CHRIST'S VICTORY OVERDO THE DRAGON: OR Satan's Downfall: SHOWING The glorious Conquests of our SAVIOUR for his poor CHURCH, against the greatest Persecutors. In a plain and pithy Exposition of the twelfth Chapter of S. JOHN'S REVELATION. Delivered in sundry Lectures BY That late faithful Servant of God, THOMAS TAYLOR Doctor in Divinity, and Pastor of Aldermanburic LONDON. Perfected and finished a little before his death. Melior causa est corum, qui Diabolum persequentem fugiunt, quim qui praeeuntem sequuntur: quia utilius est, eum bostem habere quam principem. August. LONDON, Printed by M. F. for R. DAWLMAN, at the sign of the Brazen Serpent in Paul's Churchyard. 1633. TO THE RIGHT WORSHIP FULL, and others the worthy Inhabitants of Aldermanburic Parish LONDON: All happiness both in Earth and Heaven. CHRISTIAN FRIENDS: I Am (I suppose) a stranger to most of you, unless peradventure you took notice of me in preaching the Sermon at the Funeral of your worthy Doctor the Author of this Book: and so I hope you will conceive, that I present not this Work unto you in mine own name, but only in behalf of the Widow, whose modesty permits her not to come in Print. To you, her worthy Friends & Neighbours, she desires to have these Labours dedicated, as to whom she judgeth them most properly due: and wisheth you the same profit and comfort in reading, as did her dear Husband in preaching. By faith, Abel being dead, yet Hebr. 11. 4. speaketh, faith the Apostle to the Hebrews: By faith also, and these works of Faith, doth your late worthy Pastor yet speak unto you: and here while you read, you may imagine, he still calleth to Faith, Obedience, Repentance, Growth in the Knowledge and Fear of GOD, with all courage, wisdom, humility, heavenly-mindednes, and unblameableness of living. His reward is now with the Lord, whose he was, and whom he served. His Name in the Church sweet and precious, and ever will be while a Church remains on earth, to worship GOD aright, and to distinguish Believers from unbelievers, or misbelievers. The Instruction is yours, to follow his holy Doctrine and Example. And happy shall every Soul be, which heedfully followeth The Cloud of Witnesses. Hebr. 12. 1. For the Work itself, I have not much to preface, only our hope is, that for supply of defects, or connivance at them, the untimely decease of the Author, and your own ingenuity, will yield abundant Apology. The substance is the same with his own Notes: the Tables mine: other things the Printers. Let the benefit be yours, and we have our desire. And certainly, he that falls to the matter with love and hearty affection, shall reap some benefit: For while he reads, he will easily understand, that in this life the Church, and faithful members of it, must ever be encountering with spiritual wickednesses, (which calls to watchfulness:) and yet is sure of victory, hath help enough, well led by an able Captain, and furnished with armour of proof (which calls to cheerfulness in 1 Tim. 9 12 fight the good fight of faith.) And when he that understands it, shall carefully address himself to the practice of it, he shall well redeem his time in reading, honour his Captain who hath chosen him to be a Soldier, perform his vow made against the devil in his Baptism, prepare by smaller skirmishes for great and fiery trials when they shall come; and so having striven lawfully, 2 Tim. 2. 5. 4 8. shall receive the Crown which the Lord the righteous judge shall give him at that day, with all that love his appearing. Plentiful Encouragements we have, both to enter these lists, and hold out to the end. Deal courageously, and 2 Chr. 19 11 the Lord shall be with the good. Fear not, nor be dismayed: go out against these your spiritual enemies, and the Lord will be with 20. 17 you. And all hands here may be brought together to the fight: even every one that is an Angel of Michael: we must strive together for the faith of the Gospel: Phil. 1. 27. and our united forces shall be much the more puissant and unresistable: Especially while we help one another by our prayers; which is my request for myself, from you all, and I rest Isleworth. Feb. 25. 1632. Yours in the service of your Faith, and for the help of your joy, WILLIAM JEMMAT. THE analytical TABLE OF THE WHOLE CHAPTER: With the several Verses and Arguments. The Chapter hath six principal Parts: I. A Description of the true Church, v. 1. 2. Where 1 The Preface: In which 1 What is the Wonder, 2 The Greatness of it. 3 The manner of appearing. 4 The place whence, Heaven. 2 The Vision, of one of the Combatants: Described 1 By her person, A woman. Described 2 By her properties, four 1 Her Apparel: Where 1 The Garment, The Sun. 2 The Application, Clothed. 2 Her Place: The Moon under her feet. 3 Her Ornament: The Crown of twelve stars on her head. 1 Why Crowned. 2 What the 12. stars. 3 Why on her head. 4 Her fruitfulness: being with child, etc. 1 Her Conception. 2 Her painful travel. II. A Description of the Devil, another of the Combatants, v. 3, 4, 5, 6. Two ways. 1 By his Adjuncts, five, 1 Magnitude. Vers. 3. 2 Cruelty. Vers. 3. 3 Subtlety. Vers. 3. 4 Power. Vers. 3. 5 Victory. Vers. 3. 2 By his effest, 1 Against the Stars: He threw down a third part with his tail. 2 Against the Woman: 1 Assailing, ver. 4. Where 1 His Action, He stood before the Woman. 2 His Intention: to devour the child, etc. 2 Disappointed, in respect of 1 The woman: described 1 By her childbearing, v. 5. she brought forth a manchild. 2 By her flight, v: 6. where, 1 The place prepared of God, In the wilderness. 2 Her sustentation, to feed her there. 3 Her continuance there, 1260. days 2 Her Issue, whose 1 Sex, Amanchilde. 2 Office, To rule the nations with a rod of Iron. 3 Advancement, taken up to God and his throne. III. A fierce Battle between those Combatants: vers. 7. Where, 1 The Battle: And there was a Battle. 2 The Armies: 1 The Actors: On one side, Michael and his Angels. On the other, The Dragon and his angels, In both 1 The General of the Field: Michael, or the Dragon. 2 The Band or Army: The Angels of either. 2 The Action: They fought. FOUR The success of the Battle, ver. 8. 9 The Dragon's overthrow: 1 Expressed, 2 Interpreted: 1 He prevailed not. 2 He was so prevailed against, that he had no more place in heaven. 1 In a description of the party overthrown: 1 By his names, & titles: four 2 By his effect, he deceiveth the whole world 1 The great Dragon. 2 That old Serpent. 3 The Devil. 4 Satan. 2 For the manner of his overthrow, he was cast out 3 The place whither he was cast, the earth. 4 His assotiats in the overthrow, his angels with him. V. The Triumph of the godly for this victory, verse 10, 11, 12. Where 1 The Preface: In it, 1 What Voice this was. 2 Whose's. Why loud. 2 The Parts: Two, 1 The joy of the Church, Whereof 1 The Acts: It singeth out, 1 The praises of God, the giver of all victory. 2 The praises of Michael the General, v. 10. 3 The praises of the Army, or Angels of Michael, ver. 11. Where 1 The report of the Victory, But they overcame him. 2 The Causes of it: 1 Principal and meritorious, The blood of the Lamb. 2 Instrumental: 1 The word of their testimony. 2 Their constancy in martyrdom, they loved not their lives, etc. 2 The Object: Where 1 The matter; ascribing 1 To God, Salvation, Strength & Kingdom. 2 To Christ, power: 1. Title, Christ: 2. Relation to the Father, his Christ: 3. Attribute, power. 2 The Reason: Where, 1 His Crimination 1 What are these accusations. 2 Who are accused, Brethren: 3 Where, before God, 4 When, day and night. 2 His Dejection, at the tribunal 1 Of God. 2 Of men. 2 The woeful estate of the enemies, v. 12. 1 The woe denounced. 2 The Persons on whom, the inhabitants of the earth and sea. 3 The Reason: twofold, 1 The coming down of the Devil. 2 His wrathful Disposition, with the cause: Where 1 How his time is said to be short 2 How he knoweth it is so. 3 What use he makes of this knowledge. VI The fury of Satan, renewing the assault, v. 13. to the end: where 1 The new Onset: v. 13. In it 1 The person persecuting, the Dragon. 2 The person persecuted, the woman. 3 The time and manner, when she had brought forth the manchild. 2 The escape of the party assailed, v. 14. Where 1 The Kind: It was by flight. 2 The Means: Here, 1 The means themselves: 1 What, Wings: 2 Number, two: 3 Whence, given her: 4 Similitude, Eagles. 2 Whence she did fly with them: from the face of the Serpent. 3 Whither: into the wilderness, called her place: 4 To what end. to be nourished and preserved there. 5 How long: for a time, times, and half a time. 3. Another Device of the Dragon against the Woman's good-name, v. 15. Where 1 The Mischief intended: In it, 1 What the floods of water are. 2 What the spring of them: the dragon's mouth. 3 What the end: to carry the woman away. 2 The Remedy against it, v. 16. 4 Enmity against her Issue: v. 17 Where, 1 The Dragon's wrath and war, appearing by the 1 Captain. 2 Weapons. 2 The persons with whom: Described 1 By their paucity: the remnant of her seed. 2 By their property: twofold, 1 They keep the Commandments of God. 2 They have the Testimony of jesus Christ. CHRIST'S VICTORY OVERDO THE DRAGON. REV. 12. 1. And there appeared a great wonder in heaven. THE principal scope of the whole Book of the REVELATION, is to describe three things: 1 The Malice of the Devil against the Church. 2 The Battles and conflicts of the Church. 3 The Victory and conquest of the Church. This Chapter is as it were an Epitome of the whole book, which under a most sweet and pleasant Type (than which the whole Scripture containeth not a more excellent or elegant) propoundeth them all in so rich and orient manner, as we cannot wish to behold a more native face and Image of the Church of all ages, then is presented to us in this glass held before our eyes by the Spirit of God; To the end that we should so look on the dignity and proper ornaments of the Church, as yet to take notice what grievous conflicts she is to sustain by reason of the malice of the old Serpent, lying always in ambush against her: And yet so to look upon her trials, as that we may at the same time behold God's providence so preserving and strengthening her, as she goes ever away conquering and triumphing. The Chapter hath six principal parts. Parts of the Chapter. 1 A lively description of the true Church, ver. 1. 2. 2 A description of the Devil her chief and furious assailant, ver. 3, 4, 5. 3 The fierce battle between these two parties, ver. 7. 4 The victory of the Church, and the Dragon's overthrow, ver. 8, 9 5 The triumph of the godly for that victory, ver. 10, 11, 12. 6 The fury of Satan renewing the assault, ver. 13. to the end of the Chapter. This is the natural resolution of the Chapter, and without further curiosity (by God's assistance) we will prosecute these parts. But before them all is a general Preface, making way to them, in these words; [And there appeared a great wonder in heaven.] In which words are four things. 1 What is this wonder. 2 The greatness of it. 3 The manner of appearing. 4 The place whence: in Heaven. By wonder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sign, is meant a new vision; or 1 What is this Wonder. an unusual type of a strange battle, and marvellously to be wondered at; 1 For the rareness of the combatants: a Woman and a Dragon: 2 For the glory of the Woman: Who ever saw woman or creature in such glorious attire, as to be clothed with the Sun, crowned with stars, trampling the Moon under her feet? But we shall see this woman in a more strange and admirable habit, then if a woman were so arrayed. 3 For the admirable hugeness of the Dragon, and power, that with his tail could cast down the third part of the stars of heaven, ver 4. 4. For the issue and strange event. Is it not a wondrous thing for a woman to conflict with so hideous a Dragon, and overcome him? Here are many wonders in one. 2 The greatness is next. It is a great wonder for The greatness of the wonder in 3. things. three causes. 1 It concerns the Church the Spouse of Christ, a great personage. 2 It contains many great and dreadful occurrences concerning her. 3 Many other great things are signified in this type and vision. 3 The manner of the appearance of this vision. The manner of appearance of this vision. For it may be asked; How did St. john see this sign or wonder? Answ. God offered his visions to holy men two ways; 1 To the eyes of their bodies while they were waking; as to Abraham, Gen. 15. 5. Behold the Heavens, and if thou canst number the stars, so shall thy seed be. 2. To the eyes of their minds, their bodies being cast into a dead sleep, or trance. This is called a being in the Spirit, Ezech, 37. 1. And thus the Evangelist john saw his visions, Rev. 1. 10. I was in the Spirit on the Lord's day, that is, by the power and extraordinary work of God's Spirit I was cast into a trance: Rev. 20. 4. I saw the souls etc. which are not visible but by the eyes of the mind. Ob. But this manner of revelation seems rather to be some uncertain dream, than a sure and infallible kind of instruction. Ans. No. This was very usual for the Lord thus to reveal his will to his servants, and for sundry special ends used by him. 1 That the soul for a time after a manner loosed from the body, and drawn Sundry ends why God thus revealed himself. from the senses, might have a nearer fellowship with God, and so be fitter to receive divine light from the Spirit of God; he strengthening the mind extraordinarily for the apprehension of such impressions. So he pleased to bind up all bodily senses, and kept the mind only waking, that being freed from the fellowship of the body and bodily senses, it might both more freely and certainly apprehend and retain the divine impressions of things revealed. 2 That Gods servants themselves, and the Church also might receive these visions, not as inventions of man, but might more certainly know them to be the revelations of God, considering that themselves had no use of any natural faculty, invention, or study; no nor of bodily sense, while they received them; and that, being so extraordinarily attained, they might acknowledge them most divine and extraordinary. Ob. But john was waking, because he stood on the Sea shore, Rev. 12. ult. Ans. This standing was also in the Spirit: As chap. 17. 3. he was led away into the wilderness, but it was in the Spirit, and so here. Ob. Satan cast some heathen Priests and Prophets into trances. Answ. 1. This is from heaven. 2 Holy men of God spoke as they were moved by the holy Ghost, 2 Pet. 1. 21. 3. There is a difference in the manner; for The spirit of God leadeth and allureth; but the Spirit Spiritus De● alli cit. Satanae, cogit vi. of Satan useth violence and compulsion. 4 The place where this great Wonder appeared: The place where this wonder appeareth. [In heaven] Three reasons may be given for this. 1 The visions and appearances were seen in heaven, but indeed were actually accomplished on earth: they were showed in heaven and from heaven, but acted in earth. 2. Because God from heaven doth order and govern his Church, and therefore is here heaven mentioned, that in all her conflicts and tumults she should look up thither, By heaven commonly in this book is meant the militant Church. & place her help & hope above the hills, whence her salvation cometh. 3. By Heaven in this book commonly is meant the true militant Church, and the members of it here upon earth: As this Chapter affords four instances; ver. 4. Stars of heaven, are Ministers of the Church: ver. 12. rejoice ye heavens, that is, believers and members of the true Church on earth: ver. 3. another wonder in heaven, of a Dragon with seven heads; Now heaven properly taken, is not the place of the Devil, who hath nothing to do there; but Hell is his proper place, and by permission he walks out into the Church, so as by heaven here is meant the true Church of God on earth: ver. 7 a battle in heaven, that is, the militant Church; for in heaven (properly taken) is no battle, but victory, or rather triumph after victory. Quest. But why is the Church militant called Heaven For 3. reasons. in this book? Answ. for three reasons. I. Because the whole vision is mystical and sigurative, teaching all along 1. one thing by another. II. Because there is not a more 2. lively Image and resemblance of that highest heaven (which is the seat of God, and the habitation of Saints in their Country) than the universal company of Saints in earth, which is the true militant Church of Christ, called heaven for resemblance. III. Because the Church 3. and true members of it have even in earth more to do with heaven then with earth; and this for three reasons. 1 Her birth is from heaven, for she is borne of God of immortal and heavenly seed. 2 Her conversation is there and her meditations where Christ her head is, thither she tends, Phi. 3. 20. 3 Her inheritance is there; she being but a stranger in earth; her state is there where she shall for ever reign with Christ: that is her dwelling and standing house, where as she only passeth through the world, and stayeth but a small time below; and therefore she is described in this mystical book, as if she were in heaven already, to which she belongs. Thus much for the interpretation of the preface: Now follow the observations. 1 Note how the Spirit of God stirs up our attentions Attention & affection incited by sundry arguments. and affections unto this vision, and the great matters and mysteries therein contained: In that 1 It is no common matter which we might neglect, but a great wonder and all men are moved at great wonders. If St. john himself 1. wondered at the greatness of it, well may it drive us into admiration. If it were a vulgar and trivial matter we might be more careless: but as the Spirit of God cannot be employed in any such thing; so hath he set a special star over this subject contained in this vision, that he might gain our best attention, as to an high and admirable argument. 2 It is a vision seen in heaven, to 2. excite our diligence as to a celestial vision: It is no deceitful sleight, or apparition of any cunning and juggling person (such as the Papists visions be) to confirm some false doctrine or tradition, without or against the word; but a vision from heaven revealed by God to his chosen instrument St. john, for the establishing of God's people in the faith of the Gospel according to the Scriptures. 3. It is a vision of great moment, as for matter and authority, 3. so also of special use to all the members of the Church: seeing whosoever will live godly in Christ jesus must suffer affliction: and this vision teacheth both how to suffer, and how to conquer; how to carry the Cross, and how to win the Crown. Such things of so great use, so nearly concerning ourselves, are greatly to be respected. 2 Note in this Evangelist two excellent virtues. 1 His The modesty of this holy Evangelist. modesty and humility: He is careful to prevent the ascribing of this vision to himself; and therefore saith he had it from heaven immediately; as elsewhere (Chap. 19 11) he saw the heavens opened to receive the vision of the white horse; and chap. 1. 10. I heard a great voice behind me; and therefore he brought nothing of his own, for we ourselves cannot see the things that are behind us. So have other the servants and Prophets of God; as Ezech. 1. 1. The heavens were opened, and I saw visions of God. Use. To teach us: 1 modesty and humility, to ascribe nothing to ourselves, to ascribe nothing to our own wit or capacity, especially in heavenly things; 2 nor suffer others to ascribe any thing to us what ever our gifts be, but reserve for God all the praise and honour; which is due only to him: so the Apostles did, Acts. 3. 12. 16. 2 His fidelity in his service, 1 to his Lord, in that he His fidelity. yieldeth to him the honour of illumination; and that it is 1 To his Lord. his prerogative to reveal his pleasure from heaven to whom he will, and open the heavens to whom he will; and open the minds of whom he please, and to leave without vision whom he will; and as for himself he had never seen this vision had he not seen it in heaven: and if God in heaven (who only can foresee and foretell things) had not revealed it to him. Use. To teach us, that for all heavenly visions and inspirations we must seek unto God; and depend upon the illumination of his Spirit for mediate revelation, as john did for immediate: And for the understanding of this vision use the means, but not rest in them; but pray him whose chair is in heaven, to teach the heart. Natural gifts of knowledge may be by natural helps and means attained by natural men: but supernatural must be by special revelation of the holy Ghost; the anointing must teach them, 1 joh 2. 27. 2 To the Church is this holy man faithful; he hath the 2 To the Church. visions of God, but he conceals them not, but faithfully imparts them to the Church of God: Teaching that, All the revealing of mysteries is for the use of the Church Eph. 4. 11, 12. Use. 1 Art thou a Minister? All the gifts thou hast received are thy Lords Talents for the Church: Take heed of hiding them in a napkin, but impart them willingly and conscionably. 2 Art thou a private man? All the illumination thou receivest is for others as well as for they self: to promote the knowledge and fear of God to so many as thou canst, especially those under they power. Consider here, 1 that no member hath any thing impropriate, the eye, the hand etc. 2 that the poorest and privatest Christian that is faithful in small things shall be ruler of much. [In heaven] In that by heaven is meant the visible True members of the Church are in heaven upon earth. Church: Note: the true members of the Church are in heaven upon earth: and in earth have more to do in heaven then in earth Gal. 4. 26. It is called the jerusalem, which is above, Now the Church on earth is above, and heavenly two ways: 1 In hope and expectation: Rom. 1. 23. waiting for the 1 In expectation. adoption of Sons, which hath a sweet internal and spiritual, yea and an eternal joy (like that of heaven) in that expectation. Rom. 5. 2. we rejoice under the hope of the glory of God. and 1 Pet. 1. 8. Whom we have not seen, yet we love him, and rejoice with joy unspeakable and glorious. 2 In conformity and inchoation, beginning that 2 In inchoation. life of heaven; and that in respect both of that they are freed from; and that they have attained fruition of. First, the Saints in heaven are fully freed from all evils: Saints in heaven fully freed from all evils. As in three instances. 1. From the world itself. They have wholly forsaken the world, and are gathered up to heaven the house of God, and their own home. 1 From the evil world four ways. Even so the Saints on earth have in part forsaken the earth: First, by election. Rev. 14. 3. the hundreth forty and four thousand are bought from the earth; and living in the world are chosen out of the world, joh. 15. 19 secondly, by affection: using the world weinedlie, as not using it; and delighting in earthly comforts, not as their own, but as borrowed for a time. Thirdly, in habitation: they dwell in the world as in a Meshec, not as indwellers or inhabitants, but as strangers and pilgrims, absent from home. Fourthly, in conversation: they meddle no more with the world then needs must; and in the midst of their earthly callings and business, are still heavenly minded. 2 The Saints in heaven are fully freed from all the 2 From the corruptions of the world. corruptions of the world, & loosed from all the bolts and relics of sin, being delivered out of the prison of the body. So the Saints upon earth have after a sort changed their lives, and renounced the corruptions that are in the world through lust; and put on a divine nature. 2 Pet. 1. 4. They have a part in the first resurrection already, and have bid a long farewell to the follies of their former times; and hate and loath their own unfruitful works of darkness, in which they were sometimes chief actors, 3 The Saints in heaven are finally separate from 3 From wicked persons & societies. wicked persons and companies, never to be mingled or molested with them any more. So the Saints in earth withdraw themselves from the company of scandalously wicked men, where they can neither do any good, nor take any. And whereas before their calling, they could run with them to the same riot of excess, now is no communion between light and darkness: nay, all their delight now is in the Saints which excel in virtue, and no such grief as to live with Lot in Sodom, or with David in Meshec. Secondly, in the good things which the Saints in Conformity of Saints in earth with Saints of heaven. heaven are called to enjoy there is an excellent conformity and inchoation here upon earth; and the saints have in hand, the first fruits of heaven, Rom. 8. 23. as 1 Their chief happiness in heaven is to behold 1 In vision of God. the face of God, and see him as he is, & as they would; his name being written on their foreheads, Rev. 22. 4. Their chief joy and wellsprings are all in him, in whose presence is fullness of joy: So the chief joy of the Saints on earth is that they have fellowship with God, though not so immediate as they. They see not his face but his back parts. But happy are they that they can see him through grates, & as they can; though not yet as he is, & as they would. For this vision wants not an heavenly joy while they are at home in the body; although that fullness of joy at his right hand be wanting till they be at home with the Lord. And what they want in the things, is supplied in the desire to be with him, that they may see his glory, and behold him face to face, and so as they may be like him. 2 As the Saints in heaven live according to the 2 In framing to the Charter of heaven. Law of perfect righteousness, and have attained perfect sanctification, which is the Law and Charter of heaven: so the Saints on earth set the same Law before them to rule and direct every particular action by; both aiming and wishing that all their ways were directed by the word, Psal. 119. 5. and begin the same obedience, weighing all they take in or give out by the weights of the sanctuary, which God hath sealed for just. 3 The saints in heaven spend their whole eternity 3 In keeping a perpetual Sabbath. in the cheerful, constant and perfect praise of God. They keep a perpetual Sabbath; and in the presence of the throne of God serve him night and day in his temple, Rev. 7. 15. so the saints in earth imitate them. For, 1. they delight to be found among true worshippers, and account them blessed that may dwell in his house, esteeming one day there better than a thousand besides, Psa. 84. 10. 2 They strive to bring free will offerings to God, and to make their pleasing of God their principal delight; and in the midst of many weaknesses they make some progress to the cheerful praise and worship of God. And this not by fits and starts, but in a sincere, true and constant endeavour through their lives, most fruitful in their age. 4 The Saints in heaven being in immediate fellowship 4 In fruition of the presence of Christ. with jesus Christ, cleave inseparably unto him as their head; love him in the highest degree of affection; and follow the Lamb wheresoever he goeth, Rev. 144. So the Saints on earth, who àre those hundreth forty and four thousand who are bought from the earth, follow the Lamb where ever he goeth. If he go before them in holy doctrine, these sheep hear his voice, and follow him. joh. 10. 27. If in holy example, they imitate him in all wherein he propounds himself a pattern to them; as in humility, patience, love, meekness, obedience, faith, and the like. As for their affection to him: First, they love jesus Christ with a strong flame of love, which much water cannot quench; and with a love stronger than death; and love not their own lives to the death for his sake. Secondly, they love him inseparably: For as the Saints in heaven would not for all the world forgo his presence for one day: So nothing in the world can drive the Saints from their privileges in Christ; as a cloud of Martyrs do witness: but as Ruth to Naomi Ch. 1. 16. Thirdly, as he loveth them, so they him: joh 13. 1. they once loving him, they love him constantly to the end, and to all eternity. 5 The Saints in heaven enjoy God, the means 5 In enjoying God the means of their lives. of all their lives. jesus Christ is their temple, their light, their tree of life, their Crystal river, and all: Even so is he to the saints in earth, Rev. 22. 3. 5. For though they have means, and are tied to them here on earth, yet do they enjoy God above all means, acknowledging him their life & the length of their days: and that they live not by bread, but by every word of God. That it is he that giveth them power to get substance, that blesseth their children with increase, that he that clothes the Lilies clotheth them; and if all means should fail, yet he would without them, yea and against them, sustain them, rather than they should want any thing good or fit for them. 1 This as a touchstone trieth who be true members Use. of the Church, and who are not. He that is so, No true members of the Church, is partly in heaven already, & hath more to do in heaven then in earth. And therefore he cannot be a true member of the Church; First, who hath no birth 1 That have no birth but from earth. but from earth; discerned by hatred or neglect of the immortal seed, of spiritual parents, of the seed and issue of jesus Christ, the sons of God; he is far from heaven that cannot abide any thing that is heavenly. Secondly, who hath no inheritance but in earth; 2 That have no inheritance but in earth. discerned by minding things earthly, either only or principally. How dce men delude themselves, that suppose themselves as near heaven as any, and yet are as far distant thence in affection as in place, having their hearts drawn down and wedged into the earth as with Iron bars? Their whole study, pains, and sweat is for things below. The heaven they dream of is not only upon earth, but earth itself; and angry are they when men would acquaint them with better treasure or portion. But thus it cannot be with God's children, who are minded as good Nehemiah, 2. 3. whose person being in the King of Persia his Court, yet his heart was at jerusalem. And as Daniel while he was in the land of his captivity, 3 That have no conversation but in earth. yet he opens his windows to jerusalem. Thirdly, who hath no conversation but in earth; discovered, when no part of the whole course thereof savours of heaven. But 1. servants and slaves are they to lusts, far from freedom from sin; nay rather swim with the stream, and drink in with delight the corruptions of the world, but thoughts of heaven are tedious. 2 converse and combine themselves with sinners against God, and run with all loose company to all excesses and vanities. Now would they examine this course; could it go for currant or heavenly? Do the Saints in heaven swear, and swill, and drink, and rail, and break Gods Sabbaths'; and lie, and deceive; and can that life be heavenly that doth so? Fourthly, who hath no delight but in earth; discerned in that, 1 It is an unwelcome voice to call them to delight in the face and presence of God. * 4 That have no delight but in earth. Discernible by 4 notes. And how can he be admitted to the presence of his glory, that hath no delight in the presence of his grace; but is as heavy to the parts of his worship as to some punishment: 2 In stead of delight in the Law of God, the rule and charter of heaven; they make their lusts their Law; and while they profess heaven, they walk by no direction, but the Magna Charta of Hell. And were it not for Gods restraining grace, they would be as impious and impudent in sin as Cain, as Cham, as the damned, nay the Devil himself. 3. In that they rest more contentedly in the means of their outward good, then either in the means of grace, or the author of both. The news of the smallest outward profit rejoiceth their hearts; but the news of heaven and eternal good things by jesus Christ affects them but a little. 4. In that they prise not the life of godliness nor the state of Saints; nay scorn it in themselves and others. So much of the trial. Use. 2 This teacheth three things. First, that the The Christian is in the world, not of the world. Christian though he be in the world, he is not of the world; no more than Christ himself was of the world, joh. 17. 16. for they no longer cleave to the corruptions & defilements of the world, but are separated from them by regeneration. Neither can they run with the world, because being in some measure conformable to jesus Christ, they also living among sinners, are separate from sinners. They cannot cast in their lot with wicked men; but are as Lot, who was in Sodom, but not of Sodom, for his righteous soul was vexed with their unclean conversation. Secondly, that the Saints set for heaven may not enjoy the earth as their portion; seeing their whole estate, their friends, their father's house, their treasure is not below. They are here but strangers travelling home to their country; and therefore by the weaned carriage of themselves to these things, they must (as the patriarchs Heb. 11. 14.) declare plainly, that they seek a country. Thirdly, that the world may not enjoy the Saints as her darlings. And here, First, the world may not gain our affections The world may not gain our affections. and desires, 1 joh. 2. 15. Love not the world etc. They must be affected as mariners in the midst of a rough sea, whose wishes and desires are still at the haven, and have not their minds and affections where their bodies be. Secondly, it may not gain our conformity with 2 Nor our conformity. it in the customs and guizes of it, because it lieth wickednesses. Rom. 12. 2. Fashion not yourselves like to this world. The Christian must be cast into another form, & fashioned to the manner of the country and corporation to which he belongs. Thirdly, it may not gain our strength to defend 3 Nor our patronage. or patronage it. But as the Apostle, 2 Corinth. 10. 3. though we walk in the flesh, that is, carry this body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of flesh, as others; yet we do not war after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the flesh: but we fight against the flesh; and are not patrons and defenders of the corruptions of the world; no nor of the faults, which we ourselves are ready enough to act. Neither can there be more evident badges and liveries of mere worldly men, that are all earth, than these: 1. to affect and desire only or principally: 2. to imitate and conform: 3. to justify and defend the crooked ways of the world. So much of the Preface: now of the Vision. [A Woman clothed with the Sun] In this verse, and the second verse, is the description of one of the Combatants, by two arguments: 1 her person, a woman. 2 her properties, which are four, 1 her apparel, clothed with the Sun. 2 her place, the Moon under her feet. 3. her crown of twelve stars on her head. 4 her fruitfulness and pregnansie, being with child, she cried, etc. First, we must inquire of the person, and who Woman in this mystical book signieth 3. things. 1 Idols. this woman is; and afterward to the arguments and parts of the description. Woman in this mystical book signifies three things: 1 Idols, because 1 they are as enticing and alluring, as wanton women. 2 Idolaters go a whoring after them, as unclean persons after light women; chap. 14. 4. these are they which were not defiled with women. 2 Women signifies in this 2 City of Rome. book, the City of Rome, the seat of Antichrist; cha. 17. 3 the Woman sitting upon the scarlet coloured Beast. 1 because in her outward pomp and glory she is opposed to the chaste spouse of Christ, whose glory is all within. 2. because with her the great Kings of the earth have committed fornication, chap. 17. ver. 2. 3. because she is the mother of fornications called the great whore ver. 1. to whose filthiness and Idolatries all other are but punies and learners. 3 Woman 3 The true Church. signifies in this book, the true Church; the wife and Spouse of jesus Christ; his love, his dove, his undefiled; and so is the word taken in this place. Quest. If by the woman be meant the Church, whether the Church militant or triumphant? for it seems this woman is gotten above the earth, and treads the Moon under her feet, and is decked with wondrous glory. Answ. This cannot be meant of the Church triumphant, This woman is not the Church triumphant for 3. reasons. for three reasons. 1 This woman is in travail and pain. Now the triumphant Church is passed all pains; and all her tears are wiped away, chap. 21. 4. 2 The Dragon makes this woman fly into the wilderness, this chap. ver. 6. but the Church triumphant is now in her palace, no more in the wilderness, no more chased with the Dragon; for there he hath nought to do. 3 This woman needs food in the wilderness, and is nourished there by means appointed by God, ver. 6. But the Church triumphant hath no need, no want, no hunger, no thirst, no means of life but Christ himself, not his two Prophets; therefore it agrees only to the Church militant. Quest. But if it be meant of the Church militant, whether of the Church of the jews, or of the Gentiles? Answ. It is a true vision of the Catholic Church in all ages; but is most applicable to the church of the new Testament, and Gentiles For, 1. john tells us his Prophecy is of things to be done afterwards; even after his trance in Pathmos, Chap 1. 1. 2. The last words of the 17. verse of this Chapter bring us down to the times after the Apostles days; namely, to the bloody persecutions of the Heathen Emperors, and to the rage of Antichrist against them that kept the testimony of jesus. 3. This woman was fed in the wilderness when the outward court was given to the Gentiles; and when the two Prophets prophesied in sackcloth to feed her by their holy doctrine all the time of her being there: this is confirmed chap. 11. ver. 2. 3. compared with chap 12. ver 6. Quest But why is the Church compared to a woman? Answ. In two respects▪ First, as simply considered Church compared to a wom●●. in herself: and this for three causes. 1 Because to the woman was first made the promise of the blessed seed who was to break the Serpent's head; 1 In respect of herself. and it is still made good to the Church under the 3 Causes. same similitude, for to her all the promises of God properly belong. 2 In herself considered, she is weak and feeble as a woman without her husband. joh. 15. 5. without me ye can do nothing. All our sufficiency is of God, even to think a good thought, or to name jesus. 3 In herself she is as a pure and chaste virgin, not defiled with Idolatry, which is a spiritual harlotry, nor running (as the Romish strumpet) after unchaste and wanton lusts. 2 Cor. 11. 2. a pure virgin keeps and preserves herself for one husband and no more. Secondly, as the Church stands in relation to other, 2 In relation to others. she is fitly called woman. For her relation is threefold. 1 To God, and in this relation she is the daughter 1 To God. of God, Cant. 7. 1. Oh daughter of a Prince. Psa 45 10 harken O daughter etc. and therefore fitly resembled by a woman, whose father is God, and whose birth is not after the will of man, but borne of God. 2 To Christ; and in this relation she is the spouse 2 To Christ. of Christ, and so fitly represented by a woman: First, contracted and espoused to Christ in his incarnation or first coming Cant. 4. 10. my Sister, my Spouse. And what is the whole book of Canticles, but an holy description of the holy handfasting and contracting of this holy couple: Secondly, married as his bride, and taken home in his second coming, to dwell with him for ever. 3 To Christians; and in this relation she is their 3 To Christians. mother, and so fitly resembled to a woman. For a woman, through the company of her husband, is fruitful and bringeth forth children: so the Church by her conjunction with Christ, and the power of his word, bringeth forth, and nurseth, and bringeth up many children to God, as this woman ver. 2, 5. And hence was that speech of the Ancient; He hath not God for his father, that hath not the Church for his mother. As this woman is the Spouse of Christ, all the professed members of the Church must learn to perform the duties of loving Spouses to jesus Christ. And it will sort well with this occasion in the one to teach the other; and with one labour prosecute & urge two great duties: Both to put women in mind what duty they owe as wives to their husbands: and all of us, as Christians and spouses of Christ, that the same duties are due from us to our spiritual head and husband. Quest. What are these duties. Answ. They are four. The spouse of Christ 1 must cleave to her husband. 1 To cleave to her husband. For when God saw it was not good for the first Adam to be alone, he made the woman out of Adam's own rib being cast asleep, and brought her and married her unto him, as an undivided companion of his life, that she might cleave unto him alone: saying, For this cause shall a man leave father and mother, and clc●ve to his wife, and they two shallbe one flesh, Gen. 2. 24 Even so when God saw that after man's fall it was less good for him to be alone, he institutes for him a second marriage with the second Adam, whom he casts asleep by death, and brings his spouse out of his side pierced, and marries the Church unto him; that renouncing and forsaking all loves and lovers but him; she might cleave undividedly to him. And that now as Salomon's spouse we might forget our own people and father's house, seeing the true Solomon hath vouchsafed to marry us Gentiles to himself, and to lay us by his own side from whence we were taken Quest. How must we cleave to jesus Christ? Answ. Three ways. 1 In person for 4. reasons. 1. In person. First the wife dedicates and delivers up her person to her husband alone: so believers 1. must deliver up their bodies and souls to jesus Christ; for now we are no longer our own, but his, 1 Cor. 6. 19, 20. Secondly, a faithful spouse as a chaste 2. virgin is married but to one man, 2 Cor. 11. 2. Thirdly, 3. Christ communicates his whole person unto us, and us only; no other are admitted into his body; he gives his life for his sheep only, prays not for the world. Fourthly, Christ as a faithful husband 4. leaves father in heaven and mother in earth to cleave to his wife; and therefore we must esteem him as father, mother, brother, and sister, as Adam was to Eve. 2 We must cleave to Christ in faithful affection. 2 In affection. The earnest love, delight, and affection of the wife must be towards her husband by God's ordinance, Gen 3. 16. Thy desire shall be unto him; and to him alone, because it is the covenant of God; the recognizance of which is kept in heaven, that both parties keep themselves in pure and chaste love one to another. So must we as good Spouses love our husband jesus Christ as ourselves; nay better than ourselves, not loving our lives to the death for his sake; seeing that his love to us was stronger than death, and more to us then to his own life. This loyal love will be loath to offend him; and having offended him will not rest till he be pacified again. 3 We must cleave to him in affliction. A wife 3 In affliction marries her husband's estate as well as his person, for better or for worse: So we must cleave to Christ in affliction, in poverty, persecution, banishment; and bear his reproach. The husband and wife must bear one another's burden; must rejoice and weep together. If common Christians must do so amongst themselves; much more Christ and the Christian. A Kingdom is promised to such. Luke 22 29, 30. 2. The wife must depend upon her husband as 2 She must depend upon her husband. 1 For direction. upon her head, and that for three things. 1 For direction, subjecting herself as owing obedience to all his lawful commandments Gen. 3. 16. he shall rule over thee, she must hear his voice, and acknowledge a stamp of God upon it in every thing that is not sin. This is subjection: and not to be sick or sullen, or answering or replying when she is crossed in things indifferent. It were monstrous in the body if the hand should go about to direct the eye, or the foot rise up to rule the head: and they are monstrous wives that covet rule and command, whom God hath made to be ruled and commanded, and subordinated their wills to the direction and discretion of their husbands: Even so the Christian must be subject to Christ in every thing, Ephes. 5. 24. She is not worthy the name of a wife that will be subject as far as she list, or as makes for her ease. Gen. 2. 19 all the Creatures came to Adam to be named by him, in token of their subjection; and as they, so the woman also was named by Adam, in token of her subjection, that she should never think of the name woman, but also conceive her subjection. Would to God women did think, that to lose subjection, were to lose woman head! In like sort the spouse of Christ hath taken her name of him in token of absolute subjection. What can be more proper for a Christian then to frame to all the rules of Christ; seeing he is the true light, the sun of right eousnesse, the pillar able to direct? 2 The wife must depend upon her husband for 2 For protection. protection. The husband is the veil of his wife's eyes, as Abraham was to Sarah: Even so the Church's husband is the saviour of his body, Eph. 5. 23. The only Phineas that turns away the wrath of God kindled against the Israel of God. The only Moses that standeth in the gap where God's wrath had made a breach. David's wives being taken captives, he rescues them (1. Sam. 30) and smites the enemies with an horrible destruction: So this Son of David and David's Lord, redeems us his wife out of the hands of our enemies, both spiritual, as sin, hell, death, Devil, and damnation; and corporal also; so as though they may exercise, yet they shall not hurt his spouse. In all our troubles and dangers we must come unto him, as Ruth. 3. 9 Spread the wing of thy garment over thy hand maid, for thou art the Husband. 3 The wife must depend on the husband for provision. 3 For provision. Whom should the wife depend upon for necessaries, but on her husband? or who must pay the wife's debt, but the husband: so who else but jesus Christ can suppply the Church with such things as she needs? who can bestow pardon of sin, righteousness, life, and salvation, but he? or who can pay such debts as we owe, but he; both obedience to the whole Law; and satisfaction for the breach of it? None but he can satisfy either the principal or forfeiture. If any man should maintain another man's wife, the husband being better able than he; would not all the world judge them harlots and nought? So seek thou salvation and righteousness (as the Romish Church doth) by any other means within or without thyself then by the name jesus: thou art an harlot and no spouse of Christ. 3 The wife must rejoice to honour her husband, 3 She must honour her husband. even with her own dishonour. 1 Cor. 11. 7. the wife is the glory of her husband: and so a good Christian is the glory of Christ. Christ rejoiced to honour us with his own infinite dishonour. The joy of heaven pleased him not without our presence & fellowship in it. All the members honour the head: so must we honour our head though we be losers by it. Such a dutiful spouse was john the Baptist, who rejoiced because of the Bridegroom's voice. joh 3. 29. and saith, ver. 30. He must increase, but I must decrease. Such good spouses were the disciples that rejoiced, they were counted worthy to be scourged in the Synagogues for the name of Christ; and were contented to be fools for Christ, 1 Cor. 4. 9, 10. Such spouses were the faithful martyrs, and all those witnesses that lie under the Altar; who left all, house and home, goods and name, land and liberty, yea life itself for the honour of their husband. But how do we take our husband's part, that have no word of defence, or rebuke of those that highly blaspheme his name by word or deed? Nay, when ourselves join in his dishonour, disgracing our profession, polluting his name by swearing, lying, drinking, rioting, gaming, and all unseemly behaviour? 4 The wife as a good spouse must do all things 4 She must please her husband▪ In to please her husband, herein testifying her love to him: so must every spouse of Christ herein testify love to Christ. The Apostle prayeth (Col. 1. 10) that they might walk worthy of the Lord, and please him in all things. Quest. How shall we please our husband? Answ. By observing six rules. 1 Never seek to please thyself in any thing 1 Not pleasing herself. displeasing unto him. A good and loving wife will displease herself, and depart from her own will to please her husband. A good Christian must deny himself, his own will, reason, affections, and desires, and much more his sins and lusts (be they as dear as his eyes) to please that husband. The Apostle (Rom. 15. 1, 2, 3.) both propounds the duty, and persuades it by a most forcible reason: we must not please ourselves; for Christ pleased not himself; that he might pleasure us. He was not bound, but we in way of thankful retribution are bound. 2 Never seek to please other men in thine actions; 2 Nor pleasing men. for than thou canst never please Christ. Gal. 1. 10. If I should now go about to please men, I could not be the servant of Christ. A loving wife looks not to please other men, but will please her own husband though others be never so much displeased: so a sound Christian must resolve to please the Lord and not be plausible to men. 3 A good wife that would please her husband 3 Observing what will best please him. will pry into his nature and disposition; and having found what is pleasing or displeasing unto him, will frame herself unto his mind and honest desires. Thus Rebe●ca pleased Isaac in providing for him such meat as he loved. Thou art then pleasing to Christ thy husband, when there is a conformity and similitude in manners and affections. Therefore see therebe, First, a conformity in virtues; that thy heart be an holy heart; an humble, innocent, patient, loving spirit; a sober and temperate mind. For what is marriage spiritual or corporal, but a conjunction of two bodies and two spirits into one? Adam had no other but an holy help, made of an holy rib, and knew no Eve but out of his own side: so the second Adam hath no spouse but an holy one, which sprang out of his own side. Secondly, a conformity in will: will nothing but holily as he willeth, and nill what he nilleth. Thirdly, a conformity in practice: Likeness of manners is very pleasing. See thou cheerfully embrace & observe what he commands. Herein is love expressed; he that keepeth my words, is he that loveth me. Thus must we grow fit for our head; for, First, marriage requireth fitness. God brought Adam a fit help. Secondly, Christ was like unto us in all things, sin excepted, that we might be like unto him. 4 To please our heavenly husband, we must deck 4 By decking the soul with graces. and trim ourselves with graces. It is the folly of these times, and foolish Virgins, to deck themselves not with virtue, but with vanity, pride in attire, and all foolish and immodest fashions. He is none of the wisest earthly husbands that can affect his wife for these things. But it is other manner of attire that makes Christ's Spouse lovely. Psal. 45. 13 the spouse is all glorious within; and her clothing of wrought gold. Thou must put on lowliness, meekness, love, truth, sobriety, watchfulness, sincerity; else the King hath no delight in thy beauty. 1 Tim. 2. 9 5 A loving wife cannot better please her husband 5 By respecting his friends. then by loving and gladly entertaining his friends. Every godly man is (as john was) a friend of the bridegroom. The love of a Christian reacheth to Christ himself; and he that hates the child loves not the father. 6 A good wife to please her husband must show 6 By delight in his presence. her delight in his presence, and long after him in his absence: so the Christian must rejoice in the cheerful society of Christ, Isai. 26. 8. when he absenteth himself, must think much and often upon him; and mourn after him (as the widow doth when her husband is departed) and never be at quiet till she enjoy his comfortable presence again. Shall Christ's delight be with the sons of men; and should not ours be much more with him? And as every good spouse in her husband's absence saith in herself, Come: so saith this Spouse. Come. Amen. Evenso, Come Lord jesus. Rev. 22. 20. Having spoken of such main duties as the spouse of Christ oweth to her husband; we will for her encouragement mention some of her privileges by means of this happy conjunction: by which she may see it is no lost labour to frame to these duties; and so, as by so many motives, be provoked to the cheerful performance of them. The first privilege is, free election: the bridegroom Six privileges of the spouse of Christ. hath made choice of us, & not we of him. The wife wooeth not, nor chooseth the husband; but the husband the wife. joh. 15. 16. Ye have not chosen me, but I have chosen you. Therefore, 1 Neither was he bound any 1 Free election. way to choose us. As a young man intending to marry is bound to none, nor tied to any; but out of his free will makes his choice of one above all other: Even so, the Son of God chooseth to himself out of his own free will, being bound unto none, a wife out of all mankind, and that is his Church, of which we are members. 2 Neither findeth he any reason in us, as other young men do in their spouses, to set their love upon them. No disposition, no works of preparation, no freewill, no aptitude or affection towards him; but when we were enemies he made love unto us. 3 Neither if he had passed by us, as he hath many others, were he bound to give any reason to us, or them, that are refused, why he did not choose us, or them: Even as a young man free to his choice, having betaken himself to one spouse, need give no reason why he hath passed by all the rest in the world. The second privilege is, divine pacification. By 2 Divine pacification. this marriage all hostility and enmity is removed between God and his Church. For, as great Princes use to pacify strong emnities between themselves, and also to establish true and constant friendship, by contracting some marriages between them: Even so doth the Lord by marrying his own Son to the sons of men: Ephes. 2. 14, 15. for he is our peace, who hath broken all partition walls, and abrogated, yea and slain all hatred; Col. 2. 14. he hath abrogated all hand-writings which were against us, and hath fastened them to his cross. Now a full atonement is made; all the bonds of the Law, to the rigour, to the curse, are all canceled; all the claims of sin, death, hell, and clamours of accusing conscience are now stilled and answered; all our obligations are discharged, and fastened and filled up (as void) on the cross of Christ, for in no other place in the world could they be canceled but there. And as while the enmity lasted, and the hostility was proclaimed between God and us, there was no commerce, nor no intercourse between us; no more than is between nations who have proclaimed open war against one another: Now by this marriage and peace concluded, we have a safe and happy intercourse & negotiation into the kingdom of God. The way is now laid open between heaven and earth; and God himself pleaseth to come unto us, yea into us, and dwell and sup with us, to confer with us, to direct us to the advancement of our happy estate. We have daily entrance and access unto him, not as strangers or ordinary friends; but as familiars, yea as children, in prayers, praises, meditations, and the like. See Eph. 2 18, 19 The third privilege is, gracious assimilation and 3 Gracious assimilation in 4. things: fitness between the bridegroom and his bride. For whereas before was an infinite inequality and disproportion between these two parties: now by this contract all this inequality is taken away, and a fitness given by grace to make the spouse every way answerable to her Husband; as in these instances. 1 The bride was of base parentage, a daughter of the earth; her father an Ammorite, her mother an 1. Hittite, Eze. 16. 3. But now she is made a chosen generation, of near alliance to God, the Daughter of a Prince, yea, of the King of glory. 2 The bride was poor and needy, had no worth, 2. no dowry to prefer her: But by this contract hath an estate made her fit for a Prince. That as her Lord and husband is heir of all things; so she as the wife hath a right in his whole estate; his love is so liberal as he hath stated her, & made her coheir of his own heavenly inheritance, Rom. 8. 17. Here is the comfort of a Christian, who hath no worth in himself (but of damnation) that he hath now a worthiness in mercy and many compassions. See Host 2. 19 3 The spouse was deformed, without beauty or 3. comeliness; nay, had no other but an ugly shape of sin and unrighteousness, far more black and hateful, than the Ethiopisse whom Moses married: But now hath attained a perfect beauty in righteousness; and the beauty of her husband maketh her beauty perfect: See Ezech. 16. 14. Thy name was spread among the Heathen for thy beauty; for it was perfect through the beauty which I set upon thee. He maketh her like himself, not having spot or wrinkle, or any such thing, Ephes. 5. 27. having washed her with his blood. 4 The spouse in herself was naked, exposed to all injuries; and covered with nothing but shame, excepting a few rags and figg-leaves, too short and thin a cover to hide her shame. But now, as mercy hath married her, so it hath clothed her: here she is clothed with the sun. Her husband hath provided her costly garments; her clothing is of wrought gold, Psal 45. 13. that is, the golden righteousness of Christ, shining as gold, precious as gold, durable as gold, desirable as gold. A garment as useful as costly, called Garments of Salvation Isai. 61. 10. This garment serveth both for necessity and ornament. The fourth privilege is, in free and liberal donation 4 Free donation, in 4. things. A bridegroom contracting a marriage with a Virgin, gives her jewels and Love-tokens, as Isaac sent to Rebecca: so the Lord jesus doth with this woman. 1 What he covenanteth and promiseth, he also pledgeth with many graces and love-tokens, even 1. many graces shining as so many jewels, every one testifying his mindfulness and bounty toward her. 2 He bestows his person upon her, and by becoming hers she becomes his, and they twain 2. are one flesh; a gift, than which heaven hath no greater. 3 With his person he bestows his goods upon her, that is, all his merits, all his obedience, all his 3. sufferings, all his glory, all his prayers. 4 He invests her not only into his goods, but into his inheritance, and in due time consummates this 4. marriage, and brings his spouse home to his house of glory, a prepared mansion for her; and puts her in possession of all the wealth of heaven, and that celestial inheritance where she enjoyeth his immediate presence. All which being lost in the first Adam, is restored in the second; by whom heaven is restored to us, and we to it. The fifth privilege is, her high and honourable 5 High exaltation in 3. things. exaltation and advancement. The whole dignity and honour of the husband is derived unto the wife, be she in herself never so base and unworthy: As in Esther a poor captive maid married to Ahasuerosh, made a sharer in the honour of all his kingdom. And Bathsebe a mean woman advanced to be David's Queen. But the honour of the Church goes beyond all the honour of all the Queens that ever the sun saw, or theearth bare, by reason of this marriage and contract: For; 1 They were matched to men; and laid in the 1. beds and bosoms of men: but she comes into the bosom, and green bed of him that is God and man, Cant. 1. 15. 2 They were married to Kings, but earthly and 2. mortal, who died and left them widows and often miserable: But she to the King of Glory, who only hath immortality, her King and husband never dyeth, nor can leave her a widow. 3 They were married to consort in some one 3. kingdom, and part of the earth; and in such honour, authority, glory, and riches as were as mortal and perishing as themselves, and not long but they were parted: But she to a King who rules from sea to sea, to whom all Kings are subjects, and by whom they rule: to a kingdom that is unshaken, not withering: to an authority, glory, and wealth which is firm, stable, reserved in the heavens. Neither is there of his kingdom any end, either in respect of extent, or of durance. The sixth privilege is, strong and eternal consolation. 6 Eternal consolation. In that by this contract a firm and constant happiness is assured, which all the contracts in earth cannot perform. This undivided conjunction of Christ with his Church answers all objections which might either prevent or discontinue the happiness of a Christian. First, for things which might seem to prevent Answereth all objections. our happiness. Ob. 1. Our own unworthiness and infinite disproportion. 1 In things which might prevent our happiness. He is a divine head, a mighty God: ● a base worm, and man of earth; How can he marry himself unto me? An. We are not knit immediately unto his divine nature; but by the means of his humanity. Thou canst not reach his deity; he can stoop to thy humanity. Ob. 2 But he is an holy head, and the righteous God; but I want righteousness and holiness: How unfit to be contracted to him? An. 1 Christ marries not his Church, because she is holy, but to make her so. It is not the condition to marry her, if she be pure or holy; but that the may be so. Eph 1. 4. 2 Thy righteousness is much less a cause of this contract; but this contract a cause of thy righteousness; for he decks thee with a glorious robe in sense of thy nakedness. Ob. 3 But alas, my desire is not to him as it should: how can he then desire or affect me? I desire every thing else, every thing more. An. 1 He seeks and wooeth, and chooseth us, and not we him. 2 Labour thou to know his excellency more, by which thou mayest prefer him before all loves and lovers, as surpassing them all in true worthiness, goodness and perfection. This is a part of the Covenant. Ier 31. 34. Ob. 4. But I am base and poor, despised among mean men, and worthily: and how can he affect me? Answ. Be yet more base in thy own eyes also: and say as David, 1 Sam. 18 18. What am I, that I should be the son in Law to the King! He chooseth none but the abject; and calleth himself the God of the abject. He chooseth the Apostles, who were the offscouring of all things. Secondly, it answereth all Objections for the discontinuance 2 In things that might discontinue to our happiness. of our happiness. Ob. 1 From the presence of sin. My sin may separate between him and me. Answ. 1 If it could not hinder the contract; much less the continuance now the guilt is removed. 2 Every sin offends him; but every sin separates not. 3 The spouse may sin of infirmity, not of wilful stubbornness; and therefore may fall, but not fall away. Ob. 2 The desert of sin is eternal separation. Answ. 1 He hath taken the desert on Himself. 2 He punisheth not with bitterness and extremity, who hath commanded husbands not to be bitter to their wives; but passeth by many, pardons all, covers all, cures all in his spouse, jer. 31. 34. Isai. 54. 10. Ob. 3. Grace is weak, and my sense of righteousness little and small, if any. An. Grace in the elect is weak, but perpetual; because the covenant is everlasting. Floods of corruption shall not quench this small spark. Cant. 8. 7 Ob. 4 But he may depart in displeasure. Cant. 5. 6. An. 1 For a time, and for her good; but she finds him again. 2 A man must leave father and mother, and cleave to his wife; and much more will this Lawgiver. There can be no desertion on his part. Ob. 5 But though he be faithful; I am unfaithful, and may depart from him. An 1 Neither on her part: For she is confirmed In posse non peccare. In non posse peccare. in grace, which hath a privilege above that in innocency. That was in a possibility of not sinning; but this in a not-possibility of sinning to death. 2 He that with his life purchased her happiness, will now by his glorious power preserve it. Ob. 6. But outward force and violence may dissolve this marriage; at least death may. An. 1 The gates of hell cannot prevail to dissolve this marriage. 2 Whom God hath thus inseparably joined none can put asunder. 3 Death which dissolves all other marriages, is here overcome; and neither party can dye any more: the death of Saints being but a going home to their husband's house. Use. 1. In afflictions; remember thy happiness is stable. 2 In temptation to sin; remember thy honour and advancement. [Clothed with the Sun] Having described and discovered the person; we come to the properties by which she is described: and these are four. The first property is, that she is clothed with the Sun. In which 1 the garment: the Sun. 2 the application: she is clothed therewith. By Sun is meant jesus Christ; who, not seldom, is so called in the Scriptures: As Psa. 84 11. The Lord is the Sun and Christ the Sun is there opposed 1. to shadows of the ceremonial Law. shield, Mal. 4. 3. To you that fear my name shall the Sun of righteousness arise. Quest Why is Christ resembled by the sun, or wherein is he so? An. In two respects. 1 in his affects and properties 2 To our natural darkness. within it. 2 in his effects and actions without. 1 The effects within it are five. 1 Unity. There is but one Sun in the world: and but one Sun of righteousness in the Church he is the only begotten Son of the Father; joh 1. 14. No son else begotten of the substance of the 1 Unity. Father: no name else etc. 2 Light. The sun is not only an heavenly 2 Light. light, but the fountain of light; and in itself a body of most shining and surpassing light: So jesus Christ is light in his essence; a light which none can reach; an heavenly light; the light of the world, and in him is no darkness Rev 1. 16. his face shineth as the Solis Jubar in vegore mirid●a●o oculos intuenlium perstringit, et talis est glo●ia Christi summa et inaspectabilis. Sun in his brightness. 3 Purity. The Sun is a pure creature, which looks upon all inferior creatures; and none can hide them from the sight of this great eye of the world; and though it look upon all filthiness, it contracts none: Even so jesus Christ is purity itself, 3 Purity. whose allseeing eye none can avoid: for all things are naked to him with whom we are to deal. The Egyptians were wont to call the sun many-eyed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But our Lord disperseth from himself on all sides Multioculum. infinite beams of light, as so many eyes on all creatures: the which, if they cannot avoid the view of the sun of the world, much less of this Sun of heaven. And yet so pure is this Sun, that living and conversing among sinners, he contracted no stain of sin Although he was borne of sinners, living with sinners, died with, and for sinners, and as a sinner, yet no man could justly accuse him of sin, but he remained purer than the sun. 4 Power. The sun is a powerful creature, for 4 Power. though the body of it be in heaven, yet the warm and comfortable beams of it reach to the extreme parts of all the earth: Even so, although jesus Christ be in heaven bodily, as being ascended thither in his flesh; yet by his spirit and grace he is present with his Church in all parts of the world to the end of it. And as the sun rising comes forth like a Giant to run his course, and makes haste in his way, and no created force can hinder him: So this powerful Sun of the Church makes haste in his way to his Church, & as a mighty Giant cannot be hindered from her by all created power of men and angels united together. 5 Participation. The sun is a communicative creature, dispersing all his light and comfort to others, not only to terrene Creatures below upon the 5 Participation. earth, but even to the heavenly and celestial bodies themselves, for all the stars & the Moon borrow their light from the sun: Even so jesus Christ enlighteneth every one coming into the world, joh. 1. 9 Whosoever are enlightened with light of nature or grace, have it from this Sun. And not only these, but they who in heaven shine in the light of glory, do borrow of this light, Dan 12. 3. they shine as the stars, which receive all their shine from the sun. And more, they shall shine as the Sun in the kingdom of their Father, Mat, 13 43. Because they shall participate of the sun's brightness. 2 The effects without are four, and in respect of these also, jesus Christ is compared to the sun. 1 The sun driveth away darkness, otherwise there would be a perpetual night: And at the rising Effects of this Sun of the Church. of the sun, things which before were involved in the darkness of the night, appear as they are: so 1 Illumination. this Sun of the Church drives away the darkness of ignorance, the night of our misery; chaseth away the black and thick mist of our sins, bringeth back the light of knowledge and the day of grace, to us, who else had laid in perpetual night and shadow of death. And now foul things appear as they are, and sin appears out of measure sinful. 2 As the sun by his beams gives direction to all 2 Direction. the ways of our natural and civil life: so this Sun by the beams of his wisdom & grace directeth us in all the ways of spiritual & eternal life. And as a man can do nothing commendably without the light of the sun: so, without this Sun we can do nothing at all. 3 The sun is the most comfortable Creature in 3 Refection. all the world, warming and refreshing with his beams all living Creatures, yea (under God) quickening creatures dead in themselves: so jesus Christ is the life of the Church, and the quickener of all the elect unto eternal life, they being in themselves dead in trespasses and sins. He also warms his Church with the beams of his love, which reflect back (as the sun beams do) upon himself both the head and members. He comforteth with his gracious aspect all the faithful in all corners of the world, who had never had life, nor breath, nor show of grace without his shine upon them. 4 The sun of the world maketh & preserveth the 4 Distinction of seasons. several seasons, the Summer, the winter, the spring, the Autumn: jesus Christ the Sun of his Church hath in his power all times & seasons. He hath in his hand the seed time in grace here, & the harvest of glory hereafter. He appointeth the Summer season and prosperity of the Church: He changeth that season, & bringeth on her a sharp winter of trouble & affliction. All the vicissitudes and changes in the Church are appointed and directed by his wisdom, Dan. 2. 21 Nothing befalls the Church by chance, but by his most oculate providence. 1. Is Christ the Son of the Church; we are Use. taught many things; As, First, to a knowledge our Sun, yea to admire The Sun of the Church infinitely surpasseth the sun of the world in 6. things. our Sun, as ten thousand times passing the sun of the world. For, 1 That is a mere creature, though glorious: but this Sun is the mighty God, the creator of that. 2 That serves the outward man in the things of this life: this the spiritual man in the things of life eternal. 3 That riseth on good and bad: but this only on the good; only on jerusalem. Isai. 60 1. Thy light is risen upon thee. 4 That riseth every day, and every day setteth: but this Sun riseth and never setteth Isai. 60. 20. 5. That obscureth the stars: this enlightens believers by his presence, who shine as stars. 6 That may be eclipsed or darkened: but the light and grace of this Sun can never lose or lessen his shine and glory, it may be a while clouded from us; but never eclipsed in itself. Secondly, We are taught to rejoice in our Sun. 2 Rejoice in our Sun. All creatures rejoice in the sun, but hateful Bats and Owls which fly the light. All creatures in nature follow the sun, and thrive and prosper in it; the silly plants, as Marigold, Daisy, Turnsoll: so all that are new Creatures do follow and prosper in this sun. And if we be so, we will draw near to the Sun, that we may have the blessed beams of his grace to shine upon our cold and frozen hearts, that by his spiritual heat we may be revived and refreshed to everlasting life. We can open our windows to let in the Sunshine to our comfort; and why should we not set open the doors and windows of our hearts, that the beams descending from jesus Christ, may enter in, enlighten, and comfort us? Oh our little respect of the ministry shows plainly enough, we would shut out this Sun if we could. Many of our hearers do what lies in them. Thirdly, we are taught to be thankful that this 3 Be thankful for our Sun risen. blessed Sun is risen unto us who were in woeful darkness How thankful was Paul, and those in that dangerous voyage with him, Act. 27. 20. when not having seen Sun, Moon, nor stars for many days, they saw again the desired light of the Sun? But in so dangerous a tempest of God's wrath, as we had for ever been tossed and drowned in, to get a glimpse of this Sun of righteousness, is a far greater cause of thankfulness to God, which disperseth all clouds and storms, and brings a most calm and comfortable season. The poor men in the Gospel to whom Christ restored sight, how glad and thankful were they so soon as they were able to behold the sun? They leapt for joy, praised God, and preached Christ; they made it known they had met with Christ: No less joyful is he whose eyes of mind Christ hath opened to discern his change, that he is turned from darkness to light. Fourthly, we are taught to imitate our Sun; 4 Imitate our Sun. labouring to preserve our purity, though we see much foul behaviour; and being conversant among sinners, and in many occasions, yet (as our Sun did) we must keep ourselves pure, and not be plucked away with the error of the wicked; as Lot in Sodom, abstaining from evil and all the appearance of it. Fiftly, We are taught to walk beseeming our 5 Walk beseeming our sun. Sun. 1 Warily, and uprightly: because this Sun discovers those rubs and perils by which men fall 1 Warily. and hurt themselves. In a misty and dark night to stumble and fall is no such great disgrace; but at noon day, the sun shining, argues blindness or heedlessness, or some great distemper of body and mind: For Christians now to sin, against such light, is far more shameful then in darkness of Popery and ignorance. 2 Watchfully. In the dark night men may sleep; 2 Watchfully. but in the day and sunshine it is time to awake from sleep, and shake off security, and walk as in the day. The sun of the world may be seen of all eyes, but it sees nothing But our Sun seeth all things, even the hidden secrets of hearts which no eye else can see, neither can any deep be hid from his infinite light and knowledge. This should move us to watch all our ways and actions, thoughts and speeches; for we may blear men's eyes, but not his. 3 Decently and comely. When the sun is up 3 Decently. men must do lawful and justifiable things, because all eyes are upon them. Let the thief cover himself with darkness; let the adulterer watch the twilight; let Papists, and Atheists, and profane persons do shameful things without shame: But let us in so open a light do things comely; let not the light make us ashamed of any indecent and uncomely or unconscionable action; let not the sun see our nakedness without shame or holy blushing. 4 Painfully and diligently. When the sun riseth, man goeth forth to his labour by God's ordinance. Ps. 4 Diligently. 104. 25. so while the sun and day and light lasts us, let us walk and work hard for faith, for repentance, for oil, for the wedding garment, See john 12. 35, 36. 2 A ground of comfort: that this Sun shall never Use. fall to his Church. The sun may be hid and clouded for a time, but at length shall break forth The Sun of the Church never setteth. with much brightness and comfort: So jesus Christ may hide himself, and the cloud of our sins and corruptions may get between him and us; but at length his grace and light shall shine forth again, and manifest itself to every soul to which it ever arose. So for the public estate of the Church. As the Sun of the world may withdraw and remove itself, and doth in winter, so as all things seem dead and lost; but be the winter never so sharp and tedious, the sun comes back again, and brings with it a sweet and pleasant spring: So the Church may sustain a black and bitter winter, be afflicted and shaken with many storms & blustrings of furious enemies, but these shall blow over, and it shall see a happy spring again. Our sun is in the heavens; and so long as the enemies cannot reach him to pull him thence; (whatsoever winter the Churches abroad do now sustain; whatsoever winter our Church at home may endure) faith and patience will wait and attain a sweet spring, and fruitful summer again; which shall make the enemies gnash their teeth, and the Church sing for joy, as men do sing in harvest. Amen. We have seen what the garment is: Now of the application, [Clothed] where consider, 1 How the Son is a garment. 2 How it differs from other garments. 3 How the woman is clothed with it. First, jesus Christ the Sun is in many places of Christ a garment, why. the scripture called by the name of a garment by resemblance; because his righteousness and meritorious obedience supplieth all the offices of a precious garment to the Church of God. In observing the use of a garment we shall see what useful offices Christ performs to his Church his body. Quest. What are the chief ends of garments? Answ. Garments serve, 1 for necessity. 2 ornament. 3 distinction. Necessity of a garment in 3 things. 1. The necessity of a garment is in three things. 1 To cover bodily nakedness, and to hide all corporal 1 To cover the body. shame and defects: so the Church wrapped in this robe of Christ's righteousness, hath all her sins (which are her special nakedness and shame) hid and covered from the eyes of God. When Adam had sinned he saw his nakedness, and sewed figg-leaves; but neither they, nor any thing he could devise could hide it, till God made him a cover: Neither can any of the sons of Adam by their own reach or power attain a cover; but the Son of God, the second Adam only can afford a garment to hide sinful nakedness from the eyes of God. 2 To defend the body from the injury of weather 2 To sense the body. both of Summer and winter: so only Christ his meritorious righteousness can save & shelter the soul from the burning heat of his Father's wrath; and from the pinching and shaking terrors of a man's self-accusing conscience. Only Christ can cover his Church from the storms and blasts of temptation by Satan, and from the raging tempests of persecution by tyrants and enemies. Isai 4. 5, 6. jesus Christ was the true Cloud and Pillar protecting his people through the wilderness by day and by night, who makes a gracious promise that upon all the glory shallbe a defence, and a covering shallbe for a shadow in the day for the heat, and a place of refuge, and a cover for the storm and for the rain. He will for ever supply all to his Church of all ages, whatsoever he did to Israel by that Cloud, which was but a shadow of his protection. 3 To preserve and cherish natural life for a while 3 To cherish the body. by keeping in and repressing natural heat, which else would spend too fast: So doth jesus Christ and his precious merits preserve and cherish spiritual life and heat in the soul; nay, (which no clothes can) brings in a new and heavenly heat & life, where was nothing but a cold death; and maintains it, not for a time only, but unto life eternal: Whence this second Adam is called, 1 Cor. 15. 45. a quickening spirit; a spirit not changed into a spirit, but for that his body after the resurrection became and remains spiritual and glorious; and quickening, not only because his holy flesh is united to the quickening word, but because by his death he brings life unto the world, dead and rotten in sins and corruptions. 2 Garments serve not only for necessity, but also 2 use of garments is for ornament. for ornament. When Rebecca was given to Isaac to be married, Abraham's servant gave to her from Isaac (in token of love) not only raiment and garments; but also jewels of gold and of silver, and precious bracelets to put on her hands. Gen. 24. 22. 53. A manifest type of the Church married to her Isaac jesus Christ; who endoweth her not with garments only to cover her nakedness; but jewels also to adorn her. See Ezec. 16. 10, 11. the Lord covers his spouse with fine silk; and decks her with ornaments, bracelets, and chains. Quest. What are these ornaments? An. The blessed and beautiful graces of humility, faith, hope, love, good conscience, laid up in the closet and Casket of the heart within; and the shining and grace of holy life, and virtuous conversation of Saints; which as a clean garment adorns the righteousness of faith where ever it is. Because whersoever the merit of Christ is applied, there the spirit of Christ is conferred: who effectually worketh all these shining graces by which the whole man is sanctified, and the spirits mansion adorned. 3 Garments serve for distinction: as the livery 3 For distiction. given to servants shows to whom they belong, & what Masters they serve. Even so the righteousness of jesus Christ, is 1 In the external profession of Christ, a livery and garment discerning and distinguishing the Christian from all Heathens, Turks, and Infidels. 2 In the sound application of it, there is a real distinction of the servants and sons of God from the slaves of sin and the Devil, not only without the Church, but within the bosom it. A King is not better known by his purple, than a sound believer is hereby discerned from all hypocrites, and the profane of the world. Secondly, how doth this garment differ from other garments? Ans. In the 1 efficient. 2 matter. 3 price. 4 use This garment differeth from other garments in 5. things. 5 durance. 1 The Author. All other garments for the body are made by man: but this could only be made by God and man He must be God to perform an infinite 1 The author. righteousness, and meritorious obedience: he must be man, for it could not besteed man, had it not been done in the nature of man. He must be man to suffer: he must be God to overcome. See Ezec. 16. 10. I clothed thee. 2 The matter and manner. All other garments are 2 The matter. made of dead creatures, God made naked Adam and Eve coats of skins of dead beasts, Gen. 3 21. But for his soul he made this garment of the life and death of the Son of God: of his death, to make satisfaction; of his life, to fulfil the law: thus for the matter. Now for the manner or fashion. Other garments are made to the body, but we must be fashioned to this our garment. Christ must not submit to us, but we must frame to him. 3 The price. Other garments are made either of 3 The price. some homespunne web, or bought with corruptible things, a base & vile price in comparison: But this is no homespunne piece, nor bought with any other price then the precious blood of jesus Christ, nothing in heaven or earth else could buy these costly robes. And therefore these robes are said to be made white in the blood of the Lamb, Rev. 7. 14. Other blood stains, and fowls, and dies red; but this blood makes white, and purgeth from all sin, 1 joh. 1. 7 and makes white as snow, Isa. 1. 18. A colour of grace, not nature; of faith, not art. 4 The use. Other garments may cover our bodily nakedness, 4 The use. but this our spiritual: and therefore are called long white robes that need no eching or patching with humane merits or satisfactions; for this were absurd, to set an old patch on a new garment▪ And for ornament, other garments can but adorn the body in man's eyes, this beautifies the whole man in God's eye, and makes us (as jacob) acceptable to our Father in our Brother's garment. The durance. They all wax old and decay. Even 5 The durance Israel's clothes in the wilderness by miracle kept from wearing forty years, yet afterwards f●ll to rags: But this is an ever-new garment; for as Christ's blood is ever new, so is the merit of it. But suppose those garments should not; yet we wax old and decay, and leave them in earth: but this garment we carry to heaven with us, which lasts with us to all eternity. Herein also it differs from other clothes, for those we put on and off at our pleasure, but this once put on is put on for ever, never to be put off any more. Thirdly, how is this woman clothed with the The woman clothed with this Sun. Sun, that is, the righteousness of Christ, more pure and shining then the sun in his strength? Answ. Two ways. 1 On God's part, by his gracious imputation of 1 On God's part by imputation. Christ and his merits unto the true believer. This is a phrase taken from creditors, who do not impute a debt they mean to forgive, but account it as discharged, though the party be never able to pay it. So God doth impute Christ's righteousness to the believer, and the believers sins to Christ our surety. So as in and by faith in Christ made sin for us, we are made and reputed no sinners, but acquitted and freely discharged. Rom. 4. 24, 25. Abraham believed, and it was imputed to him for righteousness; and not to him only, but to us that believe. 2 On man's part by sound application and acceptation: 2 On man's part by application. I say sound application, because application is twofold. 1 Sacramental and by profession only. Gal 3. 17. all that are baptised into Christ, have put on Christ. And thus in respect of the sacrament and external profession, good and bad may put him on: as every man may easily hang a cloak or loose garment upon himself. 2 Spiritual and by faith also, when a man is not only baptised with water, but also with the holy Ghost and fire, when inward and outward washing go together. A man is then truly said to be clothed, when he hath put on all his clothes, one piece as well as another. And this is Augustine's distinction Quidam induunt Christum tantum quoad Sacramenti perceptionem; alij et ad vitae sanctificationem. Some put on Christ only by Sacramental washing, some by spiritual regeneration. This is also the Apostles distinction, speaking to them that were baptised already: Rom. 13 14. But put ye on the Lord jesus Christ; so implying that there was a further putting on of Christ then by the Sacrament. Quest. But what is required to this putting on of Christ? Answ. There are five graces especially necessary Five graces requisite to the clothing of a christian. ● Repentance. to this clothing of a Christian. 1 The grace of true repentance and mortification. which bewrayeth itself in two things. 1 A sight and most humble sense, and sorrow, and (as Dan. 9 8) shame for our nakedness. A daily putting off the filthy rags of our own sinful nature, and loathsome lusts; for this new garment will never come upon our old rags of sin Adam casts off his figgeleaves, when God makes him coats. 2 The grace of special faith which justifieth, and so 2 Faith. incorporateth into jesus Christ. For what is putting on of clothes, but a close knitting and uniting them to the body? And what else is our putting on of Christ, but a near union and conjunction with him? And therefore the Apostle, Gal. 3. makes the putting on of Christ, and being in Christ, all one, ver. 27, 28. and that this union by adoption is by faith, ver. 26. Now as the man and his garments are but one man: so Christ and the believer are but one; even as he and his Father are but one, joh. 17. 22. wouldst thou daily put on Christ as thou daily puttest on thy garments; then thou must daily renew and strengthen thy faith for the strengthening of this union. 3 The grace of fervent invocation and prayer. That 3 Prayer. jesus Christ would clothe himself with our sins, that we may be clothed with his righteousness, for before we can put on Christ, Christ must put on our sins and wretchedness. 2. Cor. 5. 21. He made him sin for us, which knew no sin, that we should be made the righteousness of God in him He must be covered with shame, that our shame might be covered. 4 The grace of true sanctification and holiness. 4 Holiness. Thou canst not put on Christ but thou must put on his graces. For, 1 Christ is the treasury and store-house of all graces; which were in all abundance in the manhood of Christ: he is full of grace, joh 1. 14. 2 Christ and his graces are inseparable; so as without putting on of these, there is no putting on of Christ; his fullness supplies us, joh. 1. 16. 3 Christ is never given for justification, but his spirit is given to our sanctification; (and with him all the fruits and graces of the Spirit. Christ covers none with his robe of righteousness; but he decks and adorns that soul with his holiness. Never think thou puttest on Christ, till thou hast put on the new man created after God; and hast attained a new suit and habit, and art changed in thy course. 5 The grace of hope and expectation. Earnestly desiring 5 Hope. to be perfectly covered, and decked with Christ. 2 Cor. 5. 4. we desire to be clothed upon. We are already clothed with the justice of Christ, and in part and imperfectly with his holiness, but yet much nakedness and filth is with us, and much frailty and sorrow attends us. Now there is another garment, the garment of glory and immortality which we long and sigh after to be clothed withal. For if the taste of Christ be so sweet; what a happiness is it to be filled with Christ? If in his absence he be so sweet; how sweet is he in his immediate presence and fellowship? None can have the joy of his Lord enter into him here; but he will wish and long to enter into the joy of his Lord hereafter. For if in our prison we can so happily enjoy him; what shall we in our palace? Thus by 1. mortification 2 justification. 3 invocation. 4 sanctification. 5 joyful hope and expectation, the woman comes to be clothed with the Sun. Having expounded the several things in this application of the garment, we come to the observations. Where we will handle three main duties of 1 Duty hence to put on this garment is necessary. the Church and of Christians. The first duty is; Every Christian in sense of his own nakedness must labour to put on this garment; Rom. 13. 14. but put ye on the Lord jesus Christ. Considering. 1 The necessity; in that we the offspring of Adam are as naked in our nature, as ever Adam was: And as the naked infant is exposed to all injuries and death itself, unless the parents take it from the birth, and wrap it in clothes: so were we till it pleased our heavenly Father to provide us a cover for our soul's nakedness. We must not therefore suffer this clothing to lie in God's wardrobe; but we must put it on; partly by faithful application, grounding our confidence on the only merit and righteousness of Christ, who is the matter of our righteousness; and partly by imitation of his holy virtues, growing in daily sanctification. 2 The excellent properties and benefits of this garment should stir up our diligence to make ourselves sure of it: which properties and benefits are of two sorts: 1 in saving us from evils. 2 in procuring us all good. 1 In saving us from evils, in that, 1 It alone covereth 1 To save from evils. all guilt, being a long white robe, not as the garments of David's servants cut off by Hanun, which hid all but their shame. 2 It covers from all danger, as well as from shame. Isa. 4. 6. It alone arms the believer with safety and protection. It is a commodious garment for all seasons, for summer and winter; fit to keep out heats and colds, wind and weather. It is commodious for all estates, prosperity, adversity, sickness, health, peace, or war; to bear off blows or shot, called both a wedding garment for peace, and an armour of proof for war, Eph 6. Wouldst thou know what to do to be safe in time of plague, famine, war, sickness, persecution? thou Cant. 1. 7. The Church would find Christ at noon, in the heat of the the sun of persecution to be refreshed by him. must put on Christ, and walk safely in all dangers. Dwell under the shadow of the almighty. Ruth fearing injurious dealing, gate her softly and secretly to Boaz, saying; Cover me with the lap of thy garment. chap. 3. So get thou to Christ; and now let dangers ensue, and death make an assault upon thee, and take thee away; it shall do thee no more hurt than it did Christ himself; it shall only lift thee up, as it it did him to his glory. This garment shall be sure never to shrink in the wetting, neither shall he that wears it. wouldst thou know what to do in the buffet and temptations of Satan? here is a sufficient cover and strength against all temptations. Satan will object Thou art a sinner hateful to God. Answ. In myself I am so; but in this garment my sin is hid. Ob. But no sinner can come to heaven. Answ. No, unless he have the wedding garment which I have by faith: and this brings me into the Bride Chamber. Ob. But thou art unworthy of any thing but damnation. Answ. In my person I am, but in this garment I have a worthiness imputed to me, Rev. 3. 4. Ob. But sin drives thee from GOD, and GOD from thee; how darest thou pray or hope to speed? An. If I came to GOD in my own name I were hopeless: but I am clothed with Christ in the sight of GOD, and present his merit in my behalf. By fastening on me this garment, I am one and the same person with Christ, and GOD can no more deny me then him. wouldst thou know what to do against accusations, and cold fears and terroes of Conscience? This garment put on keeps the heart warm and comfortable, as if a man walked in the warm sun. ●f a man were clothed with the sun, how could he be cold; It is one of the curses of the Law, to put on clothes and not be warm: but this garment removes all curse, never was any clothed herewith exposed to the curse. Never came Christ any where, but if he found not joy, he left joy behind him as in Lazarus, Zacheus the jailor, etc. 2 In procuring us all good, which it doth. 1 In bringing 2 To procure us all good, 2 ways. us into acceptance with God. joseph might not come in his prison garments before Pharaoh, but must change his garments, Gen. 41. 14. So there is no access or acceptance with God in our own old forlorn garments, till we change them, casting off our foul and filthy garments, and adorn ourselves with this second vestiment, figured in the beautiful and holy garments of Aaron, without which (upon painy of death) he might not appear before the Lord 2. In procuring grace and blessing. In this garment only we become heirs of blessing. For as jacob could not have got the blessing from his Father, had not his Father smelled the sweet smell of his brother's garment: so no more could we, if we were not wrapped in this garment of our elder Brother. Being in this garment, the Lord pronounceth of us, as Isaac of his son; The smell of my son is as the smell of a field which the Lord hath blessed, Gen. 27. 27. Touch but the hem of this garment, and virtue comes forth. Wear it and hide thyself in it, and thou hast got blessedness. Psal. 32. 1. Blessed is that man whose iniquity is hid, and whose sin is covered. Ob. But have we not all put on Christ already, and are baptised into his name: How can we still put him on. Answ. 1 The putting on of Christ is a continued act of the whole life. The putting on of this garment is a continual act of this life. For the understanding whereof we must know, that Christ is put on either in regard of his satisfaction, or of his sanctification. Now although we have put on Christ once for all in respect of his satisfaction, which faithfully applied to us, is our justification: yet in respect of sanctification, he is put on eevery day more and more: seeing that the life of believers is a daily profiting and increasing in spiritual graces unto full holiness. 2 This putting on of Christ in this world is in much And in much weakness for 2. reasons. weakness. 1 In respect of the weakness of the instrument. This instrument is faith, which is feeble at the best, as knowledge is, & as all other graces are; & the more we can increase in knowledge, and stir up our faith, the more firmly we lay hold on Christ and his righteousness for life and salvation; and so in respect of us we more certainly and feelingly put on Christ. 2 In respect of the strength of the opposites. These are the security and corruption of flesh, which is still working against grace. In the days of peace and prosperity (as in a warm sunshine) we are willing to hang our garment loosely and lightly about us, and it is ready to fall off: we must therefore daily strive against flesh, and fasten Christ unto us. This is done, when by daily confession of sin, striving against sin, prayer for pardon of sin, assent of the promises, and purposing to sin no more, the poor believer fasteneth Christ unto him; and by daily renewing faith and repentance, he lays faster hold on Christ then before. This every baptised person doth not, yet this putting on of Christ should be the work of every day Many commend this garment, but few put him on. It may be doubted that a little trial will manifest it in multitudes, that either they never put on Christ, or hung him loosely in a vain profession. The second duty. The Church must labour to express the bright shining and purity of jesus Christ with whom she is clothed: A man that wears a great man's cloth, will be seen and made known to others, that he belongs to such a Master. Quest. How may a Christian express the shining of the Sun of righteousness. Answ. First, in purity of nature by regeneration, Christian's must express the bright shining of this garment. and sanctification of nature, which healeth in part and chaseth away native darkness, and bringeth a new & saving light. So the Apostle, Ye were darkness, now ye are light in the Lord. The sun shineth 1 In renovation of nature. by the lightsomness of his own nature: so the Sun of righteousness was in his nature more pure and shining then the sun: And every one clothed with this Sun is renewed, and hath attained a glorious and divine nature, 2 Pet. 1. 4. yea, the so clothed are new borne of God, and as sons of God shining etc. Phil. 2. 15. Secondly, in the purity of the shining and new gifts and graces of the Spirit within: Such as are; 1 Illumination, 2 In the shine of spiritual graces. the light of knowledge, judgement, and discerning. Can a man be clothed and compassed with the sun, and not be enlightened? 2 Love, which is as a warm flame showing and shining a far off: such was in Zacheus; such was in the jailer. 3. Zeal, which is a fervent and fiery affection. He shall want no heat that is clothed with the sun. We see, how in our Sun jesus Christ, the zeal of his Father's house consumed him: and so in the rest of the faculties. As the sun shines in every part: so it is not enough to have one part graced, but grace must be in all. Thirdly, in shining and lightsome conversation without. The sun shines not only within, but 3 In shining conversation: Reasons 5. from within shines outwardly: so must a Christian clothed with the sun manifest his clothing as well by shining and lightsome actions, as by renewed nature. 1 The commandment is, Let your light so shine before men: As the sun shines to men from within his own substance; so did our sun of righteousness; and so must his be that are clothed with the sun, their life must be as a light in a lantern; not a glistering on the outside only, as a civil man's or an hypocrites may, but a light within, shining outwardly on every side. 2 jesus Christ shined in all innocency 2. and graces; and we must labour to shine as he did, that we may appear to whom we belong. Can any man be clothed with this Sun, and not shine, both in purity of grace within; and gracious conversation without? His words were so gracious, as never man spoke so: Do thou express Christ in all thy words, let them be savoury, fruitful, and for God and his glory; as all his were from God, and for God; he walked in lightsome paths. 3 His life was wholly heavenly, as the sun shines from heaven. 3. If thou be'st clothed with the sun, thy conversation must be heavenly, thou must direct all thy thoughts that way, and in all thy actions aim someway to further that end. 4 He kept himself from the impurity and darkness of the world and age 4. in which he lived, though a most wicked generation: So must thou be like the Sun of the world and of the Church; walk and move as lights in the midst of a froward and crooked generation. 5 He brought light unto the world, as the sun doth; so must thou 5. (if clothed with the sun) to thy power, and in thy place enlighten all round about thee. How dare men mock at purity and holiness, and cast mire and dirt upon so precious and costly a garment? Use. For what is it they scorn, but even jesus Christ Not to cast dirt upon so precious a garment. himself, whom God hath given for the clothing of his Church? How do the Papists and enemies of grace and religion undermine our religion, and make their advantages on us, but under such titles and imputations of purity, preciseness, scripturers, and the like? And must we needs learn of them to blow up our own religion: Let the land of Egypt be dark, there shall be light in all Goshen. There cannot be a truer note of a false Church then to shun the light, and love the night of dark ignorance, and fear and scorn nothing so much as the sunshine upon themselves or others. But against the scorn of profane ones, hold before thee, 1 The commandment, to be as pure as the sun, Phil. 1. 10. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the splendour of the sun, which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This purity must be Not to leave it off for the frown of men. 4. reasons. from all corruption in doctrine and manners, as the sun is not mixed with any stain or impurity. Do not thou join with the profane ones, who here object: We like not this pureness; such strictness is naught; and to stand so precisely as not to yield a little to the fashions of the times etc. Answ. Will they moderate the holy Ghost; set him to school; teach him to speak; if he overreach bring him to their scantling? But he tells thee; thou must either be pure or impure without toleration or indulgence of thyself. We shall be impure enough when we have done all we can, without pleading for it. Thou must be clothed either with the sun, or with thy sin. 2 Hold before thee the Lords commendation of the Church, that she is not only fair 2. as the Moon, which hath some specks and defects, but pure as the sun, Cant. 6. 9 that is, both in his own gracious acceptation, and in the Church's endeavour. What care I to be mis-judged of men, and to have my glory turned into shame, I stand or fall to the Lord. 3 Hold before thee the danger of 3. wanting this wedding garment, which is, to be shut out from the supper. If so, than what shallbe to him that rends and scorns it: If they that are ashamed of this white garment, because it is laced with crosses and reproaches, be shut out: what shall they be that deride and shame it? Woe be to them that of all other habits cannot abide white & shining garments; but rend and tear them, as too precise and pure, and yet can brook drunkards, swearers, and profane beasts. 4 Hold before thee the promise of 4. walking in white hereafter; which promise is made to none but such as walk in white here. Rev. 3. 4. And this; The just shall shine as the Sun in the kingdom of heaven; but they must be just, they must begin to shine on earth, wherein we begin the life of heaven; for the first shining must be in the kingdom of grace. The sun shineth still, if never so many Dog's bark against it. The third duty is; That being thus clothed, we be careful to keep our clothes clean and undefiled. We must keep clean this costly garment for 3. reasons. This is called in the Scripture a walking worthy of jesus Christ; Eph. 4. 1. when the whole life of a regenerate man is as a clean garment new washed. And Phil. 1. 27 only let your conversation be such as beseemeth the Gospel of Christ, as if it were the only care of a Christian. Three main reasons there are to enforce this duty. 1. Civility teacheth men and women to beware 1. where they sit down, especially in foul and soily places, when they have their new and wedding garments on. So grace much more, and the fear of God in the heart will not suffer any one in this garment carelessly to sit down in the seat of sinners, nor to meddle with the soil and pitch of sin, which cannot but stain and besmear their fair and wedding garment. And as no man will meddle with his ordinary soiling business on the Sabbath while he hath his best clothes on: So thou that art a Christian (to whom every day must be a Sabbath and rest from sin, which is the ordinary and foul trade of the world) must not soil thyself with lusts, but avoid the very appearance of evil. 2 It is for the honour of Christ that we be careful 2. of our garments. 1 King. 10. 5. The Queen of Saba noted the wisdom and glory of Solomon in the sitting of his servants, and the order of his Ministers, and in their apparel: Even so the wisdom and glory of this true Solomon shineth in the shining and glorious attire of his servants. How can a servant express greater contempt of his Lord, then to take his new livery and tread it under his feet, or trail it through the mire and dirt? But so doth he that professing the name of Christ, liveth unsuitable to his profession. 3 As he never had this garment, whose care is not to preserve it pure and clean: so no man hath assurance 3. of his own soundness in grace, without this care. Rev. 3. 4. In that Church of Sardi, where the corruptions were great and general, were found a few names whose soundness was described by this; That they had not defiled their garments. Quest. How may we keep our garments clean and fair? Answ. 1 By making conscience of every sin, and sincerely purposing and endeavouring to obey How to keep our garment clean God; for every sin is a polluting of ourselves and our garments. True Christianity stands not in knowledge 3. rules. or profession; but in uprightness, and in study 1. to keep a good conscience. 2 By framing our life suitable and tuneable to holy doctrine. A Christian then keeps his garment 2. clean, when his life is a pattern of the Gospel; and his conversation witnesseth his conversion. Hence (Rom. 6. 17.) the Gospel is called a mould or form; because as a mould or seal leaves behind it a print or image of itself on such things as to which it is applied: so the Gospel leaveth a print or impression of heavenly wisdom, holiness, and grace in the mind and lives of the godly; and changeth them into itself, as the wax receiveth on itself the Image and print of the seal. Not so the Law, it commandeth or forbiddeth; but leaveth no such print; hath no power to change or renew. 3 By keeping ourselves free from the contagion of sin in others, no way allowing or consenting unto 3. their sin, or communicating in their evil; but preserving a diligent watch not to be defiled by others, or being plucked away by their errors, so to fall from our own steadfastness. 1 If this be to keep our garments clean, then Use. be there but a few names (as in Sardi) in whom we may discover this care in this so filthy a generation, in which most men (nor regarding the place of their profession, nor the presence of God and his Angels and servants) go abroad so beastly disguised, that a man can scarce know them in the rank of Christians; Yea, so myred and moiled are they in their beloved sins, that they have soiled all their garments, their profession and name into which they were baptised. Where can a man bestow himself and cast his eye in this sluttish age, and not see and hear numbers who profess salvation by jesus Christ! But, 1 Renting and tearing this holy vestment by cursing, swearing, blasphemy, nay some that bow at 7 Sorts of men defile their garments. the name of jesus, presently swear by the body, blood, and wounds of Christ. 2 Others bespawling it with brutish and hateful 1. drunkenness, by which they wash not only religion 2. out of their hearts, but reason out of their heads, and have scarce left themselves men, much less Christians. 3 Others bemyre them with worldliness, covetousness, pride, cruelty, deceit, lying; that many heathens would be ashamed of them and their religion, as savouring more of earth or hell then of heaven. 4 Others bemoyle their garments with fleshliness adultery, fornication, filthiness, and uncleanness, 4. in word and deed, which ought not to be named amongst them that name themselves Christians. 5 Others by apostasy and falling from their purposes 5. and beginnings of grace, welter themselves and garments as swine in the mire, and dogs returned to their vomit, 2 Pet. 2. 22. Better they had never heard of this garment, then to wallow in such filthy puddles of lust and former filthiness. 6 Others that tear off this garment, contemning 6. the Ministry and all good exhortation, by speaking evil of the good way, and persecuting the way of God; scorning and reviling such as have care to keep clean their garments. 7 Others not so foul as these former monsters, 7. but perhaps having grace in their hearts, and a more 〈◊〉 profession of it; and yet not well watch 〈◊〉 themselves, stand not so fast, but by some fall and soul offence dishonour at once God and his word, themselves and their profession. Who although they can say, We are no swearers, no drunkards, adulterers, nor of notorious profane life; yet by yielding to some lust, do by some one action (especially if they be of note in the profession) more dishonour God, than some other men by a thousand oaths and blasphemies. Thus good David made all God's enemies to blaspheme God and his religion. 2 Let all of us learn to beware of staining our Use. holy profession; and be careful that our Christian Beware of staining thy holy profession: course be the ornament of the Gospel. That which the Apostle requireth of all servants (Tit. 2. 10.) is required of all the servants of God, who must show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. Quest. How may we do this? Ans. By considerations and practice. The considerations are four. 1 The preciousness of thy garment. The name of Christ is as a precious 1. ointment; and wilt thou cast it into a sinkhole? Wilt thou occasion the profane to blaspheme and scoff at God's holy religion? seest thou not the malice of the Devil and his instruments, who (because they hate God and his truth) malign not so much the person of a poor Christian, as the light and truth in him? For though they love nothing more than sin in any one, yet let a poor Christian tread aside a little, you shall easily perceive where the bile is. Oh these are your Bible-bearers, your professors, your holy brethren; all alike, never a better; This is a goodly profession, that gives you leave to do thus and thus; as if the profession were not of God, because the professors are men. Seeing therefore all the malice of profane ones lies against God himself and his truth, let all that profess the name of 〈◊〉 and his religion, be so much the more wary. 2 The foulness and reproach of a professor of 2. the Gospel lights upon Christ both the head and members. What saith Nathan to David (2 Sam. 12. 14) By this deed thou hast caused the enemies of the Lord to blaspheme. Rome, 2. 24. The name of God is blasphemed through you. Thou who gloriest in the Gospel, and transgressest the Gospel; dishonourest not thou Christ? as ver. 23 And therefore we see how grievously God takes it of his own people that they should pollute his name among the heathen, Ezech. 36 20 Will not the profane Atheists and Miscreants say as much of us as the Gentiles of the Israelites? These are the people of the Lord; these are the professors of the Gospel, these are the fruits of their holy profession. The reproach of a professor of the Gospel lights also upon Christ in his Members. For (as Solomon saith) a lewd son dishonoureth the whole house: so one careless Christian casts mire and shame on all his household. Woe be to him that offends the least of these little ones, much more to him that offends and wounds all. It is a strong argument to keep many wretches from heinous attempts, because they will not stain their blood, and blemish their house: and much more should Christians beware of staining the blood of Christ, and dishonouring the house of their Father. 3 The sin of a professor of the Gospel is a double sin, he sins not only against his soul, but against his 3. profession; he sins not only against his own, but against God's name, which he prays to be hallowed before the forgiveness of his sin or his salvation; he sins not against the Law only, but against the Gospel. The sins of Atheists, Papists, scorners, worldlings, are single sins in comparison; and bring no discredit to the Gospel to speak of: but for one clothing himself with Christ his name, to be a swearer, covetous, or drunk, for such to be profane as Esau was; let it never be declared in Gath, nor published in Aske●on; let not the uncircumcised laugh at it; let not Papists find such advantage against our doctrine. O that there were no such Saul's; or if there were, that they might die in obscurity, and not live in thelight, to dishonour & disgrace it; who not only fall themselves, but throw down many with them! 4. Saints by calling must be saints in conversation; 4. if we be called to be Saints, we must live as Saints, Saints by calling be Saints in conversation. showing forth the virtues of him that hath called us; that our attire and actions may make men say, surely this man is a Christian as he professeth: As King Ahazia readily guessed by the Prophet's attire, that it was Elias, 2 King. 1. 8. Hereby thou glorifiest God in thyself and in others, moving them to glorify God in the day of their visitation, 1 Pet. 2. 2. Hereby the enemies, Papists, and profane ones, if thou reclaimest them not being incurable, yet thou shalt convict them in their consciences, stop their mouths, and get reverence to thy person even in their hearts. The practices are six. 1 Because we are prone Six helps to keep our garments clean. to foul our garments, we must watch ourselves narrowly, and with job suspect all our ways. Rev. 16. 15. Blessed is he that watcheth and keepeth his garments. In every thing whatsoever we speak or do: what? will this disgrace my profession, and foul my garments? Is this right, and will it do my profession no wrong? 2 As in our bodily garments we make daily work 2. for the Laundress: so in the garments of our souls we make daily washing work: and that not by a light stain and soil which will easily scour out, but with deep and grounded filthiness, which requires much rubbing, scouring, beating, wring, and rinsing. And therefore we must still have recourse to the laver of the Church, and purification of the Sanctuary. As the jews, touching any thing, by which they became legally unclean, or if they suspected any defilement in their garments or persons, they must wash their bodies, and change their garments, and go to be purified according to the purification of the Temple: So the Christian being defiled with the touch of any known or suspected sin, must presently have recourse to the blood of Christ, (a fountain opened to the house of judah) and wash himself throughly: purging first his heart by repentance, and then (with Peter) his head, hands, and all. Thus may he keep his garments clean, though he foul them every day. 3 Avoid slippery ways and occasions of falling; watch against offences, make straight steps to thy 3. feet, lest thou fall and foul thy clothes. Fear of falling keeps us from falls. Sort not with foul persons and evil works. Psa. 1. 1. and 2 Cor. 6. 17. Touch no unclean thing, but hate the works of them that fall away. 2 Pet. 1. 4. To attain or retain the godly nature, thou must fly the corruptions of the world through lust. A man that would keep his clothes clean, will not run into a flaxdressers shop. 4 Sound reform thy own uncleanness; wash 4. unto cleanness. An hypocrite may draw out water and wash, but there follows no reformation or cleanness; he slubbers and sluts up the business, and leaves the soil in. But sound reformation brusheth off moats as well as palpable foulness; appearances of evil, as well as apparent evils; nor will it stay waiting when soil will go off of itself, but will force it off. He knows it will not leave him, but he will leave it. What himself sees not or cannot shun, he will be glad if another tell him, and help him to be rid of it. And from thyself help to cleanse all about thee. Grieve for the abominations and foulness of others which thou canst not help and for the slander of God's religion by it. So David Psalm 119. 136. and jeremy. 5 Observe and make right use of God's afflictions: 5. for when God's children are loath to be at the pains to cleanse their garments, the Lord himself is fain to play the Laundress: as once when he washed jerusalem, he whitens them again by afflictions. Dan. 12. 10. As a Fuller washeth and cleanseth a cloth by beating it, so doth the Lord. Thou mightest save the Lord some labour, and thyself some blows. If we would judge and cleanse ourselves, we should not be judged of the Lord. 6 Pray with David: Let no man be ashamed because of me. What a grief were it to hear the Papists, and scorners to triumph because of thee? What a woe, that thy pride, covetousness, swearing, drunkenness (which professest goodness) should cast dung in the faces of all God's Children? Doth not offence of one bring woe enough; but that with offence of God thou shouldest scandalise all? And were it their names only, it were a less sin: but the name of God through their sides is wounded and blasphemed. And the Moon was under her feet.] Here is the second property of this woman. Where, 1. the meaning. Property. 2. 2. the doctrine. In the meaning two things 1. What is meant by Moon; 2. what by under her feet. 1 The Moon is not properly taken, but by a Metaphor or borrowed speech. For, this elegant Prophecy The world compared to the Moon in 4. things. of the Revelation is as full of mysteries us of sentences, yea as of words. The Moon therefore signifieth the world, and all earthly things; which are aptly compared to the Moon in four things. 1 In inferiority. The Moon is the lowest of all 1 In inferiority. celestial bodies, and between the Sun and Moon is no comparison: So the world and the external blessings of it are the least and lowest of God's blessings: neither is there any comparison between heavenly and earthly things, as there is no proportion between sublunary and superlunary things. 2 In mutability, and ever-changing inconstancy. 2 In mutability. If she increaseth, she decreaseth as fast: if she be now in the full, she is presently in the wane: if she shine a few nights, that brightness shall in a few days be turned to black darkness: and never is she seen two nights together with one face: So all worldly and earthly things are of as round a figure as the Moon, unstable, and in nothing constant but in inconstancy. 1 joh 2. 17. The world passeth away, and the lust of it; yea and the lustre, that is, whatsoever is desirable in it. 3 In her spots and obscurity. For the Moon in 3 In obscurity. her chief shining is clouded and specked with black spots, and a darkness within her obscureth her: so are all worldly things. The greatest wealth of the world is spotted with many wants, cares, fears. The greatest glory with sad adversity, and some sense of misery. The most delicate pleasures are but bitter-sweet and motheaten, and very baits covering mortal hooks. And all the desirable things the world affordeth, cannot supply a light and comfort without some darkness: Not so the sun, and the Church's Sun is a brightness and blessing with which God adds no sorrow. 