then that which wee
haue receiued in the written word of
GOD, let him be accursed. The Holy
Ghost also fortelleth vs. 2 Thes. 2 9. That
before the comming of CHRIST to
iudgement, shall appeare Antichrist with all
his power, with signes, and lying wonders.
The Holy Ghost doth before admonish
vs hereof. That wee should not wauer at
euery motion, nor fall away at euery tryall,
but bee constant, & hold fast the Doctrine
which we haue receiued from the Lord, by
his Prophets, his Sonne, and his Apostles:
then although we be tryed with Heretiks
and Scismatikes, and seeme to our selues
and to others to be lost, yet we shall be reserued
to eternall saluation.
But some man may say. If sathan can
worke such miracles, and the Lord would
haue false Christs to arise & worke wonders,
how shall we iudge of a miracle that
is done: whether it proceed from the Lord,
or from sathan and his Ministers, from a
good cause and worker, or from an euill,
and what we are to hold and thinke of the
power of sathan, how farre it reacheth, &
what it is able to do. I answer, that this is
a very necessary point to be knowne, and
seeing we haue entred into the handling of
miracles, wee will shew what miracles
can bee wrought by sathan, what is his
power, where it beginneth, and where it
endeth.

The third part of this Sermon.

Now therefore it remaineth to speake of
the power of sathan. Certaine it is, and we
are to beleeue it by faith, that the power of
Sathan is not equall to the power of
GOD: it is not so strong, so large, and
so wide: it is euery way infinitly lesse;
there is no comparison betweene that
which is infinite and that which is finite.
If we compare it with good Angels, it wil
be lesse then some, and greater then other
some, as afterward we shall more plainely
see: but if wee compare it with the
power of man, it is farre greater euery
way: but yet we must knowe that it is a
finite and naturall power, not supernaturall;
for then none could be saued: it is
mighty, but yet not Almightie: but that
wee may better conceiue of it, let vs see
wherein it lyeth. All the power that sathan
hath, consisteth in two points: First
in his knowledge or vnderstanding.
Secondly, in his deed, action, or worke.
For according as a mans knowledge is,
such is his deed: so is Sathans: as his
knowledge is great, so also his worke
great. For his knowledge it is to be considered
whence it ariseth, and how hee
commeth by it, so shall we better iudge of
the greatnesse thereof. He hath his knowledge
by these meanes that follow.
First from his spirituall Nature, for
by Nature hee is a spirit, and therefore
by Nature hath the measure of knowledge
giuen by God to a spirit which is
great. Wee know that there is a greater
measure of knowledge in man, then is in
a brute beast, by reason of that nature
which the Lord hath giuen to man aboue
beasts. So the diuill is made of a spiritual
substance, and of that onely: so that hee
hath not a body which might hinder him
to see into the nature, quality, and operation
of a spirit, and therefore being a spirit,
he hath the knowledge of a spirit. In
that therefore he is a spirit, he hath a greater
familiaritie with our spirites, then otherwise
he could haue. In regarde therfore
of his nature his knowledge is great.
Secondarily, the measure of his knowledge
may bee discerned by his creation.
God created him a good Angell, and gaue
him the same measure of knowledge that
he gaue to other Angels: Looke therefore
what knowledge is in a good Angell by
creation, the same knowledge is in Sathan
by his creation. It may bee that he
retaineth still that measure of knowledge
which hee then receiued, albeit as it may
bee thought, that as man by his fall, lost
a great measure of that knowledge which
hee had by his creation: so the Diuill lost
a great measure of his knowledge by his
Apostacie from the Lord. Further it is
to bee knowne, that the diuil being now
fallen, is not of the consultation of the
Lord, as the good Angels are, for they
stand alwayes before his face, ready to
doe any thing that hee shall command
them, for the good of the Elect, and therefore
they are of the consultations of the
Lord, but Sathan is not so, and therefore
hee cannot haue so great knowledge as
they haue, which is a great comfort to
those that be the true children of God, that
the good Angels, by the measure of their
knowledge, are more able to saue and
defend vs, then the Diuill is by the measure