4. In the end and use. For by God's ordinance the Moon is set to govern the night, as the sun to 4. In the use. rule the day: So the profits and pleasures and worldly comforts serve for our use and benefit while we are in the night of this world, and in this vale of darkness, covered with veils of sin, and clouded and compassed with the darkness of calamities the fruits of sin. But, the Sun rising, there is no need of the Moon: So when that blessed Sun of righteousness shall rise in his glory upon us, and we shall walk in that blessed light of heaven, there is no need of the world or worldly comforts. That blessed Sun shall swallow up, and drown all the lights of these candles, and the Moon itself. As that holy woman and Martyr going to her death, said, I go now to a place where money bears no mastery. Rev. 21. 23. That City hath no need of the world's sun nor Moon, for the glory of God and the Lamb is the light of it. And ch. 22. 5. There shall be no night there, nor any use of a candle, etc. for the Lord gives them light. Where the Sun never sets, what need the Moon, Isa 60. 20. 2 In the treading the Moon under her feet. 1. What is meant by feet. 2. What to tread under feet. For the first. Feet are often taken in Scripture Metaphorically, and signify the affections, desires, cares, endeavours. Because as the feet carry the body, & are the instruments of motion; So these carry our minds to and fro. For the mind is borne about by the affections, as the body by feet. Ecc. 4. 17 When thou interest into the house of God, look well to thy feet, Prov. 4. 27. Remove thy feet from evil, that is, affect not in desire, act not in endeavour. For the The treading of the Moon under feet is the contempt of the world. second. The treading of the Moon under the feet of this woman, is in one word, the contempt of the world. And hath in it three things in the phrase employed. 1 A disaffecting of earthly things, and a contempt of things below. For we show our disrespect and base account, yea a casting out of our affections the things we tread under our feet. 2 A mind elevated and lifted above the world and all earthly things. The woman's affections are set above them all; as we stand wholly above the things which we cast under our feet. 3 A settled and undaunted resolution against the varieties and changes of crosses and afflictions, swallowing and digesting, yea stoutly contemning the calamities and adversities, as well as the prosperity of the world; and by no means will suffer herself to be divorced from her Sun. And this was the very estate of the Virgin-Primitive Church next after the Apostles (which this Prophecy aimeth and pointeth at more specially) which despised the riches, pride, pomp, and ambition which crept in in the succeeding ages to his bane. But as yet she endured afflictions, and most violent persecutions, and contemned both the force and flattery of Tyrants, by which they would have won her from the profession, and fruition of jesus Christ the Sun of righteousness. The property of the Church and true members of it, is to despise and contemn the best things, and the worst of the world, in comparison of jesus Christ. First, the best of the world is trodden under the A sound Christian despiseth the best of the world. godly man's feet in this comparison. Heb. 11. 24. Moses by faith refused to be the son of Pharaohs daughter. He was adopted a King's son, he lived in all the delights of the Court exempt from all care; he might have had some hope in time to have attained to the kingdom itself; yet despising all that dignity, went to visit his brethren the Hebrews, and preferred their oppressed estate before his own preferment, and joined with them, as one certainly persuaded to be at length partner in the promise made to the Fathers. The Apostles left all to follow Christ. The wise Merchant sells all to purchase the Pearl. Paul accounts not his life dear to fulfil the ministration which he had received of the Lord jesus, Acts 20 24. The same Paul esteems all worldly respects, riches, gifts, knowledge, compared with the riches, and knowledge of Christ, to be but loss and dung, Phil. 3. 7, 8. Secondly, the worst of the world is contemned And the worst of the world. for Christ, Heb. 11. 25. Moses chose to suffer adversity with God's people, esteeming the rebukes of Christ greater riches than the treasures of Egypt. And ver. 35. The saints were racked, stoned, hewed asunder, and would not be delivered, because they looked for a better resurrection. The Apostles rejoiced to suffer. Thirdly, both best and worst is trodden under foot, And all the world in comparison of Christ. Rom. 8. 38, 39 The Apostle proves; that neither life, that is, the pleasures of life; nor death, that is, the pains and terrors before, as well as the stroke of death itself; nor things present, that is, evils of sense; nor things to come, that is, evils in expectation; nor height, neither of prosperity, nor depth, of adversity, nor any thing else can separate us from the love of God; neither which he in Christ beareth to us, nor we in Christ unto him. 1 As he that hath the Sun, careth but a little Reasons 5. for the light of the Moon: so the soul that is clothed 1. with jesus Christ, can tread earthly things under foot. The bright sunshine and light obscureth, yea and extinguisheth the light of the Moon and sublunary things. As soon as Zacheus got Christ into his house and heart, presently half his goods he gave away, and with the other half he made restitution. If we could suppose a man to stand in the Sun, how small and insensible would the Moon be unto him? how would the whole world scarce appear as the prick of a pin? And indeed so is it to the eye of his mind that is clothed with the Sun. He is no reasonable man that will not give over a worse title for a better. 2 Faith is an invincible thing: all things are possible 2. and easy to it; it is an hold or fort which yet never any tyrant could scale or win. Nay the gates of hell cannot prevail against it, and much more is the world too weak to win it. It is the victory that overcomes the world. One inseparable effect of it, is sound love of the Lord jesus; which is as strong, nay stronger than death, much water cannot quench it; no not a sea, nor a world of waters of afflictions. 3 Where the treasure is there is the heart (as where the carkeiss is, thither the Eagles will resort) and all other things are nothing to the treasure. Christ is the Christians treasure laid up in heaven; where Christ's home is, there is his; where Christ's estate is, there is his. And because he cannot bestow his affections on Christ and the world too; nor serve two Masters at the same time commanding contrary things (no more than he can with the same eye look upward and downward at once) therefore he cleaves to the one, and hates the other. 4 The sound Christian hath a right judgement 4. restored him, and a spirit of discerning to esteem Sound judgement holds earthly things good with 4 Cautions. things in their due place and degree of goodness. And therefore although he knows worldly things to be good creatures of God, and so in their nature good; yet with four distinctions. 1 Mutably good, moon-like and not so unchangeably. 1. 2 Good, but to good men only; (as the Chameleon 2. is coloured according to that whereto she is applied) but become evil to evil men; and to sinners the occasions and instruments of much sin. Heb. 11. 25. Honours, pleasures, delights, are called the pleasures of sin; not because they are so in themselves, but because they are often occasions and instruments of sin; and are seldom had or held without some sin or other. 3 Good, but in no excellent or eminent degree of goodness, neither in themselves, as being mutable; 3. nor in their effect; for they often make good men worse, seldom bad men better. Those are eminently good things, which are so unchangeably; such as are saving graces, which always make a man better. 4 Good, but so as in comparison they are not worth the name of good; namely, in comparison of heavenly and spiritual good things. Hence Solomon esteemed wisdom above all wealth and pomp, as 1 King. 3. And Paul who acknowledged these the good Creatures of God, 1 Tim. 44. And profitable helps to perform duties of piety and mercy. chap. 6. 18. Yet in comparison of Christ calls them very dross and dung. For as the light of the Moon in itself hath a comfortable brightness; yet compared with the light of the Sun is very darkness. So all worldly things in themselves are good comforts and helps; yet compared with Christ, and weighed with his worth, vanish to nothing, yea too worse than nothing. 5 The true Christian seeth and discerneth in Christ that worth and excellency which all the world cannot afford. 1 He sees Christ crowned with honour and glory Why the christian prizeth Christ above all the world: 4. Reasons. of perfect wisdom, holiness, victory and glory; in respect of which all worldly glory is but smoke and windy vanity. 2 He sees and enjoys in Christ the dignity of his adoption, by which of a child of wrath he becomes the child of God; and attains a true nobility in the blood of Christ; and alliance with the Saints, in comparison of which all earthly nobility & alliance is but rottenness, as rising out of sinful and corruptible seed. 3 By jesus Christ he hath attained an happy communion with God the Father; perfect remission & righteousness by God the Son; sweet and inward consolation by the holy Ghost; the safe & serviceable attendance of the holy Angels; a perfect rule of faith and life by the holy Scriptures, a sweet concord and happy communion with the Saints, with whom he fruitfully converseth; an harmonical and musical peace of good conscience within himself, which passeth all understanding; and all needful supplies without him both for life and godliness. 4 By jesus Christ he hath attained an inexhaust 4. fountain of God's love: the wealth and rich revenue of precious faith, love, and all graces, heaven to be his hope, and also his inheritance: and God himself to be his portion, in whose love is no lack, in whose presence is fullness of joy, and to be crowned with immortality and eternal glory, the same with Christ our head. Now consider, if a thousand worlds can afford any one of these contentments; or if they all could make a man so rich or happy; or if ever thou sawest the greatest Potentate without Christ so rich, mighty or glorious, as the poorest and basest Christian, treading all that vanity and Moonshine under his feet. 1 To reproove many men, who in comparison of Use. the world despise the privileges in Christ. As unhappy men that prefer the world above Christ. such, 1 Who for want of ●ound judgement disesteem the highest state of a Christian, weighed with worldly respects & preferments. Every man makes high reckoning of earthly parentage: but scarce one of a thousand cares a rush for the dignity of adoption in Christ as if to be the son of a King were more honour, then to be a son of God. Earthly preferments ravish and affect men, and lift them up above themselves: but offer the preferments of the kingdom of heaven to most men, they refuse and scorn them. How doth it rejoice men's hearts to see worldly wealth flow in in abundance; or when an heritage of a piece of earth falls upon them? But how few are of David's mind, who had more joy of heart in the cheerful countenance of God, than others when their corn, wine and oil increased? Few are half so glad to become heirs apparent of heaven. 2 Who for want of sound love of Christ plainly And who refuse Christ for the world refuse Christ for the world. As when men lay aside religion, good conscience, and their duty, to get riches and preferments of the world Such as the profane Esau's of the world, who are all for pottage, but despise the blessing. And the graceless Gadarens who as swine still rooting in the earth, prefer their pigs before jesus Christ. And wretched Demasses that forsake the truth to fall to the present world. Oh the days of trial will discover a number such! But most unhappy of all worldlings are they whose office is to preach jesus Christ, but for wealth and preferments cast off good conscience and the diligent exercise of their callings; the right successors of judas, who must have the bag; and the better to fill it, turns against his Master, departs from his calling; and so runs on to destruction. Let all of us against this corruption consider; To fortify ourselves against this profaneness, 6. helps. 1 That our Lord jesus himself denied to be a King, and was content to be poor in the world, that we might be rich, and to be despised in comparison of his office. And must it be better with servants, 1. than the Master? 2 The saints were strangers and 2. pilgrims, Heb. 11. 13. If they could not enjoy both religion and riches, than they chose religion and good conscience, and abandoned honour, wealth, preferments. Moses esteemed Christ's rebukes above the wealth of a Kingdom. Paul glories in the marks of jesus Christ, Gal. 6. 17. 3 What will it profit a man to win the whole world, and to lose his 3. own soul? This is an unhappy exchange. The world lost may be won again. 4 The promise 4. is, there shall be no loss in leaving all the world for Christ, Mat. 19 29. but great gain and advantage. 5 What a folly were it to be so affected with the light of the Moon, as for it to neglect the brightness 5. of the Sun? 6 What a confusion were it in the world, to offer to set the Moon above the Sun? 6. Such a confusion were it in Christianity to prefer in judgement or affection earthly things before jesus Christ and things of heaven. 2 Let no member of the Church think that he may set the Moon any where but under his feet. A son of this mother may not set the Moon upon his head, by placing his chief study how to get and keep the world and wealth of it. Nor in his judgement, advancing them above their due place; but with Mary acknowledge a better part. Neither may he set them on his heart by minding earthly things, or by affecting and covetous desiring them above better things. Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things; but in this comparison tread them under his foot, and contemn such bewitching vanities. The text affords us some motives. 1 Because Motives to keep the Moon under our feet. they all resemble the Moon in mutability and ever-changing inconstancy. If they or any of them were to abide with us, or we with them, there were more 1 Al are alike fugitive. cause or colour to allow them an higher place than under our feet: but they are all alike fugitive and mutable as the Moon; as appears in this short survey. First, riches have Eagles wings to fly away, Pro. 23. 1 Riches. 5. job had experience that they were uncertain riches, as Paul calls them, 1 Tim. 6. 17. Solomon calls them riches of vanity, Prov. 13. 11. And the Apostle, Heb. 11. 25. calls their use, for a season. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. honours, are as mutable as the Moon. Haman the one 2 Honours. day was the only man with the King at the banquet, the next day he was hanged on his own gallows. Nabuchadnezzar advanced himself in his great Babel, as if he were a God; but the same hour he is cast among beasts, Dan. 4 30. Adonibezek, judg. 17. now a conqueror over seaventy Kings, and now under the table equal with dogs, and eating their offals. Great Belizarius, the chief Duke of all the Roman Empire, most potent and glorious in honourable triumphs and victories; but spoilt of his wealth by justinian, accused, condemned, and had his eyes put out, and came to stand in the high ways to beg, saying, give to Belizarius one token. Thirdly, Date obulum Belizario. pleasures (Moon-like) go away by post; make love to many, like alluring harlots; are large in fair promises, 3. Pleasures. and win many to like them; and adulterate with them, but keep faith with none. It were a vain thing to expect to hold them, if thou hadst the pleasures of Paradise itself. Pleasures for evermore Psal. 16. 11. are only at God's right hand. Fourthly, the life itself 4 Life itself. passeth as a tale, & is in a moment changed; and who can boast of tomorrow? The Moon risen hasteneth not faster to her West and setting, than man borne traveleth swiftly to the west and setting of his life. Fitfly, the whole world passeth away, & (as the Moon) 5 Whole world, is ever upon his speed. This old Moon is in her last quarter; yea in the hour of her wane, of her change. 1 joh. 2. 18. And now why should we depend (as Pliny speaketh of those shelfish) on the Moon, subject to all her changes, and not rather set up our hearts and thoughts on things certain and lasting? Why follow we these false lights which serve to no other end but to seduce their followers? The ancient nobility of Rome (saith Plutarch) used to wear Moons on their shoes, that by this Emblem of mutability they should not swell with the glory and greatness of their estate. A shame for Christians who neither observe that place nor use of the Moon. Let us conclude that God in mercy hath made them all mutable and Moonlike, that we should not rest our hopes and hearts on such restless things; nor content ourselves with things present, if we may call those things present which are always passing away and mutable. 2 God hath put them under our feet (Psal. 8. 6. thou 2 God hath put them under our feet. hast set all things under his feet) that we should afford them no place above our feet. The crop of the field, the fleece of the flock, the treasures of gold and silver, the richest mines in the bowels of the earth, the costly and precious jewels, and most orient Pearls, all are taken from under our feet, that we might still afford them the right place which God and nature have assigned them. Indeed, if they were fetched out of heaven, we might have them in more estimation. Oh how would we then admire them, that can so advance them which we see fetched from under our feet? If God had made them our Masters, what diligent service would we have given them, who can be such drudges to our servants? 3 God hath not put in them any such worth or 3 Hath put no great worth in themselves. value as the world esteemeth. If they were of such worth, would the Lord cast them (as a musse) to all, good and bad? Were they worthy our hearts, surely the Lord would give them as the patrimony and portion of his children: whereas he would have few of them encumbered with much of them. Nay he gives them as wages good enough for servants and slaves; as the goods which Abraham gave to the children of the bondwomen, reserving in the mean time the inheritance for Isaac. And as the Moon shines and rules in the night; so commonly men in the night of sin have the most, because they have only portion in the world. job. 12. 6 The tabernacles of robbers prosper, and they who provoke God are in safety, whom God hath enriched with his hand. Secondly, were they so good in themselves as in men's estimation, most men good and bad would not be worse for than as usually they are. For as the Moon in the full is furthest distant from the Sun, from whom she receiveth her light and brightness: so men in general, when they are at the full of prosperity, are farthest from the author of it. For evil men who are worse by every thing, no marvel if riches be reserved for their hurt. What marvel is it that a spider turns all to poison: that a wicked man abuseth his ease and prosperity to slay himself by them? Prov. 1. 32. So wanton children sit and play with fire till they burn themselves. Hence is it that commonly they who have most rule over other, have the least over themselves; and the richest Misers in goods, are emptiest of true riches. And even good men themselves too often resemble Good men as the Moon seldom in the full but in danger of eclipse. the Moon; they can no sooner be full and prosperous in the world, but presently admit a decay and wane of their light, and decrease in graces. Good David in his chase and low estate was as a dead dog in his own eyes, and very merciful to spare the life of his deadly enemy when he was in his hands: But in his full and glory he was not content with all the royalties of his kingdom, unless joab number his people, and tell him how many he may command. 2 Sam. 24. 2. And now in stead of sparing his enemy, he kills his most trusty friend and faithful servant Vriah. Good Hezekiah in his wane and sickness was praying, weeping, confessing and humbling himself: but in his recovery and health (as in his full) he is showing and boasting and priding himself in his wealth and treasure, which cost him dear. This is the case of many private Christians, who in their low estate were humble, conscionable in hearing, reading, praying; now the world comes on them, they are in the full, and all in gone. And no marvel, seeing even the Church herself, this woman now clothed with the sun began to decline from her virgin integrity, and departing from her Sun made way to Antichrist, when pride, pomp, ambition, and wealth came in request. Now she set the Moon above her head, till the Sun with his glorious light took his leave; in which darkness those famous Churches sit at this day. Quest. How may I know whether I have the Signs of him whom the Moon hath under her feet 5. Moon under my feet, or the Moon hath me under foot? 1 A note of him that is a drudge and slave of the world, not gotten above the Moon, is, to tread the Sun, that is, Christ himself under his 1. feet; that despiseth the Gospel, cares not for his merits, for the promises, especially the conditions of faith, repentance, obedience. He dotes upon the Moon: Christ is a tastlesse name; till his soul be a tearing out of his body, he will part with nothing, lose nothing for Christ. If the Moon be bright, the Sun is set. 2 He can tread God's worship under foot; whence the Scripture calls the worldling an 2. Idolater. Col. 3. 5. for the service of God and the world can never stand together. He that hath the Moon on his head serves another God than doth the true worshipper; he sacrificeth (as the old Idolaters) jer. 44. 19 to the Queen of heaven, and not to the God of job. 31. 26. heaven, and behold the Moon walking in her brightness. Oh how weary is he till the Sabbath be over, what a burden is the time of God's service? What a tedious time is the new Moon, and when will it be gone, that we may sell wheat and return to the service of the old Moon, Amos 8. 5? 3 He can tread religion under his feet, and will if occasion be offered. For till the moon be under foot, he will enjoy the world, and by all means eschew the cross; he will not suffer persecution for his religion, but if the sword be but shaken he will revolt from his religion. Mat. 13. 21. as soon as tribulation comes, by & by it withers The love of the world hath always been a cause of revolt. The love of the world hath made many in these day's revolt before tribulation come. The rumour of trouble is enough to these moonemongers, to discharge & warn away their religion. 4 The wise worldling, in whose heart the moon 4. is not set, because he knows not which religion may prevail, will set up the Sun and moon both together, and make an hotch potch of his religion. Gal. 6 12. false teachers to avoid persecution will make and coin a new Gospel, join Moses and Christ, justification of faith and works. And many admirers of the moon can finely join Papists and Protestants religion together, and bind them together with a rope of sand, can justify and qualify their toys and inventions; and for advantage like hucksters (for the Apostle calls them sellers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gain) blend our wine with puddle waters of men's devices. There are too many of these patchers that will patch old rags with new garments, and in the mean time bring in disgrace those that are so strict, that cannot blend as they do. For what cares he to tread religious persons under foot, if times do so, that can suffer religion to be trodden down with silence, nay with approbation: but how impossible is it to have the Sun and moon shine together? 5 He that 5. maketh his gain his godliness, that bestows more thoughts, care, time for the world than heaven; That can stand in all winds for profit, and by right or wrong get the world; That cares not for, nor desires, but fears the appearing of the Son of God, the Sun of righteousness to judgement. Let this man resolve that the Moon is upon his head, or in his heart, and not under his feet. To conclude, thou 5 Signs of him that hath the Moon under his feet. that wouldst know that the Moon is under thy foot, and that thou art a son of this woman: thou must, 1 Magnify Christ, above a 1000 worlds. 2 Set up God's service above the world 3 Subordinate the Moon to thy religion. 4 Hate and detest mixture in religion 5 Esteem godliness the greatest gain; hate that gain that is severed from godliness; and long for the appearing of Jesus Christ thy happy and perfect gain. And upon her head a Crown of twelve stars] The Property 3. third property follows in the description of this woman; who is set forth by a Crown upon her head. Where consider three things. 1 Why this woman is crowned. 2 The matter of the Crown, a Crown of twelve stars. 3 The place of it, on her head. 1 The Church's Crown betokeneth four things. 1 The honour of her person, that she is a Queen; The crown of the Church implieth 4. things. for no women are crowned but Queens or King's wives. The true Church is no less, being espoused to Jesus Christ the King of his Church. Psal. 45. 9 1 Honour of her person. upon thy right● and thy Queen doth stand: Salomon's wife being a type of the Church, set upon the right hand of Jesus Christ the true Solomon. 2 Her eminency and glory; for a Crown was ever an ensign of royal dignity; and crowned persons 2 Eminency above others. were ever in rank above other ordinary persons. So is the Church of God of the blood royal, and advanced to partake of the divine nature, raised to the height of spiritual and eternal glory, which common persons are not; and therefore the Lord hath fitted her with an incomparable ornament, for no ornament is comparable to a Crown. 3 Her rich and abundant estate; for a crown is the 3 Her rich estate. richest thing that the world can give. So this Queen partaketh of all her husband's wealth, and shareth in the riches of that glorious inheritance, Eph. 1. 18. And as the crown compasseth her head; so the Lord compasseth her with the riches of grace and of glory in all fullness and perfection. For seeing Christ is hers, so are all things with him, 1 Cor. 3. 21. 4 Her victory and conquest. For crowns are set 4 Her victory. upon the heads of conquerors, Rev. 6. 9 And to him that overcommeth is granted to sit on the throne. Rev. 3. 21. So the Church hath overcome and conquered sin, Satan, death, hell, flesh, and all enemies; & hath in the power & right of her husband trodden them all under feet. For as the wife partaketh of all her husband's victories, so she of Christ's. 2 The matter of this Crown; of twelve stars. Other The Crown of 12. stars is the shining doctrine of the 12. Apostles. Princes wear crowns of gold beset with pearls and precious stones: but this Queen hath a Crown of twelve stars. What cares she for gold and stones that hath the Moon under her feet? Quest. What is meant by this crown of twelve Stars? Ans. The shining doctrine of the twelve Apostles, here compared to bright and beautiful stars, by whose means this woman got this victorious Crown. For this was the Crown and ornament of the Primitive Church, that she was reared and advanced by the diligent and personal preaching and sufferings of the blessed Apostles. Ob. But if this was the Church's Crown, than The woman is still crowned with 12. Stars, 3 Reasons. the Church of after ages, and at this time, hath lost her crown and ornament. Answ. No. For 1 that doctrine is delivered to us in writing, I. to which while we hold ourselves fast, we are not despoiled of our ornament. 2 The substantial ministerial duties which the Scriptures ascribe to the Apostles, are not to be restrained 2. to their persons, but are to be extended to all those that are their true successors, which preach the same Christ and him crucified; and administer the same Sacraments. And Christ is now with the Apostles in their successors to the end of the world, as he promised, Mat. 28. 20. And this seems employed in the number of twelve; which is a number of universality and perfection; including all that purely preach Christ as the Apostles did. 3 The Pastors of the Church as they succeed the twelve Apostles in this function of crowning the 3. Church, so also have they the name of stars in many places. So the Church hath still a crown of twelve stars. 3 The place of this Crown; on her head: Some understand by head, the beginning of the Church of the New Testament; and so it is true she had then the Crown of Virginity and purity above all aftertimes; when yet Apostolical doctrine was not so corrupted by humane devices, additions, and traditions as shortly after it was. But that is not all; for the true Church was never without this Crown. But this Woman after the manner of other Queens is said to wear her crown on her head, To note, 1 That her glory and crown is in and from her The Crown said to be on her head for 4 Reasons. head. For as the man is the glory of the woman: so is Christ (the object of the Apostolic doctrine) the glory of his spouse the Church. 1. 2 That her Crown is not of or from this world, for the moon is under her feet. The Crown is 2. not then set upon her head when she is rich & glorious to the world; but when the shining light of heavenly verity is set aloft (as the stars are above) to direct her in all doctrines and actions. When by the light of the Scriptures all the firmament of the Church is guided and ruled in all actions aswell inferior as superior, then is she a crowned Queen. 3 To note a note of visibility: The head is most conspicuous, and the most apparent part of a man; and a Crown set upon the head may be seen a far off, as the stars be, in an infinite distance: So when a company or congregation of men consent in Apostolical doctrine, and allow this doctrine to be the guide of all businesses and matters of faith and manners: here is a Church crowned, and this crown may be discerned by all near and far off. Wherein the Crown of the Church, being a Crown of stars, differs and gets beyond the glory of all earthly crowns. These may be seen on the heads of Princes near hand, but not far off: But this being a crown of stars may be seen a far off, as the stars may. And yet so surpassing glorious is the crown of the Church; that as a whole star and the glory of it can never be seen with humane eye: no more can the glory and crown of the Church. Whereof (as in the stars) that which we see of them is in no proportion to that which we see not, nor yet can see. 4 To note a difference between Christ's carrying of the stars, and the Churches carrying of them. He bears them in his right hand (chap. 2. 1.) as their Lord, their disposer and defender: But she in the Crown of her head, as her chief ornament. 1 The Apostles and ministers are as Stars in Doct. the Firmament of the Church. Dan. 12. 3. and Rev. 1. 20. The reasons of this doctrine are four. Ministers are as stars in the firmament of the church. 1 Stars are in high place: the Apostles and Pastors are in highest place in the Church of the New Testament, Ephes. 4. 11. above Cardinals, patriarchs 4. reasons. and Priors, Popes, and the greattitles of Antichristian 1. offices, unknown to the Scripture. 2 Stars are the brightest part of the firmament: 2. so are the Apostles and pastors of the Church the brightest parts, and shine or should shine clearest in the heaven of the Church. 3 Stars receive all their light from the Sun: 3. so these have no light of their own, but receive all their light from Christ the Sun of righteousness. 1 joh. 1. 1, That which we have heard and seen etc. 1 Cor. 11. 16. What I have received of the Lord. 4 Stars have not light imparted to them for 4. themselves, but to carry light unto others: so the office of the Apostles and Pastors is to convey spiritual light to men on earth living in the dark night of ignorance and error. Which they do partly by the light of holy doctrine, and partly by their lightsome and unblamable conversation. Ministers being called stars must resemble stars Use. 1 In humility. Many things in stars teach it. As; And must resemble Stars. 1 In humility for 4. reasons. First, stars of great magnitude show but small: The Star shows ten thousand times less than it is. How is he like a Star, that makes ostentation of all, perhaps more than is in him. 1. Secondly, they receive all from the Sun: so the 2. Minister hath received all. Thy gifts are the Lords Talents: if thou hast received them, why dost thou boast as if thou hadst not received them? Thirdly, in their most swift motion they seem 3. to move very slow: So must the godly Minister in all his course be more active than seeming; doing his duty, reserving all the praise to God. Fourthly, the Stars, the nearer the Sun, the 4. less is their shine: so the Minister who comes nearer to God then ordinary men; the nearer he comes to God, the more humble he ought to be: as john Baptist, He must increase, and I must decrease. Why should the Stars pride themselves, seeing the Sun from whom they receive all, was so humbled, that being the Lord of all, was yet servant of all? This duty he specially commended to his followers; Learn of me for I am humble: and hath showed us the way to be great in the house; not ambitiously with Diotrephes seeking pre-eminence; but to become the least and lowest, is to become greatest. 2 In stability both in their direction and motion, 2 In stability. both in holy doctrine and conversation. If the stars were not fixed in their orbs, but erred and wandered up and down uncertainly, how could the passengers by sea or land be directed by them? So if the Ministers be wand'ring stars (as Judas 13.) in their doctrine unstable as reeds, and wavering with every blast and storm of times: that their word is this year yea, the next nay: or suppose their doctrine be the same: yet if in their life they walk crookedly and disorderly, sorting with base and evil men in their evils, and licentiously fashioning to the loose humours of men and times, how can the passengers to heaven take direction from them? With what certainty and assurance can he strengthen others, that himself is a wavering minded man, unstable in all his ways. 3 In fidelity and steadfastness in their places. The 3 In fidelity. stars abide in the heavens, and descend to the earth: So the Minister above all other must have his conversation in heaven, and shun earthliness and covetousness as rocks. For how can he lead men to heaven that himself cannot be gotten out of earth? Many shooting stars there are that are always gliding from place to place, posting after benefits insatiably, and when they have gotten them, as little intent the office as some secular men: such all the world sees, the world is all they seek. So they may finger the fleece, the glebe, the tithe, let the flock starve, and sink to hell; and so they, and their money, and their people perish together. 4 In unity and concord. One star differs from another in glory, in shining, and in lustre: one much 4 In unity. excels another in beauty and brightness; some are of the first and second magnitude, some of the fifth and sixth, yet all agree; one envies not another, nor hinders another: so the Ministers have diversities of gifts in this life; and this makes them of diverse judgements: but yet ought not to be adverse in affection, in action. None of the greater or higher Stars are proud, none envious, none spiteful against another, none study how to cross another's motion. If they should run one against another, or cross one another's motion, the world would fall to confusion. Such tumults and confusions like a dreadful earthquake have we seen in the Churches by the dissensions and hateful proceedings of these Stars one against another, forgetting themselves to be Stars, Brethren, Ministers, or Christians. Many such Stars were in the Apostles days that shined and preached Christ of envy, against such as preach him of good will. 5 In constancy and continuance in their office. The Stars never deny their light to men, nor are ever 5 In constancy. weary of their motion, though infinitely swift: Ministers must never deny their light, but freely enlighten others, never be weary of doing their duty, never fall to idleness and laziness, much less cast off their callings, remembering the woe denounced on him that preacheth not, or doth it negligently. A lamentable thing that any preferment should choke a Preacher; or that he should do less work the more wages he receiveth. No earthly occasion hinders the stars either motion or shining. Motives to these duties. 1 Thou shalt uphold the Motives to these duties 3. Crown on the Church's head by upholding the purity and shine of holy doctrine. The faithfulness 1. of Pastors crownes the Church. 2 They self shall be held as a shining star in the 2. right hand of Christ here, Rev. 1. 16 And this right hand shall surely protect, provide for, and defend thee in thy faithfulness; than which, what greater glory and crown canst thou desire below? 3 Thou shalt by thy faithful shining attain that 3. unfading Crown of glory: Dan. 12. 3. by turning many to righteousness thou shalt shine as the stars in the firmament. Remember that goad, Be faithful to the death; and I will give thee a Crown of life; Rev. 2. 10. 2 Seeing the true Church is a Crowned Queen, Doct, the daughter of God and spouse of Jesus Christ: then must every son and daughter of this woman partake of this advancement, and be joint heirs of the same crown, yea in present possession of it. Did men see the high and royal estate of Believers, they could not so despise and scorn the persons and condition of Saints: but admire and seek to have part with them in such honour as have all the Saints. Let us therefore a little set our eyes on this point, to discern the high estate of the Christian: and we shall behold him not crowned with thorns only, but with shining stars and glory, which wicked Princes were never capable of. The point than is, that All Saints on earth have Kingly dignity. All the Saints on earth have Kingly dignity: All the Children of this Mother are crowned as well as she 1 Pet 2. ●. Ye are a royal Priesthood. The Scripture plainly saith, that the Saints are already made Kings unto God. Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance, all the children of the Church are called Queens, as she is, Cant. 67. There are threescore Queens. 1 Their birth and alliance is all princely & royal, sons of God their father the great King of Kings. As Reasons. all the sons of hereditary Emperors are borne Kings, 1 Have royal birth as Kings. and have Kingly dignity: so all the Sons of God much more. Children of a Queen their Mother, here crowned in the text. All wives and spouses joined in contract to the true Solomon, and so are Kings wives to whom crownes pertain: and every one of them having right & interest in his person have title unto all his estate and kingdom. Thus have they all right to the crown & kingdom; 1 By their father's will, Luk. 12. 32. Fear not little flock, for it is your Father's will to give you the kingdom. 2 In their mothers right whose crown descendt to all her seed being the seed of Christ, Isai. 55. 3 By the pucrhase of their head Jesus Christ, who gives them not promise only but possession in present. Behold, I give you a Kingdom, even as my Father hath given me a kingdom. Luk 22. 29. but this possession is only in the entrance and first degree in this life: and the full fruition and perfect possession reserved to the life to come. 2 They are all anointed as Kings; both in their head, who is anointed with oil of gladness above 2 Are anoyn. ted as Kings. all his fellows. Psal. 45. 7. as also in themselves: for we have received that anointing. 1 john 2. 27. That holy oil descendeth from Aaron's head to the skirts of his garments. Psal. 133. 2. All apparelled like Kings with the princely robe of righteousness (more shining than Herod's garment, or then the Sun itself) which decks the whole man within and without. All attended as Kings with Angels as a guard: all styled with glorious and princely titles, as kings; to whom, as the person and merits of Christ are communicated, so also his name; not called only Christians, but Christ's. 1 Cor. 12. 12. Even so is Christ. All enthroned as kings, on a more stately throne than Salomon●, described 1 King. 10. 18. For Christ shall give them to sit with him in his throne, as himself sitteth in the throne of his Father, Rev. 3. 21. All rich as princes, Rev. 21. 7. He that overcommeth shall inherit all things. 3 All the Saints have the power of Princes: As, 3 Have the power of Kings. 1. A commanding power, not so much over others, as over themselves: Stronger is he that rules himself, than he that rules a City. Prov. 16 32. He lays laws 1 A commanding power. upon himself, and binds himself to obedience, and will command (as Abraham and joshua) all his inferiors to keep the ways of God. 2. A performing power, to effect greater things 2 A performing power. than greatest Princes. Mark. 9 23. To him that believeth, all things are possible. Faith in Christ makes him receive all he can ordinately desire, and perform all in Christ that he ordinately desireth to do; for it can obtain of God power and strength to do it. 3 A conquering power: Every Saint is already crowned a conqueror in part over sin, and Satan, 3 A conquering power. and temptation, and his own lusts, and the world. The devil resisted, flieth him, and he over-takes him and treads him under foot: here is another manner of conquest than david's was over Goliath. And for the world, Christ promiseth all the saints (Rev. 2. 26, 27) power over the nations, to rule them with a rod of iron, and break them in pieces like a potter's vessel. Which is a power proper to Christ, who received it from his Father for himself and his members; and executeth it in his and their name also, and for their common right; and they also get victory by the help of faithful Pastors. 4 A power of judging: All the Saints shall judge 4 A judging power. like Princes, not the world only, but the wicked angels also, the authors of all that unrighteous judgement, which they in the world sustained, 1 Cor. 6. 3. for Christ's sentence shall be their sentence, and shall be ratified by all the Saints: And in the mean time they judge themselves by arraigning and condemning themselves for their sins, and pleading for pardon. 4 All the Saints are crowned already with twelve stars, and express the bright shining of saving and 4 Are all crowned as Kings. Apostolic doctrine; and uphold and maintain it to their power, and profess it, and glory in it, as in a crown upon their heads. 1 To magnify the grace of God, who out of so Use. To magnify Gods▪ grace. base and miserable estate and thraldom, out of the chains of hell, and out of eternal damnation (into which we were all cast by sin) hath lifted up his Saints into so high and excellent glory. Never was poor Hester half so much obliged to great Ahash●erosh, for raising her from the dust to lay her in his own bed and bosom: as we are to the Lord for such an admirable advancement For herein he poured out all his love, that while we were his enemies, he would not only cast his skirts over us; but crown us; first with compassion, and then with a Crown of twelve stars here in grace, and hereafter in heavenly glory. 2 To magnify the state of God's children; who And the state of God's children. are set in such a dignity as all the honour and happiness, crowns and kingdoms which earth can give, are but chaff, light and worthless. A poor and despised Lazarus is happier than all Divesses in hell or earth. Did the greatest profane Monarch in earth know but the happiness and honour of a poor Saint, and his own woeful estate, he would seek to change estates with him, and if he had a thousand kingdoms he would give them to boot, and whatsoever were dearer to him. Let no godly man fall out with his estate because it is mean in the world; nor any wicked man scorn it. Haman would have been Mordecai's Lackey still, but must up to the gallows. 3 Let the godly learn to carry themselves as Princes And to demean themselves as Princes. so as beseems such as are anointed and crowned Kings. David in private estate carried himself as a shepherd; but crowned a King, demeaned himself like a King. So Saul in private estate followed his father's Asses, but once anointed was changed into another man, 1 Sam. 10. 9 So is the Christian. Qu. How may the Christian behave himself as a King? An. 1 As Kings we must spend our time and 1 In great affairs. thoughts, not in base and inferior trades or affairs, but in the great affairs of the kingdom. If a King should lay aside his Crown, and betake himself to some handicraft, every body would marvel: and shall Christians that are crowned as Princes, cast aside this Crown, to bend their thoughts and endeavours either wholly or principally to the attaining of the world? 2 As Prince's sort themselves not with base and 2 With Nobles and Princes. beggarly company, but with nobles and Princes: So the Christian must not sort himself with wicked men, that are vile and beggarly in grace; but with such as are noble, wise, counsellor's ', and excel in virtue. 3 Be valorous as Kings, and courageous against bold and audacious enemies; never (out of cowardice 3 With valour and courage: or timorousness) contracting base leagues with professed enemies; but be still in the field against wicked persons, practices, and wicked spirits. True valour hath two excellent properties. First, to disdain the reproaches of base and abject persons. A noble man scorns to fight with a peasant, as a stout man with a boy: so the Christians must scorn to revenge themselves on lewd and wicked persons, or foul their fingers with them, not holding such fit matches for them. And secondly a noble and generous mind will contemn the loss of any thing, goods, lands, and life, before he willbe stained in his honour: so a Christian will suffer the loss of all he hath in the world, and of the world too, before he will basely forsake his Lord. It is truly counted fortitude in a common soldier to follow his captain through all adventures, yea with loss of life: and is it not so in a Christian much more? 4 Bee armed like Princes, with the armour of 4 Be armed as Kings. God, and weapons mighty through God against all principalities and enemies in strong holds; this is stronger than Castles, Guards, and all defenced Cities. 5 Be bountiful as Princes. Christian's must be 5 Be bountiful as Princes. merciful, liberal to distribute: as Solomon gave silver in Jerusalem as stones, 1 King 10. 27. The godly must be rich in good works, 1 Tim. 6. 18. As Kings are ever giving or forgiving, & giving to them that can repay them nothing, so must we. 4 Learn that counsel to the Angel of the Let none take away thy Crown. Church of Philadelphia, Rev. 3. 11. hold that which thou hast and let none take away thy Crown. King's stand to the death to defend their Crowns: so must the believer stand a professed enemy to all the enemies of the Kingdom of Christ; yea stand out in the extreme peril of his life in the defence of his Crown. Qu. May the Crown be taken away? An. The crown is either; First, of eternal life; which cannot be lost in respect of God's purpose and preservation, though in respect of our infirmity it else might. Ob▪ What means the threatening? An. It is conditional, except thou persevere; but Saints do persevere, by 1. God's keeping them. 2. Christ's intercession that their faith fail not. 3. Their prayer of faith and watchfulness. 4. Their obedience to holy exhortations and menaces. Or, Secondly, the Crown is the Crown of holy How a Christian may lose this Crown. Ministry and profession, called. Rev. 3. 10. The fast holding of the word of my patience: And this Crown is especially meant; and will be lost if Christians hold not fast. But the Christian must stand in defence of shining and saving doctrine of the Scriptures, which is his crown, and let none take it away. 1. Not the world must draw thee from the knowledge and practice of the sound doctrine of the Apostles. What a base thing were it to raise up the Moon above this Crown of twelve stars? Consider Demas and judas. 2 Let not persecution or temptation pull away thy crown; but demean thyself as a Prince, who with valour and courage will endure all difficulties that offer themselves, so as he may uphold his Crown: so must thou contentedly digest and stoutly contemn all tribulations and afflictions that happen for the Gospel's sake: Considering, First, the way that Christ went was from the Cross unto the Crown; and he was consecrated Prince of our salvation through affliction, Heb. 2. 10. and 12. 2. Secondly, that thou must be conformable unto him. 3. Let not thy own lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy Crown. A careful Prince is vigilant to extinguish and suppress civil wars especially: Do thou bestir thee in subduing and resisting the unruly wills, affections, inclinations and passions of thine own soul; that thy whole man may be brought into the obedience of Christ. He is not worthy the name of a Prince, who (suppose he had the rule of all the world) were not able to rule himself. 5 Note what a dangerous thing it is, 1 To strive against and resist the word and Gospel of To resist the Gospel is to pull the crown off the head of the Church. Christ; a note of a rebel who pulls the Crown off the head of the Church. To pull down faithful Preachers is to pull the Crown from off the Queen's head; and yet this will worldly men do, so ill can they brook faithful dealing▪ with their souls. 2 It is no less dangerous to wrong the godly the members of the Church, It is above scandalum magnatum in God's star-chamber; an high treason against the spouse of Jesus Christ. What saith▪ Ahashuerosh of Haman? Will he force the Queen before my face? And then they covered his face as unworthy to see any more light: So Christ will say of his Queen. And how darest thou wrong the members of the Church in God's sight? Thou shalt dear buy thy presumption. Thus much of the 3. first properties of the Church. Who so long as she shined in the clothing of the sun, and held the Moon under her fcet, and carried the starry Crown upon her head; so long she continued the chaste spouse of Christ. But in process of time, when in stead of the Sun she put on and arrayed herself with purple and scarlet; and set the Moon above her head, affecting, admiring, and aspiring after earthly wealth and dignity: and in stead of twelve stars in her Crown, she decked her crown, with gold, and pearls, and precious stones, Then she became the harlot, sitting on the scarlet coloured Beast; and the mother of whordomes and abominations of the whole earth. Rev. 17. 3, 4, 5. They are deceived that suppose the glory of Christ's true Church consisteth in scarlet and purple, in gold and silver, in pomp and external honour, in princely Lordship and Popedom. Let the whore of Babylon deck herself with these enticing tricks: But the spoule of Christ is known by her crown of stars; and that inward, simple, and native beauty and glory, which useth to draw not the world's admiration, but contempt upon it. Ver. 2. And she was with child, and cried travelling &c.] Now followeth the fourth property, in the description of this woman; namely her pregnancy and fruitfulness in travelling and bearing of children. In the verse are two general parts. I. Her conception and carrying of her child; in that she was with child ready to be delivered. II. Her painful travel and birth; that she was pained, and cried to be delivered. In the meaning are three questions to be resolved. 1 What is meant by this conception and being Quest. with child of this woman? An. It is no new or strange thing in the Scriptures Bringing forth children in nature, and in grace resembled in 5. things: to find the Church compared to a woman with child. Isa. 54. 1. Rejoice thou barren, etc. The Church of the Gentiles which before was barren, but now hath more children than the married wife, that is, the Jews who came of Sarah, opposed to Agar. The reason is, because of the similitude and agreement between the bringing forth of children to God in grace; and that to man in nature. The resemblance stands especially in five things. 1 As we had two parents (saith Augustine) who begat us to death, Adam and Eve: so must we have two parents to beget us unto life, Christ & his Church and these two must be one flesh by the bond of marriage. 2 As a woman becomes a mother by means of 2. her marriage, and company with her husband: so doth the Church by her marriage and conjunction with Christ bring forth many Children to God. For had she not been the spouse of Christ, and the Lamb's wife, she had been for ever barren▪ Sarah was a type of this bride. Therefore as Sarah was of a barren womb and unfit for conception; but by the word and promise of God brought forth Isaac, who was therefore called the son of the promise; So the Church was of a fruitless and barren womb, and had never brought forth children to Christ, were it not for the covenant and promise of God, by which all the faithful are form in her womb; who are therefore also called children of the promise, Rome 9 8. The children of the promise are the seed. 3 When Jesus Christ the father, the second Adam 3. and quickening spirit, 1 Cor. 15. 45. soweth the seed of grace and spiritual generation, partly externally by the preaching of the word; which is called the immortal seed of God's word that endures for ever; which therefore carrieth life and quickening with it, as being the power of God to salvation. Rom. 1. 16 and partly in wardly by the Spirit of God, a powerful agent; without whose mighty operation all would prove but a false conception: The Church as a Mother receiveth & conceiveth it in the womb of faithful and pure hearts. So Mary pondered all things in her heart: And Heb. 4. 2. the word must be mingled with faith, or else it profiteth not to this conception. 4 As a Woman having conceived brings not forth 4▪ presently, but keepeth her months and seasons appointed by God, till her very hour come: so the Church brings not children to God at her own pleasure and will; but when she hath gone out the full time & months appointed by God for the new birth of every one of them; which is finished by degrees and in due season: this is in the text. 5 As a mother come to the full months of birth, bringeth her child into the light: So doth the Church 5. bring her children into the light by two means; partly by profession of the doctrine of grace; and partly by the practice of the gifts of grace. Then doth she nurse her newborn babes with the sincere milk of God's word, drawn out of her own two breasts, the Testaments of holy Scripture; whereby they outgrow their infancy, and come to their age in Christ. 2 Why is this woman said now to be with child, Quest. How the Woman is ready to be delivered. and ready to be delivered? What, was she barren ever before this time? An. No. For first, she had been very fruitful before: as ver. 17. there is mention of the remnant of her seed. Secondly, all the sons and children of God in all ages were children of this woman. Thirdly, this vision being to be referred to the times after the Apostles, before and about the times of the tyrannical Heathen Emperors, both Scriptures and stories record that there was a wonderful increase of Christians almost all the world over; so as the Tyrants were still kept in work, though they slew them by ten thousands and hundred thousands. Therefore we must distinguish of the Church's travel. This travel is either, 1 General, in the bringing forth of faithful men to Christ in general; and this is not directly aimed at here: Or, 2 Special and particular, of some special Childbirth which now she was pained for, and cried to the Lord with ardent prayers for, and which was shortly to be borne and brought forth. This seems plain in the fifth verse: For what she was with child with, that she brought forth; and that was a particular manchild, of whom we will inquire in the place. 3 Why she is said to cry in pain ready to be delivered? Quest. An. For two reasons. 1 To hold the resemblance. For as God hath by his inevitable sentence for the sin of man, annexed How she cried in pain to be delivered. sharp sorrow to the birth of every Child; Gen. 3. 16. In sorrow shalt thou conceive and bring forth: so the text implieth not a little sorrow in bearing and bringing forth children to God. 2 For a more special reason in the text, which in a word was this. The Church being now in and under cruel persecutions, and lamentable oppressions; and being in herself as Woman weak and helpless, exposed to all tyranny and unjust vexation; seeth the want of a protector, and powerful defender of the Christian faith, and Christian people. And therefore as earnestly desires by some of her own Son's deliverance from those pains and oppressions, as a woman in travel doth desire riddance from her pains and sorrows. 1. The Church of God is a fruitful Mother daily bringing forth children to Jesus Christ. Psa. 87. 5. Doct The Church is a fruitful Mother of Children to God. Of Zion shall be said, many shall be borne in her. The Church typed by Salomon's wife, hath in stead of parents' children, whom she maketh Princes in all lands, Psa. 45. 16. Cant 7. 2. The navel of the Church is described to be as a round bowl or cup: and as a heap of wheat hedged about with Lilies. A bowl or cup never wanting sweet and gracious liquor: A round bowl, a capacious figure in sign of fruitfulness; and equally affected (as a round figure) to fruitfulness on every side. Which fruit is to God as precious and fragrant as an heap of wheat hedged about with Lilies. Cant. 1. 15. the spouse hath made her bed ready for the sweet embraces of her bridegroom; and professeth that her bed is green for two causes. First, because of the flourishing of it. It must be Her bed is green, 2. Reasons. a green bed in which Christ himself resteth and delighteth. It flourisheth with peace. There is quiet rest in a pure and peaceable conscience; there is in that bed and heart a sweet repose. Secondly, because of the fruitfulness of it. It is ever green by many children daily begotten and borne unto God. This doctrine is strengthened by three reasons. Reasons. 3. 1 Because she is the Mother of all believers. Gal. 1. 4. 26. Jerusalem which is from above, is the Mother of us all, that is, all the elect and believers whether in heaven or earth. Hence her name is Catholic, first, in respect of all ages: secondly, all places: thirdly, all kinds of persons. And therefore it is that the number of her children are numberless. Rev. 7. 9 I beheld, and lo, a great multitude which no man could number, of all nations, kindred's people, and tongues, stood before the throne with long white robes, and palms in their hands. 2 She must needs be a fruitful mother, who is mother to all the Sons and Children of God; 2. according to that ancient saying; Wheresoever God is the father, the Church is the Mother; so that, Not borne of the Church, not borne of God. And who but she is Mother to all that innumerable company of Saints in earth and in heaven? For there is no entrance into that Jerusalem which is above, but by that Jerusalem which is from above. 3 She must be a fruitful Mother that doth perpetually 3. bring forth children from the beginning to the end of the world. For as Christ is an everlasting Father; so hath he an everlasting issue. The faithful are called the seed of Christ begotten by the travel of his soul. Isa. 53. 10, 11. in whom his days are prolonged here upon earth; and himself being personally in heaven, yet continues here in earth to the end of the world in this heavenly propagation. Seeing then this is an ever-childing mother that never grows old, we may conclude that never was any so fruitful. Never to content ourselves with our first birth of our natural Mother; unless we be borne again of Use. Not to content ourselves with our first birth in nature. reas. 6. this Mother. For 1 Natural birth (suppose it never so royal or noble) is but of mortal and corruptible seed: but this is of seed incorruptible and immortal. 2 Natural birth is from the first Adam in sin: 1. this is from the second Adam in righteousness. 2. 3 By the first birth we die, because we come of 3. them that have died: but by this we are quickened never to dye more. 4 Natural birth can only advance to a natural 4. happiness: but this to a supernatural and heavenly. 5 By the first birth thou art an heir of hell; 5. and till thou art borne again canst never see the kingdom of God, Joh. 3. 5. by this second to an heavenly inheritance, unfading, reserved in the heavens. 6 The first birth (never so glorious and royal) 6. shall rot in dust, and consume with time: this (because it is of an immortal seed) shall never fail, but persevere to all eternity, when time shall be no more. Nay further, stand not upon it that thou art borne within the Church; no, nor of Christian parents: for it is nothing to be a Jew without, if not within; it is nothing to be in the Church unless thou be of the Church; it is nothing to be the seed of Christians, unless thou be the seed of Christ. The birth of Ishmael was as good for parentage as isaack's; both from Abraham: But get good assurance that thou art borne of this Mother; in which is more honour and comfort, then to be the Son of an Empress. If thou wouldst be assured of the inheritance, get good assurance of thy legitimation; for the son of the bond woman shall not inherit with the son of the free woman. Wouldst thou be assured of safety in dangers, and protection in perilous times? be sure thou know and acknowledge thy Mother; that under her wing, and in her lap thou mayest rest securely: seeing that out of the true Church (as out of the Ark) is no safety, no salvation. Qu. How may we come to know this Mother How to know the true Mother Church. to be our Mother, that we may have comfort of our new and heavenly birth? An. The true knowledge of this woman stands in two generals. I. To know her the true Mother, and spouse of Christ in herself. II. To know her to be also our Mother. 1 The former is so much the more necessary, because the Church of Rome (not only a stepmother, but a professed harlot) challengeth herself to be this woman; and the Mother of this living child; and by fifteen notes, as arguments, alleged by her dear son Bellarmine De notis Ecclesiae, obtrudeth herself as the Mother of all believers in the new Testament. I am not at leisure to unloose all the bundle; (which perhaps he thought would prevail by their number, if there should be no weight found in them) but I will only mention the first five, and by them we shall easily discern the rest. Bellarmine his first note that the Romish Church 1 Note, because she is called Catholic. is the true Mother, is because she is called every where Catholic. But this is a false note. For; 1 A consequence holdeth not from being named, A nomine ad rem non valet consequens. to being. Christ was called a Demoniac and Impostor; must he therefore be so? Rev. 3. 9 Many call themselves Jew's and are not: And chap. 2. 2. Some say they are Apostles and are not. 2 What where the Churches in the Prophets and Apostles days; as Jerusalem, Corinth, Galatia, Ephesus? Were they not true Churches? yet were they never called Catholic. 3 They only thus style themselves, because, saith Nulla fuit unquam haeresis quae nolit videri catholica. the Father; Never was there any heresis, which did not desire to be accounted and to seem Catholic. But falsely for two reasons. 1 Because they have departed from the Catholic faith. 2 Because it is but a particular Church, if so much; and can no more be catholic, than a finger can be a hand, or a hand a man. True it is, that the true Churches do call them Catholic; but how? only Ironically: and so that note endeth either in a jest or Irony. His second note is Antiquity; which is as deceitful as the other. For; 2 Nor by Antiquity. 4. reas: 1 What was the Church in the cradle and beginnings 1. of it? Was it not a true Church and yet had no Antiquity? 2 Antiquity is either in time or in truth. To 2. plead antiquity of time, and lose antiquity of truth V●tustas erroris. (as they have done) is but antiquity of error, rejected by the Scriptures and Fathers. And error was borne into the world the same day with truth, and is in time almost as ancient. 3 If antiquity in time must carry it, than not 3. Rome can be the true Church, but Antioch; where we are sure the Apostles taught, and whence was the first name of Christians. Nay, Jerusalem must be the Mother-Church, because from thence was the Gospel preached to all the Gentiles. Acts 1. 8. 4 They challenge antiquity as falsely as the former note; for their whole doctrine (departing from 4. ours) is a novelty, never heard of in the Church for the space of six hundred years after Christ. Never was nor will be answered that famous challenge of the jewel of Bishops; who calls but for one testimony out of pure and unsuspected antiquity for the space of the first six hundred years after Christ, for any one of the seven and twenty points propounded; and never any such was brought till this day. Neither have they been at leisure now above twenty years to answer that famous problem of that bless Saint Mr. Perkins; in which he avoucheth it impossible for any Papist in the world to prove out of the true writings of Fathers and Counsels and out of the true sense of those writings; that the now Roman faith wherein it differeth from the reformed Church, is the Catholic faith; and substantially cleareth it in sixty two points of difference between us. What a number of points might I allege wherein they are gone both from the Scriptures and their own writers; and as many for which they have no Scripture, but the Church's authority. Auricular confession, the Canon Law saith, it is by a tradition of De Poenit. distinct. 5. the Church; and by no authority of old or new Testament. For the not marriage of Ministers, Bellarmine a De Clericis. l. 1. cap. 19 and Cassander b Art. 92. confess it to be an humane institution: Cassander and the Council of Trent c Sess. 24. call it only an Ecclesiastical decree. For the Communion in one kind, their own Cajetan d 3 part. Thom 4. 80. art. qu. 3. confesseth that the contrary custom endured long in the Church; and they had cups for the nonce to serve the people with wine. For their Transubstantiation, Tonstall saith, No man was bound to believe it till the Lateran Council, which is not much above four hundred years ago. And Bellarmine himself saith, there is no Scripture to enforce it, but the Church's determination. Why do they brag of antiquity, and confess so many novelties? His third note is perpetuity and duration. Indeed 3 Nor by perpetuity or durance. the same note with the former; increasing the number numbering, not the number numbered. Numerum numerantem augens, non numerum numeratum. For, 1 Tares must continue with the wheat till harvest, must they therefore be wheat for their perpetuity? And Antichrist hath continued a long time since the Apostles days, and shall till Christ at his appearing abolish him; doth this make his Synagogue a true Church? 2 Time was when there was a true Church, and yet this could be no note of it: and time shallbe when (by their confession) their Church shall fail, and not endure to the end. Ribera on Rev. 14. Rome is called Romae dicitur Babylon, quia ad finem seculifutura est officina omnis Idololatriae, et fedes Antichristi. Babylon because at the end of the world she shallbe the shambles of all Idolatry, and the kennel of Antichrist. So as this by their doctrine is no proper, but a separable note from the Church. 3 The true Church and Mother Church hath and ever shall continue in the world: though not in outward pomp and glory, yet in that inward and spiritual beauty and glory which she shall not lose, though she be in the wilderness, and sit sometimes defolate as a widow. When this true Church loseth her visibility, she loseth not her being: no more than the Sun ceaseth to be risen when it is hid under a cloud. The fourth note to know this woman (saith Bellarmine) 4 Nor by multitude and amplitude. is multitude and amplitude. As deceitful as any of the former; besides that it is the same with his first. For what difference between Catholic and universal? For, 1 That was a true Church of two in Paradise: When also it was in one family before the flood: In the flood consisted but of eight persons: In the Old Testament in one little kingdom: In the New was but a little flock, Luk. 12. 32. August. saith, The Church was in one Abel, in one Henoch. The Papists Ecclesia fuit in uno Abeli, in uno Henocho. themselves say that in the time of Christ's passion, the true Church and faith was preserved only in the Virgin Mary, which is false; but yet a strong argument against them that hold multitude a sure sign of a true Church. 2 Multitude is a stream that the Church must row hard against, unless we be sure it be the truly▪ believing multitude. Satan's number infinitely exceeds Christ's; must it therefore be the true Church? Multitudo orthodoxa. That one sect of Mahomet is far more numerous than all the Roman religion: by their note that must be the true Church, and not they. Time was when the whole world was made an Arrian, and scare five Orthodox Bishops to resist it, and they also persecuted: Totus mundus factus fuit Arrianus. shall the general spreading and infection of it prove it no poison? Antichrist at his coming draws multitudes after him by strength of delusion 2 Thes. 2. 9 And this is their Roman Antichristian religion, drawing multitudes, because it is a natural religion; but turns them not from darkness to light, not from sin to God. We conclude, or rather exclude this note with Athanasius against those Arrians, They have the multitude, we the faith. Let their multitudes go in the broad way: we must walk High vulgus habent, nos sidem. in a narrow way which a few only find. His fifth note is succession of Bishops. A false and deceitful note, 5 Nor by succession of Bishops. For. 1 A false Church may have succession of person 4 Reasons. only: as Caiphas succeeded Aaron, and yet abandoning 1. truth and rejecting the head must needs be a false Church. 2 The first Evangelicall Churches were true 2. Churches, but wanted their succession; unless they will say that Christ and his Apostles succeeded the Scribes and Pharisees. If a Church may be a true Church without and before succession; how can succession be a note of a true Church? 3 Right succession is twofold. First, external, secondly, internal, or personal; or doctrinal. Where 3. both succession of Chair and doctrine concur, there is Successio Cathedrae et doctrinae. a true succession: But in the Church of Rome is neither. I Not of doctrine, because they hold not Apostolic Church of Rome hath no succession either of, 1 Doctrine. 2 Seat. doctrine. The doctrine of the now Church of Rom● being clean contrary to that it was when Paul wrote to the Romans; as might appear in a number fundamental points. TWO Not of Seat, First, because they never proved nor can prove that they have the seat of Peter; or that ever Peter sat at Rome, he being the Apostle of the Circumcision. Secondly, if they could prove it; Ambrose tells us; They have not the succession of Non habent haereditatlm Pe●ri, qui non habent sidem Petri. De poenit. c. 6. Peter. Thirdly, Platina a Papist noteth above twenty schisms which have disturbed the series and succession of their Bishops. 4 For our Churches reform, we have the true succession of Apostolic doctrine, and the right consanguinity of their doctrine. As for personal succession (a thing not to be much stood upon) yet we are sure we want not, though it was not always so apparent; for God never wanted a Church in earth. There never wanted some in all ages who have made profession of the true faith; as that notable book of Catalogus testium veritatis, plainly proveth. And no doubt a many more were stirred up in the darkest ages of Popery, whose mention and memory were prevented from us, while Antichrist ruled both the roast and records. Now of all these notes and their fellows, which are like these; I will add but two testimonies of Bellarmine against Bellarmine. The former, that The Scripture teacheth which Scripturam docere quae sunt notae Ecclesiae. de notis Eccles. c. 1. Cap. 3. are the notes of the Church; but, The Scripture no where teacheth these; Therefore, These are no notes. The second, that all these notes make it not evidently true, but evidently probable, that the Roman Church is the true Church. Mark, that for all his braving and copy he sets on the matter, his conscience tells him and us, that all these fifteen marks have no certainty in them to lead us to the true Mother. Even as he fumbled in the great point of justification by works, flying from all his five books in the conclusion, as a man who suffered wrack of his cause in the very haven. And the like he did in the disputing of the Pope's temporal authority; which made the Pope study to suppress all his books. Ye see what confidence the greatest Pillars of Popery have in their own cause. Qu. Seeing that by the Popish notes we cannot know the true Mother; by what sound and infallible marks may we know her? An. We will propound five fitter notes than theirs. This true Mother therefore is to be known. The true Mother known by 5. notes. 1 By her face. 2 By her voice. 3 By her qualities. 4 By her marriage. 5 By her carriage and behaviour. 1 The best way to know any person is by the face. The face of a true visible Church is discerned by; 1 Her face and what that is. 1 The sincere preaching and professing of the word of God. 2 The due and pure administration of the Sacraments according to that word. 3 The exercise of government and discipline appointed in the word. The first of these is absolutely requisite to the being and face of a Church. The two later serve for the beauty and stability of it. By this face Christ will have his spouse discerned; Joh 8. 30. If ye abide in my word, ye are ver●ly my Disciples. And chap. 10. his sheep are known by hearing his voice, and following him. Besides, all will grant that where Christ is, there is the Church; but where two or three consent in his name, there is he, Mat. 18. 20. Thus we know our Mother by her face, because she continueth in the doctrine of the Apostles, as that beautiful Church did, Act. 242. A wart or two, or a few freckles make her lose some beauty, but not her face. She hears the voice of her well-beloved, and a stranger she will not hear. She hears not unwritten traditions, nor fables and dreams of men, nor Counsels, nor Fathers, nor decrees of Popes, nor the voice of Antichrist; but sticks to the pure word of God, as the only decider of all cases, and the only umpire in all doubts and questions concerning faith or life. 2 The second note of this Mother is her voice and 2 Her voice. speech. She speaks in the language of Canaan. She enjoins nothing, nor commands in her family any thing but what she hath direction for from her husband revealing his will in the Scriptures: As the Moon shines only in the light received from the Sun; So the Church ruleth in the night of this world by virtue of her husband's directions. far is she from challenging a power above the Scriptures, far from conceit of giving authority to them, who hath all her authority from them. She disclaimeth all the commandments and Canons of the Church so called; and dares impose no yokes where her husband hath left her children free. She conceives herself so the spouse of Christ, as that she still remaineth the handmaid of the Lord: you shall never hear her disgrace the Scriptures by calling them a dumb Judge, a partial rule, a nose of wax flexible into any form es and senses, a dead letter; no better than Aesop's fables, unless she give authority to them. This is the voice of the Antichristian harlot, who prefers her old lecher not only above Counsels, but above the Scriptures: as those two Counsels of Lateran and Trent did the Pope. Who also burn the Scriptures, as Antiochus, or another Maximinus, calling them the books of heretics, and their readers in their own tongue as Scripturers and Heretics. 3 A third note is her virtues or qualities: As▪ 3 Her virtues 2. First, she is holy in respect. 1. Of holiness of doctrine which she teacheth. The doctrine which 1 Holiness. 1 Of doctrine. she teacheth is Christ's own doctrine; Mat. 10. he that heareth you, heareth me. What she receives from the Lord, she delivers. She mixeth not hers with false or poisoned doctrine: She teacheth not Idolatry, nor perjury, nor filthiness of life, as the shameless strumpet of Rome, that brags of holy Fathers, and holy Church. 2 In respect of the better 2 Of persons. part of the visible Church she is holy, though not in respect of the greatest part. The faithful are holy, though tares and thorns come up with the good seed; the envious man doth it, but the Church sows no such tares. 3 Whatsoever corruption of 3 Of manners. doctrine or manners may spring up; yet the doctrine remaineth holy and pure; and the Church reproveth all such corruptions, and urgeth all holiness of life and conversation. Not justifying or defending notorious evils, as the Romish strumpet doth: Who defended simple fornication to be but as, aurem scalpere; tolerating infinite stews in Rome; receiving a yearly pension from whores called lactis census, of thirty thousand crowns for filth; decreeing in one of their Counsels under Pope Leo the first, that he that had a Concubine or Whore instead of a wife, should not be expelled from the Communion, if he were contented only with one. Fie upon the filthiness of that bawdy and filthy religion. We must spare chaste ears. Secondly, she is meek, loving, patient, gentle, merciful. jam. 3. 7. full of good fruits. Her weapons 2 Meekness. are prayers, tears, patience; not fire and faggot. Ye shall never hear this woman challenge the two swords; nor maintain her right by fierceness and cruelty, by inquisitions and massacres, by blowing up Parliaments and Kingdoms. These barbarous ferities she leaves to that religion whose chief City was founded in blood, and to the woman drunk with blood of the Saints. That religion which is so fiery and fierce must be from the Devil, a manslayer from the beginning; unknown of Christ and his Apostles, and all their true Disciples and followers. 4 A fourth note of this woman is her Marriage. 4 Her marriage. A good way to know one by, is the head; and how can we know the Church better than by her head Jesus Christ, whose wife she is, of whom all the Children of the Church are begotten by virtue of the eternal Covenant of grace, as in Lawful wedlock? Our Mother scorns to be the Pope's Concubine; she hath betaken herself only to Christ, and professeth of him (Cant. 2. 16.) My well-beloved is mine, and I am his. Christ is he whom her soul loveth; and is in her eyes the chief of ten thousand, Cant. 5. 10. To him she hath plighted her troth, and cleaves only and undividedly unto him in life and in death. The whore of Rome holds not Christ the head; For 1 By Image-worshiping and many other Idolatries they are fallen from Christ: this is plain in Colossians 2. 18. 19 2 They set up the Pope in Christ's place. Bellarmine on the 1 Pet. 2. 8. by the stone understandeth the Pope: And Catharinus by head mentioned in Colos. 2. 19 will have the Pope to be meant. Ob. But they profess Jesus Christ. An. Union is either Sacramental; so they are joined by profession: or Mystical; so they are not joined. The fifth mark of the true Mother, is her carriage and behaviour. First, to her husband, to whom 5 Her carriage. in all her behaviour she expresseth four virtues. 1 To her husband. As; 1 She is chaste and faithful unto him; she keeps herself only to her husband, and preserves the 1 Faithful. marriage band. She forgets not the guide of her youth, nor the commandment of her God; nor playeth false with any other lover, any secondary head, or Vicar general, she thinks it strange that an husband should have a Vicar. She abhors that foul and spiritual adultery by gross Idolatry and false worship, which the whore of Rome impudently acteth and defendeth. Neither Angels, nor men, nor merits, nor Saints, nor Images doth she bow unto; nor any other alluring harlot can unsettle her from him, whom her soul loveth. 2 She is subject to her husband in all things; content to be tried and ruled in all cases by his will, and 2 Subject. word in the Scriptures. What will we say to a woman, that lays claim to a man to be her husband; but rejecteth and disgraceth his directions, and cleaveth wholly to her own will, and to other men's counsels and decrees? Who will not suspect and conclude her to be an harlot? But so doth the apostatical Romish Synagogue. 3 She depends only on her husband and no other for the means of her welfare, and all needful 3 Dependeth on him. supplies. She scorns to seek to any other Advocates or mediators (whether Saints or Angels) either for redemption or intercession; her husband that can supply the greater, can the lesser much more. She cares for no pardons nor merits, but her Lords. She scorns to marry one, and seek maintenance of another. 4 She honours her husband only, and will give 4 Honoureth him only. his honour to none other. If she did derogate from his glory in the work of redemption, by the doctrine of freewill, justification by works, humane satisfactions, she were an arrant strumpet, and no wife. But our Church ascribes all the work of salvation to God only from first to last: Teaching that we are wholly dead in trespasses and sins, till he quicken us; and that good works are the way to the kingdom, not the cause of it; and follow a person justified, but go not before to justify him; and are necessary by a necessity of presence, not by a necessity Necessitate praesentiae, non efficientiae. of efficiency. Thus men and Angels are excluded from any part of God's honour. Secondly her behaviour to her children. 2 To her children. 1 She nurseth them at her own breasts; puts them not forth to suck strange milk of traditions, Counsels, 1 Nurseth them. Decretals. 2 She instructs them, and teacheth her children. 2 Teacheth them: The virtuous woman opens her mouth with wisdom. Prov. 31. 26. Eunica taught Timothy the scriptures of a child. 3 She provides for her children, as the virtuous 3 Provideth for them. woman for all her family, Prov. 31. 15. The Church upholds the means of salvation to keep the believers in good state. She is not the natural Mother that starves her children, that shuts up the breasts from them, that hideth the Scriptures, and counts it heresy to read them; that corrupteth the Sacraments, that a man can see nothing less than the institution in them. But Popery leadeth her children directly to perdition, whatsoever shows they make to the contrary. For, 1 They run after it whose names are not written in the book of life. Rev. 13. 8. 2 All the children of that mother are without comfort in life and death; because they are the sons of Agar, and not of the true Mother: and therefore no inheritance belongeth unto them. Galat. 4. 30. II. Having found out the true Mother in herself: we are now to inquire how or by what marks we may find this Mother to be our Mother, and ourselves her children. A man may know himself the son of this Mother by sundry notes. How we may know ourselves sons of this Mother. 1 As a child borne comes into a new world, and finds a marvellous change in the estate of it: So a son borne of this mother comes into a new estate, is separated from the world and the corruptions of 7. notes. By our change in 5. things. it, brought out of the corruption of nature and practice (as out of the waste and womb of the world) and set into a new condition in grace: and is in all things contrary to himself in his old nativity. The change especially appeareth in five things. 1 Thou wast borne of flesh, and after the will of the flesh: but now thou art borne of God. This is 1. called a birth of water and the holy Ghost: because in this the spirit supplies the office of water in washing away corruptions and defilements of flesh 2 In thy old nativity thou wast borne in sin: 2. now being borne again thou sinnest not. 1 Joh. 3. 9 because the seed of God is in thee, thou canst not, sin reigning, sin wholly and finally: thou hast now a new or renewed nature. 3 In thy old nativity thou wast borne dead in sin, 3. Eph. 2. 1. but now (borne of this mother) thou art quickened with a new life of grace, called the life of God: Now thou livest not, but Christ liveth in thee: Now mayest thou say as Christ himself said: Rev. 1 18. I was dead, but now I am alive. 4 In thy old nativity thou wast as a dead man 4. bound hand and foot, without all motion of grace: nay, all thy motion was downward for nature with contempt of grace: But now a new motion in spiritual things attends spiritual life. Now thou movest upward towards heaven, according to the command of grace, whereto thou wast before an open enemy. 5 In thy old nativity thou wast borne an enemy 5. of God, a child of Hell, as full of venom and poison as a toad or serpent: But by this birth thou receivest power to be a son of God. 1 Joh. 3. 2 and the privilege of sons, pardon of sin, the favour of god, or fatherly affection, and a child's portion in that immortal and eternal inheritance, and a sweet joy in the assurance of that estate. 2 The second mark to know a man borne of this Mother, is his crying. The first thing which discovers 2 The voice of Prayer. the birth of a Child (if alive) is the crying of it, or else it is stillborn: so the new borne child of this Mother cryeth in sense of want, of misery, and of spiritual nakedness. In natural birth is sense of weakness, and crying after supply: so in supernatural is sense of frailties, and much grief for sin, and the miserable fruits of it. And as the child in those wants can do nothing for itself but cry, and by crying it gets help: so is it with the child, of God when he findeth an utter nothing in himself, but a gulf of misery ready to drown him in despair; yet now he hath a spirit which makes him cry, Abba Father Rom. 8. 15. If any of us have never gotten a distinct and sound knowledge of sins, and the curse of God due to the same, nor applied to ourselves that wrath and curse denounced and due to our particular sins, of which we are guilty for the humbling and breaking of our hard and stony hearts; If we have not out of the sense of an humbled and terrified conscience seen our need of Jesus Christ; and from thence have not more earnestly hungered and thirsted after Jesus Christ; and cried as much after pardon of sin, as a condemned man after the King's gracious pardon. These persons may well instruct their conversion, and their birth of this woman. All thy profession will not make thee a true son of the Church; except thou criest in sense of misery after mercy and grace, and this desire be above all other desires in the world. On the oath side; art thou distressed in conscience in the sense of thy sin. and fear of damnation due to it? Dost thou freely confess thy sins, and heartily bewail them? Dost thou cry after Christ crucified, so as the whole world would not be so sweet as a taste of Christ; and the more thou valuest grace, dost thou the more thirst and desire after it? Oh, be of good comfort, let not thine estate discourage thee; thou art in a good way, and a comfortable condition. It is a comfort to hear a child new borne to cry; it argues both birth and life: and so is it here. 3 The third note of trial of one borne of this Mother is sucking. An infant so soon as ever it is 3 Sucking the breasts. borne seeks and sucks the breast: and so the new borne babe seeks, and sucks the sincere milk of the word. 1 Pet. 2. 2. And as an infant is never well but when it is sucking night and day; and nothing stills the cries of it, or quiets it but the breast: so the child of God (suppose him but an infant in grace) hungerly desires God's word. Gold, silver, honour, pleasure (which satisfy carnal men) quiet not him; only God's word can quiet and satisfy the heart, And as the infant desires the pure breast-milke without any other blending or cookery: so God's children affect chiefly the sincere milk of the word in the plain evidence of God's wisdom; and care not for blending with froth of wit or humane eloquence; but as it comes out of the breasts of the Mother, the two Testaments. And as the infant sucketh the breast to grow thereby: So by the sincere milk the children of God grow in spiritual strength and stature till they come to their tallness, 1 Pet. 2. 2. 4 The fourth note is similitude and likeness to the father of this birth. This mother brings forth 4 Image of his Father. children to God in the similitude and Image of god. Other Mothers bring children in their own Image; as Adam begat Seth in his own Image, Gen. 5. 3. But what is borne of the spirit, is spirit. Joh. 3. 6. Now examine how thou expressest the seed of new birth. Whom resemblest thou? If God be thy father, thou resemblest him in quality, though not in equality. Thou art like him in holiness, in righteousness, and in the whole divine nature. 2 Pet. 1. 4. Our Saviour makes this a sure note of a son of God, or of the Devil. Joh. 8. The Jews brag they are sons of Abraham ver. 39 Christ saith, were they sons of Abraham they would do the works of Abraham. Then they brag, God is their father, ver. 41. Christ answereth, If God were your father you would love me, and resemble him: for I came from him, and he loves me. But I will tell you whose sons you are: ye are of your father the Devil, for his works ye do. So thou that professest in the Creed, that God is thy Father, and thou believest in him: if in stead of Divine virtues thou expressest impious and vicious behaviour: thou art of the Devil, whose works thou dost. He delights in blaspheming, swearing, drunkenness, filthiness, he hates the word, the Sabbaths, the Ministers: he delights in fierceness, slanders, and the like: so dost thou. Thou professest Jesus Christ thy Lord and Saviour, but how dost thou grow in conformity with Christ? If thou expressest not his humility, patience, selfe-deniall, holiness, and all Christian virtues in some measure, thou art none of his; The member will grow in conformity with the head: a good child will imitate a good father in goodness. 5 The fifth note of new birth is growth. A child 5 Growth in strength, stature. once borne grows up to strength and stature. A child in nature that still sucks wholesome milk, stands not at a pitch, but grows every month and quarter sensibly: so, if thou be'st borne of this Mother, thou growest. 1 In understanding and knowledge, 2 Pet. 3. 18. 2 In sound affection, and powerful 1 In understanding. use of the means of salvation. As a child the more it grows the more it feeds: so a man new 2 In affection. borne hath daily more love to the word, more reformation by it, and outgrowes weaknesses, 3. In sound 3 In activity. practice of holy duties. As a child grows active to natural and civil actions: so the child of God and the Church, grows strong to prayer, and the parts of God's pure worship: strong to endure the labour of the power of godliness. 4 In strength for the 4 In strength to suffer. Christian combat. He grows able to bear afflictions, and stand under great burdens and crosses for Christ and the Gospel. He grows strong in resistance of temptations, that he is not now carried ordinarily away, neither by the world, nor by the God of the world from his place. To this mark St. John sends us for trial of our new birth, 1 Joh. 5. 4. He that is borne of God, overcommeth the world: and ver. 18. He that is borne of God keepeth himself, and the wicked one toucheth him not: Keepeth himself, that is, groweth up in holy watchfulness, and resistance of temptations: to which care God addeth his blessing, that he abides untouched, that is, of reigning sin; the wicked one strikes him not deadly, nor can wholly and finally foil him. Examine this strength of CHRIST if it be in thee; for so it is called. Ephes. 6. 10. 6 A sixth note is childlike affections. 1 To our Father. 2 To this Mother. The childlike affections 6 Childlike affections: to our Father are two. 1 Honor. Is Christ thy Father? how dost thou honour him? Mal. 1. 6. The Apostle Paul's care was that 1 To our Father. Christ should be magnified in his body by life or Honor. death, Phil. 1. 20. What obedience showest thou to his commandments, and to his corrections▪ dost thou honour him by trusting in him, and depending upon him? 2 A second childlike affection to Jesus Christ, is love. The child loveth his father better than all Love. men else: and canst thou be a child, and not love him that begat: and not as a Creator, but a Father? If thou canst do no more for thy parent, canst thou do less than love him dear? Examine thy love to Christ, and see if thou canst say as Peter, Lord thou knowest, I love thee. Happy is the soul that dares thus appeal to Christ as a witness of his unfeigned love. But how canst thou say thou lovest him, when his commandments are heavy and irksome? when thou wilt do nothing for his sake? suffer nothing for his name? when thou wilt part with nothing for his words? when thou hatest his servants, his words and Ministers, and risest up in arms against him by horrible sins? David may have a rebellious son, an Absalon: Christ hath no such. All his children love him better than their own lives. Now secondly, the childlike affections to this mother are also two. 2 To our Mother. 1 To honour, love, and obey this mother in all her directions, in all her corrections according to Love. the word. Good children will honour the Mother aswell as the Father, according to the Commandment. Ob. The Papist catcheth at this as making much for him. The Commandments of the Mother Church must be obeyed; and therefore in their Catechisms (besides the commandments of God) they enjoin a number of the Church's commandments, which must be obeyed in pain of damnation, aswell as Gods. Sol. To this I answer. 1 That this Mother must be obeyed of her children, as other parents of their children, namely, In the Lord. Eph. 6. For this is the difference between the commandments of this Father and this Mother; His must be obeyed simply and absolutely as the Lords: but hers only in the Lord. If the precepts of this Father and Mother agree, than the Mother's commandments must be obeyed: but not if they be either contrary or divers from his. He that brings another doctrine must be accursed. He or she that adds to his commandments must be accursed, and all the plagues added to them. And seeing Jesus Christ the Lord of his Church would deliver no doctrine nor commandments to the Church, but what he heard from his Father: no more must the Church but what she hears from Christ. 2 Why should Rome a particular Church rather enjoin laws on other Churches than other Churches on her; seeing that, parity admits not superiority? Par in parem non habet jus. 2 The second childlike affection to this Mother, is compassion. Children of the Church must be sensible, Compassion. and grieved in their Mother's sorrow, affliction and oppression. It is an unnatural child that takes not to heart his mother's misery. Humanity will make us mourn in the misery of strangers, yea of enemies; as David put on sackcloth for his enemies: much more will Christianity for the sorrows of friends, especially friends of God. How have the Papists showed that they have not a drop of the blood and spirit of Christians, in their late joys, and triumphs, and brags before the victory (as they use to do) fatting and feeding themselves in the savage barbarousness of Antichristian Captains against the Church in Bohemia and the Palatinate? But what other expectation from such as lay the principles of their Religion in blood and barbarous inhumanity, beyond Scythians or Man-eaters? Yea and not a few sorry protestants there are, who harbour but a little sorrow for the sorrows of the Church; bewraying the hardness and insensibleness of their hearts, by their poor and penurious relief. Some out of base irreligion sowing scarce so many pence as they would have done pounds, had they had conscience and affection of Children. This Mother may wish she never stand in need of such children, so flinty and degenerate. 7 The seaventh note of one borne of this woman, 7 Brotherly-affection. is brotherly-affection. Christian love to all that are begotten of God, as to brethren, 1 Joh. 3. 14. highly esteeming them, as the excellent in the earth. Psal. 16. 3. A man borne of this woman respects not men according to their greatness or baseness in the world; but according to this birth, be they rich or poor; and according to this present relation, and that future happiness they are borne unto. A child of this woman cannot disaffect and reproach his brethren because they be brethren, and think the very brotherhood a sufficient scorn. He cannot scorn them for frequenting their Mother's house. Nay he cannot but affect them for the fellowship in the Gospel, and their consanguinity in this new estate. Now lay these notes on thy heart, try by them thy estate; and know, it is better to be out of the number of men, than out of this number. [And cried in pain ready to be delivered] The Church bringeth forth no children to God Doct. 2. The Church brings no children to God without travel. 4. Reas. Reas. 1. without much travel and pain: For as by an inevitable decree painful sorrow is annexed to natural birth: so it is in this spiritual birth. As our Saviour applieth that joh. 16. 21. A woman when she traveleth hath sorrow because her time is come. I It cost Christ no small travel and sorrow to beget children to God. For he must become a man of sorrows: and never was any sorrow like unto his. Nay, he must sustain the sorrows of hell, and be broken to pieces with sorrows of body and soul, before one child could ever be begotten unto God, and therefore the Prophet Esai. 53. 11. saith, He shall see the travel of his soul: that is, the seed for which his soul traveled. And in the preaching of the Gospel, & sowing this seed in the days of his flesh in his own person, what great sorrows sustained he by the Scribes, Pharisees, Princes, and wordly-wise men? and was made a butt of contradiction; all men resisting his person, his doctrine, blaspheming his miracles and mighty works, preferring murderers before him, and setting him with Belzebub the prince of the devils. TWO The painful travel of the Church is by the Ministerial pains and sorrows of her Pastors and Preachers, Gal. 4. 19 Little children, of whom I travel in birth again, till Christ be form in you. Elias in his calling was in so painful travel as he was weary of his life: 1 King. 19 4. jer. 4. 19 The pains of the Prophet Esay made him cry, His belly, his leannes 29. 16. the Apostles of Christ what pains they endured appears. 2 Cor. 11. 23. In labours abundant, in stripes above measure, in prison many times, in death often. How they were resisted in their Ministry, whipped like vagrants, reviled, stocked, turned out at town's ends like miscreants, see Acts 2. 15. & 4. 18 5. 28. 13. 46. And after, what violent torments they endured in their Martyrdoms, the Ecclesiastical story showeth. And at this day the labout and sufferings of godly and faithful Ministers is like the labour and sorrows of a woman in travel. For when we travel to bring forth some Children to God out of the common tract of the world, how are we often oppressed, contradicted and opposed by time-servers, and libertines? How abased and rejected by the multitude? What heavy strokes and lashes endure we from the tongues of the basest? What slanders are raised, and impudently cast out against us by Papists and Atheists, and inhuman wretches, who fight against us with nothing but witless lies and falsehoods? So as it is evidently true as Christ▪ foretold his Disciples, If they persecuted me, they will you also, Joh 15. 20. And as evident, that if Christ were on earth they would spare him no more than they do us, He that refuseth you, refuseth me. III. It is no small part of this travel of the 3. Church, that her poor babes are so pained, and suffer with her, while she so hardly brings them forth. For what child is there that can begin to look into the light of this spiritual world, to receive the word of God, to embrace the faith by which Christ may be form in him: but presently he is pinched with scorns and taunts, and heavily jaded with shameful indignities: even for desiring the sincere milk of the word, for the maintaining of that life with which he is newly quickened. Neither can it be otherwise, seeing whosoever will live godly in Christ must suffer persecution. And whosoever will be a disciple of Jesus Christ must resolve to take up his cross daily. IV. The pain and travel of the Church is 4. Four main hindrances of new birth. more sharp and sorrowful by reason of those mighty lets and resistances of this new birth, not only without by Devils and all sorts of wicked men; but even within and nearer us than they, and these are especially four. 1 Natural ignorance: what a let was it in Nichodemus, he must go into the womb again, Natural ignorance. else cannot be borne again. Joh. 4. 10 2 Fear of difficulties, losses, and that this birth would prove an enemy unto their credit, profit, or Fleshly fear. pleasure, and they see the prejudice and reproach Joh. 12. 41. cast upon such as are new borne. 3 Too hasty and inconsiderate, and irresolute undertaking of this business, not casting the costs, and Irresolution. how many sad throws and pangs they may sustain; many therefore in liking of the good way have some pangs and remorse as if they would go through the pain to the birth: But finding more difficulty than they expected, give it over again: for so did many who came to Christ, and were Disciples a while, but left him on the plain field. Joh. 6. 4 The presence and love of sin. First, The presence Love of sin. of sin: there is another monstrous and adulterous birth that hinders, begotten by the unlawful copulation of Satan and the corrupt will: Satan being the Father, and our natural corruption the Mother of this issue, and these struggle with us and get us by the heel, and make the case so difficult, as that the Saints cry with Paul, Rom. 7. Oh miserable man that I am, who shall deliver me etc. Secondly, love of some special sin or sins, which makes all God's ordinances inefficacious; judas his covetousness, Demas embracing the world: or a secure heart which lets all doctrine run out. Heb. 2. 1. not cherishing or retaining it to an holy conception and birth. Now what marvel is it that there be no small labour to our Mother, when ourselves are not only so helpless to our own birth, but such hinderers of it? Object. Esay 66. 7. Zion shall bring forth before her sorrows and pain come on her, and therefore brings her children without pain. Sol. The Prophet▪ speaks not of the same thing, but of a sudden and unexpected deliverance and restitution of the Church, which before seemed utterly barren and forsaken. And hath respect to the miraculous propagation of the gospel by the Apostles of our Lord Jesus, which should be so sudden and unexpected, as if a woman should be delivered before her pains be upon her; for, how miraculous was it, that the Gospel by so few men, in so short time, and by so base persons in all outward respects should be published to the whole world: and that all people should be by their outward calling brought to the unity of faith: So as this which is spoken in a special respect concerning an outward calling, & by an extraordinary power of God, infringeth not this doctrine concerning the inward calling and conversion in the ordinary course of it, which is not done without much resistance; As neither that of the Apostles was. And this concerns the Ministers; and Ministry, and showeth 4 things. First, the honour and dignity of the holy Ministry, Use. 1. The dignity of the Ministry. in that it is the only instrument appointed by God, for the bringing forth of God's children. Never was a despiser of the Ministry yet borne of God, or a son of the true Church; no birth without this immortal seed. Secondly, the end of the Ministry must be to bring children to God. To form Christ in men, The end of the Ministry. Gal. 4. 19 and fashion them new creatures like unto Jesus Christ. The aim of a true Minister is not how many livings he may get and hold, how much money he may lay up, how high he may climb, how idle he may be and still keep up his credit; But how many souls he may be under God a father unto; How he may imprint in men's hearts, the gracious image of Jesus Christ, that in the day of his reckoning he may with boldness and comfort say; Behold, here am I, and the children that thou hast given me, Esay 8. 18. And whosoever aims not at this, or at any thing more, misseth his work, and perverteth his calling, his reckoning shall tell him so: we must therefore frame our doctrine, that it may be for the plainness & soundness as Christ by it may be form; the play of wit, nor profane strong lines, nor frothy strains of strange languages, will not do it. The Prophets, nor Apostles, nor our Lord himself never preached so. Thirdly, the duty of a faithful Minister consisteth in two things. 1 To resolve on pains in his calling, as knowing he cannot bring men to Christ without pains and labour. An idle Pastor that gives up the pains of his calling, is like a young mother that would fain have children without pains and sorrow in bringing forth. 2 To love dear persons won to the faith. For he that knows the sorrow of winning and begetting any to Christ, cannot but love them as his own children. And therefore hath God's providence annexed much sorrow to the birth, that the child might be so much more tendered and loved of the Mother, as she hath dear bought it. And so in this spiritual birth it is true. And a spiritual Father may rebuke and sharply reproove his children begotten by his pains, for just faults, and this is fatherly love; but he that shall reproach the whole seed of Christ, and nip and blast goodness in them, and the more they prosper in grace, the more spitefully shall ordinarily disgrace them; I doubt whether such a one be the Father of any of their souls. How doth a Mother, yea a tender nurse rejoice in the health and prosperity of the child, and grieve even unto death if the Child thrive not, nor prosper. And who would abide a nurse whom nothing so much grieveth as the thriving and growth of the child? Fourthly, The comfort of a faithful Minister. Howsoever Comfort of faithful Ministers. his sorrows and pains be as sure and inevitable as the sorrows of a woman in travel, yea and as sharp too. Yet 1 The are also short as theirs, a little while will put an end to their pains. 2 They are in the end sweet and turned into joy, as theirs Joh. 16 21. A woman as soon as she is delivered remembreth no more the pain because a manchild is borne. Their labour and pain passeth away and is quite and quickly forgotten, but the joy is lasting and eternal, and none can take it away. We must consider that if we be rejected of men, so was the chief builder, and the Master builders the Apostles themselves. If we speak words of truth and wisdom out of the book of God, in the name of God, out of the place of God, some dare say we will lie as fast as a dog will run. If our innocency were as bright as the sun, some dog will bark against us. The servant is not above his Master. Our Master, as innocent as he was, some few said he was a good man, but many that he was a Devil, and was a very vile man. Well, this is the comfort of faith, it shall break out of all clouds and darkness, and shine in the faces of all adversaries one day. For, as it frets the enemy that he cannot withhold Gods gracious blessing from his faithful servants here; So much more shall it break their hearts, that they cannot resist the glorious light of it hereafter. And secondly, to the people of God, to be willing to submit themselves to the sorrows of the new Use. II. birth. No infant can avoid the difficulties of birth, nor no child of God can shun this. Quest. What are these sorrows? 1 Resolve therefore of sorrows from within, to undertake the pains of true repentance, sound sorrow for sin, mortification, selfe-deniall; renounce the pleasures of sin which are but for a season. As Moses, as that of Christ, If any will be a Disciple, let him deny himself. Is not here a pains and difficulty to renounce the wisdom of the flesh, a man's own corrupt will, his affections and passions, which must be stocked up root and branches, his own natural inclinations, which are nearer to him then his skin, his own habits and bosom sins of long maintenance, to cut off hands, and put out eyes. 2 Resolve of sorrows from without 2 Tim. 1. 8 be partakers of the affliction of the Gospel. Take up the cross daily, and, after one, still expect another, Christ and his cross are inseparable. God might have severed affliction from the gospel; as he might if he had pleased severed pain and sorrow from the birth of a child; but would not. For, First, his wisdom foresaw it stood more with Reason's why God would not sever Christ and his cross. his glory, to erect himself a Church in the world in despite of Satan and all wicked instruments. In no natural thing is God's power more seen, then in the birth of an infant in grace, the hazard and opposition is but the manifestation of his power. Secondly, The Lord would stop Satan's mouth who would accuse the Saints, as job, as if we served God for nought; when we are ready for Christ to endure all hazards, and deadly dangers. Thirdly, The Lord tries the truth of his children's graces, while they abide with him in affliction. Now we must resolve to go through the pains of new birth, to difference ourselves from, 1 Carnal gospelers, that like not the gospel, because it teacheth selfe-deniall. 2 Wicked men, because the power of it crosseth their whole course. 3 Politicians, who renounce it, because it requires a change, and they can endure no change, though for the better. 3 Resolve of pains and labour in the means of Travel in the means of grace. 3. Reas. grace, in hearing, reading, praying, watching, fasting, and spiritual combat: for God brings forward his image in his own means. Consider, for encouragement, 1 The description of Saints Rev. 7. 19 those are 1. they that come out of great tribulation. Wicked are ever going into great affliction: as jolly as they are, and as free as they seem to be, but the Saints are ever coming forth. 2 The worth of grace for which thou sufferest; 2. The least is worth all thy sufferings. Is knowledge worth nothing? Is the light of the sun so worthless a thing? wouldst thou suffer any hard labour and peril for money, and a small sum of silver: and wilt thou be at no pains for faith, more precious than gold: for hope, nor for peace of conscience? are these worth no pains? 3 The happy estate into which thou comest by suffering. Thou art borne to blessedness. Blessed are 3. they that mourn. All thy pain in suffering is not comparable to the gain of suffering. The momentany afflictions of this life are not worthy the glory in the life to come, look not on the loss but on the gain. Thou losest friends, but hast God and Christ, and his Angels near thee. Losest liberty of body, but hast liberty and joy of Conscience. Hazardest outward peace, but hast peace with God, thyself, and all creatures, so far as they cannot hurt thee. See our Saviour's argument, Mark. 10. 29. And there appeared another wonder in Heaven.] Now we come to the description of the Church's adversary and opposite enemy, under the name and type of a Dragon. To which description is set a preface, as before the description of the woman. Of which having spoken in the 1. ver. we here omit it, only remember that by heaven is meant the Church of God militant; for, what hath the dragon to do in heaven in proper acceptation. The description of the Dragon is by two arguments. 1 His adjuncts, being five. 2 His effects, which are two. His adjuncts in the text are: 1 Magnitude. 2 Cruelty. 3 Subtlety. 4 Power. 5 Victory. His effects are 1 Against the Stars, he drew down with his tail the third part. 2 Against the Woman, stood before her to devour her, etc. First, Of the dragon himself. By the dragon what is meant. Quest. What is meant by the Dragon? Answ. 3 Things. 1 The Devil, for so it is expounded ver. 9 to be 1. that old Serpent called the devil and Satan. Satan, called a dragon for 4 reasons. Now the devil is called metaphorically a serpent or dragon. First, By allusion to that story Genes. 3. because under this form and representation he deceived mankind. Secondly, For his poison and malice whereof he is full, and by which he hath stung to death all the sons of men, as was shadowed by those serpents in the wilderness, which slew all the Israelites that looked not up to the brazen Serpent. Thirdly, For his exceeding strength and power to hurt & destroy, whereunto add his fierceness and bloody cruelty against the Saints, which makes the dragon dreadful, which is of all monsters the most fell and savage. Fourthly, For his slyness, subtlety and craft wherein he resembleth the serpent which is more subtle than all the beasts of the field, Genes. 3. 1. and this is mentioned ver. ●. which deceived all the world. And this his nature is couched in his name, drac●, coning of a word signifying to see peircingly, for he is subtle acute and quick sighted to discern a far off his prey and advantage against us. 2 By the dragon is also meant the instruments of 2. Satan's fury. For he worketh against the Church, by Instruments of Satan called dragons. Why. wicked men, and external enemies, who are comprised under the word Dragon. And they having the same nature and disposition of the devil, have also the same name. Jer. 51. 34. The King of Babel is said to swallow up the Church as a dragon. And Exek. 29. 3. Pharaoh King of Egypt for his tyranny against the Church is called the great dragon that lies in the midst of his rivers. Psal. 74. 13. thou dividedst the sea by thy power, thou brakest the heads of Dragons. (that is, the pursuing Egyptians) in the waters. And in the next verse he seemeth to call Pharaoh by the name of Leviathan; Which as it is the great destroyer of the sea, and swallows up innumerable lesser fishes; so, he would swallow up all the Church before him; and was a terror to all nations round about him. Object. But here is mention but of one dragon; whereas of devils be many legions, and millions of fierce and wicked men and enemies of the Church. Sol. The whole kingdom of the devil may be The whole kingdom of the devil but one dragon. 3. Reas. said to be but one dragon: Because. 1 It is a kingdom not divided against itself, all of it is but one corporation or society: for, although they be several in themselves, yet they all join in mischief and malice against Christ, and his Church, as if they were but one and not many. 2 All the members of that kingdom resemble the nature of their head, which is the dragon: and all have one common work, and are all fitly comprehended under one name. 3 As all the company of the faithful bear the name of Christ. 1 Cor 12. 12. So all the company of the wicked in whom Satan rules, is called by the name of the Dragon in this place And of the devil Revel. 2. 10 The devil shall cast some of you into prison: that is, the devil's instruments, who all bear his name. And as well his instruments may be here put for himself; as himself for his instruments there. 3 Because this vision was properly of things and 3. people after john's being in Pathmos, it seems yet to be fitlier brought lower to some more special instruments who have embattled themselves against the Church since Christ's ascension; And then we cannot more properly apply it then to the persecuting Emperors of Rome while it was heathen, who were special ministers and instruments of the devil's fury against the Church, And all of them being many Heathen persecuting Emperors of Rome dragons. 3. Reas. made but one dragon For, First, They were all one in fierceness and feritie of the it nature against Christ and his Church; and put forth all their rage in maintenance of their idolatry, and worship of the dragon, as 1 Cor. 10 20. led by the devil and ruled by his will. Secondly, They were all one in place, one in judgement, one in succession, succeeding one another both in the throne and authority, and in the execution of it against Christ and this woman his spouse, with the cruelty rather of fell and fiery dragons, then of men that had retained but one spark of humanity or pity within them. Thirdly, All of them gave the dragon for their arms: which doth not obscurely give us to understand, what enemy the Spirit of God would more particularly aim at, and design unto us. And show that: The enemies of the Church though they disagree Doct. never so much among themselves, yet all join against the Church: for they all make up but one dragon. As against David rose up Hadadezer King of Zobah, and to his succours the Aramites of Damesek. 2 Sam. 8. 3. 5. & chap. 10. 6. After them Aramites and Ammonites and many enemies joined as one man against him: so, against Christ the Son of David conspired Pharisees, Saducees, Herodians, Essus. Yea Christ himself was a sign of contradiction to all people: and so is his Church. Luk. 23. 12. Herod and Pilate had their private quarrels among themselves, yet both agree and are made friends against Christ. Acts 17. 18. Epicures and Stoics were as contrary in their sects and opinions as black and white. One most strict in their way, the other as lose and libertine. One placed their happiness in virtue and moral honesty; the other in voluptuous & brutish pleasures. But as contrary as they were between themselves, they all band and join themselves against Paul and his doctrine. And all wicked tyrants and princes, whatsoever private quarrels are among themselves, yet all agree & band themselves against Christ. Psal. 2. At this day, all the catholic countries, Spain, France, Italy, Germany, whatsoever particular quarrels are among themselves, yet all are in holy league as they call it, against the poor Reformed Churches. So of all heretics, if they be never so hostile among All wicked men united against Christ. 4. Reas. themselves, yet all join against orthodox doctrine; And all worldly & evil men full of enmity one against another, yet all agree against the profession of godliness and practice of piety. 1 Because of that irreconcilable enmity put between Reas. 1. the whole seed of the woman, and the whole seed of the Serpent. Genes. 3. 15. and therefore be that spawn and seed of the serpent never so poisonful one against another, nor will trust another, yet all will easily strike hands against the godly, as one man. 2 All darkness is contrary to all light, and the 2. whole kingdom of darkness must fight against the whole kingdom of light, because all light reproveth all darkness alike. Christ is an equal enemy to Herod as Pilate, and therefore here private quarrels shall give place, that they may join and befriend one another in mocking and condemning Christ. 3 The policy of the dragon, who well knows 3. that united forces are strongest, and therefore holds all the kingdom of darkness together for the overthrow of the contrary power, for if God's kingdom should prevail, down goes theirs. It is the voice of them all, If we let this man alone, the Romans will come to take our nation. It is the prudence of the captain to keep his band from mutiny, and Satan knowing that a kingdom divided against itself, cannot stand, labours to hold it in peace against the common enemy. 4 The common corruption and consent of wicked 4. and unregenerate natures, all are of the same poisonful nature, all led by the same spirit that ruleth in the world. All their wills given up to the devil, to rule and move at his pleasure All their counsels and intendments against God's people, mischievous like the poison of dragons. Deut. 32. 33. detestable to God, and dangerous to m●n. All alike flexible to sin: for, by the infection of sin, one wicked man can soon draw another: and all are as ready to such motions as gunpowder to take a spark of fire. All their delights are the same in the ruin and spoil of the Church, so far as they can. They all eat up God's people as bread. Psal. 14. like dragons, who so hate mankind, as they devour men, not for hunger, but for spite and hatred, taking great delight in eating his prey. So these delightfully oppress the people of the high God. First, See how they are deceived that make unity Use. 1. Unity no note of the Church. a note of the Church; Here we see the kingdom of the devil at unity making up but one dragon, all the devils in hell are one in their aims and ends, in their wills and endeavours against the kingdom of Jesus Christ. All the wicked in the world, Jews, Turks, Papists, Atheists, Epicures, all disagreeing among themselves, yet all join in one against Jesus Christ. The world ever afforded a general unity against Christ. How was unity a note of the Church, when all cried crucify him, and were all with one voice against Christ So, when the whole world was an Arian. Secondly, See what is the unity and peace we 2. What unity and peace Ministers must preach for: must preach for, a unity in verity Eph 4. 3. endeavour to keep the unity of the spirit in the bond of peace. It must be the peace of God that must rule in our hearts. Col 3. 15. It is an idle thing to call for and commend an unlimited peace, a carnal peace, a peace without, yea against grace and truth: the dragon can maintain an unity against verity. And the Scripture every where disclaimeth carnal peace Mat. 10 34. The Angel's sign first glory to God, and then peace with men; but it is not for God's glory to run and combine with evil men, follow peace, and holiness. And the kingdom of God is, first righteousness than peace, Rome 14 17. Nay, it is an holy, and honourable contention, to contend for the faith, for truth in doctrine, in manners, against superstition, and corruption, and wicked men and manners: although the dragon will call it faction, & turbulence, and daunt men with noise of troublesome make-bates, as truly as Eliah was accucused to trouble all Israel, when he destroyed the Altars of Baal: Or the Angel might be blamed for troubling the water, for the curing of men's diseases. Thirdly, As hatred of truth unites the hearts of all 3. Christian's must unite themselves in the truth. wicked men against it: So let the love of faith and truth unite our hearts for it, that we might serve the Lord with one accord and with one mind, and one mouth we may glorify God. 1 Hereby we shall prevent the dragon, who, Reas. while he will not suffer his kingdom to be rend in the main: sows tares of dissension, and division in the Lord's field; As an old politician, he knows how much it makes for his party, if he can raise a mutiny in the contrary army. 2 As there is not a greater benefit on earth than communion of Saints, so there is no greater damage and detriment to Satan and his kingdom, then when it is carefully and fruitfully preserved: hence he bestirs himself and prevails with many who would be counted peaceable men, to live in open malice by seven years together, to the scorning of many of God's graces, for which they shallbe countable. 3 What a shame that men of wicked opinions, and lewd practices can close and combine themselves against God and his Son, against his truth and servants; and we that profess the doctrine of grace and love, and in judgement hold the same truth, yet in affection, and conversation, break one from another, as if we had no such bands upon us, as wicked men, yea devils have? Do not birds of a feather fly together? Do not Atheists, swearers, adulterers, drunkards, thiefs, and all wicked ones sharpen their swords, whet their tongues, and dragons stings to revile these? Do not devils stand together against the truth? and shall we speak as the dragon, do as the dragon, be not half so fast for the truth as they against it? can no Christian bands tie us, as fast as malice and hatred of Christ doth them? A great red Dragon.] Now we come to the five properties of this dragon. The first of which is his magnitude or greatness, which property is expressed for more terror, seeing the greater the dragon is, the more dreadful he is. He is great in four respects. Dragon called great in 4. respects. First, In respect of the head of this dragon; Satan, who is the greatest in all the world, for power, rule, dominion: in which sense he is called Mat. 12. 29. 1. The strong armed man, & Ephes. 6. 12. principalities & powers, and spiritual wickedness in high places, yea and more, he is called The God of the world. Some of the Ancients have compared him to Behemoth, Job 41. 33. In the earth there is none like him, nor any power to compare with him, and, He is without fear of men. Secondly, In respect of the members, the dragon is 2. great, both for 1 Multitude. 2 Quality. 1 For multitude; All the numberless number of wicked men, and devils; are the body of this dragon. The greatest army that ever was gathered in the world, are now mustered against the Woman, of all tongues, nations and ages. 2 For quality, They be great and potent instruments, for the dragon hath under his colours, the most, and most potent Monarches of the world to fight for him: The most politic Counsellors, and Achitophells' to plot for him; the greatest armadoes, and Armouries, of warlike instruments and all mortal weapons to wound and kill for him: The greatest Antichrist and Cham of Rome, that servant of servants, and all his armies of Priests, Jesuits, orders, Friars, and sisters, to bless and curse as another Balaam for him: He hath great mines and mints of gold and treasure to command, to supply him with whatsoever may make him a great and most puissant adversary. Thirdly, In respect of head and members, he is great in respect both of the joint desire, will and endeavour 3. they have to hurt and waste the Church, which is great and inexpressible. And secondly, of their joint power and authority to execute those fiery and wicked wits, which is so great, so catholic, universal and unlimited, as no power in earth is comparable, and only the power of God superior. Fourthly, The dragon is said here to be great, in 4. respect of the great seat and City, where this imperial dragon reigned over all the Kings of the earth. Rome that great and mighty City, as it is called Rev. 18. 10. 1 Great in splendour and beauty, as set upon seven hills, for which she is famous in all the world. 2 Great in power and authority. In Jesus time having command over all the Kings of the earth; the eye of the world, the Metrapolitan of all the earth. Queen of nations, and Mistress of Monarches. The state of God's people in this world, is beset with great & mighty enemies, as fierce and potent as dragons. Thus the Church complains Psal. 44. ●9. Thou hast smitten us down into the place of dragons, and covered us with a shadow. Seeing that the Church is to encounter with great dragons and enemies, The Church is beset with fierce enemies and dragons. not flesh and blood only, which are mighty without and within us: but with principalities and powers, and these not only the members of the kingdom of darkness, but the head and Prince of all the wicked, even that wicked one, and then all the band led by him, among whom there is nothing in sight or expectation, but death and danger. 1 The Church is described to be as a lily among Reas. 1. thorns. These thorns are sharp and thick about it, to hinder the rooting, and the prosperity, and prick the Lily in the name and profession. And how weak a thing is a lily to defend itself from the prickly thorns? And Christ sends out his servants as sheep in the midst of wolves, weak and silly creatures in comparison of them. 2 The world which always lieth in wickedness, is no changeling, it is a very Egypt to the Israel 2. of God: not only oppressing them with cruel burdens and tasks: but a breeder of fell and hideous dragons, and most poisonful monsters, tyrants, hypocrites, heretics; partly by secret trains to infect and poison holy doctrine and conversation, and partly by manifest assaults to sting and wound them in their names, & profession, yea, & by tyranny & persecution to threaten with present death every moment. And as the Church was once, so it is ever, in the world, as in a wilderness, the wicked inhabitants of which are as so many wild beasts and dragons, among whom is no hope of truce or composition. 3 The Lord will have his Church thus beset with great dangers; That 3. First, She may be throughly tried and winnowed. Rev. 2. 10. Secondly, Have experience of her own weakness, to be humbled. Thirdly, Depend upon the strength of God in her combat, to quicken prayer. Fourthly, To take notice of the work and victory of grace, with the issue of faith and patience, which can conquer so great enemies. Fiftly, To make heaven sweet after so many fears, sorrows, and sufferings, when the enemies whom their eyes have seen, they shall never see more. 4 The Lord sees often just cause in the Church and 4. members to afflict them with such fell dragons and scorpions: for seldom is the Church cast into the place of dragons, but meritoriously & justly, seldom do common calamities, by tyrants, come on the Church, but the ambition, covetousness, and contention in teachers, or else the earthliness, security, or lusts, and looseness of professors went before. Object. How stands this with Christ's legacy? My peace I leave with you etc. And with his promise, My peace none shall take from you. Sol. Christ never takes away nec suam, nec a suis: that is, neither his peace nor from his, for, his peace differs far from all worldly and external; and well standeth with worldly affliction; all that will live godly must suffer persecution. And in the world (saith Christ) ye shall have affliction, but in me ye shall have peace: even at the same time. For not all the tyrants, nor torments of the world can shake out the sweet peace of God, and a good conscience, as in a cloud of Martyrs it might manifestly appear. And therefore first, the greater the enemy is, the greater care and watchfulness is required on our part: 1 Pet. 5. 8. Your adversary goeth about like a roaring Lion: therefore besober and watch. Ephes. 6. we fight against principalities and powers, therefore stand in the armour of God. And though Christians think it too strict to be tied to a constant watch, over their life, yet to give up, or be negligent in this watch, is but to agree with this enemy for thy own destruction. The adversary is great in power, in wrath, in watchfulness against thee, and thou hast no more assured means of safety then to set a watch about thyself, in all times, in all places, in all companies, in all occasions, over all thy parts, gifts, affections, speeches, actions, that thou mayest be able to defend them all with peace of conscience against all accusers, and defeat also so great and wrathful a dragon. Secondly, Against so strong an adversary, wisdom will seek to procure the greatest helps and succours Use. 11. that he can. Quest. What aids may I procure? Aids to be procured against the dragon. Answ. First, All our help stands in the name of the Lord. Fly to God for protection: for God therefore doth suffer his Church to be beset on all hands with such multitudes of combined enemies and dragon's, 1. as that she hath no way left but to look upward for God's eye to watch her, and God's hand to save her. As jehosaphat 2 Chro. 20. 12. There is no strength in us to stand against this great multitude, neither do we know what to do, but our eyes are towards thee. Get God thy friend to take part against these great dragons. Quest. How. Answ. 1 By faith, james 2. 23. Abraham believed God, and was called the friend of God. 2 By obedience Joh. 15. 14. Ye are my friends if you do what I command you. This covers a man with God's protection, whereas sin lays Israel naked, as in the Calf, and the wiles of Balaam. A man that hath so many enemies, had not need by sin to make God his enemy too. Secondly, God's Angels are good aids: who 2. have charge over thee so long as thou keepest the way, by whose presence Thou shalt walk upon the dragon, and tread under foot the young Lion and dragon, Psal. 91. that is, overcome the strongest and greatest enemies. Thirdly, Among other parts of Christian armour, the sword of the spirit, the shield of faith, the breastplate 3. of righteousness, and a good conscience; and there is great strength in the prayer of faith. Ephes. 2 Chro. 20. 15 6. 18. And of the faithful, Acts 12. 5. 7. as for Peter in prison: yea, prayer is able to muster an army of heavenly soldiers for our defence. If all wicked members, limbs of the dragon, be Vell I. great enemies, we must be wise to avoid their societies, and combinations; whatsoever peace and favour they pretend, fly inward fellowship with them, as from dragons, whose property is to poison a far off before we see them. Trust not their flatteries and pretences, Genes. 49, 5, 6. Simeon and Levi brethren in evil; and instruments of cruelty. Into their secret let not my soul come. It had been happy if in many passages of latter times, the Church had been more shy and wary of the fair and treacherous pretences of Antichristian dragons, who use to pull on fair gloves on foul and carnal fists, and paws; And who will trust him that cannot put off the nature of a dragon, although he may speak as the Lamb? The greater the dragon, the greater must our Use. 4. courage and resolution be. For, such potent and dreadfullen enemies are shadowed out in this title great dragon, not to terrify or dismay us (as all Israel run away at the sight of Goliath) but to animate and excite us to manly and stout resistance. Quest, What ground of courage have we against 5 Grounds of courage against so great a dragon. Iste Leo ob feritatem, Christus ob fortitudinem. Christus Leo ad vincendum, diabolus ad nolendum. August. so great a dragon? Answ. First, We have a great adversary, but we have a good cause, in which we need not fear to die, or maintain unto death. Secondly, As we have a great enemy, so we have a great and invincible captain; here is the Lion of Judah against the roaring Lion. Hebrews write that the Jews painted a Lion in a great banner for their standert. Let us run under this standard of this Lion, and be safe. Little David under this standard trampled on the great Goliath. Thirdly, We have great enemies, but as Numb. 19 8. God is gone from them, they are bread for us. great, but naked to God's revenge, their shield is gone. Great, but cowardly weak, and flying, to him that resists, Jam. 47. Great, but conquered, and bound. Mat. 12. The stronger man hath disarmed him. He is the great Prince of the world, but ours is the Prince of peace, and mighty Lord of glory. Fourthly, We have great enemies, but more and greater succours, than we have enemies, both with us and in us. They are spiritual wickednesses that are against us, but we have the spirit of God and of grace with us. Wicked men seem great and dreadful dragons, and as great and unresistable as an hideous dragon by a weak woman. But let them combine in most forcible manner: all that strength is but as the strength of reeds, in comparison of that with the Church; see Ezeck. 29. 9 6. Besides, they are many against us, but more with us then against us. 2 King 6. 16 and in us, greater is he that is in us than he that is in the world 1 Joh. 4. 4. we have greater power in us then any without and against us. Phillip 4. 13. I can do all things by the power of Christ strengthening me, and while we have all the might of his glorious power to strengthen us, we are safe. Colos. 1. 11. Fiftly, Our enemy is great, but thence we are assured of greater glory and victory, as David the harder task he had against Goliath the greater was his victory. The more difficult the war the more honour is in the conquest. [A red dragon.] It pleaseth God in the Scriptures under diverse colours to describe diverse things: As Revel 6. 3. 4. is a vision of three horses of several colours, which express the several estates of this woman here in conflict. The first a white horse, which colour noteth, in the Revelation, purity, and innocency of doctrine, and manners, and figureth the virgin primative Church, upholding the purity of doctrine and discipline of the faith, and worship appointed by the holy Apostles, before this white came to be speckled and spotted with black errors, and stains, in doctrine, discipline and worship. The second, a red horse, ver 4 deciphering the same Church now red with martyrdom, and persecution and effusion of blood by tyrants. The third horse is a black horse, noting the estate of the Church, now black and in sad and afflicted condition by heretics which had horribly mingled the truth of pure white and lightsome doctrine, with black darkness of heresies and errors; For it were not hard to show how in the first two hundred years after Christ, the Church was blacked by the heresies of Ebi●n, Cerinthus, Valontine, Martion, and Basilides. In the second two hundred, by Photinus, Samosatonus, Sabellius, Arius, and Eunomius, etc. In the third two hundred, by Pelagius, Nestorius, and Eutiches, etc. But this red colour of the dragon, lively pourtreyeth the feritie, cruelty, and bloody disposition of the dragon against the Woman the Church. The greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, noting him to be a fiery dragon, fiery red, set on fire, and all inflamed with an hellish flame of wrath and cruelty against the Church of God. Whence learn: The nature and disposition of the Doctr. The fiery disposition of enemies of the Church. enemies of the Church (further than they are overruled) they are red and fiery dragons, whom nothing can content but blood and cruelty. First, See it in the head of the dragon: Satan quaerit 1 The head. non quem mordeat vel frangat, sed quem devoret. Chrysost. He is red, bloodthirsty, sanguinolent; as a thirsty man delights in blood and cruelty: affectedly red. Secondly, He is actually red, imbrued with all the 2. blood of the Saints, of Abel, and of the Prophets, Apostles, the Son of God himself: and all his holy Martyrs since his ascension. He is guilty and died with blood. Thirdly, He is anciently a red dragon, a manslayer 3. from the beginning. Joh. 8. 44. Who hath slain all mankind not in body only, but in soul and body by our first fall. Fourthly, he is originally red: yea the author of all 4. cruelty and bloodshed that ever was in the world, and all the homicide done by man upon man, 'tis the proper work of the devil, in whose service homicides are So Christ to the Jews, Joh. 8. his works ye do, seeking to kill Christ. Secondly, See it in the members, Pharaoh a red dragon, 2 In the members. lying in his rivers, commands the midwives to kill all the Males, and makes a cruel bloody act, that every parent should drown his own child. Haman a red dragon sends posts into all provinces to kill, but not content with that, to root out and destroy all Jews, young and old, children and women in one day, lest any place should be left for pity or humanity. Manassah a red dragon, shed innocent blood till he had replenished Jerusalem from corner to corner. 2 King. 21. 16. Saul before his conversion, breathes out nothing but slaughters and threatening, as a dragon that slays only with his breath. The like in Antiochus, and Antichrist (typified in him) practised wholly to destroy the mighty and holy people, Dan. 8. 24. And the same we see in Herod who slew all the male children under two years old. Thirdly, See it especially in the Imperial dragon, 3 In the Imperial dragon. the bloodiness and tyranny of those Roman Emperors was matchless, who poured out the blood of innocent Christians by thousands, and ten thousands in their streets and territories, like water. For the first 300. years after Christ, were nine or ten bloody dragons, that died themselves red in the blood of Christians, which they sucked out greedily, more like hellhounds, than men, that had a drop of pity or humanity left. Nero began and flew upon them as a monster, as if they had been incendiaries of the city, which himself caused to be set on fire only to lay it upon them; like our incendaries, and Romish powder plotters After him, Domitian, who cast John the Evangelist into a furnance of scalding oil, but when he saw he came forth unhurt, he banished him into the I'll Pathmos, where he writ this Revelation. Euseb. lib. 3. cap. 17. After him, Traian, under pretence, that there must be but one religion in one Region, pursued christians with fire and sword, and new devised torments to chase the name of Christian out of the world. He slew Simeon justus, and Ignatius, the Pastors, one at Jerusalem, the other at Antioch. After him came Antonius Verus, who slew, with Policarp Pastor of Smirna, innumerable Christians. What shall I speak of Hadrian, that in one Mount crucified 10000 Christians crowned with thorns, and darts thrust into their sides, in derision of the passion of our Lord Jesus. Or of the last of these dragons, in one month of whose reign were slain 17. thousand Martyrs, and innumerable more condemned to mines and slavery worse than death. In a word, the dragons were so red, as, the very story seems to be written in blood; which tell us that no man could step his foot in Rome and not tread on a Martyr. Fourthly, See it in the causes. First, God in his Three causes hereof. counsel hath just reason, for as he foundeth his Church in the blood of Christ, so he finisheth and 1. perfecteth his work in blood He advanceth his glory and maketh his power shine in working by contraries, and confoundeth the adversaries, when they see their wrath turned to God's praise: and the blood of Martyrs, the seed and watering of the Church. Pharaoh shall see he cannot work wisely enough; here is a more glorious world fetched out of a greater Chaos. julian shall say vicisti Galilaee. Secondly, So deep and inveterate is the poison 2 and malice of a dragon, that no lighter or smaller revenge will serve him then death. The same poison lighted upon Christ, he was judged unworthy either to live or dye in Jerusalem. So the enemies of David, when will he die? and of Paul, he is unworthy to live. The rancorous poison of an enemy of God and grace is such, as a smaller revenge will not content them. No whipping or mocking of Christ, but crucify him. Thirdly, The fury and fierceness of the enemy is 3. still augmented by reason it finds fuel to feed it. First, the light and grace in the godly which the more it increaseth and shineth, the more their malice and hatred burneth and boileth against it. For; Why did Cain as a dragon slay Abel, but because his works were good? 1 Joh. 3. 12. Why do the godly make themselves a prey, but because they refrain from evil? Esay 59 15. Dragon's can plead many causes. Amos is accused by Hamaziah, that he hath conspired against the King. Daniel, by the envious princes, that he rebels against the King's proclamation. jeremy, if he exhort to go out into Babel according to God's word and decree: that he is a confederate with the Chaldeans. Paul, that he is a troubler of the City, and preacheth strange doctrine: and pity it is that he lives. But the true cause is, if the white horse go forth, the red horse will follow him at the heels, Psal. 38. 20. Mine adversaries hate me without cause. Nay, because I do the thing that is good, that is cause enough to hate to death Psal. 59 3. They are gathered against me, not for mine offence, nor for my sin. This doctrine may serve as a glass, to let many see Use. 1. their own faces, and to what head they belong. There is a generation of men who are fierce, revengeful, and cruel hearted against the godly, who may here see what spirit they are guided by. The spirit of God is gracious, meek, merciful, gentle, but they are not led by him. His they are whose spirit they resemble in mischief and malice. Joh. 8. 44. Ye are of your father the devil, for his works ye do. A natural child resembleth his father, so do they theirs, who was a murderer from the beginning. As it was once, so will it ever be, Gal. 4. 29. He that was borne after the flesh, persecuted him that was borne after the spirit, and delighted in scorning the generation of God, and seed of the promise: these show themselves a bastardly brood of Ishmael: who have no part in the promise, no foot in the promised land. To let us see whence that religion is that practiseth Use. II. and teacheth all manner of fierceness and cruelty against the Saints; It is of the devil of the dragon, and is no religion of God. Abraham makes this aptitude, and forwardness to homicide a note of a false religion, and proper to Idolaters. Genes. 20. 11. The fear of God is not in this place, and they will slay me. Hence it follows that the Roman religion cannot be of God, for, 1 Her head is that Abaddon, and Apollyon. The great destroyer of bodies and souls. Rev. 9 11. 2 Her members resemble the head; for never were any more cruel and fiery dragons, and homicides, than the Antichristian zealotes, and popish Inquisitors, which for so many ages have destroyed the bodies of the innocent Saints with fire and sword: and innumerable souls with devilish and heretical doctrines. 3 Her principles and positions are bloody and mischievous: and such as the Heathens and sanguinary Savages would be ashamed of. 4 Her proper colour is red, scarlet died, and drunken with the blood of the Saints, which noteth her an essential member of the dragon, fiery dragons are they, furious, and sulphurous: kindling blazing fires not only against the bodies of men women and children, but laying their fire works under ground, against the bodies of many kingdoms at once. This is that generation of which Christ spoke. They shall think they do God good service in killing you. And the more fierce any man is against good men the more of this leaven he doth discover in himself. Pray to be delivered from these direful dragons. Use. III. Psal. 59 Deliver me from the bloody man; and of all plagues which we have deserved let us pray we be never stung with these fiery dragons again, whose rage and fury knows no measure nor mercy. We have by our contempt and slighting the gospel of grace deserved most sharp punishments. And if our provocations be so great as wrath must come, Let us humbly desire to receive it from the hands of a father, that hath love and compassion, and remembers in justice mercy, and not from the hands of scorpions, and enemies that hate us to death; whom nothing but blood can satiate. Let us take words to us and say as Israel afraid of the Ammonites Judg. 10 15. We have sinned, do with us as thou wilt, only deliver us from the Ammonites. And as David. 2 Sam. 24. We are in a wonderful strait, let us fall into the hands of the Lord, for his mercies are great, and not into the hands of men, whose mercies are cruel. Walk wisely in the mean time, and cut them off advantages. To comfort the Church beset with red dragons, Use. IV. fiery and fierce men, implacable in their causeless 3 Grounds of comfort. wrath: and as much hope of reconciliation as with hell itself, unless God work a happy change, and make them of Asps and Cockatrices, Lambs and sucking Children, 1 We are to conflict with many red dragons: But we have a captain in red garments coming from Bozra, who walketh in great strength, mighty to save. Isay 63. 2. First, His garments are red with his own blood drawn by the dragon. Secondly, By the blood of his enemies, whom he treads in the winepress of his wrath. 2 The enemies garments now died red in the blood of the Saints, shall at last be made red with their own blood. As in Hered, Nero, Dioclesian, julian, judas, Arius. Take the counsel of pilate's wife, Ha●e no hand against the just and godly man. There is a time when the great Angel that hath power over fire: that is, all the judgements of God, and revenges of his enemies, and much more over all fiery dragons, shall cast them into the winepress of the wrath of God, and their blood shall come unto the horse bridles 1600. furlongs. Revel. 19 20. Let us leave all revenge to God, who will avenge the blood of Saints in due time. 3 The time is not long but we shall be freed from all these dragons and enemies. Cant. 4. 8. Thou shalt come with me my spouse from the d●ns of Lions, and mountains of Leopards. Exod. 14. 13. Those your enemies whom your eyes have seen this day, ye shall never see more. Seven heads] The third property of the dragon follows; which is his subtlety and craft, set out by his seven heads. The head is the seat of prudence and policy: And the number of seven heads, notes the manifold subtleties, and crafty devises of this Hydra: namely, The devil and his instruments: and under these seven heads are comprehended all hurtful arts, and all kinds of wicked imaginations and devises against the Church of God. Others by seven heads understand the seven hills of Rome, where the dragon lived: Or the seven heads, and kinds of governements in the Roman Monarchy. Which considered may lead us to that special dragon here aimed at, whose throne was upon seaveu heads or hills; and had seven heads or several kinds of government, which throne was yielded by the dragon to the Antichristian beast. chap 13. 2. Which noteth unto us, that Satan and his instruments Doctr. The dragon is as subtle as cruel. are as subtle, as cruel, against the woman the Church. For the dragon hath seven heads, a number of policies and fetches to bring forward his mischiefs. Of Satan himself, the head of this dragon: He is the old serpent more subtle than all the beasts of the field. Genes. 3. 1. A notable instance whereof we have in his first stratagem by which he overthrew all mankind. In which hell set all his seven heads to work. So as we may say by woeful experience, we are not ignorant of his enterprises. For First, He chooseth a serpent the fittest and most 1. insinuating instrument. Secondly, Sets on the woman, the weaker vessel, absent 2. from her husband. Thirdly, Sets on the man by the woman, the most 3. fit and loving counsellor. Fourthly, Begins subtly, for God having forbidden 4. but one tree, he asked if God have forbidden them every tree, and so wronged them. Fiftly, In all his speeches and answers along, he speaks craftily, and Jesuitically, venting as many lies and Amphibologies as sentences: and yet so, as if they had proved false, he had a double meaning to himself. As, 1 Ye shall not dye, he might say, I meant ye shall not dye presently, but become subject to mortality. 2 Your eyes shall be opened. And so they were to their shame and confusion. 3 Knowing good and evil. And so they did, but not as Gods, but by a miserable and experimental knowledge in the want of good, and presence of evil. 4 Ye shall be as Gods. Elohim signifieth Angels or spirits, and so they were in the same state of condemnation with them. So for wicked men, the limbs of this dragon, they are wise and subtle to do evil. Jer. 4. 12. Luk. 16 8. The children of the world are wiser in their generation then the children of light. And for particulars. How did Balaam trouble Israel with his wiles? For, whereas the King of Moab could not by power prevail against them, nor by any sorcery or cursing hurt them: He by the care of Moabitish women, brought God's wrath, and curse upon them, for corporal fornication first, and then for spiritual. Numb. 21. 1. Achitophel his counsel was as the oracle of God, and spoke rather like a God than a man; but all was against the Church. Quest. Why doth the Lord give such good gifts Why God giveth good gifts to evil men that abuse them. to such evil men, and agents, that bend it against himself and his people? Answ. God inverteth not the order of nature, for 3. Reas. evil men's abuse, but overrules it for justice or mercy, as his wisdom sees fit. As in the external faculties of the body, so of the mind, he suffers the powers of nature to be put forth corruptly, as in fornication or adultery. He hinders not the natural action, but order it for his own glory: so here. 2 He magnifies his own grace, who is good and bountiful to all, offering not only common gifts, as the sun, rain, and natural endowments, with wealth and honour to good and bad: but even the gift of his son in the Ministry of the gospel, to those who abuse it, and turn all his grace into wantonness. 3 He makes the wicked instruments hereby inexcusable, seeing To whom much is given, of them much shall be required. Luk. 12. 48. Quest. But why are wicked men subtle against Why do wicked men contrive and bend their wills against the Church. the Church? Answ. First, Because they are of the serpentine seed, and spawn of the dragon. Acts 13. Paul to Elimas. Oh full of all subtleties, and mischief, the child of the devil. Wicked men not only serve prenticeships 3 Reas. to the old serpent: but as our Saviour is bold to tell the Jews, they were of their father the devil. Secondly, They know they shall more easily prevail 2. and deceive, the more slily and subtly they work. Open enemies are sooner prevented then secret, and satan hath subdued more with his serpent's wiles, than his dragon's force. And when he cannot prevail with his Lion's paw, he puts on the fox's skin, and goes to work with his wiles and subtleties. Thirdly, God will have his Church every way 3. tried and exercised to shake her out of security. How was Israel tried. By Pharaohs policies to destroy them, before his 1. open force, for 1 He laid heavy tasks on them to weaken them from generation. 2 Cruelly oppressed them, by taking away the straw, and exacting the same tale of brick. 3 Slaying and drowning the male children as fast as they were borne; And after assailed them with all the power of his country. How was David exercised and kept waking by Achitophel's counsel, which made him apply God by prayer to turn his counsel to folly. How was joseph and Mary exercised, by Herod's subtlety, who pretended to worship Christ, but intended to kill him. First, By this we may take notice of the dragon's Use. I. wiles and subtleties which are as many as his heads. And because the knowledge of his plots and discovery of his devises is more than half the prevention of them, we will spend a little time in laying open some of his stratagems, and secret trains, laid out of sight, every way reaching to catch and circumvent us These are reduced to three heads as they concern. 1 Persons. 2 Actions. 3 Assaults. First, The dragon's subtlety concerning persons 1. is in two things. 1 In dissembling his own person. 2. In taking advantage Dragon's subtlety in dissembling his person. of ours. First, Although he be a dragon and devil, and deadly enemy: he cometh commonly as a friend, and in the habit of a good counsellor, and though he be a prince of darkness, he transforms himself into an Angel of light. 2 Cor. 11. 14. that where he cannot force, he may allure. Satan well knows how the Gibeonites closed and gate within the Israelites, by dissembling their persons. Joshu. 9 9 and so he gets in with us. To Eve though he appeared in the shape of a serpent, yet seems to be more friendly to her then God could be, God knows ye shall be as Gods. And he that came to Eve in the shape of a serpent, appears to Saul in the shape of a Prophet, and Samuel himself could not speak better words, nor truer in the event than this counterfeit. 1 Sam. 28 He cometh to Christ in the person of a friend, Master pity thyself, as if he had pity on Christ: who kindled and stirred all the dragons in the world against him to sting him to death. And who can think but he is a friend of Christ, who can preach him to be the Son of God. Mar. 1. 24. And who can preach the Apostles to be the servants of the living God, Acta 16. 17. The poor lambs of Christ's fold are never in greater danger, then when the fox preacheth. Of all other a preaching dragon is the most dangerous, who will wind us in by scripture, and by that which is the only preservative against sin, draw us into sin. As, To abet covetousness, & earthliness, and worldliness, and to bind a man's hands from doing good: he will put thee in mind of that Scripture, He that provides not for his family is worse than an jufidell. To harden and embolden men in sin, he hath a plain text; Where sin aboundeth, grace abounds much more. To an ordinary Sabbath breaker, he hath a comfortable text; The Sabbath was made for man, not man for the Sabbath. To him that is not at leisure to repent yet, he can preach upon that text, At what time soever a sinner repenteth, etc. To strengthen the libertine, and loose gospeler, that hates nothing more than to be tied to the rules of godliness; he hath as direct scripture as may be, Eccles. 2. 7. 18. Be not just overmuch: What can be more plain against these nice and precise fellows? Beware also of a friendly dragon. The Crokadile shedds tears, but it is to shed blood. To an angry man the dragon as a great friend asks him why he will suffer himself to be trodden under foot: and tells him, if he suffer this or this, he shall never live in peace; as if he wished his peace and prosperity, who never ceases to blow the bellowes of wrath and anger. To a profane and carnal man, What need you trouble yourself with religion? you have a charge, and look to the main chance. What? is it for you to suffer your servants to let their time and work to run to sermons, as Pharaoh to Israel, Ye are too idle. And many are brought in mind, that if their servants be religious, they cannot possibly thrive. Heathenish Civilists scarce so heathenish. Romish dragons insinuate into their proselytes, they lament the estate of their souls, and persuade like very good counsellors, to leave these heretics, and come to the catholic religion; they can feign Crokadiles tears: calling heaven and earth to witness that they respect nothing in the world but to promote the truth, and save men's seduced souls. And it is nothing but the Catholic faith that makes them venture their lives and fortunes, and a great number more empty and windy words, and ●ll to ensnare simple and unsettled persons. Nay, and which is a deeper plot of the dragon, he can pretend peace, friendship, amity, marriages, oaths, and what not, and all under pretence of peace, and clcake of friendship, that he may slay and devour: as France in that horrible Massacre 1572. had woeful experience. Nay, if need be he can pretend religion, and support of the Catholic cause, when he is digging and undermining, and laying barrels of powder, and iron bars, for the destruction of whole States and kingdoms. Here are religious Dragons. A foolish and silly woman shall the Church be, to give any credit hereafter to the flatteries and fair pretences of so often perfidious Dragons; who salute to wound, and never kiss but to kill. Secondly, He takes advantage of our own persons, setting upon us when we are weakest. As, Satan assaileth us. First. In our solitariness; He overcame Eve when she was alone. Cain set upon Abel, when he 1. In our solitariness. had him alone in the field helpless. Dinab being alone in the field, was set upon and foiled. And when set P●tiphers wife upon joseph, but when they were alone in the house? A Christian man must never sit alone, if he have no company of men, be sure of the company of God and his Angels, and then he is never alone. Secondly, In our soreness; as, Simeon and Levi set on the Sichemites, when they were sore, and could 2. In our soreness. not resist; as in the terror of conscience, & distress of mind, If God lay on his little finger, now satan lays his heavy loins. Thou art an hypocrite, a dissembler, hast sinned the sin against the holy Ghost. And many he prevaileth with to speak in his language. Now to discover satins wile herein, is a part of the cure. Thirdly, He assails us in our sleep; For than we In our sleep. are weak and exposed to all danger. The envious man sows tares while men sleep. In sleep jael easily slew great Siserah with a nail & a hammer. And the dragon knows how easy a conquest he obtaineth in our sleep of security. David in his ease and rest, was soon cast down; wherefore we must watch and pray. Fourthly, In our nakedness, as, 1. When we are out of our way and calling. Israel 4. In our nakedness. by sin had made themselves naked to the darts of the dragon, and of God himself. 2 When we are impotent and inordinate in our natural desires, cares and corrupt affections. Solomon 3 Instances. saith, A man that cannot refrain his appetite, is as a City without walls, Prov. 23. 28. naked and exposed to all dangers; and as a captain, where the wales are lowest or weakest, there lays his battery: So the great dragon marks our inclination, and thrusts us down the hill, where we are ready to run headlong of our own accord. And as he finds dispositions set, he baits his hook, and fits them with temptations, and objects fit for their ambition, or voluptuousness, or covetousness: and so finds strength enough in ourselves to overthrow us. Esau by his broth. Lot by his Wine. judas by money. a root of evil fell upon many temptations and snares. Hence are those many exhortations, to take heed that our hearts be not oppressed with surfeiting, drnnkennesse, or cares of this life. 3 When we are in idle or evil company we are naked and then the dragon hath us at advantage. When was Peter set upon? Not so long as he was in the company of Christ, and his disciples, whose presence might have been means to uphold him; But when he runs among the high Priests servants, and sits down by a warm fire: Now he is fit to be wrought upon, he will now be brought easily to deny and forswear his Lord. Fiftly, In the day of our death which is most unfit 5. In our death. for resistance, seeing now the body is sick, pained, and hath many other things to think upon, many fears, many terrors, many things to settle, etc. To teach us to pray before hand for the day, to die daily, to pull out the sting of death, bereave our sins of life before hand. TWO Secondly, Concerning actions, we shall observe the dragon's subtleties: 1 In respect of good actions. 2 Of evil actions. 1 In good actions or duties he sets all his seven 1. heads on work. 1 To hinder. 2 To blemish. 3 To disgrace them. 4 To frustrate them. First, Because there is nothing but it stands in the dragon's way. He is restless in hindering all that Satan's subtlety in hindering good actions. is good: and the better it is, the more buisy to prevent it. As, 1 The greatest work that ever was wrought was that of man's redemption. How craftily did he seek to hinder this in Peter? Master pity thyself. 2 The greatest duties that the Lord hath enjoined us, are those which we are to perform in his public ordinances, as, preaching, hearing, praying, and all parts of public worship. Hence he raiseth persecutions against the Church, to hinder these and disperse the Saints, Acts 11. 19 And he can hinder the free passage of the gospel, and stop the Apostles themselves in the course of their ministry, 1 Thes. 2. 18. But I speak not here of his force, but see how finely his heads can contrive it. He can pretend unity, and peace, and order, decency and obedience, and every thing that is good to stop the course of the Gospel, and hinder it. So he did in Q. Mary's days. He can hinder hearing of the word, and reading the scriptures, by undeniable reasons. Why, do not you think that men may be saved without all this preaching, and running to sermons? And is it not unreasonable to urge every common man, to know the deep points which belong to Divines, to Church men, and book learned men. but for private and unlettered men a little knowledge is best, and the heart may be good where the skill is but small. Besides you have a calling to follow, a charge of children perhaps live of your labour: how can you spare time for such occasions? And who sees not that the world was better, when there was less preaching? men were more devote, less contentious. And one Sermon well learned is better than all this preaching: and many learned men wish there were more praying and less preaching: for so much preaching brings but preaching into contempt. Never were these seven heads more beaten, then in beating down preaching, the only hammer against the kingdom of the devil: and never were they more busy working in this subject in man's memory then at this day: never were his subtleties and wit more applauded, and more approved then now. 3 He strives subtly against all grace, because it makes us like unto God; As in Peter, Satan winnowes Satan's subtlety in shaking and holding out graces. to shake all grace out of our hearts: and to hold it out. Especially those of faith, repentance, and holiness. First, Our faith is a sweet morsel to Satins, because Of faith. we cannot resist him unless we be steadfast in faith. His incessant work is, either to hinder us from attaining, or retaining it, for if he can hold off or wrest from us this shield, he hath devoured us already: and this he can contrive nimbly. What seeft thou in thyself worthy of the favour of God? a man of so many & so great sins, for thee to assure thyself of thy salvation, is boldness and great presumption. Discernest thou not how many doubts afflict thee, how many crosses are upon thee? for thee to say thou hast faith, is but to feed a fancy; as if sins, doubts, and crosses, could not stand with faith in our Father. Secondly, Repentance; for, this cuts him short of all. He cannot persuade that it is not necessary to 2. Of Repentance. salvation, where the word is taught; but he will firmly persuade not to repent yet, but defer it till a more convenient time, for now thou art in thy youth, and pleasures of the world, or in the profits of the world for thee and thine: and these thou must now enjoy, and conveniently enough repent afterward. Old age and sickness is fitter for sad thoughts, and religious exercises are tedious and unpleasant. And God hath mercy in store, when ever thou returnest unto him, he will put away all thy sins, if they be never so many. And Christ hath store of blood, and merit, and thy sins cannot be so many or heinous as to exceed his merits. And therefore seeing thou mayest enjoy both the pleasures of this life, and of the other, refuse neither. Thirdly, Holiness and exercise of all good works 3. Of Sanctification: and virtues; He can tell how to undermine all good duties most subtly. 1 Mountains of fears, losses, crosses, and Of sanctification. difficulties. 2 What need such care, and watch, and working, doth not faith alone justify? You will live like a Papist, as if you were to be justified by your works. 3 He can make one virtue or duty shake out another, for, he can in hearing gods word, cast in a serious & good meditation (which were profitable at another time) to hinder hearing, to distract the mind, and make a man hear without profit. Or set him on reading, or praying (things good in themselves, and at another time) but now hurtful and unseasonable. 4 He can cunningly make one of God's decrees cross another, whereas they are all dependant and strengthen one another. What needs all this strictness and study of holiness, and all this business in mortification, sorrow, foregoing delights, change of life? If God have predestinated thee to salvation, thou shalt be saved without all this ado: And if thou be'st not ordained to life, do what thou wilt or canst thou shalt never be saved; as if God who decreed the ends, had not also decreed the means. But his seven heads to a carnal man can by God's election, overthrow sanctification, whereas the Apostle saith plainly, He hath chosen us that we should be holy and unblamable. Fourthly, He can by one ordinance of God make 4. void another as Acts 13. 50. Devout women raise persecution against Paul contrary to Prov. 289. He that turneth his ears from hearing the law, his very prayer is abominable. These ordinances must not be divorced. 11 If he cannot hinder good duties he will do what he can to blemish them, and this especially two ways. First, By thrusting them forward by evil means, Thrusting on good things by ill means. and causing men to do good things in an evil manner, and then all the grace of them is lost. He cares not if Saul sacrifice, so he reserve the fat beasts against the commandment. Peter hath a care to preserve himself, but it must be by lying, and denying his Master. He hath a care not to offend the Jews, Gal. 2. But if he do therefore dissemble and deal deceitfully with the truth: here is a good matter marred in the handling. judas hath a care to be rich, but it must be with selling and betraying his Master. And now men must provide for their families, but with profaning of the Lords day, lying, swearing, forswearing: they must seek to recover their goods and health, bfit it must be by running to the devil, and by witches, as, Asa to the god of Ekron. Ministers must be hospitable, and keep good houses, and live to the credit of the Ministry, but it must be by heaping up of coins without measure, ambition, and base arts of flattery, and opposing the truth of grace, which is the ladder many raise up to themselves to rise by. Servants would be liberal and charitable, but it must be by deceiving their Master. Secondly, By propounding to good actions bad and unwarrantable ends: and now though the thing be Propounding to good actions bad ends. done, yet all the recompense is lost. Popish persons do a great many good works, materially good, give alms, and fast, and found hospitals, and Churches etc. But while they do all this to merit, all is lost. Protestants, do duties in themselves good, give alms, part freely from their money to pious and charitable uses, come to Church, hear diligently, speak feelingly, profess forwardly, uphold the Ministry carefully, if the end of this be to be seen or approved of men, as our Saviour saith of the Pharisees alms, verily they have their reward. Absolom is very civil, courteous, and pleasing in his carriage, but it is to undetermine his Father, and steal men's hearts from David. The dragon cares not how good thou either art nor how much good thou dost, if it be not for goodness sake. III What good he can neither hinder nor thus What good the dragon cannot hinder he will disgrace. blemish, he will openly disgrace and revile: for he rageth against goodness, so that he never ceaseth to cast false and scandalous reproaches and imputations against it. Whether the goodness be personal or, social. 1 For personal goodness he can black and stain it, he can charge Christ himself that he casts out Whether personal. devils by Belzebub. And Job, that he serves not God for nought, he is very devoute, but a very hypocrite; and Annah, that while she prays within herself, she is drunk: joseph thinks Mary's conception of Christ to be adulterous. He can and doth at this day make hateful the very show of religion, under terms of purity, preciseness and hypocrisy. He can scorn men for coming to Church, and carrying Bibles, as Pharaoh, ye are too idle, when Israel spoke of worshipping their god. He can scorn men for reading Scriptures, prayers and singing of psalms in their houses: for are not these manifest marks of hypocrites and dissemblers? for to be zealous against sin and corruption is, not to know what spirit he is of, or what he would have: nay, he hath his teachers to disgrace forwardness in religion, and warn men to beware of such hot courses, which only a few hare-brained men take up. Thus we know hear and see this sect every where spoken against, which is the sect of Christ himself and the holy Apostles, who for all their holiness could not avoid the rebukes of holy religion, Much less can we. 2 For social goodness, which is the practice of Or social. goodness in society, Here above all the dragon shows himself the accuser of the brethren: for as in the primative Church, he oppressed the truth with malicious reports and slanders: that the poor Christians in their private assemblies were incestuous, conspirators, sacrificers of infants; and putting out candles went promisevously to all kinds of barbarous lusts: So also in latter days, the Priests and Friars in their railing Sermons. Anno 1558 persuaded the people that the Lutherans of Paris assembled together to make banquets in the night; and putting out the candles, went together after a beastly manner. And the Sorbonists accused them, that they maintained that there was no God; no immortality of the soul; no resurrection of the dead; and denied the divinity and humanity of Christ; and all articles of true religion. Fox pag. 927. And at this day, as nothing is more fruitful than the communion of saints, and holy society, by brotherly fellowship, so nothing is more reviled, disgrased, censured. 3 The dragon can easily meet with godly Christians if they join in any good duty, though in their own houses privately among themselves, in prayer, conference, repetition of sermons, and cry down those as unlawful combinations. but let never so many combine, in drunkenness, dicing, carding, swearing, from one week's end to another, there is nothing made of such neighbourly meetings. Nay let hundreds and thousands meet on the Lords day, at footbals, cudgels, fightings, there is no evil in such meetings; the dragon that draws them together, makes no complaint; and why should we marvel that he, whose industry is to hinder every thing that is good, should so far prevail in that which is contrary, and mightly buildeth up his own kingdom? IV He hath notable devises to frustrate such good actions and duties as he cannot hinder or interrupt: Satan's subtlety in frustrating good actions. so as after sowing of much seed, there is no reaping or joy in the harvest. First, in general he cares not greatly how many good things thou dost, how charitable, how devote thou art, how diligent and laborious even in that which is good; so he can keep thee without the care of sound conversion, and from serious repentance, for he knows that all that is done before conversion is hateful to God. That of thistles no figs can be gathered: that out of a reprobate soil can nothing be yielded, but noisome weeds, and poisonful plants, what goodly show soever they make; That before repentance the sacrifice of a man is sin, and his very prayer is abominable: what cares he how much and often thou pray, so thy prayer be frustrate: But whiles thou regardest wickedness in thy heart, he knows God will not hear thy prayer. Neither cares he what good thou dost, so thou be proud of it, and say, Lord I thank thee I am not as this Publican. If he can get thee to thrust thy glory between thy actions and Gods glory he hath frustrated all thy expectation. More specially, if he cannot hinder thee from hearing the word, nor for shame bark against the action, he cares not so he may frustrate it, which he can The word frustrate 3. ways. do by many slights. 1 If he can make thee receive it without faith; he knows the word is unprofitable if not mingled with faith, nay hurtful, for he that knows his Master's will and doth it not, shall be beaten with more stripes. 2 Without love; for if thou receivest the truth without love of it, God will at length give thee up to strong delusions, 2 Thes. 2. 3 Without change of heart and life; what cares he if thou hear every hour a sermon, so all be put into a riven vessel: If thou hearest 20. years together never so diligently, if thou holdest thy sin, and abidest a hateful wretch, spitting poison against the word and preaching of it. Secondly, He cares not how civilly and soberly thou livest, without open gross breaches of the law, thou art no drunkard, murderer, blasphemer, thief, sodomite, all this pleaseth him well if so he can make thee hereby reject the gospel, for all this while Thy righteousness doth not exceed the righteousness of the Scribes and Pharisees. Nay, if he can make thee stumble at Christ, he knows no fall into hell is like that: it had been better thou hast never heard of him. Thirdly, He cares not greatly what a religious life thou makest show of, what strong conceit of faith Satan frustrates seemly profession thou hast, how joyfully thou receivest the glad tidings of the gospel: how resolutely thou professest 3. ways. the gospel; if he can frustrate all this profession. Either first, by keeping thee from being beaten down by the law, for then all the foundation is deceitful. Or secondly, by neglecting the means of faith, for than he knows thou nourishest but a fancy 2 for faith. Or thirdly, by making shipwreck of faith by corrupt conscience, while he holds thee fast 3. in some sin or sins, as lying, cozening, swearing, usury, gaming, or deceitful courses, or looseness of life: for now brag of faith, and say thou wilt never forsake the gospel: I say thou shalt never hold it out, for thou canst not favour it and thy sin too, which it favours not; In heart thou deniest it, and easily wilt with thy mouth. Fourthly, He cares not how zealous and forward thou art for the time, and how many things thou sufferest for the gospel, so it be in vain: some Magistrates are good and forward at first for a fit: some Ministers are best at first, as Saul, judas etc. but after comes the bad wine, and the lees and dregs are in the bottom: and many remitting of their first loves, fall to looseness, contempt and spite of the way. Satan hath now frustrated all: true grace proceeds and holds out, now he knows these were never good. I● Now for evil actions the dragon sets all his 2. The dragon as subtle to thrust on evil as to trust out good. seven heads a work to thrust them forward, and that especially two ways. First, Because he cannot make them be good, he can make them to seem good till they be acted. He can handsomely apparel them, and make them appear 1 By making evil seem good. next to virtues. The eating of the forbidden fruit will make our parents as gods: extreme covetousness is but nearness or good husbandry, wrath and cruel revenge is but manhood and spirit, unfruitful wasting of our time is but good-fellowship and neighbourhood. Neutrality in religion, when a man is neither fish nor flesh, hot nor cold, is to be moderate, discreet, and a wise man. To neglect the study, & preaching of God's word, and to carry men from the simple truth to royes, and froth of humane spirit and wit, is profoundness and depth of learning. Revel. 2. 24. for how else came school-learning to banish the scriptures, for many hundred years, but under pretext of a deeper learning? To be earnest and an hot pursuer of these hot & precise fellows, is to be a good zealous protestant. And to think they do God good service, in killing and burning his Saints, in stabbing kings, massacring Innocents' and blowing up Parliaments, is to be a resolute Catholic. Thus skilful is this seven headed beast to wrap up all his poisoned pills in some sugared pretence, and persuasion or other: he can make them seem near allied to virtue and grace. Secondly, If he cannot make them seem good, yet he can so gild, and hide them, as they shall seem less 2 Or less evil. evil. When a man in rude and wicked company hath made himself beastly drunk and swinishly unreasonable: it is no great matter, he would be loath not to be counted a good and kind neighbour and not disgrace himself so much as not to pledge his friend's health. When he hath in anger and rage cursed, sweared, railed, and quarrelled with his neighbours, it is a fault indeed: but no man is a Saint, and it is in some men's nature to be more choleric than others; and thus comforts and confirms himself; uncleanness, fornication, adultery, great sins against the fountain of mankind are slighted: it is but a common error of youth, and age will mend it. Ordinary oaths, by faith, troth, Mass, Marry, and by God himself, are but small sins; the custom takes away the sense, but not the guilt. Secret sins which other men see not, he can make a man's self not to see them: and those which dig into the bowels he makes appear but as the scratch of a pin. Many sins are practised by the most and greatest, nay even good men and professors will carded, and dice, and prodigally waste their time, and now they are privileged sins and vanish into nothing. The third head wherein we shall see the subtle working of these seven heads against the woman is III. Satan a most subtle engineer against the Saints. in respect of his assaults, which are most subtle: for never was there such an engineer so expert to win and hold: as shall appear in some instances. His first stratagem or assault is to intercept victual from the Christian soldier: which if he can do, he I. 1 Stratagem is to intercept victual from the Christian soldier. need nevet strike a stroke; well he knoweth that where vision (which is the Church's victual) faileth, the people must perish. In the siege of Samariah. 1. King 6. the famine made them eat one another. And in the siege of Jerusalem, the pitiful women sod their own children for meat, and eat the fruit of their womb a span long. Lament. 4. 10. And in that by Titus and Vespasian, more were slain by famine then by the sword: and so this enemy bestirs himself to prevent victual from us, which he can and doth many ways, while one would think he intended no such thing, as, 1 By hindering the preachers and purveiors of 1 By hindering preachers. the Lords camp under pretence, as was aforesaid, of unity & the like: Or stirring up his preachers to preach against preaching, as too much, too often, or too plain, and too vulgar, and is not joabs' hand, the dragon's hand in all this? did ever the spirit of God utter one syllable in all the bible against preaching? did not the Apostles rejoice that Christ was preached any manner of way, even by evil men? And is that spirit Apostolical that repines at much preaching of Christ, by good men? is not Christ lifted up in the preaching of the word? and is he a preacher from Christ that envies his exaltation? 2 By hindering men from coming to the Ministry, 2 By hindering men from coming to hear. he can thrust in a number of distractions, which negligence hath made urgent, and then persuade very pleasibly (as he did good Martha) that they shall do very ill to sit down at the feet of Christ at such times; they must leave that to such bad huswives as Mary, whom if Christ ●ad not justified that she had chosen the better part, she had been checked at all hands. 3 If he cannot hinder them from coming, he will come with them to hinder their hearing: well 3 By hindering the hearing, being come. knows he, that no man would look for a devil in the Church; at so good an exercise: and therefore when men think him farthest off, he will be sure to be nearest. Now he cometh to steal away the word, not as other thiefs to convert it to his own use, but to prevent thine. Quest. How doth he steal the Word from He stealeth the word 3 ways. Men? Answ. First, By thrusting in a world of worldly and wandering thoughts of profits or pleasure which fill up the room, and divert the mind from the word in hand; and here he mightily prevaileth, as by his own subtlety, so by God's just judgement, upon them who deny God, their heart, mind, & thoughts in his service; the devil must have them. Secondly, If bad and idle thoughts be repelled, he can thrust in better thoughts and meditations, on which while the mind settleth, the business in hand is unprofitable to them: or he can while they should hear, make them devout in praying, or diligent in reading, wherein how can they choose but think themselves well occupied? but are circumvented by the seven heads, who can overthrow good things, not by evil only, but by good. Thirdly, By binding up their senses, and casting 3. them asleep, lest they should hear and believe. A fearful sin of many who seem to have taken some grains of some opiated hellish confection to cast them asleep. Or, if he cannot shut and bind up their senses, he can draw them aside to outward objects, on this or that person or occasion, and set them a tattling or gazing or some other unfit exercise, and all to divert the mind from the one thing necessary. 4 If he cannot hinder them from reverend and 4 By intercepting it from the heart and life. 4. ways. watchful hearing: them he casteth about to intercept it from the heart, and life. 1 He will call the word into question as he did Gods own voice to Eve: And so not mingling it with faith, he knows it must be unprofitable. 2 Or if he cannot question it, he deviseth to make men fall out with their meat if every thing be not to their minds, either it wants latin, and learning; or it is too tart and personal, it shall go hard but some dislike shall fall on the man or the matter; john's austerity, Christ's familiarity, all shall be distasted. Pipe or mourn to froward children all is one. 3 Or if they hear it with pleasure and affection, than he will make them believe that to hear is enough, without all due meditation in the mind, or expressing the power of it in the life and practice: he cares not greatly if they chaw it a little, and turn it over their tongues by speaking of a point or two, so as there it rot between their teeth, and starve faith and good conscience. 4 Or if they begin to practise or show any fruit at all, than he hath some agent in a corner to advise him to be wise and be not led away by sermons, he shall be noted for a favourer of such as will be little for his credit. Thus Elimas sought to turn the deputy from the faith. Paul spying him catching the word. Oh full of all subtlety and mischief, child of the devil. Or by open scoffs and reproaches daunt them who are unsettled, from the profession and practice of godliness. Thus Satan keeps infinite souls starving and fasting so as they are never able to hold out in the encounter. A second stratagem of Satan in his assaults against II. 2 Stratagem, to disarm us. 2 ways. us, is in regard of our weapons, and here he attempteth two dangerous plots. First, To disarm us, to keep us naked, and destitute of armour. If a captain can keep his enemies from weapons, what needs he more for victory? The Philistines to hold Israel under their bondage. 1 Sam 13 19 left never a smith in Israel, who might help to arm them. And if Satan can keep men naked without armour he hath enough to hold them for ever under a hellish slavery. Quest. But how doth the devil disarm the Christian? Answ. Two ways. By driving men to sin against God, so as now they are naked and destitute of God's favour and protection. Exod. 32 25. Israel making a calf was naked. And Balaam could not curse or any way overcome Israel, but by enticing them to commit, first, corporal fornication, and then spiritual, and this made a fearful breach among them. 2 By persuading men to put off or lay aside their weapons or some part of their armour for a while. He knows when we lie open in any part, and can there hit and wound us, as, he can easily persuade to remit prayer; to be weary of faith, his shield, for the weakness of it; To crack a good conscience and to strain a little; to dislike the profession for the suit and service of it; to slight the preaching or reading of the scripture, and so cast away his word; or in time of peace and security to suffer his armour to hang by the walls rusty and disjointed, not considering that the adversary takes no days of truce: nor the Apostles precept, to put on the whole armour of God: As good no armour, as not put on. Secondly, If he cannot get us to lay aside our armour, than his next drift is to turn them the wrong way. 2. If he cannot wrest it from us, he will seek to wrest it against us: it was the glory of David's victory that How Satan turneth our own weapons against ourselves. he took off Goliahs' head with his own sword; and many times and ways doth Satan glory in such conquests over us while we little discern him, For, 1 That he ever conquers us by our own corruptions every man can conceive: which, what is it else then to fetch his weapons out of our own armoury? 2 But, which we less discern, he beats us, and overthrows our graces, not by corruptions only As, our graces. but by our graces. As, if we be sorrowful for sin, he will have us swallowed up of sorrow. 1 Cor. 27. 11. If we be zealous, he will carry us so far as the Disciples, who will call for fire from heaven; the fire that should warm the house, shall burn it: If we be humble, he can make us proud because we are humble: in maintaining our Christian liberty, he can easily bring us to licentiousness: in hatred of our former prodigality, he can easily draw to more hatefullc ovetousnesse: and how easily shall we think that to be a virtue, which is contrary to a former vice? 3 The Word of God, a principal weapon, he And God's word. 2. ways. can easily turn in our own hands against ourselves. First, Sometimes by hiding some part of it, which is as a breaking short our sword, so as it cannot reach to offend our adversary, or defend ourselves. To embolden men in sin, he allegeth Ezek. 13. & 18. As I live saith the Lord, I will not the death of a sinner, but hides and breaks short the next words, but that he repent and turn. and 1 Tim. 2. 4. who would have all men saved, but breaks off the next words, and come to the knowledge of his truth. So, to bring Christ to presumption, he allegeth Psal. 91. He shall give his Angel's charge and they shall keep thee etc. but breaks off the words in all thy ways. Secondly, Sometimes by inferring on words of Scripture diabolical conclusions, as, Christ died for all, therefore thou mayest live in sin. He that provideth not for his family is worse than an infidel, therefore thou mayest be covetous, earthly, unjust in word & deed; a remedy worse than the disease; to avoid infidelity by a greater infidelity; for never can he speak truth but to deceive, and in nothing can he more plausibly hide his lies, then in words of truth, and most of all in words of scripture. Thus Satan foils us with our own weapons. A third stratagem of this seven heads is, they are very buisy to break our ranks, for thus an army is III. 3 Stratagem is to break our ranks in our duties. soon discomfited. This policy joshuah used against the men of Ai. chap. 8. 20. he set part of the army before and part behind in ambush; who when they arose, so troubled the enemy's ranks, that being disranked and confounded, they could not stir any way to escape; and thus dealeth the dragon. The ranks of Christian soldiers are their callings; which are of two sorts: general calling of Christianity: and the special calling in which station every man abideth. If Satan can interrupt or hinder either of these, he hath drawn us from our wall and fort, and soon foileth us. 1 The duties of our general calling are praying, reading, conferring, meditating and the like; in 1 Of our general calling▪ which we must stand continually, as the Apostle, pray continually, in all things give thanks. Set the Lord continually at thy right hand; if Satan can win us to discontinue these duties at any time, he easily winneth his purpose against us. Example in holy David 2 Sam. 11. 2 he was wont in the afternoons to be praising God, praying, meditating in the statutes, compiling holy psalms; But now he must have a nap; after that, he spies a woman washing her, hence was his adultery, and to hide that sin addeth the murder of his faithful captain Uriah. 2 Our special callings are our ranks, and if he can turn us out of them, which are our way wherein 2 Of our special calling. we have the promise of God's protection; he easily overthrows us. Idleness is the devil's pillow and anvil; an idle mind empty of good, is fit to be filled with evil, whereas look as a full vessel can receive no more, so an heart filled with godly meditations, or an hand full of good exercises, leaveth no room for satins temptations, nor leisure for his designs or enterprises. We must therefore abide diligently in our callings, which are a school and exercise of many graces, as humility, obedience, patience, faithfulne, experience of God's blessing, power, and providence, with daily exercise of the word, and prayer, to sanctify them, all which are notable bulwarks against the incursions of the devil. A fourth usual stratagem of Satan is to dissemble IV. 4 Stratagem is to dissemble a flight. 3. instances. a flight when he need not, when he doth not. Thus Judg. 20. 32. the Israelites after two foils drew all the Beniamites out of the City by dissembling a flight, and by such as were laid in ambush (of whom the enemy was not aware) cut them off every one. So satan often dissembles a flight for his own advantage; For, First, He can and often doth depart from vexing and afflicting men at the command of the losing witch, nay instead of hurting he will offer his help. But 1 to bind his servants more obse quiously unto him. 2 To draw the faith of men from God unto him, and reject dependency on him, and the lawful means, and so do homage to the devil; and is not this flight a mighty conquest? Secondly, He will give a man leave to leave some sin, so he can get him surer into another extreme: and then he thinks this must needs be a motion of the spirit, because he concludes it clean contrary to that which he took to be a motion of the flesh or devil. Thirdly, After much struggling and resistance he departs and seems to fly, but his flight is his forest fight; For, 1 He departs but for a season. 2 Never but to renew his forces and assaults, to bring seven spirits worse than before. To bring us into the sleep of security, as conceiving both, weakness in our adversary. and strength in ourselves to resist him. A fifth stratagem of the dragon, he can greatly V: 5 Stratagem, by light skirmishes get great advantages. weaken the Christian and much avail himself by light skirmishes, and proveth most dangerous, when he seems to intend least danger, as, First, He will begin mannerly with one sin, and what great danger can be in that which is so necessary too as he cannot thrive without it? As, to lie or swear for advantage, or to take usury to live by, to be a nonresident, a gamester, or a sociable man, but he knows: 1 One sin never goeth alone; one sin cannot keep itself warm without another. 2 One sin suffered is like a hole in a ship, which will sink a ship of the greatest burden, somewhat more slowly but as surely as if a whole side were shattered out. Let thy fraught of graces be never so rich, one reigning sin will wrack all. One Agag spared shall cost Saul his kingdom, and his life; one dram of poison is enough; one swine in a garden to root up all; one dead fly shall make the whole box of ointment to stink; and one sin reigning and unrepented shall slay the soul for ever. Secondly, He can easily prefer and get countenance to secret sins, as, evil and wand'ring motions and thoughts to take up the mind by days and months, with foul & unclean desires, and purposes, yea and practices and actions suitable: For, Are not thoughts free, and who sees so much hurt in them as in the pricking of a pin, et fi non caste tamen caute, He that cannot live chastely, yet if he can carry it cautelously and charyly, all is well. But the dragon knows, that, 1 If the fountain be corrupt, so are all the streams, Motives to avoid small and secret sins. and this is a compedious way to poison all that comes from within. 2 That secret sins are stronger snares to hold men faster then more open and manifest: both because these are more easily contrived, admitted and continued in. As also because these want those restraints which usually curb open crimes even in bad men, as shame of men, fear of law, and sting and terror of conscience. Thirdly, He gets no small conquest by holding men in small sins, which are so only in comparison of greater; why, Is it not a little one, and my soul may live in it? and, The offence, skarr, noise and punishment of a small sin cannot be great: whereas he knows, that First, The least and smallest sin, let in, and allowed, will widen and make room for greater, as a little villain thrust in at a window will soon set the whole house open to the whole crew of thiefs and cutthroats. Secondly, As a skilful Apothecary he can disperse the poison of sin at first in so small quantity, as that the conscience be not sick. But it is that the practice of small sins may grow into custom and habit, and that the conscience may at length come to digest it, as meat and drink with delight, because of the sweet taste in the mouth. And then what delight hath God in him whose delight is in any sin. The 6. stratagem of these 7. heads is, that the dragon The 6. stratagem of the 7. heads. gaineth no small advantage by spreading false fears and terrors to dishearten us in our combat, as valorous chieftains raisé up clouds of dust, o● kindle some false fires that in the smoke of them they may help themselves, and hinder their enemies: Thus Gideon Judg. 7. by 300. persons discomfited a mighty host of Midianites, by blowing every man a trumpet, breaking every man a pitcher, and holding up every man a burning lamp, by which policy they seemed as many bands as they were men, at which the amazed host fled worse afraid than hurt, had they stood their ground: Even so Satan to discomfit Satan sprea death false fears concerning men's estates. Four instances. the Christian, spreadeth false fears and terrors in their minds to make them forsake their ground; and these feàres may be reduced to 2. heads. 1. Concerning their estates. 2. Concerning their actions. First, For their estates, he terrifieth them with I. these suggestions, as, 1 That they never had truth of grace but all that ever they had or did was hypocrisy, and dissimulation, or presumption; all to make them out of love withgrace. 2 That God never loved them, for than he would not so afflict them, but dandle them as children; and this is to shake out the love of God from their hearts, which constraineth them to duty and obedience. 3 Terrifieth them with their own wants, ignorance, infirmities, unworthiness, and fear of shameful falls, as such and such of God's servants, that seemed well rooted; his scope herein is to make them weary of all. 4 With fear of final falling a way, and withering if the sun of persecution should arise, and thus causeth many to cast away their confidence, as if he that began the good work would not finish it. TWO Concerning actions the serpent spreads many II. And concerning their actions. Four instances. false fears to drive the Christian off them, as, 1 In religious actions he objecteth and urgeth the reproaches and many wrongs there waiteth upon forwardness; it is but to purchase general dislike and disgrace, & expose himself to be a prey; and as many Lions and difficulties are in the way sufficient to cast off the sluggard, and no fewer losses of friends, customers, take in the trade, his credit, respect of great ones, and the like. Here not a few are circumvented. 2 In common and civil actions he persuadeth men, that they cannot live by true dealing without falsehood in word and deed; and if they help not themselves with lying, swearing, dissembling, unlawful gains by usury, and the like; they cannot trade or live; And hereby he holdeth many tradesmen in the trade of sin; who account nothing evil which may bring them in the goods and profits of this life. 3 To hinder actions of mercy and liberality, he frighteth men with false fears, lest by giving, themselves come to need, and so they wrong their family; as if God supplied not seed to the sour, and as if he that watereth should want rain. See Proverbs 11. 25. 4 To hinder actions of justice, especially if against a great man; What know you what you do? would a wise man raise a Lion, or take a Bear by the tooth? will you pull on yourselves a needless danger? thus is he skilful by false terrors to hinder any good; hereby he doubleth his strength and winneth ground on our cowardliness. These things have I set down, that we might not be ignorant of his enterprises. 1. Cor. 2. 11. Being to deal and to grapple with this seven Use I. Serpentine wisdom is in fourething. headed dragon and all the serpentine seed, we must learn that needful lesson of our Saviour Mat. 16. 16 Be wise as serpents. Quest. Wherein is the Serpent's wisdom? N●mo enim celerius opp●imitur quam q●irihil aut parum timet: hostisque st●enuitatem ignorat. Answ. In 4. things. 1 The serpent is naturally wise to defend himself from wrongs, to which end he will wrap up his whole body about his head, to save and defend that from danger: So must Christians be most careful of their own safety, by careful respect of their head, namely, the faith and glory of Jesus Christ, and expose themselves to any dangers to save him, his glory, his holy profession harmless; as the holy Martyrs did 2 The serpent or dragon who is the old serpent, 2. and his seed, are very subtle to contrive evil: So Christians must be wise and politic to contrive and bring to effect that which is good. Rom. 16. 19 Be wise concerning that which is good; but simple concerning that which is evil: The object of Christian wisdom must be that which is good, and a good cause wisely handled is very graceful, which made David's face to shine even in Saul's envious eye; because he behaved himself wisely in his matters. Good Rebecca willing to save jacob from Esau's fury, hideth her counsel, by pretending another occasion; because the daughters of Heth were a grief unto her; she would send him to Padan Aram to fetch him a wife; And so wisely prevented the intended mischief. Gen. 27. 41. And Paul used a special good policy for himself amongst his accusers, who discerning that some were Saducees who denied the immortality of the soul, and the resurrection of the dead; and that some were Pharisees that held both, he professed himself a Pharisee, and cast a bone between the two sects, and so slid away between them. Acts 23. 6, 7. And thus Christian policy is as lawful in our war against this hellish and serpentine army, as are those prudent policies of the field in external wars and martial affairs, squared to the rules of God's word, and to these cautions; 1 That nothing be said or done to prejudice truth; 2 Or God's glory; 3 Or civil righteousness; 4 Or the special calling. 3 The serpent is subtle to contrive evil by evil 3. means, and this is that wisdom that is earthly, hellish, sensual and devilish, such are the Machivilian policies and desperate shifts to atraine wicked ends, by right or wrong, force or fraud, life or death; Thus Ahab and jezabel contrived for Naboths' Vineyard, by hypocrisy and murder. Thus Papists will set up their religion by lies, equivocations, Spanish inquisitions, gunpowder plots, and such horrible torments as are likest and come nearest to the torments of hell, whence both their religion and devises to uphold it are. Thus many Tradesmen are wise to get wealth, by lies, oaths, circumventing and laying snares. But the practice of true wisdom from above is, pure, peaceable, gentle, and by allowed means attaineth lawful ends: the Serpent's policy is ever joined with iniquity: but Christian policy must be accompanied with innocency, and contriveth good things by good means only, and degenerateth into carnal counsel, when, even in case of saving the life, unwarrantable means are undertaken: as when David to save his life feigned himself mad: Peter denied his Lord; a Protestant to go to mass with 1 Sam. 21. 14. pretence to keep his heart to God, or a Christian for recovery of health or goods, to go to the Witch. 4 The serpent is wise to stop his ears against the 4. charmer, and will by no sweet and cunning notes be drawn out of his hold into danger; So must the Christian be here as wise as serpents by bewaring of men Mat. 10. 17. Godly men must not commit themselves hastily to every one that can speak them fair, and singing sweetly unto them; but carefully keep them out of their snares; who are like ponds, the water is clear enough at the top, but at the bottom foul and muddy. Let us remember our Lord was betrayed with a kiss; that the Apostles suffered most from false brethren who, crept in to spy their liberty. That enemies of grace can make fair weather when they are most stormy within, that the times Christian's must walk as wisely as warrantably. are dangerous, the persons we have to deal with pernicious, the flights of the serpent mischievous, and if we deal not as wisely as warrantably, they will get beyond us; that it is the property of folly to pour out all his mind: but wisdom reserveth something for afterward. 2 But especially let us not be carried away with their whisperings and charms that would draw us from our religion, sincerity, true worship; Let no Siren's song draw us out of our hold, as those of Jesuits, Priests, Libertine preachers, nor prevail so much with us as to taste any forbidden fruit. Quest. How shall I get this serpentine wisdom to oppose the dangerous 7. heads. Answ. 1 Get the fear of God, that is the beginning Means to get this serpětine wisdom, 5. of wisdom Prov. 1. 7. Psal. 111. 10. and to depart from evil is understanding Job. 28. 28. Prov. 3. 9 2 Use the means appointed, seek for wisdom, dig for it as for treasures Prov. 2. 4. Minerals lie hid in the bowels of the earth, and are fetched out with labour and hard pains, wait at the gates of wisdom: that is worth nothing which is got for nothing: we must seek it as silver, covetously, diligently, constantly. 3 Make the word thy counsellor, there thou meetest with the wisdom of the spirit, which over-reacheth all the wisdom of the flesh; David hereby became wiser than the ancient, than his Counsellors, than his enemies Psal. 119. The serpent indeed hath a subtlety of many turnings and windings, but in the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifold wisdom against all devises. It is a faithful guide against all wanderings: it is as was the cloud in the wilderness for our motion or station; an unerring gu●de that leadeth us as wise men to Christ: it is the holy card to direct us in this troublesome sea, to escape all the shelves, and sands, and rocks, to conduct us safely to the holy land. 4 Pray for wisdom, so did Solomon: for heavenly wisdom thou must go to heaven. James 5. If any want wisdom he must ask it of God, the encouragement of the prayer is, 1 The promise of the spirit of wisdom; grace, and speech to prevent evils, and disappoint enemies. Luk 21. 14. 2 The promise that God will turn wicked men's counsels to folly, as Achitophel's 2 Sam. 15. 31. he will scatter their devises and bring them home on their own heads. 5 Practice true wisdom: the practice of true wisdom increaseth it. The dragon is subtle by long experience and practise, against which we shall well oppose this experimental and practic wisdom. Deut. 4. 6. This is your wisdom. Quest. How may we practise this Serpentine wisdom. Answ. 1 In respect of God and the things of God, true wisdom will provide for itself the best Wherein is the practice of true wisdom. things. In vain is that man wise that is not wise for God and himself. Prov 9 12. Sound wisdom will provide the best estate for itself; Wise Virgins will prepare oil as well as lamps, and the wise Merchant will be sure to purchase the pearl, though it cost him his whole estate: true wisdom will first seek the Kingdom and the righteousness of it, than other things: true wisdom esteemeth godliness the greatest gain, and is provident for itself. 2 True wisdom is watchful of itself; it will observe what evil it is most prone unto, and there fence most carefully; as Citizens besieged do the weakest part of their wall, and there keep strongest watches. 1 It knoweth the dragon watcheth all occasions, and so it doth for itself; and seeing it knoweth Satan fitteth his temptations to every estate: it will observe itself, in prosperity to watch against pride, in adversity to watch against impatiency, it will observe opportunities offered and accept them for God's glory, and the good of himself and others. 3 In good duties it contenteth not itself, that they be done unless they be well done, and in a good manner by good means, to right ends, and in all right circumstances, as knowing he must not only We must not only do good, but be wise to do good. do good, but be wise to do good. 2 It will do all the good it can, if it cannot do all the good it would, for so the dragon doth in evil. 3 It will be in lesser duties and commands as conscionable as in greater. Psal. 119. 6. When I have respect to all thy Commandments. 4 In temptations to sin. 1 It thinketh not itself gotten on't of sin by running unto the other extreme. 2 It will abstain from evil and from the appearance of evil. 3 It will abstain from evil though good might come of it, Rom. 3. and so preventeth the tempter, who ever thrusteth on evil under the colour of some good by it. Comfort to the church not to fear the high reaches Use. 3. Comforts against the depths of Satan. 5. and deep devises of the enemies, for, 1 The wise God taketh the wise in their craftiness 1. and breaketh the head of the crooked serpent and dragon of the sea, Isai. 27. 3. 2 Though the dragon have 7. heads, our head is 2, wiser than them all; In him are treasures of wisdom and knowledge; dragons may hide their counsels from men; but not from him who hath 7. eyes to foresee and prevent all mischiefs from his Church, Zach. 4. He hath the 7. spirits of God. Rev. 5. 6. that is a most absolute wisdom and power, to repel all the dragon's subtleties. Ob. What is this to us? Answ. Yes, these 7. spirits are sent into all the world. vers. 5, 6. 2 The head hath wisdom for all the members, and understandeth not for itself only, but for them. 3 He is made of God to us wisdom as well as righteousness. 2 Cor. 1. 30. 3 Though Charmers whisper and busily pull 3. many from the truth, yet by this wisdom of thy head thou mayest discern between truth and error; between the voice of a shepherd, and of a stranger. Let never so many false Prophets go out into 1 Joh. 4. the world; thy comfort is, thou art of God and hast overcome them. 4 Though tyrants and antichristian powers 4. should draw thee before counsels and consistories, fear not what to say, in that hour wisdom shall be given to thee, as the poor silly Martyrs, to confounded the mighty and learned. 5 Though in the world thou art counted silly and simple, to cross thyself in the reputation of it, be 5. content, let others be wise in the world, be thou wise by the word, so shalt thou be wise to salvation, when worldly wisdom shall end in folly and damnation. And ten horns] Now we come to the fourth property of this dragon namely his power and strength called, here ten horns: where consider, 1. What those horns be. 2. The number of them. 1 The word horn properly taken is well known 1 to be that part of the beast wherein is his chief strength and beauty: but in scripture it is commonly taken Metaphorically, and signifieth strength, might, power, kingdom, glory; Sometimes in the Creator. 2 Sam. 22. 3. The Lord is the horn of my salvation, that is, my powerful and glorious Saviour. Sometimes in the Creature, and thus great Provinces, and Princes, and those mighty Kings and kingdoms which like beasts with horns, both defend themselves, and offend and hurt one another, are usually called by this name in scripture. Dan. 7. 7. The fourth beast (by which some understand the Roman Monarchy, and others better, the Asiaticall kingdom of the Selucidae) was fearful and terrible, and very strong, It had Iron teeth and devoured and broke in pieces all before it, and it had ten horns, and those were ten kings that should rise successively: and ver. 8. another little horn, that was Antiochus Epiphanes ver. 24. called little, because he was youngest brother, and had no right to the kingdom, before whom there were three of the first horns plucked away; that is, 3. kings who had right before him, but all made away by him, that he might come to the kingdom. And the Beast, Rev. 13. 1 by which is meant Antichrist, is said to have 7. heads and ten horns; here in agreeing with this dragon; both of them are monstrous, and though they are diverse beasts, yet resemble one another in great correspondency, and those ten horns, are expounded to be ten Kings, vassals of Antichrist. Cap. 17. 12. Here by horns I understand. 1 In general the mighty power and strength of What is meant here by ten horns. the whole dragon, both head and members, that is, of Satan, and his instruments, against the Woman the Church in general, thus. Zach 1. 18. The Prophet saw a vision of four horns, and the Angel expoundeth it; saying, These be the horns which have scattered juda, Israel, and jerusalem, that is, the enemies which oppressed the Church, called 4. horns, not in respect of number, as if there were no more, but of universality, because they make waste and havoc of the Church, in all the four costs and regions of the world; as, East, West, North, South. As; 1 On the East of Judea were Moabites Ammonites, and Idumeans. 2 On the West were Philistines. 3 On the South Egyptians, and Ethiopians. 4 On the North, Syrians, Assyrians, and Babylonians. So the Church is beset with these four horns. TWO In special the excessive power, and glory of the imperial dragon, or Roman Emperors, who most of them were successively armed with as much power as cruelty, to waste and destroy the woman, that is, the first Churches and Christians of the new testament; to which story the Evangelist John in all this vision hath special reference, as we have already in part showed, and shall declare further all along as we come to the particular. The number ten horns, this may be taken two II. Of the number of ten horns. ways. 1 Definitly, and with limitation and restraint, to a certain number, and so hath an eye either to the ten bloody tyrants, and persecutions under those Emperors or to the ten Kings and kingdoms of Europe, which were under the Roman Empire, who made themselves vassals to that dragon, and gave that power and horns to him against Christ, and his spouse, this Woman. 2 Or rather, which I think the better, we are to take this number here indefinitely, for all those Kings and Princes and Captains under them: who leagued and banded themselves against the Woman, which by the perfect number of ten, are noted to be exceeding many. 1 Because this number is often so taken in the Scripture, for an uncertain but a very great number, Numb. 14. 22. they tempted me ten times Job. 19 3. Ye have reproached me ten times, that is, very many times Rev. 2. 10. Ye shall have tribulation ten days, that is, many days; a certain time for an uncertain; and the whole visible Church is described by ten Virgins, that is, a numerous multitude of professors, Math. 25. 2 I take in the instruments and agents of Kings and Princes, because the horn properly ariseth from the head, and those instruments of violence and fury sent from their heads and Commanders are aptly meant also by horns. 3 Because of the number here are but seven heads; but ten horns, not so many heads as horns, and so there are more Executors than Princes, more Instruments than Captains and heads and Generals, and the title aptly bringeth them in all. The Church of God is among the wicked as among so many horned beasts of great power and Doct Hurtful men to the Church are as hurtful beasts to men. place to hurt and oppress: See Psal. 22. 12. Many Bulls have compassed me, even mighty bulls of Bashan and vers. 16. dogs have compassed me; as a fearful Hare beset with a kennel of dogs is in great danger: so the weak Woman here beset with fierce and ravenous beastsand: vers. 21. Save me from the Lion's mouth and from the horns of Unicorns. Hence Dan. 7. the calamity of the Jews is from the four Beasts; that is, those great Monarches and Rulers, described under the name of sundry beasts, which with strong horns fought one against another, but all against the Church: and every where tyrants are called in Scripture Lions, Bears, Unicorns, Wolves, for their cruelty in themselves, and for the oppression of the people of God. Mat. 10. Our Saviour forewarneth his disciples of their condition; I send you as sheep among Wolves; and these have force and power far above the sheep. To come to the times here aimed at: how was the Church in the beginnings of the New Testament pushed and gored with the horns of these beasts, such as Herod the son of Antipas, who beheaded john; and Herod Agrippa, who slew james with the sword, and persecuted Peter delivered by an Angel, Acts 12. Such were Felix and Lysias, and Festus, who used their horns, power and places to persecute Paul and Christians in those days. And after these, how lamentably was the Church wasted by the Roman persecuting tyrants, even those ten Imperial horns, and other savage dragons, until Constantine, who all imbrued themselves till they were all red with the blood of many thousands of Christians! In regard of the wicked themselves, who all of them by nature are furiously and impetuously like Reas. 1. bruit beasts carried against grace and piety, and as little restraint have they in themselves as furious beasts unless God by common grace restrain them, or by special saving grace change them, and make them of Lions, Wolves, Bears, Cockatrices; Kids, Lambs, and harmless creatures. Isa. 11. 6. For so there the Prophet styleth men in their nature, because their enemies are so cruel and sanguinary, more like beasts than men. Godly men go soft pace in the way of godliness, because they have a restraint in their relics of flesh present with them; but wicked men, without restraint of grace, as bruit beasts, rush upon mischief, as the horse into battle; If the godly walk they can run; if the Saints run: they can fly; if the godly be foot men: they are light horsemen. In the Church. 1. The sins of the Church often strengthen and sharpen and multiply the horns of Reas. 2. the dragon. Psal. 81. 13. 14. O that Israel would have walked in my ways, I would soon have humbled their enemies: through the whole story of Judges so often as Israel sinned God gave them into the hands of oppressors. cap. 4. 2. cap. 2. 14 cap. 6. 1. 2 The afflictions of the Church make the Enemies lift up their horns when they see and hear of their troubles and foils, when they see that their prayers and exercises of religion cannot help them, especially when they see God for their humiliation leaveth them as a prey in their hands, this maketh them exult as against Christ on the Cross, He trusted in God, let him deliver him; want of grace, yea hatred of grace maketh them insult where they should pity; not thinking the same or worse things may be fall themselves. Lam. 24, 5. and 2. 15. 3 The continual estate of the Church is to be in the world as a wilderness, wherein what can they look for but to be environed with wild and furious beasts; that is, evil men, who for their disposition are as wild and fierce as Tigers, Lions, Leopards, Cockatrises, because both of their power and desire of hurting and making a pray and spoil of the Church. The world, in which the Church is a stranger, Reas. 3. How the world addeth strength to the horns. affordeth to her natives all her aid and mighty means to furnish them against the Church, which maketh them advance their horns on high, in pride and fury against the Church, for they have 1 Carnal wisdom, prudence, policy in martial exploits; and whereas a good conscience can go but one way; they can shift into a thousand by ways which is their advantage. 2 They have multitudes, power and strength of arm, and flesh, wherein they boast and glory. 3 They have armouries, defenced Castles, Cities, and can want no weapons of death against the Woman. 4 They have treasures, revenues, wealth, large possessions, gold of India, which are the sine ws of war. 5 They have friends, allies, confederates, holy leagues, auxiliary forces, and supplies, and in these they lift up their horns, and are made very strong and bold, for, those that have no part in God, glory and pride themselves in every thing, but God. Quest. But what doth the Lord all this while to suffer the dragon thus to exercise his rage and domineer over the Church? can he help all this, and will he not step out for his Church? Answ. The Lord hath sundry good ends of this his providence. For, 1 He so ordereth the matter as that the Church must be conformable to her head, and the servants The Lord suffereth these horns for five ends. not above their Master; Christ himself was in the wilderness with wild beasts, expecting the great dragon to set upon him, as he did in three horrible and hellish temptations: and through his whole life he was beset with these horned beasts, among whom the principal was Herod Ascalonita; who as soon as he was borne, sought to slay him, and devoured all the Infants of Bethelem, hoping he had been within his net: And Pontius Pilate the Roman Precedent, who with the Scribes, Pharisees, and chief priest's, crucified and put him to death, and yet who can deny that he was the Son of his Love, and most dear unto his Father? 2 He doth it not to extinguish, but exercise; not to destroy, but try their faith, patience, and graces: for grace is like gold, the oftener tried in the fire, the purer. Rev. 2. 10. 3 To acquaint them both with their own danger, and so to stir them up to a constant watching, as also to let them see their own impotency and weakness, so to drive them out of themselves, to rely on his strength and power: who is only able to overmatch these mighty horns in man's eye. 4 To wean them from the love of this world to which we are all naturally wedded; and to hie themselves through it as through a dangerous wilderness. So David's soul was weary with dwelling in Mesech. 5 To advance not only the patience of God, suffering his enemies to rise to such a height; but also to manifest his great care, and provident eye over his Church, by whose almighty power this small flock of sheep is safe amongst a drove of wolves Lions, and a whole foxest of foxes and dragons. Take notice of the perpetual condition of the Use. 1. Church and her dangerous estate, that we may not marvel or take offence at the tumults and hostile forces, raised against the Church at this day. 1 Let not the might and power of the enemies gathereed against her dismay us, nor their great and puissant armies and Captains; nor that royal and imperial forces are raised against this poor Woman utterly to destroy her; this is no new thing, that mighty horns, and the highest of all humane power should lift up themselves against her, she hath from the beginning been acquainted with such trials. Nor let us startle at the multitudes of enemies & Princes, and armies, that stand about her; it is not the first time that ten horns at once have assaulted and pushed her; nay, seldom shall ye see this Woman but in the midst of these ten horns, all ready to make a present spoil of her. Neither let the fierceness and savage disposition of them against her be strange to us: seeing they are the dragon's horns, dragons are guided by no law but by their own fierce and truculent nature, flying upon their prey without all pity: but no cruel and truculent beast or dragon is so fierce against men, as wicked men are against the Woman: no law of nature or nations, no bond or tie, no respect of sex or age stoppeth them, but pitilesly without all mercy, the dragons seize upon young and old, male and female, high and low, nocents or innocents, if they fall in their way; whosoever profess the fear of God and true religion against them they are gathered: See it in one example: Haman, because Mordecai will not bow to him because he was of another religion, getteth to the King, informeth against all the Jews, as having a law and religion of their own contrary to the Kings: and it was not for the King's profit to suffer them: presently without any course of law, no man being heard, nay no man complaining, but Haman privately slandering; the King delivereth the whole nation men, women and children some 2. or 3. thousand persons to death and bloody buchery all in a day (but that God prevented it) a thief or guilty felon shall have a due course of law, & shall not be condemned unheard: sometimes pity spareth a seditious and rebellious multitude that have deserved death, because they are many. After war and hot blood, the most furious enemies will spare such as are overcome, though they would have spoilt and not spared them in hot blood. In sacking and taking cities the Conqueror often Witness the most outrageous and savage cruelty of Papists against Magdiburge this 1631. in humanity spareth women & children, when their lives are in their hands: But in this cause of Religion, these horned dragons put off all humanity, & clothe themselves with barbarous & more than brutish cruelty; no humanity nor humility, no entreaty nor sex, no age nor place can plead for one drop of pity; As in plentiful examples both old and new, might be proved, namely, the French Massacre, 1572. and our own powder Treason. Quest. But what, shall the Church be devoured by so many and potent horns? how can a silly weak woman be safe among them? Ans. No: this Woman was never yet overcome by them, nor shall be, she may be tired, terrified, pushed, wounded by them; but not overcome: 2 Cor. 4. 9 and 6. 9 For, 1 The dragons great power is but limited and restrained: The Church cannot be overcome by ten thousand horns. as Satan must not touch jobs wise, and Laban against his own evil intention is commanded, Gen. 31. 24. Take heed thou speak nought to jacob save good: So can they do nothing against jacob which is not good, or shall not be turned to good. Though their power be great, yet there is a greater 1 Because their great power is limited by a greater. and overruling power, which curbeth them both in the attempting, proceeding, and ending of their intentions. Herod, Pontius Pilate, and the Gentiles can attempt nothing against Christ, but what the hand and counsel of God hath before determined to be done. Act. 4. 27. In the execution this overruling power can blunt their horns at his pleasure, If Esau be come forth with a band of men to revenge on jacob, this power can turn their hearts to favour his brother: in the end they are overruled, for whereas they would make no end of pushing and goring, he will have them go no further than he please. And the rod of the wicked shall not always lie on the lot of the godly. 2 The horns of the dragon have great power, but being set all against God & his Saints, it cannot prosper 2. It is set against God. Job. 9 4. Who was ever fierce against God and prospered? their power shall never effect all their wills, being so contrary to the will and counsel of the Almighty: their will is to destroy and root out the Saints of the most High, but his will and counsel is only to chasten them: their will is not only to destroy the person, but the faith also, & fortitude; but they can do neither: for though they may prevail against the persons of some members, yet never against the person of the Woman the whole Church, and those that are overcome of them in respect of life, are never in respect of faith, the gates of hell cannot prevail against that: so as though they be slain they are never overcome. 3 Although mighty horns are raised up against the Woman, yet hath God raised up for her a more 3. The woman hath a more mighty horn of salvation. mighty horn of salvation. Luk. ●. 69. Even the horn of David, stronger than they all, the greatest enemy of the Church is but as Antiochus, a little horn to him. Ob. But here are ten horns, what is one horn to so many? Answ. Christ our Lord and head wants not a sufficient number of horns to encounter the dragons ten horns, Rev. 5. 6 the Lamb hath 7. horns: though the dragon seem to exceed in number, yet doth not; for the number of 7 is a number of perfection, and argueth in Christ perfection of power, which is not in the number of ten, whether it be taken definitly or indefinitely in the dragon, and there is not one of these 7. but is stronger than all the dragons ten. And beside, whereas the dragon's horns are confined to his heads, which they exalt and carry aloft; our Lord Jesus hath many horns, coming out of his hands, Hab. 3. 4. that is, Omnipotent in all his works, especially in his battles against the dragons ten horns, for he hath achieved an admirable victory over principalities and powers, and made show of them openly as a triumphant Conqueror on the Chariot of his Cross; and at his ascension professed that all power in heaven and earth was given to him. 4 Although the dragon hath his horns and agents 4 God hath 4. Carpenters to scatter the 4. horns. every where, so as the Dove of Christ knoweth not where to set her foot to rest safe from them; for there be 4. horns which scatter Judah in all the 4. quarters of the world, Zach. 1. 20 yet vers. 21 God hath 4. Carpenters or workmen with tools and axes to strike off these horns, that is, as the dragon's horns are in all quarters to scatter and waste the Church: so the Lord hath every where instruments to batter them: although the Lord could do it with any one instrument, or by never a one; yet for the full consolation of the Church, he described them to be as many, and in as many places to resist, and suppress them. 5 Though these horns of the dragon be many and powerful, yet God doth often turn them one against another, as the Midianites swords were thrust into their fellow's sides: and shall at length easily 1. Turneth them one against another. and certainly break all their horns lifted against him and his Church, as in Haman, Herod, Pharob, judas, julian, Zenacherib; A proof how he broke in pieces the Antichristian horn in our Father's days; some persecutors died suddenly, as Annanias, some with their guts falling out, as judas, some with loathsome excrements finding unnatural ways, by the mouth & nostrils, some broke their necks, some became frantic, none escaped without repentance, though for a while they held up their heads and horns aloft. Quest. But what means may this Woman use against all these horns for her safety? Answ. 1 She must know as all humane power We must despair of our strength. cannot resist those mighty horns, and therefore must utterly despair of her own strength, for we fight not against flesh and blood; but against spiritual wickedness also in high places, nor against weaklings but against the strong man armed, Luk. 11. 21. Who is resolved to keep his hold; against the Prince of the world, yea the god of the world, and not against one enemy or two: but ten horns, an infinite army of principalities and powers, with all his aids and abettors, which are the great and innumerable worldly horns, all at his command against the Church, and her Head Jesus Christ: What is the world but Satan's armoury? and our adversaries are not more puissant, and numerous, as we are few in number, weak in ourselves, weaker in our sins, utterly unable to resist their horns, and assaults, Impar congressus, as Saul to David, he is a man of war and the other a stripling; therefore we must despare of our strength. 2 Fly to the strength of God which will make us And fly to the strength of God. conquerors: acknowledge that salvation is the Lords; the dragon hath his strength from earth, the Woman hath her strength from heaven, by prayer. David comes to Goliath in the name of the Lord and foileth him: so let us despairing of ourselves be strong in the Lord, and in the power of his might, Ephes. 5. 10. we shall be able to do all things through the help of Christ strengthening us. Phil. 4. 13. Colos. 1. 11. we are strengthened through him. etc. 3 The dragon is strong by humane confederacies and alliance; we must confederate with God by As also confederate with God. daily renewing our covenant by faith & repentance; strengthen our league and union with God, who will give us victory through our Lord Jesus Christ. 1 Cor. 15. 57 4 Lean upon the promise of God who hath undertaken to break for his Church all the horns of the wicked. Psal. 75. 10. Even all these ten horns shall be broken; distrust not the promise but believe and be safe; faith will be an honourable victory for it apprehendeth the power which brought Christ safe from the wilderness, and wild beasts, and shall bring the Saints safe through all An admonition to the enemies Psal. 75. 5. Lift not Use II. Enemies not to lift their horns so high. Four Reasons. up your horns high. 1 what are they in nature but savage beasts and dragons; nay the wildest of the beasts retaineth more goodness in his nature then the wicked man doth in his; Christ was more safe in the wilderness I. among wild beasts then in the world among wicked men; the beasts in the wilderness acknowledge their Lord and hurt not him; But if he come among wicked men, judas will betray him, the Jews will accuse him, Pilate will condemn him, the common soldiers will crucify him: Daniel was more safe among the Lions, then among his enemies: so was Paul too, who had better escaped the beasts at Ephesus then the men; Lazarus found the dogs more pitiful than Dives. The beast knoweth and feareth those that do him good: but these, worse than beasts, neither know nor acknowledge God nor his people, from whose hand and for whose sake they hold all they have. 2 What are they in God's account? 2. Obj. He favoureth and prospereth them. Sol. Though they seem to carry all before them, and are men of place and power, and all men stand in awe of them, yet in God's account they are but beasts amongst men, their strength and power but as the raving and pushing of horned beasts. 3 How are they crossed in their own account! they shall never have their wills against the Woman, 3. nor shall never destroy her faith and fortitude: their intended mischief shall effect her good: By tearing with their teeth they would utterly devour her, but as Ignatius, let wild beasts tear and grind her it is but to make fit bread for the Lords table. 4 Though now Papists and Antichrists horns be lifted up, God seeth and sustereth, and smileth, he seeth 4. and hath let his servants see their day coming; the sins of the Church do a little while put it off, but God's word is as a hatcher lifted up to knock both the head and horns, and the strong arm of God shall make good his word, and ere long these ten horns shall hate the whore and make her desolate. see Revel. 17. 16. And seven crowns on his heads] The 5. and last property by which the dragon is described is by his great conquest & victories, together with his high rule and authority which he exerciseth and usurpeth in the world against the Church. By crowns or diadems is meant 1. in general, the whole kingdom of darkness which Satan by the greatness of his power usurpeth, not upon inferiors and vassals only: but upon the chiefest Monarches, and potentates of the earth, whose crowns after a sort become his crowns. 2 The many victories and great conquests, which partly by fraud, and partly by force, he hath carried away amongst earthly Princes, and carnal professors, for who wear crowns but Conquerors? 3 Here especially is meant the supremacy or supreme By seven crowns what is meant. majesty of the Roman dragon or Empire, subduing under it the Princes, provinces, nations, by innumerable victories, but especially prevailing against the Church, and primative Christians, as so many Conquerors. The number of the crowns are 7. according to Doct. the number of his heads, and all his 7. heads are crowned because his subtleties have so often prevailed. The dragon usurpeth and exerciseth kingly authority and regal power in earth by which he often prevaileth against the Woman the Church. This our Saviour teacheth, both in the style that he giveth him, and also by the state which he ascribeth unto him; for as great Princes have many great titles which declare their might: So hath the dragon; he is called Joh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince of this world; and Ephes. 2. 2. the Prince of the air, Epes. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord of the world, and 1 Cor. 4. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the god of this World. And his estate is described no less magnificent, than his titles; for he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a house, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Luke 11. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Court like a Prince, not only his palace in hell where he commandeth the inferior devils, but one erected here on earth in the hearts of wicked men: Nay he hath not only a Court but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Kingdom, Math. 12. 26. If Satan be divided his kingdom cannot stand; thus the Scripture speaketh of him as a crowned King and great Monarch. Quest. But wherein doth the dragon exercise his Princedom? Answ. This kingdom of the devil is partly spiritual, partly corporal. 1 He rules and playeth Rex chiefly spiritually and 1. 2 Tim. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inwardly in all the children of disobedience, acting and moving them according to his pleasure. In all unregenerate men all the dragon's heads are crowned, for, 1 He hath conquered and subdued their persons, The dragon exerciseth Princedom. 1. Spiritually. Three ways. their minds by ignorance, their wills by rebellion, their hearts by hardness, their whole man by lusts. 2 He setteth up his edicts, his will is their law, and they are moved at his pleasure, as slaves and captives. 2 Tim. 2. 26. and how just is it that they who will not be ruled by the will of God in his word to salvation; should be left to the will of the devil to destruction; his servants are they whom they obey. 3 As a crowned King is not content to rule according to his own will, but his subjects must take up arms in defence of his title, and whensoever he commandeth, must fight his battles: So do and Rom. 6. 17. must unregenerate men give up their members weapons of unrighteousness and fight for sin against grace; and are ready as voluntaries to maintain abet strive for and defend the lusts of sin, and bear weapons against heaven and Jesus Christ in whose name Rom. 6. 13. they are baptised: & this is the forlorn estate of any wicked man; that his person is in the power of the devil, and he being a slave, his whose life is a homage to the dragon, and his whose power and strength warreth against God his Creator. Now the dragon's heads are crowned, and he set upon his throne. TWO Outwardly and corporally the dragon useth Kingly authority, thrusting on his counsels by secular 2. Corporally. power and prevailing with wicked Kings and tyrants to execute all his bloody edicts against the Woman, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strong man; not only because he is admirable strong in himself, but because he commandeth secular powers and getteth their forces and weapons drawn against the Church, hence is he said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vessels, and instruments, and armour, that is, as Chrysostom interpreteth, wicked men & Potentates that fight as leaguers and confederates with him. If this great Centurion bid Cain rise up and slay his own natural brother, Cain must and will do it; against all laws of God and nature. If he command Pharaoh to slay the seed of the woman, and oppress the Woman herself, he is in pay under the Devil, and must do it: If he command Nero, Domitian, Trajan, and the rest of the crowned heads (at whom our text aimeth) to shed like fierce and sanguinary dragons, the blood of the Christians, till the streets of Rome ran with blood, as Jerusalem's did in Manasses time: they readily give their crowns to the dragon, and execute all his designs. If he command Popish Princes and Captains to persecute with fire, and sword; with bloody Inquisitions, Massacres; with force and fraud, the holy religion of God; these slaves and tyrants must and will give their crowns to the dragon, and the beast, and in savage manner make no end of effusion of Christian blood, but would barbarously wish (as one of them) to ride their horses to the bellies in the blood of Protestants. Thus the dragon's heads are crowned in all those Kings and Princes, that are enemies to the Church, and exercise their power in peace or war against her. From Satan's malice and contrariety to Christ and Reas. 1. The dragon's power contrary to Christ's. Six instances his Kingdom, and all he claimeth, as in these particulars. 