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of his knowledge to harme vs.
Thirdly, the Diuill since his fall, hath
increased his knowledge, both on the
things on earth, and of the wayes of God,
by long obseruations and continuall experience,
who hath alwayes had experimentall
knowledge of the nature of man: for
he is wel acquainted with the age of men,
hee knoweth what bee their affections,
what is their nature, and what is their
disposition, he knoweth what things be offensiue
to me~, he knoweth also what pleaseth
them best in their young age, what in
their middle age, & what in their old age.
And as in these things, so also hath hee experience
in supernatural things. For he remembreth
by whom he hath bin resisted, &
who will not yeeld to him. This then must
greatly amplifie his knowledge, seeing he
hath alwayes had such long experience of
all things that come to passe. As put the
case there were one man aliue which
were perfect in sence, in body, in minde,
in reason, and memory, and in all the faculties
both of the body and the minde,
that had liued from the beginning of the
world vnto this day, and had obserued all
things that had fallen out heretofore: this
man would tell such wonderfull things,
both past and to come, by naturall causes,
and continuall obseruation, that I feare
mee least many would worship him as a
God: therefore the diuill must needs haue
great knowledge, seeing that he hath had
all these. But he knoweth more then any
man could haue done: for he doth not onely
know those among whom he liueth, and
the things that falleth out amongst them,
but he goeth about into euery familie and
country, obserueth what is done, and is
well acquainted with their conuersation.
Fourthly, besides this he hath also another
meanes to increase his knowledge.
When the Lord commandeth him to appeare
before him to render accounts of all
the workes that hee hath done, Iob 1 16.
When the children of GOD, that is,
the good Angels came before the LORD,
Sathan stoode amongst them, and the
Lord sayd vnto him, Whence commest
thou? and hee answered, From compassing
the Earth too and fro: and the LORD
sayde. Hast thou not considered my seruant
Iob, how there is none like him in the

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33

earth, an vpright and iust man? Sathan answered:
It is not for nothing that Iob
feareth thee, hast thou not made a hedge
about him and his house, and about euery
thing which hee hath on euery side? but
touch all that hee hath, and then see whether
hee will not blaspheme thee to thy
face. Sathan knew well enough, that
man will make shew of religion in prosperitie,
but in aduersitie, by impatience
would fall away: For herevpon the Lord
gaue him liberty to afflict Iob, in visiting
his body with sicknesse, in taking away
his children, and his goods: but whence
hath he this knowledge? from the reuelation
of the Lord: he knew that Iob should
be visited with great sicknesse, and loose
his children, and his goods, when he heard
it from the Lord, and so he knoweth many
other things which are to come to passe,
and after he once knoweth them, he goeth
to Witches or such like, and tells them
thereof, who likewise tell others of the
same before it comes to passe, & so deceiue
men thereby, making them to thinke that
they know it of themselues: but neither
they, nor the Diuel know it of themselues,
but by reuelation of the LORD vnto
Sathan.
Fiftly, Sathan hath another excellent
meanes to increase his knowledge which
the Lord hath also granted vnto men: for
they know what is to come by the Reuelation
of the Prophets: for if there be any
curse belonging to the people, the Prophets
doe denounce the same, & make the
people to know thereof, by the preaching
of the word: whereas therefore the word
is preached, there is Sathan present: he
obserueth the doctrine, whether it be of
power to bring men from the kingdome
of darkenesse, to the Lord: from sinne vnto
repentance. If it bee, then is he most
busie, either to stop it from the Eare, or
to pull it out of the heart, if they haue
once receiued it, as Math.13. 19. By this
meanes therefore hee increaseth his knowledge,
that he may worke more couertly,
and bee the lesse discerned: for hee can
turne him-selfe into an Angell of light.
Sixtly, hee hath yet another meanes
to increase his knowledge, and that is by
the obseruation of naturall causes. If you
speake of an Astronomer, hee can tell that