1 If Christ be Lord of all, the dragon will claim all. Math 4. All these things will I give thee, for they are mine: Dare he so before Christ's face challenge his right, and will he not behind his back? 2 If Christ have a kingdom of light which tendeth to gather the elect and destroy the wicked: The dragon hath a kingdom of darkness clean contrary, which tendeth to destroy the elect if it were possible, and to gather all the wicked to him in his own damnation. 3 If Christ's kingdom be ample and large from East to West, and from sea to sea, Psal. 2. 8. and 72. 8 The dragon will compass the earth, Job. 1. and getteth the harvest of the world, leaving but a few glean for Christ. 4 If Christ require spiritual worship, being a spiritual King, the dragon will require the same, Math. 4, If thou fall down and worship me; And that which he could not obtain of Christ he winneth of all the wicked in the world, who worship the beast and the dragon, Rev. 14. 3. 5 If Christ call his kingdom inwardly by his spirit and without by the ministry of Angels and men: So will the dragon rule and move his subjects, partly by inward motions and suggestions, and partly by wicked angels and wicked men, who are all bad agents and factors for him. 6 If Christ ordain power, and authority, and raise up Kings, and give them crowns and sceptres; that as they rule by him so they should rule for him; and for the upholding of his title and kingdom: The dragon in special despite of this ordinance prevaileth with them to bend their power against Christ and his Church from whom and for whom they received it. Is from the subtlety of the Dragon, who knoweth Reas. 2. Satan's subtlety in getting his heads crowned. it is the greatest advantage to his kingdom if he can get all his heads crowned; for his experience hath taught him three things. First, that if he can get in great ones, he gaineth in them all their inferiors, who follow the motion of the great wheels: If Rehoboam commit adultery, all judah will sacrifice under every green tree. Second, that his kingdom being of this world, as himself is the god of the world, so his kingdom standeth by secular power, and worldly means; well he knoweth that truth needs no secular arm, for it hath a stronger power and arm for it; but falsehood needeth worldly power and policy to uphold it: if his heads be not crowned they cannot long prevail. Third, if he can get his diabolical edicts once crowned, they shall pass almost unquestioned, and that generally; and be they never so unlawful and wicked against God's pure worship, against God's holy Sabbaths; yet they shall prevail not only against the wicked, who shall show themselves good subjects in their blind and impious obedience; but especially against the godly, who shall be pursued with all the wrath of such superiors, as rebels, seditious, disobedient to Rulers and Princes; as Daniel, against whom they could pick no quarrel, but in the matter of his God. From the desert of the Church: for her sins Reas. 3. The sins of the Church often crown the dragon. crown the Dragon, God in justice appointing them to be the rodds of his wrath, by whom he whippeth his own children: for whereas the promise is, that the Church, obeying the commands of God, he will make her the head, and not the tail, and she Deut. ●8. 13. shall be above and not beneath. By her disobedience her adversaries become chief, and those that hate her in affections, and those that oppress her in action, get the staff into their hand; and have power as crowned Dragons over her. Lament. 5. 5. and especially, cap 1. 5. From the justice of God against the dragon himself Reas. 4. both head and members, that they may run on headlong to their perdition: For, the more power and greatness they have, the more they grow in malice and madness against the woman; and the more victories they attain against the Church, the more they exult and triumph, and sooner rise to their height, and fill up their measure that the Lord may awaken himself, and rise up as a Giant, and pursue and break them, and cast them as rodds into the fire as he hath ever done. Note the good service that every wicked man Use. 1. and enemy of God and his Saints do in the world; he is of no other use and service, then to hold the crown upon the Dragon's head. For, as every good subject must stand to the death to uphold the crown and dignity of his lawful Prince: So do these rebels, and revolters from Jesus Christ uphold the crown and dignity of this usurper. Object. God forbid there should be any such, we are all Christians, etc. Sol. Yes, the Dragon hath a number of good subjects that strongly and mightily uphold his crown, while they will protest and profess the contrary. Rom. 6. 20. Signs of such as uphold the dragon's crown and dignity. Quest. But how may we know them? Sol. 1. He is free from righteousness, that is, de sacto, non dejure; he will have nothing to do with that, let grace woo him and persuade him, it can prevail nothing at all, let the Spirit of God persuade 1 Enemies to the motions, and persuasions of the Spirit. him to humility, obedience, conscience: he is an enemy to the Spirits motions and persuasions; but let the Dragon instigate him with wicked motions, and cogitations, he is a ready agent: as judas rejecting the good motions of the Spirit, the devil entered into his heart to betray his Lord; and it was soon done. Let the word persuade him to change his master; and of the slave of the Dragon, become the Lords free man; He resisteth the word, the Spirit of God, which inspired the holy Prophets, and Apostles, moveth us to speak the same word, and the wills of believers to obey it: But the Dragon moveth them to scorn, and contradict our doctrine, and so resist the holy Ghost, as Steven telleth his adversaries: and why? because we light not candles to the Sun, nor confirm the King's word by some of the guard, nor prove the truth of God's Spirit, by men and humane spirits, Eph. 2. 2. These sons of disobedience walk after the Prince that ruleth in the air, and being of impure cogitation, and conversation, how is it possible but they should judge amiss of the truth? Whose eyes the god of this world hath blinded: Can a blind man judge of colours? II. They walk according to the course of this world, Eph. 2. 1. Frame themselves in religion and manners 2 Walk according to the course of the world. to the times, to please men, can swear, drink, scorn, rail, speak filthily, sing beastly songs: for of so wicked a Prince, all the servants are extremely wicked, the spirit that worketh in the children of disobedience, moveth, and acteth in them, as the soul in the body, there is no service of sin cometh amiss: and when the devil ceaseth to draw his slave from evil to worse, we may hope better things of them. III. They are believers of lies, 2. Thess. 2. 10. 3 Believers of lies. They that are carried away by the effectual working of Satan, or given up to believe lies; carried away with Priests, Jesuits, Seducers, to believe all false doctrines contrary to truth, as transubstantiation, salvation by merits, purging of sin by penal works, and humane satisfactions, worshippings of Angels, Saints, images, crosses, and a million of dotages, being carried about with flattering teachers to believe lies. IV. Persecuting of godly men, and ministers, there Satan's throne is, and there the dragon is crowned, 3. 4 Persecutors of godly men. Revel. 2. 13. Good subjects will not endure him to be spoken against which they love well, therefore they hate godly preachers, and cannot abide to hear the abominations of popery, and Antichrist to be detected; but our Preachers, say they, lie as fast as their dogs run: these uphold the dragon's crown, and resist the crown and dignity of Jesus Christ, what ever they prate to the contrary. In beholding the battle of the woman, against so Use II. True Church not always discernible by external splendour. many crowned adversaries, learn not to esteem of a Church by external splendour, pomp, wealth, or glory; which is a note of the Antichristian Church. Here we see the Dragon hath seven Crowns, Dan. 11. 31. 36. Antiochus a wicked man, that shall magnify himself against all that is called God, and speak marvellous things against the God of gods, yet he shall prosper, and have armies stand on his part; and Antichrist typified in Antiochus, who magnifieth himself above all that is called God, and hath on his head written names of blasphemy, hath his armies standing with him, Italy, France, Spain, and many crowns, to thrust forward his Antichristian laws, and decrees. It is true, we grant there is an internal splendour and glory of the Church, consisting in the ornaments of faith, charity, patience, and other virtues, as also in the purity of sound, and wholesome doctrine: and this splendour, because it constituteth the true Church, it can never want; and yet even in this it may be greater, or lesser, as the doctrine is more carefully preserved, or otherwise. But that outward splendour, and glory, which consisteth in peace, wealth, and multitudes of professors; this may be hid, oppressed and obscured; for, 1 This maketh for the good and safety of the Church, sometimes to be hid, and obscured, for Reas. 3 hereby God preserveth his Church, which were it all and always known, all the horns, and the crowned Dragons would assault it at once to destroy it utterly. 2 The greatest glory and splendour of the Church, is that which appears not to the eye of flesh, but to the eye of faith, which is patience in afflictions, and constancy in faith, this is her victory 1. Joh. 5. 4. 3 The greatest splendour of the Church, is not that which the world can afford her, but that which she hath from Christ, & in which she is likest unto Christ, who had small rest or reputation in the world, Fulget Ecclesia non sua luce, sed Christi lumine, & splendorem sibi accescit de Sole justitiae: As the Moon shineth from the Sun, Ambr. Hexam. Lib. 4. cap. 8. Christ himself had neither form nor beauty external to be desired: and the Church his Spouse is glorious, but within; and the eye of faith can espy glory in ignominy, Christ crowned on the Cross▪ and a glorious shining and victory of faith through the bolts and chains of believers. Not to disesteem the Church and Kingdom of Use III. The Church not inferior to her crowned enemies. Christ, as if she were under hatches, or inferior to those crowned enemies, which rise against her; or disabled to make her party good against them: Here consider the Church, 1. in her person, 2. head, 3. estate. 1. The Dragon hath seven crowns on his heads, 1. Not in her person. but yet a Dragon still: but this Woman is a crowned Queen, as we have heard, ver. 1. not of noble only, but of divine descent; and crowned, not by men, with a crown of Gold and Pearls; for so high is her estate, as she treadeth all such trash under her feet; but by God himself, with a crown of twelve Stars, the doctrine of the twelve Apostles, which is more durable, precious, glorious, and invincible, than all the crowns and kingdoms of the world. 1. They be crowns corruptible and fading; This is unwithering: 2. In them much unrighteousness in getting and holding; This a crown of righteousness: 3. they are dead or dying crowns; This is a crown of life, Revel. 2. 10. which no death cometh near; which all the kingdoms in the world cannot put off for one day. 2. Consider the Church in her head, and there we 2. Not in her head. shall see her far more victorious than the dragon, for all his 7. crowns: indeed the dragon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 11. 21. but in the next verse Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stronger than he. And be it that this strong man hath a strength above all men, as namely of all the wicked angels; yet it is but strength created: the woman hath in her head a creating strength; for, Esay 9 6. the Prophet calleth him ●ll Gibbor, the strong God. The dragon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord and Prince of the world; but Jesus Christ our head is above and beyond him in infinite degrees, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord of all, and heir of all things, Rev. 18. the dragon is potent, but our Lord is omnipotent: The dragon hath many crowns and kingdoms, but they are all shaking, and shall be shaken to pieces; one of them prevaileth against another, and one of them is eaten of another, but on Christ his crown shall ever flourish; his kingdom is unshaking, an everlasting kingdom, all the crowns on earth, and all the gates of hell cannot prevail against the happiness, neither of the head nor least member. 3. Consider her in her lowest and most afflicted estate, which is most questionable, even in that she is 3. Not in her lowest estate. more than a conqueror, Rom. 8. 37. Look at her at worst, and then she is crowned; what if with a crown of thorns, a crown of persecution and Martyrdom, as job called his suffering his crown. 1. What other crown can the Saints expect, seeing their Lord Christ wore no other, and yet even then was he overcome? 2. God is more graciously present with them, as their crown, and they are now more glorious than if they had a crown of gold. If a man had seen the three children walking in the fiery furnace, and a fourth walking with them like the Son of God, was not this a more glorious sight then to gaze upon Nebuchadnezzars' golden crown? faith can see the faith of the Saints conquering and tormenting the tyrants, while they torment them, as Christ on the cross tormented the devils, while they tormented and crucified him. 3 The consolations of God's Spirit are never so near, warm and sensible to the Saints, as in their sharpest trials, for the Spirit of glory and of God resteth on them, crowneth them with mercy, and sustaineth 1 Pet. 4. 15. their hearts with such cordials and comforts, as all other crowns cannot procure. 4. The conquest and victory even in Martyrdom and suffering is a most glorious crown, while by faith and patience they triumph over all adversities, and overcome most when they seem most overcome; now Christ hath crowned their graces by their fiery trials: crowned his own victory in them, and also their persons, lifting them up to sit with himself in his own Chariot of triumph. A ground of patience and contentment establishing the godly mind whether it look without or within it Use FOUR self. 1 Without itself, while it beholdeth the prosperity and advancement of wicked men, that their wicked designs prosper for a time, and prevail, and that mischief is so nimble & quick, marvel not seeing it hath all the power of hell and the world to put it forward; many hands make light work. Psal. 37. 7. Fret not thyself for him that prospereth in his way, etc. If a man would compact with the dragon as they do, he might thrive in the world, and be preferred as they. Every corporation preferreth his own citizens, and were they of the world the world would love her own. Neither let godly men be discouraged to see the increase of the wicked, never was the dragon so victorious; numbers fall to Atheism, numbers to Popery, multitudes to carnal policy and self-seeking. God suffereth the dragon to crown all his heads, and prevail against those whose names are not written in the book of life. 2. Within, the godly mind beholding his own abasement and opposition in the world; how little of Rev. 13. 8. God's work he can do, how little thank he hath for that he doth, what reproaches and wrongs he must pocket and put up for doing his duty, might make him weary and faint if he did not apprehend the true cause of all, namely that he must strive against many crowned adversaries, principalities and spiritual wickednesses, wicked Princes, and worldly Potentates, and wicked persons, who commonly can get the edge of the laws, & of the sword directly bend against the kingdom of Christ and his members. It were hard if some of these seven crowns could not fetch in a godly man: for of the innocent Son of God himself, the Jews could say, We have a law, and by that law he must die, John 19 7. If they can find none, it is easy for crowned dragons to make one, as against Daniel, and Haman against the Jews, and Pharaoh against the Israelites. And the Saints must not be discouraged, though they are to strive with unreasonable men, that are not guided by truth, humility, charity, or Christianity; but by fury, railing, pride, pretences of law, threatening, and violence; the dragon will show not his horns only, but his crowns to. See we the wicked of the world giving up their crowns to the dragon, and with all their strength Use V. We must learn to sit and hold the crown on Christ's head. and power, and authority, setting their crowns on the dragon's head; we on the contrary must learn with all our power to set up and uphold the Crown and Sceptre of Christ in ourselves and others, for as all the limbs of the dragon rejoice to see him crowned and domineer to the ruin of the Church; so let all the children of Zion rejoice in their King, Psal 149. 2. Shall the Papists triumph and glory when the Antichristian forces prevail against the reformed religion, and shall not we when the woman prevaileth against the dragon? Quest. How may I uphold Christ's Crown and Sceptre against the dragon? Ans. 1. Cast down thy Crown at the feet of the Lamb, and worship him that sitteth on the Throne, as the Seniors, Rev. 4. 10. this is done by 2 practices. 1. If thou deny thyself, and diselaime whatsoever is in thyself, as being void of all power and 1. Cast ' down thy crown at his feet. strength to attain any thing that is good. 2. If thou ascribest all power to God and jesus Christ of creation, and providence, of preservation, yea of final victory against all enemies, whom he will make his footstool, and set his feet upon their necks and crowns, as joshua did. II. Allow thy heart for his throne and chair 2. Set up his th● one in thy soul. of state, that in it he may sit and command: and beware of resisting his person or entrance, or peaceable possession in thy soul. Psal. 24. open thy gates that the King of glory may enter; avoid whatsoever would hinder his peaceable entrance, or continuance; especially in four things. 1. Infidelity; for Jesus Christ is no way received but by faith, john 1. 12. 2. Impenitency; he dwelleth no where but in an humble and contrite soul. 3. Raigaing sinne●, which are as iron gates and portcullises to keep out Jesus Christ out of his kingdom, and hold the sinner in rebellion against his Sove. aigne and King: where any sin reigneth, there Christ cannot reign; and as no man can serve two contrary masters, being enemies; so no man can be subject to two kings, enacting contrary laws. 4. Idolatry; what communion between Christ and Antichrist, 2 Cor. 6. 15, 16. III. Take the oath of allegiance to Jesus Christ to submit to his laws willingly: David took this 3. Take the oath of allegiance to Christ. oath, Psal. 119. 10. I have sworn, and will perform to keep thy righteous judgements: A seeming subject is most pernicious; such as the Pope and Jesuits have catechised to refuse the oath of allegiance to our Sovereign, they are among us, but not of us. Such subjects to Christ are wicked men and hypocrites, Christians only in name and profession, are counterfeit; are in the Church, but not of it. 1 Joh. 2. they want all the notes of good subjects; which are, 1. To know and attend to the laws, and word of his King: the word of the Law and the Gospel, is the municipal laws of this kingdom, called the word of the kingdom; a good Christian will attend to the word preached, as a good subject to his King's Proclamation. 2. To obey his laws, yielding obedience to the whole law, in true endeavour, so did David have respect to all the Commandments, Psal. 119. 6. and also faith and repentance to the Gospel. 3. Neither this by constraint, but as a willing people, Psal. 100 of unwilling, made willing; drawn by the Father, as the sheep of Christ, to hear his voice and follow him. FOUR Resist the Dragon's encroachments upon this King's kingdom: know the enemies, the Devil, 4. Resist the dragon's encroachments upon Christ. world, sin, Pagans, Papists, Heretics, Atheists; they would pull thee from allegiance to former slavery: furnish thyself with weapons against all the enemies of the kingdom, which are the word, faith, hope, love, righteousness, patience; especially prayer against the kingdom of darkness, and the proceeding of the enemies of the Church: Hester must stand up and intercede for her people: let us not fail at this time. Shall the Pope enjoin a fast for the prosperity of the wars against the Church, and we shamefully neglect it? [And his tail drew down the third part of the Stars.] Having spoken of the five properties, by which we have heard the Dragon described, we come to the second part of the description, which is by two effects. The former against the Stars of heaven, in this verse. The latter against the woman, in the next verse. For the meaning, every word is mystical; we must stand a while in the interpretation, in which are four things to be considered. First, what is meant by the Stars of heaven? Ans. Fond do the Papists understand here by the dragon, Lucifer, drawing down with him in his fall many Angels, which they say are meant by Stars of heaven, not attending the scope of the place: for I read not in all the Scripture where Satan is called Lucifer: Calvin calls it a gross ignorance, to father Satan's name upon Isa. 14. 12. but it is called by this name, Rev. ●2. 10. 1. These Stars fell to earth after john's prophecy, whereas they fell before man's shall. 2 These stars fell in the Church, when the battle was pitched against the woman, but Satan fell, and his angels, before there was any Church in the world, or before there was any mention either of Christ or his Church. 3. Those fell with the dragon, these cast down by the dragon. 4. These stars were cast down by the dragon to the earth; from mystical heaven to mystical earth: but those Angels were cast down by GOD, from heaven into hell, where they are reserved in jude 6. chains of darkness to the judgement of the great day, and both taken in their proper acceptation: But this place is an allusion to Dan. 8. ●0 where Antiochus Epiphanes a type of Antichrist, is said to cast the stars unto earth and tread upon them: where he calleth by the name of the Host of heaven those whom our Evangelist calleth the stars of heaven, that is, the Ministers and Pastors of the Church, called by this name, as we have declared verse 1. Pastors of the Church called stars, why. 1. As they are set in their orbs by God, and receive their light from the Sun, and move in their certain order and station; so are these set in their several stations, to keep the watch of the Lord by a perpetual decree, so long as day and night succeed one another. 2. As they shine in the darkness of the night, so do these give light to the Church in the dark night of this world; partly by doctrine and partly by holy example Matth 5. 14 Ye are the lights of the world, and the light of the stars is not for themselves. 3. As stars are eminent and in high place above the earth, so the Pastors and Teachers are in eminency as stars of heaven, both in themselves in respect of divine and heavenly light and gifts of wisdom and knowledge, especially of sanctity and heavenly conversation; as also in respect of the high regard and reverend respect which faithful Pastors have amongst true believers: for as they have the highest place in the Church of God; so, walking worthy their place, they have the highest place in the hearts of believers. Now these stars set by God in their orbs, shining in so high place, are said to be drawn down, and thrown to the earth. 11. The second thing in the meaning is, How the stars are said to be cast down to the earth? Ans. To fall from heaven to earth, here is not to be taken literally, but it is in matter of religion to fall from Stars fall from heaven to earth, Three ways. a heavenly profession and hope, to carnal and earthly counsels and courses, and then the Pastors are said to fall from heaven to earth, when they fall back in their 1. judgement, 2. affection, 3. practice and conversation. 1 Then in judgement they fall and fail, when 1. In judgement. the light that was in them is turned to darkness; when they turn away from divine and heavenly truth, to errors, lies, men's fancies and traditions, to doctrines of liberty, to please carnal minds, and turn from substance to superstition. 2. When in affection they change the love of the 2. In affection word into the love of the world; they affect the winning of wealth and ease, above the winning of souls: in stead of minding divine studies, to save themselves and others, now they mind earthly things: in stead of the love of Christ which they seemed to profess and express in feeding his I ambes now they are carried with self-love, seeking and feeding themselves only: here is a lamentable ●all of stars from heaven to earth. 3. When in practice they exchange their godliness 3. In practice. with gain, their piety and sanctimony into earthliness, covetousness and worldliness; their conversation which seemed, and should have been in heaven, into earthly, fleshly, and unfruitful courses: This is a woeful fall of the stars, which have lost their station, as pernicious to the Church, and to themselves as if the stars in heaven should fall upon the earth. III But how, or by what means could the dragon cast down such excellent men, that shined by By the dragon's tail what is meant. the light of holy doctrine, and conversation, as bright as the stars in the heavens. Ans. By his tail: by which word are there implied all those base arts, & wicked instruments, & means Cauda est, 1. Naturalis pars anima●is. Exo. 4. 4 2 Metaphorica, Deut. 18 15. pro ignobili, imbecilli, vili. 3. Mystica, Apoc 9 10. & in hoc loco. by which the dragon casts down the stars, and these are three, which the word most expressly implieth. 1. By force and tyranny: Dragons have more force in their tails than in their jaws; and therefore this is a figurative speech, befitting the nature of a dragon, when by the rage of persecution and bitter war, and wrath, by their fire and sword, and cursed cruelty, the dragon forces many of the Pastors, who had shined, and aught still to have done in their places, to fall from their shine from their doctrine, holy profession, holy conversation, first to corrupt & earthly doctrine, then to corrupt and earthly life and behaviour, such as other men of earthly minds and professions, have undertaken and expressed. 2. By flattery and insinuations, by which, as by a dragon's tail the Pastors were beaten down: for as dogs do use to fawn and flatter their masters with their tail; so the dragon not by open force only, but by secret fraud and insinuation assaileth the stars; namely by many fair promises, and sugared persuasions, making offers of wealth and preferment, favour, and what else the world can bestow on her favourites; by which means he drew many ambitious, pompous, and covetous teachers from their former study, and care in propagating the truth, and from their diligence and labour in advancing the salvation of men unto earthly studies and cares how to build their own houses, and feather their own nests, not caring that God's house lay waste. 3. By poison and infection: much poison lieth in the tail of a serpent, the dragon poisoned a great number more with heresy, and poisoned opinions, against the truth of Christian religion, for which end he daily stirreth up heretics, and false apostles, and false teachers, who being furnished with all arts to deceive, draw a number of the stars away, from sound and heavenly truth, into the apostasy of earthly and impious doctrines, clean contrary to the Scripture, and to the person, natures, and offices of Jesus Christ. Thus the Prophet Isay 9 15. saith, The false prophet which teacheth lies, is the tail: calling him so in four respects. 1. For baseness and contempt: let them bear False Prophets called the Tail in 4. respects. themselves aloft in conceit of their wit and learning, and others admiration of them. 2. For their base flattery and playing the parasites, and sawning upon patrons and Princes, as dogs on their masters with their tails, for a bone or a crust. 3. For their inconstancy and mobility, as a dog's tail wags and moves easily on this side and that, so they in their doctrine and conversation are here & there, and buzzing every where for an advantage. 4. Especially for their poisonful and hurtful disposition and effects, for as venomous beasts hide their venom in their tails, by which on occasion they do much hurt and mischief; so false and corrupt teachers, by eloquence, sophistry, and base shifts hide the poison of false and erroneous doctrine, by which they infect and taint the Church of God: for which cause, Isa 59 5. false doctrine is compared to the eggs of Asps, which if they be eaten bring most present death; and broken, sendeth forth a Basilisk: that is, is most perniciòus, both Autoribus, to those that invent and devise them; and also Auditoribus, to those that receive and digest them: it bringeth eternal destruction to both as certainly as if they should eat the egg of a Basilisk, which is most deadly of all serpents, slaying men only with her sight and poisonful vapours that sparkle out of her eyes. In the times next after the Apostles, at which the The best interpietation of a prophecy i, the accomplishment of it. spirit of God here more expressly aimeth, how the imperial dragon bestirred himself, and how many stars he drew down, stories are not silent to relate. 1. Infinite numbers by persecution, as Euseb. lib. 8 cap. 3. when wicked Dioclesian commanded the Christian's oratory's to be demolished and laid even with the ground, the Scriptures to be burnt, the Bishops to be cast in prison, and compelled by torments to renounce Christianity, and offer unto Idols; many suffered death constantly: Sed alij infiniti animis prae formidine perculsi facile post primum impetum prorsus tandem succubuerunt. In the seventh persecution under Decius, we read of Serapion and Nichomacus, who through their tyranny renounced Christianity; and Cyprian de lapsis lib. 2 cap. 8. mentioneth Ena●stus a Bishop in Aftrike, and Nicostratus a Deacon, who made shipwreck of faith, and as stars fell for fear from heaven to earth. 2. Many stars were thrown down by the flattery and fair persuasions of this imperial dragon. How faithful Policar●e was by Ir●narchus Herodes, and his father N●cetas taken up into the Chariot, going In that fourth persecution under Antoninus Verus. to judgement, and persuaded to favour himself and his old age; and swear by the Emperor's good fortune, which he resisted, appears, Euseb. Hist. li. 4. cap. 1●. And pliny in an Epistle to Trajan Emperor, informeth him that he had a Libel containing such names as were won from Christianity, and content to do sacrifice with incense, and wine to the gods, and to Trajans' Image, & to blaspheme Christ: And how infinite a number were won from Christianity, in the last presecution under Dioclesian, were easy out of stories to recite. 3. Many more were thrown down with the porsonfull tail of the dragon, namely of heresies and false doctrines: for the horse which was white for integrity of Apostolical doctrine, was not only red by bloody persecutions of tyrants against Christians; but was showed to be black for the mournful and sad estate of the Church, by reason of many and Revel 6. 5. mighty heretics, who all of them by all their wit and strength obscured the light and truth of Scriptures, and shook asunder with the foundation of religion the faith of many: every year of the first three hundred producing some monstrous heresy or other; amongst which that damnable arianism had so poisoned all the world, as it seemed but one Arrian; and so prevailed against the stars, as there were scarce five Orthodox Bishops in the world, & Athanasius the chief of them ill entreated and banished; yea so poisonful was the tail of the dragon, that the ancient fathers that lived in those times, near the Apostles, had almost been drawn away, and hardly escaped. Witness Ireneus inclined to Chiliasts, or Millinaries: Tertullian a Montanist, Origen carried away into many foul errors, much discommended by Jerome, etc. Fourthly, in the meaning: Is the number of the stars cast down by the Dragon, not all, but a third part; an indefinite part put for a great number, that seemed holy men and zealous, and stood in the firmament of the Church in great shining and brightness, were cast down with the Dragon. Quest. Why did he not cast down all? Ans. Not all; because he cannot cast down any of All the stars not cast down: Three Reasons. Ecclesia est cor mundi, primum vivens, & ultimum moriens. the elect or fixed stars: it is impossible to seduce any of them. Secondly, not all: for than he had cast down the whole Church depending upon them; for there must be a Church so long as the world continueth. Thirdly, not all: because many of them were held in Christ's right hand, Chap. 1. 16. and none of those can he cast down; for none can take them out of his hand. But a third part, he cause they were not upheld by Christ, but left unto themselves and their own strength, and to temptation; and so, soon by the power of the Dragon cast down: for no man ever stood long against the Dragon by his own strength: Commit thyself in trial to God's hand and power: pray with David, Uphold me Lord, and I shall be safe. The chief aim of the Dragon is against the Ministers and faithful Pastors of the Church, that The chief aim of the dragon is to cast down the stars. he may throw down to earth the stars of heaven. It is true, he is fierce and furious against all godly men, of all conditions, & scorneth not a conquest against the weakest and meanest Christian; but his special malice is intended against godly Ministers, such as in higher places, as in their orbs, shine as stars in piety, faith, fortitude, and sincerity of doctrine and life. 1 Kings 22. 21 He offereth himself to be a lying spirit in the mouth of Abahs' Prophets; and striketh down with his tail 400 at once: Zach. 3. 1. Satan stood at joshuas' right hana to hinder him and resist him in his Ministry. Luke chap. 22. verse 31. the dragon desired to winnow the Apostles as wheat how he resisted the Apostles in all their Ministry, appeareth in the whole Story of their Acts, and in their Epistles, 1 Thess. 2. 18. we would have come to you once or twice but Satan hundred us. How the stars were cast down by imperial dragons, we have showed: in after ages how the stars were cast down in the church of Rome according to that prophecy: Revel 6. 13. they should fall as the leaves of a figtree shaken with a mighty wind. When their pompous Prelates, Cardinals, patriarchs, How many stars in the Romish church were cast down. and Popes, forsaking and giving up their office of preaching, became earthly Princes, studying policies and laws, and employed themselves not in Pulpits, but on seats of justice in disciding men's civil inheritances, and in matters of state; yea, and whereas they should have laboured and confined themselves to the Gospel of peace; not only maintained, but also often in person acted civil war and bloodshed, and leaving the simplicity of the servants and Ministers of Christ, they take on them the state and pomp of Princes, in Princely Palaces, Princely revenues, Princely diet, Princely attendants, Princely pleasures of hunting, hawking, dicing, etc. Now the stars are fall'n from heaven, and from their heavenly function to earth, viz to the seeking and enjoying earthly pleasures, profits and employments, in which no secular man can be more busy. Carnal things are all they care for, and all they savour, and now they are become like other worldlings, called the Inhabitants of earth; and our own experience giveth too many testimonies to this truth, in which the dragon's tail hath prevailed to draw away many shining stars, men once of learning, zeal and industry, but now through their own worldliness, greediness, ambition, or though their own fear, flattery, or threatening of times, are grown mere politicians and worldlings, scarce retaining any savour of their former zeal and grace; perhaps zealous against nothing more than grace and zeal. The dragon is therefore more especially furious against the stars, because of their shining and Reason. light of grace above others. Where grace is more abounding, there the dragons envy more aboundeth; the more bountiful God's hand and eye is, the more envious is his; the richer the booty is, the more audaciously will the thief adventure for it. A star of the sixth and smallest magnitude in respect of place and gifts, if he shine faithfully shall not escape the dragon's assault; but his chief aim is against the stars of the first & second magnitude, since the Apostles, his tail is most stirring against them, as Luther, Calvin, Beza, Perkins, men in their times of incomparable light of learning and sanctity, and yet how now cast down and darkened by the dragon? Because God hath specially appointed the function Luke 10. 17. Reas. 2. on of the Ministry to batter the kingdom of the dragon, 2 Thess. 2. last. joshua 16. 20. and to advance the Sceptre of Christ. It is no marvel that seeing they most hinder his purposes, & kingdom, that he by all means hinder, cross, and cast them down, as Moses by Ia●●as, etc. His universal malice to mankind, who, he being the prince of darkness, would keep in a perpetual Reas. 3 night of sin and darkness, and therefore with the uttermost of his power would withhold from them all the shine of the Sun, Moon and Stars; he can afford them no light at all of holy doctrine, or holy example: If he can change the light with darkness, how great is that darkness? His despite to God, whom he would have most dishonoured by his chief and next servants, of whom Reas. 4. he justly expecteth most honour and service; if he can bring it about, none shall betray the Son of God, but his own Disciple, and none shall so much pull down the kingdom of Christ, as the master builders that should set it up The height of the stars: his policy hath taught him, that if he can cast them down he throweth Reas. 5. many down with them; if he can win Aaron, he is sure of all the people to make and worship the Calf; they are Leaders, if he can misled them, he misleadeth a multitude in every one of them: they are Shepherds, if he smite them with his tail the sheep are scattered: They are Standard bearers, if he can cast down the Standard the bands are soon defeated. Cedars fall not alone but many shrubs are crushed with their fall Besides, he knoweth their falls are more scandalous, more exemplary; and that they who in goodness will neither follow rule nor example, will make their example in evil a rule sufficient. Besides, he knoweth that as a man falling from a great height seldom riseth again, or not without great hurt; so these falling from holy and heavenly doctrine to humane constitutions, to external ceremonies and worldly contentments; seldom or never rise to any good service, but prove greatest enemies of all. To teach the stars watchfulness against this sly, Use. 1. busy, wriggling tail of the dragon, which maketh the lives of godly Ministers very troublesome. Q. How may we prevent the hurt from them? Ans. 1. By preparing ' for persecution and trial, How the stars may prevent their casting down, by five practices. 2 Tim 2. 3. suffer afflictions as a good soldier of Jesus Christ. Act. 20. 24. Paul was ready to go to Jerusalem though nothing but bonds did await him. The star keepeth his place be it never so much beset with clouds, and winds, and tempests; forecast then, the first in any storm against the Church, is the sincere preacher, he is in the forward and face of the enemy. 2. Love not the world, deny thyself, let the world be crucified to thee, & thou to the world, else wert thou a companion of the Apostles, as Demas, or an Apostle or Disciple at the side of Christ, the tail of the dragon will cast thee to the earth; why else did learned men change with the times? 3. Establish thyself in the truth, and see thou be'st well grounded and able to hold the truth against errors, false doctrine, heresies, which are a part of the tail of the dragon; look into the heresies and errors of the time, as physicians study the nature and describe the work of poisons, not to teach them, but to teach how to avoid them. So heresies of Popery must be studied not to be received and supped up, but to be damned and refuted. Many read Popish books and erroneous schoolmen, and are turned into that they read, as poison drunk turns the body unto itself. 2. Settle thyself in love of truth, else mayst thou easily be given up to strong delusions; see 2 Thess. 2. 10. and Mark 10. 21. 4. Content not thyself to be well read and seen in the Scriptures, nor to shine in light of knowledge and pure doctrine, nor in seemly, sober and civil conversation, but labour especially to make thine own Election sure, for the dragon can cast down none of the elect, no not the weakest of them, whereas he prevaileth against strong Cedars of most excellent common graces, who are called to the means, but not of purpose, Rom. 8. 28. 5. Pray unto the Lord to uphold thee, for what art thou to him, whose tail can cast down the third part of the stars? if his tail be so huge, what is the bigness and strength of his bulk? or what is the silly woman or any of her sons to such a monster? pray therefore that jesus Christ would take thee in amongst the stars, into his right hand, the hand of protection and safety, the hand which is stronger than all, out of which hand the dragon cannot take them. To hearers, learn hence to pray earnestly for Use II. their Ministers, and afford them all the strength they can against this monstrous dragon, whose incessant Prayer for our Ministers how prevalent. labour is to throw them down, for prayer is a strong bull work; a guard of men cannot make them so safe as the prayers of God's people: Peter Acts 12 by this means was saved from the dragon's tail, when in likelihood an army of a million of men could not have rescued him; this made the Apostles every where beg prayers of the faithful. Fail thou in this, and thou sinnest against God in ceasing to pray for them. 2. Thou makest thyself guilty of the troubles of thy teacher. 3. Thou art often denied comfort in the Ministry, and they that should speak to the hearts of God's people, speak often to grieve and gall them, because thou prayest not for them to speak as they Eph. 6. 20. ought. Take no offence to see many learned men, once Use III. zealous preachers, fall ex orbe in orbem, out of their orb and heavenly motion to the world and secular affairs: It was before prophesied by Christ, Matth. 24. 29. and Rev. 6. 13. Stars fell unto earth as a figtree casts her figs in a mighty wind: the blustering storm and wind of temptation shake many a figtree, and stripeth them of their unripe figs and unsound fruit; when we see such woeful sights we may say to them as Absalon to Thamar, defiled and deflowered by Ammon, Hath Ammon met with thee? 2 Sam. 13. 20. so surely the dragon hath met with them, he ought them a spite and paid them, a piece of his tail hath light on them and smitten them to the earth. And much less marvel if many which seemed good and zealous hearers, and shined in the firmament of the Church, as stars of lesser magnitude, have fallen from their beginnings, as weary of the good way: for if the dragon cast down so many teachers with his tail, what heaps of common professors in the visible Church may we conceive he throweth down from heaven to earth? To the resisters and opposers of godly Ministers Use FOUR & good Preachers; what art thou that createst trouble, and art casting down the stars so far as lieth in thy power, but a piece of the tail of the dragon? Such as Alexander the Coppersmith, and Elimas that resisted Paul, called by him the child of the devil. And what art thou doing but easing the dragon; and saving him a labour? art thou afraid the dragon's tail cannot cast down stars enough without thy help? or what a needless labour art thou about, so long as the dragon is alive? To comfort the bright shining stars, and faithful Use V. Comfort to the shining stars. 4. Grounds. Ministers in their troubles and oppositions. 1. In regard of their adversaries; who are they that fight against the light, but members of the kingdom of darkness? let a godly man shine as a bright star in his orb, who be they that oppose & seek to cast him down, but Papists and favourites of them, swearers, Atheists, unclean and of filthy life and tongue? what marvel if such spit poison, what other to be expected? A Pot boyles over with such liquor as is within. 2. In regard of their safety, which is in God's faithful promise of four things. 1. His presence with them, I am with you to hide you from strife of tongues, Psal 31. 20. 2. His assistance in their calling, so far as is necessary he will take their part and rebuke the dragon, as in joshua, Zach. 3. 2. 3. His protection, he will take them into his right hand, Rev. 1. 20. 4. Remuneration, that they shall shine more and more till they shine as stars in the kingdom of Glory, Dan. 12. 3. The impotency of the dragon, he cannot throw Doct. II. The dragon cannot cast down all the ●ars but only 〈◊〉 part. Rev. 8. 4. down all the stars, but only a third part, so as two third parts remain still in their orbs & shining. When the first Angel blew the Trumpet, that is, when the Gospel was preached by the Apostles, hail, and fire and blood fell as storms, that is, persecutions and perils, contradiction, exile and slaughter by the stubbornness of the jews against them; and by this fire of persecution the third part of the trees were burnt; that is, the Apostles & excellent teachers of the Church compared to fruitful and flourishing trees, for their greennes' shadow & fruits, a great part of them were afflicted, slain, put to deadly torments, but not all, the dragon could scorch but a third part Verse 8. When the second Angel blew his trumpet a great mountain, that is, the Roman tyrants, so called for their height, power and swelling pride, burning with fire: that is, of fury and fierceness against Christian religion: was cast into the sea, that is, many people of the world subject to the Roman power and Empire: and the third part of the sea was turned into blood, that is, many thousand Christians were oppressed and consumed with the fire of the burning mountain, but only a third part. And the third part of creatures died, that is, faithful Christians slaughtered and murdered: & the third part of ships, that is, the Churches, whose Pastors are her Pilots, and these planted by the hand of the Apostles themselves, oppressed and subdued. Now this fierce dragon would have turned all the sea to blood, killed all living creatures, the life of whose faith was manifest in found profession; would have destroyed and sunk all ships and Pilots all visible Churches and Pastors, but could only a third part. Verse 10. When the third Angel blew his Trumpet there fell a great star, that is, the Roman Bishop; for by stars are meant teachers called absinthiam or wormwood fell from heaven, that is, falling from purity of doctrine, and declining to taste the bitter morsels of pride, ambition, pre-eminence, and of humane doctrines and devises it fell into the third part of RIVERS, & made them bitter, & many died of them; that is, the same corruption tainted and embittered the third part of Pastors & Bishops, by whom as by rivers, the sweet waters of heavenly doctrine should and have flowed & have been derived unto others; but now by that example were tainted with gross superstition, errors, heresies, earthlines, carnal pomp and pleasure; But not all, only a third part, for many upheld in themselves and in others the sincerity of holy doctrine and example. Verse 12. When the fourth Angel blew his Trumpet, the third part of the Sun, the Moon and the Stars were smitten with darkness, and the day was smitten, & the night also, viz. a grievous night of darkness, either of Idolatry & superstition, as some, or of persecutions, as others, darkened and obscured the chief ornaments of the purer Church of Christ: the Sun the Scriptures, the Moon the doctrine borrowed thence, the Stars the Ministers, the day that is the joy and comfort of the Church in enjoying her happy Sun, and the night, it reached even to those without the Church, being as in the night; but the dragon could not darken all the Sun, all the Moon, and all the Stars, but a third part only. The fifth Angel blew his trumpet, Rev. 19 1. the Antichristian Locusts, rising out of the smoke of Popish rites and traditions are commanded to hurt no tree or grass, that is, no Pastors or private Christians, which are sealed in their foreheads. Cap. 9 15. When the sixth Angel blew his Trumpet; the four Angels, not by nature, but by office: some instruments approved of and appointed by God for the execution of his judgements; they must slay only the third part of men, of Christians, and can go no further. Those six Trumpets thus explained have notably proved the point in hand, namely the dragon's impotency. God for his glory will not suffer the dragon to Reas. 1. break in sunder his order, whereby he hath appointed to teach and call men by such as are called and sent, Rom. 10. 15. the Ministry is God's ordinance, not man's; and God will uphold it. 2. The whole government and blessing of the Ministry Reas. 2. belongeth to Jesus Christ, who hath undertaken to furnish his Church with Pastors in all ages, for the edification of his own body, till we all meet in one perfect man, Ephes. 4. And look what was the Office of the High Priest, a singular type of Christ, in the old Testament, the same is the Office of Christ in his Church. The High Priests was to look to the lights in the Sanctuary, and to supply them with holy oil, that they might never go out; and now though the dragon be never so desirous to put out all the lights, yet he is too weak for Jesus Christ in his care and calling. 3. The necessity of the Church suffers only a third Reas. 3. part, but not all the stars to be thrown down, for the harvest of the elect must be gathered in all ages, and therefore labourers must be successively thrust forth: So long as the Lord keepeth house he must have stewards to dispose his mysteries, and allowance to his family; so long as he hath a flock he will▪ have shepherds to tend it, and will not suffer them all to be smitten at once, for then all the sheep should be scattered; so long as he hath a Vineyard he must have dressers, so long as he hath a field he must have husbandmen, so long as the ship of the Church is on the troublesome sea of this world, he will not suffer her without Pilots to bring her safely to shore. 4. Christ cannot be so forgetful of his near relation Reas. 4. with his faithful pastors, as to suffer the dragon to throw them down all at once; he is their Lord, and they his servants, who is able and willing to aid them in their faithfulness; he▪ is the Bridegroom, and they friends of the Bridegroom, wooing and adorning his Spouse; they are preferred before others in nearnes to Jesus Christ, as having Mediators not meritorious as Christ, but ministerial. Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mediation between God and man, especially resembling Christ; yea and are Coworkers with God and Saviour's, Obed. 21. of men, and stand in the stead of Christ, 2 Cor. 4. 20. Christ will look to their standing, as to his own. V. Because of the manifold and sundry ways by which the Lord usually seeth to defeat the dragon's Reas. 5. Many ways the Lord can and doth defeat the dragon. 7. Instances. projects, that they shall not cast down all the stars; as, 1. He having undertaken to supply his Church, the dragon cannot throw down one but he raiseth another; if not in the same place, yet he pricketh down his faithful servants here and there, so as such as will know them, may by their pains have recourse unto them. If God take away an Elijah, he raiseth up for him an Elisha with his spirit doubled upon him, 2 King. 2. 15. If Herod take away john, Christ the Bridegroom himself standeth up for him: if the jews take away Christ, there are twelve Apostles succeed him; and they being departed and taken away by the dragon, a succession of infinite Pastors is raised for them, with whom the Lord Jesus is present unto the end of the world. 2. When the dragon is most fierce, he hath a secret chamber to hide his servants in, till the storm be over, Isa. 26. 20. In the storm raised by Ahab, he hath an Obediah to hide a 100 of them, a third part, from jezabels' rage. If Christ the babe be hunted in jury, he shall be sent into Egypt. 3. He can withhold the dragon even by that which he most pursueth and hateth: God can make the reverence and holiness of a man, which they above all things persecute, bind their hands; as all men held john as a Prophet, and Herod feared him and the jewish dragons would often have assailed Christ himself, but feared the people, that admired his holiness and goodness. They that went to apprehended Christ came without him, saying, Never man spoke like this man. 4. He can and doth often make the dragons themselves protectors, as Claudius Lysias, a heathen, to set a strong garrison about Paul, when forty men had sworn his death, Act. 22. 27. He can make pilate's wife and pilate's self plead for Christ; and King Achish protect David against Saul. 5. He can make the dragon quarrel with himself, and so for a time divert the fury from the stars; he can make the Mideanites turn their swords one against another; he can send an evil spirit between Abimelech and the men of Shechem, and a fire shall go forth from Abimelech and consume the men of Shechem, and from the men of Shechem to consume Abimelech, judg. 9 20, 23. And thus when wicked men fall out among themselves, the godly escape between them, as Paul between the Sadduces and pharisees. When a man's ways please the Lord he maketh even his enemies his friends, although often Act. 23. 6. Pro. 16. 7. against their own intentions. 6. He can make them safer in the dragon's paw or mouth, than if they were at large and liberty: the three children were safer in the furnace, than they were out of it; Daniel safer in the den than in the Court; and jeremy 38. 28. was safer in prison than they that were at liberty, for when they were carried away and spoilt, he was preserved in safe custody for the future service of the Church. 7. He can and doth make the dragon storm and rage to see and say as Pharaoh did, that the more he oppresseth them, the more they rise and increase. This serveth to dishearten and confound the enemies Use. 1. of God and his Church, they cannot work wisely enough to cast down all the stars, all the power of earth or hell shall not effect their desires; they take crafty counsel against God's secrets ones, Psal. 83. 3. Gebal, and Ammon, and Amilecke, etc. but God with whom is wisdom and strength, overthrows their devises, that never did they, nor shall see all their hearts desires. To comfort the Church of God against the dragon's Use II. power, they must know his power is limited and restrained, so that two third parts are still saved: the power of God, which is the only wall and fence against the proud and raging waves of the sea, that they overflow not all the earth, Psal. 104. 9 he restraineth and breaketh the proud and swelling waves of the dragon, saying, Thus far shalt thou come and no further; thou shalt not meddle with my remnant, my third part, these I hold in my right hand, and thou shalt not pluck them thence. Fear not then the threats of dragons what they No prevailing against the Saints, till, can do, what they will do against the stars, they can do nothing, but, 1. What God will permit them to execute for the sins of the Church, which cast down more stars 1. God permit than all the dragons. 2. Nor till God's time be come Christ cannot be stoned, apprehended till the hour of the power of 2. God's time is come. darkness be come; nor any member, 3. Not till the work be done in that place for 3. Their work be done. which God sent them: Paul being in Corinth resisted and blasphemed, shook his raiment, and said, Your blood be upon your own head, and purposed to depart thence, (the case of many a good Minister) but God comforteth him by a vision, and promiseth his presence with him, and biddeth him go on, for he had many people in that city to call; till the work was done he must not go; and so he stayed a year and six months more, Acta 18. 9 To stay the hearts of godly men when they see true Use III. Ministers shining as stars cast down by the dragon, as of late in foreign parts where the dragon hath prevailed; espy here the dragon's malice, who will do as much spoil in the Church, as God permitteth him to do: but though he may prevail against some, yet he cannot against all, God will uphold two third parts to witness against the dragon; that is, so many as shall serve his providence in the salvation of all his Saints, wheresoever scattered in the world; So long as any are to be saved by being brought to the faith, the word of faith must be preached. Ascribe all the glory to the power of God and his Use FOUR Providence, if we enjoy the shine of any star, or see abroad any shining star standing in his place. It is no thank to the dragon, or the enemies who weary themselves in casting about to cast them all down, and would, if the Lord did not uphold them to the Church's need: I have heard the railing and fear on every side, but the Lord is with me as a mighty jer. 11. 19 Acts 18 10. jer. 20. 11. Giant, Psal. 1 36. 9 he made the stars for the night, he taketh special care of them; men may call them at their pleasure, he calleth them all by their right names? Object What need we care for them seeing God is so careful. Sol. Provoke not God to remove them. 1. See the need of stars for illumination, warmth, moisture, refrigeration; by them discern Stars needful in a dark night. seasons of grace; guide thy course on the sea of this world: stars were made not for ornament only, but for use, heat, influence. 2. Make use of their light, some hate the light, as of comets, portending evil to them, and bless themselves from them. 3. Rejoice in their light constantly, not as the jews did in john, that counted him a light for a season; men receive Preachers as new Stars or Comets, gaze a while, but care not how soon they be wasted. The second effect by which the dragon is described, is by his mischievous attempt against the woman, as the former was against the stars; this effect is set down, 1. By his action, he stood before the Woman. 2. His intention, to devour the child when it was brought forth. I. In his action observe two things. 1. What it is to stand before the woman. 2. How he standeth before her. 1. To stand before the woman is an allusion to the ancient Story both of the dragon standing before Eve the woman, that is, the mother of the world and of the Church, to seduce her; as also of Pharaoh called the dragon of Egypt, watching the destruction of the male children of the Church, so soon as the mothers should be delivered of them; to which places out of doubt the text hath reference. This standing before the woman implieth two things. 1, His readiness and nearness, as one at hand, narrowly watching & observing to assault and destroy The dragon standeth before the woman. the blessed seed. 2. His instance and diligence in the purpose, he departs not far, nor long, but standeth, and abideth, proceedeth and persisteth in his mischievous purpose and intention against the Church and members; he standeth still, but not idle. 2. How, he standeth before her, and that is two ways. 1. By fraud and secret treachery, he layeth trains out of sight for her hurt, and by flattery seeketh to bring and lure her into his snare. 2. By open force and violence to subdue such as by secret trains he cannot allure. II. His intention, to devour the child, he seemeth to do nothing less, but the Spirit of God uncaseth him, & showeth us the true end of all his counsels and endeavours. Let the dragon dissemble never so much friendship (as to Eve in eating) his mind is murderous, for he standeth not afore us to abridge us of our liberty, or goods, or outward comfort only, but his direct aim is to compass our death and destruction of soul and body. Quest. But what had the child done, or when should he devour it? Sol. He watcheth the destruction of it before it Satan assaults the child in the birth. 3. Reasons. be borne, if the woman miscarry not, in bringing forth some abortive birth; then he bestirreth himself to destroy the young and tender birth, so soon as it taketh breath in the Church. Where in the dragon note three things. 1. The groundedness and settledness of malice in the nature of the dragon, who out of his wickedness unstirred and unprovoked, carrieth deadly wrath against the children of the Church. There is a natural enmity and antipathy between the seed of the dragon, and the seed of the woman; for what can the child do against him before he is borne? 2. The policy of the dragon, who will not suffer the woman's children to grow up to strength and stature, but will oppress them even in the bi●●●, or as soon as they are borne; while they are tender and least able to resist: he knoweth the fittest time to blast grace is in herba, in the cradle, in the beginnings. 3. The implacableness of this savage dragon, whose pitiless disposition nothing can move; not infancy, not tenderness, not innocency, not causelesnesse, nothing can plead or prevail for a drop of compassion; nay, these rather cause and stir up his wrath, and kindle his rage and fury more against them; and this is the enemy with whom we have to deal, whom God's spirit hath thus graphycally and punctually described, that we might stand so much the more watchfully and preparedly against him. So soon as any child cometh to be borne of the Church, Satan watcheth by all means to destroy Doct. The dragon hindereth good things in their beginning. 5. Reasons. him. 1 Pet. 5. 8. Satan as a roaring Lion seeketh whom to devour. The principal business of Satan in the world hath ever been to take out of the way, and to destroy vijs & modis, by secret fraud or open force all that should be spiritually begotten of the Church, especially such as should stand up to maintain the religion of Christ. How Herod the dragon stood before the woman seeking to slay the child jesus so soon as he was borne, appeareth Mat. 2. 16. he could not hinder his holy conception, his quickening, birth, but his hope is to devour him being borne; the same fury he showeth to the members; and to come to that our text aimeth at, how the dragon by the heathen Roman Emperors and bloody Tyrants Nero, Domitian, Trajan and the rest did by most cruel Edicts, torments, and unheard of punishments and persecutions, stand in the whole Empire with the greatest vigilancy that might be to swallow up whatsoever Christian should be borne in the Church, utterly to extirpate all Christians, and extinguish the Christian faith, is manifest in every leaf and line of that bloody Story. But especially the dragon by those tyrants watched and observed most diligently, lest any defender of the Christian faith either in Magistracy or Ministry, should spring up; in so much that if any Precedent or Governor was more moderate or less rigorous against Christians, he was presently devoured by the dragon, as a favourer or child of the woman. His incessant labour to hinder the glory of God; Reas. 1. for whereas the glory of a King is the multitude of his subjects; he cannot abide that God's glory should be increased by the increase of the subjects of his Kingdom. He is the Arch-tyrant, and head of all tyrants in Reas. 2. the world, and setteth up and holdeth up his kingdom by tyranny and injustice; and as Attaliah could never think herself stable in her usurped authority till she had slain all the King's seed, 2 Kin. 11. 1. so this monster of tyrants, and scourge of the world, thinketh his kingdom can never be sure and stable if he kill not all the King's seed, the sons of this woman the Church. His extrem● hatred of the true religion; the true Reas. 3. service of God amongst the Israelites was an abomination to the Egyptians, and therefore like dragons they oppressed them. The dragon never ceaseth to hinder or corrupt the purity of God's worship, or to persecute whom he cannot hinder: Let Israel but talk of going to worship in the wilderness, the hellish Pharaoh presently begins to rage, to augment the burdens and never cease his unjust vexation, till himself cease to be. His incurable envy of the happy estate of man, not Reason. 4. only that of Adam in Paradise, whereof he quickly spoiled him, but especially that which in the second Adam we are restored unto, for this maketh him even ready to burst for envy, that whereas himself is cast down from heaven his first habitation, & everlastingly reprobated from God, from his favour, presence, place of glory, without all hope of mercy; bound in chains of black darkness to the judgement of the great day; mankind should by virtue of a Covenant of grace be elected and raised to a fee simple of eternal glory, purchased by the Son of God, sealed by his Spirit, and apprehended by the faith of every believer. His earnest desire and study to hold men in the state of nature, for he knoweth there he hath them Reas. 5. How many ways Satan windeth himself to keep men in their natural estate sure enough; but if there appeareth any change, he bestirreth himself, and teareth and vexeth the parties from whom he must needs depart; as in the instances of the Gospel. This appeareth in that, 1. So long as men are in their natural estate, he knoweth they are out of the favour of God, enemies to God, and God to them; but in the beginning of their change they become friends to God, and no sooner can God be friend a man, but Satan taketh him for his foe and enemy: no sooner canst thou have peace with God, but war with Satan. 2. In the state of nature a man fighteth stoutly against grace and righteousness, all his members are given up as weapons of unrighteousness for the devil and sin; but now in the beginning of this change he taketh the Lord's press-money, renounceth his old Captain, fighteth under God's Standard whom the dragon most maligneth: and now no marvel if Satan advance his flags of defiance against him, because he standeth on the contrary part. 3. While a man is in the state of nature he knoweth he is a slave to sin and a bondman to the Devil, ruled at his will, under an heavier bondage than Israel under Pharaoh; but let him desire once to get out of this thraldom, Pharaoh did never storm so much against Israel as the dragon will against him. The jailor is quiet so long as he is sure of his prisoners, but let any of them seek an escape, or to break prison, than he bestirreth himself, and loadeth that party with fetters, and useth him with all rigour: so doth the dragon so soon as ever he seeth one begin to stir in his conversion. 4. In the natural state he knoweth a man goeth merrily to hell, in which way he never disquieteth him, as Jacob's sons going into Egypt found no let; but if he set his face or foot towards the Land of Promise, he shall never want enemies or difficulties, no more than they did. Seeing Satan ever standeth before the woman, as Use. 1. Satan defireth no sharper weapon than our own security. Pharaoh, to surprise the infant in grace, even in the birth; we see how near we are always to danger, and what need we have still to stand upon our watch; for shall Satan stand seeking to devour us, and shall not we ●●and in a watchful resistance? it is the Apostles inference, 1 Peter 5. 8, ●. Your Adversary seeketh to devour, whom resist, steadfast in the faith: for why hath the Spirit of God thus described our enemy and his erterprises against us, but that we might make our advantage of it, and not being ignorant of his wiles might be so much the more watchful? What man that knoweth there lieth a porent enemy before him who watcheth to murder him, will not be watchful to save his own life, and defeat his enemy? or what needeth an enemy any other weapon than his adversaries security? as appeareth in jael against Sisera, whose safety had been in the watch of himself. But in this watch observe these Rules. In watching against Satan observe three Rules. See thou stand in thy own rank and watchtower; Rule 1. thou hast a promise of safety only in thy way, the surest fortification is diligence in the general and special calling, whereas idleness is the devil's pillow and Anvil. See thou standest armed at all points, seeing Satan Rule 2. standeth armed before thee, never lay off any one piece of spiritual armour. Men in peace hang up their armour by the walls till it rust and take dust; but buckle it fast to thee as having still an enemy before thee seeking to disarm thee as he did Israel, whom he made naked by the Calf, and by Balaams' wiles laid them naked to God's vengeance. Because no strength else is comparable to his Rule 3. that standeth before thee, but the strength of the Captain; stand in his strength, and be instant in prayer and strong cries for his help. If a man were in the hand of thiefs, meaning not only to rob him but to cut his throat, how would he cry for help? This is our continual estate, and therefore we have need to pray continually: the holding up of Moses hands in prayer is the strength of Israel, and so is it the victory against the spiritual Amaleck Note the grounnd of the dragon's malice, and of the Use II. quarrel of the wicked men, no other cause but that they are children of the Church, or otherwise causeless in them. Pharaoh killed the Israelites Infants causelessly, Assur oppresseth Israel without a cause, Isa. 52. 4. john 10. 32. For which good work do ye stone me? they pretend blasphemy; something done or not done by them: No the quarrel is more ancient, more grounded, more inward than any thing done by them; they know how Esau striveth with jacob in the womb before birth; it is malice bred in the bone. A wicked man will rail on a good man he never saw nor knew, and if a wicked man knew that a child in the womb would prove a good man and son of the CHURCH, he would hate it before the birth. The just wrath of the dragon against David, Psa. 35. 19 and against the Son of David in john 15. 25. Never set thyself to any good course but Use III. No calling or condition can secure a good man from opposition. expect the dragon to stand before thee, make account of all his malice, and whatsoever open position the world his armourbearer can molest thee withal; no condition or calling can secure thee; for, 1. Let a Magistrate set himself faithfully for the Lord to uphold the pure worship of GOD, and zealously stand for GOD, for good causes, and persons; Now the dragon is grieved that a man is come that seeketh the wealth of Israel, Nehemiah 2. 10. now stand before him Sanbellet and Tobiah, and with these many complices conspire against Jerusalem to hinder him, and hence he thrusts into the ordinance as many disaffected persons to true religion as he can. 2. Let a Popish Priest breathe out fury and rage against the truth, and revile all the generation of them that seek GOD, and cast them in bonds and trouble: He thriveth and is in as great credit as Saul was in that way, but let him once see a light shining round about him, and being converted, faithfully preach the Gospel, which he persecuted; now the dragon standeth before him, inwardly buffetting him with temptations, and outwardly setting a number of dragons and generation of Vipers to sting him with whip, imprisonings, stonings, and all deadly persecutions; and what godly Minister can avoid the winnowings of the dragon? 3. Let a private man sit as Israel in Egypt, and favour the Egyptian Idols, he may enjoy the fleshpots and favour of Egypt; but let him once speak of the true service of GOD, and of departing from those men and manners, Pharaoh that dragon, and all his people persecute them with all barbarous cruelty: Be thou never so private, if thou givest thy name to God, and take upon thee with the profession, the practice of sound religion: Look now what way thou canst, thou shalt find the dragon before thee; Begin to build thee a spiritual house for the LORD, and look for as many dragons to stand before thee as Nehemiah had in the repairing of the walls of JERUSALEM. Here are two worthy questions. 1. How I may know the dragon standeth before me? 2. How I may stand before the dragon. 1. To know that the dragon standeth before thee attempting any good, thou shalt discern it, How a man may discern the dragon standing before him. 1. By secret fraud, or, 2. By hellish and open slanders. By both these here he standeth before the woman; by both he stood before the seed of the woman, as well in Peter's friendly persuasion, Master pity thyself, as in judas in betraying him; and thus also against all her seed; as for example. 1 So long as he can he will oppress cunningly and craftily as a very good friend, discouraging the practice of piety, hiding his homes; for so long as he can he will not be accused of open tyranny; See it in some instances. 1. He cometh to a man looking towards religion, telleth him it is too heavy a yoke for him, & it will. not be for his ease to undergo so strict a course, as will make his life but uncomfortable, & strip him of all his liberty; why should you not favour yourself? as if the dragon whose intention is to devour, did above all desire the ease and comfort of a man's life; but Christ's counsel against the dragon is, to bear his yoke for it is easy and light, and all the ways of wisdom are the ways of pleasure. Now the dragon is before thee. 2. But what if you should set your hand to the Plough and look back, were you not in far worse case than before? better you had never known the truth than to forsake the holy commandment; as if the dragon were an enemy to Apostasy and backsliding; but the dragon is apparently before thee, in that he would have thee cast off all care of religion by that argument whereby Christ spurreth and inciteth it. 3. He would have him show himself a wise man, and not set himself against a stream; do Rulers and rich men so? and why shall he join to a few poor and simple men that are every where contemned and condemned of indiscretion, perhaps of hypocrisy? as if true wisdom were not tied to the perfect way, whether many or few, great ones or mean ones walk it it; for Christ saith, that for the most part the poor receive the Gospel; and the Apostle, that not many rich; Now is the dragon before thee. 4. He will have him show himself a peaceable man; oh the peace of the Church is to be tendered, and turbulent spirits are dangerous, which stand upon such nice points, & busy themselves with things above their reach; a peaceable man will take things as he findeth them, and will do what he may when he cannot do what he would; as if the only make-baite in the world were so set for peace, or as if his whole drift herein were not to separate peace from truth; which last God hath magnified above all things, and therefore above peace. 5. He hath a great care of his good name, he would not have him by any means undertake or go on in any course that should savour of curiosity, or by which they should be counted singular, for than he were undone and could never recover the disgrace and reproach of it; as if himself were not the author and devisor of all reproaches cast upon the way of God, and the accuser of the brethren: but the dragon standeth before thee to hinder selfe-deniall, which is the first thing to be done of him that will be a Disciple. 6 He would have him a good husband and thriving in the world, not any where to interrupt his calling or take by reading the Scripture, and hearing sermons on the week days, or by such strictness on the Sabbath, as not to serve his customers then as on the week days, as if he did not intend in all this, that by winning the world they should lose their souls. And surely lamentable experience showeth, how that the dragon by such sugared words and persuasions stood before numbers, who have looked back and run back to the filthiness of the world, and now embrace such a course as may be fit with the grace of the times, the favour of men, the furtherance of their outward estates, and their own ease. II. But if by fraudulent and underhand means he cannot break off good beginnings, he turneth him to open and hellish slanders and accusations, in which he showeth his blackness against all sorts; for, 1. Let a godly Magistrate persist in his zealous care to reform abuses, the dragon standeth before him as before Moses and Aaron, and saith, You take too much upon you, and perhaps writes a letter of accusation as did Rehum and Shimshai and their companions, against jehoshua and Zerubbabel and his Captains to the King, Ezra 4. 9 2. Let a Minister proceed in his faithful performance, suppose him a Prophet, Amos himself shall be accused by the dragon, Amazia that he preached against the King, and the Land is not able to bear his words, Chap. 7. 9 and jeremy is a factious and turbulent man, contentious with the whole earth: suppose him an Apostle; Paul and Silas must be brought before the Governors, and exclaimed on as men troubling the City; exclaimed for preaching ordinances not lawful to be received, and teaching men to worship God contrary to law. Suppose him the most Acts 16. 20. 18. 13. shining light in the Church, the dragon not able to resist the light of God in him, will fall to plain railing, as the Pelagians called Augustine, Cultorem doemonum, August. contra jul. lib. 3. cap. 18. What execrable and horrible slanders the Popish dragons have spewed out against our Churches in general, and the famous special instruments of God's glory, Wickliff, Hus, Luther, Calvin, Beza, Tindal, were as infinite as hateful to recite, and when Satan ceaseth to stand before the woman, such horrible reproaches of godliness shall cease, and not before. And what marvel if it be so with the servants when if our Master Christ himself shall cast out devils, the dragon dare say, It is by Belzebub the prince of devils. 3. Let a private man hold out the light of grace with courage and constancy, the dragon standeth before him and proclaimeth him factious, contentious, schismatical. If he see his actions beseeming his profession, he chargeth him with pride, with hypocrisy as job; & the graces & gifts of God which he cannot deny in his servants, he can disgrace & obscure, with as dangerous a mistake as Hanun did the servants of David, whose charity had been their own security. Quest. It being thus, how may we hold out in any good beginnings, and withstand the dragon? Ans. Practice six rules. 1. Learn a point of Christian wisdom and experience, never to trust the flatteries of the dragon, seeing 6. Rules to withstand the dragon. the Spirit of God hath detected his flatteries & fair promises to be but pretences for our destruction. Rule 1. The Romish dragons insinuate into their Proselytes as winding serpents; they lament the state of their souls, and persuade like very loving Counsellors to their religion; and to leave the heresy of the Protestants; they can feign Crocodiles tears, can call heaven and earth to witness that they respect nothing in the world but to promote the truth, and save simple men's seduced souls, and it is nothing but the Catholic faith that maketh them venture their lives and fortunes; and a number more windy and empty words, in all which the dragons stand before the woman to devour her children; And which is a deeper plot of the dragon, he can pretend peace, friendship, amity, marriages, oaths, and what not? and all, that under cloak and pretence of peace he may slay and devour, as France in that horrible Massacre 1572. had woeful experience. He can pretend zeal, religion, and support of the Catholic cause, when he is digging and undermining, and laying powder barrels and iron bars for the destruction of three whole States & Kingdoms A foolish woman must she be that will give any credit hereafter to the flatteries and fair pretences of such perfidious dragons, who salute not but to wound, and with judas, kiss to kill. Never begin any thing that is good but with full Rule 2. resolution to stand to the defence of it against the dragon, and the better any duty is, be so much the more prepared for Christian combat. Be sure thou standest on a sure ground and warrant for that thou dost, seeing the dragon that standeth Rule 3. before thee will sift thy action throughly, both for thy calling and commission, and for the matter, that it be justifieable; and for the manner, if it be done well, and for the end, if it be good and direct. Remember, in every thing, that thou standest in the eye of thine own conscience to observe thee, in the eye of the dragon to accuse thee, and in the eye of God to judge thee. Stand still before God in undertaking any good course, not for direction only but for assistance; he Rule 4. must begin and he must perfect; do thou begin and go on in him and with him, get his strength with thee & for thee, which is only able to uphold thee; so the two Olives, Rev. 11. 4. stand before God the ruler of the whole earth. As the dragon standeth in ambush to resist and Rule 5. kill the first motions in grace, so stand thou on thy guard to resist his first motions against it; give no place to the dragon; let him seem never so reasonable to begin with, his conclusions will be impudent and important; thus thou shalt beat him with his own weapon. As he hateth the first show and sprout of grace, so hate thou the first motion and rise of temptation, where he begins his assault, begin thy resistance. Stand courageously and with comfort, knowing that, Rule 6. 1. If thou stand to him he cannot stand to thee, resist the dragon and he will flee. 2. As he standeth to destroy, so thy captain standeth before thee to save and cover thee. 3. When he stood before Christ thy head, he was defeated and confounded, & his power so broken as thou standest before a conquered enemy, and now he may stand before thee who art a member of Christ, to molest and trouble thee, but never to deprive thee either of conquest or crown. 4. The Christian standeth now not afore the dragon as a single man, but as incorporated and one with Christ, and partaker of his glorious victory. [So she brought forth a manchild.] In this Verse the Evangelist returneth to the woman, and sheweth how the dragon was disappointed of his purpose, both in respect of, I. The woman, who is described, 1. By her birth, in this verse. 2. By her fight, in the next. II. Her Issue described by three Arguments. 1. His sex masculine generous a manchild. 2. His Office, to rule the Nations with a rod of Iron. 3. His height of advancement, he was taken up to God and his Throne. It must a while stay us to inquire who this man-child was that was now brought forth, seeing there Meaning. are sundry and diverse opinions, and the true opening of this point will help us all along this vision into many proper and comfortable points, which have not been till of late so dived into by the common stream of interpreters. Most have thought that by this manchild must be meant Christ, and some take it of Christ personally, in person born into the world; some of Christ mystically brought into the world, begotten and brought forth in believers hearts. To which I grant, that as there are few passages and phrases in this divine prophecy which do not look back to some former history, passage, or prophesy (as hath been and might be further plentifully noted) so doth this verse and vision look back to the birth of Christ personally into the world, and lively representeth it in many particulars; as, 1. This woman bringeth forth a manchild; In fullness of time GOD sent his Son made of a Some allusion between Christ and the man-child. woman. 2. The dragon here watcheth to slay the child so soon as ever he was borne; so did Herod seek to kill the babe so soon as he was borne. 3. As Mary by divine admonition flieth into the desert of Egypt to save herself and the babes life, so this woman flieth into the wilderness with Eagles wings, the place prepared by God, to save herself and her seed. 4. As Mary stayed in Egypt almost four years, till Herod was dead; so this woman stayeth in the desert 1260. days, which is almost four years, for 1460. days is just four years, the time of her danger. 5. As Herod that dragon cast after the flight of Mary an horrible flood of persecution, slaying all infants under two years old, to destroy the man-child; so this woman had a flood of waters cast after her to destroy her flying into the wilderness. 6. As Christ Mary's Son ascended to heaven and sat at the right hand of the Throne of God his Father, so the son of this woman is taken up to God and to his Throne. 7. As Christ jesus the son of Mary most properly ruleth all nations with a rod of Iron, Psal. 2. so this son of the woman in this verse: so as we see a notable correspondence in the birth of this man-child to the birth of Christ, that man-child who was figured by all those man-childrens that first opened the womb under the law, so as it cannot be denied but that this vision looketh back to the history of Christ's birth, and is first true in the most and main passages of it of jesus Christ; And this be named once for all the vision. Quest. But is not Christ here directly meant? Ans. It seemeth to me by many strong reasons in the text, that Christ is not properly and directly Christ not meant by this man-child. meant by this man-child; for, I. If by this man-child here be meant Christ, Five Reasons. then by the woman must be meant not the Church (as we have interpreted & proved) but the Virgin Mary, as some Papists imagine, although even some of them, finding many parts of the description of this woman not agreeing to her, conclude, as Ribera out of Methodius, that not Mary but the Church is this woman. II. The man-child here borne is the son of the Church; but Christ is not the son of the Church, therefore he is not this man-child, for Christ is the Son of God and the son of Mary, but not the son of the Church, nay he is the Father of the Church, Esay 9 6. and the Church is called his seed, Esay 53. but no where is he called the son of the Church, nor the seed of the Church. III. This woman is said to travel to bring forth this man-child, but the Church is never said to travel to bring forth Christ. Indeed the Apostle Galat. 4. 19 saith, He traveled in birth with the Galathians to form Christ in them by his Ministry, but not that he traveled of Christ but of them, to bring them forth Christians. FOUR We must remember that john writeth here a Prophetical history of things to come to pass after his time, and not of things formerly passed, and therefore neither of the personal nor mystical birth of Christ; for first consider him, 1. Personally, he was before this time, not borne only, but dead, and risen and ascended to the Throne of God, all this was past, and john had seen it, and needed no new vision to manifest this unto him which he knew before, and had so largely described in his evangelical Story. 2. If we consider the mystical birth of Christ in the hearts of believers by the preaching of the Gospel, this also had been done formerly in abundant measure, and was a thing not to come and to be done; but only to be continued; so as it cannot be meant of Christ either personally or mystically. V. It will not agree to Christ that is said of this man-child, that presently he was taken up to God after his birth, without mentioning any of the great works for which he was borne and came into the world, for Christ was to do more than be borne and ascend; he must fast, and teach, and pray, and do many powerful miracles, and suffer, and be buried, and rise, and then ascend; neither is the word fitly here used to note the ascension of Christ, that he was caught up to the Throne of God as it were by the power of some other, for he is said to go up, Acts 1. 19 and to ascend as doing it of his own power: indeed we weak creatures are said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. caught up, 1 Thess. 4. 17. by a mighty power without ourselves, as this man-child in the Text; but it is not so with him in his ascending, who had all power in heaven and earth, Mat. 28. etc. last. Object. But there be two things in the Text which seem so proper to Christ, as that they cannot agree or be ascribed to any other. First, that he ruleth the Nations with a rod of iron, and this is Christ's property, Psal. 2. 9 and cannot agree to any other. Ans. All power is Christ's originally and primarily, but we may not forget that he promiseth the same power by Communication to his members, Revel. 2. 26. To him that overcommeth I will give power over the nations, and he shall rule them with a rod of iron: not that the sovereign power of Christ over the whole earth is communicable to any creature, for none of his Offices can pass from him to another, but noteth that believers have benefit & part in his exaltation and power, and therefore we must not marvel if we find this power, which is properly invested in Christ to be communicated and in part executed for him by others. Object. 2. But this man-child is taken up to the Throne of God, now who but Christ ever sat in heaven in the Throne of God? Sol. In the Throne of God's right hand, as Mediator and head of the Church in heaven, properly so taken, only Christ sitteth and no other creature, man nor Angel: but the Throne of God in Scripture is taken mystically and figuratively; for, 1. There is an heaven upon earth, the Church, which is many times called by the name of heaven, as in this Chapter, And a kingdom of grace, in which the Lord hath set up his Throne, unto which he lifteth whom he pleaseth; now we are sons of God, 1 john 3. 2. Ephes. 2. 5. 6. Now we are saved by hope, Rom. 8. 24. 2. Heavenly glory is called figuratively a Throne, wherein, howsoever Christ only sitteth by his own right and privilege, yet the Saints also by communication and participation are admitted to sit on the Throne with him, as members with the head. Rev. 3. 21. To him that overcommeth will I give that he shall sit with me on my Throne as I overcome and sit with my Father on his Throne, Thus the twelve Disciples are promised to sit on twelve Thrones, and the twenty four Elders representing the Church of Revel. 11. 16. the old and new Testament, sat upon twenty four Thrones, Revel. 11. 26. so as this is no bar but some besides Christ may be meant by this man child. 3. In the worldly administration, howsoever the kingdom and Throne be the Lords, and all power belongeth unto God, yet it pleaseth him in the government of the world to take up Rulers and Princes after a sort, into his own Throne, and setteth Rulers and Princes taken up to the Throne of God. them in highest place next himself, to rule over the Nations, and putteth a rod of power into their hands, investing them not with his power only, but with his name also; I said ye are gods; thus he taketh them into his own Throne, & putteth on them a part of his own Majesty; whereof their Thrones and Seats carry a little representation, and in this sense is this phrase here taken. Having showed that this man-child is not to be meant of Christ, and answered the objections that have carried some to that interpretation; let us inquire who he is, and looking near unto the Text and scope of the place, the series of times, and dependence of the words with antecedents and consequents. By the man-child I understand some potent Who meant by the man-child. Prince or Princes, or some special deliverers, whom God stirred upto succour and to relieve the Church against those Tyrannical Romish Emperors & persecutors; By whom the dragon was defeated and disappointed, whose aim was to devour all the seed of the woman; for these were, 1. Sons of the Church. 2. A man-child, stout, strong, valiant. 3. Ruled over the Nations with a rod of iron, viz. an unresistable power and overruling the nations and Princes that were enemies to the Church. 4. Was taken into the Throne of God, that is, advanced unto chief government for the refreshing and defence of the Church, and curbing the rage of those imperial dragons. And running over the story of those times the best commentary of a Prophecy, I find that in the year 182 after Christ, the Church had tolerable peace under Commodus the Emperor in whose reign the Gospel was greatly spread, Hist. Eccl. cap. 21. but he being no Christian or son of the Church, but a flagitious man, was not this man-child. In Anno 247. the first Christian Emperor was Philip, of whom we read, that he submitted himself to the discipline of the Church, Eccles. Hist. lib. 6. cap. 25. I do not see but now the man child might begin to be borne. Afterward in 319. after the long and bloody reign of Maxentius, of whom the story saith, that there was no great City in which 100 Christians were not daily drawn to execution: God raised up Constantine the Great, an obedient and loving son of the Church, and took him up to his Throne of government, next to himself, for under God was none greater than he, and put into his hand not a sceptre of gold only, an ensign of dignity, and regal or rather imperial authority, but a rod of iron, the strongest of metals, fit to beat down all before it, by which rod he flew four savage dragons, who stood against the woman; Maximian and his son Maxentius, Maximinus and Licinius, and by the same won all the West Empire, ruled over Italy, Spain, France, Germany, Britain, besides his dominion in Africa, he restored peace to the Church, abolished tyrannical decrees, commanded that none should injure any Christian, was himself the greatest protector of Christianity, that we read of in that story. To these we may add the two Theodosi's Christian Emperors, and others in authority sons of the Church, by whom she was succoured and protected from the dragon in these tyrannical times. Ob. But the Text speaketh but of one man-child, but you interpret it of many. Ans. I tie not the man-child to one individuum Why the manchild is not to be meant of one singular person. or person, but to all such set in dignity as God stirred up as protectors and nursing fathers to the tender Church and her babes in these terrible times; for these Reasons. The manchild not one individual person, but so many Protectors as Christ stirreth up. 1. The manner of Prophets, in the singular number to set down a series or row of persons, whereof one chief is still in being, and continued by the succession of many. Dan. 7. 17. Four Kings are not the singular persons, but the four kingdoms and governments in the succession of sundry Kings. And four great beasts, vers. 3. by every beast is not signified a singular person, but a State and succession. 1. By the Lion, the Kingdom and successive Kings of the Assyrians and Babylonians. 2. By the Bear, the kingdom and successive Kings of Medes and Persians. 3. By the Leopard, the greeks and Macedonians. 4. By the beast with iron teeth and ten horns, the kingdom of Seleucidae and Fagedi. 2. In Paul's Epistle, 2 Thess. 2. 3. The man of sin is not one person but a state and row of men, who have been the heads of Apostasy in the kingdom of Antichrist, all which make up one man or person after a sort,; not one in number or nature, but one in order, succession, power, will and continuance. So in the same Chapter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hinderer of this man of sin is not one Roman Emperor, but the Empire. 1. The state and succession of Emperors which was by succession, yet the Apostle saith, He that withholdeth. Even as Saint john 2. Epist. 7. calls many deceivers or Antichrists one Antichrist, so many men of sin one man of sin, many withstanders one withstander. 3. In the Revelation nothing more ordinary, cap. 13. 1. the beast rising out of the Sea is not one person, but the state and succession of Antichrist. Cap. 17. 9 the seven heads of the beast are so many States and Governments, as Christ himself confesseth, and the whore in verse 1. is not one person, but the Roman state, departed from Christ to Antichrist, and prostituting herself to all idolatry and impurity of doctrine and manners, the successors of Antichrists' Kingdom. Cap. 2. 1. The Angel of the Church of Ephesus not one man or Pastor, but many, for there were many Pastors and Angels therein, Acts 20. 17, 18. 4. Even in this Chapter we have described the woman, verse 1. not one Church but the succession of the Church in many ages, yet called but a woman. And verse 3. the dragon in this vision, the whole spawn and row of dragons and tyrants raised by Satan against the woman, even ten bloody persecutors, all called one dragon for reasons you have heard: and there is no reason but the manchild may be as well collectively taken according to the manner of all Prophets and prophecies. The dragon watcheth the woman but in vain, for she bringeth forth for all that; The Church shall bring forth children to God in despite of the dragon, especially such children as the Text aimeth at, Doct. The dragon's watch cannot hinder the woman from bringing forth the manchild. to serve his Providence in the defence & upholding of his Church, Es. 66. 7. Acts 7. 20. Moses was borne in despite of Pharaoh, as the circumstance of time there noteth; Christ himself was brought forth in despite of Herod and all his plots: which appeareth most plainly in those children of the Church, excellent instruments, prophesied of many years before they were borne, and named of God, whom it had besteaded the dragon that they had never been brought forth, if he could have hindered them; as first Isaac, in whom all nations should be blessed by that blessed seed that should descend of him, whereof he was a type, and in whom the birth of Christ was foretold sundry thousands of years before it came to pass; would not the dragon have hindered both the type and the truth from being borne if he could? so as all God's promises and the Covenant of Grace in them should have been falsified by the dragon. 1 Kings 13. 2. we read of josiah named before he was borne 323. years, and of his piety and zeal in destroying dolatry, and defacing of the kingdom of the devil; and had it not been much for the dragon's kingdom to have hindered his birth if he could? Esay 44. 28. Cyrus was named above a hundred and twenty years before he was borne, and also his singular care and diligence in building of the Temple, and restoring jerusalem to her former beauty and honour, that he should establish the pure worship of God, and as a vigilant shepherd protect God's people: now would not the dragon have hindered the birth of such a son whom he knew should be borne, if he could? But he cannot prevent the Woman from bringing forth her sons, especially designed to serve GOD'S Providence for the good of the Church. The stability of God's decrees; the counsel of the Reas. 1. Lord shall stand, and no power nor policy shall break God's decree is stable. off any of his purposes; he hath purposed to teach man by man, to rule man by man, to save men by men, and therefore there must be a succession of Pastors in the Church, and of Princes in the world, who shall uphold this his ordinance in the several ages. It is true, the Lord with whom is wisdom and strength, can by his own hand, without and against all worldly power save his Church; but for his own greater glory and the confusion of the dragon, he will rather do it by weak instruments, assisted with his own mighty power, which all the dragons cannot prevail against. The truth of his promise; who although he be Reas. 2. the husband of his Church, and as Elcanah to Anna, God's truth. better than ten sons, yet hath promised, that she shall have sons and Princes in all Lands; he will see that she shall not want sons of her own that shall be as nursing fathers and mothers to her, Esay 49. 23. and 7. The power of God is such as cannot be foiled by Reas. 3. any contrary power, but still raiseth up some man-child God's power. for the Church's use and service; for as it is in nature, so here with this mother; It is the Lord that openeth the womb, and the dragon cannot shut it, as jacob said to Rachel, Am I God to open and shut the womb? so it is God that maketh the Church a fruitful and joyful mother of children, which powerful work himself challengeth, Esay 66. 9 Shall I cause to travel and not bring forth, shall I cause to bring forth and shall she be barren? This power of God so over-ruleth, that not only against all outward contrary powers; but when the birth itself, or manchild itself is most averse and repugnant, yet shall he be brought forth. For example, Moses was most backward and pleaded many excuses, earnestly entreated the Lord to send any other to Pharaoh, yet he and no other must be brought forth; jonah flatly refused to go to Niniveh, but the Lords power mightily overruled and brought him forth by a strong hand, for the conversion of the people: No contrary course shall hinder the birth of the man-child against the Lords powerful call. The care of God over his Church, he suffereth it not without some manchild or other to help it, as Reason. 4. in the book of the judges is manifest; he never casteth God's care. off his people, nor his care of them; he hath special feeling of their miseries, special regard of their prayers and sighs, as is manifest by the example of Israel in Egypt; he suffereth not the rod of the wicked to lie on the lot of the righteous, Psal. 125. 3. but it should ever do so if the dragon could hinder the birth, and bringing forth of such sons as may prevent and remove it. For comfort of the Church, who shall never want such stout defenders, as the Lord doth see fit for her; Use. 1. 2 Kings 19 7. when Ahab and jezabel destroyed the Prophets of the Lord, and made no end of effusion of innocent blood, the Lord had a manchild in store, jehu, who shall revenge their quarrel to the utmost. When the dreadful and terrible fires were kindled against the bodies of God's servants & Saints here in Queen Mary's days, God stirred up that most Noble Queen Elizabeth, comparable with any manchild in these last ages, for her noble and heroical zeal, valour and fortitude; and though many plots were attempted by Papists to take away her life (for Gardener chafed that they lopped the boughs and stocked not the root) yet was she brought forth to the kingdom, set upon the Throne of God, and had an iron rod in her hand, an unconquerable power, by which she was the glory of her Kingdom, a terror to all Papists and professed enemies of her religion. In the days when we see Antichrist prevail, his arm strong, his powers victorious, his numbers increased, his bulls▪ blasphemies and masses received, himself and his in arms, with hopeful successes: Now is the time to expect some manchild and son of the Church to take him from his top and height; or rather those ten sons of this woman, taken up into the Throne of God, and with rods of iron to make her desolate and naked, to eat her flesh, and burn her with fire, Rev. 17. 16. the Church may say as joseph, The Lord hath made me fruitful in the land of my affliction. The dragon cannot hinder the woman from bringing forth children and sons that shall witness and II. defend the truth for her being, her birthright and The dragon cannot hinder the woman from bringing forth sons to defend the truth. inheritance; for, 1. He cannot want hearts to believe, nor mouths to confess the truth, who made both all hearts and all mouths. 2. The power of the truth is such as will have witness and testimony to it, Luke 19 4. I tell you if these should hold their peace the stones would cry, as indeed the earthquakes, & rending of the Rocks, and opening of graves did at his resurrection; hence was it that in the darkest times of Antichrist, and when their tyranny was at height, God ever raised some son of the Church, to witness unto the truth against that abomination, as here in England john Wickliff, that preached plainly the Pope to be Antichrist, his transubstantiation, his masses, his indulgences, his dispensations to be trash and dung, to be swept out of the Church; & many after him. In Italy, Dantes, Marsilius Patavinus, Franciscus Petrarke; In Bohemia john Hus, Jerome of Prague; In Germany, Luther, Melancton, etc. the dragon could not hinder these sons of the Church in their testimony: and so it shall always be. III. The dragon cannot hinder the woman to Nor from bringing forth Children in grace. bring forth children in grace, although he watch never so instantly; for, I. The spirit bloweth where it will, and he can no more hinder his work, than he can the wind from blowing; and by this spirit the Church becometh like the Hebrew women, of whom the midwives said, they were lively, and delivered before they could come to destroy the birth. II. Birth in grace is a mighty work of new creation, and no more can the devil and dragon hinder this work where God will have it, than they can dissolve the great work of God's creation; wicked men, as Esau, may strive to hinder Jacob's birth in the womb, but cannot; where he will have a birth he leaveth them not like Agrippa, almost Christians, but whole Christians. III. The Antichristian dragons have laboured in nothing so much as hiding the Scriptures and rolling up the little book, that the sound of the Gospel should not be heard to the conversion of any, they call into question the authority of the Scriptures, and they must be believed but for the Pope's judgement; instead of opening this they have opened Schoolmen, Sententiaries, Canonists, Legends, but to read the Scriptures in a known tongue is heresy; but in despite of them the Angel hath carried the eternal Gospel through the midst of heaven, the Rev. 14. 6. truth is so conspicuous as shining in the midst of heaven; and where Christ will have the door of grace Rev. 3. 8. open, none shall shut it; Papists now seek to shut that door, and our sins and ingratitudes hath deserved that the Gospel should be shut out, but yet Christ keepeth it open for us. FOUR The dragon cannot hinder the woman but in despite of him she shall bring forth many children to glory, for it is not possible, 1. To take them out of the Father, who is stronger than them all, to dissolve their union with Christ, Rom. 8. or to deceive the elect either of their faith or substance, Mat. 24. 2. The overruling hand of God maketh the dragons themselves effect his will, and serve his Providence both in glorifying his name, and promoting his good and the salvation of his servants, when they think nothing less, nay when they bend and aim clean contrary, they shall in despite of them further their salvation, and can they then hinder it? Rom. 8. All things shall be for their best, and shall bring them to their ways end. Ob. But doth not the dragon often prevail to hold off many from soundness of grace, and cast many off, as judas, Demas? Sol. 1. The dragon never prevaileth by his absolute power over any, but by God's just desertion and permission, saying, Thus far shalt thou prevail, but no further. 2. He never prevaileth wholly or finally against any whose names are written in the book of life; but though the Lord suffereth them to be molested in the way, it is, that in the end he might declare in them the riches of his grace, mercy, power. 3. These yielding to Satan for a time are cast down but not cast off, seeing they are not elected, jufied, redeemed, called, sanctified and saved for any worthiness of their own, but for Christ's, which the dragon cannot spot or blemish. To abate the glory and hope of the Church's enemies, Use II. They may spurn & strive against the free passage of the Gospel, but shall not prevail. Many have striven to root out the Gospel whom God hath resisted and rooted out; the Church shall bring forth for all them. In that this son of the woman is her protector, Use III. learn to show ourselves sons of our mother by upholding her causes and her friends; wisdom will be justified of her children, Luke 7. 35. Nicodemus will defend God's cause when the Pharisees sit to condemn him, Luke 23. 50. joseph a good man, consented not to the fact of the counsel, joh. 7. 25. Protect her person and friends. 1. Get a sound judgement in discerning of things and persons that differ, that we Means. knowing who are on her part may embrace them, not calling the churl liberal, nor passing sentence for the wicked or against the right, for both are an abomination to the Lord. 2. Stand for the truth her patrimony and brethren, avow it notwithstanding loss of liberty, means; plead for it, maintain for her the whole counsel of GOD, which no power of earth may abridge her. 3. Stand for her royalties and privileges, the liberty in which Christ hath set her, and uphold her from Antichristian yokes and bondage, uphold in our places the liberty of preaching, of professing the holy doctrine, and the liberty of all Gods holy exercises and ordinances, that no power do rob her of them. Now in that the dragon though he watch to hinder the happy birth of the woman, yet she bringeth Doct. 11. forth a manchild, that is, not a soft or effeminate, but a stout generous and masculine child, by whose prowess and valour the dragon in his tyranny should be repressed and resisted: Learn hence, whom it pleaseth the Lord to raise up for more excellent service, he furnisheth them with proportional gifts for their employment. When Moses was to undertake an extraordinary function, to deliver the Israelites out of Egypt, how did the Lord not only extraordinarily preserve, but furnished him with extraordinary education, vocation, spirit, gifts, miracles, holiness and power, in which respect he was called Pharaoh, GOD. When Solomon was to build a stately house for the Lord, he furnished him with forwardness, zeal, wealth, wisdom, bounty, peace, above all Kings of the earth before or since. When that house and City of Jerusalem was ruined and defaced, Gods worship exiled, and the mighty adversaries of God and his worship scorned to hear the restauration of the City or Temple, what noble instruments were raised up, Zerubbabel, Ezra, Nehemiah, whose wisdom, valour, zeal, and holiness daunted the enemies, and in despite of them repaired both the City, the house and true worship of God. The Apostles were but poor fishermen, unliterate and simple, but set upon an employment, as if twelve naked men had been set to take and tame all the dragons in the world; but before they were sent out how abundantly did the spirit come on them to fit them with knowledge, courage, gifts of tongues, miracles, zeal, holiness, that in a little time they conquered the world, and brought it into the subjection of Christ. Nay further, if the Lord please to call any wicked man to any notable service, he giveth him abilities and endowments answerable; as, Saul anointed by Samuel was changed into another man, now he had extraordinary signs to confirm him, he prophesieth among the Prophets, and mindeth not the Asses or husbandry, but the great things of the kingdom, 1 Sam. 10. 9 And yet more than so, if the Lord employ weak women to his service, he gives them masculine gifts and spirits for the work; What a manly and courageous spirit above her sex did God give to Hester to adventure her life for her people, when she said, If I perish I perish, Hester 4. 16. What a masculine and stout courage did the Lord afford to jael, judges 4. 22. that she durst attempt with hammer and nail to kill that great Captain Sisera, only fall'n a sleep, whereas it was a hundred to one the attempt had not cost her her life. God hath abundance of spirit and more blessings than one, with him are treasures of grace, and a flowing Reas. 1. Ocean never drawn dry; he never bestows so much but he can give much more if there be need of more; If Elisha need a double spirit above Elijah, he shall receive according to his double need. God's wisdom layeth not heavy burdens on Reas. 2. weak shoulders, but first giveth shoulders and then the burden answerable to the strength which he giveth. This wisdom of God we may observe in all his creatures, to every one of which he disposeth gifts and natural faculties according to the need of it, for the preserving it, and the upholding of it in the being and service of it, giving to the small, swiftness, and to the great, strength; and much more dispenseth to every one of his servants according to his use and service. The Lord knoweth it must be a manchild, a masculine and generous spirit that must and can oppose Reas. 3. the dragon and repress his power; his wisdom knows that no good thing can be brought to pass without many difficulties and strong resistances; neither can any great and prevailing evil be hindered without much trouble and tumult, as in that of the Ephesians for Diana, Acts 19 32. and therefore he armeth his servants with courage, fortitude and resolution for both these purposes, else should they never prevail: The meanest calling hath his thorns and sorrows, according to the sentence, Gen. 3. 18. and much more those of greater service and difficulty. It is for the great glory of God to send his servants complete and sufficiently furnished and fitted Reas. 4. on her errands; no Prince will send an Ambassage by the hand of a fool; so the Lord for his own honour sendeth on great services choice and rare instruments, job 33. 23. a messenger one of a thousand. To reprove the effeminate men of our times who are timorous and fearful to be seen in God's Use I. cause against the dragon; these men if any good be to be done, any evil to be reform, do cast all difficulties, and their hearts like women faint to think what may come of it; and now every sleight excuse, pretence or suspicion shall be as a Lion in the way strong enough to chase them as so many fearful hares, from the undertaking of any thing that is good, and this is the cause there is such abundance of sin and so little reformation, when fearful Magistrates, and others in places let down God's cause, and intent their own; but consider that, 1. The fearful are in the foremost band or rank of those that go to hell, Revel. 21. those who fear men more than God, those who have the places of men, and the faces of men, but the hearts of Hares, and affections of women, without all true courage for the truth; one look of a dragon maketh a nation of them run away and forsake their standing, as Israel from the sight of Goliath. 2. Whence cometh this fearfulness but from a false heart, destitute of faith, love of God, zeal for his glory, and destitute of the spirit of strength and fortitude. 3. It is the note of a man carried with carnal affection, who for avoiding of disfavor, in God's cause avoideth his duty. 4. An heartless and effeminate coward is he, whom every slight fear casteth almost into a swound, whereas were there courage and manliness, every sleight thing would be a keen weapon against the dragon: Five smooth stones in David's hand shall throw down Goliath; a Taw bone in Samsons hand shall smite down a thousand Philistimes, An Ox Goad in Shamgars' hand shall slay six hundred enemies, yea a nail in jaels' hand shall destroy Sisera. Whatsoever calling God hath set thee in, express Use II. thy commission, by setting on work and putting forth with zeal and courage the gifts that thou hast received, 1 Kin. 2. 2. be valiant and show thyself a man, and know, 1. GOD giveth not his spirit to the Saints to fear any more, Rom. 8. 15. but the spirit of courage and fortitude and a sound mind, contemning reproaches and dangers, profits, disprofits, which would hinder the execution of their calling; what saith Nehemiah 6. 11. Shall such a man as I fly, I will not take Sanctuary to live. 2. It is the grace of a good action to show a masculine spirit in breaking through the difficulties (like David's Worthies) which hinder the undertaking and performance of good duties, & that like the hearty spies gathereth courage from opposition and troubles, which driveth others out of heart. 3. It is the manchild only that quelleth and conquereth the dragon: Moses will not leave a hoof behind him at Pharaohs request, the dragon is fain to command him out of presence: Elijah telleth Ahab it is he and his father's house that trouble Israel, an army of smooth and flattering Prophets durst not say so: The dragons could not resist the spirit with which Steven spoke, yea, the dragon sometime is forced to reverence their persons and admire their spirits, and subscribe to the holiness of the manchild, and wish their ends like his. 4. This masculine spirit upholdeth the manchild unto perseverance, for, how should a Minister who is hated for his love, and is esteemed an enemy for speaking truth; who is accused of many evils, and pursued with all disgraces, hold on his holy labours in his holy life, or continue in his uprightness in so many discouragements, were he not supported with faith to believe, with love to his Lord, whose sheep he ●eedeth, and with assurance of a better reckoning and recompense hereafter than in the world or from it he can expect? did not the spirit afford him these shoulders to carry this burden, he could not but sink under it; and so of private Christians, who live amongst people of profane behaviour, by whom they are daily baited, scorned, disgraced, persecuted for their hope, and profession, and holy practice; how could it be that they living in a nasty place, as still meddling with pitch but yet are not defiled, nay they hold forth the word of life in the midst of a froward generation, and embrace still a conversation to which not the world only, but even themselves were once deadly enemies; how could they carry through such a course were they not assisted with an heroical spirit to oppose the dragon and the world? By Felix, qui quod amat (arras videlicet & focos) defendere fortiter audet. which they patiently endure the contempt of the world, the lashes of tongues, the losses of things present, and the labour of their love to God and good duties. Quest. How may I come to this courage and masculine spirit? Ans. 1. Beg the spirit to change thee into another man, as Othniel, judg. 3. 10. thou art no fit piece by nature to any good service; pray for the spirit, who is given to them that ask him. 2. Forecast and arm thyself against the malice of the dragon, who the better any business is, the more busily and basely will he disgrace it; Let Noah build an Ark, and what difficulties and scorns shall he sustain? let Nehemiah build a wall, and the Foxes (say the dragons) shall cast it down; let a man abstain from evil, he maketh himself a prey. 3. Be sure of a warrantable calling, that thou art in the Lords work, and in the way, and then thou needest not fear (as Luther) so many dragons as there are tiles in a fair City: Moses was bold upon his commission; and so mayst thou in a good cause and calling. 4. Meditate often, 1. of God's promise and this will, First, assure thee of his gracious presence with thee at all times. Secondly, supply thee with strength while thou goest forth, as David against that great Goliath, in the name of the Lord. Thirdly, recompense thy labour and suffering, for faithful is he which hath promised: It was a great encouragement to Othniel to adventure himself in smiting Kiriah-sepher; when Caleb promised he would give Acsah his daughter to him, that would expulse the enemy thence, judges 1. 12. V. Keep a good conscience always before God and all men, for this ministereth boldness, yea makes a man as bold as a Lion; 1 Peter 3. 13. If we do well who shall fear us or wrong us, this is our fence and safety; 2 Corinthians 1. 12. This is our rejoicing, etc. Now in that the manchild is armed with a rod of iron, and advanced into the Throne of God for the defence of the woman, We note concerning Magistracy 3. observations, concerning their 1. Power. 2. Place. 3. End. That God putteth into the Princes and Magistrates hand a rod of iron, viz. an unresistible power. Observ. I. Their power is Gods, whose the ordinance is, Prov. 8. 15. by me Princes rule, 2 Chron. 19 6. The Reas. 1. judgement is not man's but Gods. 2. Power is in God to maintain his own ordinances, which if he upheld not the world must fall. Beware of mutinies, rebellion and resistance of Use I. higher powers, Pro. 24. 21. My son, fear the Lord and the King, and meddle not with the seditious; Rom. 13. 1. Let every soul be subject to the higher powers; Considering, 1. He that resisteth the power, resisteth God, as a Giant, Rom. 13. 2. for a man cannot strive against the order of God, but also against the God of order, as the Lord said of Samuel, they have not cast thee but me away, 1 Sam. 8. 7. 2. Consider the end of rebellion in Corah, Dathan, Abiram, for the end cometh suddenly, and who knoweth their ruin, Prov. 24. 21. Ob. 1. But what if they be heathens? Sol. They were heathens to whom the Apostle commandeth every soul to be subject, Rom. 13. Ob. 2. But what, shall Clergy men be subject to lay men, must shepherds be ruled by sheep? Sol. Aaron was subject to Moses, Nathan to David, Zadock to Solomon, the Romish Bishops to the Christian Emperors; as Princes and Magistrates are shepherds in civil things, and Bishops in this respect are under them; so in respect of spiritual things Magistrates and Princes are sheep, and Ministers shepherds. Ob. 3. What if they be base men? Sol. Resist not, respect their function not their person, their government is the Lords, let the Governor be what he will. Ob. 4. But what if we be Christians, are we not then the Lords free men? Sol. The Gospel is no enemy to the authority of Rulers, neither doth spiritual freedom fight against corporal subjection, but establish it. 2. Christ himself was subject to Parents, to Governors, paid tribute though he was free, resisted not when he was apprehended, though he was able, having struck them down by the power of his Word. Ob. 5. But what if they be tyrants, oppressors, and offer violence? Ans. Servants must obey even cursed Masters: In the Primitive Church Christians suffered under tyrants most grievous persecutions, yet never rose up or by arms resisted them; indeed subjects may by honest and peaceable means avoid their fury, as David fled from the fury of Saul; and if they be inferior Magistrates appeal to the superior, as Paul to Caesar, or take the shelter and help of God's laws, but not rebel, nor tumult, nor mutiny against lawful authority. And this is the general truth of God's word, as for any special references between Princes and people in elective states, it is unseasonable now to entreat of. Ob. 6. But what if they command unjust and wicked things? Sol. In this case saith the Homily of obedience, the second part, we must undoubtedly believe that we must obey no superior, but say as the Apostle Whether is it meet to obey God or you, judge you: In impious commands we must obey no Ruler; all our earthly Masters must be obeyed in the Lord, as knowing we have a Master in heaven; and yet here must be no resistance or contemptuous standing out, for not to obey impious and unjust commands is no resistance of power, when they are ready with patience to endure the punishments unjustly inflicted; as Paul and Silas, Acts 4. 3. and our own Martyrs. Let now no Papistor Popish person say our doctrine is an enemy to Magistracy, but let them carry their own burdens, whose Catechisms are the shops of rebellion, and whose treatises are trumpets of treason; let English fugitives, as Absalon, bear armour against their own fathers; let Parsons, Sanders, Allen, and other Seminary Priests, by word and writing, by persuasion and printing blow the bellowes of rebellion ●ad disobedience to Princes, in ordine ad spiritualia, yet all the world may know our doctrine by our practice, whom the Gospel hath long since taught, that God hath put an iron rod, that is, an unresistible power in the hands of Princes; and whatsoever Popish persons prattle, our doctrine puts no knife into any Ravillac or Feltons' hand, to revenge himself either upon the Supreme or any sent from him, for whatever the Actor was in himself, he was so far theirs, as he was of opinion, that he might by his own hand revenge either a public or a private quarrel, for this agreeth with Popish positions, as that of Reynolds that Henry the third of France was justly slain before excommunication, for public sorrows wait no forms; and with that Pope Sixtus the fifth his Laudators' Oration of the same murder, comparing the fact with that of Phinees, and honouring it with solemn processions, and it standeth with the practices of Romanists, which daily declare by Popish practices, that the Pope and Popish Religion is the Arch-rebel in the earth, the one lifting up himself above all that is called God, Kings and Emperors; the other teaching to despise the persons, depose their Crowns, and dispose their kingdoms, but they cannot name one Protestant that ever stained our doctrine by the practice of such traitorous positions. This concerns their place; all Rulers are by God taken up to God's Throne, God himself hath set Observ. II. up the visible thrones of earthly Princes and Rulers, as a dark representatton of his own most glorious Majesty upon his own most glorious Throne, 2 Chron. 9 8. Blessed be God who hath set thee on his Throne in stead of the Lord thy God; she saith not, on thy Throne, but on his, where plainly the King's Throne is God's Throne. Where God is pleased to sit, there is his Throne Reas. 1. of estate, but he pleaseth to sit with them, Psalm. 82. God sitterh amongst the gods. As their Throne is Gods, so they are gods on the Reas. 2. Throne, the title jehovah, being a title of God's Essence, agreeth to no creature; but the name of Elohim, being a title of his power, is given them, because in them the greatness and sovereign authority of GOD the high and supreme judge of the world clearly shineth; and as himself shineth more bright than the Sun in beams of Majesty above all creatures; so in a parcel of his own Majesty he makes them shine above all other men, for the daunting and terror of wicked men, be they never so great. Is the Magistrate's Throne God's Throne, then to Use I. contemn the Magistrate is to contemn the Throne of God, to which he is taken up: The Ambassadors of great Princes are honourably respected for the person they sustain. Magistrates must resemble the person of GOD, Use II. in whose Throne they sit; 1. In Piety and holiness; what an unseemly thing is it for him that sits on God's Throne to do any thing unbeseeming God, or contrary unto God? 2. In love of God's house and word; so doth God himself, his eye, his heart and delight is on his own house, and so should his who sits on his Throne: He that disaffecteth the house of God and the true worship of God, he can neither prove good Magistrate nor good man, till he change his mind and conversation. 3. In wisdom; knowing what is just and unjust, what he is to do, what to leave undone, what to cherish, what to punish; God on his Throne is called the ancient of days for his wisdom in discerning, Psal. 2. Be wise ye Kings, be learned ye judges; and their title of heads must put them in mind of this wisdom, in which they ought to resemble the ancient of days, for the head is the seat of wisdom, and understandeth for all the parts; now whence must they have this wisdom, but in God's book given into their hands? for which cause Rulers were enjoined that the book of the Law should not depart from them night nor day; and the Kings of Israel in their inauguration had God's josh. 1. 8. Deut. 17. 18. book given them into their hands; by this book David became wiser than his ancients. Now if Magistrates cast off the reading of God's word at home, and the hearing of God's Word at God's house, jeremy 8. 9 telleth us, that folly must rule them and others too; they have cast off the Word of the Lord, and what wisdom is in them? 4. In sincerity and uprightness; God on his throne is described sitting in garments white as snow, noting the innocency and righteousness of his judgements, Dan. 7. 9 the seats of Magistrates and judges should be like Salomon's Throne of white Ivory, 1 King. 10. 18. signifying the purity and incorruption of judge and judgement; of a truth God is no accepter of persons, Act. 10 and he that sitteth on God's Throne must avoid the appearance of partiality, he ought to honour and hear God's Ministers, love and affect the professors of true religion; distaste and disaffect the contrary; thus doth God. Are Magistrates taken up to God's Throne? their Use III. throne and seat must resemble God's Throne, and be a counterpane of that. Quest. Wherein? Ans. 1. In true inquisition of cause; Before God's Throne there is a true information by opening of books, and his Throne is said to be fiery, both for his zeal for truth, and for manifestation of the truth of causes; so on the Thrones and tribunals of men, right information and true evidences must carry matters. 2. In a just sentence; when that is condemned which God would have condemned, and that cherished and advanced which God would have set up, Esay 44. 28. Cyrus must perform all the Lords desire, not his own, for he is now on the Lord's Throne, Zach. 4. 14. they must be assistants to the Rulers of the earth, as namely, in looking to his worship, in repressing swearers, drunkards, gamesters, idle persons, etc. 3. In sound execution of just sentences against offenders; Gods Throne is no idle scarrecrow, but cometh to the life of justice, which is execution; It hath two properties. 1. It is powerful; About the Throne of God goeth a fiery stream, noting the power of his judgement, Dan. 7. which is as unresistible as a stream of fire to stubble, no sinner can ever escape at this throne; and if the thrones of Magistrates resemble not God's Throne: great offenders, or bold and stout sinners will shift out. 2. It is quick and speedy; Gods throne is described to have wheels, Ezek. 1. for the celerity and speed in execution, before it are no delatory pleas, no spinning of causes, no stay of justice by any means; Dan. 7. 9 God's Throne hath burning wheels for celerity in consuming corruption. 4. In powerful protection of the godly; GOD from his throne doth so; Psal. 76. 9 The Lord riseth upon his throne, to save all the meek upon the Fulmen est ubi cum potestate habitat iracundia. earth; so Rulers must see that they be answerable to the title given them of God, who calleth them the shields of the earth, to shelter not vild and vicious persons, sons of Beliall, but the innocent, religious and godly, as David's eyes were on the godly in the land. This is taken from the end; Hence note, Rulers are Observ. 3. therefore taken up by God into his throne, to protect this woman, as this manchild, for the good of the Church, Rom. 13. He is the Minister of God for thy good. 1. Earthly kingdoms are especially ordained to set up and uphold God's kingdom. 2. Their titles are hedges for the Lords field; a covering for heat, wind, storms, Esay 32. 2. 3. The promise, that Princes shall be nursing fathers of the Church. That Magistrates take notice of their duty, which is not only to assist the Lord in governing and upholding Use I. the civil state, but to uphold the Church. 1. By professing the religion of God themselves sincerely. 2. By protecting true religion, and that with zeal and courage against all kind of opposites; David will use his power to cast scorners from God's face and presence. 3. By countenancing and upholding the holy Ministry, leading the way to God's house and worship, as all godly Governors ever did, and begin the government always, with manifesting their zeal to God's holy religion, as David with joyful bringing the Ark to Jerusalem; Solomon with building God's house, jehoiada with making a covenant with the Lord, and compelling the people to stand to it, 2 Chron. 23. 16. Nay evil men, what ever they were afore, were thus far changed into other men, as Saul to dissemble religion; Saul though he sought Asses before, will, so soon as called to the kingdom, prophesy amongst Prophets; so as if confidence and love of God's house commanded them not as men, yet shame and example compelled them as Magistrates. We that are Ministers must take notice of our duty, to call upon Magistrates to use their power for Use II. the good of the Church, be not accessary to the absurd husbandry of them that pluck up good corn and let thistles and tares grow in their place; and though they may be stout and will not hear their duty from us, yet we must not fail in our duty for company, but let them know they shall not fail to be called upon, and if their sin be not less by it, it shall be the greater. Thus shall we testify our love to God, to them, to their place; nay, procure the love of God upon ourselves and them; for as an irreligious Governor is set up by God's displeasure over a people, so a wise and religious Ruler is a gift of God's love, 2 Chron. 9 8. God set Solomon a wise and religious King, on his throne, because he loved Israel; and this is true not only in the supreme, but in those that are sent from him. [And the woman fled into the wilderness.] Some may think it strange that the woman should now fly, for which fact she seemeth to have but little reason, seeing her son the manchild was in the former words so exalted to the throne of God, and so able to defend her with his iron rod; this may seem to weaken the former exposition; but we must knowthere might be sundry causes besides outward force; even many inward dislikes and distastes that might haften her out of sight. 2. This verse is here inserted by the Spirit of God, by anticipation, that is; when a thing is mentioned in a former place, which was done after; for here is mentioned the thing, but neither the time nor reason, for both which we must consult the thirteenth and fourteenth verses, to which time and place this verse doth properly belong, for else would follow, First, that the woman did fly before the battle begun, which all this while was but preparing, which is not likely. Secondly, that she flew twice. 3. That she did fly before wings were given her; all which unlikelihood must needs follow, if the verse be not anticipated; for it is plain by those verses, that the slight was afterward, that the battle with Michael was fought after she overcame the dragon, after the new assault of the dragon against her, and after she had wings given her to save herself by flight. Quest. Why is this verse so inserted out of his order and due place? Ans. The reason seemeth to be this: In the former verse the spirit of God had showed that the dragon, although he watched to destroy the man-child, yet he was safe, being taken up into the throne of God; and now if question should be made, But what became of the woman? he would presently add, the woman was safe too, and by what means? as he by his advancement into the throne, so she by flight, but not at the same time, for many things came between. Now as the Spirit of God mentioneth this flight but by the way, so shall we speak of it as here we find it, reserving the reason of it, and means, and other circumstances to the fourteenth verse, where we shall more fitly meet with them. This flight of the woman seemeth to be an allusion unto Israel, flying into the wilderness from Pharaoh, that red and bloody dragon pursuing them even to destruction; In which flight there are three things considerable. 1. The place where she flies, with a secret reason employed, because that was the place prepared by GOD. 2. Her sustentation, that they should feed her. 3. Her mansion or continuance, 1260. days. I. In the place two things are inquired, First, what is the desert. Secondly, what is the flight. 1. The desert is not to be understood of a certain place, as the desert of Arabia, or Libya, or any other set place to which the Church was to be tied to at that time, as the Donatists dreamt, that this wilderness must be theirs in Africa; but a certain state and condition of the Church, opposed to her high and heavenly condition, wherein she shined, crowned with twelve stars, as verse the first. The wilderness than is nothing else but an afflicted, wasted and solitary condition of the woman, excluded from her former glory, forced now to hide her face from the world, and to live in poverty and exile, and in a private and solitary condition; and as creatures that live in the desert fly the sight and aspect of men, so she vanished and disappeared from the eyes of men, not daring to be seen the same she was before. 2. The flight into the wilderness is not by change of place, but by change of her state and ornaments; Especially by the flight are noted, 1. The speedy corruption of all things in the Church, for flight is a quick motion. 2. The dissipation and deprivation of particular and visible congregations; To clear this, observe, that presently after Constantine had procured peace to the Church, and put an end to the bloody persecutions of those imperial dragons, she came under worse tyrants than ever before, which were security, ambition, wealth and ease; for the former tyrants by their tyranny exercised and excited faith and piety, but this deadeth and eateth out all; the former made the Church glorious and shining, as fire doth gold, but this darkened her and dusted her, as appeareth in these instances. 1. Persecution forced them to cleave close to the simplicity & integrity of doctrine and rites which Christ himself instituted, and his Apostles observed; but now ease and idleness maketh the Pastors at leisure to devise and mingle pure doctrine with unclean and superstitious rites: they now begin to dedicate Temples to Martyrs, and proceed to make commemoration of them; after to seek out relics of Saints; hence Origen and others begin to dispute doubtfully of the intercession of Saints for us; and Nazianzen, Audi quoque tu anima magni Constantini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si quis sensus insit; and after in short time grew impiously to invocate them, and after to pray for the dead; then came in superstitions as a flood; and this was the beginning of the woman's flight, namely the sudden corruption of doctrines and rites. 2. Against the former tyrants they contended earnestly for the faith, now ease and wealth maketh them wanton, proud and contentious one with an other for primacy, praecedency, ambition, prelacy, patriarkhood and motherhood: These contentions lost and neglected faith, truth and charity. 3. All the time of the persecutions the woman held her foundation, had the clothing of the sun upon her, that is, the righteousness of Christ; but now they begin to guard it and lace it with the righteousness and sanctity of their own merits. 4. Against all Tyrants she retained the crown of twelve stars on her head, but now she must change them into temporal crowns and glorious titles of patriarchs, universal Bishops, and Pastors of Pastors, yea Princes of Pastors. Now must this woman either appear in the habit of a harlot, or fly from the sight of men, and so as a faithful Spouse and Virgin of Christ, she chooseth in a mean estate to retain her virginity, purity, faith, rather than enjoy the pomp and glory of the world, by waxing wanton against Christ: Hence note, The true Church is not always conspicuous, visible and glorious to the world, but may be hid, obscured Doct. and oppressed. So was the Church of God in Egypt thrust out into the wilderness, than which no place is more solitary, none more free from the pomp and glory of the world. What glory and visibility had the Church in Elias time, when he complained that he was left alone, his life was sought, so that he was fain to fly into the wilderness to save his life? yet were there seven thousand that bowed not their knee to Baal: What glory and visibility had the true Church in the Babylonish captivity, being compared to dead bones, dried and scattered in the open field, Ezek. 37. 2? What visibility had it in the death of Christ, when the shepherd being smitten the sheep were scattered; or after his ascension, when all the earth worshipped the Beast, Rev. 13. 12? Because the Church is a selected company called Reas. 1. out of the world, a little flock, john 15. 9 as a Park of God paled in from the waste of the world, & hortus conclusus, Cant. 4. 12. the Garden and Paradise of God, wherein wild beasts may not enter; Now God hath put such a distance and enmity between them, as that the blind world neither can nor will abide to see her, but to chase her out from her; how can the world see her that is called out of the world? The true Church is such a body as is not always Reas. 2. visible to man's eye; suppose good men, even Elias himself, for it is Gods only privilege to know who are his, the foundation being in God's election, and the union spiritual. The Church's desert and merit, abusing peace Reas. 3. and prosperity driveth her here into the wilderness, maketh the Lord strip her naked, and set her as in the day she was borne; and not only sendeth her into the wilderness, but maketh her as a wilderness, and leaveth her as a dry land, as, Hosea 2. 3. The Church's safety; as Elias to be safe was sent into the wilderness, so here the Church provideth Reason. 4. for her safety in evil times by flying into the wilderness. Hence is shown hatred to the Dove of Christ dwelling in the Rock, Cant. 2. 19 that is, as the Doves by the Kites or Hawks are chased into the Cliffs and Rocks to hide them, so the Dove of Christ. The militant condition of the Church in the Reas. 5. world suffereth her not always to be conspicuous and visible, neither is she tied to any one estate, or any one place. Not to one estate, being compared to the Moon, which is sometimes in full, sometimes in wain, sometimes shining, and sometimes hid and not seen; and to the Ark tossed with waves and billows, sometimes aloft, and presently down again in the deeps; and to the ship in which Christ was a sleep, so ready to sink as the Disciples cry, Lord save us; and this is the continual estate of the Church in the troublesome sea of this world; The Myrtle trees in the bottom, Zach. 1. 8. Neither to any certain place, whether Rome or Antioch or Jerusalem, but forced ofttimes to change her seat as well as her state, and tossed hither and thither, as, 1 Cor. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have no dwelling place, Heb. 11. Hence are the Papists confuted, who, 1. Affirm the Catholic Church to be a visible company of men under one visible head, for what visible head hath the Church in the wilderness? 2 Denying that ever their Church fled into the wilderness, or that ever she disappeared from the world, wherein they plainly deny her to be the true Church, and this no other who fled into the wilderness; and if their doctrine be true, that the Church must ever be as a City on a hill; the spirit must be false, and the Scriptures, which affirm she must fly into the wilderness from the fury of Antichrist. The Papists object many things against our doctrine, but how impertinently and vainly, will appear, if we set down the right state of the question between us, both in their tenants and in ours. 1. They say that the Catholic Church which hath always continued hath been always visible; now would I to beat out their meaning ask, what, is the triumphant Church in heaven visible, or by what glass or spectacle can they see that glorious company of Prophets, Apostles, patriarchs, Martyrs and Saints, which is the chief part of the Catholic Church, as, Heb. 12. 23. Or is their Church in purgatory visible, when two chief parts of it by their doctrine are invisible, and the other part in earth, but a handful to them. Well then they must mean the militant Catholic Church, which is a speech absurd enough, for as one half can never be the whole, so cannot the militant Church be Catholic, no more than a finger can be a hand, or a hand the body; or perhaps they would have us believe two Catholic Churches, whereas our Creed teacheth us to believe but one. But we will take their meaning, namely, that God hath always a Church consisting of a great multitude, Bellar. de Eccle. lib. 3. c. 13. & de Pontif. lib. 4. cap. 14. as conspicuous to the world as any earthly kingdom, part whereof, and always the head shall be visible at Rome, and the rest visibly subject to the Bishop of Rome; Now, what we hold concerning the point I will propound in sundry conclusions, and then examine some of their chief arguments. By the Church which we hold invisible we Conclus I. mean the Church mentioned in the Creed, which is but one, and Catholic, even the multitude of all elect, which are, or were, or ever shall be, and to this company all they and only they, whether they be in the way or in the Country, do belong: For we believe according to our Creed, that the Church is holy, and no wicked person belongeth unto it, and that it is a communion of Saints only, to which belongeth remission of sins and life everlasting, and we cannot but wonder that Papists who mumble up so many Creeds, should so fond hold that the Catholic Church should consist of good & bad; for are the wicked the body of Christ, as they say the Church is? or is not Christ the Saviour of his body? If wicked and reprobates are the body of Christ, why then are they not saved? This Catholic Church we say is invisible to the world; for, Conclus. 2. 1. God's election, the ground and foundation of it, is invisible. 2. The greatest part of elect are not subject to sense; not the Saints in heaven, neither many true believers on earth, nor numbers of the elect not yet borne or borne again. 3. Visible things are not believed, but invisible; faith is of things not seen, and if we believe the holy Catholic Church, we cannot see it: Now every Popish argument must either prove this to be visible, which none of them do, or they touch not us or our cause. Concerning the militant Church, what we hold Conclus. 3. will plainly appear in these Conclusions. 1. That God will always have a true part of his Catholic Church in the earth that shall hold and constantly maintain the true faith in their several ages to the end of the world, and that the true Church cannot fail upon earth. 2. That this part of the Catholic Church consists of men which are visible, & exercise visible ordinances, of word, Sacraments, government, etc. and often in times of peace appeareth glorious in many particular and visible congregations; for we never deny that particular Churches are often visible. 3. That these visible & particular Churches are not always visible after the same manner, neither is any part of the visible Church always so necessarily visible, but it may be discontinued and disappear, as all the visible Churches in the old and new Testament ever have done. 4. This number of men in whom this part of the Church consisteth, may come to be a few, and by tyranny or heresy their profession may be so secret amongst themselves, that the world shall not see them, neither can any man point to any particular Church, and yet the Church is not destroyed; for as the Sun is a shining Sun in itself, though in the night we see it not, nor in the day a blind man cannot discern it; so the Church wanteth not her shining glory in herself, though in the night we see is not, nor in the day a blind man cannot discern it, the Church wanteth not her shining glory, though the blind world especially in the night of persecution cannot discern it. 5. Although the Church cannot fail upon earth, yet the external government of it may fail for a time, the Pastors may be interrupted, the sheep may be scattered, the discipline hindered, the external exercise of religion suspended, and the sincerity of religion exceedingly corrupted; so as the members of the Church are only visible to the true members within themselves. By which conclusions we shall easily meet with the subtlety and vanity of all their reasons, which ordinarily conclude from the external form to the failing of itself in the being, and from the invisibility to the blind world, to the invisibility amongst themselves; as if they would conclude, A man is hid, therefore he is no man, or, A blind man cannot see, therefore no other man also; or, because he that is without doors cannot see what I do within, therefore neither he that is within with me. Having thus bounded and laid the question, let us see how they bend the force of their arguments Ob. 1. The body of Christ is visible, but the Church is the body of Christ, 1 Cor. 12. 27. Ye are the body of Christ, speaking to men, visible. Ans. 1. They might tell us what they mean by the body of Christ; the Scriptures make mention of a threefold, and never a one visible to humane sense. 1. His natural body, that is invisible in the heavens. 2. His Sacramental body, that is invisible in the Sacrament. 3. His mystical body, and that is spiritual, and no object of sense. II. They might allege the Scriptures sincerely, and not as they use deceitfully to suppress the words of the Text, which would fully answer their arguments; the words of the Textare, Ye are the body of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for your part; which words suppressed by them, showeth us, 1. That he speaketh of a particular Church, which then was visible, but this is far from proving the Catholic so to be, which is the question. 2. That both parts of their reason be false: the former, because it is not general, for the whole body of Christ is not visible; and the later, because the Corinthians were not the whole body of Christ, for the Apostle saith, they were both part of it. Object. But the Apostle writeth to visible men. Sol. 1. From a particular to a general the reason cannot hold; because I see some men by me, therefore I can see all men that ever were or shall be; or, because I can see a particular congregation at Corinth, I can see the Catholic Church in heaven and earth, borne and unborn, in the way & in the country: Such fond reasons may be plausible to Romish, blinded and hooded sots; but as the Sun maketh mists to vanish, so the light of the Gospel doth these mists and fogs of subtlety and deceit. 2. They might remember that the Church is a society of men, not as men, for so a number of Turks might be the body of Christ, or a nest of Arians; but as believers: & therefore the Church as the Church, cannot be seen, but believed; which force of words hath made Bellarmine himself to confess, whose words are, Videmus enim coetum hominum qui est Ecclesia, sed quod ille coetus sit vera Christi Ecclesia non videmus, sed credimus; and what say we more or less. 3. They seem either not to know or to dissemble the reason, why the Church is called visible, which is, not because the men are visible, but because of the external visible form, which being interrupted, the visibility is gone, though the persons not seen to the world, they remain seen amongst themselves. 4. How absurd is it to define a Church by our senses, and measure them by flesh and bones, this is as one saith, Chirurgum agere, non Theologum; he that doth so would make a better Surgeon than Divine; but these muzes cannot long hide them: Hence than I conclude this first objection from their own premises thus; If the Church be the body of Christ, than it is not visible, because it is not his natural body, for Christ had not two natural bodies; but his mystical, then invisible; this being the true difference between a mystical and a physical body, the one is subject to sense, the other the object not of sense, but of faith. Object. II. But the Pastors, and Doctors, the Sacraments, the preaching of the Word, the building of the Church, are visible, ergo, the Church is visible. Sol. 1. All this concludeth but particular congregations to be visible, which we deny not; but no reason can conclude hence the visibility of the Catholic Church, and then it is too short to reach our cause and controversy. 2. Consider the visible Church two ways. First, according to her external matter, and form, and thus consisting of men met together to perform external Ecclesiastical actions; so far I say a particular Church is visible. Secondly, according to her inward form, and so far as they be of the Catholic Church by effectual vocation, faith, righteousness and holiness; thus are the same members invisible; for though we see the men professing the faith, yet who knoweth which or whether of them profess in soundness or in hypocrisy? 3. Although a Church be now visible in eminent Pastors, in numerous professors, and in their glorious fruition of Christ and his ordinances, yet no Church in the world, Roman or other, hath privilege to be always so visible, but way and do disappear and become invisible. Ob. III. The Church is the kingdom of Christ, but every kingdom comprehendeth a visible company, ergo, the Church is visible. Sol. The Proposition we grant true of the Catholic Church, else it is weak and false; the Assumption is false, standing upon the foot of an absurd comparison of a spiritual kingdom with a temporal: True it is that every worldly kingdom standeth upon a visible company of members under one head and king, but God's kingdom is spiritual and invisible, for who ever saw with the eye of flesh a spiritual kingdom, which cometh not with observation? Having cleared the doctrine propounded, and Use. I. freed it from Popish objections, we will make the first Use of it, to answer the common & usual Question of our Adversaries, viz. Where was your Church an hundred years ago, or before Luther's time? Ans. 1. Our Church was never utterly extinct, as Papists say, nor without being since the world had being, but was ever the same. 1. In herself; her inward glory was ever the same, her inward graces the same: the same Faith, Hope, Love, Repentance; the same ornaments: but as a great Princess in costly robes keeping her chamber, and not coming abroad in the sight of others. 2. She was the same to God; ever dear to him, and provided for by him for food and harbour all the time she was hid from the world. As the woman here. 3. She was ever the same to Jesus Christ; the same ship of Christ that ever she was, and Christ in her present even when she is covered with waves, and holdeth her up only undrounded in the tempest: only she was not. 1. In the same state, she was hid amongst themselves, as in a barren and wild Antichristian wilderness, as a little wheat in a heap of Chaff, and as a little gold insensible amongst much dross. 2. Not the same to the eye of the world, for the world was unworthy of her, and although she shined in herself, yet for the sins of the world she shined as a candle in a dark place. II. As the Church was ever the same, so was the true religion which we profess before Luther. 1. In the institution of it in paradise. 2. In the promulgation of it by the preaching of Patriarches, Prophets, Apostles, and their successors. 3. In the profession of faithful believers, Martyrs, and Confessors of it in all ages; but the true religion being chased out of sight by the horrible idolatry and tyranny of Antichrist, who had given to traditions and Antichristian pollutions wings to fly above the Scripture, and trodden under foot the purity of holy religion: God of his mercy raised up Luther, whose holy pains, preaching and writing was not a novation, but a renovation; not a planting of a new religion, but a renewing & replanting of the ancient and true religion; not an institution but restitution of the truth of God; not an introduction but reduction, not inducing a novelty but reducing the true and holy religion of the Prophets and Apostles. While we are here below we must make account of the wilderness, and wisely prepare for all Use II. estates and conditions; for it is not the lot of the members of Christ still to enjoy such external peace, such free exercises of God's Ordinances, and such multitudes to join in the external profession of Christ and his Gospel, as we by God's special grace do now enjoy, and we may be forced to fly into the wilderness ere we be aware; let us look upon Israel Gods own people in the wilderness, & make accounted to follow them in their passage through that terrible and dreadful desert, knowing that, 1. A wilderness is a place unpeopled, unfrequented; and such is the state of the Church in respect of the small number of professors in comparison of the rest; We must not therefore think worse of the truth and doctrine for theirfew, either faithful teachers or faithful followers of it; as neither must we esteem the better of the dolaters for their large and numerous multitudes that stand with them. 2. The wilderness is a place of temptation; Israel tempted by God in the wilderness tentatione probationis; Israel tempted God in the wilderness tentatione dubitationis: Is God amongst us? Satan tempted Israel in the wilderness tentatione deceptionis, we must therefore make account of and fore cast temptation, and arm ourselves; If we were as holy as our head Christ himself, we shall be led forth to be tempted in the wilderness. 3. The wilderness is a place of journey, and so full of changes; as Israel in the wilderness had 42. stations, and were ever in their journey; we must not think this wilderness our resting place, but expect changes of places and conditions, and, as Christian Pilgrims, be content with the toil of our travel, being assured that, 1. We have the Lord before us both in his presence and direction. 2. As they, we still journey toward Canaan, as our aim. 3. As they had their eyes and thoughts on their Canaan, so we settle our affections on heaven our Canaan, and the things that lead and help us thither. 4. The wilderness was a place of war and conflict, in which Israel was beset with enemies round, Canaanites, Philistians, Amalekites; so we must not make account of settled peace here, but expect Amaleck and Ogg, & Sehon, Giants and tyrants; Antichristian Amaleck, Popish Philistines, Romish Canaanites, bold & obdurate enemies, who will disclaim the house of God, disgrace the religion of God, revile and resist the servants of God for propounding the truth of God; no expectation of truce or peace till we recover our Canaan. 5. The wilderness is a place full of annoyances, wants and dangers; the Israel of God must make account of wild beasts, fiery Serpents, want of bread, want of water, and never expect any harvest in the wilderness; hence therefore we must learn, 1. To arm ourselves with faith, patience and constancy, without which we must needs fall short of Canaan. 2. Christian moderation, that we may know with Paul, Philip 4. 11. to want, to abound, to be full, to be empty. 3. Never to think ourselves well till we be hence, where we are out of hope of any harvest, but of sorrow and danger. To comfort God's people who are contemned, Use III. despised and brought to a few, having not only the whole world against them; but sometimes in the house of God, where they expect most comfort, are rated and scorned by those whom God hath enjoined to speak peace to his people, and to whet their tongues against vild persons, and bold sinners, rather than harden and hearten them against the generation of them that seek God: But hence all that fear God may be strengthened and encouraged, yea contented to be brought into the wilderness; for, 1. It is no new estate to the true Church, but a condition with which she is anciently acquainted, and all that will live godly in Christ jesus must suffer afflictions. 2. Our Lord jesus himself was content to go into the wilderness and endure all temptations, wants and dangers, that he might sanctify our wilderness unto us, and sweeten all our sorrows and afflicted estate unto us, and break for us and from us all hostile powers which would hinder us in our translation to his heavenly kingdom. 3. None of the Saints fall by chance into the wilderness, but it is a place and estate prepared by God himself, (as our Text saith) and though men see us not, but suffer us to sit alone and desolate; God seeth his servants in that condition, and tendereth them as his own first borne, 2 Cor, 6. 9 as unknown yet well known, as dying and yet behold we live, as chastened and not killed. The enemies beyond the Sea triumph as if God knew not his Church now in the wilderness, but God prepared the place for the present. 4. The wilderness being a place of Gods preparing, he will make it convenient and comfortable to her; for, 1. The more solitary and secret the place is, the more fit it is to hide and secure her. 2. The more free from the pomp and glory of the world, the fitter it is for her that is called out of the world, and crucified to the world. 3. The more inconvenient and dangerous it is, the more it setteth out his wisdom and power, who over-ruleth all inconveniences to the Churches good, no contrary can cross his good purpose toward his Church and people; Nay, here we see he appoints a fruitless place to feed her, a place of journey for her rest, a place of danger for her safety, a place of war to uphold her peace, and a place of temptation to free her from temptation. Thou therefore that fearest God never fear any place, state or condition prepared for thee by God; if thou be'st a member of the Church, he will overrule all anoyances and inconveniences to thy full and assured comfort. To use warily and thankfully our peace and privileges, Use FOUR lest we drive the Church from us into the wilderness; we see here the Church planted by the Apostles themselves flying into the wilderness; In what wilderness now are the 7. famous Churches of lesser Asia? Those once flourishing Churches of Rome, Corinth, Galatia, Thessalonica, to whom the Apostles writ so respectively? We see those famous Churches of Bohemia and Palatinate now fled into the wilderness, and their countries become a wilderness, not long since as flourishing, and as famous as ourselves; GOD that hath made us yet look on, would not have us idle spectators, but by their harms to beware and be the wiser. Quest. How may we prevent this so dismal an estate of the Church? Ans. If we prevent and bewail the sins and signs of a Church ready to fly into the wilderness. Quest. What be the sins which especially drive the Church into the wilderness? Ans. I. The sins of the Pastors have been noted the principal cause of the Church's flight, and indeed jer. 12. 10. the reigning sins of Pastors were ever noted the first causes of banishment and captivity, Lam. 2. 14. 1. Ignorant and blind guides leading the blind, both fall into the pit. 2. Or men of knowledge but corrupt in judgement who mingle wheat and chaff, and mingle the sweet waters of the heavenly fountain with puddle waters of humane devices; so did the Pastors departing from the primitive simplicity of doctrine and rites, chase their Church into the wilderness. 3. Or men of parts, but without conscience to use them to God, but to themselves, pompous, ambitious, flattering men in their sins, crying peace, peace, when the Lord proclaimeth war and blood; men that heal the hurt of the daughter of Zion with sweet words, and harden men against goodness by putting darkness for light, and bitter for sweet, and sweet for sour; by justifying the wicked, and taking away the righteousness of the righteous from him, Isay 5. 22. this hasteneth wrath, see verse 23. 24. 4. Or scandalous persons for intolerable greediness or notorious vices in themselves, & abetting of them in others, envying and hating all the shine of grace; these ringleaders to evil chase away the Church's prosperity, and where such sons of Eli make the religion of God to be blasphemed of Papists, Atheists, and but indifferent Protestants; the Ark is not far from taking and leading away into the enemy's Country; how may the Lord again complain, as, jer. 12. 10. Many Pastors have destroyed my Vineyard and trodden my portion under foot, they have laid it waste, and it mourneth to me. II. The sins of Rulers who maintain not the purity of God's worship, but suffer corruptions and relics of Idolatry to grow up therein as Ivy with the Oak till it eat out the heart of it; so, many of the Kings of Israel suffered the remnants of Baal, and the Chimarims, even after some reformation, which still baned and at last foiled the true worship and sent it away: This we have noted a cause of the Church's flight in this place; A little leaven quickly leaveneth the whole lump. The reason is, because the Lord who requireth as pure worship from us as ever, & hateth idolatry & false worship as much as ever; can abide the sent or least comporting with Idolaters no more than a husband can endure wanton behaviours and suspicious gestures in his wife, though she come not so far as the adulterous act. For this mingling of idolatry with true worship in Israel the Lord threateneth that he will make her as a wilderness, and leave her as a dry land, Hosea. 2. 3. as indeed after he did. If after so glorious a liberty of the Gospel, restored and renewed by five famous Princes, Henry, Edward, Elizabeth, our gracious james; and our noble Charles, we should in after ages, which God forbid, have Baalish Altars and Masses manifestly resorted unto, Chemarims, Jesuits and Priests increased; but thanks be unto God for the vigilancy of our now gracious King against this mischief; If we should I say take up their fashions, be enamoured with their pictures, and dote after the guise of the Babylonians, as Samaria did after the Chaldeans, Ezech. 23. 14, 15. this sin would certainly drive our Church into the wilderness, as Israel was into Babylon, of whom she was so enamoured, and with whom she contracted and increased so near affinity: This was a manifest forerunner of God's justice, who ordained no other scourge for Israel but Babylon, whom she so affected, and to whose religion she desirously fashioned. III. The general national sins against the light and grace of God. 1. General apostasy and falling back more and more, notwithstanding holy doctrine, powerful preaching, God's warnings, heavy strokes; the Lord threateneth this sin with the same punishment, Zeph. 1. 2, 8. He will surely destroy all things from off the earth, and make her as a wilderness, and visit them that were turned back from the Lord. The falling from the first love procureth the Candlestick to be removed. Alas! how is it that our love to the Word is so abated? anciently in the beginning of the Gospel they would measure many miles to a Sermon, we will scarce step out of doors; nay, we put away the word of subjection, and drive it away from us, as the Jews did, Acts 13. 26. How lamentably are we fall'n from the honour and high respect of the word bringers; the feet of faithful Messengers were wont to be beautiful, now entertained with scorn and reproach, and the more faithful, the more vile and disgraced; such as the world is unworthy of are thought unworthy to live in it: In good jeremy's case, since I cried out of oppression and wrong. I am a derision daily every one mocks me, and the word of God is made a reproach unto me, jer. ●0. 7. And will the Lord continue his best mercies which are generally thrust away with hatred and scorn? How are we generally fallen off from the obedience of the Word? how few can abide the sincere obedience of it in themselves or others? how many esteem the most conscionable obedience of it the most odious thing that may be, terming it by disgraceful names, that nothing is grown more reproachful in most places than holy obedience. Now is it possible that the Lord should suffer his privileges to abide with them who abide not in obedience, nay of all things cannot abide it? Besides, what a general inclination is in our people to look back and run back to Popery, to go a whoring after their abominable Idols? 2. national sin hastening the Church into the wilderness is resistance and opposition of the power of godliness and religion, when men generally content themselves with a form of godliness, but resist the power and proclaim a defiance against Christ, plainly in their course, saying, We will not have this man rule over us: would God this sin were not so plainly, the sin of the age, as that he that runneth might not rea d it; for, 1. How few can abide the power of grace in others, and then is it first expulsed in themselves? how few can brook that man that frequenteth the hearing of God's Word, useth duties of piety at home, that will not swear, drink, riot, nor be filthy and loose in speech. 2. How is the practice of Christianity growing more reproachful than to live in any sin, and in many places is more safe to be extremely flagitious, and a noted vicious person than a godly liver, and would be daily seen, were not wicked men restrained by good laws? 3. How is the glorious name of a Christian become a scorn and reproach amongst the basest of men, and the most abject as dogs dare bark and do most against them, who most faithfully labour to express the power of the Gospel? 4. How do the most like better of profane men than of the most religious, accounting of such as honest men, fitter companions, than such as unfeignedly fear the Lord? 5. How do men generally dissuade their friends from their strict courses, as from that which they esteem most prejudicial to their welfare? how do they pursue and chase godly men as their enemies, as if one world were not made, or fit for them both, and yet what is the expectation but of wrath when they are gone and hunted away? would not this drive our Church into the wilderness if it should not be prevented? thanks be unto God for the means of prevention. Quest. What are the signs of a Church hastening into the wilderness? Ans. The withdrawing or abating the signs of God's presence; as, 1. When the sincere preaching of the word is removed; Gods gracious presence is not more visible in any thing than in a faithful Ministry, nor a Christian state is more happy and conspicuous in any thing than in sound and lively doctrine, in which God hath promised his presence to his Church to the end of the world: Now when God removeth this, the Church is going into an afflicted estate; a sign that Saul is cut off when God will speak no more to him. Every man in the removal of a sound Ministry may discern the Lord removing himself. 2. When the outward ordinance remaineth, but without fruit and power, a dead and sleepy Ministry, under which men remain blind and unconverted, God is going apace from such a people; for as the inward power of the word is an infallible sign of God's presence, who by his spirit warmeth some hearts, enlighteneth some, pierceth some, converted some; so hath the Lord apparently withdrawn himself, when his word is without power, that men grow not better, but worse by it; and if this be general, it is a forerunner of the Church's flight into the wilderness. How few hearing judgements denounced fear with melting hearts, but rather as the Smith's Anvil, the more strokes the harder? How do most fashion themselves to the licentiousness of the times, and not to the fashion of the Word? how are many more blind, more deaf, more hardened, apparently more profane in life, more corrupt in judgement, more resolute in Popery than before? In a word, so small is the power of the Gospel, that we may fear lest it be taking her farewell, (where it may expect to prevail more) unless we do prevent it by our speedy amendment. 3. As all Politicians hold, that a sign of a commonwealth falling and near the period, isto restore, favour, and increase the number of mutinous and once rebellious Citizens; so of the ruin of the Church, when the number of ancient enemies are suffered daily to increase, as the heresy of Arius increased, the orthodox Pastors and Professors decreased, till the whole world marveiled that it became an Arrian; and as the Antichristian heresy increased, so died the visibility of the Church, being forced to fly into the wilderness. If Papists and Antichristian Babylonians increase upon us in numbers, power, in boldness, who are enraged with fury against us, they will easily grow too strong for us; if we throw them down and make them hide their heads, whom God honoureth most, as in whom his image most shineth, how can the Church but go into the wilderness? where did these Wolves and Lions ever rest but they devoured the flock of Christ, witness the foreign parts at this day: Lenity to Vipers destroyeth commonwealths and Churches. 4. Peace, prosperity and wealth generally abused; this was a forerunner of the Church's flight into the wilderness in this Text. The Historian telleth us that Foelix non est diuturnus, but is either punished of God for the abuse, or by men for envy, sometimes for fear of their greatness; so it is with the Church, ease slayeth her, hurtful riches wound her, security feedeth upon her. If we see our peace generally abused to pride, and wantonness, to boldness in sinning and going on in impenitency, to neglect and contemn the means of grace, and hardening our hearts, saying to Prophets prophesy not in that name, or, we will not hear, jer. 44. 16. to delight and rest in flattering and smooth Ministers that may not disturb us, Esay 30. 10. to dull us from hearing the rod, not turning to the smiter, to rest in the outward means of good and not on the Author and blesser; All these forerunneth desolation and showeth the Church to be near the wilderness. II. The second point in the woman's flight is her sustentation, that they should feed her, alluding to the feeding of the Church of the jews in the wilderness; this woman is fled into the vast and desolate wilderness, where she is sure to be safe, because the Text saith, God hath prepared her a place; but now she seemeth in as ill case as before, what shall she do for food? there is no tilling, sowing, reaping, no fruits in the barren wilderness, how shall she do for food? the Text answereth, They shall feed her. The word [They] standeth in relation to some persons spoken of before, for it is not said, That she should be fed, nor that he, that is, the Lord, might feed her, but that they should feed her. Now who are those that must feed her? The words than have reference to Chapter the 11. & 2. so that the two witnesses shall feed her, for the time of both fitly agreeth. Quest. What is meant by those two witnesses? Ans. The Papists grossly conceive them to be Henoc and Elias, who, they say, are reserved above in Paradise to return again in the days of Antichrist to oppose him, whom Antichrist shall slay and trample their dead bodies in the streets of Jerusalem, but they shall revive the third day, at which miracle the jews, say they, shall be converted to Christ, and shall slay Antichrist in the Mount Olivet, and cleave unto Christ, who shall come again five and forty days after. A notorious fable without all colour of Scripture, for of Henochs' return in flesh or spirit is not a syllable in the Scripture; and of Elias his spiritual return it was ●●●formed before Saint john writ this Prophecy, as our Saviour affirmeth, Matth. 17. 11. in john Baptist; I forbear to follow or persecute so manifest a falsehood. Some also understand them of such Pastors and witnesses of the truth as assisted the woman and resisted the corruptions of those times; not too precisely, but a few noted by that number, and by that number because the law requireth two witnesses at least to confirm every truth. But I do understand the two witnesses to be the two Testaments of holy Scripture; for, 1. Both witness unto God in his holiness, truth, power, justice, mercy, and all other attributes; and to Christ, john 5. 2. Both witness the will of God to man in all things to be believed. done. 3. Both witness against the wicked, not the Law only, not Moses only, but the Gospel, the word that I speak, saith Christ, shall judge you at the last day. 4. Both feed the woman in the wilderness, maintaining heavenly life and strength, both supply her with a daily shower of Mannah, as was notably prefigured in that type; to which allusion because the Spirit of God here looketh, I rather choose this interpretation of Augustine, and others. The words thus unfolded, we may learn, That God feedeth his children even in the wilderness, and provideth for his own in times of Doct. greatest scarcity; as here the woman in a place of famine, barrenness, banishment and persecution is fed and provided for: Never was the Israel of GOD without a shower of Mannah nor a Rock of water in the dry and barren wilderness. 1 Kings 19 6. Eliah flying for his life is fed by an Angel; and what else would our Saviour teach by tho●● two miracles of so many thousand in the wilderness; with so small means, Matth. 14. 18. but that such as follow Christ and cleave unto his word shall not be destitute of any thing needful, though in never so vast and terrible a wilderness? They are first in respect of God, secondly, of Reas. 1. themselves. In respect of God for three causes. 1. Because of his gracious promise so often passed, Psal. 34. 10. The Lions shall want, but they that fear the Lord they shall want nothing that is good, Psal. 84. 11. no good thing shall be wanting to him that liveth uprightly, Psal. 37. 19 they shall have enough in days of famine; for godliness hath the promise even of this life as well as of that to come. 2. Because of his mighty power who can do what he hath promised. 1. He can create food where none is, as Mannah in the wilderness, and water out of a Rock, the most unlikely means in the world, and out of an Ass' tooth to Samson, as dry as a flint. 2 He can multiply a little and make it supply many, and make it last long, as, 1 Kings 17. 14. the Meal in the barrel, 2 Kings 4. 3. Oil in the C●use; we see the like in Christ's miracles, feeding many thousand with seven Loaves. 3. He can by extraordinary means supply his servants, if ordinary fail; if men feed not Elias, Angels shall, if Angels do not Ravens shall. 4. He can without all means sustain them, if both ordinary and extraordinary fail them, as Moses and Elias forty days without any food: This mighty power added to his promise, assureth his Church to be fed, seeing nothing can hinder him from doing them good. 3. Because of the fullness and abundance of grace in God, and fullness of goodness to communicate it; who can deny him to be the Ocean and full Sea, even the inexhaustible fountain of goodness? and who can hinder his full streams from issuing forth, and running abroad in all affluence? or whether should it flow and issue if not to his Sanctuary? who have the Buckets to draw out of this deep Well but believers? In regard of themselves, and in this respect there are three more causes. 1. The right of the Church; for the believer having Christ hath in him right to all things of this Reas. 2. life, good for them; If Christ be yours then all is yours, whether things present or to come, 1 Cor. 3. 22. 2. Their relation to God; they are nearer than Gentiles, yet he feeds them; they are nearer than Oxen, yet God hath care of oxen; they are nearer than sparrows, yet he feeds them; for, 1. They are his servants: The Prodigal child's father is said to have bread enough for his servants, much more have God's servants in his house. 2. They are children: He that provideth for dogs and Swine, will he not provide for his children? 3. They are the Spouse and wife of Christ: will a loving husband suffer his dear wife to want food and necessaries if he know her need, and be able to supply it? therefore so long as the Lord hath knowledge of the Chuches estate and love of her person, she shall not be destitute. 3. Their power and prevailing of their faith procureth them food; they trust in him and commend themselves to his care, and their faith is such as cannot leave them ashamed; beside, this faith is accompanied with their prayers of faith, which is the key of heaven, and a powerful and undeniable means of speeding, because of the promise, that whatsoever we ask in faith we shall obtain; and shall faith prevail for the greater and not for the less, for heaven and not for earth? Of comfort to the true Church and members of Use I. it, who can never be Orphans or destitute, seeing the Lord can take up any wilderness, to be as an Inn for her; the wilderness in which they are, may want means, but they shall want none so long as he hath fullness; never discontent thyself or ask the question; as the Disciples, Matth. 15. 33. Where shall we have so much bread in the wilderness? In these hard times of scarcity set thy faith to work, & it will tell thee as Abraham his son, God will provide: much less mayst thou murmur as Israel against Moses, Hast thou brought us into the wilderness to starve us? No, no, God doth it to feed thee as well as them; thou shalt want nothing if thou wantest not faith. To teach us to acknowledge and depend upon God's Providence for the whole provision of our Use II. lives, because he hath a rich storehouse every where, that can never fail, as rich in the wilderness as in the City. 1. For spiritual refreshing and comfort; Art thou destitute, or fearest such times may come, in which vision may be precious? for God can as easily and suddenly turn our spiritual plenty into famine or dearth, as he lately did our temporal; Oh than what should I do? Fly the corruption of the world, follow the Lord unfeignedly; preserve an hunger and appetite after grace, and even in this barren wilderness thou shalt not be destitute of the sound consolation of the Gospel, which to want, were the most grievous and heavy famine of all: God will one way or other send his two witnesses, & they shall feed thee; for as all the world could not hinder the Mannah from falling in the wilderness; so all the tyrants on the earth shall not hinder from thee these sweet showers of this heavenly Mannah in thy wand'ring and wilderness. 2. Wantest thou earthly comforts, and art thou as in a barren wilderness without means: set thy faith a while to feed upon the promise, Hebr. 13. I will not leave nor forsake thee; and this faith will certainly get fruition, thou shalt be fed assuredly. But mark the promise, God promiseth not always wealth, abundance, nor any great store of dainties, but that even in the wilderness thou shalt be fed, sustained, comforted; as Israel in the wilderness had no great variety, but were fed, had no abundance, and yet no want. God that sends Elias bread and flesh by the Ravens, sent him not a banquet and sweet meats, for he must drink of the brook running by; and he that gave Israel bread and flesh in the wilderness, gave not both at once, to teach us to be content with things present, if we can have bread and no flesh. Ob. But if we must do nothing but depend on God, we may live easily and without care. Ans. I. True faith is never idle but most industrious in the means, and though labour is no cause, yet it is a means in which God giveth us food. 2. The wilderness is a place of labour, for though God giveth bread from heaven, yet he created it not in every man's Tent, or reigned it into every man's hatch, but scattereth it abroad without the Tents that they might go forth and gather it; so where God affordeth any means we must use them conscionably, for spiritual food is a labour appointed, john 4. 14. and we must go forth and draw in the Wells of salvation, Isa. 4. and for temporal, if any idle body will not labour he ought not to eat. To stir us up to contentation, if God only feed Use III. us, though we want abundance and store, as he dealt with Israel in the wilderness, so now he giveth to every man his Omer and measure, according to the measure of his own wisdom, and with thy measure thou must be contented: The Physicians rule for quantity of food must stand, and what thou wantest in quantity thou hast in quality and sweetness. Nay further, stir up thyself with thankfulness to God thy feeder and preserver: If a friend should in our distress take us in and give us bode but a month or two, we think we could scarce be thankful enough unto him; the Lord in this our wilderness supplieth all our wants, feedeth our souls with heavenly Mannah, our bodies with daily bread, filleth our cups with water out of the Rock, spreadeth his own table for us, setteth Christ upon it, the bread of life, covereth our boards also and maketh our cups run over in the sight of our adversaries, & is never weary of his cost and charges upon us: now how should a right ordered heart bestir itself in thankfulness for so great favours, and express it in all duties. Let us quicken ourselves in this duty, which both retaineth old favours, and inviteth new. III. The third point in the woman's flight in this verse, is the time of her mansion and continuance in the wilderness, namely one thousand two hundred sixty days, wherein observe, 1. What is meant by days. 2. What or when were these days. 3. Why this time is reckoned by days. I. By these days are meant so many years, for all things almost in the Revelation are expressed according to the manner of ancient types, as we have hitherto in this chapter declared. Now to reckon so many years by so many days, may seem strange to him that is not acquainted with the Prophets, and yet it is observed usually through the whole Bible, except by Daniel, who reckoneth not always by days of years, but by the weeks of years, according to the use and style of the Chaldeans, amongst whom and in whose tongue he wrote; Ezek. 4. 5, 6. he is commanded to lie on his left side 390. days, for 390. years of their iniquity and idolatry. God had patiently suffered them 390. years, now shall they suffer sword and famine 390. days, which is a year and 25. days, or about 13. months, the time of the siege and straightness. Numb. 14. 34. the Israelites are commanded to walk and wander in the wilderness forty years, according to the forty days in searching the Land, a day for a year, recompensing every dram of sin with a pound of sorrow; so as a prophetical day is a year. And this of necessity every one must believe; for howsoever Daniel, 9 24. reckoneth the prophecy of the coming of the Messias by weeks, yet every day of those weeks must be measured by prophetical days, namely, every day for a year, else the just time of Christ's coming will not fall right as it ought to do; and accordingly we read in Scriptures, not of an ordinary week of days, but of a week of years, containing seven years, Exodus 23. 20. the common week of days resembling and signifying a week of years; so also, not only of a year of days, but a year of years, every such year containing 360. years, as the common years amongst Hebrews and Grecians continued so many days. II. For the period of these days when they begun or ended, 1. We must remember that we have said, that this is inferred by anticipation, and is to be referred unto the fourteenth verse. 2. That it is the same time, with times, time, and half a time there mentioned, the finding out of which will help us to the clearing of this. 3. That it must set in after the second assault of the dragon, mentioned verse the 13. and is not properly to be handled now, while we are in the first assault of the dragon by heathen Emperors. 4. It must be the same time with the 42. months, Cap. 11. 2. wherein Antichrist shall tread down the holy City; for these being months of years, reckoning to every month thirty days, according to the Hebrews and Egyptians, are just thirty years in every month of years, and so forty two months of years, make just the same number of 1260 years here mentioned, agreeing with the three years and a half, prophesied by Daniel for the reign of Antichrist, which being years of years, because prophetical, every month containing 12. months of years, which make 360. which number being multiplied by three and an half, amount in the total to 1260. years as in our Text. 5. It cannot be meant as the Papists fable of their Antichrist, who, say they, must reign three years and an half of natural years; we must watch the subtlety of Papists, who would have us to seek the rise of Antichrist in the end of the world, after this ruin; but the three years and an half are prophetical years, and make just 1260 years, all which time the Church is in the wilderness. Neither can this time begin, as junius and sundry other worthy men do affirm, at the passion of Christ, & determined in the time of Boniface the 8. for it must be of things after john, and after Domitian, yea, after the heathen Emperors, after the first conflict with the dragon, which lasted many hundred years after Christ. 6. Now whether it be a finite time for a definite, as amongst other godly learned, our late grave and gracious Bishop Abbot demonstrateth, pag. 108 controversy; or whether we may with proof or probability define some certain period for beginning or end of it, we will reserve the determination of it to the proper place in the fourteenth verse, and will not be wanting in diligence to find out and settle on the truth, as the Lord shall reveal. Quest. III. Why doth the Spirit of God here so strictly and precisely reckon up the time of the woman's oppression under Antichrist, and the woman's persecution in the wilderness by so many days, and not roundly and shortly by so many months and years? Ans. For four causes. 1. To note the singular watchfulness and Providence of God over the woman, who is daily and hourly with his servants present, to take notice of every day's sorrow and suffering, which himself appointeth and determineth. 2. To show that all the children of the Church should take notice of their daily need of spiritual food, and gather it daily in the means, as Israel needed daily provision of Mannah in the wilderness, & God gave them not an harvest once a year or month, but a daily harvest to supply their need; they must continue their dependence on his hand for a daily shower of Mannah. 3. To note the continual use of the Scripture for our strength and comfort, for these witnesses wait on the daily necessities of the Church, and supply the soul with daily bread; these witnesses are not like some that come once a month, or once a quarter, but are in perpetual watchtower to feed the woman daily. 4. To note the wisdom of the Lords provision, who feedeth his Church as Israel in the wilderness, but by the day, or as Elias in the wilderness, morning and evening; the Lord alloweth enough for the day, but is not prodigal. 1. Because he will preserve in her an appetite. 2. To show the price of his food, it is precious, hidden and heavenly Mannah, sweet as Mannah, or honey, more durable; it maketh her live for ever, see, Psalm 19 10. etc. 119. 103. 3. To enure her to contentedness in all things with daily bread, and if he feed her from hand to mouth, she must think it well, he oweth her not so much; he would have all the children of the Church to curb greedy desires, and be contented with things present. Note what a long time is set down for the woman's abode in the wilderness under Antichrist 1260. years. Teaching us, Doct. That the Church may be a long time under grievous affliction; so was Israel a stranger, and under strange and strong burdens in Egypt four hundred years, the Jews in the Babylonish captivity seventy years, the ten general persecutions lasted 300. years till Constantine; but here is one of Antichrist beyond them all. Quest. What is the reason, is not God able to deliver his Church sooner, or doth he delight in the misery of his Church? Ans. 1. Neither of both, but first, by protracting the war he showeth his continual power and care in preserving her through her assault, and leading her through the Pikes into safety, and now subscribeth to the truth of his promises. 2. Shaketh her out of security, and forceth her to keep on her armour, and to stand upon her watch, the less hope of rest or truce that she can expect. 3. By continuance of her trial, he will continue her faith and patience, excite her prayers, and exercise all her graces, especially train her in humility, while the continuance of her smart holdeth in her sight the continuance of her sin. 4. That her deliverance long deferred may be more desired, and sweeter when it cometh; how sweet was Israel's passage out of Egypt after 400. years? 5. That she may take notice of the severity of God's justice; and what continual torments are reserved for his enemies, seeing he lingreth such heavy sorrows on his own servants; If the righteous scarcely be saved, where shall the ungodly appear? Quest. How standeth this with those places that say, our afflictions are light and momentany, 2 Cor. 4. 17. and that God hideth his face but for a moment, Esa. 54. 8. Are 1260. years but a moment? Answ. 1. The afflictions of the Church are light and short, first, not simply and absolutely, but in comparison to eternal glory. 2. Not in themselves or their own nature, but in respect of grace that maketh them light, when sin is repent and pardoned in the soul. 3. Not in the smart the effect of them, for so, often they are long, but in respect of sin the cause deserving them, they are light and short. 4. Not to sense, but to faith they are short, which apprehendeth God's favour, presence, and promise of a good issue. 5. Not in the glass of the law, but in the Gospel they are short in Christ, his sweetening them, sustaining us, and shortening them, 6. Not in respect of the term of this life, for so they are long, but in respect of eternal glory and rest following them, they are but a moment. Long and durable sorrows are no signs of God's Use. 1. hatred, Eccles. 9 1. for then the Church could have no certainty of God's favour; say not with thyself, none was ever so afflicted with long and bitter sorrows, and, God is gone for ever and a day, and his mercy is clean shut up in displeasure; but consider, 1. He left not the Church in this long trial in so dreadful and forsaken wilderness; the Ark was safe on a world of waters. 2. Whether thy sins have not been long a growing on, therefore they will not hastily away, but are like spots long settled in cloth, and require much scouring and rubbing. 3. Whether ever thy heart and joys would be pulled off the world, if the Lord should not with strong hand force thee out, as Israel out of Egypt, dealing as the nurse weaning the child, being fond on the breast, layeth mustard on it to make it distaste it. 4. Whether thou hast not more cause in durable trials to suspect thy want of love to God, rather than God's want of love to thee, and whether thou hast not with thee hard knots that had need of hard wedges? To terrify Gods own children from presuming either to attempt or hold any of their sins; embolden Use II. not thyself to sin, because thou art near or dear to God; for, 1. He looks to have more service from thee, that standest nearer him in profession than others, his eye is most on his garden, and he will be sanctified in all that come near him; if thou wilt grow wild it were good for thee to stand in the waste, and not in the profession. 2. If thou wilt hold thy sin against him, thou shalt know, that though he will not take away his grace, so he will not take away his rod. Comfort the godly in their tedious and durable trials. Use III. 1. Though they belong yet the Lord supplieth them all the time with needful supplies and comforts; he sendeth none into the wilderness to famish, but to feed them, and what comfort so ever they want, yet they want not the two witnesses, for if she did she were sure to perish, yet were she not sustained by the word, the Lord jesus should be quite cast out of his possession, and so lose his kingdom on earth, which cannot be. 2. How long so ever they be, they are all determined by God, for entrance, continuance, and conclusion, there is a certain time which they shall not pass, for he that setteth the bounds to the raging Sea, hath set bounds to the raging of devils and wicked men, and saith, thus far they shall come, and no farther; and then after many days he will bring her out of the wilderness into a more convenient and comfortable estate, which shall be as an harbour or haven so much more sweet and desirable, as the waves and billows of a trouble some sea have been dreadful and dangerous: As there is an hour for the entrance of power of darkness, Luke 22. 53. so it is appointed for durance, Exodus 12. 41. we have seen a great part of these years passed, and they draw to expiration, therefore do the enemies of the Church bestir themselves, because the time is but short, yet this time is determined when the Church shall be eased. Vers. 7. And there was a battle in heaven.] Having largely described the combatants in the former part of the chapter, now the Spirit of God cometh to declare the battle itself, unto which there hath been such preparation; and this is no small controversy or trifling conflict, but the greatest battle that ever was fought in the world, and that in three respects. 1. In respect of the place; other battles are fought on earth, but this in heaven; not the heaven taken naturally, but figuratively; not in the highest heaven, which is no place of dragons or quarrels, but in the heaven on earth, which is the Church militant, called by the name of heaven, as we have showed verse the first, for many reasons. 2. It is great in respect of the armies, whether we consider the greatness of the General's Michael & the dragon, or the valour or numbers of their forces, for both these Generals come with their Angels, which are great in multitude, in power. 3. Great in respect of the quarrel and cause, namely, whether jehovah or jupiter be superior, whether Christ or Beliall, whether Christianisme or Paganism must prevail; whether Christian religion or Idolatrous worship be more ancient, more venerable, more ample, and of more worthy respect and acceptance. This Verse propoundeth, 1. The battle, And there was a battle. 2. The armies, Michael and his Angels. The former part predicteth this fierce fight, where for the meaning are four Questions. Quest. 1. Why I call it a prediction or prophecy, being delivered in the time past, and not in the time to come? it is not said, there shall be a great battle, but there was, as if it had been past, rather than to come? Ans. The manner of the Prophets in speaking of future events, is, to propound them in the time past, Esay 53. 5, 6, 7. 1. For their more evidence and certainty in themselves, as surely they shall come to pass, as if they were passed already. 2. For the surer confirmation of the faith of the Church, who are bound as certainly to believe, be they never so unlikely, as if they were passed already. 3. That we might more easily conceive of the words of the Prophets to be true, and the word of God, to whom past and present are both alike, and who hath power to speak unto us in what manner himself pleaseth. Quest. 2. Of what battle is this to be understood? Ans. 1. It is not to be meant of that battle between Michael and the dragon in the wilderness, for that was past, but this was of a future event after john's time, and that battle was between the General's only. 2. Neither is it to be meant of that perpetual war in the militant Church, between the elect and the reprobates, both men and Angels, which hath continued in the several ages of the world from the beginning, under the conduct of those great Captains, Christ and the dragon, for this here is of a war not yet begun when john prophesied, but that was. 3. We properly understand it of some special and notable part of that war, which in the spring of the evangelical Church, Satan raised to the overthrow of the salvation of it. Now whether the Spirit of God had an aim at the wars of Constantine, that great champion of Christ, who under Christ's Standard made war with, and overthrew Maxentius, Maximinus, and Licimous, horrible dragons and tyrants, (as were likely) I will not certainly define; but without all doubt that was included in this prophecy, if not principally meant, of which Euseb. lib. 9 cap. 9 who saith, he received from Constantine himself the narration of the fight and victory. Quest. 3. Why doth the Spirit of God foretell this battle? Answ. 1. The Lord would not have his Church conceive, that here she hath found any resting place, or can enjoy perpetual haltion days; but that there abideth unto her many irreconciliable wars in this military condition against diverse enemies, heretical, tyrannical, and Antichristian. 2. He would manifest his care and wisdom over his Church and children, whose trials he foretelleth, that they might not think them come by chance, or God not foreseeing them, or distrust his favour, while they are exercised by them, but in these predictions might see him both ordering them for his glory, and for their salvation. 3. God would not have troubles come on a sudden, or stealing on his servants, but with warning, that they might arm and prepare themselves with wisdom, fortitude, and patience to resist them; that the Church might stand her ground, not discouraged, jacula facilius ex●ipiuntur si praevide antur. much less cast away her confidence, that he might abate the smart of them, if they were sudden, and blunt the edge of them, by providing for them. Quest. 4. But why doth the Lord ordain or permot this fight and opposition, being against his glory, his Church, his truth, and his servants? or how can he be merciful and good to protract and permit so great evils. Ans. 1. As God is good in his mercy, so he is no less good and great in his justice. 2. This fight against the Church is not simply evil, but hath in it a respect of good, and therefore God permitteth it, because, 1. It is partly an execution of justice, and a just correction of the sins of the Church. 2. It is such an evil as much good is thence produced to the Church, as hereafter we shall see. 3. It is not such an evil, but that God's wisdom and power can, and doth moderate, order, bridle, and turn to a good end and issue; the dragon indeed intendeth them mischievouslly to quench the graces of God; the wicked agents under him directly fight against his glory, and truth, and chosen ones, and would chase them into the bottom of the sea, to drown them, as Pharaoh; but God's mighty power and wisdom, hereby, will chase them to heaven, as he did Israel to Canaan, being a wise Physician, that can temper hemlock and poison to a medicine, and remedy; and overrule the poisoned crooked wills of graceless men, to the effecting of his own most gracious pleasure, and righteous will; so as we may say to our brethren, when, forgetting nature, grace, humanity, Christianity, they contrive to cast us into pits, and sell, and send us away, as Joseph's brethren, to put a little base profit into their own purses, Gen. 50. 20. when they thought evil against me, God did dispose it to my good: You, who should have been my natural brethren, thought me in too high favour with my father; you envied his love to me; you thought if you could sell me off, all should be yours, and therefore wracked on me your barbarous malice; but see, God over-ruleth your rage; your fierceness could not frustrate the good purpose of God, who, against all your plots, hath raised me to save much people alive. Object. But is not the Gospel a Gospel of peace, God's kingdom a kingdom of peace, and Christ himself the Prince of peace, typified in Melchisedek, Isa. 9 the professors of the Gospel's sons of peace, how will this stand thus with such open hostility and perpetual war? how is it true, Isa. 9 7. there shall be no end of peace, when we see there is no end of war? Ans. 1. these two are not contradictory, to be at peace and at war at the same time, because they are not in the same respect; so our Saviour teacheth, In the world ye shall have tribulation, but in me, at the same time, ye shall have peace, john 16. 33. the reason is, because those that are Gods consist of two parts, flesh, and spirit; according to the spirit they are in Christ, and according to the body they are in the world; therefore when in their spirits they enjoy the peace of Christ, they are in the body afflicted in the world, a wicked man cannot so be. He that is wholly in, and of the world, having affliction, hath no conjunction of peace, but are oppressed and overwhelmed with sorrow, because the true peace of heart is only in Christ, and received by the spirit of faith. 2. Peace is the daughter of war, and by war the Saints attain and retain peace; were they not at war with the dragon and the world, they could never enjoy an hour of peace; I find more sweet in wicked men's malice, than in their delicates. 3. Distinguish of peace, it is either spiritual, or carnal, the peace of Christ, or of the world, which the Disciples themselves expected by Christ, when the temporal dominion should be restored to Israel, and the jews delivered from the Roman bondage, supposing they should be great Rulers in their Countries, but Christ wisheth them to dream of no such thing; this peace Christ disclaimeth, as, Mat. 10. 34. Think not I am come to send peace, but a sword and fire. Secondly, there is a spiritual and inward peace, which Christ claimeth to be his; My peace I leave with you; he bringeth that peace to the world, which the world giveth not, nor knoweth not; a peace, not with the dragon or his party, but peace with God, peace of conscience, and peace with all men so far as lieth in them: This is the peace of God's kingdom, which is not interrupted by wars with the dragon and the world, but established. 4. We must with Luther distinguish of war; there is an Active war and a Passive; Christ, and his Gospel, and servants move no Active war, the Gospel of peace proclaimeth peace, not war; the end of his coming, and the Gospel publishing, is to set all things at peace: But there is a passive war waged by the Prince of darkness, & discord, against Christ and his people, and the son of peace by all his skill cannot avoid this war; not that it is a fruit or effect of the Gospel, or by any fault or cause in in the Gospel, which persuadeth peace and concord with God and man; but occasionally, and by an accidental event; partly by the malice of the devil, that manslayer, who, being that Prince of darkness, deadly hateth the light; partly by the malice of the world, which yieldeth not unto the truth, and holy admonitions, but warreth againstit, and chaseth it, so far as they can, out of the world; and partly out of the wicked concupiscence of the children of darkness, james 4. 1. Now were it not for the enmity of this wicked One, and ones, against the Gospel, there would be no hurt in all the maintenance of holiness. Only here note, how wide they are that call for, and commend an unlimited peace, whereas the Gospel only calls for a well conditioned peace. 1. No peace is good but which flows from peace with God, none against him; defy that peace that is at defiance with the God of peace; beware of an impious peace. 2. No peace but joined with holiness, Heb. 12. 14. carnal companionship is a peace in sin, drunkenness, swearing; the devil divideth not his kingdom; Christians must own no such hellish peace; detest such a profane peace. 3. No peace but with truth, which is magnified above peace against popish pacification, conversing with Papists; shall we betray the truth of God under the pretence of peace? no peace without contention for truth. 4. No peace but with good conscience; secure Protestants will have peace in their sins, let them alone they will let you alone; run with them, they like you, oppose godliness these precise ways, oh you win them for ever; but all is against the Gospel; but better is a godly distraction, than a wicked peace. The Church and members must be in perpetual Doct. war, while it is upon earth, as Israel in the wilderness had daily wars and resistances, so all the Israel of God in the wilderness of this world: Hence it is, that the Church of God on earth is called militant, because it is an inseparable adjunct of it, to be in perpetual flight and battle, Ephes' 6. 12. we wrestle against principalities and powers, and that without intermission; and if we must still put on the armour of God, this implieth a perpetual battle. God will have us put a difference between heaven and earth, and know, that this is not our resting place, and that rest is not gotten with ease; he will have us prise the worth of it in the difficulty, danger, and strife in attaining it; he will crown none without lawful striving, because none can overcome that fights not. The Lord hereby provideth for his own glory, for, whereas if it pleased him, he might put forth his Reas. 2. mighty power in preventing all molestation, and overthrowing all his and the Church's enemies at once, and so procure to his Church perfect peace and prosperity, even in the world; but he more magnifieth himself in the victory of his servants, than in their peace, and they are more glorious in their faith, constancy, fortitude, and patience, than in their peace, rest, and security. The state and constitution of the Church is such, as Reas. 3. none can be servants of Christ but soldiers, for, 1. So long as the enmity of the seed of the woman, and the Serpent lasts, there is no hope of truce, or cessation of arms. 2. There cannot be spirit but there will be a combat between flesh and spirit, which, if neither the first Adam, nor the second, both in innocency, can escape, how shall we expect to avoid it in state of corruption? so long as there is light, darkness will fight against it. 3. Where any grace is; as is in every true Christians heart, there is something worth stealing, there the thief layeth battery, where he knoweth the treasure is; yea, the same men who were quiet enough before the appearing of grace, are now so raged against it, as, if either inward temptation or outward fury can prevail, they shall be cast down as Paul. 4. Where there is but an entrance into the profession, an admission into the family of Christ, a receiving of our Captain's press-money, and a promise to fight the good fight of faith, that is cause enough of quarrel; and even so much or so little shall not want keen blows from the dragon, and the world. 5. Suppose a man should want enemies without him, yet he wanteth no enemy so long as he carrieth about himself, himself is exercise enough to himself all his life long, and the better he knoweth himself, the better shall he know this truth. The Lord hereby provideth for his Churches good, and the furthering of her salvation, and that Reason. 4. many ways. 1. He letteth her see the great malice and hatred of the dragon against her, and the extent of his mighty power against her, against which she could no way stand, but in the power of God; thus he humbleth her in herself, shaketh her out of her security, driveth her out of herself, and chaseth her to her fort and refuge, even God himself her rock. 2. He letteth her see the desert of her sins in some measure; and so to further her repentance; for though he have laid the chastisement of her peace on his Son, yet he, by these wicked instruments, fatherly correcteth us as children, so job 13. 26. Thou writest bitter things against me, and makest me possess the sins of my youth. This good the Lord bringeth out of the evil intentions of the dragon; he both awakeneth the conscience to find out, and hunt out secret sins, which before she was not aware of, & as this sharp water of affliction cleareth her sight, so she findeth that the greatest strength of the dragon is in her own corruption; she is now more wary to prevent sin for time to come, as the buffet of Satan kept under Paul's pride, and suffered him not to be exalted above measure. 3. The Lord hereby setteth and keepeth all the graces of his servants in exercise, and so preserveth and strengtheneth them; as the health of the body is preserved by bodily exercise, so the health of the soul: Now in conflict they find the use, and worth, and measure of their faith, hope, patience, prayers, which before were weak and languishing. 4. The Lord setteth enemies perpetually in the necks of his servants, not that they may be overcome, but that they may not be overcome; he knoweth, standing brooks gather dregs, that unused iron gathereth rust. David in all his battles stood unconquered, but in his peace and rest was soon foiled, whereas in this battle none are foiled but cowards, and none can hold out but are crowned. Seeing he can be no Christian that knoweth no combats: let us lay up the point of wisdom to Use. I. forecast and make account of the battle, and know we have blows and bullets to pass through. Holy job waited when his changes would come, and it was his wisdom, for time came when he had thrust upon thrust, messenger upon messenger, yea, changes and armies of sorrows encamped about him in one day, Chap 10. 8. Quest. How shall we wisely forecast days of trial and battle? Answ. 1. Know we have enemies round about, such as will slip no advantage offered; we say, opportunity maketh a knave; our enemies are wrathful, watchful, and never far off. 2. Labour to stand prepared: Dost thou not see an enemy now in the field against thee, yet be wise, in peace provide for war; a wise Pilot in a calm standeth ready for a storm; the soldiers who are out in the field, because they know not when the enemy will set out on them, lie night and day in their armour, lest they be surprised unawares; and we should account it a great folly, while the enemy is laying on, and wounding, and slashing, that we should be then to seek our armour, or to buckle it upon us. 3. Be wise to look for one skirmish after another; not for one assault or two, but many, one in the neck of another; for as jobs messengers overtook one another, and as one wave overtaketh another, so may our assaults; and therefore after rain we must look for showers; many good men here are blame worthy, both such as look for no shaking, as David, Psalm 30. 6. who come too near the curse of evil men, noted, Psalm. 10. 5, 6. who defy all enemies and say, I shall never be moved, or see danger; as such also as after one trouble stand not in expectation of any other, as foolish children, having been once taken up, think they shall be beaten no more that day, do what they will. If the true Church be ever in combat, then small Use II. is the comfort of an easy and peaceable life: Are perpetual wars in hand, and yet dost thou neither strike a stroke, nor bear any blows? is the whole life of a Christian a fight of faith? what comfort can he have, that never spent hour in the Lord's cause or quarrel? To such as will be at rest, I say. 1. It is likely thou hast yielded up thyself a slave to the devil, and so the strong man having the hold, all is at peace, else shouldest thou find him a Lion, not a Lamb. 2. All is not such peace with thee, as thou pretendest, for thou art at war with jesus Christ, and fightest earnestly for lusts, voluptuousness, idleness, carnal security, because the state of this life admitteth no lookers on, but all fight on one side or other; if thou art not with Christ, thou art against him. 3. The end of such as look for no assaults, is, that the evil day cometh and taketh them, as a fowl in an evil net, Eccles. 9 12. 1 Thess. 5. 3. 4. To such as be the Lords, who have not been so acquainted with combat, I say, the more is behind: Some Christians lives are like April weather, full of showers and storms, as Jacob's; some have a sound shower in the morning or beginning of conversion; some have a sound dash about noon, as job, some carry fair till towards night, and then a great storm cometh in the evening, as Peter, when he was old was girt and led whether he would not, john 21. 18. and suppose thou escape till towards death, shall not then the forces be redoubled? assure thyself, every soldier that standeth behind in the rearward of this field, shall be led forward to service. To comfort such as know distress and conflict, being Use III. beset with evils, both within them, and without them, yea, be it thou findest the breaches and batteries which the enemy hath made in thy soul, yet hold thy resolution, to live and die in the service and quarrel of thy Lord; and know, 1. It is a note that thou art got out of Satan's power, and therefore he throweth all his fiery darts against thee; what need he fight with his friends, who have yielded themselves into his power? no, his assault is against the woman and her seed. 2. There is somewhat worth keeping; a Thief would be loath to assault a man without a booty, and the robbers care not to rifle an empty Chest; this enemy plots not but against grace, and where somewhat is to be gotten; a man that hath much money will fight stoutly. 3. Thy afflicted estate is no other condition than that of thy other brethren and sisters in the world; nay, if the green tree could not escape the brunt, how shall the dry? Christ therefore saith to his Disciples, Ye shall be hated of all men for my sake. 4. A valiant soldier hath cause to glory in his scars and wounds, which are signs of his faithfulness and fortitude: Do thou carry the reproaches of Christ as thy crown and glory, look upon thy gashes and wounds in thy name and state, as on the marks of Christ, so did Paul, and Moses, who esteemed the rebukes of Christ greater riches than the treasures of Egypt. The world is ashamed at these marks, as if they were a brand in the hand, or an hole in the ear, whereas indeed they are the marks of Christ, not only because the party is a member of his body, but his suffering is a part of Christ's suffering, not meritorious as his, but glorious as his were, which he would not put off in his resurrection; Christians must be ashamed of doing evil, and suffering for evil, not of suffering for well doing, 2 Pet. 2. 20. Now after we have spoken of the battle, we come to consider the armies: On the one side standeth Michael and his Angels, and on the contrary side fight the dragon and his Angels. In the former are three questions considerable. Quest. 1. Who is this Michael? Ans. 1. Christ himself for these Reasons. 1. It is so expounded verse 10. Now is salvation in heaven, and the strength and kingdom of our God, and the power of his Christ: he that is there called Christ, is here called Michael. 2. This place is an allusion to Daniel 10. 13. & 21. where by Michael must be meant Christ, who is the Prince and Captain of his Church, against the devil and his host. 3. The composition of the word of three Hebrew particles, Micael, who is like or equal to the Lord; now only Christ thought it no robbery to be equal to God, Phil. 2. 6. 4. We read no where in Scripture of this name, but Christ himself must be understood, jud. 9 Michael the Archangel was Christ himself, that place alluding to Zach. 3. 2. where the Prophet calleth him jehovah that spoke those words; which name, jehovah, is never given to any but God, as other his titles are. 5. The Prince and General of the Lords war, is the Son of God, joshua 5. 14 and verse 5. he is called lehovah, and is described, Revel. 9 11. Sitting on a white horse, having eyes like a slaming fire, his garment died with blood, his name the word of God, out of his mouth goeth a sharp sword, he ruleth the Nations with a rod of iron, and on his thigh is writ, Rex Regum, & Dominus Dominantium. This description belongeth to Christ only, not to man or August. Hom. 9 in Apoc. Michaelem intellige Christum. Also, justin. Mart. Dialog. cum Triphone judaeo. and Tertul. de carne Christ. the like. Angel. Quest. 2. Who are here the soldiers of his band, called his Angels? Ans. 1. Not only those that are Angels by nature and office, but also such persons and instruments as stand with them in the defence of Christian religion, and in war with the dragon, both in Ecclesiastical, and political states; as godly Princes and Rulers, such as Constantine, Theodosius, and Kings and Queens that are nursing fathers and mothers to the Church, as also godly Pastors, holy Martyrs, zealous professors, to all whom sometime the name of Angel is ascribed in the Scripture. 1. Because they are all sent from him, on his errand. 2. They are called his Angels by special propriety, for he is the Lord of the holy Angels, wicked men and Angels are retainers, these of his house. 3. Their whole service is due to him, their Lord, as of duty for himself in his one right. Ob. They are called our Angels, Mat. 16. 27. Ans. They are ours by special commission, and direction from him; ours only for his sake, our head; and ours by his charge, because we are in communion with him. Quest. 3. Why are his Angels here taken in with him, to get victory over the dragon? doth not he tread the winepress alone, or doth he need their aid or assistance? Rev. 19 15. Ans. 1. No, he is the strong and armed man, who alone entereth into the house of the strong man, and bindeth, and spoileth him, neither needeth he the help of any creature, to whom is given all power in heaven and earth; but yet, quorum opera non indiget, eorum ministerio utitur; he pleaseth to use their Ministry, not for his necessity, but for their honour, encouragement, and remuneration. 2. There is a twofold battle. 1. Of Christian redemption. 2. Of Christian exercise, In the former only Christ standeth against the dragon, and no Angel can stand in the battle; but in the second, Angels stand, and men fight and resist, and in the strength of the Lord, repress, and overcome the dragon. 3. Though our Lord overcommeth the dragon alone in plain field, and single combat, Mat. 4. yet it is not for the honour of the Captain to be without an army to lead and train. 4. Having an army of stout and courageous soldiers, & Angels in earth, as well as in heaven, he would leave them some remainders, some tail of the dragon; some temptations, some sufferings of Christ to be fulfilled in the members, with which he will have his servants exercised, and their fortitude tried and put forth; for how unseemly & unglorious is it that an army of such power, lead forth in the field, should stand idle, and only look on their Captain fight, and themselves never come in to strike a stroke. Here I might enter into a large discourse of the fight of the good Angels under Michael, against the dragon, but intending duties nearer ourselves, I will wind it all up in this one doctrine. Seeing that all the godly are included under Michael's Angels; learn, That every good Christian must join himself unto the good Angels in the Doct. fight against the dragon, under the Lord's standard. In the prosecution of which, consider, 1. The reasons why. 2. The manner how. 3. The Application. If the Angels therefore fight against the dragon, because the Church, the party afflicted and oppressed, Reas. 1. is, the Spouse of their Lord, and head, and members of his body; much more ought we to join with them that profess we are these Spouse and members, seeing that Michael is in a nearer bond, our head, than the Angels; he is their head by government and confirmation, but ours by union and influence, having taken our nature on him, and not theirs. 2. If they intent their office and calling in which they abide, and are confirmed by grace, which is, to take part with the Church in this her military condition, and come in for her succour in her assaults; much more must we stand against the dragon, whose cause and quarrel it is; for should they stand in our quarrel, according to their charge, Psal. 91. He hath given his Angels charge etc. and shall we leave it? shall they stick to it, and shall we fall from them and ourselves too? 3. Another reason that moveth them to fight against the dragon, is, their most ardent desire to promote the glory of God, and uphold the true worship of God, which is the beauty and safety of the Church, wherein, as in a glorious temple, the Lord showeth himself glorious; And ought not we much more stand out against the dragon, who are part of his Temple, assaulted by the dragon, to the end, that both God's glory in us, and we ourselves might not be dishonoured. 4. They thus stand in the fight, because they, not only unfeignedly love God above all, according to the law, even in the most perfect love that the creature can embrace the Creator withal; according to which perfect love, their whole will is wholly conformed to the will of God, else could they not be happy; but also because they sincerely love the Saints, as themselves, because they see them loved of God, and elected to eternal life, to be partakers of the same heavenly inheritance with themselves. The effect of this love, is, to desire and promote the salvation of the Saints, to rejoice in their attaining it, to be sad in their manner for their sins, impenitency, and evils, inward or outward. Ought not we, out of our love to God, and our own salvation, cleave unto God, and resist the dragon, resisting them both? II. The manner: How do the good Angels fight against the dragon, for the Church? 1. By setting themselves as a strong guard round about the godly, and pitching their tents round about them, where Satan pitcheth his forces against them, to protect their persons, Psal. 34. 7. they still by their power and care thrust aside dangers, Exod. 14. 19 the Angel that went before Israel, when the Egyptians pursued them, went behind them between the army and them; When Elisha was beset, a Mountain was full of horses and Chariots, 2 Kings 6. 17. If Daniel be cast into the den, the Angel shutteth the Lion's mouths; If Lot be in danger, the Angel draweth him out, and can do nothing till then; If the three Children be cast in the furnace, the Angel is there as soon as they, to suspend the fire from burning them, Dan. 3. 2. By assisting the Ministry sundry ways. 1. They delight to be present to behold our order and ordinances, which else the dragon would soon overthrow, 1 Cor. 11. 10. 2. To assist and relieve the faithful teachers, opposed and resisted most by the dragon, as the Angeli helped Peter out of prison, Acts 12. 3. In resisting false worshippers, and removing occasions of idolatry; so the Angel would not have Moses body known where it was buried, jud. 9 3. By resisting and crossing the plots and purposes of the dragon, Numb. 22. 22. the Angel resisted Balaam in the way, wherein he came forth to curse Israel. 4. By supplying the Saints with needful helps and comforts, in their wants and faintings; so the Angel fed Elias, 1 Kings 19 5. so the Angel showed Hagar the Well, and gave her wholesome counsel, Gen. 32. 2. 5. By conveying them safe through the world, and carrying their souls to heaven at their death; thus the Angel led Israel thorough the wilderness, and led them unto Canaan; and that they convey their souls to heaven, is apparent in Lazarus. III. To apply this doctrine to ourselves; We must learn, not only to stand with the Angels, but, as Angels in this fight, against the dragon. Quest. How? Ans. Resemble them in these things. I. In acknowledging Christ's principality, who is the only Michael, and that in two things. 1. As they serve and stand before him, expecting commands from him, subjecting themselves unto him, as their King, and head of the Church; so must we much more depend upon his mouth, and, as members, yield free and ready subjection to this head; the soldier must stand in whatsoever dangerous place and service his General commandeth. 2. As they return to give him a reckoning of their service and affairs, as, Zach. 1. 11. so must we attempt nothing, but what we may bring in reckoning to him, the judge of quick and dead: Papists tell us of another Michael, a created Angel, and of a third a created God, and a Creator of God at Rome, and all must be subject to our lord god the Pope; but the Scriptures show none, know none, but Christ. II. We must, as they, contend for the Church and her causes, which must manifest itself, and be stirring in four things, 1. In maintaining the faith once given to the Saints, jud. 3. this truth is the Church's patrimony, we must not lose a foot of it, if Antichrist, or Tyrants, or Papist would rob us of it; if heretics, or false teachers, or ambitious men would blind, or corrupt it, we must stand for it, and hate the doctrine of the Nicholaitans and Antichristians, which the Lord most hateth. 2. In upholding the purity of God's worship, detesting, and resisting to our powers, all idolatry, and removing all occasions and relics of idolatry, be they never so openly guided, and generally approved or applauded: The Romanists devise many ways to bring in their dragon again, and happy it were if we were so wise to shut up all ways leading into this Romish Egypt again. 3. We must contend to uphold a true and faithful ministry, delight to be present in the same with them, and profit by it as they do, Ephes. 3. 10. the wisdom of God in the Church is made manifest to them; thus do Michael's Angels, and they are no Angels on Michael's part that neglect or maintain not, to their power, a godly Ministry; and whose Angels are they but the dragons, that resist, oppose, and shamelessly and publicly move, and strive to cast down, and cast out their painful, and faithful preaching, and preachers of GOD'S word from amongst them? there is no one business in which the Devil bestirs himself so much as in this; and whosoever doth this work is, as Elimas, a child of the devil, whose proper work he doth, and an Angel of the dragon; for where did ever Michael and his Angel's plot and contrive against the word, and the servants of God. 4. We must, to our power, stand out against the opposers, and the resisters of the Church of God, and the grace of God: If any Balaam come forth to curse God's people, Michael's Angel will resist him, and put him to the wall. If we would avoid the curse of Meroze, jud. 5. 23. we must come out to help God's people against their enemies; Michael's Angels will not abet their enemies, nor are so subtle, as either to join on the stronger side, or not to show themselves in the causes of the poor despised Church. 5. As the Angels, we must both aim at the perfect love of God, which will bring our wills into conformity to his will, for what we shall do in our Country, we must do walking towards it in the way, as also do all good to godly men, entirely loving them; the Angels compass them, cover them, comfort them, help them in the way, and bring them on to heaven; so must we, if we be Michael's Angels, embrace the Saints with fervent love, every way furthering their salvation; they be the dragon's Angels that scorn them, disgrace them, cast them out, accuse them; thus doth these accusers of the brethren, plainly bewraying on what part they stand, and that they have abandoned Michael for their General, to stand in the Camps of the dragon. Vers. 7. And the dragon fought, and his Angels. Wherein consider two things. 1. The actors, The dragon and his Angels. 2. The action, They fought. I. The actors are either 1. The General of the field, which is the dragon. 2. The Army or Band, the dragon's Angels. This dragon the General, is the chief of devils, and head of wicked Angels, called by Christ Belzebub, the Prince of devils, & the Prince of this world, john 12. 31. for there is a kind of order amongst devils, because, 1. God both acteth and permitteth all things ordinate, because he is the God of order, and hateth confusion in any of his creatures. 2. Because of the superiority and inferiority amongst them, expressed in the relative, his Angels; that is, such as departing from his subjection, whose once they were, are voluntarily turned away unto the subjection of another head and Commander. 3. As there is an head and leader amongst robbers and rebels, so of this wicked rout, whose chief is not Prince of order, but of disorder and rebellion against God; and an head, not in respect of dignity or excellency, but in malice or wickedness going beyond all other in the highest sins against God and jesus Christ. II. In the Band or Army are, 1. Persons. 2. The number. 3. The union, all in the Text. 1. The persons, Angels. 2. The number, Indefinite. 3. Their union, in their conjunction. I. Persons are his Angels, who are of two sorts, wicked spirits, and wicked men. 1. All those wicked spirits that fell with the dragon, who kept neither their first estate nor habitation, jude 6. 2. Wicked men are included under the rank of his Angels, for it is usual in the Scripture to call, not only devils, but men also, who are ruled and led by them, by the name of Angels, and that wicked men make up this army, as well as devils, is more manifest than doth need proof: And because their Captains or Leaders are of the same kind with common soldiers, they all often carry the same name of devils, but see this in sundry sorts of wicked men. 1. Wicked Tyrants and persecutors, that waste and spoil the Church, Pharaohs, Assurs, Chaldeans, Romans, Turks, Antichrist, all are wicked Angels, for so Prov. 17. 11. the executors of Gods or men's justice, are called, Rev. 20. 7. the losing of the Devil to deceive the people, is, the power given to the Turk to oppress the world, for the sins of it against the Gospel, Re. 9 14. the four Angels loosed were the four Turkish or Mahometan Nations, that dwelled about Euphrates, Turks, Tartars, Saracens, and Arabians, who with huge armies subdued the third part of the world. Rev. 2. 10. The devil shall cast some of you in prison; that is, the enemies of the truth, lead and put on by the devil; what they do he doth, as what the army doth, the General is said to do. 2. Wicked Teachers, flatterers, heretics, deceitful workers, lead and taught by Satan to transform themselves into Angels of light, 2 Cor. 11. 13. yet called his Ministers, for as Christ hath his Ministers, whom he calleth Angels, as the Priests in the Law; Mat. 2. 7. john Baptist called an Angel sent before Christ, and the Pastors of the Churches, Revel. 1. the seven Angels are the seven Churches; so Satan hath his Ministers and Angels, whom he sendeth to deceive, as he was a lying spirit in the mouth of four hundred false Prophets against Ahab, Zac. 13 2. false Prophets are called unclean spirits, and Antichrist is called the Angel of the bottomless pit. 3. Wicked men, Atheists, Hypocrites, open swearers, adulterers, resisters of the spirit and word of grace, as slaves to the devil, and ruled at his will, using all their members as weapons of unrighteousness, against God and his grace, all are in pay under the dragon, and fight under his colours, are here included under the title of his Angels, and called by his name: 1 john 3. He that doth evil is of the devil; that is, if he, as the devil, doth it with pertinacity, and perseverance, and continuance; judas was called by Christ a Devil, that is, an Angel of the dragon; and wicked opposers and resisters of grace are called by the devil's name, to show whose Angels they be; in this Chapt. verse 12. the devil is descended, that is, wicked men stirred up by him, acted by him, and so lively resembling him, as they having his nature, may very well carry his name. These are armies. II. The number is numberless; the plural number argueth them to be very many, an innumerable army, every where laid in ambush against the Church, of invisible and visible enemies; and were it not for Michael and his Angels, we should soon know, to our cost, what a number there were; I suppose, of wicked spirits and men, there might be a Legion to every godly man. III. As they are strong in the number, so also in their union and league: United force is strong, and the dragon and all his Angels make but one army, are all of one mind, one will, of one confederacy, without mutiny or division; we have showed, that all of them are so banded and leagued against Christ, that they make but one dragon, and are called all by one name, as if they were all but one devil: john 8. the devil is a manslayer, by the word in the singular number understanding all the devils, and all his agents, the sworn enemies of Jesus Christ. In this description of the persons, the most unhappy and lamentable estate of all wicked men, whom Note. the Spirit of God, here and elsewhere, rangeth and calleth them by the name of the dragon's Angels, and that upon just grounds, especially two. 1. Qua mali, as they are wicked and linked in sin. 2. Qua miseri, as they are undivided in punishment. I. The former appeareth by the comparing of the disposition of wicked men with the disposition of wicked Angels, in four things. 1. Wicked Angels are utterly destitute of saving knowledge of God, and of Jesus Christ, therefore they are called lovers of all darkness, of ignorance, of blindness of mind, and of wickedness and works of darkness; and so do wicked men, who not only are without light, but are haters of the light: It is true, that devils know and confess Christ in the Gospel, Acts 19 jesus I know; yea they believe and tremble; so a wicked man may repeat all the Articles of faith, and know and assent to the History of the Gospel, but in both it is a dead faith & knowledge, which maketh to their greater damnation; howsoever, both of them may know generally what is good and bad, what godly, what wicked, yet they never come to see their sin as they ought; both may be Daemons for their knowledge. yet both are Cacodaemones, because they abuse their knowledge, to the hurt and evil of themselves and others. 2. As their understandings are blinded, so the wills of wicked Angels are obfirmed in sin, and they sin with pertinacity and continuance; and even so is every wicked man so long as left to himself, he can do no other, nor will do no other but sin; there are no persuasions, threats, promises, or means can win him from his sin, no more than the devils and Angels of the dragon, who rise up and rebel against all means, as a swelling flood riseth higher and stronger against a stop; oh how do their lusts, as wicked spirits, rage's more when Christ comes near to cast them out? 3. Wicked Angels are unclean spirits, Luke 8. 29. & 9 42. & 11. 24. because unclean in themselves, and the authors of uncleanness in others; so are wicked men as vessels full of uncleanness, Rom. 1. 29. no sin but reigns in a wicked man, howsoever some unrighteousness may not be practised by want of occasion, or restraining grace; also they are as infectious as Lepers. 4. Wicked Angels are hateful, full of enmity, both against Christ the head, and all the Saints his members; the devil is a manslayer from the beginning, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a sworn enemy to God, to Christ, to all good and divine things, to all good and holy persons; and the same is the graceless course of wicked men of reprobate minds, who are as full of poison and venom against goodness, in general and particular, (as the proverb saith) as an egg is full of meat. II. The latter; in that as wicked as in the state of sin, with wicked Angels, so also in the same state of punishment▪ if they abide impenitent, as they do, this is plainly cleared, Mat. 25. 