C3

best: if yee speake of an Astrologer, hee is
most cunning therein. Yea that which
men gesse at, and as it were groape at in
the darke, hee beholdeth and knoweth
most certainlie, and can tell any thing that
is to come to passe by the course of the
Starres, and other naturall causes. If we
speake of knowledge in the Artes, there
is none comparable to him: hee is most
skilfull in all the tongues, and there is no
time that is hid from him. So that by
these meanes hee hath wonderfully increased
his knowledge. But some may
say: Hath hee knowledge in any thing, in
which the good Angels haue no knowledge?
No for they are as diligent for the
saluation of the godly, as hee is for their
destruction. Psal.91.11. GOD giueth his
Angels charge to keepe Christ and all that
are his, in all their wayes: nay they pitch
their tents about him that feareth the
Lord to keepe him on euery side, that no
harme befall him any way. And therefore
as soone as Sathan had left off tempting
Christ the good Angels came and ministred
vnto him all things that were requisit for
him in this life. But doth not Sathans
knowledge serue to the working of a miracle?
No: for it is a finite knowledge, and
therefore cannot produce any miracle, for
euery true miracle is wrought by an omnipotent
power.
The second thing wherein Satans power
doth consist in his action, or his deed,
which as his knowledge is great, so it is
likewise great. Let vs therefore see his actions.
The deed of perswading is great, for
he moued Cain contrary to his knowledge,
and contrary to nature, not onely to reuise
his brother, but to kill him, hee talked not
with Caine, but by motions and perswasions
in his heart did allure him therevnto.
But it appeareth more great in his first
action against man-kind, as when he came
to our first parents in the forme of a Serpent
which argueth his great power, that
he can transforme himselfe into such a creature,
and abuse the tongue of a Serpent to
that end So we read of his actions also in
Exodus, when Moses wrought miracles before
Pharaoh by the finger of God. Satan
also be his Enchanters did worke ye same
miracles, yet not true miracles, because
they did them not by the finger of