41. where wicked men are adjudged to the same fire, prepared for the devil & his Angels, both accursed, both now bound over to the Assizes of the great day, both in chains of darkness, both going unto execution, both in their execution, finally, separated from Christ, both cast into hell to abide the torments of devils. It behoveth all wise men to separate from this society betimes; were it not a dreadful thing to be Use. I. chained with traitors and murderers in this life? but what is it then to be chained and joined with devils and wicked angels, as all impenitent and wicked persons are in their state both of sin and punishment? Ob. I defy the devil, and spit at his mention, and scorn all his Angels. Ans. But if thou be'st unconverted thou art one of his Band and Army, a slave to this General, and marchest stoutly against Michael. Object. This is an uncharitable thing, and you deal unchristianlike, to match Christians with devils. Answ. Tell the Spirit of God so, who in this Text styleth all that fight for the dragon, his Angels; tell our Saviour Christ so, who told the jews, Ye are of your father the devil, for his works ye do; wouldst thou do the works of devils and wicked Angels, and not be one of them? but examine thyself, be sure thou be'st not so, but out of reach of it. Quest. How may I do so? Ans. By these and the like rules. 1. Wicked Angels hate Christ deadly in his person, offices, and doctrine. In his person, he would destroy the Tribe and family whence he should rise, by Attalia, Antiochus; he would slay him new borne, by Herod; he would destroy him in the wilderness, he would set up himself for Christ in Mahomet and Antichrist. In his offices, by innumerable enemies, especially Antichrist, who casteth at all; he is the head, the King of the Church and of the world, the chief Prophet and Lawgiver. In his doctrine, he would corrupt his word, and falsify it, as to Eve, and Christ himself in the wilderness; He is the father of lies, john 8. and the envious man, that soweth all Tares in the Lord's field. Dost thou love or hate Christ? God forbid we should hate him, so said the jews in effect, john 8. 37. but if his word hath no place in thee, thou wouldst kill him, as they would; if thou keepest his commandments, then say that thou lovest him, john 14. 21. else the wicked Angels love him as fruitfully as thou. 2. Wicked Angels are deadly enemies to Christ in his members, they are still accusing the Saints to God, they observe their ways, studies, actions, watch all occasions, time, places to hurt them: When they can they will afflict them, in their bodies and goods, as job 1. and compass all means to hinder their salvation, were it possible, 1 Pet. 5. Art thou an enemy to Christ in his members; watchest thou to mischief them, art thou glad of any colour to wrong them by? Thou art an angel of the dragon. 3. They are called Belial, 2 Cor. 6. if thou be'st a son of Belial, without yoke, castest off the yoke and discipline of Jesus Christ, as too strict, a hater and breaker of good laws of God, and Jesus Christ; a stormer at such as are framed to the rules of Christianity; say what thou wilt, thou art a wicked angel, a runner and actor with the dragon, against Christ, whose rules thou rejectest and scornest. 4 They hinder godly men in holy purposes and practices, Zach. 3. Satan stood at Ioshua's right hand. Dost thou hinder preaching, hearing and practice of piety in thyself, family, servants? dost thou dissuade from any Christian exercise? Christ will say to thee, as to Peter, Get thee behind me Satan. 5. They are Gods executioners, to punish and vex evil men, as judge 9 Saul was vexed with an evil spirit, judas filled with devilish wickedness; they are full of effectual seductions and temptations, to bring them to sin, and do them the service to convey their souls to hell; Homo homini Daemon Dost thou tempt to uncleanness, drunkenness, and draw to evil? art thou a plague to any one, to hold his soul in sin; and help him to hell? here is the work and mark of a wicked angel. 6. They are very wise, and of deep reach to do mischief, both by natural, and acqusite wisdom; they have a thousand arts to hurt and deceive, they can transform themselves into Angels of light. Art thou wise to do evil, cunning to contrive sin, wiser in thy generation than the children of light? thou canst pretend peace, order, unity, and every good thing, when thou intendest the greatest mischief; here is an angel of the dragon. Having spoken of the Actors, now to their action and fight. Doct. The dragon and his Angels incessantly fight against Michael and his Angels. Quest. How do they fight? Ans. Two ways. 1. By open force. 2. By secret fraud. I. By open force and strong hand. 1. By exciting an hardened and wilful people or person, to profess against Christ & his members; as the Jews, Scribes, Pharisees professed against Christ, and every one that professed him; thus do the whole Nations of Jews and Turks at this day, and so the Papists at this day openly profess for Antichrist, against Michael and his Angels; such champions are every where among us, wicked persons, sons of their father, who contest against all the seed of GOD, and they would not be as they, for a world. 2. By open force and tyranny hunting out the profession of Christ; either by power Ecclesiastical, by the blast of excommunication, see, joh. 9 22. and sentence of condemnation, pronounced by the diabolical Synagogue of Antichrist, against godly Ministers and persons, as against heretics: Or Civil, by war, fire, sword, exile, massacre, inquisition, imprisonment, or any other open tyranny, by which the sheep of Christ are scattered or slaughtered. Lamentable experience we have in Bohemia, France, the Palatine, and all other Countries where cursed Papists, and captains of Antichrist prevail. II. By fraud or secret Stratagems, under-mining the City of God, as the Powder Saints, and Salt-Potermen did the Parliament House. Quest. How do they this? Sol. Four ways especially. I. In common wealths and kingdoms, they fight underhand against all good order, piety, common honesty, and religious life, by setting up Magistrates that care not for religion, but would love that Parish best that wanted a Church; And by corrupting Magistrates, so far as they can, animating them to bend their laws and edge of authority, to the oppressing of the godly, and discouragement of religion and piety, and making judgement Seats shops of injustice, Asyles of iniquity, and Sanctuaries for offenders: It was a sore fight▪ against Israel, when the dragon prevailed with David to number the people, it left him fewer to number by 70000. Of all visible wicked Angels, the Jesuits, who are sworn agents to the Angel of the bottomless pit, do carry the bell in provoking the Popish seduced Princes to all barbarous cruelties against the Church. II. In Churches wicked Angels and men make battle upon Michael, by making ways and bridges to idolatry, and the corrupting of the pure worship of God; especially two ways. 1. Either forbidding the main parts of God's worship; so Pharaoh, that dragon forbade Israel to sacrifice; and it was but idleness; so Act. 4. 17, 18. 2. Or permitting occasions of Idolatry, and setting them up even above the parts of God's worship, as appeareth in the contention of the Devil against Michael, about the body of Moses; and whence are the Idolatries about the bodies of Saints departed, but from the same adversary that then strove with Michael? II. The dragon and his Angels fought underhand against Christ in his Ministry, and that two ways. 1. By hindering godly Preachers in their course Thus the wicked spirits put forth their power in jannes' and jambres, to resist Moses in his Ministry and miracles; so do now Popish spirits and profane persons every where, who will be sure the faithful servants of God shall want no molestation. In the Apostles time there wanted not a Diotrephes, who prattled against them with malicious words, neither received the brethren, but forbid them that would, and thrust them out of the Church, 3 joh. 10. 2. By stirring up false teachers, flatterers, and deceivers, who insensibly rob the Church of her treasure, which is true and holy doctrine; The envious man by them soweth his Tares, whilst men sleep, Matth. 13. Hence we read of sundrey doctrines of devils, 1 Tim. 4. 12. namely, the forbidding of meats and marriages; so called, because the devil, who still laboureth to corrupt the Ministry, in, and by these fights against Michael and his Angels. 4. Where he cannot hinder the powerful preaching; he fighteth by making the truth of the Gospel preached, ineffectual, sundry secret ways; as, 1. By blinding some that they cannot see the truth shining upon them, 2 Cor. 4. 4. holding them fast in incredulity and contumacy. 2. Snatching the Word from others, who hear it carelessly; so the dragon prevaileth against many, as ye heard, Luke 8 12. 3. Thrusting from their practice such as heard with attention, when men hear, and put not on the new man, it is a giving place to the devil, Eph. 4. 27. 4. After the known and professed truth, by pulling away many from the simplicity of the Gospel, by revolt and apostasy, 1 Tim. 5. 15. many go back after Satan, 2 Cor. 11. 3. I fear lest as Satan deceived Eve by his craftiness, so also he deceive you. Thus in all changes of religion numbers have gone back after Satan. Now after the manner let us see the reasons of this fight. Contraries must needs fight, here be two contrary kingdoms, the kingdom of light and of darkness; Reas. 1. two contrary Princes, the God of heaven, and the god of the world, the Author of truth, the father of lies; two contrary bands, no marvel if the whole band of the dragon would pull down the whole Kingdom of God; how can the kingdom of sin but fight against the kingdom of grace? There is a deadly hatred of the dragon against God and Jesus Christ. Reas. 2. 1. All the spawn of the malignant dragon seeketh by all means to hinder, and obscure the knowledge and glory of God, and to set up honour, and yield obedience to the dragon for God; see we not how Antichrist sitteth in the Temple of God, and demeaneth himself, as if he were God? but what moveth him? the dragon acteth him with strong delusion, and his coming is by the efficacy of Satan, 2 Thess. 2. and the same efficacy of Satan casteth down Idolaters at the feet of antichrist, to receive laws from him to bind conscience; to worship at his word a breaden god, made by a Baker, in stead of the Maker of the world, which is nothing but to adore the dragon no other ways than the Jews, who are said to offer to devils, when they offered to Idols, Psal. 106. 1 Cor. 10. 2. In the dragon and all his angels, is an unconquerable hatred of Christ and his members, he perpetually opposeth the humanity, the divinity, the offices of Jesus Christ, that he should not be truly known and believed in the world; and this reason our Saviour giveth, why the Scribes, Pharisees, and other wicked men were so busy against his person and doctrine; john 15. 24. They have hated both me and my father: & for the hatred of Christ they never cease to persecute the Church his Spouse, and the faithful his members; so our Saviour saith, If the world have hated me, it will hate you also, john 16. 3. and this they will do to you, because they have not known me nor my father. The dragon and his Angels fight, to add unto, and Reas. 3. enlarge, so far as he can, his kingdom and dominion; he would have all the world his throne to domineer in; he would thrust Jesus Christ out of all his right; he would bring in all men's souls into his own damnation, and because he cannot get all, he is restless, and never giveth up his quarrel; why else doth the Antichrist of Rome, the chief Commander under the dragon, maintain and abet such bloody quarrels against the Reformed Churches, but because he would have small and great, rich and poor, free and bond to receive his mark in their hands and foreheads? Rev. 13. 16. Haman must have all knees bow to him, else he is sick of anger, and prepareth for the death of every Mordecai that refuseth. They therefore fight to uphold the dominion he Rule 4. hath gotten in the world, as great Princes go to war to maintain their rights and territories in every part of their country; even so, if the Gospel come into any country, to turn them from darkness to light, from the power of Satan, to God, what tumults & tragedies doth the dragon and all his angels excite and stir up against it? and what else do all the present wars in this part of the world tend unto, but to hold the Country's subject unto Antichrist, under the power of the dragon still, and to keep out, and chase out the sound and mention of Christ, as the truth is in Jesus Christ. Beware of this note of a wicked man to fight against Use. I. Christ. Ob. We profess Christ, and are baptised into Michael's name, have taken our press-money of him, and therefore what is this to us: Sol. Can. 1. 5. The sons of my mother contended with me, and thus was I wounded in the house of my friends: Is this Christ's voice? would we know these dissembled friends? the marks are clear. 1. Those that wilfully resist any of God's ordinances, fight against God, Acts 5. 39 If this be of God ye cannot destroy it, but be fighters against God; therefore he that fighteth against the standard of Michael, that is, the voice of the Gospel, is a rank rebel to Christ, as he that shooteth against the King's standard. He that resisteth the power of the word, which is Michael's Sceptre, will give it no place nor obedience in themselves, and scorn it in others; that mutiny against preaching, and preachers of truth, and practice of sincerity, fighteth as directly against God, as he that would wrest the King's Sceptre out of his hand. He that resisteth the holy observation of the Sabbath, is an ordinary breaker of it, by work or play, that scorns strict and circumspect walking, is a fighter against God. 2. Those that, in themselves or others, uphold the dragon's dominion, these apparently fight against Christ, not one of their lusts must fall down before the word; look in what sin the devil did reign, for that they strive and contend still, and none so great enemies as those that strive against their sins, they must swear, and lie, and game; they must outface conscience, and scorn godliness; so also they are loath the devil should lose any ground in others, and therefore they strengthen sinners, and encourage them in all their ways, of looseness, gaming, wasting out their time, and drunken companionship, resisting tumultuously a faithful Ministry. 3. Those that strive to enlarge the dragon's dominions, and levy a band against Michael, by corrupting and ●educing as many as they can; they would have all as they be, swearers, drunkards, profane and loose; but they defy all the host of Michael, as Goliath all the Host of Israel; Scribes and pharisees will compass sea and land to get a proselyte, and if the wicked can get in one that hath a little begun a show of goodness, to make him drunk as they be, or abet their lewd courses, they triumph as much as the Philistines when they conquered Samson. Do graceless men perpetually fight against Christ? what marvel to see men run on to the extremity Use II. of sin? to hear and see cursed blaspemers, adulterers, murderers, drunkards, and ●ailers? no marvel if some dare openly plead against the conscionable observation of the Lords day; ●f some openly disclaim religious exercises, openly cast down godly Ministers: for, 1. Is it strange for the devil and his Angels to sin in heinous manner? 2. Is it marvel, that he that marcheth after the devil, should go on to things unreasonable? 3. Is there any other expectation from wicked Angels, whose hearts Satan-fils, as judas, and worketh effectually in them. 4. Think we their General will be so modest and moderate, as to stick at any height of impiety? and they being bound, must they not obey? being captives, must they not be ruled at his will? must not every subject be for his own Prince and kingdom? Are all these enemies so infinite in power, number, wrath, plots, against our peace and salvation? Use III. Learn, 1. Not to stand idle; are our enemies in continual fight and action, and must we be bound to peace? if we now bestir ourselves against them, must we be counted unpeaceable and turbulent? indeed, if our enemies would hold their hands, so might we: But what a plot of the dragon is this, that while he and his Angels are at fight, and in action, we, under a title of peace (worse than war) must not stir for our Lords right, or our own safety? but we have learned that political axiom, Hostem, si agere sinas, confirmas; Eliubs rebuke, I know the pride of thy heart must not stop David's going out against Goliath. 2. Having so many enemies against us, we need not fight against ourselves, or our own side. Quest. How do we that? Ans. 1. By sin against conscience, when our consciences, our brazen wall, shall be taken away from us, by them, and take their part in accusation and wounding us. 2. By security and impenitency in sin, the peace of the strong man. 3. By excusing and defending sin, in stead of condemning them, or ourselves for them. 4. By stepping out of our way, and calling, by which we strip ourselves of our own strength, and help of the good Angels. Vers. 8. But they prevailed not, neither was their place found any more in heaven. Having spoken of the battle and armies, which have joined issue one against another, now in this verse we shall see the success, and to which side the victory falleth. The verse expresseth two things. 1. That the dragon and his forces cannot prevail. 2. That he is mightily prevailed against, so that his place is found no more in heaven. For the first: Whereas the dragon, by himself, and his tyrannical agents, the heathen Emperors, intended to keep under the Lord of glory, & chase out of the world the memory and mention of Christianity, and hold the world under idolatry, blasphemy, and heathenish worshipping of idols and devils, in stead of God and his blessed Son; yet could they not prevail: For as the Son of God was mightily raised from the dead▪ and had now taken his place at the right hand of his Father, so must he for ever hold his place; those usurped titles of Deity must now cease, and those excessively exalted powers of heathen Emperors, advanced against him, must now be broken to pieces, and deposed; now Christ must be proclaimed in the preaching of the Gospel, King of his Church, and God, blessed for ever; now Michael and his Angels, Christian Emperors, faithful Pastors, holy Martyrs and Professors are in the field, have won the field, with an unresistible power, against which the dragon and all his Angels could not prevail. The note is this; the dragon and his Angels (though Doct. never so likely) can never prevail against Michael No prevailing against the Church. and his Angels, Pharaoh was in great likelihood to have prevailed against Israel, having them at such a strait; and if wise working or power would have done it he wanted neither; but he neither did, nor could prevail: Haman was in a fair way to have prevailed against all the jews, when he had the letters of death, sealed with the broad seal, and Posts sent forth; but in the issue the dragon prevailed not. The Jews seemed to have prevailed against Michael himself, when they had condemned, killed, and buried him, laid a great stone on him, set a watch about him, and sealed the grave; they thought they had made all sure, that they should never have heard more of him; but they prevailed not: he rose again gloriously, notwithstanding all their policy and power. Look any way▪ a cloud of strong reasons doth compass us, to persuade this truth. If we look upwards unto God, we see in him Reas. 1. five things, against all, or any of which the dragon Five things in God hinder the dragon from prevailing. cannot prevail; as, 1. His power; who is stronger than all, and none can take any out of his hands, john 10. 28. Principalities and powers may be potent, but he is Omnipotent, and mighty to save. 2. His promise; that he will not suffer his elect to be tempted above that they are able to bear; that 1 Cor. 10. 13. he will add to every temptation a gracious issue; and that he will shortly tread the dragon even underfeets, Rom. ●6 20. 3 His wisdom; for he hath an eye to foresee all dangers, an ear to hear all counsels, an heart to understand all devices, and reach beyond all enemies, to turn all their counsels into folly. 4. Affection and love; so as no curse can prevail against his people Deut. 23. 5. the Lord would not hearken unto Balaam, because the Lord loved thee; This love will bring us into the good land, through all enemies. 5. Protection; He is a wall of fire round about Jerusalem; A strong tower is the name of the Lord, that cannot be scaled, a Buckler that cannot be pierced, a shield that cannot be broken, a rock that cannot be entered, a mighty fortress, that can never be surprised. Now were the dragon only to encounter us, weak creatures, he could not but prevail; but he must first prevail against the power, promise, wisdom, affection, and protection of God himself, before he can prevail against us; and therefore all is safe. Again, if we look at our Leader and General, we have in him five things which make us unconquerable; Reas. 2. for, Five things in Christ hinder him from it. Dan. 2 45. 1. He is that little stone that breaks to pieces the iron, clay, gold and silver, all monarchs and powers raised against him; the victorious Leader of this Army, never could, nor can be overcome. 2. We have in him, not only the virtue of his death and resurrection, but also the benefit of his intercession, supplying us with unconquerable strength, by which we fight and conquer. 3. We have by him mighty weapons of proof and power, against which no dragons could yet prevail as the powerful sword of the Spirit, that invincible (I had almost said, omnipotent) shield of faith by which we can do, suffer, and overcome all things, that defensive helmet of hope, a sure and stable anchor of the soul; these are weapons of Gods making, and cannot fail. 4. We have in him the donation of the Spirit, who is stronger in us than he that is in the world, 1 joh. 4. 5. this Spirit teacheth our fingers to fight, he gives us the anointing, 1 john 2. 20. that we may be Kings and Conquerors as he is, and communicates unto us Christ's own victory. 5. We have by him a commission sealed unto the Angels, to keep, to fence, and guard us, to bear us in their hands, Psalm 91. 11. And this comforted Elisha's servant, that there were more with him than against him, 2 Kings 6. 3. Further, if we look at the enemies, they cannot Reas. 3. prevail; for, Enemies are creatures, cursed, captive. 1. They are creatures, and what can the creature do against the Creator? what can the clay do against the Potter? 2. They are cursed creatures, cursed in their persons, I will curse them that curse thee; Mat. 25. 41, Go ye cursed: cursed in all their enterprises and Gen. 12. 3. purposes against God's people, against whom the Lord himself hath professed himself an enemy; He that toucheth you, toucheth the apple of mine eye, Zech. 2. 8. cursed in all the means they use against the Church, their fraud, violence, envying, lying, false accusing, and the like. 3. They are captive creatures; bound, spoilt, led in triumph, pinyoned as Lions in Grates, or dragons in chains; they cannot lift hand or foot against us farther than our Captain affords them leave; and what hope have they to prevail, that shall never have leave to reach above our heel? Further, if we look at ourselves, as weak and Reason 4. unworthy as we are, yet are they weaker than to Four things in the Saints that prevent the dragon. prevail against us; for, 1. They shall not prevail against our cause, the battle is the Lords; the question between the dragon and us, is God's glory and our salvation, if he should prevail against us, God should lose his honour; this was Moses his argument, Numb. 14. 15. If thou shouldest not stand to this people, the enemies would say, The Lord is not able to give them the good land. 2. They shall not prevail against our faith, though we have much flesh, yet there is a little faith, and the gates of hell shall not prevail against so little as a grain of Mustardseed. 3. Though we be but unprofitable, yet we are the Lords servants, and therefore he will uphold us to victory: David thought this a good argument, Psal. 86. 2. O save thy servant that trusteth in thee. 4. We are members of Christ our head, and must partake in his victory, we must be where he, is to see his glory: when he can patiently suffer his members to be rend off his body, when he can endure to be dismembered and deformed, then may the sound members be pulled away by temptation or persecution, then may the dragon hope to prevail, but not before. Here some objections must be answered; for, doth not the dragon prevail against their graces, their persons, their profession? or how may we conceive of this doctrine? Object. 1. For their graces; was not Adam in innocency pulled away by temptation, and Peter by persecution? Answ. For Adam; the dragon prevailed against the grace of creation, but he shall not against the true grace of regeneration; the difference between which, 1. Adam was to persevere by his own strength, we, by the strength of GOD, are preserved to salvation. 2. Adam received grace to persevere if he would, but not to will what he could, but we have, through Accepit posse si vellet, non velle quod posset. Aug. de corrept. cap. 11. Jesus Christ, both power and will to persevere. 3. Adam wanted the confirmation which we have, both in the promise, which makes the Covenant of grace surer than that of work, jer. 32. 40. as also in the intercession of Christ, which continually underproppeth us, & supplies us with new strength, which makes faith in God far more sure and firm than that of Adam, against which the dragon prevailed. For Peter; it is true, the dragon prevailed against the grace that was in him, first, in part, secondly, for a time, but not wholly and finally. For in Peter, the leaves faded, but the root lived, saith Theophilact; and Augustine, Confession of the mouth failed, but not belief in the heart, otherwise Christ's prayers, that his faith should not fail, had been frustrate: the flame of his faith was suppressed, but not all sparks extinct, for then Christ should have deceived him, saying, The gates of hell cannot prevail against it. Object. 2. The dragon often prevails against their persons; Cain prevails against Abel, and slays him; thousands of Israelites fall before Benjamin in a good cause; often are God's people driven to the wall. Answ. God suffereth the dragon and his Angels sometime to smite and oppress good men. 1. To correct their sin, and throughly to humble them. 2. To bring the dragons to their top and height of pride (while his people are under) and to fill up their measure the sooner. But here, 1. Though they may overcome their persons, yet not their piety, faith and holiness, which they specially aim at, and therefore hate their persons. 2. While they kill their bodies, they perfectly cure them from all sin and molestation; the Lord doth it not to lose them, but lest they should be lost, he takes them from the evil to come. 3. He confounds the dragons the more, in that he increaseth the Church by that, whereby they would ruin it, watering his Church with the blood of the Martyrs, and making them more than Conquerors, when they seem most conquered and overcome. Object. 3. But the dragon prevails against whole Churches, & Protestant countries, & chaseth the woman often into the wilderness; see we not what powers & forces are raised against the woman, how Antichrist thrusts into the Countries, expels the Gospel and Professors, and sets up the Idol of the Mass, and the mystery of iniquity seems stronger, and prevails every where against the mystery of godliness? Ans. The dragon may prevail against some particular Churches, and utterly waste and break them off, as the Jews, Rom. 11. and so any national Church may be broken off. But, 1. Their sin hath prevailed against themselves, contempt of the Gospel and security were the dragons that wasted them, else all the dragons in hell could not. 2. They may be cut off from Christ in respect of the visible face, and of the external covenant, and of the outward state and profession in common, but not in respect of invisible bands and grace in any particular member. 3. They may prevail for a time to molest many members of the Church, but never finally to waste and destroy the whole Church. 4. They may prevail in temporals, by which GOD will not have the peace and victory of the Church measured, but can never prevail against the salvation and sound grace of any member. 5. Let us not be daunted at the forces and win of Antichrist, nor stand amazed at his strength; I say confidently, could we be daunted at our own sins, (which are his strength) of all enemies we need least fear him; for, 1. He is sentenced to destruction, God's curse hath blasted him. 2. Our Michael hath merited and achieved victory over him, and hath begun it in us by detecting him; and though he give us not victory all at once, yet he will not give him over till he have utterly abolished him. 3 Antichrist is strong and mighty; but, 1. It is but for the time of his reprieve, which time of God when it cometh, Gideon, and an handful of men shall prevail against an host of Mideanites, lying like grass on the ground, judg. 7. 12. 2, All his power shall turn against him. 3 The Church is still stronger than he, for they are strongest with whom the Lord is, who wants no Armies or Hosts of Creatures to save or smite by. 4. Antichrist gets no victory which he shall hold; God may by him bring the Church low, to teach them duty, and then raise them again; as, Israel can learn that in Babylon; which they cannot in Zion, but Babel must be destroyed, and the King of Babel stripped naked to God's wrath for ever; so of this Western and spiritual Babylon, and the head thereof, they shall all go into perdition, Now this is a ground of consolation to all truehearted Use 1. Christians, both in respect of the Church in general, and in respect of their own special condition. For the Church in general, no attempts of the dragon and his Angels can overthrow the Church of God; Zech. 12. 3. She is an heavy stone to lift at, if all the people of the earth be gathered against her, Psal. 129. 1, 2. they shall only tear themselves in pieces; and how can it be otherwise? for, 1. They have the power and favour of the King for them, and what subject dare stand out against them? And blessed is that people whose GOD is the Lord, Psal. 144. 15. for though none be so assaulted, none are so protected, none so victorious. 2. So long as the Lords counsel must stand, the Church cannot fall, Prov. 19 21. many devises are in lewd men's hearts, but the counsel of the Lord must stand, who thinks thoughts of peace and safety to his people. 3. So long as the Lord breaks the counsel of the heathen and enemies, and ruleth in the midst of his enemies, we need not much fear the plots, the power, the pride, the hopes of wicked men, who wait upon lying vanities; they may consult against the life of the innocent, but till the time be come, wherein God calls forth his servants, to glorify him in suffering, they cannot touch a hair of their heads; they may vow, not to eat nor drink till they have slain Paul, Acts 23. 22. but they could not touch him; as they did with the Head, so may they with the body: they took counsel to cast him down an hill but he made void their counsel, and found a way to pass through the midst of them all, for his time was not come, Luke 4. 30. 4. In the greatest confusions of the earth, when the very foundations seem to be cast down, and the wicked seem to carry all, and say, we have prevailed; yet now while they have the Church under, they cannot hold it under, but now faith prevails, and gloriously riseth unto victory; could they hold under our Head, or hinder his powerful resurrection? no more can they the happy resurrection of the Church out of the grave of death and darkness, but after two days he will revive it, and in the third day he will raise it, Host 6. 2. The dry and dead bones scattered shall live, and be covered with sinews, and flesh, and skin, which lay dry and dispersed in the open field of their captivity, Ezek. 37 6. and therefore as our Head triumphed gloriously over the grave and death, so doth his Church even in the greatest afflictions; Mica. 7. 8. Rejoice not against me, O mine enemy; though I fall, I shall rise; when I sit in darkness the Lord shall be a light unto me: The Church denies not but she may be cast down, but not cast off; she denies not but she may sit in the dark, but not without all light; she denies not but that God himself may afflict her, and she feel his wrath, because she hath sinned; but only for a time, till he come to put a difference between her and the enemies, and then the scoale shall be changed, the enemies shall come into her place, and shall be covered with shame, and trodden as the mire in the street, that is, utterly confounded and despised. How hath the Lord commented this our Text and observation in all the Countries round about us! What, hath the Spanish Inquisition, which hath consumed many thousands of the Saints, destroyed the Church? No, it hath but watered it with blood, and the devilish cruelty of it hath made them an hateful nation in all the parts of the world. Did their French Massacre destroy all, as they thought, when thirty thousand Protestants were murdered, against all laws, oaths and promises? no, here were the boughs lopped, but the root remained, and within few months so sprouted, that a mighty army in defence of the Protestants drew that mighty King to such dishonourable conditions of peace, as he never enjoyed? To come to ourselves: In the year 88 when the great Armado came, which the proud enemy called the invincible Navy, to destroy the mother and children, and to bring to utter desolation both the Church and kingdom, and take possession of all, could they conquer, yea, though their treachery was not less than their power, and their advantage no less upon an unprovided people, deluded at that time by their pretenced propositions of peace? No, but as they came out one way against God, so God chased them an hundred ways, and made their confusion the stupor and admiration of all the world. In the year 1605. when our Romish Babylonians prepared that infernal furnace, to destroy the name and mention of our religion, and to turn all into a popish Chaos and confusion; as near as they were, what effected they? did not God's power, and Gods curse upon them, and their wicked counsels overtake them in their hellish enterprises against his own religion? who ever saw Hamans' device more sensibly falling upon his own head? When the Egyptians saw Gods power against them in their enterprises against Israel, they could confess the Lord fought for Israel against the Egyptians, Exod. 14. 25. and a great multitude of sundry sorts of people went out of Egypt with them, chapt. 12. 3●. and many strangers seeing God's power and grace with his people, returned with them out of Babylon. Why do not our Romanists so but run out further, and by greater multitudes? It is to be feared, that God hath appointed such to destruction, as Pharaohs servants said to him, Exod. o 7. Wilt thou first know that all Egypt is destroyed, etc. yea, it cannot be in the days of such light, and detection of Antichrist, especially in these countries so furnished with means of knowledge, that any can anew be carried quite away with the efficacy of seduction, but such as whose names are not written in the book of life, Rev. 3. 8. Now more specially for particular members, the same comfort is specially to be applied to them; for neither shall the dragon ever prevail utterly against any sound Christian, be he never so likely, neither by temptation, nor persecution. I. Not by temptation; for, 1. It is impossible the Elect should be totally seduced. 2. Their head could not be overcome by temptation, and is as able to uphold them as himself 3. There is an hour for the power of darkness, and after that comes light: The Disciples may be a long time tossed with waves, and the ship full of water, ready to sink; but Christ awakes seasonably, and rebukes the storm, and makes a calm. 4. God leads no child of his into temptation, but he leads him out also. II. Neither shall any persecution prevail against them; for, 1. No persecution can separate us from the love of God; sin can, no suffering, Rom. 8. 35. nor, 2. Hinder the joy to be revealed, 2 Cor 4. 17. nay, it cannot but further it; for if we suffer with him, we shall also reign with him: nor, 3 Frustrate the promise, that whosoever holds out to the end, (let his sufferings be what they will) shall be saved: nor, 4. Bar out the presence and comfortable favour of God, who in such times of extremity useth most familiarly to reveal himself, both in the inward comforts of the Spirit above other times, and in extraordinary outward favours, answerable to their present estate Oh how had the dragons prevailed, if they could have bolted and barred out the comforts of God from the Martyrs in their prisons and flames of fire! The tyrant Nabuchadnezzar could not hinder the fourth, like the Son of God, from walking in the furnace. 5. It cannot raze out the mark of God, set on his servants before the persecution come, whom if he save not from the danger, he will save them in the danger. Lastly, it cannot deceive their expectation of a happy issue and deliverance, yea, even in those who are persecuted to the death; their death is to them a full and final deliverance from all sin, misery, and enemies; yea, their death is but as a gate of life, and a speedy entrance into the full possession of their heavenly Father's whole estate, sooner than the course of nature would have afforded them. Our Lord and Head might not have the cup of death pass from him, and yet was heard, for he was passed happily through it into his glory: and his body is as the burning bush, but not consumed. Let Chaff fear the fire, but not gold. This of the first Use. II. Note here the happy estate of the true Believer, Use 11. being stable and invincible both in grace and glory: There is never a Believer, but hath, or shall have obtained a noble victory over Satan, sin, death, hell, the world, even in this life: his faith now treads the dragon under his feet, and carrieth in it a power superior to the power of all the gates of hell: Now our care must be to find this victory begun in us already, and follow the chase. But how may we find that we have prevailed over the dragon, and begun this victory? Quest. I answer; by these notes. Answ. First, if we have proclaimed, and do maintain the war against the Kingdom of Satan and sin, by an undaunted profession of Jesus Christ, and by upholding and renewing the war daily against all unrighteousness, within or without us: but he is far from victory, that hath struck a league with his own sins. 2. Mark: If we have gained some ground, and beaten out the strong man out of some part of his holds; and whereas he keepeth four holds especially in us, in our minds by ignorance, in our wills by rebellion, in our consciences by corruption, in our life by looseness and disorder, we may know him in part ejected, if we daily renew our minds with sound knowledge, if our wills be altered, & made of unwilling, willing, and pliant to God's will, if our consciences be pure, tender, and excusing us in the sight of God; and if our whole course be changed from the course of nature, to the life of God, and of grace. Now we may conclude a great victory is achieved against the dragon. 3. Mark: If we have spoilt him of his weapons, or blunted them, or turned them against himself: Then we spoil him of his weapons, when we crucify the lusts of the flesh, and mortify our earthly members; then we blunt them, when we strike upon them rules of God's Word, and oppose them with the lusts of the Spirit, Gal. 5. 17. then we turn his weapons against himself, when our members are given up weapons of righteousness, serving a renewed mind, our thoughts are brought into the subjection of Christ, and in our lives we practise clean contrary to his motions and temptations. 4. Mark: If we uphold and advance the Sceptre of Christ in our hearts, that his Word rule us in all things, as the laws of the kingdom, to whom we profess ourselves now subjects; yea, and if ourselves be become, by his anointing, kings to rule and sway over our thoughts, wills, and affections, overmastering ourselves, and those strong lusts which will be plotting rebellion, & raising mutinies against grace: If we can call in and cherish the new aids and succours of grace daily, by the constant and conscionable use of God's holy ordinances, the Word, prayer, and meditation, by which we are strengthened: Now have we attained a greater victory, than if we could command kingdoms, and such as gives us a comfortable assurance, that we can never be quite overcome: shaken and molested we may be, but the dragon shall never recover his power and strength in us, to hinder our salvation; for he that hath begun this good work in us, will finish it unto the day of Christ. Further, if the dragon and his Angels prevail not Use III. against any of Michael's Band or Army, we see hence the miserable estate of every one, over whom the dragon doth prevail; who are hereby known and concluded not to belong unto Jesus Christ, but to be excluded from his colours and company. Object. Oh God forbid any should be rejected from Christ; we all profess ourselves his soldiers, and subjects, and hope to be saved by him. Ans. If the dragon prevail against any of us, and have us under his power, it is otherwise; we cannot belong to two contrary Captains; we are his, under whose colours we fight, and to whom we have given ourselves to obey. Now therefore examine this point; whether, or how far the dragon hath▪ prevailed in any of us. Rules of examination are these. First, where Michael cannot prevail, in such persons Rule 1. the dragon doth prevail: Now there Michael cannot prevail, where, 1. His Word 2. His Spirit 3. His arm and hand is resisted ordinarily. I. That his Word prevails not in many of us, is too manifest. Did God's word rule many of our Rulers, they would go through stitch, and show courage and conscience in God's causes, in beating down the sins of the times, & frame their government according to God's Word, and till they do so, Christ rules not by them, and if Christ prevail not, the dragon doth, except a lying spirit step out and say, there is a third. 2. How little Michael's Sceptre prevails among many inferior men, is evident by the prevailing of ignorance, in such days and means of knowledge. How the god of the world blindeth a number of infidels, is lamentable to consider, who, after many years hearing, have still the veil over their hearts, and lie, and live in gross Egyptian darkness; as ignorant as children, as far to seek in substantial grounds of Catechism, as they were at their first hearing; that we cannot say, Christ's word prevails in them, unless we may say, that the light prevails at midnight. Oh what a pity it is! How many civil honest men, whose souls out of servant love we mourn for, are reached by this doctrine! Not to speak of numbers, who would be thought somebody's in religion, yet many turn away from it, many turn against it, yea, hate and abhor it. 3. Add hereto an other infallible conviction of many a one, in whom the word prevails not, because it works neither reformation nor change, both which it works where it prevails; In many hearers it reforms not within, the thoughts are idle, unclean, unsavoury, the affections are unruly, violent, passionate disguised, etc. It reforms them not without; their words are vain as ever, as unbridled, & unchristian, as swearing, as lying as ever; their actions as unprofitable, as uncharitable and hurtful; for, who can look for figs of thistles? their whole life is unchanged; what lust reigned that reigneth not still? In none of these Michael prevaileth, but the dragon hath them fast enough. II. That the Spirit of Christ is likewise resisted, and cannot prevail, is manifest, both in his motions, and graces. How many good motions doth the Spirit suggest, in the night, in the day, as upon other occasions, so especially in the Ministry of the Word? thou goest away, and hopest to be better by this or that admonition; but either thy slothfulness lets it die of itself, or thou lettest in some lust to kill and quench it, and so thou art much worse than before; for whereas before he was kept out, now thou hast driven him out: and thus many men wear out their age in purposes, and vain hopes of amendment, and are cut off before ever they seriously attempt it: So mightily hath the dragon prevailed. Add to these another Band, who finding the word knocking at the door of their hearts, and the Spirit calling aloud from their lusts and beloved sins, begin to quarrel and resist the Spirit, and fight valiantly against all such motions, and all the messengers by whom he moveth: there is no persuasion of the Spirit can prevail; lusts must be served, profits, sports, and carnal delights must be intended and followed; and who sees not the dragon effectually prevailing in such men? For where the motions of God's Spirit are repelled, how just is it that GOD give over such persons to the efficacy of Satanical delusion: Now for the graces of God's Spirit, by which Michael prevaileth; in how many that come to Church are they resisted, scorned, and blaspemed? Is any thing made a more common byword at this day, than the light of grace, and the power and practice of sound grace? and what child cannot see, that the dragon, who rules in darkness, doth there prevail, where nothing is so much chased as the light, and the glory of the Saints is turned to their shame and reproach? who, but dogs and dragons, would bark and spit poison against grace? III. They also resist Michael, that suffer not his arm to prevail; How many incorrigible sinners be there, whom neither God's word nor works can bow or bend? Let God back his word with visible judgements & strokes round about them, & upon them, yet they harden their hearts still, and still turn to their old course, going on from evil to worse: Let God curse their trades, they will break the Sabbath still; let God drown their Boats, their goods, they will row on the Sabbath still; let God smite by milder rods, they hear not the rod, nor who appointeth it; let God break the staff of bread, they will still make stones bread; let God bring heavy strokes, they will not understand, though the foundations of the world be moved, Psal. 82. 5. how doth Michael prevail, when such sensible strokes make men more senseless? and why should he smite them any more, who fall away more and more? Esa. 1. 5. The second Mark or Rule of trial is this, Where Rule 2. the dragon holdeth a man under his slavery, there he prevaileth; but this he doth sundry ways. 1. When he fetters any man as a slave to his own lusts, and the commands of the flesh, chains him to a blind and rebellious heart, to passionate and froward affections, and throws him into the stream of corrupt nature: This prevailing of lusts is the dragon's victory, when sins and lusts grow in number, strength, continuance. 2. The dragon prevails by the world, when he brings men in bondage, either to the profits or pleasures, or to the fashions of the world: What a number follow the world with full stream, and their whole strength, who cannot so truly be said to have the world, as that the world hath them? this eager love to the world signeth a man to have cast out the love of God from his heart, see, jam, 4. 4. &, 1 john 2. 15. and that the Prince of the air prevaileth in the course of the world, is apparent, Ephes. 2. 2. According to the course of the world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience: where is he almost that conforms not to the corruptions of times, places, and callings? If times be for Protestants, so be they; if times were for Papists, so would they; if times throw down the Gospel and Preachers of it, so can they; & in their whole course frame in religion to their senses, not to their faith, and live wholly by examples, and not by rules. Who sees not how the dragon triumphs and tramples on such time-servers, who yet would scorn not to be reputed sound Christians. 3. The dragon prevaileth by Antichrist, and enthralleth numbers by the efficacy of his delusions: He that is a slave unto Antichrist, is a slave to the dragon; for Antichrist cometh in the efficacy of Satan, because Satan worketh powerfully in him & by him, 2 Thess. 2. 9 who can without sorrow consider of the numbers that now run a whoring after Popery, and favour it, and plead for it, after that not the Gospel only hath so clearly detected it, but after it hath convinced itself to be the most savage and bloodthirsty religion that ever was, that would make but one Bonfire of three kingdoms, and blow up in one moment religion and justice, Church and Kingdom, Prince and people; nay, after so many good laws enacted against it, wherein the whole Kingdom hath given sentence, and pronounced it guilty of the highest treason that ever men or devils could devise. Is it not the same religion it was then? did they ever reverse any of their bloody positions? did they ever any where prevail, and not chase out (with a sea of sorrows) all that look toward the truth and holy religion? Well, the sentence was foretold, Re. 13. Antichrist must prevail among them that perish; A terrible Thunderbolt from heaven against all professed members of that Antichristian body, especially against Apostate Papists, among whom the unclean spirit hath brought seven worse than himself, to hasten their perdition. 4. The dragon prevaileth by false and libertine teachers, like the false Prophets that prophesied lies, and the visions of their own hearts, to strengthen, with sinful daubing, wicked hands, and discourage godly hearts; now when a people follow such, and love to have such guides and guidance, as, jer. 5. 29, 30. the dragon hath prevailed, to pull them to hell. Michael prevaileth by faithful teachers, who bring wholesome and sound doctrine, and causeth his people to delight in them, and follow them; contrarily, the dragon prevails by such teachers as frame themselves to speak so, as to please all, that seek unto them in their loose courses, and according to all that they would have, and so sell them to Satan: And what a just revenge of God is it, that a people who will not suffer the Lords servants to prevail with them, to be brought to the truth, should be fitted with such Teachers, as with sweet words, and fine devises shall prevail with them to their destruction? and look how much any one hates a true teacher, by so much he loves a flatterer, who shall do him as much mischief, as the other would have done him good. Beware of this sly reach of the dragon, prevailing against not a few. 5. The dragon prevails mightily in disobedience; Ephes. 2. 2. In whom doth the Prince of the air rule, but in the children of disobedience? and these bewray themselves every where. I. In such as walk in the disobedience of nature, sons of Belial; who reject all yokes, and refuse all counsel by God's word, God's Spirit, God's people, to walk at large, compassing their lusts according to the command of their own rebellious wills; a Sermon or a Play is all one, only they can sit out a play with more patience. II. Such as are wilful in their disobedience against God's Word, not only of an unteachable disposition, but untractable; prick their corruption but a little in sound application, oh how it will show itself in raging, stormy, and unruly distempers! this festered heart that will abide no searching, is conquered by Satan: these that will not suffer Christ to rule them are called his enemies, and called out to execution, Luke 19 27. III. These wilful rebels commonly lie in ambush against the faithful, either to accuse them, to make them hateful to Magistrates, or to slander and scorn them, to make them hated of others; as jer. 18. 18. Come, let us smite him with the tongue; and vers. 23. even some pretenced friends sought to banish him, nay, to do more, even against his life, if they could have prevailed: No man can seek sinistrously to prevail against a good man, but the dragon hath first prevailed against him. 6. The dragon prevails by bad society and example; when workers of iniquity meet, oh how the devil rules their counsels, tongues, actions! many hands make light work, and rid much work; if any man refuse, or forbear, or scorn to join himself to God's people; if any reproach God's name, truth, or servants, hate the society of Saints, their persons, their profession, or godly practices, the dragon hath his will on them, and in them, and where the dragon thus prevails, the Lord Jesus hath nothing to do, but to prepare himself to war, and wrathful judgement, against such sworn enemies of his Kingdom. Neither was their place found any more in heaven. We have heard in the former part of the verse, that the enemies could not prevail against the Church, now we shall see that themselves were prevailed against, and so conquered and chased by Michael and his Angels, as they could not ever make their party good against the woman any more, but themselves were turned into a shameful flight, so as they could not stand before her. This overthrow of this great Army, is signified in this phrase, that their place was found no more in heaven. Where, to find the meaning, we will answer four Questions. Quest. 1. What is meant by heaven? Ans. Some understand hereby this heavenly vision, and make this the meaning, that they vanished away; or the heavenly vision, called before, a wonder in heaven; which; though it may be true in part (for they did vanish for a time) yet it is somewhat harsh to call an heavenly vision by the name of heaven; and beside, we shall see they will appear again in this vision, and renew their forces and fierceness against the woman. Some by heaven understand the Throne of dignity and authority, which we have showed to be a kind of heaven, or Throne of God; and this is true also in part, that the conquered party was cast from the Throne of God, when those openly professed dragons were subdued, and cast from the top of Imperial State and Majesty, without hope of recovery of their strength against the woman any more. But by heaven I understand the Church of God, as in many other places of this Chapter, in which the dragon sat and exercised his tyranny. Quest. 2. What is it, not to have his place found any more? Answ. The phrase is taken out of Daniel, 2. 35. where this Michael, the stone that was cut out of the Mountain, is said to smite the image of iron, clay, brass, silver and gold, that the place of it was found no more, but they were destroyed and dispersed as chaff; so the same Michael here did so break in pieces the power of the dragons, that they had no more place in the Church to domineer and tyrannize against the Saints, as they had done, but they are now conquered and expulsed out of heaven. Quest. 3. What conquest was this, or when was it obtained? Ans. The conquest of Michael against the dragon, was, 1. General. 2. Special. The former was, when before this time the dragon was most powerfully conquered. 1. By the death of Christ, spoiling all principalities and powers. 2. By his powerful resurrection, thereby conquering and triumphing over sin, death, hell, Satan, the world, the grave, etc. 3. By the powerful preaching of the Apostles, in the conversion of the world to Christ. 4. By the profession, confession, and Martyrdom of the Apostles themselves, whereby the most potent tyrants were convicted and subdued. This general overthrow is not here properly meant, but a special victory, and overthrow of some special dragons that rose up afterward to waste the Church, because this is a prophecy after S. john's time, the proper interpretation and accomplishment whereof is plentifully cleared in Ecclesiastical History: For, 1. What place had the dragon in the Church, when those fierce Tyrants and tigers, those imperial dragons, Nero, Domitian, Dioclesian, Trajan, and the other who shed a sea of Christian blood to abolish the very name of Christ, were miserably destroyed and extinct by foul and fearful deaths and destructions, and some of them, as julian the Apostate, being wounded to death, blasphemed, & with extreme fury cried, with his bowels and blood in his own hands, Vicisti Galileae? 2. What place had the dragon in the Church, when noble Constantine had slain those four savage Tyrants and Monsters, Maximinus, Maxentius; Licinius, and Maximinian, and became the great Protector of Christian faith; and to signify that now the dragon was overcome, not without God's special Providence, he set up upon the gates of his Palace his own picture, with a dragon lying slain under his feet, and a Dart thrust through him, as Eusebius Euseb. in vit. Const. orat. 3. reports, which is a plain demonstration of the accomplishment of this Prophecy? 3. What place had the dragon in the Church, when by the free preaching of the Gospel by orthodox Pastors and Bishops, the Idols and heathen gods were cast down, their worship abolished, their Temples destroyed, Paganism was turned into Christianisme, and Christ's Kingdom grew so fast, as that it was received through the world, in the places and countries where the dragons had formerly cast it out? 4. What place had the dragon in heaven, when those innumerable droaves of Heretics, such as Valentinus, Basilides, Manes, Martion, Photinus, and especially Arrius, who had infected the whole world, and other most deadly enemies to Christ's person, natures, and offices, were first wounded, and smitten, and condemned with the sword of the Spirit, (the hammer of heresies) and after with the hand of God upon them in miserable and wretched deaths, as Histories are plentiful in observation? Thus have we seen the truth of this Prophecy, when, and how the dragon and his Angels were cast out of heaven, and their place was found no more. Quest. 4. How can it be said, that the dragon's place was no more found in heaven, seeing he returns again and renews his war against the woman, vers. 13. and 17? Answ 1. Our Saviour in john 12. 31. saith, The Prince of the world is cast out, and so the death of Christ hath cast him out of possession; so as, although he may come to claim, yet never to possess. 2. He may come to assault the Church & molest the woman, but never to dispossess her of her heavenly happiness; all the damage he brings her is but nibbling at her heel, he cannot reach her head; joh. 14. 30 The Prince of the world came against Christ, but found nothing in him, that is, had no power, no advantage against him; and so it is in proportion with the members. 3. He may show himself in temptations, and in raising horrible and hideous persecutions, as at this day, but without all power or hope of prevailing: He comes not to stand to it if he be resisted, nor to overcome in the issue, but to be overcome, and at last so fully overcome, as his place shall never be found in heaven, nor in the Church, but shall be bound fast in chains of black and hellish darkness for ever. Doctr. Note hence, that all the enemies of the Church shall be finally destroyed, so as their place shall be no more found; job. 20. 7. The wicked shall perish for ever like his dung, and the eye that hath seen him, shall say, where is he? Psal. 37. 10. 36. Yet a little while and the wicked shall not be, yea, thou shalt diligently consider his place, and it shall not be; and, He flourished as a green Bay-tree, but he passed away, and lo he was gone; I sought him, but he could not be found. For why? 1. God's curse takes hold on them; and is too Reas. 1. strong for them; Genes. 12. 3. I will curse them that curse thee. This curse cuts off, First, their persons, Psal. 37. 38. They that are cursed of God, shall be cut off. Secondly, their plots, counsels, hopes, aims, and wishes, as in the same place, The end of the wicked shall be cut off and frustrate. Thirdly, their present jollity, even in this life; often the curse meets them in every corner, as the Angel with his sword did Balaam; so in Pharaoh, Haman, judas, julian; and almost all tyrants and heretics came to lamentable destruction. Fourthly, always their hoped happiness in the life to come; for as GOD hurls the wicked man out of his place in earth, so he sends him into his own place (as is said of judas) that he may dwell for ever in the place of his iniquity, job 8. 4. 2. God's justice pursueth and hunteth the wicked man to destruction; let him seek never so many muses and burrows of craft and policy to hide himself in, the Lords revenge follows him step by step, till it overtake him, 2 Thess. 1. 6. It is a righteous thing with God, to render tribulation to them that trouble you; Achan troubleth all Israel, and the Lord troubleth Achan, joshua 7. 25. the enemy makes the Saints drink the cup of affliction, but they taste but the top, which is medicinable, but the Lords justice reserves for him the dregs and bottom of his cup of wrath for poison; they chase the Saints unjustly out of the earth with a sea of sorrow, but the Lord justly casts them out of earth and heaven, into a bottomless sea of everlasting wrath. 3. They must be covered with shame that war with Zion, Psal. 129. 5. First, because she being Gods own Spouse and delight, he accounteth her cause to be his, her sufferings his, her enemies his, and cannot but out of love and jealousy avenge her quarrels, and execute vengeance on her adversaries, Deut. 32. 43. Secondly, because her sons are the blessed seed: If Mordecai be the seed of the Jews, Haman shall fall before him, and make no end of falling, Ester 6. 13. 4. The fervent and faithful prayers of the Church are as an heavy Hatchet to knock the enemies on the head: never could any prosper still that had the prayers of the Church against them; Hezekiah prays against Senacherib and Rabshekah, and God sends a blast on them, and shakes all their power in pieces, 2 Kings 16. 6. The like in Haman, judas, julian. If this thundering Legion come against them, they cannot Legio fulminans. Tert. stand against the shower and storm of shot, like Hail that galls them on all sides, more than all the Horsemen and Chariots, than all the Muskets and Pikes mustered against them. This was confessed by Marcus Aurelius, Emperor, to the Senate & people of Rome; the Christians by prayer obtained for him a sweet shower of water, when he wanted five days, and a shower of Hail, and Thunder, and Lightning against the adversaries. The Use hereof concerns both the godly, and their enemies. 1. The godly have hence a ground of patience and contentment, and learn not to envy or fret at the exaltation of wicked adversaries; consider the end, and thou shalt see no cause; see, Nahum 1. 2. and Psal. 37. 7, 10. 2. Here is comfort for the people of God, a time comes when the place of God's enemies shall not be found; Now they are in place, and hope to prevail, but they cannot; for, 1. Satan, the head of the dragon, the God of peace shall tread under our feet, Rom. 16. 20. 2. For those spiritual powers which he brings against us, sin, death, hell, and damnation, they shall be no more, their place shall not be found, Rev. 20. 14. 3. For the world, all that is borne of God overcommeth the world, 1 joh. 5. 4. and it passeth away, and the fashion of it shall be no more. 4. For wicked men and temporal enemies, as Moses said to the Israelites at the Sea, Those enemies whom your eyes hath seen to day, ye shall never see more, Exod. 14. 13. so may we say of these. 5. For Antichristian and Popish tyrants and enemies, yet a little while and they shall be found no more; in the cup she hath filled unto us, shall be filled double; No man shall buy her wares any more, Rev. 18. 11. all her glory and wealth, (called fat and excellent things) are departing, and none shall find them any more, vers. 14. with violence shall the great City Babylon be cast as a Millstone into the Sea, & be found no more, ver. 21, 22, 23. she hath brewed blood, & blood must be her drink. Our own Babylonians began, not long since, to prate of the price of Faggots, to show what they meditate, and that they are of the right blood of their bloody Parents; But I assure them, fire and Brimstone shall be cheap enough, when that shower appointed falls upon that filthy Babylon, to revenge their fiery rage against the Lords servants. Thus shall the Elect see all their foes their footstool; let us make our faith our present victory, this shall bring fruition, which is a full and final triumph. 3. It teacheth the godly, seeing the place of wicked men shall not be found, to make sure of a stable and firm estate; and that is, 1. By repentance and reconciling ourselves to God; see, job 11. 14. and, 22. 21. 2. By steadfastness in faith, and other graces; all our stability is founded in God's covenant, as on a sure rock; stable faith upholds the whole estate; truth of faith and grace is an impregnable hold and fortress, but a wavering mind, in faith and religion, is restlessely tossed and carried every where by temptation or persecution from the truth. 3. By joining in God's worship with God's people; job 22. 27. He that is a pure worshipper, that lifts his face to God, and makes his prayer and renders his vows unto him, the light shall shine upon his ways; when others are cast down, he shall say, I am lifted up. 4. By uprightness and integrity, walking conscionably before God and man; only uprightness and a good conscience can bring in a sure estate; when an evil conscience rageth as the sea, a good and pure conscience hath peace, and confidence, yea assurance in life and death. The next Use belongs to the enemies of the Use II. Church; and, First, to terrify them, in that they cannot choose but work their own woe and wrack. The woeful condition of persecutors & enemies is, that howsoever they lift up themselves against God and his truth, they must come down; was it not a woeful fall of Haman, when he sought his life of Hester, whose life he had sought? Now this must needs be; 1. Because they fight with the Lamb, and the Lamb overcomes them, Rev. 17. 14. nay, the Lamb will never leave them till they confess themselves overcome: Pharaoh with all his power chased Israel as a company of fearful Hares before him, but was not he forced to yield the bucklers? were not his Sorcerers forced to say, This is the finger of God, Ex. 8. 19? did not himself beg prayers of Moses & Aaron? did not his Princes say, Let us fly from before Israel, for God and the Lamb fights for them? Did not great Nabuchadnezzar confess himself overcome, when he cast the servants of God into the fire, but could not command the fire to burn them? when he loosed those whom he had bound, and was forced to extol whom he had ignominiously vilified, yea, to absolve, justify and advance those whom he had condemned? julian must say, Vicisti Galilaee. 2. Their rage and fury against the Church makes them run headily upon their own ruin; for it suffers them not take any good counsel, but in pursuit of their chase march furiously as jehu, and plunge themselves into such a depth as they cannot wade out again. Could Pharaoh get back again, when himself, his Princes, power and Chariots were in the bottom of the Sea? now he found he was too deep, and he that found a way in, could find no way out; had he consulted with himself, he might well have thought, that God made that not a way for him, but for Israel, whose business lay beyond Sea. Could Haman get back again, when he had laid that wicked plot, without breaking his own neck? Could judas, having betrayed innocent blood, get back again without shedding his own? 3. Their instance and furious pursuit of their purposes carry them so far, that commonly nothing can be the deliverance of the Church, but their own destruction, as in the former examples of Pharaoh and Haman. The like we might observe in that fierce intended invasion of 88 and the same in the Hellish Powder-plot, wherein the godly came out of trouble, and the wicked came in his stead. Thus saith Solomon, The wicked shall be a ransom for the just, and the transgressors for the righteous, Prov. 21. 18. Such is the irreconciliable rage of wicked men, as having the godly at advantage, no ransom will be taken, and they have no ransom if it would be taken; but the Lord provides a ransom for him, the enemy himself shall pay his ransom, himself shall suffer for him, he shall sink and perish, that the other escape: Herod seeks the Babes life, his own life shall ransom it, and that the Babe may escape, he shall die that sought the Babes life. 4. The pride of wicked enemies must needs give them a fearful fall: For, if for the humiliation and scourge of the Church, God suffers him to prevail a while, the more he prospers in his way, the more he provokes God, and prides himself against him, till he be at the height, fit to be taken down. Rabshakeh, because the gods of the Nations could not deliver the people out of his hands, grows to high blasphemy against the God of heaven, Psal. 73. 6, 9 Pride compasseth them as a chain, and then they talk presumptuously, and set their mouth against heaven; so do Papists at this day. 5. As his seed time is, so is his harvest like to be. As a man sows, so shall he reap; he is ever sowing iniquity, and cannot but reap affliction. Prov. 22. 8. his own wickedness takes him by the heel; as he brews sorrow, so must he drink; he drinks deep of the cup of sin, and must drink deep of the cup of vengeance: according to his conception, so is the birth like to be; he hath conceived mischief, and must bring forth wrath; his sorrows are coming on him, as on a woman in travel, as certain, as sharp, but hopeless and desperate. Object. The enemies have a wealthy and flourishing estate. Answ. 1. All they have is from the wrath of God, and shall in wrath be snatched away from them, so that their place which knew them, shall know them no more. 2. Riches shall not avail in the day of wrath, nor can deliver from death, Prov. 11. 4. However our adversaries would blind their Proselytes, they shall know, that wealth can never buy heaven, nor release from hell, nor Purgatory the next chamber to it, as idle Monks have dreamt. Ob. But they are strong and potent, and prevail. Answ. 1. They may prevail for a time, but shall not escape. 2. It is enough, they deceive themselves with a conceit of stability and sure footing, but let not us be deceived for company, but look into the Scriptures we shall see, that nothing is more vain than a wicked man's prosperity, Psal. 37. 2. they are soon cut down, and wither as grass; there is a little flourish, but no stability,; if the flower be not cut down, it withers of itself; and verse 20. They shall be consumed as the fat of Lambs, offered in daily sacrifice, which no sooner came to the fire of the Altar, but it melted and vanished into smoke; so are these; and how then are they stable? shall we compare their vain and unstable stability with any thing more vain? Psa. 1. 4. see him compared to chaff: 1. Nothing is more vile than chaff, it is good for nothing, so is nothing more vile than a wicked enemy of God and his Church. 2. Nothing more vain, so nothing more light than a wicked man, he is lighter than vanity, and can hold no weight, Psal. 62. 10. let him be weighed as Baltasar, he will be found too light, and the heavier he is with sin, the lighter he is to God. 3. Nothing is sooner blown away than chaff, nor nothing more easy to be blown away out of his place than a wicked man; they may show like Mountains but are but heaps of chaff; they may seem like rocks for firmness and stability, but wanting solidity before God, have no establishment; David did but look off them, and they were gone, and their place not found. Object. But they continue long in their fierceness against the Church, and we cannot hope of any issue or end of their malice. Ans. For the time of God's patience they are still, but when that is expired, they are hurled away out of their places as chaff lies still unmoved in a calm season, till a strong wind arise, and then it is seen no more; so wicked men, who are chaff, may be still till the wrath of God, as a storm or whirlwind, arise and carry them quite away; see, Host 13. 3. Again, though the Lord seem silent, while he doth not tear them in pieces like a Lion, yet he Host 5. 12. 14. doth always, as a moth, consume them: when his wrath blazeth not out in flames at once, to burn up these thorns, yet it feeds on them, as fire on fuel, and moulders them away insensibly. Object. They have many fair pretences for their practices; they intent the advancement of religion, the setting up of the ancient Catholic faith, the suppressing of heretics, the blowing up these apostates and heretics, with whom no faith is to be kept. Ans. jezabel may for a time cover her cruelty, with pretext of piety and religion, 1 King. 21. but God will ere long show, that piety shall be no cloak to villainy and murder. Secondly, let this provoke the enemies to some moderation toward the people of God; if not for love of grace in them, yet for love of themselves: he that would not go under continual expectation of sudden ruin, let him cease his enmity against the people of God; nothing in the world can save a wicked man from being cast away in his malice: cast not down thy countenance on them, as Cain, who was therefore cast out of his father's house; raise not false reports against them, nor receive any: invent not words against them, as did David's enemies: Haman was hanged on his own gallows, for such inventions and suggestions against Israel; Afflict them not by word or deed, by fraud or force, for this is a token of perdition. 2 Thess. 1. For the notes of a man whose place shall not be found, but hastening his ruin; Notes of one whose place shall not be found. First, one in the Text; he that is a plotter against Christ the Head, or against his Members, runs upon the point of this heavy curse; judas plots against Christ, and presently his place was not found, he went to his own place, Act. 1. 25. the Jews plotted against Christ, and the Romans came and took away their place and Nation; The Nation or Esa. 60. 12. kingdom that will not serve thee, shall perish; so he that contrives against the members of Christ, hasteneth his own ruin: God gives such over to run riot, that every one may see the end of their way. Saul when he hunts David, and had set an envious eye upon him, and watched him mischief, that all David's piety, and wisdom, and innocency cannot prevail, but he bolts on; GOD gives him up to run to witches, which himself had condemned, that all might see God gone from him: Even so, when men contrive against God's servants, against their own consciences, and their own protestations, as Saul did to David, & make grace and innocency their Butt to shoot at, and as much hope to make a league with hell, as with them, God gives them up to hateful things, condemned by themselves, to drunkenness, filthiness, usury, base and shameful courses, that their name stinks as a Candle sluttishly put out, not after, but before they are put out, that all men may see them cast out of their place & parts before hand: and if the wicked servants talon be taken from him, what remains but the other part of the sentence, Cast him into utter darkness, Mat. 25. 30. 2. Another note of a man whose place shall not be found, is he is one whose place is not found amongst God's people in his House and ordinances. Cain, as vile as he was, being cast out from the presence of God, complains of a miserable case; many outcasts now wilfully excommunicate themselves, and please themselves in it: their own hatred of grace hath cast them out from God's people and worship already; Gods house hath already spewed them out, as unworthy of the fellowship of God's people; and whither are they hastening? he that will not abide to have his place found amongst God's people, shall one day have his wish, his place shall never be found among them. Thirdly, a man blown about as chaff and dust already, shall never have a stable estate hereafter; as; I. If any be carried with every blast of false doctrine, as unrooted & unsettled in the faith; never was there change of religion, but Satan raised false teachers and seducers, who did privily bring in damnable heresies, such as jannes' and jambres, that resisted the truth, and carried away numbers from the truth, themselves first carried away by the deceit of Balaams' wages; beware of such Popish Pedlars, that help to sell the people of God into the hands of the cursed Babylonians; jeremy describes such, 1. They cast aside the Word of God, and deliver their own dreams, chaff instead of where; they bend and strain their wits to look out vain and foolish things, causes of banishment, Lam. 2, 14. 2. They are described by their intolerable & jesuitical lying, fathering that upon the Lord which the Lord never spoke: where doth the Lord in al● the Scripture inveigh against the powerful & frequent preaching of his holy word? Shall we believe he speaks from God, who cries out of too much Preaching? I must believe, that his eyes are sore or bleared, who cries out of light; how can a Torchlight be welcome to a company of thiefs or robbers? how can the light of the word be welcome to Atheists, Papists, and jesuitical spirits, who would rob the Church of the word of salvation? 3. They are described by hucksterly blending the wine of God's word, with the puddle-water of humane inventions; watch them, and disclaim them that would sow our field with the miscelen of Popery, who, like their Jesuitical friends, with one wipe will cast out all the reformed Churches from being the true Churches of God, with whom we have joined as sisters, ever since the restoring of the Gospel, as in the harmony of Confessions appeareth, with another, overthrew the better half of the fourth Commandment, as their friends cast out the whole second Commandment, and (as like the Jesuits as may be) cast dirt and foam upon the faithful, able, and zealous Preachers, because they see them stand in their light, as the greatest opposites to their Popish projects. Well, for giving heed to such deceitful Prophets, the Lord threateneth jerusalem to wipe her as a maid wipes a dish. If we would not be cast out of our places & Churches, let us beware of such locusts, whose property is, to eat up every green thing, Rev. 9 4. especially beware of the delusion of Antichrist, who is that beast that must go into destruction, and the King of these Locusts; for how shall they that adhere to him, stand, or be found in their place, when his place shall not be found? II. The like of one who is carried away with the blasts of temptation, from sin to sin, having no steadfastness in a good course: None can be established by iniquity. III. The like of them that are carried away with Apostasy, from good beginnings, without constancy in their hearts, or mouths, or good actions; such withered leaves are blown away with winds, Psal. 1. And, FOUR Of them that run after the world, setting their hope and heart on earthly things; for how can such a ones place be found, when earth and heaven flies away, and their place found no more, Revel. 20 11. when all Lands and Mountains shall not be found, Rev. 16. 20? Vers. 9 And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world; he was cast out into the earth, and his Angels were cast out with him. This Verseiss a large confirmation or interpretation of the former, and in it are four parts. I. A large description of the party overthrown, the grand enemy of the woman, and that by two arguments. 1. His names and titles, which are four; 1. The great dragon. 2. That old serpent. 3. The devil. 4. Satan. 2. His effect, he deceiveth the whole world. II. The manner of his overthrow, He was cast, not down, but out. III. The place designed whither he was cast, into the earth. FOUR His company and associates in this overthrow, and his Angels with him. First of the description. Quest. Why is the Spirit of God so large in it? Answ. 1. That we should not mistake the enemy overthrown, and conceive of any natural or physical dragon in proper sense. 2. That we should not doubt of the truth of the overthrow. For the meaning of the names. I. The great dragon is the arch-enemy of mankind; 1. Name. who had in all ages, by his instruments, oppressed and outrageously wasted the Church, but especially (as we have seen in this Text) by the great and profane power of the old Roman and imperial dragons, in whom he had ruled at his will, tyrannised over the woman, spreading & upholding all Idolatry, blasphemy, heresies: and plotting, denvising, and executing all injustice, tyranny, and barbarous immanity against her; this dragon is now cast out; of whom, and his greatness we have spoken at large, verse 3. and will neither repeat nor add to that discourse. II. The Title is, The old Serpent: where, 1. His nature, 2. Name. The devil a serpent, why. 2. His adjunct. His nature, he is a serpent. First, because he hid and covered himself in the serpent, in his first stratagem against our first Parents. Secondly, because of his serpentine disposition, in two things: 1. His poison and malice, both in the fountain and streams; for in his own nature his poison is always ready, as in a fountain; and in his effects it runneth incessantly, as in full streams; first and principally, against Christ the Head of the Church, and then against all the members for the Heads sake. His special hatred is against Christ: for as the serpent carries a most deadly antipathic and fight against the Hart or Hind, so this serpent against Christ, who is aijeleth hashahar, the hart or hind of the morning, Psal. 22. 1. and Cant. 2. 9 My beloved is like a roe or young hart; Christ is lovely, as the Hart, swift to save his Church, as the Hart, Can. 2. 17. beset with dogs as the Hart; Psa. 22. 16. Dogs have compassed me, that is, Jews and other hellish Beagles: And finally, here he is at war with the serpent, as the Heart. But this serpent spits out poison, to kill and poison to death every man and woman, as well as Christ, as indeed he hath slain every child of Adam. 2. His other quality is, serpentine insinuation and winding, by his sly flattery and subtlety, by which, as he did drive our first Parents & us out of the earthly Paradise, so he never ceaseth to hinder us also of the heavenly Paradise; this he doth especially by deceitfulness of sin, Heb. 3. 13. winding himself into our hearts by degrees, till he bring us first to act sin, then to affect it, then to bring acts to habits, to to a law unresistible, and to a nature. 3. Again, the devil is called a serpent, for his serpentine and cursed condition; The serpent is accursed of God above all beasts of the field, Gen. 3. 14. so is the devil and his Angels above all creatures: The curse reacheth the serpent, both in his habitation and sustentation; he dwells in thorns and bushes, there he lurks and hides himself; so the devil in the thickets of sins, lusts, and hateful deeds, flying the light: the serpent feeds on earth and cursed dust, so do the devils on earthly-minded and carnal men, who lie under the curse of GOD, careless of the blessing. The adjunct of this serpent follows, an old serpent. 1. Because himself hath been of the same antiquity with the beginning of the world, who, of old, even than cast us from our happiness. 2. Because his malice is not new-conceived, but inveterate, as ancient as the world, and therefore no hope of truce or reconciliation. 3. He excels, not only in natural subtlety, but by his experience, ever since man was on earth, is grown wonderful deep and cunning, like an old beaten soldier, trained in manifold crafts, and mischievous stratagems, so his craft is redoubled by his age and experience. III. The third title or name, is, The devil, for 3. Name. crimination, accusation, and calumniation: He is that egregious calumniator, whose incessant delight and practice is, in accusing and calumniating. 1. God to man, of envy, injustice, or the like unkind affections, as, Gen. 3. 3. God knows your eyes will be opened. 2. Man to God, in good, that it is done in hypocrisy, as, Doth job serve God for nought? in evil, that man is guilty of that sin which himself drew on. But of this Title, more in the next verse. FOUR The fourth title is, Satan, for his hostility 4. Name. and enmity. He is an adversary, and opposite, 1. To God. 2. To good men. 3. To good actions I. To God. 1. In his decrees and good purposes of restoring the Elect unto eternal life, by Jesus Christ, by all means striving to frustrate them, though all in vain, for the counsel of the Lord shall stand. 2. In all the means appointed for the execution of those decrees, as, the word and truth of God, which he laboureth to turn into a lie, Gen. 3. 5. Ye shall not surely dye; by which he brought in sin upon us: he hates that as the sentence of his damnation; so he hindereth the preaching and publishing of it, as in Paul and the Apostles, 1 Thess. 2. 18. He sends his Ministers impudently to disgrace the holy preaching of the word, and to cast down, if they could, all exercises of religion, public and private. For the graces of faith, love, holiness, wrought by the word, in which are the beginnings of salvation, he hates and resists them, and disgraceth them, as most contrary to himself, being an unclean spirit: I have heard many of his Agents openly revile the grace of GOD, and disgrace holiness in hateful terms, but none of them but apparently foul and unclean beasts in one kind or other, and how can contraries but fight? II. To all good men he is an adversary, because of God's Image and way; they have God's Image and superscription upon them, and so of a contrary kingdom: And he, who, while we were in our own way, or the way of the world, never resisted us (for then we were going down into Egypt) now if we be in God's way, and set out toward Canaan, never ceaseth his resistance. III. He is also an adversary to all good things and actions; he watcheth to slay all good motions in the womb, that they shall no sooner be conceived, than abortive: he is an adversary to each good action, either to hinder it (if he can) by hindering us from attempting good or achieving it, by hindering us from feeling the sweetness of godliness, so as having no pleasure in it, it may go on heavily; by making us fickle, unconstant, soon weary, and then all is lost: or if he cannot hinder, to corrupt, and deprave it, that though he cannot make it evil, he may make it seem so to be. By all this description the Spirit of God would Use. I. have us become wise, to take knowledge of our enemy, and make our own profitable use of this discovery, especially that we should never compact with such an adversary. In his temptations to sin, he comes in the habit of a friend and loving Counsellor, but is indeed a dragon, and therefore fierce, and a winged dragon, swift to shed blood: Oh that we could think, while he is enticing us to sin, that we have to do with a serpent, who hath a natural enmity against us, and this antipathy, set by God, admits no reconcilement: and not a serpent only, but an accuser of us to God, for that which himself enticed us unto! In his dissuasives from good, pretending our peace, ease, credit, or whatsoever commodity; happy it were, could we say, Come behind me Satan; this is nothing but the voice of an adversary resisting me, to hinder both the work and wages. 2. Again, we learn to beware of such a monster and watch such an adversary, who is a serpent, 2. therefore subtle to deceive; a serpent, therefore full of poison and deadly infection; an old serpent, and therefore by his experience, ever since the creation, can espy the least advantage against us, can see all our counsels and consultations in our secret chambers, and will not slip any such advantage, but put it forth to the furthest proof and extent for our greatest harm. Furthermore, we are taught to fence ourselves 3. against his wiles and enterprises. Quest. How may that be done? Answ. By three sorts of rules. I. Against the subtlety of this serpent, we must labour for true wisdom as a countermine: And that is, 1. By humility, denying our own wisdom, as insufficient to guide us. The Lord guideth the humble in his way, Psalm. 25. 2. By prayer: go to God for wisdom: If any man want, let him ask it of God. jam. 1. David prayeth God to turn Achitophel's wisdom into foolishness, and so it was. God only can make us wiser than this our enemy: therefore as a child, the weaker it feels itself, the faster hold it lays on the hand of the father; so let us on our heavenly Father. 3. By sticking to the Word. Psalm. 119. 24. make that the man of our counsel, which only can make us wise to salvation. By this David was wiser than the ancient, than the counsellors: By this all the serpent's stratagems are discovered and diverted. 4. Grow up in the fear of God, which is the beginning of wisdom. This stands not in contemplation, but operation, rectifying the mind, affections, actions, and is nothing but an upright endeavour to please God in all things. A good understanding have all they that do thereafter. II. Against the sting, poison, and biting of this serpent. 1. Let us look to the brazen Serpent, Christ, that we may be both healed and saved. No other sight Vt san●mur, & salvemur. but this can ease us, not gold, not silver, not lands, nay not heaven itself without Christ, nothing but Christ's blood. The Israelites must be cured only by looking, the Christian by believing. 2. A special preservative is prayer. The policy of the weasel is, that knowing the serpent will set upon her, and that he cannot abide the sent of Rue, which we call herbe-grace, she runs and eats of that herb, and so the sent of it drives off the serpent: so we being sure to be set upon by the serpent, who is too strong for us, must run to this herbe-grace, and let our daily and fervent prayer be as Rue against him. Thus are we taught to prevent temptation, by praying not to be led into it. 3. Daily apply the virtue and power of Christ's death to the cure of thy sin. The Heart's horn burnt Plin. hist. nat. tom. 2. l. 28. c. 9 is of power to drive away the serpent, and a good antidote against his poison: Christ is this Hart or Hind, his horn is the power of his death, this horn burnt or parched on the cross with his Father's wrath is the only antidote against the malignity of Satan. III. Against his satanical opposition and enmity, be sure to get God thy friend, if God be with thee, Jesus Christ for thee, the Spirit of God within thee, who can be against thee? Rom. 8. 31. If God be for us, who can be against us? And if Christ be dead, and risen for thee, who can lay any thing to thy charge, verse 33. 34. Now God is with thee, so long as thou art with him: for he leaveth not those, who have not left him first. IV. Against his accusation get, 1. The testimony of thy conscience excusing thee, that no sin is unrepented. 2. Corin. 11. 12. 2. The testimony of the Spirit, that thou art the Lords, and in Jesus Christ, and then is no condemnation. Rom. 8. 1. 3. The Lord's justification of thy uprightness, job 1. By fearing God, and departing from evil. This of the names. The second argument, by which the Dragon is described, is his effect, that he seduceth or deceiveth the whole world: where four things for opening the words. I. What is it to seduce? Answ. In proper speech it is to misled or draw a man aside from the right way into some by-way, and is a Metaphor taken from travellers, or passengers, who being ignorant of the right way, are led aside into error, and wrong ways. Thus the dragon, after the way of God had been propounded to the world, in the preaching of the Gospel, and Jesus Christ had been published the only Way, by whom we can come to the Father, by all means would shut up this way to heaven, and did draw aside the world from the true worship of God, to idolatry, and false worship of idols, and heathen gods, and from the embracing of Christian religion, to Paganism, and Heathen rites, so as the very name of Christ should be extinct, if it were possible. This is the seduction of the dragon: which he incessantly labours in, as the participle of the present tense noteth, even a perpetual action of drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men from the way of truth, to error and false religion. II. The persons that are seduced, are the whole world; alluding to his general seduction and surprising of all mankind in our first parents, as also the general corrupting of true religion in the days of Noah, when all flesh had corrupted their ways, and were destroyed by the deluge. But by the whole world or earth are meant the reprobates or earthly minded men, who intended the world, and minded earthly things, with contempt of heavenly. These were the dragon's prey, for their multitude called the whole earth. For first, it is not possible the elect should be seduced. Matt. 24. 24. 2. They are only in the world, but not of the world: they are not the earth, while they are in the earth, nor parts of it, but citizens amongst Saints, and of another corporation. 3. The dragon cannot go beyond his commission, which reacheth not to any elect, but only to those who by the just decree of God are given up to his seduction and their own destruction. Rev. 9 4. The locusts are sent out with a limited commission: they are commanded not to hurt the grass of the earth, nor any green thing, that is, the elect, who have any appearance of true grace, these are not to be wounded with the keen stings of their damnable errors, and devilish devises: but only the reprobate, who have not the seal of God in their foreheads. And Revel. 13. 13. who be they that worship the beast: but they, all they, and only they that dwell upon earth, earthly men, who have no part in heaven, whose names are not written in the book of life. III. How or by what means doth the dragon seduce the whole earth? Answ. He hath many ways, some without us, and some within us. Without us, especially three. 1. He deceiveth by false doctrines, errors, heresies, and lies: in which sense Antichristianisme is called the deceivableness of unrighteousness. 2. Thes. 2. 9 because under pretence of truth and Christianity it fights against Christ and his truth. Thus was Ahab seduced by four hundred false prophets. Thus Elymas seduced the deputy, and resisted Paul's doctrine, and Paul calls him the child of the devil. Acts 13. 10. and so be all they that dissuade others from hearing the truth. II. He deceiveth the world by impious frauds, diabolical impostures, and prodigious works, for the confirmation of error. Reuel. 13. 14. the beast did great wonders to deceive them that dwell on the earth; by signs, as to make fire come down from heaven, and the like. This beast is Antichrist, and that false prophet, Revel 19 20. who wrought false miracles, by which he seduced those that received the mark of the beast. He shall do great wonders, to confirm a deceivable doctrine, yea even call for fire from heaven. Which though Bellarmine, to free his Pope from this mark of Antichrist, saith, the Pope never did, yet it is truly verified of him, both in mystical and literal sense. 1. In the true and mystical sense, (for this book hath as many mysteries as words) by fire from heaven in Scripture is meant Gods wrathful vengeance executed upon sinners, called the fire of his wrath: In this sense, the Pope's flatterers call them gods of revenge: Hildebrand in an epistle to the Germans, having excommunicated Henry the fourth, called him afflatum fulmine, smitten with a thunderbolt. Here we have the Pope confessing, that he brings fire from heaven. Did they not vaunt, and Kings, and people fear, that being stricken with the bull of excommunication, they were smitten with a divine revenge, as with fire from heaven? 2. In the literal sense: boast they not of Zachary the Pope, as he was in his progress to Ravenna, that in the day he was protected with a cloud from the heat of the Sun, and in the night armies of fire in the heavens gave him light? What shall I speak of the fiery streams, which they say have reached from heaven to earth to point out the lost host, as was wont to be read on Corpus Christi day? What of the fiery tongues which they fetched from heaven on some of their Saints, to make them equal with the Apostles? or of the fire from heaven, to destroy the enemies of some of their martyrs? Their Legend is full of such fables: but this shall suffice for the pointing of Antichrist of Rome by that wonder in that text: which is true both in the true mystical sense, and in their false literal. But these are called lying wonders and collusions. 2. Thes. 2. 9 1 In their original they proceed from the father of lies, who is a lying Spirit in the mouths of all false Prophets. 2. Their matter is lies, appearances, juggle, at best wonders not miracles, such as jannes' and jambres seduced Pharaoh withal. 3. Their end is lying and seduction, confirming lies, idolatry, superstition, and apostasy, so leading and settling men in error for destruction. III. The Dragon seduceth numbers by open tyranny and persecution; we see how the apprehension of Christ drove away all his Disciples for a time, and how the fan of tribulation blows away the chaff from the wheat for ever. And thus the whole world was seduced here in special manner, being forced by open tyranny and rage of the Imperial Dragons to the level and prescript, to the rites and religion of heathenish and idolatrous Rome. Thus he seduceth us outwardly. Within us he hath many means and ways to seduce us: as, 1. By exciting and stirring our original sin: blinding our minds with clouds of darkness, and our understanding with mists of error, working on our wills to embrace things which corrupt judgement directeth unto: stirring our affections to rebel against right judgement and will. And thus he seduceth us by ourselves, jam. 1. Every man is seduced by his own concupiscence. 2. By working on our natural faculties, both our spirits and senses. He knows how to dull our spirits and make us drowsy, and easily give off in any good meditation or service. And contrarily, he can refresh and excite them in evil, to make them watchful, and of long continuance, and constancy in such objects. And for our senses, he can draw the eye to behold wishingly the forbidden fruit: the ear to set open itself to receive lies, and slanders: the tongue to blaspheme, curse, swear, lie, and revile: the smell to wind a commodity which must be compassed by oppression, wrong, or the like. 3. By finding out our inclinations, and intents, and purposes, that he may suggest according to those inclinations, as it were hanging his weight upon us, to force our own disordered motions. Thus he doth, and can out of our own universal corruption, and from observation of our counsels, speeches, and gestures, lay fit trains for us; first, receiving true intelligence from ourselves, by observing our motions, lusts, affections, and then sits himself down in counsel with us in our secret chambers, in all our consultations of sin, himself being the Precedent of our privy Council. 4. By sweetening his allurements, so as no temptation is so bitter or poisonful against God or man, but he can gild and sugar it, and then layeth them in secret, and in the dark, so as we easily take, and no sooner take than are taken, by means the waters are both stolen and sweet. IV. The last thing in opening the doctrine, is, the reasons why the dragon seduceth the whole earth; Namely, 1. The just judgement of God upon the world for the contempt of his word, and the unkind usage of the Gospel, by which the world meriteth to be seduced; see, 2 Thess. 2. 10, 11. 2. The desperate wickedness of Satan, 1. Proclaiming open war against God, and withstanding the word of God, the faith of men, the glory of Jesus Christ. 2. Exercising incessant fury against mankind, all which he seeketh to bring back into his own damnation. 3. Advancing himself in his horrible pride, to enlarge his own kingdom, to establish his greatness upon earth, and to show himself the Prince of the world. In the generality of persons, that the whole earth Use. I. is seduced by Satan, we learn, First, how false a note of truth a multitude is: the way of the world, is the way of error, and of seduced persons to destruction; rather conclude with our Saviour, the multitude walks in the broad way, but straight is the way that leadeth unto life, and few find it. The wisdom of a Christian is, not to number voices, but weigh them, and not to look who go in the way, so much, as in what way we go; neither to hold it a good plea, I did but as the most did, seeing the whole earth is here seduced and deceived. Secondly, marvel not that many be seduced and Use II. carried away from God and his truth, into so gross and palpable errors, seeing the dragon seduceth here all the earth. 1. It is a general, but a righteous judgement of God, to give up them that love seduction, to be willingly blinded and carried to destruction. 2. Heresies, false doctrines, and delusions are just punishments of the contempt of the Gospel, and word of truth. 3. The world is the Princedom of Satan, he must prevail and command his subjects, and tyrannize over all earthly and worldly minded men. Let us not marvel, that Papists are so resolute in such horrible delusions, not only against the clear light of the Scripture, but against common sense, as stiffly to maintain transubstantiation, judicial forgiveness of sins by a Priest, purging of sin by penal works and satisfactions, salvation by merit of works, worshipping of Angels, Saints, Images, Crosses, crusts, blocks, stones, and a thousand such senseless dotages; seeing the Lord hath smitten them with blindness, that they cannot see the truth. Let us not be moved, that Popery doth so prevail in all Countries, that Princes and people, learned and unlearned join to it: For, efficacy of doctrine is no proof of truth, because there is an efficacy of error, by which the dragon prevails against all the earth. But, is the doctrine effectual to turn men from the power of Satan to God? then it is true, not else. Nor yet be much dismayed, that among ourselves, after the knowledge and profession of the truth, so many should turn away to Popery, and are seduced by Priests and Jesuits; for how can a carnal doctrine but prevail among carnal men? what look they after in their religion, but men on earth, at Princes, laws, times, persons, and earthly respects? not one of them after God or his word, or rules of direction from it, but hate the Scripture, as a thief the gallows; & their Religion then must needs be good: But none are altogether given up to Antichristianisme, but they they are first given up to Satan to be seduced: Oh that Papists would hear and lay to heart, that they are pitifully seduced by the chief seducer under Satan! which is a plain sign of perdition; for among whom doth Antichrist reign, but only them that perish, Rev. 14. 6? How can they expect to reign in the heavenly Jerusalem with Christ, who stick in mystical Babylon unto Antichrist? how shall he triumph in heaven with Christ, that fights on earth for Antichrist? But well may we with a sea of tears take knowledge of the general sin of our land, in the hatred and abuse of the light, and bringers of it, for which the Lord may justly deliver us up to delusion, and efficacy of error; and if we go on, resolved to give no better entertainment to the light, the Papists themselves are not more effectually deluded in main points, than it may please God many among us may be. Finally, marvel not that so many great, wise, and learned men in the world oppose & resist the truth, plot & contrive against God's Ordinances & servants, for how can earth but stand in opposition to heaven? they are but pieces of earth, and of the world delivered up to Satan to deceive; earthly affections, lusts, motions, desires carry them away; earthly policy, dignity, favour, ease, wealth is all they aim at, their way and their end; earth is their portion, and they the dragons, for the dragon seduceth all the earth, and only that: Doth any resist and oppose heavenly doctrine? he is earthly-minded, he savours the earth, some base lust or sin is the dragon's chain to hold him under delusion, to destruction. Thirdly, we learn hereby to beware of seduction, Use III. and carefully prevent it. Quest. What means may we use thereunto? Answ 1. Get out of the estate of nature, into the estate of grace, become a believer, by faith get into the hand of Christ, and none shall pluck thee thence, john 10. Give all diligence to make thine election sure, by adding grace to grace, and bringing forth fruits of faith; the dragon's delusions are only effectual in them that perish. 2. Get out of the world; answer the voice of Christ calling thee out of the world; for what is the whole earth but a company of seduced and deluded people? If thou art still in the world, he that seduceth all the world, cannot but carry thee away from God. Demas embraced the present world, and forsook the truth: The young man went heavily from Christ, for he had great possessions, nay, they had him rather. The dragon thought to have seduced Christ himself by the proffer of the world, All this will I give thee. Oh therefore get thee with all speed out of the world, in affection, in conversation, love it not, live not after it. 3. Avoid persons and places of seduction. Persons are, 1. False teachers, and false Prophets, that come in sheep's clothing, but inwardly are ravening wolves, Mat. 7. 15. not Priests and Jesuits only, who study the art of deceiving; but sweet-tongued Prophets, who by libertine doctrine or looseness of life, lead the way to wickedness. They are accursed in the Law, who make the blind go out of the way, and all the people must say, Amen, Deut. 27. 18. 2. Persuaders to Popery and false worship, whereof there are not a few at this day, and such as persuade to any schism or separation from the truth. Let servants be choice what Masters they serve, and be sure their Masters serve the same Master in heaven with them; but above all beware of a Snake in the bosom; our weakness needeth a faithful Counsellor so near us. For places. 1. Beware of ignoran tanned rude places, which are destitute of instruction and able instructers; where the eye is blind, that man is misled any whither, and such a people are led away as a prey to the dragon: a wicked Ministry makes a naked people. Where do the Frogs and Locusts, Priests and Jesuits, sculke and croak, been ignorant and untaught places, where men are taught no difference between the mists of Popery and the shining light of the Gospel, where the watchmen are blind, the ambassadors dumb, and teachers untaught need teachers themselves in the principles of Religion? 2. Avoid infected places, where abominations are set up and maintained; (no poison kills more certainly or speedily.) Whether they be Popish Countries, to which the Spirit of God would have us bid farewell, Revel. 18. 4. Go out of her my people, lest ye partake of her sins and plagues; Or Popish houses, where deceivers are harboured, idols and lies set up and worshipped, a little Breaden god adored, true religion reviled, and the mystery of iniquity embraced. Avoid these: This is the third means to avoid seduction. 4. Stick close to the word of God, which only can hold us upright, Mat. 22. 29 Ye err, no knowing the Scriptures; Here in cleaving to the word, First, endeavour to grow up in sound judgement, for the discerning of doctrines and signs, which carry great pretences of truth, and by which the dragon usually seduceth many; 1 john 4. 1. Believe not every spirit, but try the spirits whether they be of God, for many false spirits are gone out into the world. Alas, how do the body of our people lie open to seduction, and are ready to entertain any doctrine, any religion, for want of this ability? They embrace a religion, because it is established by authority, commauded by the law, professed by the Prince, embraced by the multitude, freest fr ontrouble; But ask them a reason of their faith, call them to account in Catechism, you would think them speechless, you can force no answer savouring of judgement or reason; is there then no need of this exhortation? Secondly, grow up in sound love to the Word, for else thou canst not but be given up to believe lies, 2 Thess. 2. 10. it is not learning, knowledge, wisdom, that can arm or fence us from delusion, but love of the truth, as in the instances of Adam, judas, Hymeneus, and Philetus, etc. but love of the truth will quench in us love of the world, and self-love, and carry us through fire and water, through Pikes and perils, through thick and thin after it. Thirdly, stick to the conscionable practice of the Word, and then be sure thou canst not be deceived; hold to the rule of that, for it cannot deceive thee; the powerful practice of it turneth a man from the power of Satan unto God. V. Pray for the spirit of grace to perform his Office, for thy establishing in grace. Quest. What is his Office? Answ. 1. He is that Anointing, which teacheth all things needful. 2. He is the Spirit of wisdom and counsel, to resolve all doubts; it is his voice that saith behind thee, This is the way, walk in it. 3. He is the Spirit of courage and fortitude, to dissolve the fears of flesh, & to arm us against tyrants, enemies, changes, trials, and persecutions for the truth. 4. He is the Comforter, to sustain us with assured comfort in our heaviness, and to cheer us in our weariness. 5. He is the Perfecter of his own work, for he leaveth no work imperfect, which he beginneth for salvation; Col. 1. 28. I strive to be perfect, according to his mighty power that worketh in me. VI Add this to the former; stick to the Ministry, but see that the Spirit be effectual in that Ministry: for, 1. The Spirit worketh all those comforts, by means of the Word. 2. As the evil spirit is effectual in such as perish, by false doctrines, and false persuasions, so the Spirit of God is effectual in the Saints, especially in the preaching and persuasions of the word of truth. 3. It is just, that whosoever suffereth not the Spirit to be effectual there, shall find the spirit of error effectual in strong delusions. If Ahab will not hear God's Spirit in Micah, he shall fall by a spirit of error in the mouths of his false prophets. Now to be established by an effectual Ministry, we must observe two rules. 1. Receive not every thing hand over head, but search the Scriptures, and try the things that are delivered, john 5. 39 and the Bereans were commended, for examining the doctrine of the Apostles themselves, by the touchstone of the Prophets, Acts 17. 11. But Papists would not have the Scripture in common men's hands, because they distrust their doctrine. 2. Having tried all things, resolve to hold all that is good, and continue in the things learned from the Word, which is an assured fence against deceivers, 2 Tim. 3. ●4. We are further admonished, to take notice of the Use FOUR marks and signs of a person that is seduced by the Marks of one seduced by the serpent. Serpent, to the end we may avoid them. One is, in the days of light not to perceive the glorious light of the Gospel, 2 Cor. 4. 3. If our Gospel be now hid, it is hid to them that perish, in 1. whom the god of this world hath blinded their minds, that the light of the Gospel should not shine unto them. He is a blind man that seeth not the Sun shining, nor such objects as the Sun discovereth; so he is blinded by Satan, who cannot, or will not see his estate to be damnable and miserable, but is alive and happy without repentance and conversion; that by the same light cannot see that a sin in himself, which he seeth so to be in another; that by the light cannot be convinced, but that some sins are good and commodious; as profitable lies and oaths, some breach of the Sabbath, some usury, some idle company, and perhaps esteem it virtue or wisdom; that by so clear a light cannot be persuaded, but that there is more ease and pleasure in following lusts and sins, than in observing God's law: here is one led away, and deceived of the serpent. 2. Another mark of such a one is, not to believe the truth, but to esteem the Word as a fable, unworthy of our credit. Eve was not seduced, till her faith in the word was shaken. Thou that believest not the promises, as not expecting salvation by them: that turnest away the thoughts from thinking earnestly of the threatenings and punishments due to thy sins, that walkest in thine own way, and refusest the counsel of the word; why seest thou not thyself seduced and led away by Satan in great part already? 3. A third mark of such a one is, a departing from the doctrine of faith received, from the religion and divine worship, planted by the Prophets and Apostles, and prescribed in the word of God: a giving way and willing ears to Priests, Jesuits, and croaking locusts. Eve should not have lent her ear to the serpent against the truth of God. He easily seduceth those that are willing to be seduced. 4. The fourth mark is, to withstand the power of grace and religion, accounting the practice of holiness a needless preciseness, esteeming the care of pleasing God to be hypocrisy, zeal to be rashness and distemper. Who seeth not but the dragon hath led these away at his will? For, what other way doth the Dragon himself walk in, but in a perpetual hatred of grace? 5. The fifth mark is noted wickedness of life, and living in lusts; for the more wicked a man is, the more subject he is to be delivered up by God to be seduced: and who be they that are given up to the efficacy of Antichrist, but such as have pleasure in unrighteousness, that is, such as take felicity in sin, and rather than they will forsake it, trample under foot all the hopes of the Gospel. 2. Thess. 2. 12. Who be they that are, or may be noted at this day, carried away into the delusion of popery, and are a prey to Jesuits, Priests and deceivers, but such as must have liberty and indulgence to live in some sin or other? first they resolve upon a beastly life, and then fall to such a deluding doctrine, as may skin over the gall of their consciences; Of many such Apostates we may say, it were pity they should profess any other religion than popery: for no other would befit the wickedness of their lives so well. 6 The last mark is, when sin is revenged with sin, with hardness of heart, with brawn of conscience, deadness of spirit, dedolency & impenitency. This man is fearfully left by God, and seized on by the dragon: when neither Law nor Gospel, neither piping nor mourning prevails with him. Instance whereof we see in many Apostates and temporizers, who having made some shows of goodness in themselves and good affections to others, falling to the world and self-seeking, have slacked in their love to the truth; and that sin revenged with hatred, and persecuting of goodness, and that sin further revenged with hardness of heart, and a dead conscience, not suffering them to look either behind them or before them, till they have outrun themselves in so fearful violence against the grace of God, as commonly godliness meets not with such enemies any where as those that once made show of it; And as the dragon most desirously assaulteth these, so God's revenge showeth itself most dreadful and severe against such revolters. Was cast out] The second thing to be observed in the overthrow of the dragon, is the manner of it, namely Satan's dejection, or rather ejection out of the Church. Quest. What ejection is here meant? Answ. 1. Not that after his fall, for that was not by war▪ as this, but a just sentence and punishment; that was, because he stood not in the truth: this because heestood against it. 2. Nor that final ejection in the day of judgement: for after that he never assaults the woman, but after this he doth, after that he is cast into hell, but here into the earth. 3. Therefore Satan is cast out of heaven these two ways. 1. By the head of the Church. 2. By the members. Christ our head hath obtained a perfect victory over him two ways: 1. By the power and merit of his death, by which he encountered the devils, and conquered them, spoiling principalities and powers. Col. 2. 15. So as the Dragons erecting a cross for Christ, set up a gibbet for themselves, as Haman, and for Christ a chariot of triumph. 2. By the virtue and efficacy of it, daily applied to the elect, through the power of his resurrection, ascension, and sending of the holy Ghost into the hearts of the faithful, by whose grace, as by a stronger than himself, Satan the strong man is ejected, and can keep possession no longer. This is when faith apprehends the merit of his death, and the efficacy both of his resurrection, ascension, and sitting at the right hand of God, whence he sendeth the Spirit. But this ejection by the head is not properly meant, for it was done before john's prophecy, but this was after. This ejection of Satan then is properly by the members, three ways. 1. By casting out and resisting Paganism, idolatry, blasphemy, impiety, and all injustice, and immanity against God and man, in which the Dragon ruled and reigned as the god of the world. 2. By the preaching and promulgation of the Gospel, which is the hammer of the dragon's kingdom, and the utter overthrow and eversion of his whole power. Luk. 10. 18. The Disciples in their The preaching of the Gospel is as lightning, quick, piercing and unresistable. ministry saw Satan fall down like lightning. 3. By open profession and maintenance of the faith, and truth of the Gospel, and lifting up the name and glory of Christ there where formerly Satan's throne was. This secondary ejection here meant and aimed at, seemeth to be, when after the days of the Romish tyranny by the heathen Emperors, the great and unlimited power of the old Roman Monarchy (in which the Dragon had ruled and overspread the earth with all idolatry and blasphemy, and had poisoned and corrupted the whole known world) was now broken and thrown down, the maintenance of Christian faith and profession was restored, and liberty given unto Christians by the manchild aforementioned. Now was the devil cast out, his idolatries detected, the deceivableness of heathenish error discovered, and his whole power so broken, as he could no longer either hinder the preaching of the Gospel, or the propagation of Christian religion, nor keep the nations longer from the truth of the Gospel, as he had long before done by his tyranny. This I take to be the ejection of the dragon out of the Church, aimed at in this text. The note is: that till Christ and his Gospel came, Doct. the Dragon was not ejected. Wheresoever Christ is not, there the dragon stands in full state and strength. Matt. 12. 29. the strong man keeps the house, till a stronger come to dispossess him. This house is the unclean world, the whole world that lieth in wickedness, 1. john 5. 19 Whole mankind in the first Adam, all unregenerate men: for so the world is taken. Rom. 5. 12. By one man sin entered into the world. that is, the whole world out of Christ, or the whole world not chosen out of the world. 2. Tim. 2. ult. Before men come to the knowledge of the truth, namely of Christ, they are all in the devil's snare, taken of him at his will. These snares are errors of judgement, lusts of life, depravation of manners, or some reigning sin or sins, by which Satan holds them under his vassalage, as a fowler can hold the bird by one foot, or by one twig and snare, as well as by the whole body, or net. For first, as sin hath given him possession of all Reas. 1. mankind, as in judas his heart, so he never goeth out of himself, nay he is loath to be cast out, and when he is, it is not without extraordinary reluctation & molestation. Mark. 1. 26. The unclean spirit departs not without tearing and vexing and throwing him in the midst of them, saith Luke; all signs of extreme impatience. Secondly, none can cast him out but Christ: for only Christ is stronger than he: men cannot cast 2. him out, no not holy men, as that man said, Master, we came to thy Disciples, but they could not cast him out. Angel's cannot cast him out: for they cannot satisfy sin: only the seed of the woman breaks the serpent's head, Gen. 3. 15. Christ only is that Angel which john saw (Revel. 10. 1.) descending Claves sunt symbolum potestatis. from heaven. by his incarnation, having the key of the bottomless pit, that is, power over hell and death: as Revel. 1. 18. and a great chain in his hand, the strong chain of his omnipotence, which chain hath many links. 1. The strong link of his passion and death upon the cross, which had more strength in it then the lives of all men and Angels. 2. That invincible link of his resurrection: for it was impossible for him to be held under death. The Jews could devise to put him to death, but not to hold him in the grave, but by his mighty power he opened his own grave, and all the graves of the Saints. 3. That mighty link of his ascension, by which he opened heaven for his Church, when the devil would for ever have barred it up against us. 4. That mighty link of sending out the holy Ghost, and sending out the Apostles and Pastors, with a mighty and unresistable commission for the conversion of the world. But what was the end of this mighty chain of so many strong links? Even to bind up Satan: the Dragon described here, and there, in the same words, a thousand years. The power of Christ's death, published in the ministry of the Gospel, bound up the devil, by destroying Paganism, and converting the nations to the faith, as fast as ever any Conqueror bound his enemy in chains, and restrains him from the execution of his mischievous will against him: for had not the Dragon been bound, Christianity could not have conquered the world as it did: but now, saith Christ, john 12. 22. speaking of his death, is the prince of See also joh. 16. 11. this world cast out, though not wholly and fully, as in the last day. Thirdly, the wicked world is so far from impeaching 3. the state and power of the Dragon, that it strengtheneth and establisheth it, by maintaining whatsoever may enlarge the Dragon's state and kingdom, and resisting whatsoever might weaken or impair it. 1. This appears, in that every wicked man gives up himself willingly to Satan's rule, who reigns like a lion in every unbelieving heart: there he enacts laws of evil, there he reigns by sin, there is his seat, his court, his chair of estate: as for Jesus Christ, he casts off his rule, his laws, he breaks asunder his yokes, and disclaims his person, and titles, saying, We will not have this man to rule over us. 2. He rules not all by himself, but by his confederates, which he convocates at his pleasure, and they readily obey the summons. He can presently gather wicked Counsels, Synods, Conclaves, & Convocations, to act and decree whatsoever pleaseth him against the word of God, and the truth of religion, only devising in them, what may gall the truth and its professors and uphold superstition and corruption; he hath in store numbers of heretics, false teachers, libertine doctors, to spread and maintain doctrines of devils. And by these agents he hath in all ages especially upheld his state and power in blinding and seducing the world willing to be blinded. 3. He hath the secular arm and civil states of the world at an hour's warning to set up, and hold up Psal. 2. 1. his state, in erecting idolatry and false worship in all corners of the world, both Heathen, Jewish, and Popish, and this is the ground of all the tumults in this part of the world, the thrusting out of the truth, and bringing in idolatry, whereby the Dragon stands in greater state then in any other ordinary sins against the Gospel; for first this sin is most directly against the high Majesty of God: secondly, as the God of heaven is present, and honoured when he is purely worshipped, so is the god of the world when he is served: and as God's glory is set up in and by true worshippers, so is the devil's honour in and by idolaters, who are therefore said to offer to devils, and not unto God: Thirdly, as the throne of God is upheld by his subjects; so is the devil's throne by his chief subjects, who are idolaters. Revel. 2. 13. The Angel of Pergamus is said to dwell where the devil's throne was: the reason is, because that city was most idolatrous, and fierce against Christ and his religion: Satan's throne was set up in Court, in Country, in Churches, in Palaces, he ruled all. Now this is a rule of trial of religion, of persons, of places. Use I. 1. That religion in which Christ is not exalted, in and by that the devil keeps his hold: which is true, not in the Heathenish only, which knows not Christ, or Jewish which acknowledgeth no Messias come in the flesh, but in the natural religion of Popery, which thrusteth down the Scriptures to set up traditions, and setteth up many mediators for one Mediator, and maketh every man a Saviour of himself by his merits: besides their formal idolatry, which is a worship of devils. And shall we look back to a religion where the devil rules, where Christ is banished, and Christianity under a pretext of Christ persecuted to death? 2. For persons: Natural men are still in the power of the devil, very slaves, because Christ is not yet entered. Sure we are, he held up his power in us all once, not one of our hearts, but was his throne: if he be not cast out, he is still in his former state. This is the forlorn estate of all of us by nature, and if we be not converted, and brought to Jesus Christ by faith and obedience to the Gospel, the devil acteth, moveth, and ruleth us at his pleasure. This shows the necessity of conversion, unless we would willingly harbour such a Dragon. 3. See we any place set open for drunkenness, whoredom, cursing, blaspheming, scorning of goodness, or of such hellish resort, where sin is maintained and upheld, and Christ with the mention of godliness barred out? Be sure Satan's throne is there, his sign is on every such door, his arms on every post, there is a house swept for the devil, at least a suburbs of hell, there is the devil present in prevailing manner with strength of temptation & absolute command over his slaves, whom he draws to the height of wickedness. As Solomon giveth counsel to go by the house of the harlot, and not to come near the door of her house. Prov. 5. 8. So let all godly men avoid all such persons, places, and practices, in which the devil sits in his chair of estate. Sundry places are permitted to Satan by God to possess, where he domineireth, and showeth himself in strange noises, & frightful apparitions, & is powerful in such houses to hurt & destroy, & he that knows the danger of such haunted places will not enter into them: But in such places as wickedness dwells, although Satan be not sensibly present, yet he is more powerful; if not more dreadful, yet more dangerous: no wise Christian that hath not a desire to be acquainted with hell beforehand, would come into houses so haunted & stuffed with young Dragons and devils incarnate: how miserable to live where Satan dwells: how difficult to serve Christ where Satan reigneth? Use II. This also teacheth us to examine ourselves, whether the dragon be cast out, or keep his state and command in us: where consider, 1. The necessity of this trial. 2. The rules of trial. The former appears, 1. Because the greatest part of the world, even in places where the Gospel is preached, are not brought to Jesus Christ, but are voluntary slaves to Satan, renouncing obedience to God, and profess obedience to the dragon; & what a severe, but just judgement of God is it, that they that will not be ruled nor submitted to Gods will, should become slaves to the Devil, that being delivered by God's justice unto Satan, their whole course should tend to uphold the state of the dragon, with the final ruin of their own? 2. As it is not the presence of the Gospel, so neither the profession of the Gospel that puts Satan out of state. What a great Professor was Ananias, that seemed to give away all his lands to the use of the Church? and yet Satan filled his heart, Act. 5. who was a greater Professor than judas, the steward of Christ? yet the devil kept the hold of his heart; there is much more than profession required to dispossess him, yea, muchmore than preaching of Christ, for judas did both. 3. He is certainly concluded a wicked man, under the power of the devil, that is careless in this examination, whether Christ be in him; 2 Corinth. 13. 5. Prove yourselves, know ye not that Christ is in you, unless ye be reprobates? as also who by examination, finds not the Spirit of God, & of Christ to dwell in him, Rom. 8. 9 If any man have not the Spirit of Christ, the same is none of his. Now the rules of this trial are reduced to two heads: The former are such as demonstrate the presence of the strong man: The latter, such as show the presence of a stronger than he. Of the former sort are five. First, supine carelessness in religion is a sign of the dragon's rule; the Apostle in Eph. 2. 2. and 12. sets it down for a note of a man in whom the Prince of the air ruleth, that he is as an heathen, or alien without God in the world, an Atheist, that cares for no religion or covenant, cares not for Christ and his grace, contemns preaching, praying, Ministry, Ministers; prefers pigs before Christ, as the Gadarens; prefers pottage before the blessing, as Esau; this man is ruled by the Prince of the air: and much more if thou seest a despiser of religion, a scorner of goodness, one that turns his back on the Ministry, or gives it his presence, but is a son of Beliall, and will not endure the yokes of God and Christ; this man is apparently under the power of the devil: and this cannot but be a sure sign, for, 1. Where Christ can have no command, the dragon must rule and command 2. Where the Sceptre of Christ is resisted, which only casts out the dragon, there the dragon is not cast out: Were not he a traitor in an high degree, that should wrest the rod or Sceptre out of the King's hand, break it to pieces, and tread it under his feet, in contempt of his high authority? yet so doth every wicked man with the Word, the rod of Christ's power. 3. Where Christ is come, he makes communion with God, and a serious seeking after him; and therefore where is no seeking after God, no fellowship with him, Christ never came there. A second note of the presence and power of the strong man is, blindness of mind in means of knowledge; so saith the Apostle; 2 Cor. 4. 3, 4. If our Gospel be now hid, it is hid to them that perish; in whom the god of this world hath blinded the minds of them that believe not; and, 1 Cor. 2. 14. The natural man perceiveth not the things that are of GOD, etc. When a man can discern nothing of the things of God, and seeth nothing in the Kingdom of Christ desirable or admirable, he is in the state of nature, under the power of the dragon. The reason is, because the kingdom of the dragon is a kingdom of darkness, and nothing casts out his power, but the entertainment of the light and grace of the Gospel. If a man sit in darkness till this hour, that he shuts out the light, offering to shine upon him, and contents himself with ignorance of mind, with hatred and resistance of the light, this man sets up and upholds the devil's power in his own heart; and here the dragon is not cast out. Th● third note of a man in whom the devil is not cast out, is, general disobedience; for, He ruleth in the sons of disobedience, Ephes. 2. 2. where sin reigns, the dragon reigns; He that committeth sin is of the devil, 1 john 3. 8. the devil and sin are cast out together: For as a tyrant shows his power and strength by forcing men to fulfil his laws and Edicts, so this strong man showeth and upholdeth his state, in special manner, by prevailing temptations and allurements, by which men fulfil the lusts & will of the flesh, and wicked men are carried, as the swine, into the lake of sin. Now the dragon stands in his state. The fourth note of such a one, is, ripeness in sin, when men are not punies in sin, but old sinners; not bunglers, but active and nimble servants of corruption, 2 Pet. 2. 19 This ripeness discovers itself in many unhappy men, in whom the dragon bears sway, four ways; 1. By diligence. 2. Hight. 3. cheerfulness. 4. Constancy in sin. 1. By diligence, following sin as a trade; when a man is at all the appointments and services of sin, approving and promoting all that is nought, but disallowing and opposing all that is good, so far as he can; Diligent servants will break their sleep to do their Master's work, and so will these, Prov. 4. 16. see Chap. 1. 15. 2. By the height of sin; for as the Spirit of God draws the Saints forward in the degrees of grace, so the dragon draws wicked men to the height of wickedness, called (Rom. 1.) fullness of unrighteousness; and this without reluctation or restraint of the Spirit: Thus the devil entered into judas, and filled his heart with mischief; whence is it that the foulest sins come not amiss to many men, but from the power of the dragon, who bids his slave resist the Gospel, as Elimas, and he must do it, commit murder upon his own brother, as Cain, scoff his own father, as Cham, swear and blaspheme as many devils incarnate, they must and will do it? 3. By cheerfulness and delight in sin; our proverb is, He must needs run whom the Devil drives; so captaine-sinners make haste to evil, and set their delight on it: how do graceless persons rejoice to promote and compass sin in themselves, (eating it as bread, and a sweet morsel, job 20. and drinking it as a fish drinks in water) and provoke job 20. others to sin, to swear, to be drunken, to gaming and plays, & c? were there a drop of grace in them, it would disallow such horrible sins, and stand against them; but the stamp of the devil is upon them who rejoiceth in evil, and draweth as many as he can into his own damnation. 4. By constancy and incorrigibleness in sin; He that is filthy will be filthy still, as the dragons and devils be; and men, as devils, are loath to be tormented before their time, by the doctrine of repentance, conversion, mortification or holy life. This is a sure note of one, from whom the dragon is not cast out. The fist is; strife to keep out, or cast out the Spirit of God, resisting the grace of God, fight against good conscience in ones self and others, when men aredespisers and evil speakers of the way of God, can contend with his Saints, and haunt with wicked persons; how can this but be a sure sign of the dragons holding possession? for what other is his work in the world, but to fight against the whole kingdom and glory of God? or what is a more manifest proof of the power and state of a Prince, then to command his subjects to fight for his title in all his quarrels? Now if these be sure notes of the state and reign of the dragon, many may discern their woeful condition, who think well enough of themselves, and will defy the Devil in word, while in deed and truth he upholds his full power in them. 1. How many Christians by profession are no better than Atheists, who love not the presence of God, neither in their thoughts, but abhor all thoughts Psal. 10. of God, and bar them out by weeks and months, as most unpleasant; nor in their souls, which cannot endure the presence of God's Spirit in his motions, but resist and quench them; nor in God's house, the Church, which they care not for, though God be there specially present; nor in their servants and friends, who have the promise of his presence, if two or three consent in any good thing; but hate them and all that love God, or speak of his name; least of all can they abide his presence, coming to judgement. 2. How many in so great light walk in the dark, worse than the Gentiles, most of whom were more just in their dealings, more respective of their oaths, more sober, more temperate, more chaste than thousands of deboiste drunkards, filthy whoremasters, and foul swine, whose damnation will be heavier than the heathens? it shall be easier for them than for these in the day of the Lord. 3. What a number stand out against Christ? as, First, they that stand not with him, Matth. 12. 30. Those that gather not with him do scatter, as our neutrals, mongrels, lookers on, who think they can be of neither part; which is impossible; thou that art not the King's friend, art his enemy: Dost thou not promote the Gospel, and therein the state and right of Jesus Christ? thou art then against it; If being called thereunto thou imployest not thy gifts to win men out of their sins, and to gain them to the faith, thou standest against Christ, and manifestly upholdest the state of the dragon. Secondly, those that stand against him, being opposite to the Ministry, to the pure worship of God, etc. resisters of the graces of his servants, strong limbs and supporters of Antichrist, Massmongers, Antichristian Captains, and savage persecutors of true religion. This is the first sort of rules. The second is, of such as show the presence of a stronger than the dragon, which is Michael only. One trial is repentance, only that looseth the snare of the devil, 2 Tim. 2. 26 It is true, that so long as sin is present in us, Satan shall never be cast out of all power in us; but if once sin by repentance be deposed from the reign of it, though not from all presence, then is Satan cast out of his full power, and, as sin can never get the dominion again, no more can the devil. Another sure note is faith, which is our victory, and casts out the dragon, as also brings Christ into the 1 john 5. 4. soul, who dwelleth in our hearts by faith, Eph 3. 17. Get assurance of faith, and the dragon is cast out; and get increase of faith, for the Disciples of Christ could not cast out devils, Mat. 17. 20. not for want of faith, but for the weakness of it. Cast into the earth.] The third thing in the overthrow of the dragon, assigneth the place into which he was cast, namely, into the earth; and that for two reasons. 1. To manifest and clear the certainty of his overthrow, and the Church's victory; as Goliath was seen to be overthrown, when David threw him down to the ground. 2. And more specially to show, who they be whom the devil now tyrannizeth over; He was thrown out of the bounds of the true Church, & now he exerciseth his rage in the earth, that is, among reprobates, carnal, and earthly minded men; whether heathens, without the pale of the Church, or carnal Gospelers, who are within her lap, but, rejecting the power of grace, stick to earthly profits, courses, & affections; amongst all these the dragon still domineereth, and ruleth them all at his will, who reject the rule of God, and his Son Jesus Christ. Quest. Why was he cast into the earth, and not into hell? if the Lord could do it, why did he leave his work imperfect Answ. 1. Our Lord Jesus Christ wanted then no power, nor now doth lack might to do it, but can tread down Satan every moment to nothing: Neither did Christ leave his work imperfect, but on the Cross performed all that was required, either for the full delivery of his Chosen, or for the final victory over all his enemies; but his heavenly wisdom putteth forth this power, not all at once, but by degrees, and in some measure of time, which at length is to take full and perfect effect; for Christ must tread all his enemies under his feet, and they must become his footstool, 1 Cor. 15. 2. This place speaketh not of an absolute ejection out of the Church, for Satan was afterward let loose for a thousand years; but of a limited restraint of him; First, to a certain time and place, that he could not oppress the young and tender Virgin of Christ, either by upholding heathenish Idolatry, or by hindering the free course of the Gospel, and religion of Jesus Christ; and, Secondly, to a certain measure, for he was not so cast out of the Church, as that he ceased to molest and tempt the godly, or that he spared to do what he could to hinder and disgrace the Christian Religion, but he was so far cast out as that he could not exercise his whole and former power, either in violence of temptation, or recover so sovereign authority among the heathens, as a little before he had exercised. Quest. But had it not been better for the Church, that the Lord Jesus had cast him down into hell, and confined him there? Answ. 1. Satan is already cast into hell, and there reserved in chains of darkness to the judgement of the last day, 2 Pet. 2. and jude 6. But that is by the general sentence of God upon him for his first Apostasy, which our Text aimeth not at, which is a special sentence and judgement in one particular. Again, that general sentence is now in execution upon him, but not fully and perfectly till the day of judgement: till which time for the revenge of the wicked world, God suffers the evil spirits to range as Lions, to the hurt of men. 2. It is not prejudicial, but profitable to the godly, that Satan is cast into the earth, and not shut up in hell. Not prejudicial to the elect: for he prevaileth only against the wicked called here the earth, into which he is cast. It is not denied, but that he may and doth molest the godly, but his molestation hinders them not, but hasteneth them to their happiness. It is profitable for the Church sundry ways, that God still permitteth Satan some power in the earth. 1. That we might see how strong and furious our adversary is, and what need we have of God's power to restrain him. 2. To manifest the glory of God, both in the admirable confusion of this strong enemy, and in the no less powerful defence and protection of the Elect. 3. To shake us out of pride, security and forgetfulness of ourselves and our estate, who are in daily encounter against the Dragon. 4. To quicken and excite our prayers, faith, watchfulness, which we would easily give over if we had no tempter or enemy. Note from this, that the devil exerciseth no dominion, Doct. I. but in and among wicked men. For he is cast out of the Church into the earth, and there among earthly and carnal men holdeth his power still. Ephes. 2. 2. The Prince that ruleth in the air, worketh among the sons of disobedience. 2 Thes. 2. 9 Satan worketh in Antichrist by all deceivableness of unrighteousness, in them that perish. 2 Cor. 4. 4. The god of this world blindeth the minds of infidels, or unbelievers. And why? 1. Satan's reign is in the reign of sin, Reas. 1. that is his sceptre: a wicked heart, in which sin reigneth, is his chair of estate. But sin reigns not in the elect that are under grace. Rom. 6. 14. 2. Satan being the Prince of darkness, rules in the kingdom of darkness, whence wicked spirits 2. are called rulers of the darkness of this world. Ephes. 6. 12. The devil is the father of all spiritual darkness, of lies, heresies, false doctrines, false worship, and all works of darkness. This is the world of darkness, in which he ruleth as a king in his Kingdom. But the godly are gotten out of this Egypt, out of the reach of this hellish Pharaoh, and are gotten into Goshen, the Church, where light is: Ephes. 5. 8. Ye were once darkness, but now are light in the Lord. 3. Satan is the father of sin, and sin is the mother of death, by which necessary connexion appears 3. who are his subjects, over whom he holdeth his full and absolute power, to weet, a world of dead men, dead in trespasses and sins, destitute of the Ephes. 2. 1. life and Spirit of God, and as dead men, laid and buried in the earth: among these he ruleth. As the demoniake in our Saviour's time lived among the graves and there tyrannised, so doth Satan, being cast out into the earth, which is as another Golgatha. But the godly are quickened by Christ, being formerly dead in trespasses, and live now the life of the Son of God, and have part in the first resurrection, Gal. 2. 20. And so are exempted from the power of Satan. Which is a ground of comfort to all true hearted Use 1. Christians that stand in the spiritual combat. 1. Thou fightest against a conquered and bound enemy, who is cast out of all thy Lords dominions. 2. He is cast into the earth, and keepeth state in the world, as the god of the world: but thou art called out of the world, and brought from the earth. Object. If he be cast out, how comes it to pass that I am so afflicted with horrible, hellish, and violent temptations? Answ. 1. The Dragon is not cast out of all power, till he be cast into hell, but he is cast out of full power in the godly. 2. There is a reserved wriggling power of the Dragon which may assault thee, but he shall never hurt thee that art one of Gods chosen, neither by his temptation, nor persecution. For first, though they may afflict and exercise thee, yet all the gates of hell cannot overcome or extinguish thy faith. Secondly, though they may trouble thee, and hinder thee in the way, as the Moabites did Israel by their wiles, yet can they not in the end of it, which is life and glory. Thirdly, though they may hinder the sense and comfort and joy of thy salvation, yet can they not the right, nor assured hope of thy happiness. Object. I find these temptations prevail in me, and if the devil reign in sin, I fear he is not cast out of me. Answ. There is the least fear of that sin that is most feared. The fear of sin keeps down the reign of it. But for the strengthening of such as are in combat, we must know, that the best have sin, but sin hath not them, the best slip and fall, but lie not in falls, the best do the acts of sin, but not habitually: they trade not, nor walk in sins, at least with delight, as men in a pleasant way: the best have flesh, but walk not according to flesh. And therefore, although thou findest sin present with thee, yet if thou canst find the power of it weakened, if thou sometimes sinnest, but art so far from tumbling and trading in sin, as that thou hatest what thou dost, all is safe, the dragon is cast out for all that. 2. Here is a rule of trial, to know our estate, Use II. whether we belong to heaven, or are yet in the earth under the dominion of Satan. If Satan uphold his power and state in sin and unrighteousness within thy heart, thou art apparently in the earth, and of the earth, Christ hath no part in thee, nor thou in him. Art thou an enemy to grace, to the doctrine of grace? Art thou a stubborn and obstinate sinner, an enemy to the persuasions of the Word and Spirit? a son of disobedience, a rebel against all thou hearest? Art thou a lover of thy sins, an hater of them that hate and discover them? Art thou of the Dragon's trade, and walkest in fraud, lying, accusing, and envying Gods children? Dost thou cast thyself out of the Church, and wilfully excommunicate and separate thyself from God, from his house, and worship, from his Saints and people? Now this doctrine tells thee, that for these accursed qualities the devil himself was cast out by Christ's victory, and so shalt thou as an enemy of Christ: shall Christ cast him out, and keep thee in, who resemblest him? no, confounded shall ye be together, and eternally excommunicate from God and his Church. 3. This is a ground of instruction; if Satan be once cast out, to keep him out, and let him enter no Use III. more. When Christ cast out a devil he said, Go out of him, and enter into him no more. So he never recovereth his power against the Church again, being once cast into the earth. Apostasy and revolt from the truth once received, gives him a stronger and surer possession than before. For he never comes again, but he brings seven worse spirits than himself. And now seeing that Satan is cast out of our Church into the earth, let us not turn to worldly rudiments, and that earthly religion and doctrine of Popery and Antichristian idolatry, which is from earth, set up and upheld by earthly power and policy, thrusting itself on the world by serpentine craft, lying, pretences of miracles, martyrdom, concord of doctors, perpetual succession from the Apostles, etc. But let the Dragon rage and domineer in the earth whither he is cast, and in that fleshly doctrine which carrieth away earthly and unstable men. Let him make spoil in his own dominion, amongst Papists, and Idolaters, and hypocrites, and atheists. Let us keep that precious truth, which is committed to us, and hold fast that which Michael hath won for us; shall we run after the dragon cast into the earth? Consider hereunto: 1. How can that be a religion of God, that openeth a wide gate to all manner of hateful and unnatural sins, by licenses, pardons, before and after, sanctuaries, etc. that exempts subjects from laws, obedience, oaths, and allegiance to Princes: that under pretence of Christ is a Catholic heresy against the whole foundation? 2. There is but one way to eternal life, by Jesus Christ: stray out of this way, and you run most assuredly to perdition. 3. Esteem the truth above wealth, peace, or life itself, because God hath magnified it above all things. 4. Consider the force of error, as the secret working of poison, and who they be that are given up to Antichristian lies and delusions. 2. Thess. 2. 10. 5. Considering the danger of the times, and the business of the limbs and agents of Antichrist, beware of three things. 1. Of false prophets, who come in sheep's clothing, and call themselves Catholic Doctors: Know them by their fruits, their seditions, wars, treasons, massacres, stabbing of Princes, powder-plots, arming of subjects against their undoubted Sovereigns, etc. They are locusts, spoiling, invading, and eating up kingdoms. 2. Beware of the leven of popery, of their impudent and lying books which they spread boldly, and busily, of curious and alluring pictures, and all false arts to deceive us. 3. Beware of conversing with such too much, out of desire to please some. Touch no pitch. In a word, Remember what ye have been taught concerning the whore of Babylon, how you have been called out of her, what destructions they have provided for us, and what plagues God hath provided for them. This of the first point. 2. Note this, that wheresoever Jesus Christ, the great Michael, cometh, there the Dragon Doct. II. where Christ comes the devil is cast out. is thrown to the ground, and cast from his state and power. This seed of the woman breaks the serpent's head. This lion of the tribe of Judah conquers and casts down the roaring lion, both in himself and his members. This Michael is he that sits on a white horse, and hath a bow in his hand, Revel. 6. 2. that is, the word of the Law, and Gospel, whence he shoots deadly arrows to wound his enemies, Psal. 45. 6. And to him is given a triumphant crown, being the King of glory, and he goeth out conquering that he may overcome. The proof hereof appears, by considering the two ways of Michael's coming. He comes, Two ways of Christ's coming. 1. In person. 2. In Spirit. 1. Michael, in the days of his flesh, and infirmity 1. in his own person encountered all the devil's hand to hand, subdued all the devils he met withal, and healed all that were oppressed with the devil Yea if there were a legion in one man, he made them come running, and couching, and begging forbearance. He imposed them silence by a word, and by the same cast them out of their hold. 2. He comes in spirit, by the powerful preaching of the Gospel, by which Satan was so bound up, and cast out of his rule, that the exorcists could no longer practise their devilish arts. Act. 8. 8. when the Gospel was preached in Samaria, the great power of Simon Magus, which had madded the people, vanished and came to nothing. Act. 16. 16. The spirit of the Pythonisse was driven away at Philippi by the Gospel preached by Paul, Act. 19 18. After the Ephesians had received the Gospel, they burned their magical books, and had no more Puer Hebraeus jubet me, diis beatis imperans, hanc sedem relinquere, & in orcum redire: jam abito tacitus ab aris nostris. Nunc mirantur, si tam mult●s annos civitas peste vexetur, cum & Aesculapius & alij dij longè absunt ab ea. Postea enim quam Iesus colitur, nihil utilitatis á dijs consequi possumus. to do with those devilish arts. That is famous, which Suidas reporteth of the oracle of Apollo, when Augustus Cesar under whom Christ was borne, asked, who should rule after him, no answer was given but this: The Hebrew child who is King over the gods, commands me to leave this Temple, and get me to hell: now therefore go quietly from these our altars. To which we will add that of Porphyry, a deadly enemy of Christ, and a scoffer of Christian religion, who (as Eusebius cities him) hath these words: Nowadays men marvel that our city is so many years together annoyed with the pestilence; whereas Esculapius and the other gods are far gone away from it: For since this jesus is worshipped, we can get no benefit by the gods. One reason of the point is taken from the end of Christ's coming, which was, to dissolve the works Reas. 1. of the devil, 1. joh. 3. 8. to shake down his kingdom, and destroy his power. All the work and office of Christ is but to cast out the Dragon. The strong man had bound all mankind hand and foot, 1. From doing good. 2. Unto punishment for doing evil. 3. From helping ourselves. Now a stronger than he cometh and looseth the prisoners that were bound: his office being, partly to preach liberty to Esa. 61. 1. 2. the captives by his doctrine, and partly to open the prison doors by his merit and obedience. 2. Another reason is taken from the power of his person, who is God and man: as God he hath absolute power and sovereign command over all creatures, even the same joint power with the Father, and the Holy Ghost, infinite, uncreated, omnipotent. As mediator (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man) he is by his office exalted at the right hand of God above all names, and principalities, to whom the Father hath committed, and by whom he executeth all power in heaven and earth: for the Father ruleth all by the Son. Hence is his title, Lord of Lords, and King of Kings, Revel. 17. 14. The Angel said, He shall be great, Luke 1. 32. And so he was, for he is the greatest in respect, 1. Of his person. 2. Of his office. 3. Of his kingdom and command over all. Hence must it follow, that the power, armoury, and skill of the dragon is but impotency, folly and weakness, compared to Michael, and must be hopeless to prevail, unless he could bring also into the field divine power, and eternal majesty. The third reason is taken from the powerful 3. means with which Christ cometh armed, and furnished against the Dragon: and these are five, 1. A powerful death, which is of more strength than the lives of all men and Angels; Hebr. 2. 14. By death he destroyed him that had the power of death, that is, the Devil; john 12. 31. Now is the Prince of the world cast out; But how? by Christ's lifting up upon the Cross, for he saith, If I be lifted up. This Michael hath spoilt principalities and powers upon his Cross, That is the Chariot of triumph; there he tormented the devils, while they tormented him; there they crucified themselves more than him, and, as Haman, there they reared a Gibbet for their own execution. 2. A powerful resurrection, wherein he mightily declared himself the Son of God, Rom. 1. 4. a work passing all created power, either to do, or hinder from being done; for whereas his powerful death was properly the death of sin, wherein the dragon ruled, so his powerful resurrection overcomes the world, hell, the grave, in all which the dragon before tyrannised; for hereby he applieth that salvation, which by his death he merited; he maintaineth that salvation, which he had formerly procured, and hereby raiseth up all his members to eternal life at the last, and great day of his appearing. 3. A powerful Ministry for the conversion of persons and nations, and casting the dragon out of his holds. I. In his own person, preaching most divine and effectual doctrine, with such authority and power, as never man spoke so; For Michael carrieth a two edged sword in his mouth, so sharp as that it pierceth and cutteth Leviathan in pieces: And this doctrine was confirmed, partly with a most holy and innocent life; so as when the dragon came he found nothing in him, john 14. 30, no power, no right, no matter to fasten any temptation upon; being pure from all sin, both in nature and act; partly with most powerful miracles, evidences of his divine person, because they were performed by his own power, and such, as the dragon could neither resist, falsify or imitate. II. In the persons of his servants, whether Prophets, Apostles, or Pastors. When the Disciples were sent out into Judea to preach, they returned to Christ rejoicing, because the devils were subdued, and Christ said, he saw Satan fall down like lightning, Luke 10. 18. How suddenly the sound of the Gospel was carried into all nations by the Apostles, and the world conquered unto Christ, appeareth in the Epistles of Paul? Then went down Paganism, Idolatry, Atheism, and the walls of hellish jericho were soon thrown down by the sound of these rammes-hornes. And at this day, how do the faithful Pastors hold forth the shining light of truth, to destroy and cast out heretics, and the numberless droves of false teachers and seducers, out of the Church? for as the devils were not able to withstand one word of Christ's mouth in his flesh and infirmity, so the same word is no less powerful in the mouths of his Ministers, with whom himself is present to the end of the world. 4. He comes with a powerful Spirit, a Spirit of fortitude and unresistable strength, by which, as he upholds the whole frame of the world in the estate of nature, so also the whole frame of the Church, and the whole state of grace in the world renewed, and called out of the world: This Spirit is not powerful only in the Head, to foil the dragon, but in every member also, who cast him out, and tread him under their feet, Rom. 16. 20. 5. He comes with a powerful arm of justice, to revenge and confound all enmities spiritual and corporal; this our joshua hath set his feet on the necks of five Kings at once, and daily casteth out the dragon by the miserable destruction of tyrants and enemies, Nero's, Domitian's, Dioclesian's, Trajans', Valences, etc. and at last shall make all his enemies his footstool. Now seeing only the power of Jesus Christ can Use I. cast out the dragon, let us make much of the presence of Christ, and rejoice in it: Magicians have devised many ways of casting out devils, as Annulets, Words, Characters, but all diabolical; Papists have devised holybread, holy-water, salt, herbs, lights, Crosses, the word Jesus, or some part of the Gospel to charm or ex●rcise devils; of the same diabolical invention, and intention with the former; but Christ is present with no such sorceries, neither do they cast down the dragon, but hold him up: Satan is not cast out by Beelzebub, except by compact and collusion; but the Lord hath appointed the holy Ministry, and in it hath promised his presence, and in that he cometh to cast out Satan; the way to keep Satan down, is to embrace, and rejoice in an holy and powerful Ministry: This is the hammer of heresies, the sword against his temptations, the touchstone of error, the whetstone of grace, the rule of prayer, and a whole armoury against all the enterprises of the dragon. He that finds the power of the Ministry casting down the dragon's power in his own soul, will stick to it, as to the arm of God, nothing shall be of power to pluck him from it, being the power of God, and the wisdom of God. Every man saith, he will cleave to Christ, and the power of Christ, for he only can foil the dragon, but renouncing the Ministry, thou renouncest Christ, who hath said, He that receiveth you, receiveth me; and he that refuseth you, refuseth me, Luke 10. 16. Again, note hence the reason, why the powerful Use II. preaching of God's Word is so generally resisted in the world, namely, because all wicked men (whatever they profess) are friends with the dragon, and choose to be under his power; as for the power of Christ, they renounce it, and say plainly, We will not have this man to rule over us, nor endure his yokes; as for example. 1. Why doth Satan so oppose the true preaching of the Word, but because he feels the power of Christ in it hammering down his kingdom of darkness? he storms not at frothy and foolish preaching; only faithful Preachers bear the burden of his rage: Christ and his Apostles, and all faithful Pastors, he opposeth, he slandereth, because Christ is powerful in them against his Kingdom, and not in others, 2. What is the cause that Antichrist cannot endure the Scriptures, but disgraceth them with vile terms? or that he doth prefer fables and devises of men before them, shut them up and imprison them in Cloisters and unknown tongues, punish the reading of them in the Mother-tongue with death, & c? but because, being an enemy to the power of Christ, he finds it the weapon which hath wounded him, and must slay him, and the rod that Christuseth to smite him down; no wind can so blast herbs, as this breath of Christ blasteth him. The Ark cannot stand up, but Dagon goeth down; Christ and Antichrist cannot stand together. 3. Why do the Idolatrous countries of Spain, Italy, France, and the rest stick so fast to the support of Antichrist, and keep life in him, and cast him not out as other Countries have done, but because Christ is not come among them? they resist his power, and the rod of his power, they suffer not the breath of Christ's mouth, the preaching of the Word among them; and where do Papists increase at home, but in rude and untaught countries, where Christ is not come in the power of his Word? 4. Why do our Papists, both Recusants and Church Papists, most resist and disgrace painful and diligent Preachers? these cannot be endured, preach damnation, are authors of faction, enemies to authority, etc. but the very reason is, because these coming in the power of Christ, are the greatest enemies of Antichrist, their good father and friend; for if there be idle or corrupt Preachers, they like well, because they know these are special friends to their friend; for if the Spirit of Christ breathe not in him, who stands in the room of a Minister, Antichrist may, and doth stand in full state and strength for all him. 5. Why do many formal Protestants, that say they will be saved by Christ, so directly and manifestly resist the power of Christ to salvation, and do the dragon so good service, as none more? as, First, by spurning against wholesome doctrine, and turning the back contemptuously and professedly on the house of GOD: This man plainly speaketh, that he will not suffer the dragon to be wronged, or dispossessed out of his hold and heart; but, like an old Gadaren, he had rather have a Legion of devils nestled in him, than endure the presence of Jesus Christ. 2. By resisting the holy Ordinances of Christ, & endeavouring to cast out Christ in his Gospel; proclaiming hereby, not only that the devil is not cast out of his own soul, but that himself is an open enemy to the power of Christ; for he that would hinder or stop the breath of Christ's mouth in the mouths of his Ministers, or that furthereth not the Gospel by all his power, is an open enemy to the Kingdom and Sceptre of Jesus Christ. 3. By making the Preachers of the Gospel (by whom the Lord Jesus casteth out the dragon) their Butts and marks to shoot their poisoned arrows of despite and bitterness: Well may they know, that the strong man keeps the hold of their hearts, and that Christ, a stronger than he, is not yet come to dispossess him; for therefore hate they the servants, because they hate the Master, which is the very same office that the dragon enjoins them, and the very proper work of the dragon. This being so, let so many as would show themselves friends of Michael, submit to his power, holding it a singular privilege, that we may be employed in upholding the power of Christ's Kingdom, and the rod of it. One of the chief privileges of the Church of the Jews, was, to keep God's Oracles in the letter, Rom. 3. 2. but it will be our pre-eminence above them, to lock up the true sense of the word in our hearts, by which Christ's power puts forth itself in our hearts; so we shall provide for ourselves (with Mary) that good part, which, when the outward Ministry may be taken from us, or we from it, shall never be taken from us, nor we from it. 3. We learn hereby, not to despair of any man's Use III. final estate, be he never so wicked; for though the strong man have him never so fast, a stronger than he may come, and rescue him out of his hands: the Demoniac, whom none could tame, but in his fierceness and fury broke all bands and chains, as Samson did the green cords, yet Christ by one word tamed him, and brought him suppliant to him; so men that are possessed with lusts, as with so many devils, that break through all laws and yokes of Christ, as if they were Spiders Webs; the threats of the Word are as the flax on Sampsons' arms, the promises of the Gospel are tastelesse and despised, as the blessing was by profane Esau; yet time may come that Christ may meet with these, his powerful Word may tame them, and bring such out of their fury and madness. They are then impudent and shameless in their slanders and false assertions, who say, We say they are damned, or they are reprobates, etc. We say, he that is an Idolater in his heart, or is an hinderer of God's Word, a slanderer of the faithful Preachers of it, a scorner of godly persons or exercises, a defier of the duties of holy religion, a persecutor, to his power, of innocent men; this man is for the present a wicked man, and in the way of destruction, and all God's curses hang over his head, and, if he repent not, he shall be surely damned: But do we therefore exclude him from repentance? do we shorten the arm of God, or stint his mercy, that he may not recall such a one at his pleasure? may not this man, who is a Saul to day, breathing out nothing but slaughter, threatening, scorn, and slander against the Saints, become a Paul to morrow? Who can intercept Christ in his way, but he may meet with such a man, and unhorsed him, and strike him down and tame him, and make his Scales fall off his eyes, and bring him to say, O Lord, what wouldst thou have me to do? Can he tame and cast out the dragons and devils, and cannot he tame and subdue wicked men at his pleasure? far he goeth (we say) that never returneth, but we know not who it is that goeth so far. Whosoever therefore casts such scandalous and reproachful falsehoods against godly Preachers, bewrayeth, either want of understanding of that he heareth, or desires maliciously to accuse; a fearful guiltiness of conscience, which it will be time to look unto, lest, while it accuseth itself for want of other accusers, the Lord say one day, Evil servant, out of thine own mouth thou shalt be judged. 4. As Christ, wherever he cometh, destroyeth the work of the devil, so every Christian, Use FOUR wherever he cometh, must stand with Christ in this great work, and every where according to his calling and gifts, cast out the works of the devil: for why? First, every soldier must stand with his Captain and General in his wars; and our very name of Christians showeth, with whom, and under whom we must take part. Secondly, the promise of our Baptism, and our vow openly and solemnly made, binds us to stand out against Satan; for therein we have taken our Press-money, and are led into the field. Thirdly, we are furnished with power, and covered with the armour of God from Christ, that we might share in his victory, that as he did tread Satan under his feet, so must we. Fourthly, we are anointed, as Kings, to maintain war, and to conquer Satan, and plant our battery against the walls of hellish jericho. Fiftly, the same Spirit that is in the head, is in the members, the head and members have but one spirit, Gal. 4. 6. Christ breatheth the same spirit on all his members, joh. 20 22. & the same spirit worketh the same things in the head and members, being the spirit of courage and fortitude in them both. Sixtly, we never want just cause to be at defiance with the dragon, being the greatest enemy of God, and of us, continually seeking to cast down his glory, and us from our happiness. Now the duty being enforced by so many reasons, it will be asked, But how may we be most fruitfully conversant in this service? whereto I answer. 1. If we cast him out of our own souls. And 2. If we destroy his works without us, in our several places, according to the power and calling that God hath given us. Within us we shall cast him out, first, by getting Christ to come into us: for it is Christ's presence that 1. casts out the Dragon. And how may I get Christ into me? Answ. 1. Hear him knocking in the ministry, attend to his words of promise, of threatening and direction, for these are his knocks (by which he knocks at many a deaf man's door) Revel. 3. 20. 2. Open the door unto him, to receive him in. We open our hearts to Christ by faith. As he dwelleth in the heart by faith, so also by faith he is received in. joh. 1. 12. 3. Receive him by humility: He dwells in an humble and contrite spirit, Esay, 66. 2. Thou must therefore confess with that Ruler, that thou art unworthy he should come under thy roof. Mat. 8. 8. 4. By purging away sin, by sweeping and sweetening the rooms of our hearts for him. Think not now that Christ will lodge any more among the beasts in a foul stable: Prepare him therefore a room in the Inn of thine heart. 5. By loving obedience to his Commandments: On this condition Christ comes in, as he promised, joh. 14. 23. If any man love me and keep my word, my Father and I will come in and dwell with him. Secondly, we cast the Dragon out of ourselves by proclaiming war against our own corrupt nature, and ruling over affections. We can never overcome him within us, till we have conquered ourselves. As this is the greatest, so it is the first victory, to get under feet our own unclean lusts, motions, thoughts, and actions, which are the harbours and burrows of wicked spirits, (these serpents lie in these thickets;) to cast out envy, malice, drunkenness, uncleanness, to ruinate and batter down these holds of the dragon, and bring every thought into the subjection of Christ, that when he comes, he may find nothing in us. Thirdly, we cast out the Dragon by careful fencing, and watching our strongest forts and faculties. The Dragon keeps hold especially in ignorance of mind, in rebellion of the will, in corruption of the conscience, and having these forts, he can command the whole man at pleasure. Now to cast him out of these our most inward and highest forts, we must deliver them up to Jesus Christ to be informed, strengthened, commanded, and defended by him. He only is able to keep what we commit unto him. Fourthly, we shall cast out the Dragon by suffering Christ still to draw us to himself by the power of the Gospel, and to fashion us daily unto holiness, joh. 12. 32 The prince of this world cannot be cast out, till Christ draw us unto himself: who as he draweth by his word which is called the arm of God, and by his spirit moving in those means, so must we give up ourselves to be ruled, and moved by his Word and Spirit. These motions and directions cast out, and keep out Satanical motions and temptations, by which he holds up his rule and state. Without a man's self, every godly man must strive II. to cast down the power of Satan every where: both by Christian profession, and Christian conversation. By Christian profession, manifesting itself in four main practices. 1. Upholding to his power wholesome doctrine, which is the rod and sceptre of Christ, and by the zealous maintaining an holy Ministry in which Christ casteth down the Dragon. Shall Jesus Christ seek in the ministry to cast out the Dragon? then woe to those that oppose ministry. Shall Jesus Christ strive by holy and sound doctrine to subdue the power of the devil, whose kingdom stands in lies and errors? woe then unto those unhappy men that shall seek to bring in the Dragon again, by broaching or defending false doctrine, heresy, popery, idolatry, or Antichristian delusions: who instead of the ministers of Christ would bring in the vassals of Antichrist, Priests, Jesuits, locusts, and impostors 2. In promoting piety and the reign of Christ by grace in others. For true religion practised, promoted, encouraged, propagated, casteth out the Dragon, and only that. What unhappy men are they, and apparent limbs of the Dragon, who disgrace and discourage godliness every where? who plot to cast out piety, religion and all godly men? Is this to join with Michael in casting out the Dragon. 3. In forwardness in doing good, which glorifieth God, and honoureth our profession. The Dragon would set up his kingdom by pretences of great works of mercy, charity, building of Churches, and Hospitals, etc. And Antichrist is bold to outboast all professions in such pretences. But we must bestir ourselves, that neither papists nor hypocrites put us down in works of mercy, love, or charity: that we may honour our profession, by a readiness to every good work. 4. In readiness constantly to suffer for the truth, and fearlessly to stick to the Gospel: that, as our Lord subdued the Dragon by giving witness to the truth, so should we by maintaining the same truth to the utmost of our power, and the last drop of our blood Ler Ephraim divide his heart between two Hos 10. 2. Ephes. 2. 5. religions: let the fickle Galathian change his judgement in main points: let the Ephesian fall from his first love: let profane dogs, and swine fall back to general revolt and apostasy, 2. Pet. 2. 2. As none are more serviceable to the Dragon than these, so none give him a greater blow then constant witnesses and martyrs, none so much cast him down. By Christian conversation also must every Christian join with Michael in casting out the Dragon: and this, partly at home, and partly abroad. I. A man can never be good abroad, that promotes not piety at home. He that hath cast the dragon out of his heart, will also cast him out of his house: which is done, 1. By setting up the service and worship of God in his family, that he and his house may serve the Lord. He whose heart is a Temple of God, his house shall be a Church and a little Bethel: there shall be no room for swearers, drunkards, riotous persons, scorners, nor sons of Belial: for these are the brood of the Dragon. 2. By preventing and wisely resisting the special sins of the calling; all crafts and deceitful mysteries, by which the Dragon over-reacheth most men in the carrying of their special calling. A godly Christian in these will not, as others, do what others do, but what himself hath warrant to do: he will not make his calling a service of the Dragon, but subordinateth it to his general calling, wherein he acknowledgeth himself a servant to Jesus Christ. 3. By waching narrowly those lusts, in which the Dragon thrusts himself on to disturb and throw down God's worship in the family, as anger, and wrath, which hinder prayer; worldliness or unfruitful 1. Pet. 3. employments, which thrust out or engross the times of family-duties. When the Dragon had drawn David from his watches, it was easy to employ him in strange services of sin. II. Abroad a Christian must take his Lord's part against the Dragon: Both in respect of good men, walking fruitfully, and watching good occasion in the communion of Saints, instructing some, comforting others, guiding others in the way, lovingly counselling, reproving, encouraging, etc. And in respect of evil men: 1. If corrigible, and hopeful, helping them out of the snare and power of Satan: saving some with meekness, and pulling others out of the fire. 2. If wilful, or scornful, either avoid their company and all needless society with them, because the Dragon mightily prevails in infectious society: and it is an unequal yoking, 2. Cor. 6. 14. 15. 16. Or if thou be'st cast into their company, be undaunted in good causes, and give them no place, nor fear their forces in thy Lord's quarrel; nor basely stoop to honour ungodly persons for private ends: nor show a willing mind to repent of any thing well done. This daunts the Dragon and wicked men, and brings much honour to our honourable profession, And his angels were cast out with him.] The fourth general in this verse is, what company was cast out with the Dragon, namely his angels. By the angels of the Dragon we understand: 1. All those wicked persons by whom the devil putteth forth his power against the Church, as wicked angels, wicked tyrants, wicked teachers, and all wicked men and agents. 2. All wicked means and instruments, by which he had executed his malice against the woman, as the power of his Caesar's, the policy and counsel of his prudent Senators, the sophistry of his heretical teachers, the sorcery of his idolatrous priests, and oracles. All these and the like means, by which the Dragon set up, and held up his rule in earth, were cast into the earth whence they were taken. And by casting out of them, we mean not a total ejection from all molestation of the Church, but such a breaking of their power as they could never prevail against the salvation of any member of the Church, neither against the happy proceedings of the Christian religion in the infancy of the Church, at which age our text aimeth. Where the Dragon is cast out, all his angels are Doct. cast out with him. 1. joh. 4. 4. Little children, ye are of God and have overcome them: whom? every spirit that confesseth not Christ, every enemy of Christ. 1. If the head be cast out, how can the members Reas. 1, think to stay? If the General of the field be cast to the earth, how can the confused and straggling army hope to prevail? When David overcame Goliath, he foiled the whole host of the Philistines, so as Israel fell upon them, and slew them: so this son of David, overthrowing the hellish Goliath, chased all his angels and forces with him. 2. The same justice layeth hold on principals and accessaries. In the Dragon's angels were, first the 2 same enmity against the woman that was in the Dragon, Gen. 3. 15 I will put enmity between thy seed and her seed, as between thyself and her. Secondly, the same desert and merit: for the angels fought against the woman, as well as the Dragon, vers. 7. The messengers of Satan cease not to buffet the Saints. as Paul. Thirdly, the same sentence and execution against the angels, as against their head, the Dragon Matt 25. 41. — prepared for the devil and his angels, both issuing from the justice of God, who spares not the Angels that sinned. 2. Pet. 2. 4. 3. The perfection of Michael's power cannot but 3 encounter and conquer as well the angels and agents of the Dragon, as the Dragon himself. The power of his Godhead is a full store-house to minister unto him all fitness and furniture to encounter all the agents and angels of the Dragon. The truth whereof we shall easily discern, if we cast our eyes upon the chief organs and instruments of the dragon, called his angels, whom our Michael hath cast out and made his footstool. The first are heretics, and false teachers, and these angels of the dragon transform themselves as if they were Angels of light: but Michael the true 2. Cor. 11. Doctor of his Church casteth them out, and raiseth up Pastors according to his own heart in their stead, so that the elect shall not be seduced by them. This is a fruit of his powerful ascension, Ephes. 4. 10. 11. The second sort of the dragon's angels are tyrants and wretced persecutors of the truth, and these stoutly and incessantly fight against Michael. But Christ the true King of his Church resisteth and confoundeth them by the rod of his power, and instead of them raiseth us Kings and Princes to be nursing fathers and mothers to the Church. Thirdly, wicked men and hypocrites are angels of the dragon, and under the name and colours of Christ fight against Christ, but cannot prevail, for Michael is the true Samson, who with the jaw bone of his own mouth smites them down, heaps upon heaps. Fourthly, the great angel of all under the dragon is that great Antichrist, who now sits at Rome, and hath many years furiously fought against the whole Kingdom of Christ: but our Michael is well appointed against him: for he blasteth him with the breath of his mouth, and will consume him with the brightness of his coming, and the time hasteneth wherein he shall be cast out of the Church, as dung of the earth. 4. The perfection of Michael's victory argueth all the angels of the dragon to be cast out, as well as 4 himself. For first, otherwise the little stone had not broken to pieces all the kingdom's opposite to itself, as the prophecy is. Dan. 2. 45. But it hath broken the whole kingdom of the dragon, by setting up, and upholding a kingdom of grace, the least, lowest, and weakest of whose subjects are too strong for the whole gates of hell to prevail against. Secondly Michael had not perfected our salvation, had he not perfected his own victory in the total abolition of his enemies, and in leaving no hurtful thing in all the mountain of his holiness. But do we not see many angels of the dragon unconquered, many false teachers, tyrants, persecutors, Object. haters of the truth, papists, and the great Antichrist, that scarce afford the Church any good day, nor never cease her v●xation? how then are all the angels cast out with him? I answer, 1. They are all cast out already in respect of our head, whom they cannot reach now sitting Answ. at his Father's right hand: and as to him actually, so to us the members virtually, and potentially, who must needs partake of his victory and triumph over them all: but we must for the time rest in his most gracious ordination, who so communicateth his victory unto us, as we must receive it, first, by faith, and then by fruition, first in hope, and then by sense; first in part, and then in perfection. 2. They are all cast out already, in respect of the sentence which is passed on them all; but he waits a fit time of execution, when the just and full time of the ripeness of sin and judgement is come, when he will be sure to recompense the slowness of his coming, with weight of revenge; and if any of the dragon's angels escape freer in this world than other, a greater vexation belongs unto them hereafter. 3. The Lord hath cast out all enemies, so, as may stand both with the freedom of his justice, as also with the time of his patience and connivance; both to clear his righteousness in revenging, and to make them inexcusable; the former in that he was so slow to wrath; the latter, in that they foreslowed their amendment. 4. Michael hath cast out all the dragon's angels, in respect of the Church, not from vexing, but from hurting it in matter of salvation, and so as may stand with his Churches profitable exercise and excitation. In these four regards they are all cast out, with their Head. Here is terror for all the angels & agents of the dragon, who hence may perceive, that Jesus Christ hath Use I. already got the same victory over them, as over the dragons and devils themselves, and duly waits a fit time for full execution and manifestation: Consider what a fearful thing it is to be a wicked man, a servant of sin, an enemy of grace, a scorner of religion, or religious persons or exercises, a Sabbath-breaker, a drunkard, a vicious person, an unbeliever or impenitent person, here is an angel of the dragon, who, if he persist in this estate, is as certainly cast out into destruction by Christ, as is the dragon his head and mover; what else doth our Saviour teach, Mat. 25. 41. but that the dragon and his angels are equally accursed, and wicked men sunk down in the same curse as they, all of them being equally against Christ, and Christ against them all? Our Saviour, for the comfort of the Elect, saith, john 12. 26. Where I am, there shall my servant be; so in proportion, where the dragon is, there must his angels, and agents be. Object. But I hope for salvation by Christ, I am baptised, and come to Church, and hear the Word, and love God above all, and my neighbour as myself, etc. Answ. Many shall come to Christ at the last day, and profess as much, or more, and yet, being angels of the dragon, are cast out with him, Mat 7. 22. Thou art not an open enemy; yea, but art thou a covered & secret enemy of Christ? No pretence or conceit of a good estate can hinder thee from being an angel of the dragon, or from being cast out with him First, if thou discernest not the things of God, but art uncapable, unteachable, savouring the things of the flesh, not of the Spirit, and findest most sweetness and contentment in the things of this life, thou art apprently cast out as yet with the dragon, without the Kingdom of God. Secondly, if thou hearest never so much, and blessest thyself in thine iniquity, if thou hearest for fashion, without conscience or desire after God's ways, if thou secretly loathe or fret at the Word powerfully preached, or holdest any sin against it, it is a deadly favour to thee, thou art cast out with the 2 Cor. 2. 16. dragon, to whom also it is a sentence of damnation. Thirdly, if thou avoidest the society of godly men, and in heart lovest not such as be truly religious, but hatest them, because they follow goodness, and hauntest with wicked and profane persons, and delightest in them, runnest with them, and choosest them for thy companions, thou art as yet in the same darkness with the dragon, 1 john 2. 11. Fourthly, if thou speakest evil of the way of God, and despightest the truth, revilest such as more openly profess it, disgracest the public or private exercises of religion, or discouragest such as undertake them; thy profession keeps thee not from being cast out with the dragon; Michael hath cast thee out, having said, He that is with us, cannot lightly speak evil of us, Mark 9 39 2. From this glorious victory of Michael over Use II. the angels of the dragon, note the vain and bootless enterprises of the angels of the dragon against the Church: They rage, and brag, and plot, and fret, and all to cast the Church out of the earth, but cannot prevail; for, First, themselves are cast out into the earth, their power and liberty is only to hurt earthly minded men, that prefer earth before heaven, and contemn the heavenly truth preached; but in regard of the Saints they have short horns, they can hurt none marked, sprinkled, or sealed. Secondly, the Church cannot be cast out of the earth, unless the angels of the dragon were stronger than Michael; they may chase the Church out of one corner into another, but out of the earth they cannot, because his Kingdom is everlasting. Thirdly, they are but angels of the dragon, and their Head being spoilt of his power, what hope have they to prevail? Did the Papists consider, that being angels of the dragon, cast out already by Michael, they are in extreme danger, it would abate something of the bragging, pride, hopes, and insolency; did they think, that the great angel of the dragon, the Antichrist of Rome, were already cast out by the sentence and power of Michael, it would abate their hopes: If it do not lessen theirs, let it raise ours, that however they may afflict some particular Church, yet shall they never obtain their purpose, as they hope and desire, but shall be cast out by Michael, as the dung of the earth. Consider three grounds hereof. First, that they fight against Christ the Truth, and the truth of Christ; they fight against the Lamb, but the Lamb must overcome; and against the truth of Christ, which is of that nature, that the more it is opposed and oppressed, the more it riseth and increaseth. Secondly, consider how Michael hath already cast them out in their projects and designs; all deliverances of Christian Princes have been from this victory of Michael; our own country, and Princes abroad, are instances enough, as in 88 1605. etc. Thirdly, against all the angels of the dragon oppose our Archangel, described in Rev. 10. 1. etc. 1. A mighty Angel, protector of his Church. 2. Coming from heaven, in a gracious and powerful presence, to help his Church. 3. Clothed with a Cloud, once of flesh, now of divine Majesty, as in the wilderness. 4. A Rainbow on his head, a league of grace and peace, first, with God, then from the rage of Antichristian enemies. 5. His face as the Sun, enlightening his Church, dispersing clouds and storms, bringing fair gleams of warm comfort. 6. His feet as Pillars, of power and might to sustain his Church; and of fire, to consume the enemies as Chaff and stubble. 7. In his hand a little book open, Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time. 8. He set his right foot on the sea, and his left on the earth, that is, now takes power and dominion upon the Continent and Lands, and raiseth Christian Emperors and Princes, by professing the truth to restore him his right detained by Antichrist. 9 He crieth with a loud voice, as when a Lion roareth; the more that tyrants and Antichrist roar, and rage against the truth, with their Bulls, the more doth this Lion of the Tribe of judah put forth the mighty voice of the Gospel, and, as with rams horns, casteth down the walls of Antichristian jericho. 10. He swears, in verse 6. that time or delay shall be no more, namely, not so miserable and mournful as they were under the six Trumpets, when Antichrist domineired, and none durst resist, who would not be presently turned to ashes; but better times should follow, both for the respiration of the Church, and the overthrow of the tyranny of Antichrist. Lastly, the mystery of God shall be finished, namely, in the seventh Trumpet; an end shall be of the tyranny of Antichrist, and the Church shall obtain happy days. Our Papists think not of this Time, vial, or Prophesy; let us rejoice in the near approach of it, which shall take them, as Birds in a Net, in the evil day. 3. Note the unspeakable happiness and comfort Use III. of the Saints, who are free from all the hurt of all the angels of the dragon; so as neither things present, nor things to come can shake them from their happy estate; for thus doth the Apostle (Rom. 8. 38.) boldly both glory and conclude from this perfect victory of Michael over all the angels of the dragon. 1. For things present; they are either within us, or without us. Within us is a remainder of the power of the dragon, a bosom enemy, as Dalilah, ever ready to betray us, our own flesh; and the dragon often ploughs with our own heifer: But as near and wily as it is, Michael hath cast it out among the dragon's angels; not that it be not, but that it reign not in us: Our Michael hath destroyed the body of sin in us, and now, though there be many damnable sins in us, yet there is no condemnation to Believers; Rom. 8. 1. sin may cast us down, but cannot cast us off so long as Michael puts under his hand: The blood of Michael cleanseth from all sin, and is never dry. Without us is a remainder of the dragon's power, partly in evil spirits, partly in evil men, both of them cast out by Michael. Evil angels will ever be molesting the godly, because they weaken the dragon's Kingdom; but to little purpose; they may pluck at us, but cannot pluck us away; they may reach at us by temptation, but Michael, that saves us not always from their tempting, saves us ever from their tyranny and dominion: We are not free from trial by them, but from the efficacy of error we are free; they may reach at us by accusation, by collusion, by delusion; they will be filching the Word from us, and sowing tares and errors among us, but by no means can hinder the salvation of the Elect, nay, they cannot but further it; for the case is not now with us, as it was in the first Adam, from which height one apostate angel could cast us down; for that happiness was in our own hand and keeping, without a Mediator; but this in the hand and keeping of a Mediator, and therefore all of them cannot cast us down from it; the gates of Hell cannot prevail: They perhaps may (because they cannot hinder us in the end) molest and vex us in the way, by witchcraft, by possession, or the like; as Paul was buffeted by a messenger of Satan, and a daughter of Abraham was vexed eighteen years, and Christ's blessed body was afflicted and transported, by the devil, from place to place; but Michael hath foiled all of them, and made this, 1. Only a bodily and external annoyance, by which he hath leave to win the wall without, not the castle of our hearts within, not the wealth of grace, not the centre of good conscience. 2. A temporary chastisement to the Believer, which shall determine in death at farthest; but in wicked men it is taking of eternal possession. 3. Michael hath left a strong remedy of fasting and prayer, and covered us with the armour of God, that we may be more than Conquerors, even of this molestation. Evil men are malignant against the Church, and raise up many a storm, and tedious persecution; but all these angels of the dragon cannot hurt or prejudice their salvation; nay, as Joseph's brethren, while they intent evil, God will turn it to good: for, while they would chase them out of the earth, they chase them to heaven, as the Egyptians did Israel to Canaan: for, First, our Michael hath made persecution a fire burning the Bush, but not consuming it, or, as a stout General, besieging the City of God, but not taking it. Secondly, he hath made the Church persecuted, as a bush of sweet wood, the more scorched, the more fragrant and sweet-sented. Thirdly, he hath made the persecutors his scullions, to make bright his Vessels, his Fuller's to whiten his children; his Goldsmiths, to melt his gold, and purify it, not to consume it; his Thresher's, only with this flail to beat out his Wheat from the Chaff Fourthly, he makes the persecuted as his Worthies and Champions, placed on the Theatre of the world, in whom he puts forth his own power, and makes them more than Conquerors. Fiftly, he sets himself a companion in suffering, and they bear but the marks of Christ, & are set in the right way, in which Michael himself went to the Crown. Now because the sword cannot cut asunder the union between Christ the Head, and his members; nor the world (the dragons sworn armourbearer) can foil their faith and graces, but, as Saul and his armourbearer, who fell together, therefore are they also truly said to be cast out with their Prince and Captain. 2. The things to come are those quatuor novissima, death, the grave, hell, and judgement, but all these are cast out likewise. 1. Death in his nature is the devil's weapon to murder all mankind; but Michael hath made him, of an enemy, a friend; of a gate to hell, a Gate to heaven, (to Believers) Death is as a Drone, who hath lost his sting; and, as a fiery serpent, seems to sting deadly, but one look to the Brazen Serpent is a ready cure. This son of David draws out this Goliahs' sword, to cut off his own head; yea, out of the eater, this Samson draws meat; he makes death determine all the battles between the spirit and the flesh, and to conjoin us nearer unto himself; so as in the dolours of death, the Saints, who only taste of death, rejoice and triumph, as Moses on his Pisgah, when he got the first sight of Canaan. 2. The grave, which is a Cave of death, and a dreadful dungeon of rottenness, and a dark vault of oblivion, is by Michael changed into a sweet bed of rest, and the darkness makes it but fitter to sleep in, in which the body lieth without sin, or sense of pain, a member of Christ, retaining for ever an happy union with Christ, as well as the soul, of whom the whole believer being a member, the grave can no more hold him under for ever, than it did the head himself, who having gloriously risen again, by the same power will raise the members, which raised himself the glorious head. 3. Hell in it own nature is the appointed prison of the soul, separated from God. But Michael hath shut up the mouth of it, and suffered the sorrows of it for all believers: and now it is only prepared for the dragon and his angels. 4. The last judgement is as the day, in which Pharaohs baker was hanged up, and his butler lifted up to his honour again. The judge is Michael, the Judge of all the world, the Church's husband: himself was condemned for believers, and will not condemn them for whom he shed his blood. He carried not their sins to lay them again on themselves. Lastly, here is a ground of trial, to know whether Use FOUR the dragon be cast out of any man. If he be, than all his angels, and all his power is cast out in part with him. When Saul was converted, and the dragon was cast out by the voice of Christ, see how all Act. 9 his powers and angels were chased with him. Ignorance and blindness of mind flies away: The scales fall off his eyes. Pride of heart, and pharisaical righteousness goes after; he is struck down to the ground. Disobedience and the command of sin is gone; Lord what wilt thou have me to do? Wicked fellowship goes after; he returns no more to his companions, the Jews, but joins himself with the Apostles and believers. Likewise in the Jailor converted, Act. 16. mark how all the dragon's angels were chased out with him: Of a proud rebel he becomes an humble soul, Sirs, what shall I do to be saved? Of a despiser of the word, he hungers after the counsel of it. He that had reviled Paul and Silas, now reverenceth them. He that had inflicted stripes on them, now washeth their wounds. He that had cast them into the dungeon, brings them out into his house, there he sets meat before them, sets himself to hear the word from them, to be baptised of them, and all his carnal joy was changed into joy that himself and all his household believed; Where we see all the holds of sin demolished, all the dragon's studs and posts pulled down at once; This through-change must thou find in thyself, in whom the dragon is cast out. For first, where the Lord Jesus cometh, he smites all thy sins with his great sword, as Esay 27. 1. He rebukes them all, casts them from their power and reign, and dissolveth all the works of the devil, not in regard of their presence, but of their rule and command. Secondly, as a Prince or General may hold a fort as well by any of his Captains, as by himself, so is it here: the dragon is not cast out where any of his angels are entertained: for as Christ said of his Ministers, He that receiveth you receiveth me, so may the dragon, of his angels, he that harboureth you harboureth me. Thirdly, our rule is, to harbour no angel of the dragon, Ephes. 4. 27. Give no place to the devil, no not in any inordinate affection, as that of anger, which is mentioned, Fourthly, thou canst not entertain one angel of the dragon, but thou invitest a number with him, every one will bring seven spirits worse than himself, No sin can prosper alone, nor keep itself warm, but le's in a number more, even a chain of many links. Now therefore go to the rule and note of trial. If thou hast cast out all his angels, the dragon is cast out, otherwise not. 1. If the dragon be cast out, than the tares of gross and fundamental errors and heresies are cast out with him, so are atheism, irreligion, hypocrisy: If the dragon be cast out, he leaves thee not an atheist, an hypocrite, an idolater, a contemner of godliness, a scorner of religion, a reviler of God's servants: these forts, and turrets are cast down after him. But how are all the angels of the dragon welcome among ignorant and superstitious persons, wilful Recusants, open contemners of the holy exercises of religion! etc. 2. If the dragon be cast out, so is profaneness of life, and corruption of manners. If the dragon be cast out, he leaves thee not a swearer, a drunkard, a filthy person, a liar, an usurer, a railer, a worker or lover of iniquity. If thou servest any unrighteousness, the dragon still rules, and holdeth up his power in thee to destruction. 3. If the dragon be cast out, so are his temptations, that they rage's not, nor prevail as formerly. It is true, the dragon will be still buffeting believers, as Paul, and will compass them with temptations, and lay many trains and stratagems for them. But Michael makes them withstand them all, and strenthens them to stand in the evil day, where others are cast down, and with every temptation openeth a door for issue. Tempted may the believer be, but not led into, nor left in temptation. The ordinary prevailing of temptation in many, argues many angels of the dragon not cast out. 4. If the dragon with all his angels be cast out there is no more sorting nor conversing with the angels of the dragon. The most apparent angels of the dragon are wizards and witches, limbs of the devil, and devils incarnate. To consult or consort with such as are in immediate confederacy with the dragon, is a mark and infallible brand of a man in whom the angels of the dragon are not cast out. An ordinary sin in those who profess good things; but for all their profession are in compact with the devil; who without a covenant with himself, and faith in that covenant on the seekers part, doth nothing. More secret angels of the dragon are wicked men, and a note of the dragon's ejection is separation from wicked society a●d company, from idolaters, from atheists, and scorners of goodness, from filthy drunkards and fornicators, from liars, and blasphemers, from gamesters and idle persons, in a word from all vile persons in whom the image of God betrays not itself. Whom to forsake, consider. 1. The commandment of God, Prov. 23. 20, and 1. Cor. 5. 11. 2. Can we safely run among them that have plague-sores? or converse with thiefs, and not be robbed one time or other? 3 Thou must either commit or consent to their sins, if not by act, by silence. Thou that canst brook all company, how is thy heart vexed at their sins, as Lots? 4. Thou dost indeed harden and countenance them in their sin, and shalt be undivided in punishment. Therefore depart from the assembly of sinful men: esteem them angels of the dragon, as they are. Vers. 10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the Kingdom of our God, and the power of his Christ, for the accuser of our brethren, is cast down, which accused them before our God night and day, After the great battle between Michael and the dragon, the event and issue whereof was Michael's victory and the dragon's ruin and his angels, now follows the song of victory and triumph: In which, 1. The preface. 2. The parts: which are two. The first contains the joy and glory of the Church, verse 10. 11. The second, the woe and sorrow of the enemies, verse 12. woe to the inhabitants of the earth, etc. In the preface consider, 1. What voice this was. 2. Whose. 3. Why loud. I. The holy Evangelist saw in spirit, and predicted a great and cheerful noise, not of men wishing for good, but of a multitude cheering themselves, and congratulating together, in the victory of Michael, and the ruin of the dragon. For this preface is a prophecy foretelling something to come, although delivered in time past, after the manner of Prophets. II. Whose voice was this? Answ. Sundry of great learning and piety hold this voice to be the joy and acclamation of angels in heaven for the happy victory of the Church, because it is said verse 12. Rejoice ye heavens, etc. But this seemeth not to be so, for two reasons in the context. First, they say, The accuser of our brethren is cast out: but the angels are not our brethren, they are our fellow-servants, Revel. 22. 9 and chap. 19 10. where the same Greek words shut out the word (one) in our English translation, which the new translation observeth. This is plain in that opposition, Heb. 2. 16. He took not the seed of Angels, but of Abraham, that he might be like his brethren, as the angels were not. Secondly, these are said to overcome by the blood of the lamb, and by the blood of their own testimony, or martyrdom, which cannot agree to angels, who can be no martyrs. Others hold it to be the voice & joy of the Saints in heaven, who acknowledge us their brethren, and rejoice in our joy, and in the overthrow of the Church's enemies. But this being an exultation arising out of a particular victory, namely the first great victory of Michael against the imperial dragons, it is not so easy to conceive how the particular passages of the Church's affairs may be known or revealed to the Saints in heaven: For the brittle glass of the Trinity, blown by the Papists, is long since broken. It is out of doubt, that they do most perfectly rejoice with us in the general victory of Michael against the dragon, and in the final conquest of the Church, and ruin of all the enemies, which they know well enough, and by better experience than ourselves; But that they rejoice in the particular passages of the Church on earth, we may either doubt, ordeny it. Neither can it be cleared, why they should more see the particular comforts of the Church then her particular combats and sorrows; which if they should see and not sorrow for, how could they be in perfect charity? and if they should see and sorrow for, how could they be in heavenly happiness? I expound it therefore to be the cheerful noise of innumerable citizens of the Church militant, provoking themselves to sound forth the majesty and praise of God, for his great mercy to his Church, and his great judgements against the dragon and his angels. III. Why is it called a loud voice? Answ. For four reasons. 1. For the multitude of them that join in this 1 From the multitude. victoriall and gratulatory verse and voice: the consent of many is called but one voice, even all the Saints in those times were knit in one consent, all of them enjoying the benefit of the deliverance, as well as they that got the victory. 2. For the magnitude of the joy for so great a victory. It is fit the joy should be correspondent to 2 From the magnitude. the blessing; which indeed was an heap or bundle of blessings, both spiritual and temporal. 3. Because this victory was to be audibly proclaimed to the whole world, and not in a corner: every 3 From the latitude. where shall these devout and divine notes testify, how Christ and Christians have prevailed against all profane paganism, idolatry and tyranny. 4. From the faithful and sanctified persons it was very loud, for it was beyond a voice: whereas 4 From the quality of the persons. in the slow and formal thanks of men without godliness, there is nothing be young a voice, which can scarce get without their mouths, that either God or man may hear them. But this voice was joined with faith, and feeling, and issued from fervency and love, which were as wings to lift up and mount it to heaven, and make the earth ring again▪ from which warm and stirring affection if this voice of praise did not proceed, it were stillborn, dead, without life and motion. All the faithful whenthey see the overthrow of the Doct. enemies of the Church, must break out into the joyful praises of God. Psal. 58. 10. The just shall rejoice when they see the vengeance, and shall say; Verily there is a God that judgeth. Exod. 15. 1 When Pharaoh and his host were drowned, Moses and Miriam solemnly sung out the praises of God. So did Deborah and Barak in the overthrow of jabin and Sisera, and appointed a song of triumph, to be publicly sung in Israel, to keep in mind and memory that honourable victory. judg. 5. 1. And as here all the band of Michael triumph in the overthrow of the dragon and his kingdom: so was it always the use of the Church, to sing out the praises of God for the overthrow of the enemies. Thus did they sing to Saul his thousands, and to David his ten thousands; when he had slain Goliath. 1. Sam. 18. Thus in hester's time, in testification of the praise of God and their own duty, was instituted a feast to be annually kept for the destruction of Haman, and the Jews joyful deliverance. Hest. 9 31. But is not this contrary to Christian and brotherly charity, Object. 1. which ought always to wish, desire, and delight in the salvation and prosperity of men, rather than to rejoice in their ruin and overthrow? and that hateful sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is condemned, as most unbeseeming Christians. I answer: so long as it appears not to us, that any Answ. 1. enemy of God is destinated to destruction, we ought to pray for his conversion and salvation, always attempering our prayer to the glory of God, the justice of God, and the amplifying of his kingdom. But where God hath revealed his justice, and now hope of amendment is cut off, in such persons we must rejoice that they are fall'n. But with two conditions. 1. With holy affections, not as they are our enemies, but as they are Gods enemies, not rejoicing in the evil that hath overtaken their persons, but in the good that befalls the Church by the overthrow of their state, power, & courses, which were directly set against God. 2. With mixed affections; consider them as men, so humanity bids us sorrow in their ruin; consider them as men in whom the will and justice of God is revealed, and now piety steps in, and makes us rejoice in the righteousness of it Object. 2. Oh but it is said in Prov. 24. 17. Be not glad when thine enemy falleth, and let not thy heart rejoice when he stumbleth; how will this stand with this doctrine? Answ. The answer will be plain, if we consider the enemies, and the affection here meant. 1. Solomon speaketh here of private enemies, (thine enemy) such as have done wrong to us: We may not rejoice in any evil befalling our enemies, as ours: But our Text and doctrine speaks of Gods and his Church's enemies, public enemies, who through us, wound God's glory. 2. There is a twofold joy: Some riseth of private affection, by which men are glad their injuries are revenged by God; and this is an unwarrantable affection: The other riseth out of public affection, and zeal for the glory of God; and this is free from troublesome passions, and affections of private hatred, impatience, wrath, and private revenge; and this the godly do, and may exercise, when they see God's revenge upon the wicked, still retaining the graces of meekness patience, charity, and the like Christian virtues: This joy ariseth out of spiritual causes, as the other out of fleshly; and these causes are especially three. 1. The manifestation of God's glory, which seemed to be obscured in the oppression of the Saints. 2. The manifestation of his justice upon uncurable enemies, whose conversion rather they had desired. 3. The deliverance of the Church, arising from, and joined with the destruction of the enemies; and the former is the proper matter of their joy, not the destruction itself properly and simply. Having now cleared the point by this explication, we come to the confirmation of it by sundry Reasons. 1. The Lord, who needeth no praise from us, being Reas. 1, eternally happy in himself, yet bindeth his Church and people straightly to the duty of thankfulness for taking their part against the dragon: For First, it is the condition on which he conferreth this mercy, Psal. 50. 15. I will deliver thee, and thou shalt glorify me. Secondly, he will have us to acknowledge no merit, no desert, or power in ourselves to help ourselves, that all our rejoicing, dependence, and glory, may be in his love and mercy. Thirdly, it is his rent and tribute, due from us for all his mercies and deliverances: It is the only recompense we can repay, to give him the honour and glory of his mercy, who can give him nothing else. In what estate soever we be, the Lord expects a sacrifice from us: if we be in affliction, and under any oppression: now the sacrifice of a broken and contrite heart is above all sacrifices, Psal 51. 17. If in prosperity, now he expects the sacrifice of praises to wait for him in Zion. Fourthly, it becomes the just to be thankful, who feel the benefit sweet and comfortable, which ungodly men, and they that are without, pass by and taste not; so as if the Church should not praise God, he should lose all his honour. Thus the Lord expects it from them, not from the other. 2. The godly must most excite themselves to joyful praises where they see God's glory most manifested; 2 but the overthrow of the dragon's kingdom is a work wherein the Lords glory shineth out above the other ordinary works of his providence, especially in the manifestation of his two Attributes, justice, and mercy: His powerful justice is seen in breaking Satan's power to pieces; he makes himself known, by executing justice, and by getting himself a name upon such dragons as Pharaoh, Nero, Haman, julian, etc. his mercy is magnified in his Church. First, in that the overthrow of his and her enemies, is a sign of his presence and good favour toward her, who now rejoiceth in the light of his countenance. Secondly, it is a fruit of his everlasting Covenant, made with his people, whereof he now showeth himself mindful. Thirdly, it is an effect of his special grace, hearing the sighs and prayers of his people, under their Exo. 2. 23, 24. enemy's oppressions; whereby he is now excited & risen up for their seasonable salvation. Fourthly, the taking part with his people against the dragon, argueth his sympathy and near affection, who is troubled in all their troubles, and undertaketh their cause as his own, and feeleth after a sort, & accounteth their sufferings as his own; In thy great glory thou hast overthrown them that rose up against Exod. 15. 7. thee; that is, the Egyptians, who rose against Israel, and accounted of God as risers up against himself. 3. The overthrow of the dragon, and thrusting down the power of wicked men, carrieth in it abundant matter of joy, to kindle the hearts of the Saints 3 unto zealous and abundant praises: for, as Solomon saith, (Pro. 29. 2.) When the wicked bear rule, the people sigh; but when the righteous are in authority, people rejoice: and there is great cause in both; for, 1. When the wicked bear rule, God's worship is trodden under foot, and the Kingdom of Christ is hindered: Now contrarily, when wicked men are foiled, and good men come in their places, the true worship of GOD is erected, which is the soul and life of the world; Christ is declared King, ruling in the midst of his enemies, and the bounds of his Kingdom are enlarged: these will know their duty out of the Word; these will do their duty according to the Word; these will uphold the Ark and glory of God, will encourage his servants, and rule in the fear of God. 2. When wicked Rulers are in place, civil justice is neglected, as, judges 5. 6. in the days of Shamger and jael, the highways and towns were unoccupied; there was nothing but danger and spoil to him that went out and in, for robbers & oppressors; Wicked men, like themselves, may do what they list, but when religious men are advanced, civil justice and peace, which is the main stay and life of the world, is maintained; the sword is not suffered to rust in the sheath, but is drawn out to the terror of evil men, and suffers not every man to do as he list, as Israel did, being without a King. 3. When wicked men bear rule, there is abundance of all high sins against moral and civil laws, and increase of sinners, which, like weeds and vermins, can scarce, by greatest iudustry, be destroyed or kept under; but when good men bear rule, they will compel men to the keeping of the commandments of God, they will seek and take up to just correction, drunkards, that lie swilling and swearing, and dicing, and carding, by days and nights; they will gather up such as lie and wallow, like swine, in the streets, who, had they not better help than their own, would be buried alive in the mire. Under such government, as wicked men would be nipped and kept under, so would righteous men increase, as under a fair gleam of encouragement, Pro. 28. 28. 4. Where wicked men bear rule, as all sins are suffered, so is God's justice letin in all kinds of plagues, public and personal: They bring evil on the place; sometimes infamy and disgrace, sometimes poverty, and want, and a general curse upon men's callings and estates, for want of reforming open abuses; sometimes the fire of contentions, quarrels and frivolous suits, like that which came out from Abimelech and consumed Sichem, and from Sichem and consumed Abimelech; sometimes by driving away the light, and removing the Candlestick from an unhappy and unworthy people to some that will bring forth better fruit: whereas, where godly men are exalted in their stead, God's plagues are removed, and turned into all kinds of blessing. Use I. The custom of the Church is every private Christians instruction; we must therefore provoke ourselves to rejoice in the overthrow of the dragon's kingdom, & that both in respect of ourselves, and others. First, when in ourselves we see our spiritual enemies thrown down by the power of the Word. None of us but professeth his part in that great victory of Michael from those dreadful enemies, sin, Satan, hell, death, and damnation: as this is the highest raised mercy that ever God gave us, so ought it chiefly to raise our spiritual joy, to sing the Song of Moses the servant of the Lord, and of the Lamb, as it is penned and pricked for us, Revel. 15. 3. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, O King of Saints. Are we delivered from the leprosy of sin? let us not forget to go back, as the nine Lepers, to give praise; but challenge our own dulness, who can as soon forget such good turns, as Pharaohs butler did the good turn of joseph. Gen. 40 23. So likewise when we see our temporal enemies, who want no will nor malice to do us mischief, but are muzzled, hampered and fall before us; now we ought to lift up the voice of thanksgiving, as Psal. 9 1, 2, 3. I will praise the Lord with my whole heart: I will be glad, rejoice and sing to thy name, for that mine enemies are turned back, and thou hast maintained my right. Psalm. 22. Save me from the mouth of the lions, and I will declare thy name to my brethren. But with this pure affection; only as they are enemies to God's Kingdom, and so far resist us as we seek to uphold the same. Secondly, without ourselves we must break forth into praises, when we see the powers of the dragon cast down in others whether spiritual or temporal. When we see the holds of ignorance, error, wickedness, overthrown by the preaching of the Gospel: when we see the walls of hellish Jericho battered by the sound of the rams horns of the Gospel: when we see countries or persons converted, and yield up themselves to the obedience of the word: Here is matter of joy and praise, that the tents and curtains of the Church are spread out and enlarged, and the kingdom of Christ prevails against the power of the dragon Thus the seventy Disciples, having been sent out, return to Christ with joy, saying, Lord, even the devils are subdued unto us: nay our Lord himself rejoiceth, that Satan fell down like lightning from heaven. Or if we see the temporal enemies of the Church overthrown: if we see Amalec stricken down before Israel, haman's devise broken, Antichrists' power weakened and lessened, Popish forces repulsed: Do we see Pharaohs chariots and his hosts cast into the sea, and his captains drowned in the red sea? Exod. 15. 4. Do we see the winds blow, and the sea cover them, that they sink as lead in the mighty waters, as our enemies did in 88? Do we see hellish powder-plots, digged as doepe as hell, prevented, and the diggers falling into their own pits? How should we now take up the songs of praise and triumph, that the Lord hath done so great things for us whereof we rejoice! Psal. 126. 4. Now for the better performance of our duty herein, consider three things, 1. The conditions of this praise. 2. Means to attain it. 3. Motives to it. I. For rules of direction, our text hath four conditions. 1. That all the praise & honour of victory belongs to God, as in the next verse. For God only can overthrow the devil's kingdom: he only hath power above the dragon: the Church's victory is the work of his finger, as the Church acknowledgeth, Exod. 15. 1. I will sing unto the Lord, for he hath triumphed gloriously. judg. 5. 3. I will sing unto the Lord, I will sing unto the Lord God of Israel. Salvation is the Lords, Psalm. 3. 8. 2. So soon as we see the victory, so soon should we sing out the Lords praises, as the Church here. We must not put off our vows, nor suffer the blessing to grow stale before we have performed them. Israel on the shore, seeing the Egyptians dead on the sea bank, Then sang Israel, Exod. 15. 1. So soon as the Jews had obtained victory over their enemies, Ester 9 17. they consecreate the very next day after the victory to the public praise of God; so while the sense of mercy affects us, and while our hearts are warm with it, we must praise the Lord. 3. As here is a loud voice for this great victory, so according to the greatness of the benefit our praises must be. A great victory calls for a great voice of many. The blessing conferred upon any part of the Church is the blessing of the whole, and the whole must joy. In so common mercy none must sit out, none must say, what is it to me? 4. As the Church here, so must we sing out the majesty of God's name, not with a cold affection, but with a mighty fervency and ardour of spirit, to stir up and kindle in others the fear and love of God. For this hearty and spiritual fervency is the loudness of the voice which God requireth, and how can he kindle or inflame another, who himself is not warm or kindled? II. Means to help us in this duty are these. 1. Earnestly to affect the prosperity and welfare of the Church, as feeling members and sharers of her joys and sorrows; preferring the joy of Jerusalem before thy chief joy. Sound affection will imprinta sound notice of blessings, which else pass away as nothing concerning ourselves 3 Not to forget but remember Gods merciful deliverances. Psalm. 103. 1. My soul praise the Lord and forget not all his benefits, as if he had said, If thou forget thou canst not praise, and if thou praise not, thou wilt forget them. To this end write and register them: make a daybook of the noble acts of the Lord. Psalm 102. 18. Let it be written for the generation to come, that the people not yet borne may praise the Lord; and that thyself, looking back upon one, mayest find out and espy many other. 3. Often speak of them, and raise monuments of them in thy heart: as the stones in Gilgal, the setting up of Altars, and imposition of names in the old Testament. Tell the children of the acts of God, that they they may tell their children. The Passover was instituted among other ends for this, that the children in times to come might know how God destroyed the Egyptians, and passed over Israel. Exod. 12. 26. So must we tell our children of 88, Of the powder-treason, and other deliverances, and make much of their monuments, to the perpetual glory of God, shame of Papists, and comfort and instruction of the Church. 4. Often recount the great benefits redounding to the Church by God's execution of judgement upon the wicked enemies of it. For, 1. By these overthrows the most desperate enemies are daunted for a time, and by the terror of judgements discouraged from their mischievous enterprises against the Church. Did not Gods plagues on the Egyptians stop their unreasonable violence against Israel? yea, however the king's heart was hardened to destruction, yet the people were overcome, so as to do them all the good they could, leaving themselves bare and naked, to adorn and enrich them with their Jewels. And how hath the heavy hand of God, felt by our enemies, made them less bold to attempt the like mischiefs, yea rather inclined them to be at a kind of peace with us? 2. By the dreadful overthrows of wicked men the Lord sets up his Church, and makes even the enemies themselves submit and stoop to her. Psalm. 18. 44. When David's sword prevails in the Lords battles, strangers shall be in subjection, though dissemblingly. The proud Aramites were forced to submit themselves with halters about their necks, to the King of Israel, 1. King. 20. 31. 2. Chron. 32. 22. When that memorable judgement was executed against the King of Assur and his proud army, many are said to bring offerings to Jerusalem, and presents to Hezekiah, who was magnified thenceforth of all nations. So by the fearful hand of God against proud Herod, the Lord made his word to prosper, and believers to multiply. Act. 12, 23. 24. 3. By the judgements of God poured out upon wicked men, they themselves are convinced in their consciences, and forced to acknowledge themselves in a wrong course, and that the state of the godly whom they persecute, is far more happy than their own. If Balaam in his prosperity wished himself in the number of God's people, what did he when the sword came against him in the slaughter of the Midianites? Numb. 31. 8. And when the Egyptians were hurled among the waves, did they not wish themselves in the state of the meanest Israelites? And shall not all wicked enemies, who now brave it out against the Saints, do so also, when the waters of God's wrath arise, and begin to return forcibly upon them? III Motives to this duty are these, 1. The end proposed by the Lord, of all his actions, is the setting up of his glory, but especially, when in overthrowing the dragon he showeth forth all his glorious attributes of power, justice, hatred of sin, revenge of sin, as also of mercy, care and love of his Church, the overmastering of her enemies, for the terror of all proud adversaries, and the encouraging and confirming the faith of the Saints. 2. As this is the Lords end, so we cannot disappoint him of this end without our own great prejudice. For as thankful praises for old mercies, invite new, so ingratitude being a bundle of many sins, hinders the course and current of God's blessings unto us. If we would continue & perpetuate mercies to ourselus we must not deprive the Lord of his due praises. 3. The Lord hath manifested his pleasure, and that he is well pleased to have the mindfulness of his mercies towards his people to dwell with his Church, to beget in them more love of himself, and a greater desire of promoting his kingdom. Hence himself pleased to be the institutor of feasts, & special services for perpetual memory of mercies & deliverances: as the Paslover to perpetuate the memory of the Angels passing over the Israelites houses, in slaying the first born of Egypt, & saving them from the revenging Angel. And in their entering into the land of Canaan he appointed the feast of Tabernacles, in remembrance of all that providence and preservation of them and theirs from all enemies, while they dwelled not in walled towns, but in Tabernacles forty years in the wilderness. 4. The very Heathens themselves after their victories would institute public solemnities to their gods in way of thankfulness, and dedicate days and temples to them for remembrance: and shall Christians come behind them, and (as the manner is) after victories eat and drink, and brag, and swear, in the mean time forget their songs to the Lord? 5. We cannot better, or liker to our life of heaven, exercise ourselves on earth when all the Saints shall solemnly and triumphantly sing and sound out the glory of God for their final deliverance from the Dragon and all his Angels by Jesus Christ, when the Angels, Saints, Patriarches, Prophets, Apostles, Martyrs, and all the blessed company of heaven shall join in the song of Moses and the Lamb: Now the Saints on earth must resemble and begin this life of heaven, and seeing all other services and spiritual duties shall cease, and only this shall remain in heaven, our care must be, that it cease not upon earth. This doctrine casts out of the society of the Church, Use 11. such as grieve and repine at her prosperity and happy victories; for he cannot be a member of the Church, who rejoiceth not in her joy, nor a son of this mother, who is not glad in her prosperity: Is it a note of a righteous man, to rejoice when he seeth the vengeance? Psalm. 58. 10. what is he then that pineth when he seeth God's revenge poured on the heads of his adversaries? 1. Such as grieve when Antichrists' kingdom is shaken, when they hear any news of defeating his forces, and cannot contain or conceal themselves, but, by magnifying the Catholic Captains, and contemptuous discourses against the Protestants forces, bewray what they are, and on what part they stand; good subjects must they needs be while they bewray such sure affections to the enemies of GOD, our religion, our Country, our King, and our King's Children; and good soldiers to Christ, and trusty, who are sorry when their General gets a victory: I cannot tell whether to impute their boldness more to want of grace in disclaiming the truth, or want of wit in such discovery of themselves. 2. Such as rage and storm against the power of the Word, which discovers the nakedness of Popery: So shameless and foolish are some ignorant sots, and so earnestly set for their Popish Dagon, that if they hear any thing against the doting doctrines of Popery, they are ready to tumult, as the Ephesians, for their Diana: It is nothing with them to revile the Ministers, and give them all the lie, and charge them with ignorance or falsification: But what need clearer evidence to cast them for treachery against Christ his truth, and holy religion, established by the laws, in regard of which, if folly itself did not lead them, they would forbear? 3. Such as cannor endure our solemnities, and days of public joy for our deliverances against the bloody Papists, but as Vipers, swell with poison and grief, that their mother hath any cause of joy, and that the Church and Kingdom was lifted up by God from such destruction, as never came into the heads of any wretches, but Papists or devils. The barbarous heathens could not express their joy sufficiently in their triumphs & gratulatory rites to their gods for the deliverance of their Countries and commonwealths from danger; but many among us (who yet must go for good subjects, else all is marred) rather express the contrary in the miraculous deliverances of their Prince and Country, and cannot be brought to share in the joy of sound-hearted and loyal subjects. 4. Such as will not endure the sound application of doctrine, which casts down the strong lusts, and advanced sins of men; they would blunt the edge of the sword of Christ's mouth, or wrest it out of the hand of his valiant Captains; they will break the Sceptre of Christ, rather than it shall get any victory against the sins of men; and no man shall stand up to build Jerusalem, but they are grieved, as was Sanballet and Tobiah, against Nehemiah, that such a man was come, who wished the prosperity of Jerusalem, Neh. 2. 10. but these that-will not endure this powerful voice of Christ, shall hear another, uttered by himself, Those mine enemies, who would not suffer me to reign over them, bring them hither that I may destroy them. Now is come salvation, etc. After the Preface, we come to the parts of this triumphant song, which are two; The former contains the joy of the Church, vers. 10. 11. the latter, the woeful condition of the enemies, verse, 12. Woe to the inhabitants of the earth and sea, etc. The joy of the Church singeth out, 1. The praises of God, the giver of all victory. 2. The praises of Michael the General, vers. 10. 3. The praises and due commendation of the army, the angels of Michael, who had valiantly and courageously demeaned themselves in the conquering of the dragon and his angels, vers. 11. In singing forth the praises of God, are, 1. The matter. 2. The reason. The matter of praise is the ascribing, 1. To God, salvation, strength, and Kingdom. 2. To Christ, Power. The reason, For the accuser, etc. All these Attributes ascribed to God and Christ, are amplified by the circumstances, 1. Of time, now. 2. Of place, in heaven. Of the first Attribute, Now is salvation in heaven. By heaven is meant the Church militant, whose conversation is in heaven, and which is the heavenly part upon earth: So the Word is used through the whole Chapter. By salvation is meant two things in Scripture: 1. The happy deliverance of Believers from the state of perdition, and eternal damnation; called therefore the heirs of salvation, Heb. 1. 14. this is spiritual and eternal. 2. The safety and external security of God's people, by their deliverance from cruel tyrants, who sought the overthrow and destruction of their bodies; so, Exod. 14. 13. Behold the salvation of the Lord, that is, the deliverance from Pharaohs Army. This latter, a fruit of the former, is here especially meant. The particle (now) hath great light in it to clear the Text; for it may be objected, Was not salvation and power Gods before? or were they not in heaven, that is, seen in many singular victories of the Church before Ans. As these Attributes were never wanting in God, so the Church never failed of needful salvation: but we must know, 1. That the Scripture useth to say, a thing is done when it is manifested so to be, as, john 17. 5. Glorify thy Son with the glory I had before, etc. so now salvation is declared and manifested in this victory against the first assault of the Imperial dragons: Before, while the heathen Emperors raged against Christian religion, for the upholding of Paganism and heathenish Idolatry, iniquity reigned unto death of souls, and tyranny to the destruction of bodies, by thousands and ten thousands: But now salvation is wrought in heaven, Christian Emperors have brought in the Prince of peace, in stead of those tyrants, the Gospel of peace, a word of salvation, received by faith, the end of which is salvation; and the peace of the Gospel, by which the force of the tyrants is abated, themselves confounded, and happy safety procured. 2. Whereas before the Lord put forth his salvation for his Church, his praise seemed suppressed, or by a few, in silence and in corners confessed, now is salvation his, the praise of salvation is with a loud voice openly admired and extolled, in the public congregation of all the faithful, & by the overthrow of the dragon shineth as the bright beams of the Sun in all eyes. Now is salvation manifested by God, magnified by God's people. God is the sole Author and worker of salvation to Doct. his Church and members; for this is the voice and song of the Church here; Which words seem to be taken out of the mouth of the Church elsewhere, on the like occasion: This was the foot of David's song of deliverance, Psal. 3. 9 Salvation is the Lords; and of jonahs' Psalm of praise for his miraculous preservation, Chap. 2. 10. Salvation is of the Lord; and of the Church's song, Exod. 15. 2. The Lord is become my salvation; and of Habakkuks song, Ch. 3. 13. Thou goest forth for the salvation of thy people, even for salvation with thine anointed; where the Lord, as a powerful General, is said to make an expedition against the enemies of the Church: And to show that there is no Saviour besides him, the deliverance of the Church, by way of appropriation, is called God's salvation, Exod. 14. 13. 1. God alone hath promised it, and he alone can Reas. 1. perform it; his promise is in Esay 46. 13. I will give salvation to Zion, and my glory unto Israel; and he alone can perform it: for, First, the Church cannot save herself, such is her impotency and weakness, no more than a flock of sheep can fence themselves from the droves of Lions, Wolves, Foxes or dogs. Secondly, neither can other men help her, Es. 59 16. and 63. 5. there was none to help, none to uphold, therefore his arm did save it, and his righteousness did sustain it. Thirdly, no other creature can save her, for it is only his privilege that made her, to save her, Esa. 44. 24. Thus saith the Lord thy Redeemer, that form thee from the womb; and Chap. 45. 18. 21. He that created heaven, and form earth, proveth himself thence to be the only just God and Saviour, and commands his people, Look unto me all the ends of the earth, and ye shall be saved, vers. 22. 2. God is only Saviour of his Church, by reason of that affection and relation which is between 2. him and his people: for, First, they are his flock, and he, as a good shepherd, will save them, as David did his sheep from the Lion and the Bear. Secondly, they are his Children, and as a mother carrieth her child in her arms, to save it from knocks and dangers, so doth the Lord his firstborn. Both these are expressed in Exod. 15. 13. by two Hebrew words, nacha, and nahal, the one taken from the tender care of a shepherd, the other from the indulgent care of a parent. Thirdly, the Church is his inheritance, his choice, his habitation, in which he hath promised to dwell for ever; which how could he do if he should suffer Tyrants either to destroy it or throw him out of Psal. 132. 14. possession? Fourthly, the Church is his kingdom, which must have no end; but if he should not save it, the enemies would soon bring it to an end. 3. It is a part of God's glory, which cannot pass in any other, to be the Saviour of his Church; 3. because, First, he alone will be known the only GOD that heareth prayer, to whom all flesh must resort, Psal. 65. 2. Secondly, he to whom the glory of the greater belongs, to him belongs the glory of the lesser; but he only hath the glory of saving his people from spiritual, hellish, and eternal danger by Christ, and he only will perfect his salvation by adding temporal and external. Thirdly, for his glories sake he will be seen the only Saviour in such times and manner, as none else can save, as in many miraculous deliverances, which all the world must ascribe only to his hand. Israel must be saved out of Egypt by an Outcast, drawn out of the waters; and the sea must make them a way, and become a wall to them, and a Well to Pharaoh & his followers; To bring them along, jordan must run back; To feed them and save them from starving, heaven must afford them a daily harvest, and a rock must yield them water forty years; To save them from their enemies in battle, the Sun must stand still, and the Moon stay her course, as in the days of joshua; in which all the world must behold the Lord fight for Israel. How miraculously was jonah saved, when he was buried in a double grave? Twofold instruction ariseth hence to the Church Use I. and people of God. First, we learn in the greatest dangers and needs to wait for the Lords salvation; in the depth of danger, if we be beset as Israel at the sea side, or if we be chased into the bottom of sea, now to stand still and behold the salvation of the Lord, Exod. 14. Quest. How may we wait aright for the Lords salvation? Answ. 1. Become Believers, members of the Church; for it is said, The Lord will save Zion: establish thy faith in this promise, give God the glory of truth, and when thou art beset with sorrows, pains, perils, when thou art in the valley of death, in the hands of death, in the house of death, now say, Salvation is the Lords, and as job, If the Lord kill me, yet will I trust in him. 2. Beware of sin; for that which thrusteth thee from the Lord, thrusteth away the Lords salvation from thee; but sin separates between God and us, and may suspend his salvation from his Saints longer than is for their ease: Bewail thy sin, remove by repentance that partition, which thou hast thrust between God and thee; salvation is far from the wicked, because they are far from God, Psalm 119. 155. It is never so far from the godly; yet often not so near them as they desire, because they are not got so near God by faith, repentance, and invocation, as he desireth; Dan. 9 12. All Israel have sinned, and therefore the curse is poured out against all Israel; and, josh. 7. 11. 12. Israel hath sinned a sin, and cannot stand before their enemies; If we would have the Lord to put forth his salvation, we must put away our sin, which makes him seem sometimes as if he could not save his people. 3. Fix the eye of thy soul directly upon the Lord, and look not a squint at men or means, nor think all lost if they set not in for thy help; for, First, the Lord (whose salvation is) needs them not to work by. Secondly, all means are put in his hand, and by his appointment are what they are; and if he do use any men or means, as in this Text he did the Christian Emperors, yet the Church must sing, as here, salvation is the Lords. Thirdly, no means may share in his glory, nor obscure or darken it. Secondly, it teacheth to ascribe all honour of salvation to the Lord, as here the Church doth: for, Esa. 38. 