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God, but by the power of sathan. So also
1.Samuel. 28. sathan comes to a witch, and
would also tell ye witch what successe Saule
should haue in his battell, that he tooke in
hand, hee came in the shape of Samuel so
that Saule thought he had bin Samuel. So
also would he talke familiarly with men:
therefore the Lord gaue a law, that if any
one consulted with a familiar spirit, hee
should die, which law had beene in vaine,
if none had consulted familiarly with
him. So hee was a lier in the mouth of all
the false Prophets, although they themselues
did not at that time perceiue it. So
he possessed mens bodies, as in the Gospell,
when our Sauiour had cast him out
of a man, hee straight way went into a
heard of Swine, and euen so hee is able
to draw mens bodies after him. We may
also see his power by a comparison with
the good Angels. 2. Kings. 19. An Angel of
the Lord flew an hundreth and 85000. men
of Zenacheribs Host in one night. Now the
same power is in Sathan by his creation,
which hereby appeareth to be very great.
So when hee carried Christs body vpon a
pinacle of the Temple, & vp into a mountaine
to tempt him. And Acts 16.19. there
were exorcistes that would cast forth Diuills
in the name of Iesus, but the euill spirit
in the man, ranne on them, and ouer-came
them, so that they fled out of
the house naked, & wounded. It is therefore
certaine, that Sathan is of a wonderfull
power, and that the children of God
haue often-times tried, both in themselues,
& also in others. Among many other
I remember one that is worthy remembrance.
There was a man in Geneua who
feeling some-thing to fall out contrary to
his minde, and for diuers causes which
is not needful to repeate blasphemed God,
& desired that if there were any Diuills
they might come and take him away, who
was presently in the ayre, & neuer heard
of after, saue onely that his cap fell off his
head, which sheweth that satan hath great
power: this teacheth vs yt me~ must not be
carelesse, but must looke to the~selues. For
satan is a roaring Lion seeking who~ he may
soonest deuoure: watch therfore and pray,
lest ye fall into temptation. But if satans
power be so great, how comes it to passe,
that many men do so well in this world? I
answere this power is barred and limited
by the Lord, and that by two especiall
limits. The first limite, is his Nature, for
hee is not able to doe any thing then that
which his naturall disposition will permit
and suffer. The second limit is, the will
of GOD: for hee can do nothing against
the will of GOD. Except the Lord doe
either permit him or command him, hee
is not able to doe any thing at all. As it
is also in other creatures, the waters
should by nature ouer-flowe the whole
earth, yet they doe not because it is the
will of GOD. So also is it with sathan,
as appeareth, when the Lord gaue him
power of all Iobs goods, beyond ye Lords
will hee could not goe, for the LORD
will not suffer him to doe any thing to
his Children: but onely that which shall
tend to their good. Art thou in misery, or
in any dangerous distresse, wherein thou
art most subiect to the cruelty of Sathan?
bee of good comfort, Sathan is limited,
hee cannot doe any thing to thee, but
onely that which the Lord commandeth
him. But may not Sathans knowledge
and power bee vsed? I answere it may.
God vseth it in punishing, triyng, and
correcting his children. Againe the Apostles
vsed his power, for they haue deliuered
men to Sathan as Paule did. 1.
Tim. 1. 20. Himeneus and Alexander, & as
hee would haue done the incestuous Corinths.
But may not a man vse it in familiar
sort, in talking, barganing, & consulting
with Sathan? No. This is forbidden Deu.
18. Leuit.20. & wee are commanded to resist
the Diuill, and to flie from him, wee
must not therefore consult with him. He
may oftentimes tell the trueth, but wee
must not accept it. Christ gaue vs example
hereof, for hee sayd, that Christ was the
Sonne of God, which was a trueth, yet
CHRIST commanded him to bee silent,
to teach vs, that the truth is not to be
receiued from him, for hee is the Father of
lies. Here then all men are forbidden to
seeke vnto satan, to know any trueth whatsoeuer.
And therfore hereby we condemne
those that vse witchery, by the counsell of
sathan: and in the former places, the very
action of consulting with satan, though
no harme come thereby, is flatly death to
the party: I would this law were established
in all Christian Churches, then
there would not be so many witches in yt
kinde, as now there are. I confesse indeed,
there bee some which bee counted
witches, which indeed are not, as namely
those which hurt Cattell, as Oxen, Horse,
Swine, or such like, or else children, not
fro~ ye counsell of satan, but by ye traditions
of other women, by poisoning them, in doing
nothing but vsing the naturall causes
therof. Those I would haue punished, yet
not in the name of witches, but in ye name
of murtherers. Some men thinke that
they may ouer-rule sathan by coniuration,
in vsing this preparation, which is set
downe by some of late, that they must
make a Circle, and in it make Triangles,
Quadrangles, and Crosses, and speake
certaine words, as saying the Pater noster,
and many other such like things that they
may call vp satan in what shape they will,
and he will appeare and do for them, that
which they desire. But is satan a friend of
theirs? can any such things make him obedient
to man? Doest thou thinke that
thou canst ouer-rule him by this meanes?
No surely, but hee rather by his meanes
deceiueth thee, and all that are of thine opinion.
And thus he deceiueth them that
vse Characters. No there bee Charmes
vsed to get away the Head-ache, and
Tooth-ache. But doth the Charme get it
away? No, sathan knoweth before that
thy Head-ache shall goe away, and therefore
causeth thee to vse that Charme, and
thereby would mooue thee to ascribe it to
the Charme.
But when sathan wispereth men in
their eares, how shall they know whether
it be hee, or a good Angell that speaketh to
them? I answere: there be diuerse manifest
tokens, whereby thou maiest discerne
this.
First the Lord doth not now vse such
meanes to reueale his will vnto men: thou
art therefore alway to suspect it to bee of
sathan.
Secondly, if it be a good Angell, yu maiest
know by this: for if it be a good Angell, it
will tell thee, either at first or at last, what
it is, and for what it commeth, and from
whence, as in times past the good Angells
shewed themselues to Araham and Lot.
Thirdly, if it be a good Angell, he will assure
thee to keepe the writte~ word of God,
if he do not, then suspect him.

The vse.

The vse of all this doctrine is to lead vs
vnto God, to acknowledge him to bee our
onely Lord and Sauiour, and to embrace
the Sonne of God, as our King. In all
things therefore we must go vnto him.
But whereas it is said: How can a
man that is a sinner do such miracles? it may
bee asked whether Gods enemies can
worke any miracles? I answere: hee that
worketh is not against Christ, but with
him: and we see that those which indeuoured
Acts. 16. to worke a miracle could not.
And there was a dissension among them.
Herein wee see that the Lord doth so
worke, that Christ and his do finde fauour
among their enemies, and that by their
dissension among themselues. Here we see
that Schisme is neither a note of a false
Church, nor yet of a true Church, heere it
is in a false Church: schisme ariseth of the
diuersity of knowledge and iudgement of
men: for all men haue not one knowledge
and iudgement, and all see not the truth,
and if they should, yet all haue not the
like yeelding affection therevnto. We are
therefore to prepare our selues to meete
with schismes, for it is necessary that there
should be Heresies, 1.Cor.11.10. and
that in the Church of God, that
those which are approoued
might bee
knowne.
FINIS.