20. First, there is great reason that he who is our salvation should be our song: the Church here makes the author of her salvation, the matter of her song: so, Exod. 15. 2. gnozzi vezimrath jah, The Lord is my strength and song. It is equal that the honour of salvation be returned to the Author of it. Secondly, the office of the Church is, to give knowledge to the world, by whom, and by what means she is delivered, that after-ages may repair in like dangers to the same hand, in which only salvation is; see Psalm 102. 18. and Esa. 38. 19 Thirdly, for ourselves, we above all people have just cause to sing unto the Lord our salvation, and say, Now is salvation the Lords. Time was in the days of the fathers, when our nation lay in darkness, in Idolatry, in the midst of Images, and teachers of lies, worshipping blocks, and stones, and crusts of bread: The blindness and darkness was palpable, like that of Egypt, wherein no man could stir out of the place where his ignorance had set him; But God in his due time took pity upon us, and took possession of us, as his people, possessed our Kingdom, our Princes and people with light, truth, and the blessed Gospel of salvation; now was Antichrist detected, darkness dispelled, Idols displaced, Massmongers and godmakers cast out; now was salvation the Lords, when he swept out that Antichristian vermin, frighted away those unclean birds, pulled down their Cages over their heads, and made the happy restoring of the Gospel as a birthday to our Country, and this English Nation. In the year 1588. when that invincible Navy, as they termed it, advanced itself with a Catholic strength to swallow up our Nation at one morsel, they wanted not his Holiness help, to curse and excommunicate our Prince and people; they wanted no Engines of torture and cruelty, no cutthroats to exercise them; they brought over heirs for our Lands, were provided of choice men designed to Bishoprics, our Baronries, our dignities, our livings, our Offices of Council and State, all was their own: But no sooner they appeared in our Coasts, but now salvation was the Lords, who would show the Romish and Babylon's Balaam, that there is no sorcery nor cursing against jacob, and make his Ambassadors know, that there is neither power nor counsel against the Lord, and that he had no pleasure in such cursed cruelty and covetousness. The Sun, the Moon, the Elements, fire, water, and winds fought against proud Sisera; but salvation was the Lords. In the mean time, what did we but look on, while the God of our salvation made the confusion of that Armado the stupor and admiration of the whole world? Add to this the hellish Powder-plot, when the neck of our King and all his three kingdoms was upon the block, and the stroke lifted up on high for the terrible blow, when the fire was a giving to their diabolical Engine; then was salvation the Lords; now was the Lord seen our strong Saviour: for although our salvation was then sent us in a royal vessel, yet then was salvation the Lords. At this day, other Countries (few or no Protestant Countries excepted) sit in the dust, nay, in goare-blood; there lamentable spectacles are fire, sword, blood in streams, and rivers shed like water in the streets, in the fields, in the houses; here meets them death of Parents, of husbands, of brethren; there overtakes them orbity of Children▪ deflowering of wives and daughters, with shameful villainies and cruelties, beseeming Popish forces. Their noises are frightful alarms, roaring of great Ordinances, tumbling down of Towers, towns, and houses over their heads, unhappy tidings of burning, spoil and slaughter: But we enjoy peace, plenty, the Gospel of peace, safety and happy Protection under our own Vines and figtrees: our noises are sermons, Psalms, songs of triumph for many miraculous deliverances. At this our happiness Papists chafe, & fume, & plot, and curse that there is no sorcery against jacob, and are enraged that no plot succeeds, but falls upon the heads that devise them: and whence is all this, but that salvation is the Lords? And, were it not for our sins, salvation would be the Lords still for us; all the power of Antichrist, nor all Popish forces, nor all the devils in hell could drive Christ out of his place, if our sins did not grieve him, and drive him away from us. 2. This is a reproof both of Churches and persons. 1. Use II. This doctrine casteth out the Church of Rome from being the true Church of God; which I prove thus: The true Church singeth salvation only to the Lord; the Romish Church singeth not salvation only to the Lord; therefore, the Romish Church is not the true Church. The latter part, or assumption, I prove thus; That Church which seeketh or assigneth salvation to any thing within themselves, or without themselves, singeth not salvation only to the Lord; but, the Church of Rome seeketh and assigneth salvation, both to things within, and without themselves, besides the Lord; ergo. Within themselves they seek and assign salvation to the merit of their own works. The Rhemists, on Heb. 6. 10. say, that our works are meritorious, and the very cause of salvation, so far, as God should be unjust if he rendered not heaven for the same. Andradius saith, that heaven is not given freely, Orthodox. explic. lib. 6. but is due to our works, and that God hath set forth heaven to sale for our works; and it is as due as a penny for a pennyworth. Suarez also saith, A supernatural work from grace, within itself, and of it own nature, hath a proportion with the reward, and a sufficient value to be worth the same. The reward is not given for Christ's merit (saith he) the merit of Christ cannot be made our merit, neither can our merits have the power of meriting from Christ's merit, or any more worthiness than they be ordained to have of themselves; yea, our merits are true merits, and have an inward worthiness, proportionable to the reward; in the same manner as if we conceived a man to be just without the merits of Christ, as many think of the Angels, and Adam in innocency. So Suarez, a Pillar of that Church, Tom. 1. in Thom. 3. 1. Here is a Church built upon another rock and foundation than Christ. A heap of Blasphemies. 2 Here are Christ's merits thrust under board, reward is not given for them. 3. Here is salvation affirmed without Christ, as the Angels, and Adam in innocency. 4. Here are our own merits, without all power or merit from Christ's. 5. Here God crownes man's merit, not his own gift, contrary to Augustine de great. & lib. arb. c. 6. Nil Deus in nobis praeter sua dona coronat. 6. Here merit is magnified, and grace quite excluded, contrary to Paul, If it be of grace, than no more of works. 7. Here our own performances, which are all due, debt, sinful, damnable, and, when we have done all we can, unprofitable, (Luke 17. 10.) yet are more profitable, more honourable and beneficial than all Christ's. Away henceforth with S. Paul's doctrine, that eternal life is either a gift of God, or a free gift: No, far be it from us (saith the Dean of Louvain) Explic. art. Lovan. tom. 2. art. 9 that we should look for eternal life, as a poor man doth for his alms, but as the Garland, which by our labour we have deserved. Here is every man a Jesus in himself, without respect of the death or merits of Jesus: in a word, here is a damnable abrogating of the whole Gospel, a new establishing the Covenant of works: Here is no longer a Christian faith, nor a Christian Church; cleave to it who will or dare; in this faith is no salvation; they are abolished from grace, and cut off from Christ Shall we after such light suffer ourselves to be led away from the truth to an heresy that leads us from Christ, & salvation merited by him? Let them say, salvation is not the Lords, and seek it in themselves, their own merits, meanings, and observances; let their own arm save them; let them disclaim the Church's acclamation, who sing, that salvation is the Lords, in whole, and in part, for beginning and perfection: But let us disclaim ourselves; for, why should thistles boast of figs? and let him that glorieth, glory in the Lord. Without themselves they seek and sing salvation to many things; I refer them to two. First the Host of heaven. Secondly, the host in earth. 1. The Popish Idolaters run to the help of Angels; Every one hath his special Angel, to whose protection he must daily commit himself, and all his affairs; yea, and we are bound to invocate the Angels for help and salvation; so say the Rhemists, on Col. 2. 18. because they are our advocates for mercy; and on 1 john 2. 1. contrary to the very words; We have but one Advocate with the father, because we have but one Head, and one that can plead his own justice for mercy. 2. They run to the Saints departed, as their tutelary patrons, and defenders of themselves and their Cities, whom they invocate to help & save them, not as Mediators only (which were too much) but as meriters and bestowers of mercy. It were tedious to show, how every country, City, family, every man, every state of men, every art, every disease, every beast have their peculiar Saint and Saviour. Some Saints rule the Sea, some the Land, some the Countries, some the Cities, some the Elements, some the arts, some the trades, some the beasts, some the birds, and every Saint knows his charge. The Student must pray to Saint Gregory, the Sailor to S Nicolas, the Painter to S. Luke, the Physician to S Cosmas, the Lawyer to Saint juno; so Smiths, Tailors, Hunters, horsemen to S. George; the very harlots have S. Afra, and Magdalen; nay every beast and bird hath a saint to pray unto, geese Gallus, sheep Wendelin, horse Eulogius, hogs Anthony, etc. Oh abominable sink of Romish Idolatry! the true Church doth not sing salvation to Saints, living or dead, but saith of Abraham & jacob, They know us not, Es. 63. 16. & here, Salvation is the Lords; this the Church of Rome doth not, therefore it is not the true Church: But, 3. Above all their hateful Idolatry, they exceed themselves and all other Idolaters, in worshipping the Queen of heaven, and depending on their Lady; and where the true Church sing salvation to the Lord, they sing salvation to the Lady. The Psalter of Bonaventure, which they call the Lady's Psalter, is a witness beyond exception or credit; where in every Psalm, whatsoever is sung to the Lord, they change into the Lady; Psalm 3. 1. O Lady, why do they increase that trouble me? Psal 6. 1. O Lady, correct me not in thy fury; so in all the rest, all prayers, all confessions, all the praises of God's salvation are turned wholly upon her. Add to this, that they turned Athanasius Creed into our Lady's Creed, Whosoever will be saved, must above all things believe firmly concerning Mary, which, whosoever holdeth not firmly, cannot be saved; and so on; and concludes, This is the faith of our Virgin Mary, which whosoever, etc. They have, and do sing to her the Song of Simeon, Now let thy servant of Mary depart in peace, for mine eyes have seen the salvation of Mary, which thou hast prepared before the face of all people, a light, etc. They sing to her the Song of Zachary, Luke 1. 68 Blessed be the Lady, and the Mother of my God of Israel, who by thee hath visited and redeemed his people, and raised up an horn of salvation: And Mary's own Song, My soul doth magnify my Lady; and the Song of Ambrose, We praise thee Lady, we acknowledge thee to be the Lady, etc. The same Bonaventure in his Lady's Psalter, lately imprinted, prayeth to her thus, Coge illum peccatoribus misereri, Enforce Christ to have mercy upon sinners; and in his Treatise called corona B. Mariae Virgins, jure matris impera tuo dilectissimo filio; Command thy well-beloved son, in the right of a mother, to turn our hearts from the love of earthly things unto heavenly: And in their marial, the name of the Lady is a strong tower, the sinner flieth unto her and is saved, as is said of God, Prov 18. 10. Is not this to sing salvation to their Lady, not to the Lord? Biel upon his Exposition of the Canon of the Mass, saith, We fly principally to the Queen of heaven; for it is signified in Ester the Queen, who coming to appease King Ahasuerus, had this grant, It shall be given thee, though thou ask half of my Kingdom; so God the Father, having his justice and mercy, as the chiefest goods of his Kingdom, keeps his justice to himself, and surrenders his mercy to the Virgin Mary, and so makes her (as Bonaventure calls her) the chief corner stone. Bernard de Busti, in his Marial tells us, Velocior est nonnunquam salus, memorato nomine Mariae, quam invocato nomine jesu filij ejus; A man may be sooner saved by mentioning the name of Mary, than by calling upon the name of Christ her son. How then is salvation the Lords? Christ saith, I have trodden the winepress alone, and there was no man with me, Esa. 63. 3. but (saith he) there was one woman, etc. Bozius de signis Ecclesiae, saith, By the two Cherubins covering the Ark, are signified Christ and Mary, through whom God is merciful, and heareth our prayers; and as Hevah was the mother of the living that filled earth, so Mary was the mother that bore all men to heaven. That vision, believed of them above the Canonical Scripture (of the two Ladders set up, the red Ladder, on the top of which Christ stood, the Friars of Francis could not get up by; but the white Ladder, on the top of which the Virgin Mary stood, by that they easily got up) shows, to whom that heretical Church sings their salvation. The heathens would rend their garments, and pull their hair off their head, to hear such blasphemies against their so reputed gods; and we Christians can comport with such hateful, blaspemous, Idolatrous people. No marvel if the Gospel take her to her wings, when such vile seducers are taken into our bosoms, and such Preachers as withstand them, cast out of all request. But Papists expect not salvation only from the Host of heaven, but from the host in earth. (Not troubling you with their Crosses, Relics, Images, all which they invocate for help, with most religious devotion:) They all expect the very same salvation from the broaden god, as from Christ himself the very God; for it is very Christ's body, blood, bones, flesh, Boots, and spurs, and all. Their detestable prayers to their breaden god, are infinite in number and sacrilege; I will not stir that sink now. But can we sufficiently detest, or be too opposite to a religion, whose god may be stolen away, as Laban's, (Why hast thou stolen my gods? where Chrysostome saith, Art thou not ashamed of the speech? what, can they be stolen and be gods too?) whose god may be burned in the fire, as the bread even after consecration; whose god may be eaten by dogs, mice, worms, yea, by his worshipper. Avernoes', after his long travel and experience of many religions, detested, as worst and fondest of all, the Christian Religion, because (said he) they tear him with their teeth, whom they worship as a god. Can we be too far from that religion, whose god may poison him that eats him, as in many instances I could show in their host? and whose god may be broken to pieces, and some of them reserved for relics? shall we be so senseless as they, to expect salvation from that, which cannot save itself from worms? The second reproof (after Churches) lighteth on many persons that seek and expect salvation, not from the Lord, but from the devil, seeking to Witches and sorcerers; a common sin even of hearers of the Word. Consider some reasons, showing the wickedness of it. 1. It is against God's Commandment, Levit. 19 26, ●1. Ye shall use no enchantment, the soul that turneth after such I will set my face against, and cut off. God by his Law pronounceth death on the Leu. 20. 6. Witch, and the seeker to him; see, Deut. 18. 10. 2. All commerce with the devil, directly or indirectly, mediately or immediately, is condemned. First, the open compact with Satan by the Wizard, who openly invocates the devil, and for his help renounceth his Creator, his Baptism, Jesus Christ, and his redemption, worships the devil, executes his commands, etc. It is absolutely wicked, to require this of them which they cannot do without their own destruction, and wraps themselves in the sin; for, not principals only, but accessaries are worthy of death Rom. 1. 32. Secondly, for the secret compact on thy part thou seekest them; for thou gettest no cure, but by faith in that diabolical means, nor farther than thou bewrayest distrust, infidelity, contempt, and rebellion against God, as Eliah said to Ahaziah, Is it because there is no God in Israel, that thou goest to Baalzebub the god of Ekron? 2 Kings 1. 3. 3. It is a sign of a man or woman in a woeful estate, that seeketh to witches. First, he is an unbeliever; if the word had prevailed to heal his infidelity, he would not seek to Witches; faith makes no such haste. Secondly, he is one that carelessly or maliciously rejects the Gospel, and therefore God gives him over to manifest and open contempt of him. Pharaoh despising the Word, is given over to be deluded by Sorcerers; Saul, for disobedience to the Word, is given over to seek to Witches; he did it not before God was gone from him, see 2 Thess. 2. 10. 11. Thirdly, he is one whose sin and judgement is ripe, as we see in Saul, Pharaoh, and Manasses, who for conspiring with devils (named in the Text as an outrageous and transcendent sin,) was deprived of his Kingdom, bound in fetters, and carried to Babylon. 4. The help thou c●n●● get from them, is not comparable to the hurt by them; for▪ First, the devil seldom cures the body, but he kills the soul: is he not a devil, as well curing as killing? Secondly, he seldom removes the evil either far or long, but sometimes returns it again in some other kind, or person, in children, servants, or cattle: Hence is the common observation, that such persons never thrive after it, but all goeth back with them. Thirdly, if thou shouldst get good by them, yet know, 1. Thou must not judge of an action by the success, but by the rule. 2. Thou mayst not do evil, that good may come of it. 3 It were but as a robber should rufsle and live gallantly by taking of purses. 5. Consider this, never did good and religious man in Scripture seek to a Witch; and what a madness is it, to forsake the Author of life, and follow the author of death? and if he be of the father the devil, that doth his works, what art thou, or what canst thou think of thyself? Lastly, here is a use of consolation. If salvation be Use III. the Lords, the Church shall not perish, but endure safe so long as the Lord's salvation endureth. 1. The rock of salvation is founded in heaven, not to be shaken by the forces of earth and hell. 2. We have a strong city; salvation hath God set for walls and Bulwarks, Esa. 26. 1. He that must scale these walls, must first scale heaven itself; and seeing the Lord hath promised to be a wall of fire round about Jerusalem, (Zech. 25.) how can the enemy make an inroad or incursion? 3. All Satanical and Antichristian forces must combine and plot in vain to root out the people of God from the earth: they can as soon hinder the Sun in his course, and turn back the whirlwind into his place, as turn away the Lords salvation from his Church. Oh but we see many potent enemies, and mighty Object. forces, and strong armies levied by Antichrist, and his Princes, against the little flock of Christ, and we see no help, no likely power to keep from making havoc of all. I answer, I. Salvation is the Lords, who is more Answ. mighty to save than they to spoil, else would they soon prove too puissant for the little city of God. 2 Thou seest no help, yet is it not far off, Psalm. 85. 9 surely his salvation is near them that fear him, that glory may dwell in our Land. 3. It shall be put forth seasonably, and shall not tarry; Esa. 46. 13. The time hasteneth when the Church shall sing, Now is salvation in heaven; now hath the Lord manifested his salvation in his Church, in the overthrow of Antichrist. And strength, and the kingdom of our God.] These are the two other Attributes, ascribed to God the giver of victory. By strength is meant the mighty arm of GOD, which hath two properties of power: the former, to sustain and bear up all things, so long as he will have them to be: The latter, to subdue all contrary things to his will and power: For this strength must prevail against all adversary power, and can be overcome of none. The right hand of the Lord bringeth mighty things to pass, Psalm. 118. 16. partly in the world, partly in the Church called out of the world; of which latter our Text properly speaketh. By Kingdom in Scripture is meant two things. 1. The absolute sovereignty of God over all things, to whom appertain all kingdoms: this is called the kingdom of power, and appropriated to God; The Kingdom is the Lords; that is, originally and in Psal. 22. 28. his own right, all other in the creature is sovereignty derived, and delegate, Dan. 2. 27. 2. That special administration and government, Prov. 8. 15. which he exerciseth in setting up, and upholding his Church, at which our Text aimeth. The difference between this and the former, is, In that, we are all by nature; in this, only by grace; in that we only live and enjoy the benefit of creatures, in this we live happily, and enjoy the benefit of new creation, in redemption and sanctification. Now whereas this special kingdom is either of grace here, or glory hereafter, the former is here meant, even that kingdom of grace which the dragon specially opposeth, who resisteth not so much the kingdom of power, nor at all the Kingdom of glory, but most fiercely assaileth the kingdom of grace; as is plainly convinced by the particle, Now is strength and the Kingdom of our GOD in heaven. In that the Church rejoiceth, that now the Lord Doct. hath put forth his strength in the overthrow of the enemies, and set up his own kingdom where the dragon and his angels had ruled in darkness, Idolatry, cruelty, and tyranny, we learn, that this Saints ought to rejoice when they see God's Kingdom set up and prevail against the dragon and his angels. Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voices in heaven; that is, the militant Church, saying, The kingdoms of this world are become our Lords & his Christ's. These were loud voices of joy and praise, that the kingdoms of the earth were converted to Christ, and because Christ in his Gospel reigned by the Princes among his & their subjects: And indeed a good heart, seeing Jesus Christ manifesting his royal administration, and thereby taken up with sense and feeling of God's goodness to his Church, cannot conceal nor contain this joy, but must vent and express it; as jethro (Exod. 18. 9) rejoiced for all the goodness the Lord did for Israel; he inwardly rejoiced, he confessed it with his mouth, vers. 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pharaohs bondage; which mercy he twice expresseth. And David seeing the forwardness of the people, offering freely to the Temple, rejoiced exceedingly, and blessed God before all the congregation, 1 Chro. 29. 10. And when the Ark was brought home to the City of David, he was so overcarried with joy, that he could not contain himself, but he danced before it, 2 Sam. 6. 14. 1. A good heart cannot but esteem it the greatest cause of joy, where God is most honoured: But God Reas. 1. is most honoured, where his Kingdom is most advanced; for here he glorifieth his power and grace far above all that is in the kingdom of power. First, his power is more admirable in setting up the Church, than in setting up the world: no less is his power in conversion, than in the Creation of men: The power of his Word converting souls, is no less than the word (fiat) framing bodies and substances. Neither is his power less admirable in upholding his Church, then in upholding the world; putting forth itself daily, both in removing the stops and impediments reared against him by Satan, tyrants, heretics, wicked worldlings, man's corruption; as also by advancing the powerful means, by which his kingdom is erected, continued and enlarged. Secondly, his grace is magnified by setting up the Kingdom of grace. 1. In gathering himself a choice people out of the world, by a means so contemptible to the world. 2. In freeing them from the dominion of sin, from the curse of the law, and the power of Satan. 3. In bestowing on them the free grace of righteousness, joy, peace of conscience, and sanctification. 4. In their final salvation. 2. Sincere love and affection to our mother the 2 Church, and to our brethren the children of our father, cannot but bewray itself in rejoicing in their joy; seeing this only affection will show a man to be of the house and blood of Christ, and his seed. How do men rejoice, when their near kindred, as Parents, brethren, or children rise up in earthly wealth, honour, and happiness? Even so will a godly man, when he seeth any advanced in grace, which brings ever a rich revenue with it, desirable above wealth; besides honour and favour of GOD, to which all earthly honour and favour is wind and vanity, and all rejoicing in any man or gift, without this, is carnal, unseasoned, and unsound. And contrarily, he is signed to be out of the communion of Saints, who rejoiceth not in the grace of every one; seeing every grace in every Christian, is every Christians grace; neither can he be a lively member, whose welfare is shut up in himself, seeing the health of the whole body stands in the welfare of every part. 3. That must be the greatest cause of joy in earth, 3 which is next and likeliest to the joys in heaven: But, to see the kingdom the Lords, is the next and likest to the joys of heaven. Therefore, 1. This maketh way and entrance into that Kingdom of glory. 2. That Kingdom of glory is but the perfection of this: For here is a daily subduing of enemies, and that is a conquest of all enemies subdued and vanquished; this a gathering of subjects into the kingdom, in that all subjects are gathered; here the King of glory ruleth his subjects mediately, by Princes, and Pastors, in Magistracy and Ministry; there he ruleth all by himself, immediately, and is by all acknowledged, all in all; here is a communion of Saints absent from the Lord, striving against sin, there is a communion of just and perfect men, present with the Lord, freed from sin, and triumphing over it; here the subjects have begun a cheerful and free obedience, ceasing from sin, and have attained peace with God, joy, good conscience, and sweet fellowship with God, which is an heaven upon earth; there they attain a perfect obedience, a perpetual Sabbath, and rest from sin, an heavenly joy in the happy and immediate fellowship with God, seeing him as they would: So as indeed the setting up of this Kingdom is the setting up of that, and is the seedtime of that full Harvest of joy, which eye hath not seen. This condemns such as whose eyes are filled with envy at the prosperity and proceedings of the Use I. Gospel, by which the Kingdom becomes the Lords, and gather matter of grief and wrath, where they should most rejoice: As, First, graceless and irreligious people, who express open contempt of God's House and Ordinances, clean contrary to holy David, who rejoiced to hear the people say to him, Come, let us go to the House of God: And, whereas grace would teach them to count the feet of godly Preachers beautiful, they cast mire and dirt in their faces, and what disgraces the times will afford them; an earnest of the full wages they would pay them, if times should prove for them. Nothing so much grieves them as a man who is suffered to uphold the Lords Kingdom, as Sanballat and Tobiah were exceedingly grieved, that Nehemiah sought to build the walls of Jerusalem. Secondly, profane Ministers, who above all men should rejoice that Christ is preached any manner of way, and prefer the work and prevailing of the Gospel above their chief joy, yet are full of envy to see God's blessing given, and the Kingdom of the Lord more set up by others than themselves. So were the pharisees exceedingly troubled, to see the people follow Christ himself, See, all the world goeth after john 12. 19 him: And their Ghosts walk in the world in numbers of their successors, whose hearts rise against those, to whose Ministry God gives a better report than to theirs: A sign of a proud and unmortified heart. Thus did not Moses, Num. 11. 28. he did not presently shove and thrust at Eldad and Medad,, to thrust them out of the Congregation, because they prophesied, but was glad, and wished more of them. The true Apostles were glad that Christ was preached by false apostles, though it were of envy; but they are false apostles, that envy Christ preached of good will. john Baptist was glad that Christ increased though himself, decreased by it, john 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven: They sing glory to God when Christ appears, and the poor shepherds preach him; so would these, were they as free from pride and vainglory as they, and would frame their high spirits to the lowliness of our Lord himself, who rejoiced in spirit, and blessed his Father, that he had revealed the things of the Kingdom to Babes. Thirdly, others dissuade and discourage such as are coming on to Christ, and, were it not for them, would show themselves subjects to this Lord, by frequenting his House and Ordinances; Oh you must not hear such nor frequent the Lecture, you shall get yourself a blot, etc. O unhappy men, not only the persuaded, whose lot is to light into such mischievous acquaintance, by whom they are enticed away from their allegiance to their Heavenly King; but most unhappy such persuaders, who keep away, with themselves, all they can fall in with! what is their work, but the same with the dragons, Vers. 4. to slay every manchild so soon as he is borne unto Christ? and what is their wages, but that of Elimas, who, when he could not hinder the Deputy from hearing Paul, nor Paul from preaching, sought to pervert him from that he heard, for which Paul calls him the child of the devil, the enemy of righteousness, that ceased not to pervert the straight ways of God. It is a fearful sin of a Pharisee, not to enter into the Kingdom of GOD himself; but to hinder such as would enter, is most damnable. Fourthly, many others sin against this truth, who cast their taunts upon no sort of men so much, as those who run after Christ, and flock to Sermons; these are yet no subjects of Christ, but as the unbelieving Jews (Act. 13. 45.) who were enraged to see the Gentiles so ready to receive the preaching of Paul. 2. Let this provoke us to testify our joy, wheresoever we see the kingdom of our God prevailing. An heart zealous for God's glory, & thirsting after man's salvation, esteems it the greatest earthly happiness, to see the subjects of Christ multiplied, by the daily addition of souls to the Church, Act. 2. 41. and to see Satan fall like lightning from heaven, sin mastered, sinners converted, enemies stopped, or revenged: for, First, this is a due debt, and we ought to be thankful, 2 Thess. 1. 2. Secondly, Christ hath commanded us to pray, that his Kingdom may come; therefore also we must thankfully acknowledge it, when it doth come. Thirdly, they shall prosper that love Jerusalem, and prefer it to their chief joy. But especially our joy must abound, when our Lord's Kingdom is set up near us; as, First, in our Country and Kingdom. We should pray to see, and rejoice in seeing our Prince and Rulers casting down their Crowns and Sceptres at the feet of the Lamb, keeping themselves bounded within that commission, which they all receive from Him, whose the Kingdom is; opposing by all their power, tyrannical enemies, who delight to spill the blood of Saints, as water; advancing the Word, Sacraments, Ministry, and means of salvation, sincere and undefiled; cherishing godly Pastors and Ministers; upholding holy discipline, to reform or cut off evil members; encouraging the religious and sincere-hearted Professors of piety; shunning evil men, chase Idolaters and profane persons out of presence, and resisting the underminers and resisters of Christ's Kingdom, whether by secret fraud or open force. All Sceptres that uphold not Christ's Sceptre, must be broken to pieces; the which if it be held up at Court, will be the easier held up in the Country. Secondly, in our Cities and Towns. If an eminent and conspicuous Town (as this is) yield to Christ, it is as a Beacon to the whole country round about, as a mother City once opening to a Prince, is a Precedent to the whole Land. What a joy were it, if God's Ordinances had prevailed in this Town, that the Governors had led the way to God's House, as they were wont formerly; that Gods Sabbaths' were sanctified, which none looks after; that the love of God and his servants appeared among you; that we might not say truly, that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture, than this corporation doth? What a comfort were it, that you were patterns of concord and agreement to all the Country, and not the spectacles of unquencheable discord and faction to all the kingdom? What a joyful thing were it, if we might see good men encouraged, vicious persons corrected, incorrigible outcasts cast out, & all men brought at least outwardly to the obedience of Ghrist? Thirdly, in our own houses. What an unspeakable joy is it, when God's Kingdom is come into our family, when our house is a Bethel, the wife is a joint-heire of the grace of life with the husband, the children are the Children of God by adoption, and sing Hosanna to Christ; cur servants Gods servants, and our kindred of the blood of Christ with us? We need not bid men rejoice, when their children thrive and prosper in the world, the most of which joy is carnal: But where be the hearts fearing God, who more rejoice when they prove godly and religious; when they see their children walking in the truth, & c? How is the Kingdom of God in the family, when the husband checketh his wife, because she is the Spouse of Christ; the father frowneth on his son, because he is bookish, and diligent in reading, and good exercises; the Master will not endure the servant, that will be a Saint, in his service? O hypocrite, how canst thou rejoice in the Kingdom of God in the Kingdom, and hunt it out of thy family? know, thou not only wantest grace, but hatest it. Fourthly, in our own hearts especially; to see the kingdom of God set up, there will be matter of assured and lasting joy: Matth. 13. 44. He that finds the Pearl, goeth away rejoicing, and selleth all to purchase it. The Eunuch converted, goeth away rejoicing: No man can have Christ, but he hath also Christian joy, unspeakable and glorious; For that kingdom within us standeth in peace and joy, Rom. 14. 17. Quest. How shall I know that Christ reigns in me, and that his Kingdom is within me? Ans. 1. If our enemies be daily weakened, Satan foiled, the flesh mortified; if we stand with our Lord in his wars, he reigneth over us. 2. If laws of evil be reversed, and the Laws of Christ obeyed; now led out of Egypt, we live by the laws of Canaan. 3. If in stead of reigning sin, grace reign in us, as Rom. 5. 21. Christ reigneth by grace: This is, when we leave our sins, and live unto God and seek in all things to please our last Master best, as servants do. 3. If we must rejoice, when we see the Kingdom returned to the Lord, then must we mourn Use III. Mourn for the not prevailing of Christ's Kingdom. to see the Lords kingdom win so little ground in the Kingdoms of the world. I. What a lamentable thing is it, to see the greatest Potentates of Europe to war against this kingdom of the Lord, & yield their Thrones, Crowns, wealth and power to the Beast, that is, to Antichrist, the chief adversary of this Kingdom? In stead of the laws of Christ, which are the Scriptures of God, unto which all the subjects of Christ ought to submit themselves, they by all their power thrust upon the world the laws of Antichrist, who, because he cannot stand by the word of God, must stand and be upheld by the secular power; and in stead of gathering and cherishing the subjects of Christ, the godly Professors of his Word and Gospel, they persecute them with fire and sword, with proscription and banishment, as men only unworthy to live in their dominion. How should our hearts mourn, when such as should be nursing fathers, and nursing mothers to the Church, are as fierce dragons, tyrannising, and wasting the little flock of Christ? and those that should be assistants to the Ruler of the whole earth, make most resistance against him, chase the Scriptures out of their Countries, to receive in humane traditions, thrusting down the pure worship of God, to set up horrible Idolatry, blasphemy, and sacrilegious worship of stocks, stones, and the breaden god; persecuting to death the faithful and godly Preachers; & taking into their bosom's shavelings, Baal's Priests, fabulous Friars, Jesuitical King-killers, and Antichristian godmakers? What a grief is it, to cast our eyes abroad into the world, and consider what a small part of it is come in, as subjects to this King? In the Eastern part of the world we may see Gog and Magog, Turks, Jews, and Saracens, to hold out this Kingdom of Christ, and set up Mahomet against him, the god of that part of the world. In the Western part we may see Antichrist, Apollyon, his Holiness, the Arch-enemy of the Churches of the Gentiles, holding out by power and policy, by force and fraud, this Kingdom of our God in the most of this Western world, and none may buy or sell, no nor breath or live, but such as receive the mark of the beast in their hands and foreheads: So as we must believe Jesus Christ to be the great King. For if we should trust our senses, he seemeth, in comparison of the world, to be as Ishbosheth, a King without a Kingdom. II. To come nearer to our own Country; If we turn our eyes home, we may find matter of mourning, that this Kingdom of the Lord hath gotten no more ground in this Kingdom, or rather hath lost much ground of late years; sure it is, God never gave more excellent gifts, nor more furnished lights to his Church in any age since the Apostles, then in this last age, since the discovery of that Antichristian darkness, nor in this age unto any nation more than unto this nation; and where he giveth much, doth he not require much? But oh the misery that is come upon his Church, that, 1. Whereas we should have been generally settled on our Rock and foundations without wavering, we are now calling our grounds in question, and must dispute against deniers of our principles. 2. Whereas Antichrist and Popery was a dead stinking carkeise, detestable to every man of any nose or judgement, now the dead bones seem to reunite themselves, and flesh and skin to come on them, and begin to revive and take heart, and contest, yea, justle again with the truth, which once gave it the deadly wound, as if it had brought seven spirits worse than before, to take possession again. 3. Whereas painful Preachers have been worthily honoured, and Gods graces admired in them in former times, when the Word of God had free passage, and was glorified; what a grief is it to see them now disdained, and in stead of them to behold those Locusts, the Priests and Jesuits, (fight under their King Abbaddon, and consuming the green grass, and prevailing against so many, high and low, in these days of light?) to see these set by. 4. Whereas the doctrine of the Sabbath was described plainly out of the Word of God, and practised (unless in very rude places) in holy and commendable manner; now the holy observation of it is rather accounted a kind of heresy, and all the days of the week afford not so much profaneness, as that day, wherein all the subjects of the Lords Kingdom ought only to attend upon himself. 5. How did the Lord Jesus mourn when he saw the Jews without able Teachers as sheep without shepherds? Mat. 9 36. And what a mournful sight were it, to see a goodly field ready for the harvest, but never a man in the Country to gather it in, but there it must rot! So, what a lamentable thing is it▪ to see so many Churches and Parishes without able Ministers, and some countries utterly barren of means to gather them into the Kingdom! whose Ministers, in stead of feeding them, either starve them or poison them; in stead of directing and comforting the poor Church, smite her & wound her, & shame her by taking away her veil from her. What a case was the poor Church in, when the pharisees made a Canon, that if any did sincerely profess Jesus Christ, he should be excommunicated? john 9 22. and afterward, when Diotrephes cast men out of the Church for receiving the brethren? 3. john 10. 6. How did David mourn, and his eyes gush out rivers of tears, because men kept not the Word! The same cause have we, to see men generally cast off the regiment of Jesus Christ, and led by the devil and their own lusts: The desperate profaneness against the means, is most damnable: The Trumpet of the Gospel calls them to subjection, but they say, This man shall not rule over us. 7. We have cause of mourning, to see the Gospel going away, and the Kingdom a taking away from us, that is, The Word of the Kingdom, and the means of grace. Who doth not see the Word of the Kingdom gone in the power of it? For, where may a man see the power of it, (but in a very small remnant) so far from the power of converting, that it cannot prevail against open sins, nor trifling vanities? And who seeth not the kingdom going away in the presence of it, as well as in the power? Will Christ stay where he is so unwelcome? May we not hear the same voice as the Jews did, Mat. 21. 43. because they refused the Corner stone, therefore the Kingdom should be taken from them, and given to a Nation that would bring forth the fruits of it? Or is it not a refusing of the Corner stone, to trample upon the Preachers and Professors of holy religion, and prefer before them, Priests and Papists, and to fall in love again with Antichristian Idolatry, and Masses, and Breaden gods, which reverse our Corner stone, and cannot stand with the presence of the Ark? So long as we have the Bridegroom with us, we may rejoice, however other things go with us; but if he go, than our sorrows come in as an unresistable flood. III. To come to our own places: It will set grief to every good heart, to see how little ground the kingdom of the Lord hath gotten a long time: If we shall see, that after thirty or forty years constant preaching, Magistrates, professing religion, are careless of religion, as Gallio; let religion run as it will, so that their aims may succeed, and projects prosper; and not seldom turn the edge of authority against religion and religious persons: If we see, that Magistracy will not be won to join with the Ministry, to set an edge, and add a point to holy doctrine, to make our weapons the more mighty and piercing against sin and sinners. Well knows Satan the Kingdoms of the world would be the Lords, if these his two Ordinances should shake hands; if David and Nathan, or God, stand together, josias and Huldas; and therefore labour to divulse them, and prevails so far as we seldom enjoy their happy conjunction. What a grief is it, that when we call for the sanctification of the Sabbath, according to God's special Commandment, and year by year urge the reformation of notorious abuses, yet after many years nothing is amended? there is no less working, no less playing, nay, more open profaneness than before; that strangers from foreign parts admire to see the disorder of this place, and the open profaneness, which hath had a name of good teaching and government. And as in this, so in other things our comfort must be this, that we can grieve at what we cannot amend; & that the peace of your open profaneness is proclaimed by yourselves, & disclaimed by your Preachers. What a grief is it, that while we preach the word of peace, we are all broken into pieces, and waste out our time, wealth, thoughts, in frivolous quarrels, and willingly part with our peace with God, with charity to our brethren, with inward contentment, and outward credit and reputation? And to conclude this point, if we shall see Christ a loser amongst us, and that men are so far from growing according to the means, as they grow more froward, more wilful, more weary, and apparently lose the good things they have begun: They were diligent hearers, men of good example, and earnest affections, but now turned away, either by Popish persuaders, or by the persuasion of their own deceitful hearts; how may we grieve at the apostasy of such persons, as if the Word of God were not the same, of the same savour and sweetness as ever it was; and if it be, they cannot be the same. Well were it for them to consider, that righteousness departed from shall never be remembered. In all these evils, if all our pains, study, and counsel cannot prevail, we must turn us to sorrow and tears and mourn over you, as Christ over Jerusalem, who wept and said, Oh that thou hadst known the day of thy visitation! but now these things are hid from thine eyes, Luke 19 42. IU. But most just cause of grief and sorrow we have, when we see that the Kingdom of God gets no more ground in ourselves, and in our own hearts, than it doth: as, 1. If we can find, that Christ hath long and many a day knocked at the door of our hearts, and sought entrance, but we have not opened our everlasting gates, that the King of glory might come in unto us, Psal. 24. We make show of receiving him into the Porter's lodge, by a formal and liveless profession, but we cannot afford him a room in the Inn of our hearts, nor allow him a rest there, as those that rest in him, as our chief good; we cannot esteem him our Jewel, and other things dross in comparison of him. 2. When we find the word tastlesse and powerlesse in us, which is the Sceptre of this Kingdom, by which it is upheld; when it is not so sweet unto our taste, as honey in our mouths; when we do not account our it treasure, above all pearls and precious things; when our hearts are not set upon it, our lives not framed by it, ourselves not delivered unto it, or changed by it into the fashion of it. So much place as the Word hath in thee, so much place hath Christ himself. If the Word have no place in thee, no more hath Christ nor his Kingdom. 3. If we find not our lusts tamed, and the enemies of the Kingdom not subdued in ourselves, our former corruptions unmortified, not crucified, our love to sin no less then formerly; the love of the world not conquered; ourselves not denied, nor can deny our profits and pleasures: Now may we justly mourn, that the kingdom of darkness stands so strong in us, that all the battery and means planted against it, cannot demolish and cast it down. 4. If we find the Spirit of grace and fortitude foiled, and grieved in us; that we grow not stronger and more cheerful in good and holy duties of piety and mercy: that we are not stronger nor stouter in affliction & sufferings: when we cannot endure losses and reproaches for the name of Jesus Christ, nor be cheerful in other trials; when the Spirit brings not this Kingdom of God within us, which stands in peace, joy, love of God, which is an heaven upon earth; this Kingdom of grace set up in the heart of a Christian, is indeed an earthly Paradise. 5. If we have made some way toward this kingdom, but grown heavy and weary; if we be fallen from our first love; if we have set our hands to the Plough, and looked back to the world, to Popery, to carnal counsels, we cannot be fi● for the Kingdom of God, Luke 9 62. And the power of his Christ] The Church having sung out the praises of God, the giver of her happy victory, in these words, with the same loud and fervent voice, proclaimeth the due praise and honour of Michael the General. In whom we have, 1. His Title, Christ. 2. His relation to God the Father, his Christ. 3. His Attribute, power. I. The Title (Christ) signifieth one anointed, or the Messiah, whereof ye lately heard, both the things wherein it chiefly consisteth; namely, 1. In the ordination and separation of his whole person, to the Office of a Mediator. 2. In the plentiful effusion of all gifts and graces, fit for the Head of the Church; as also the differences of his anointing, from all the legal anointings of their Kings, Priests and Prophets; they by men, he by God; they with external oil, he with internal; they ceremonially, in shadow, he truly and substantially; they to a small measure, he beyond all measure; they for themselves, he for his members: Therefore here only consider, that this unction hath special reference to his Kingly Office, and is so far here properly considerable. II. For the word of relation; he is called his Christ, or the Lord's Christ. First, for distinction; for other Kings were anointed, and set up by men; but none else thus immediately set up by God; Psalms. I have set my King upon Zion. Secondly, for eminence; all other Kings were anointed as members of the Church, though heads of the Civil Kingdom; but Christ only, the Lords Christ, was anointed as Head of the Church. Thirdly, for near relation; they were (some of them) sons of God by adoption; but Christ was his own natural Son, and had the divine nature dwelling in him, not only virtually and powerfully as they, but substantially and bodily after a sort, Col. 2. III. The Attribute here ascribed unto Christ, is power: The power of Christ is twofold. One, as he is the Son of God. Another, as the Christ of God. The former is potentia creationis, which he hath Theophylacti est distinctio. equal with his Father, over all men and creatures. The other is potentia conciliationis, as he is Mediator, whereby he ruleth in the Church, among Saints, who are in special subjection and confederacy with him. For further explication we must inquire, 1. The difference between these two. 2. Which of them is here meant. The difference between these two is in four things. 1. One of them is essential, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the same essential Omnipotence with his Father and the Holy Ghost, as God. The other is official, the power not of Essence, but of Office, as Christ. 2. The former was before all time, this given him in time. 3. The former incommunicable to any creature; for finite is not capable of infinite; the latter communicable to Christ himself. 4. The former is unchangeable and everlasting, but the latter given up again to his Father, of whom he received it, 1 Cor. 15. Quest, Now which of these is here meant? Ans. The latter, which is the regal power of Christ, the Mediator, which putteth forth itself two ways. 1. In preserving and defending his Church against all enemies, spiritual and temporal, whether wicked spirits, or wicked men tyrants and persecutors. 2. In the conversion or eversion of his enemies, breaking to pieces such Princes as will not bend, & be bowed, and dashing to pieces like a Potter's vessel, so Psal. 2. 9 12▪ many as will not kiss the Son of God to testify thereby their amity and subjection. And now singeth the Church, Here is this power of Christ the King of his Church manifest; the dragon was potent, but Michael is Omnipotent; the dragon was powerful in earth against the Church, but Jesus Christ hath all power in heaven and earth, whereby he hath gloriously overthrown him. The power of Christ, as Mediator, is superior to Doctr. all other created power: Not his essential power only, as the Son of God, but even the power of his Office, as the Lords Christ, and as the royal King of his Church, is superior to all created power beside: Phil. 3. 21. — According to the working, whereby he is able even to subdue all things unto himself. Heb. 2. 8. Thou hast put all things in subjection under his feet: In that he put all in subjection under him, he left nothing that is not put under him. 1. His is a full power; a plenitude of power, Mat. Reas. 1. 28. 18. All power is given to me in heaven and earth. Other creatures have much power given them, but he hath all power; power in heaven to pacify his Father's wrath, to open heaven which was shut by sin, and to crown the Saints his members, with heavenly glory. He hath also all power in earth, to choose out of the world a people where he will, to gather and call by his voice those whom he hath chosen, to perfect and keep in his name those whom he hath gathered, to repress, tame, and overcome all their enemies. In all which is a plenitude or fullness of power, not agreeable to any creature. 2. No other creature hath either right or capableness 2 of this power. The firstborn only had a right and power over all the rest of the brethren, & none of them over him; so hath Christ, as Mediator, the firstborn of many brethren. Again, other creatures may have great power, some by usurpation, as Satan the god of the world; some by commission and permission, as lawful Princes and Magistrates, but Christ by right of inheritance hath all power, and this grounded in the love of the Father; john 3. 35. The Father loveth the Son, and hath given all power, and all things into his hand: No creature can have all things in his hand. Here is a just right and undoubted title. Again, as the Father only can give it, so the Son only can receive it; because it is a power attending the hypostatical union of the two natures, and therefore proper to Jesus Christ. Finally, not any one member, nor all put together are capable of the gifts of the Head; but the Father hath appointed him head of all things. 3. By Induction we shall see this power of Christ above the power of all creatures; and how can it be 3 other, seeing he that sustaineth all things by his mighty Word, must be more powerful than they all, Hebr. 1. First, his power is above all created power in heaven. For he is the Lord of the holy Angels, and even these glorious creatures that excel in power, attend and worship him, coming into the world to save the world, Heb. 1. 6. and also coming again to judge the world, is attended with all the holy Angels; who are therefore called his Angels, because to him, as their Lord, the Angels and powers are subject, 1 Pet. 3 ult. Secondly, his power is above all humane power; for his is absolute, men's power limited: All humane powers are held of him; by him and for him Kings reign, he holds off none, but hath a sovereignty in Prov. 8. 15. his own right. All their power concerneth things on earth, and can go no farther but to bind the outward man; but his chief power is spiritual, in things heavenly, ruling in the hearts and consciences of men; of which the tribunals of men can take no notice. Thirdly, his power is above all the power of wicked creatures, be they neverso desperately contrary. The Devils and wicked spirits obey him, and cannot resist his Word, as we see every where in the Gospel: And wicked men shall one day confess with julian, Vicisti Galilaee, Jesus of Galilec hath overcome us. Fourthly, his power is above all the power of unreasonable and senseless creatures, be they never so fierce and raging; Mat. 8. 27. Who is this, whom the winds and seas obey? Also fire and water, as in the Furnace a fourth was seen like the Son of God, restraining Dan. 3. 25. the flames, who afterward walked on the waters. Also diseases obey him; he saith to the Leper, Be clean, and he is so; to the lame man, Take up thy bed and walk, and he doth so; to the blind, Wash and see, and so it is. And what marvel, seeing death itself obeys, and delivers his prey, at his word? john 11. 44. at that Word Lazarus came forth, bound hand and foot. This concerns the enemies of Christ, and of his Use 1. Kingdom; to terrify them, seeing such is the power of Christ, as will make them all his footstool; and though they carry matters with strong hand against him, they shall not do so always: for, 1. This power will reach them, and they shall feel it one day. 2. It will bridle them, and they shall not resist it as now they do. 3 It will prevail against them, to bend or break, to save or condemn them. 4. The greater they be, it will get itself more honour upon them, as Pharaoh, and they shall see and say, it is hard to kick against the pricks. More specially; 1. Every natural man is an enemy of Christ; every one till he be regenerate and reconciled, every sinner going on in his sin. Let this power of Jesus Christ shake thee out of thy sins; for, was it such in his low and base estate, as all the devils in hell could not resist, but with one word were quelled; and do we dare to provoke him now in glory? are we stronger than he? 1 Cor. 10. 21. How desperately do wicked men go on in sin, as if they were able to make their party good against him? 2. They are his enemies who will not suffer him to reign over them, (Luke 19 27.) but cast off his yoke, and tread his Sceptre under foot: Enemies to his Word are enemies to himself; as. First, such as forbid to preach the Word, as the enemies of jeremy, chap. 11. 19 and the Rulers, to the Apostles, Did not we charge you to preach no more in this name? Acts 4. 17. and 5. 28. Secondly, such as consult evil against the Preachers of the Gospel, under colcurs and pretences; like those who said they were Abraham's seed, yet went about to kill Christ; why? because his Word had no place in them, john 8. 37. Violencing of Christ in himself or his members, is a sign of an enemy of Christ. Thirdly, such as snuff and murmur at holy and wholesome doctrine, and conceive wrath where they should apply the truth for their own reformation; john 6. 41. They murmured, because he said, I am the bread that came down from heaven. Why, he preacheth himself and hath his own ends, and what hath he to do with us? what calling hath he to be so busy? But what, is it not the truth that is spoken? canst thou hate the truth, and not be an enemy of Christ? Oh what a fearful thing is it to stand thus in enmity against Christ, his Word, or servants! the power of Christ one day with one word shall smite them to the earth, as all his apprehenders, joh. 18. 6. and thou that wilt not be subject to the rod of his mouth, shalt be crushed with his rod of iron. Ps. 2. 9 3. That great Antichrist, and all his deluded armies, regular, and secular, are the greatest enemies to the whole Kingdom of Christ; whose whole doctrine and religion is but a disthroning of the Son of God from his power and regency. And now they fight with all their power and politic plots: Abroad their forces are every where prepared, with death & destruction in all their way; at home their friends fight with lies, slanders, and such other weapons as beseem their lying and slanderous religion: were their religion truth, and from truth, it would not need such weapons to support it. But can they prevail against the power of Christ? no, the breath of his lips shall slay both the Captain and the troops led by him, whose names are not written in the Book of life Re. 17. 14. They shall fight with the Lamb, but the Lamb shall overcome: and, Will not God avenge his Elect who cry night and day, and whose blood Luke 18, ●. they have shed like water, and there with watered all the earth, as a flowing Sea, 4. Enemies of Christ are such indifferent men, as having power, place, and call, out of policy and self-seeking are content and silent to see Popery prevail, and do not stand out in these times to help the Lord and his people against his enemies; I mean especially those Ministers that do not their uttermost to detect the frauds and impostures of Antichrist, nor to confirm their people in the truth against the same. For, as he were no other than a Traitor to his King, that shall see and suffer any other to thrust himself upon the Kingdom, and claim all royal authority, & make Edicts to draw all the subjects to his faction; so is he to Jesus Christ, who can patiently digest, that the man of sin should thrust himself upon the Church; as the Head of it, and take on him to pard on sin, to make laws to bind conscience, and make new Articles of faith, and proclaim himself King of the Church & by fraud & force compel men to take his mark in their hands & foreheads. Surely as the power of Christ shall shortly overtake this son of perdition, who exalts himself above all that is called God, and takes on him in the Temple as if he were God, so shall it meet with all those that take part with him, as they do that discover him not, nor discover themselves against him. 5. They are enemies to Christ, who are enemies and rebels against the power which he hath committed to Civil Princes. The Arch-rebel of the world, against Christ and Christian Princes, is Popery; neither can those Papist, which hold the Principles of Jesuited Priests at this day, but be rebels to Christ, and to our Christian King; For, 1. They must hold our King a slave and Vassal to the Pope, and under his power to be King or not: for the spiritual power may depose Princes, and place other in their stead, when necessity requires, saith Bellarmine, l. 5. c. 7. and Suarez Defence. fid. l. 3. c. 23. 2. They must hold, that the Pope may command other Kings to punish him, if he please to call him Heretic or Schismatic; and if they do not, he may constrain them by excommunication. Bell. ibid. 3. They must hold, that subjects may depose their Princes, if Heretical or Tyrannical; and although Christians did not depose Nero, Dioclesian, julian, etc. it is because they wanted force, for by right they might, if they had power enough. Bell. ibid. Neither did they use cunning when they wanted power (as now our Catholics and honest Powder-traytors) because it was fit for the foundations of the Church to be laid in patience and suffering: Neither was it expedient in those times to do all that law and right admitted, Mariana de Rege l. 1. c. 6. But in all memory of men, such as have undertaken the kill of Tyrants, have been in high estimation, saith he; and commends the person and fact of Clement on Henry 3. 4. They must hold, that although S. Paul saith, Let every soul be subject to the higher powers; Rom. 13. 1. yet S. Paul never added, That every one should be subject to powers excommunicate, or deposed by the Pope; neither can the one he inferred from the other, being mere contraries; for à deposed King is no longer an higher power. Suarez Defence. l. 6. c. 4. sect. 5. And this is the reason that Bellarmine against Barclay, c. 3. introduceth the Pope answering the people which would continue in the obedience of the deposed King, thus, I do not free thee from the natural or Divine commandment, when I absolve thee from the tie of obedience; for I do not permit thee thou shouldest not obey thy King, which were against the Divine law, but I make him that was thy King, to be so no longer, as a servant set at liberty is bound no longer to that Master. 5. They must hold, that Clerks are no subjects, and that the King hath no power over them, either in spiritual or temporal things. So saith the Cardinal: It cannot be proved, that the Kings of Bellarm. a● Clericis, c. 30. this age are lawful Superiors and judges of Clerks, if by the same mean it be not proved, that Children are above their fathers, sheep above their Pastor, temporal things above spiritual: and, Not only in spiritual things, but in temporal, is Cap. 28. the Priest to be governed by his Ecclesiastical Superior; and it cannot be, that in temporal things he should acknowledge the secular Prince; because no man can serve two Masters. And (saith Suarez) It is a general rule, that Ecclesiastical persons are exempted from secular jurisdiction, not Defence. fid. l. 4. c. 15 §. 9 16. only in Ecclesiastical crimes, but also in civil; which cannot be denied without denying a principle of faith. And another, The rebellion of a Clerk against his Prince is not treason, because he is not E●●an. Saaphor. tit. Clericus. his subject. 6. They must hold no great difference, whether they kill their Prince with poison or steel; for there be many examples (saith Mariana) both ancient & modern, of enemies killed this way; but he denies that he may be justly poisoned, who may otherwise be killed by fraud; for it seems inhuman, to present him with poison in his meat or drink, because it makes him an instrument of his own death; but yet a remedy hereof is, to apply it outwardly, by poisoning the robe or seat, etc. as hath been used by the Moors▪ to some Princes. Thus conscionably hath the great and conscionable Jesuit Mariana resolved this great case of conscience; l. 1. c. 7. per totum. Now tell me whether these be not sound traitorous doctrines, and if any higher treason can be higher than the lowest of them. Whether these be not fit jewels to admit into a kingdom: Whether these men are to be magnified in our Pulpits above Calvin, Beza, Luther, Bucer, etc. Whether their books are so fit to be studied, being shops of rebellion, by novices or others, or to be turned to ashes in some happy Bonfire, that the memories of such firebrands, as their Authors, might perish from off the earth? Whether a Jesuited Papist be any other than a rebel in an high degree, only quiet till he have opportunity, and till he can conquer his Master according to their doctrine? All which I propound, to exhort all that would not be poisoned, and diverted from their allegiance to Christ and our Christian King, to beware of Popish doctrine, & above all of Jesuitical principles, which are the Catechisms of high Treason: and to exhort all Christians to submit to the power of Christ, put by him into the hand of his Anointed, in all lawful and indifferent things; and to stand far off from the Tents of these Corahs', and to stand far off from the Tents of these Corahs', and Conspirators, remembering that of Solomon, Fear the Lord and the King, and meddle not with the seditious. 2. This pertains to the members of the Church, for consolation, instruction, and examination. Use II. 1. It comforts the poor Church, beset with mighty enemies within, and without, and on every side, and being in itself as a silly woman, or worm, weak and destitute of all help and means, may say as jehosaphat, 2 Chron. 20. 12. There is no strength in us in respect of this great multitude. But here is comfort; the name of our Head is Vcall, Pro. 30. 1. of a verb that signifieth power. Object. What is it to us, that Christ hath power? Ans. Yes, because he hath it not for himself, but for us: The power of a Prince is for his subjects, and the power of the head is the strength of the members. Ob. But if he have such power for us, why doth he leave us in such weakness, and as sheep ready for the slaughter? Ans. It is not because he hath not such power as might make us stronger than all adversary power, even in outward means; but therefore he leads us through weakness, that himself may be glorious in being seen our strength: for he useth to perfect his power in our weakness. Ob. But if Christ had such power, why gave he way to his enemies, not only bodily, to apprehend and crucify him; but spiritual, death, the grave, sin and Satan to seize upon him as an ordinary and impotent man? Answ. Not because he then wanted power; but, First, by his Father's dispensation, for the time of his abasement, which was not the time of manifesting his power: But even then he told Pilate he had had no power over him, but by his Father's permission, john 19 11. and he could have commanded more than twelve Legions of Angels. Secondly, by voluntary resignation, as he said, I have power to lay down my life; and, I give my life for the world: which made his death not impotent, as other men's, but a powerful death. Thirdly, in respect of necessary satisfaction, having undertaken our cause and condition; we were fallen into the power of sin, death, hell, the grave, and all miseries; this very condition must he undertake, and bear away for us that which we should have lain under for ever: For as a man cannot carry away a burden which he takes not up, so could not Christ have removed our burden, if he had not undertaken it. He could not overcome death, but by dying; nor the grave, but by entering into it; nor heal us, but by his own stripes; nor enrich us, but by his poverty. Fourthly, in respect of commiseration, and compassion; He was touched with infirmity, that he might be a merciful high Priest, Hebr. 4. 15. He would know our miseries by his own sense, that he might affect them, and be pitiful unto us. Fiftly, for his own greater glory and exaltation; & that both in respect of his person, and of his work. The power of his person shines brighter than the Sun breaking out of a Cloud, in that he enters the lists with these enemies, within their own precincts, and there gives them the overthrow, conquers Satan in the wilderness, Death in his own den, principalities and powers not in heaven, but on the Crosse. The power of his work shineth, in that he worketh the greatest work that ever was, by contraries: To bring life out of death and to save the world from death, by death, is no less power than that which made all things of nothing, and brought light out of darkness. To bring us to heaven by his descending into hell and heal us by his stripes, this is a powerful work indeed. Now this ground being laid, that Christ never wanted fullness of power, when he was weakest & lowest, and much less now in his glory & exaltation we may build assured comfort on his foundation. I. We shall not fail of needful supplies of all things pertaining to life and godliness, 2 Pet. 1. 3. His divine power affords all needful things for life: He can prepare a table for us in the wilderness, Psal. 78. 19 No Father is so able to provide for his children, as he is for his, in whose hands are all the corners of the earth: He is of power to supply us with all good means for his service: He is able to give wisdom, and the Spirit to them that ask him: He is able to feed and clothe us, and to fill up our Gomer, and enable us to all liberality. If our beginnings be small, or our losses great, he can (if he please) double our portion, as jobs, at the latter end. Also for things pertaining to godliness, and a better life, we have strong consolation, in that Christ hath power, 1. To merit. 2. To apply. 3. To uphold. 4. To perfect our salvation. 1. He hath power to merit our salvation, because he hath power to satisfy wholly by himself the justice of God, without any piecing or patching to his merit and righteousness. He hath power to pay the whole debt, and to cancel the bill and hand writing that was against all Gods chosen. He is of power to pardon sin: Mat. 9 6. that ye may know the Son of man hath power to forgive sin on earth, and he hath power to fulfil the Law. 2 He hath all power to apply his merit to our salvation: because to this end he did mightily raise himself from the dead by his own power; and ascended into heaven, that by a powerful intercession he might apply his sacrifice to the Saints. From thence he hath power to send his Spirit, to acquaint us with the things given us of God. And he is of power to work faith in the hearts of the Elect, whereby they may apply to themselves his whole merit and obedience, while they are here below. 3 He is of power to uphold our salvation, diverse ways: By setting us upon a strong foundation, and a sure rock, not to be shaken by any contrary power: By strengthening us by a powerful word, which is a mighty organ and a strong arm able to save. 2 Tim. 3. 16. By comforting and strengthening us by the Spirit of strength and power, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power. And by making us invincible in suffering, Phil. 4. 13. I can do all things by the power of Christ assisting me: Yea to sail by hell to heaven, and to pass by the cross to the crown. 4 He is of power to perfect our salvation, and hath engaged this power to this purpose: 1 Pet. 1. 5 We are kept by the power of God to salvation. And why? First, He is of power to make our imperfect duties pleasing to God, hiding all the imperfection of them under the mantle of his mercy. Secondly, He hath a superior power to all enemies; that none of them can separate us, or pluck us out of his hands: for he hath the keys of hell and death, Rev. 1. 18. Thirdly, He hath power to lead us through death & dust into his own glory: so as we have assurance of a glorious resurrection by the working of his mighty power, Phil. 3. 21. Fourthly, He hath power not only of preparing mansions for us in his Father's house, but in the last day to descend from heaven to fetch us up to himself, that we may be ever with the Lord. Our joshua hath power to bring us into Canaan. II. Here is a ground of comfort and encouragement in all well-doing, and to go on fearelesly in good duties; wherein commonly we have the power of the world against us. For why? First. He is of power to strengthen us, & of weak to make us strong. Of ourselves we are able to do nothing: that we have any power to any thing that is good, it is from his power: His grace alone is sufficient for us, 2 Cor. 12. 9 Without me ye can do nothing. Secondly, He is of power to reward our least labour of love to his name or Saints, and all the power of the world cannot hinder him. Thirdly, He is of power to clear our innocency; to disperse the fogs and clouds of calumny and reproaches, and to make our righteousness shine as the sun at noonday. He can and will make our darkness light. Fourthly, His power encourageth our prayers; because he is able to receive them, and do abundantly above all that we ask or think. Fifthly, He is of power to make us perserve: for he is able to perfect his work: and this power shall uphold a poor Christian, if the truth should fail from the Church and Kingdom. Object. I am weak, and oftentimes careless in keeping my ground and grace. Answ. Quicken up thyself: become a member of Christ, and if thy faith be weak, that thou canst not comprehend him, his power is strong to comprehend thee: yea the weakness of God is stronger than men. 1 Cor. 1. 25. Object. But the enemies are strong and powerful, Jesuits & other seducers subtle, and sundry adversaries armed with power, grace of times, cruelty, etc. Answ. Yet this power of Christ lays such hold on every true Believer, that no seducer can deceive him, nor no power pluck him out of his hands. No power can dismember this Head, nor reach their graces. 6 He that is of power, & gave us strength when we had none, is of power even in death and in our dust, when all strength is gone, both to keep faithfully for us what we commit unto him till the last day, & also to renew us with strength as the Eagles, and change our vile bodies to be like his glorious body; like it in quality, not equality; in strength, shining, agility, incorruption; fitted as a glorious member to be united to so glorious an head, and that for all eternity. III Another ground of comfort is, that out of this power of Christ we may conclude the stability of the Church, which is his Kingdom. This power hath upheld the truth these many hundred years, against the devil, the world, the Turk, Antichrist, Popish Princes, and forces; against tyrants, massacres, inquisitions, torments, pouder-plots; against false brethren and hypocrites; that against all the gates of hell it is not only taught and preached, but triumpheth and conquereth, so as all the world may see a mighty power protecting it. The Church is an heavy Zech. 12. stone to lift at, because it hath all Christ's power for it: and therefore, if all nations rise against it, they shall be torn in pieces. The truth is stronger than all, and must prevail at last: it may be smothered as fire under ashes, extinct it cannot be, so long as Christ who is truth, hath power to uphold it. The promise is strong, that all the gates of hell shall not prevail against it. For as Christ is truth that uttered it, so he is Omnipotent to accomplish it. This power shall ever keep this Ark upon the waters from drowning. Hitherto of the consolation. Instruction also ariseth from this power of Christ: and, 1 To Ministers, that they preach Christ the power of God, 1 Cor. 1. 24. that is, not only by preaching to acquaint men with the power of Christ, but so to preach as Christ's power may be put forth in the Gospel, which is the rod of his power; and so as to bring in subjects daily under this power of Jesus Christ, Preaching a man's self will not do it, nor preaching of men will not do it, nor every learned, nor every idle discourse of Christ: but to speak from the spirit, and in demonstration of the spirit, that men may say, Christ is here indeed, I feel his power 1 Cor. 14. 25. quickening, counselling, comforting etc. 2 To Magistrates, that they put forth all the power they receive of Christ, for the glory of Christ, and the good of the Church; as knowing, First, that all powers are of God; and therefore for God and his causes. Secondly, they are his Ministers for the good of the good and them that do well. Thirdly, those that honour God, God will honour, and contrarily. And who seeth not, that those that extraordinarily oppose this power of Christ in his Ordinances, God extraordinarily opposeth them? they cannot so openly contemn him, and despise his word, but God as manifestly pours contempt upon them, and makes them extraordinary spectacles of disgrace and contempt. For how can a man set himself against God and prosper? Fourthly, All the power in Christ's own hand was set against sin and the devil's kingdom: what better example to a Christian Magistrate? 3 To every Christian: three ways. 1 We are instructed to submit ourselves to the royal power of Christ our King, as willing subjects, acknowledging him the great Centurion of the world. For this was prophesied of us in the New Testament, Psal. 110. 3. Thy people shall come willingly at the time of holy assembling. And otherwise we shall be worse than wicked angels, or the unreasonable creatures who all obey his word, as we saw before. 2 To depend upon this power of Christ, as our sovereign King, who hath all power to do us good. Want we heavenly things? he hath all power in heaven, and for heaven: he hath power to call, to justify, to sanctify, to beautify, to glorify. Want we heavenly graces and riches? he hath treasures of wisdom and grace. Want we earthly things? he hath all power in earth: he can bestow, not dews of heaven only, but the fat of the earth. Isaac had but one blessing: but he hath more blessings than one: and if he be rich, being our husband, we shall not be poor. 3 To acknowledge this power of Christ in all our receipts of blessing or comfort. 1 Find we the work of conversion and sound grace? this is not by freewill, or preparations, or operations of nature: but here is a creating power put forth by Christ, a power divine working many miracles, making a blind man see, a deaf man to hear, dispossessing a man of many devils, raising a dead man, and quickening him that was dead in trespasses and sins. 2 Find we not only our peace made up with God, but that now we are lovingly affected to God's people for God's image and goodness? Here is a fruit of Christ's mighty power, who hath reconciled the wolf and the Lamb, the child and the cockatrice, Esa. 11. 6. 3 Find we any work of holiness begun, any presence of grace, any beginnings of heavenly motion, in faith, hope, love, joy, zeal, constancy? Here is a great power of Christ our head, by whose power all these are purchased: here is a power making a Blackmoore white as snow. 4 Findest thou any strength against sin, any temptation foiled, any lust given over and hated which thy nature inclineth unto? Oh here is the power of Christ above the power of nature. Never was sin foiled but by Christ's power: never was any a Conqueror in the spiritual combat, but by the presence, power, and strength of the General. 5 Find we our prayers heard, our defects covered, our duties accepted? All this is the virtue and power of Christ's prayer, and by the merit of his obedience. Thus must we with the Church here sing out the power of the Lords Christ. And this also of the Instruction. Next, this serves the members of the Church for examination: namely to try, whether we feel this power of Christ put forth in ourselves; else all is unprofitable and uncomfortable to us. Phil. 3. 10. the Apostle counts all other knowledge and privileges but loss and dung in respect of knowing in himself the virtue and power of Christ's death and resurrection. This is more than to hear of Christ, of his life and doctrine, of his death and passion. It is a lively feeling in his own soul the power and virtue of his death, in the death of sin, and of his resurrection in rising from the grave of sin. This is more than to preach of Christ's life and death, and goeth beyond all eloquent discourses of the actions and passions of Christ, if the Preacher (as too many) only know the virtue of Christ's death as the Physician knows the virtues of herbs and simples, only by his reading or relation, without his own experience. This knowledge of the power and grace of this Solomon must be like the knowledge of the Queen of Sheba, 1 King. 10. 7. It was a true word which I heard of thy sayings and wisdom, howbeit I believed not this report, till I came and have seen it with mine eyes: neither can half the power and glory of Christ be attained by reading, or report, except ourselves by inward feeling and experience come to discern it. That is an happy knowledge of the power of Christ not which is speculative or discursive, but which is experimental, such as the Samaritans, joh. 4. 42. They say to the Woman, Now we believe not for thy relation, but because ourselves have seen Him. Quest. How may I discern the power of Christ in myself? Answ. It may be discerned by four special marks, or evidences. I By the power of the word, which is his powerful arm to salvation. So much as thou findest the power of the word, so much of the power of Christ mayest thou discern in thyself. Now examine: 1 Hast thou found the word commanding light out of darkness in thy soul, as in the first creation? hath God's powerful word created a new saving 2 Cor. 4. 6. light in thee, that whereas thou wast blind, now thou art sure thou seest the face of God in Jesus Christ reconciled unto thee? 2 Hath the word in the Ministry been a powerful voice of Christ calling thee as Lazarus out of the grave where thou wast by nature under the dominion of death by sin? hath it brought in a new life of God, and grace? What word besides the Omnipotent word of Christ can raise a dead man? If the word of God hath inspired a new breath of the Spirit, and wrought heavenly motions in thee, thou mayest plainly see the power of Christ in thyself. 3 Hath the word been powerful as a mighty engine to cast down high and strong holds, and 2 Cor. 10. 4. bring every thing unto the subjection of Christ? hath it taken thy highest holds, and now sitteth as a Commander there? If it have an inward command, the understanding conceiveth, and is convinced in the certainty of things which be contrary to nature and sense: it will shut the own eyes, and yield to things foolish and absurd to reason: The will easily denyeth itself & worldly wisdom, reason, profits, pleasures, liberty and life itself, to submit itself only to the will of God: The affections are wrought by the word, earnestly to embrace things which they most deadly hated. Oh what a mighty power of Christ is in that word, whereby thou now lovest Gods word and Ministers, who most bend themselves against the swinge and stream of thy natural desires and customs? whereby thou art now wrought to heavenly-mindedness, who wast so wedded and hand-fasted to the world as thou didst think thou couldst never be divorced? whereby thou canst now hate sin and works of the flesh, which before were as meat and drink, and as delightfully drawn in as the fish draweth water, and held fast as sweet morsels under thy tongue, not to let them go? who can deny this to be a prevailing power of Christ, casting down such Turrets and Bulwarks of nature, of corruption, which would have yielded to no other force or battery? The blast of the rams-hornes seems a weak and foolish thing; but nothing else can cast down the walls of jericho, but this. 4. Hast thou found the power of the Word outwardly reforming thy life? hath it been of power to call thee from thy bad customs and companionships? doth it order thy speeches with grace and wisdom? doth it work a redress in thy ways, and make all thy steps right and clean? doth it change thy course into itself, and make it graceful to thy profession, and fruitful to thy brethren? Here is the power of Christ attending his Word, and the work of his Spirit changing us into the image of it from glory to glory, 2 Cor. 3. 18. But what power of Christ is in him that is a sot, without understanding of the Word, after so long hearing, or that shuts his eyes lest he should be enlightened? or in him that will not believe beyond that he seeth with his eyes, or may touch with his fingers? or in him who is not a whit altered from himself when he was at the worst, not quickened with the life of God? Hath the Word been too weak to stir in thy conscience, to change thy heart, to reform thy speeches, but thou must rap out oaths at pleasure? to conform thy life to it, but thou must drink and game, and do as the company is, accounting holy obedience but a needless strictness and preciseness, and exemptest thyself from obedience farther than thou listest? To thee I say, the regal power of Christ hath no place in thee, who art as yet no subject, but a rebel, and resister of it. II. Know the power of Christ in thee by the power of faith. The work of faith is a work of mighty power; a work of such power, as neither man, nor Angel, nor the bare Ministry can effect; it is 2 Thess. 1. 11. the Arm of God, and the operation of him that raised Christ from the dead, Coloss. 2. 12. Find in thyself the power of faith, and thou hast found the power of Chrst; for faith makes Christ, and all his power, to become ours. Quest. How may I find in myself the power of faith? Answ. 1. The power of faith betrays itself in powerful and fervent prayer; which is powerful, and prevailing with God himself, who suffers himself to be overcome by the wrestle of faithful prayer, as we see in jacob and the Canaanite. 2. In cheerful obedience to the will of God. Faith cannot but work by love to God and man; and therefore the obedience must be both general, having respect to all Commandments, and cheerful and ready in all, even the most difficult and dangerous; as holy Abraham was in leaving his Country, circumcising his family, offering his son, all done by faith, Heb. 11. 3. In patient enduring and suffering Gods will and pleasure revealed: for faith is powerful to enable and undershore the believer under a great burden; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong post or stud to stand under and bear up a man in grievous temptations; it is our victory against the world; it will wrestle with jacob till he have never a limb left: It is a powerful fence against God's keenest weapons, yea against death itself, as job said, If the Lord kill me, yet he shall not kill my faith, I will still trust in him. Now what power of faith is there, when a man cannot, or cares not to pray, or if he do, his prayer is without life and motion, dead and formal? when he hath no respect out of conscience to any Commandment, but occasionally can swear, or lie, or deceive, or break the Sabbath, & c? When a man will suffer nothing for Christ, no not the breath of vain men, nor part with a grain of his name, or estate for Christ, and in his sufferings, and sorrows is impatient, murmuring, despairing? III. This regal power of Christ is discerned by the power of godliness; and this both in public and in private. The power of godliness is discerned, 1. By the ground, which is true love of God with all the heart, which is the marrow of the first Table. Christ loved his Father with all his heart, and his neighbour as himself, nay, above himself; and where his power comes, God is loved for himself, above all. 2. By the subjection of the will to the obedience of the Law. A mighty work of Christ's power was his perfect fulfilling of the Law; if thou partakest of this power, thy will is persuaded, and bowed to Gods will; thou aymest at the perfection of the Law, and settest it before thee as the rule of thy life; and if thou esteemest it not necessary to thy justification, yet is it necessary in sanctification. 3. By sincere affection and exercise of holy things; when a man makes God's Ordinances, his Sabbaths, the Ministry and worship of God his delight; he is a true worshipper in the House of God; one day in GOD'S House is better to him than a thousand besides. 4. He is a Jew within as well as without, in the spirit as well as in the letter, & in his own house as well as in God's house; he will walk wisely in the midst of his house, and make that a little Church, by upholding the worship of God there; yea in the midst of his heart he will walk with God, as Enoch did. But if a man place his affections below God; if the laws and discipline of the Word be too strict, he must have more liberty than the rule of Christ allows him; if he content himself with a form of godliness, and deny the power, nay hate the power of religion in himself and others; if God's Ordinances be a burden to him, and he as heavy to them as a Bear to a stake; if he come to Church to pray, but pray not at home, nor sets up religion in his family; what is the power of Christ in such a one? none at all. IV. Christ's power in us is discerned by powerful prevailing against spiritual enemies in the Christian combat. The principal enemies to be resisted are, 1. Satan in his temptations. 2. Sin in his allurements. 3. Afflictions and rebukes for the Name of Christ, and for well-doing. All overcome by the power of Christ in his members. 1. A mighty work of his power was, that he was able to foil temptations, and stand against all hellish powers, so as when Satan came he found nothing in him: Even so the power of Christ, wherever it is, puts forth itself against Satan's kingdom; the strong man is cast out by a stronger than he. Dost thou chase Satan afore thee, and the whole band of his temptations, so as though thou canst not be free from the molestation of his assaults, yet thou art free from the seduction, and persistest in thy goodness? here is the power Christ; if Satan be trodden under our feet, it is the God of peace that doth it. These adversaries are so mighty in strength and subtlety, that no power but the power of God's might can resist them. But where the devil triumpheth and holdeth a man captive at his will; when, as the great Centurion, he saith to his slave, Do this, and he doth it, swear, and rail, and whore, and drink, and lie, and deceive, and men do so, the power of Christ is far off, unless for revenge. 2. Another enemy is our own sins and lusts; in the subduing of which we may espy the power of Christ. Canst thou find the evils of thy heart and life conquered, infirmities vanquished, the power of sin daily weakened and foiled, sin cast out, if not in respect of presence, yet of power, that the reign and dominion of it is gone? here is the power of Christ, for no other power can put sin to death, but the power of Christ's death. Contrarily, where sin is not disarmed, but the body of it stands united, compacted, not wounded to death; where secret sins are allowed; where lusts are alive and cherished; where worldly pleasures, profits, fashions are followed with a full strength; where men willingly cast themselves into the occasions of sin; here is no saving power of Christ in conversion and change; for all Christ's power is set for the overthrow of sin: it set himself free from all corruptions, and sinful infirmities, and so his members. 3. The last enemy are afflictions for Christ and well-doing. Canst thou bear the worst troubles for Christ, and be baptised with his baptism? canst thou esteem the rebukes of Christ greater riches than the treasures of Egypt, as Moses, Heb. 11? canst thou account losses for Christ thy greatest gain? dost thou not account thy life dear to thee, so that thou mayst finish thy course with joy? Is not all this a divine power, that can make thee rejoice in the Cross of Christ, and joyfully endure the spoiling of thy goods, and carry the reproaches of Christ as a Crown on thy shoulder, all which formerly thou fearedst as hell itself? But where is the power of Christ, when every shadow of change is of force to drive men from the profession, every damsels speech can terrify so great a Professor as Peter, even to the denial of his Lord; a sleight reproach or nickname can keep many away from Christ, and make many go away? Were the power of Christ present, it would endure the Cross, and despise the shame, and nothing could separate. Now have I discovered the trials of the power of Christ. If any man have this experience of the mighty power of Christ, praise God for it: if not, pray to have thine eyes opened to see the exceeding greatness of this power of Christ in thyself, Eph. 1. 19 both in weakening the power of sin, that it may not have dominion over thee; and in weakening the presumption Psal. 119. 133. of thine own power and strength, which overthrows great graces, and casts men headlong into fearful falls, as we see in Peter; (but let him that stands take heed lest he fall) as also in stablishing the mighty work of grace in thy soul, and whatsoever virtue may accompany thy salvation, as knowing, that this mighty power of Jesus Christ is put forth, first for holiness, and then for happiness. For the accuser of our brethren is cast down, which accused them before our God day and night.] These words contain a reason, why the Church hath with a loud voice ascribed the honour of salvation and kingdom to the Lord, and of power unto Jesus Christ; namely, because the accuser of the brethren is cast down. Where we have two things. 1. His crimination. 2. His dejection. In the former part are four things. 1. What are these accusations. 2. Who are accused, brethren. 3. Where, before our God. 4. When, night and day, I. These accusations are the objecting of things true or false, to the hurt and disgrace of the godly. First, in true things Satan accuseth them; he espieth their infirmities, and noteth even in the best many sins and errors, which they are guilty of; and these he urgeth and amplifieth against them before God, and pleadeth from them their unworthiness of mercy; yea, the sins which in them are of weakness, he amplifieth as if they were sins of wickedness, and reigning sins, and maketh them seem unpardonably heinous, and claimeth the justice of the Law, and the execution of the curse upon persons so unworthy of life and salvation. Secondly, these accusations are also of false things; For Satan, alyer from the beginning, deviseth many false calumniations, lies, and slanders, and casteth them upon the Saints. In those Primitive times, what an heap of horrible lies did the devil and his instruments raise against the Saints, to incense the Emperors against Christian religion? as namely, that they were seditious, rebellious against government, sacrilegious, incestuous; that they ate raw flesh, & used libidinous commixture in their meetings by night; that they worshipped the head of an Ass, adored the Sun, and a number more execrable villainies imputed to those poor and innocent lambs, led away for such monsters to the slaughter, as appears in Eusebius and Tertullian. And to the same purpose, Lib. 6. c. 3. Apologet. he being still like himself, hath falsely accused the godly in all ages, for seditious meetings, nightly and unlawful conventicles, rebellion against Princes, unchaste conversings, and the like. II. Who be the persons accused? Our brethren. We have showed it to be a voice of a multitude of members of the Church militant, upon occasion of a particular victory, who stood in near relation to the afflicted Saints, and therefore called them our brethren. Brethren are either by birth, of the same parents, as Cain and Abel; or by affinity, of one root or stock, as Abraham and Lot; or by Nation or Country, as Paul and the Jews, Rom. 9 1. or by profession and communion in one faith and worship, as here. Quest. Doth Satan accuse none but the godly who are brethren, or doth he not also accuse the wicked and unbelievers? Ans. He accuseth the godly to get them condemned; but what need he stand accusing those whose infidelity hath already condemned them? as Impios ●am victos contemnit, necinsectatur. Cypr. the wicked are, joh. 3. 18. He need not trouble himself with those whom he is sure of. III. Where doth he accuse? Ans. Before our God; bewraying three things. First, the impudence of this Accuser, who dares accuse them before God, who knoweth their uprightness and innocency, and is their only Patron and Justifier, as of job. Secondly, his malicious end in accusing, which is to break off the relation and union that is betwixt God and his people; for whereas God is our God, being reconciled unto us in Jesus Christ, and entered into an everlasting covenant with us, that he will never cease to do us good, Satan impudently accuseth us before him, to make him not ours, if it were possible. Thirdly, the loss of his labour, and how frustrate he is in his calumniation; he is indeed an instant and spiteful accuser; but, seeing it is before our God, he can avail himself nothing, nor prejudice the Saints any thing at all; he cometh too late, for all the matter of accusation is answered already, and taken up between God and us; so that he remaineth our GOD still, when Satan hath done the worst he can. IU. When doth he accuse? Night and day; which argueth his instance and importunity in accusing; that he is restless, and incessant, and far beyond all other accusers in his accusation: For, First, other accusers sometimes cease accusing; for if they accuse all the day, they must rest at night; but he is restless, and needeth no sleep; he is busy day and night. Secondly, other Accusers & Plaintiffs have their times and terms to put in their bills of complaint, & afterward have their vacations; but this Informer keepeth a perpetual term, without any vacation at all; he applies the bar perpetually, night and day. Thirdly, other Accusers knowing their cause to be naught, carry it close, and shoot their Arrows in the dark (as it were in the night) and fly the light as much as they may; but this Accuser, although he knows his accusation false, yet, transported with malice and impudence, will accuse in the day, aswell as in the night, even in the light and Sunshine, as not caring where he may do mischief, nor how openly. We come now to the instructions. 1. Note hence, that all that profess Jesus Christ, Doct. 1. are brethren, and so to be esteemed, Mat. 23. 8. One is your Master, even Christ, and all ye are brethren: But as in nature there are brethren in common nature, as all men in the first Adam, though never so remote, as also brethren in ne are and special kindred, of the same next parents; so ingrace, there is in the second Adam a common brotherhood, and a special fraternity. The former is only by external vocation and profession, and fruition of common grace. The latter is by special grace and inward conjunction, which is a nearer and surer band than any in nature; of which our Text speaketh. These are near brethren. 1. They have all one father, and mother, and elder Reas. 1. brother: God their father hath begotten them all of immortal seed, and adopted them into the number of his sons and daughters: The Church is their mother, the free woman, the mother of us all; which nurseth them up on her breasts, the two Testaments, Gal. 4. 26: whence, as new borne Babes, they suck the sincere milk of the Word, to grow by it, 1 Pet. 2. 2. They have all one elder brother Jesus Christ, who is not ashamed to call them brethren, Heb. 2. 11. Mat. 12. ult. All of them have the same language of Canaan, all the same affection to God's house, all opposed by the world; As concerning this sect, we know it is every where spoken against, Acts 28. 22. 2. They have all one and the same provision as 2. brethren; the same garments and livery, Christ's right ousnesse, their elder brother's coat put on them by baptism; the same diet and table of the Lord; the same bread and Manna that came down 1 Cor. 10. 3. from heaven; the same water out of the Well of Life; the same servants to attend them, the holy Angels, Ministers to all the heirs of salvation. Heb. 1. 14. 3. They have all the ●mage of God their Father 3. renewed upon them, and they all grow up like their heavenly Father daily, holy as he is holy, merciful as he is merciful, and perfect as he is perfect, in quality not equality, as a child is like his father not in greatness or dimension, but resembleth him in proportion feature and similitude. 4 They have all one faith, one hope, and expectation, and one inheritance in the kingdom of heaven, 4. a patrimony purchased for them before the beginning of the world; whereof they are all heirs and fellow-heires with Christ. Rom. 8. 17. Which teacheth us to love all the Saints and people of God with brotherly love: Heb. 13. 1. Let Use I. brotherly love continue. 1 Pet. 3. 8. Love as brethren, be pitiful and courteous, 2 Pet. 1. 7. join to godliness brotherly kindness. 1 It is a lovely thing for brethren to dwell together in unity, Psal. 133. 1. And as it is a shame for Motives to love our Christian brethren. Brethren in nature to be separated in affection, so is it much more uncomely for those whom grace 1. hath joined, whom one heavenly Father, faith and religion hath coupled, to be disunited and make a breach in the body of Christ, in the house of God. 2 True love of brethren is the first fruit of faith, and the first bud and blossom which discryeth a 2. tree of righteousness: and by this it is discerned, that we are translated from death to life. For by nature every man is a lover of himself, and an hater of his brethren; but grace obeyeth the new commandment of love, which commandment being before antiquated, is by the new work of the Spirit renewed in those that are renewed, and shows us borne of God, 1 joh. 4. 7. 3 Our Lord Christ in his example preferred the spiritual kindred, by ●aith and the new birth, before 3. his natural, Mat. 12. 44. These considerations would cut off many contentions and quarrels, and be as water cast into the fi●ry hearts and hands of brother against brother: as Gen. 13. 8. I pray thee let there be no strife between us, for we are brethren: and Act. 7. 26. Moses said to the striving Hebrews, Sirs why strive ye? ye are brethren, both Hebrews, of one family, and one faith. So should Christians say, what do I striving with such a one? doth not common nature join us? doth not common profession, yea and grace too? and cannot all these prevail against my passion? This consideration would answer all Objections incensing us. Object 1. One saith, oh he is a man of bad qualities, an ill natured man. Answ. Yet account him not as an enemy, but admonish him as a brother, 2 Thes. 3. Object. 2. Another saith, oh he hath much wronged me. Answ. Yea but a brother must cover his brother's faults: brothetly love will cover a multitude of offences: a brother must bear, forbear, not often take forfeits, nor notice of small things, nor every great. It is for an enemy, not a brother, to be unnatural, to retain stomach, to grudge, envy, revenge, etc. Object 3. Oh but I have often forborn and forgiven. Answ. How often? hast thou forgiven seventy times seven times? so is the commandment: and he is still thy brother. Object. 4. But in this case I cannot bear him, the wrong is so great. Answ. Intwo cases a man may and must be more strict, even with his brother. 1 In retaining his own innocency. 2 If his brother will not see and confess his offence. But if thy brother come and say, I pray thee forgive me, then, though the wrong be as great as that of Joseph's brethren against him, as he was readier to offer pardon than they to ask, so must thou, Mat. 18. 33. Shouldest not thou have had compassion on thy fellow servant? much more on thy brother. Quest. What are the conditions of this brotherly love? Ans. 1. It is universal to all Saints. 2. Sincere, not in tongue, but in truth. 3. Fruitful in effest, as in affection. 4. Constant. 2 It reproves such as scorn this title, and think it an high reproach to be of the holy brotherhood. Use 2. First, these persons disclaim all kindred with Christ: they are of another house, and blood: their speech betrays them. Secondly, they scoff at Christ himself, who was the chief of this brotherhood, our elder brother, and was not ashamed to call us brethren: it was no reproach then. Thirdly, They set the Holy Ghost to school, as not knowing how to speak in the Scripture, who every where calls the Saints brethren, and holy brethren, Heb. 2. 1. Let him that dares despite the Spirit and scorn his language, know he shallbe shuffled out of this society, and pronounced a brother of the devil and damned ones. It also reproves such as wrong the brethren of Christ; like the brethren of joseph, seek to cast them into pits and prisons, buy and sell them in their good names, and intent evil against them while they are yet a far off. Let them consider that in Mat, 25 40. In as much as ye did it unto one of these my brethren, ye did it unto me, Go ye cursed. And mark, Christ disdains not after his resurrection, to call us brethren. Mat. 28. 20. and darest thou wrong them whom he so honoureth? 3 Here is a ground of true and just dealing with all men. Be not fraudulent, deceitful, cunningly by lies, oaths, false weights or measures to deceive thy brother. Let no man defraud his brother by any M●lac. 2, 10. 1 Cor. 6. 8. Thes. 4. 6. means: the Lord is the avenger of such, namely in special manner. What, wilt thou deceive thy brother, be unmerciful to thy brother, hide thine eyes from thy brother, fall from thy brother in his distress? was not a brother made for adversity? and dost thou add to it? 4 Superiors learn moderation, humility, and Use. 4. mercy. It is a good meditation, every way to look at the case of an inferior, as the case of a brother. First, To work humility. Deut. 17. 20. The King must not puff up himself above his brethren. Great scholars must not puff up themselves above them of meaner gifts: for, one is your Doctor, and ye are all brethren, Mat 23. 9 Secondly, To work moderation: the husband must moderate his authority, because, though he be superior, yet the wife is joint heir of life. 1 Pet. 3. Master's must moderate themselves toward their servants, because they have the same Master in heaven, to whom they are with their servants fellow-servants. job contended not with his maid, because he that made one, made both. c. 31. 13. Onesimus a converted servant must be received as a brother. Thirdly, To work mercy to the poor: this poor man is not a beast, but a brother: not as a dog ranging for hunger, but a poor Christian, a poor brother: and I must not turn my eyes from my poor brother, mine own flesh. This sick man is not a sheep, sick of the rot, but one of Christ's field: this poor servant is not my horse or Ox, whom I feed and tend, and if they be sick I ask counsel and drench them, but my brother made in God's image as I am, a member of Christ as I am, whom I must tender in sickness and health, and show myself a brother made for adversity. 5. This may comfort poor Christians. A brother is a name of equality. The poorest Christian hath the Use. 5. same Father, Mother, alike precious faith, and the same common salvation with the richest. Christ's Kingdom is not political, which stands of superiors and inferiors, but in Christ all are one. Thou poor man effectually called, hast not such favour of great men, but hast as great share in God's favour, and in the death of Christ as the richest. Thou wantest gold and silver, but that did not purchase life, but Christ's precious blood, and that thou enjoyest at full. Great men have privy stairs in their palaces: but thou goest up the same stairs to heaven, by the same Word, Sacraments, Faith, Prayer of faith, etc. a rich man's prayer is no better than a poor man's. Thou canst not fair so daintily, nor clothe thyself so costly in purple and silk as the rich: but God at his table feasteth thee as plentifully, and arrayeth thee with as costly a robe of Christ's righteousness as the highest Potentate. 2 Those that are in spiritual fraternity with Christ Doctr. 2. and one with another, lie open to all manner of wicked accusation. Who was ever a more faithful and trusty servant then joseph? yet was not he accused of incontinency, and for that cast into prison a long time, and could never come to due trial? Gen. 39 9 job by the Lords own testimony a peerless man, and most upright before God and man, yet was not he accused before our God of hypocrisy, not only by the great Accuser, but by his friends? David whose conscience smote him for cutting the lap of Saul's garment; was still accused by the Courtiers of high treason against him, and one that sought his life, crown, and Kingdom. The Prophets who were holy men of God, and mirrors of piety and grace, were all accused of most heinous things; Daniel of disobedience, Elias of troubling all Israel, Amos of conspiracy, jeremy of revolting, etc. The Apostles, who shined in holiness and innocency as stars of the first magnitude, were accused to be authors of sedition, troublers of Cities, raisers of tumults, contemners of laws, trumpets of rebellion, preachers of ordinances not lawful to receive, Act. 16. 19 Was not Paul accused by Tertullus (Act. 24. 5) to be a pestilent fellow, a mover of sedition among the Jews through the world, and one that taught every where against the law of Moses? And whence were those rackings, and mockings, and scourge, and stonings, and slaughters, and torments of those whom the world was not worthy of (Heb. 11. 36.) but from the same original of wicked slanders, and keenest darts of false accusation? Quest. Why doth not the Lord protect innocency and holiness, but suffer it to be the butt and white to receive all the arrows of wicked calumniation? Answ. Ask also why the Lord suffers the clouds to beset and darken the Sun, or the darkness of the night to succeed the light of the day. He is not bound to give thee a reason of his ways and works, and yet in his great wisdom he worketh them all. For; 1 As in the beginning he set a fight between light and darkness natural, and separated between them, not that darkness should prejudice the light, but rather should make the benefit and comfort of it more perspicuous and discernible: so hath he separated from the beginning light and darkness spiritual, and maintains this fight and separation, not that light of grace should be extinct by that darkness, but be made more manifest and shining. See 1 Cor. 11. 19 2 God will have them strive that must be crowned Were there no combat, there were no conquest: were there no conquest, there were no crown: but the greater the conquest, the more glorious is the crown. How should the faith, fortitude, patience, or any grace of the Saints be tried, either for the soundness or measure; if there were nothing to exercise them? Not peace, but war tries the metal of a soldier. 3 God will also by this fight show the madness and malignity of wicked men, left by God, who must grow from evil to worse, (2 Tim. 3. 13.) to fill up their measure. And therefore the holiness, wisdom, grace, and innocency of godly men, which should be a fence and shield to keep evil men off them, is but an invitation and bait for their mischief and malice to work upon. Which is most apparent in our Lord himself, the innocent Lamb of God, who taught the truth without mixture of error or respect of persons: Could his wisdom, innocency, or holiness fence him from being a butt and sign of contradiction, or a subject of accusation? Was he not said to be a sorcerer, a Samaritan, a drunkard, a glutton, a deceiver, a devil, an enemy to Caesar, a disturber of public peace? Oh what a deadly poison lurketh in a wicked man left to himself, that as a spider from the sweetest herbs swelleth up with poison, so thence & there he acteth his mischief, where he should admire, love, and imitate! The reasons of the doctrine are taken from, 1. The godly. 2. Satan. 3. Wicked men. 1 The godly are members of Christ, and members Reas. 1. must be comformable to their head. If they call the master Belzebub, will they spare the servant? was the green tree accused of rebellion and disobedience to Caesar, and may not the dry trees expect more than the green? Again, godly men shine as lights in the midst of a crooked generation: the light of their gracious course actually condemns their vile conversation: the shining holiness of the one really refuteth the foul corruptions of the other. Now so long as this enmity lasteth between the seed of the woman and of the serpent, and so long as light and darkness remain unreconciled, the godly must make account of accusation and unjust molestation. 2 Godly men cannot avoid accusation, in regard 2 of Satan the great Accuser. For, First, his malice is restlesle against Christ who hath broken his head: but Christ being now in person out of his reach, he expresseth it in two things, wherein he reacheth as near Christ as he can. 1 Against the truth and holy religion, both in the doctrine and practice: Hence is it, that he can get all the good way of God called and accused for a notable heresy, Act. 24. 14. and the sincere walking in this way no less. 2 Against his members, for as he accused the H●●d in his time, so now the members in theirs, for the Heads sake. As he accused our elder brother, so also for his sake the rest of the brethren, yea for being brethren, as our text implieth. Secondly, Satan hath wicked men's tongues to command, who are ruled at his will; and therefore godly men must not look to be free from calumniation, so long as they can either devise false things, or deprave true. Thirdly, Satan hath experience of the strength and force of this weapon of false accusation, and that by it he hath got no small advantage in all ages: He knows he got the Son of God to death by false accusation; he got thousands, and ten thousands of the Primitive Christians to death by the same weapon. He knows how in all ages he hath brought thereby holy religion into suspicion and disgrace: He knows how such as are not of the truth, but guided by his spirit, love lies, and are taken with them as a bait, and by God's just judgement given over to be hardened against the truth: And therefore, according to his own ancient practice, he hath taught his apt scholar Machiavelli, Calumniare audacter, aliquid saltem haerebit, Belie the man confidently, and some dirt at least will stick upon him. Well he knows, that as such calumnies make easy entrance into corrupt minds, so are they hardly dispossessed of such prejudice: and if he can do nothing else, he pleaseth himself in troubling them in their way, whom he cannot deprive of the end. 3. Wicked men cannot but accuse the brethren: First, because of their ignorance of God and of 3 Christ; john 15. 21. These things will they do unto you for my name's sake, because they have not known him that sent me; and, john 16. 2. They shall excommunicate and kill you, because they have not known the Father nor me. The eye of the mind being blinded, how great is that blindness? This is the foundation of accusation. Secondly, as they are grossly ignorant in the things of God, so are they most subtle in covering their own pretexts and practices. As no sin desires to go naked, and seen in his own colour and skin; so no sinner would walk in his own shape and habit, but will sew himself a garment of some fig-leaves or other, to mask himself in; that, whatsoever he is, he may seem no sinner. Now there be 4. main sins of wicked men, which have ever been mischievous to the godly, but all masked and hid with this large cloak of false accusation. 1. Pride. Haman cannot get honour from Mordecai; for how can godly Mordecai honour such a vile person? now Haman cannot for shame accuse Mordecai directly for not kneeling unto him; but he can make good another accusation against him, and his people, by which he covereth his pride. 2. Covetousness. Now to hide their covetousness they have ever devised accusations under pretence of peace, and standing against innovation. The Apostles preach ordinances not lawful to receive, Act. 16. 19 and trouble our City; but that was only a cover, for the Text saith, When they saw the hope of their gain was gone, they caught Paul and Silas; Why did Demetrius and the Craftsmen make that disorderly Act. 12. 25. tumult against Paul, but because they saw their craft must fail by Paul's preaching of Christ? but they cunningly cover their covetousness with another fine pretext of religion established through the world, and make it a dangerous State matter, vers. 27. 3. Revenge. The heart of every wicked man lusteth after envy against God's people, and yet they must go for the only men of peace, and only peacemakers: Now in the midst of revenge, that they may retain a vizard of peace, they can wove some false accusation out of some stuff finely spun, by which they can easily blind the eyes of those in authority, that they may usurp their name and authority, their power and forces, to vex God's people; thus, Dan. 3. 8. the Chaldeans envying the advancement of the Jews above themselves, devised a means of revenge; but finely hide themselves in a grievous accusation; they come and flatter and pray devoutly for the King, O King live for ever; then the King must believe, that they are the only men, observant of his Laws; O King; thou hast made a decree; then they charge the Jews with rebellion, for they will not worship the King's god, newly set up. And thus do the Romish Catholics deal with those among them, who will not frame to their Idolatry and superstition. 4. Their hypocrisy. Enemies of sound goodness they are, but must not seem to oppose goodness; and therefore must they accuse things well done, and repute them as faults justly punishable; now must they call good evil. Neither may they seem to vex and prosecute good men, as good men; therefore they must traduce them, and make them seem malefactors, and enemies to peace, and order, and government; and then, they being so few in number, of small ability, and smaller grace in the world, they may despise them with privilege. Thus cunningly can they wield this hellish weapon, and make it serve to all their purposes. Note hereby the old practice of the devil in the Use I. general sin of these days. How often do we hear the whole religion of God, by the enemies thereof, traduced, disguised, accused to be factious, heretical, turbulent? What is the sincerity of religion to many but hypocrisy and vainglory? what the power of religion but giddiness and distemper of unruly spirits? what the Preachers thought, but as Paul and Silas, troublers of the City, teaching things contrary to Law? Good jeremy ever sought the wealth of the City and people, both temporal and eternal; yet was charged to discourage the people, and weaken the hands of the men of war, and that he sought not the wealth of the people, but the hurt, jer. 38. 5. Holy Daniel whom they could not touch by all their prying and devising against him, but in the matter of his God, yet how did they combine against him? What a thankless office is it to be a faithful Preacher to a wilful people? how are things depraved, which ought to receive a good construction? how doth every one act his part in devising and receiving devises against him? Why, he hath nothing to do here, no calling, what hath he to do to meddle with us? etc. 2. Learn a point of wisdom; not rashly to condemn or censure every one that is accused, which Use II. were often to condemn the innocent. Consider well both the person and the cause, and then judge with righteons' judgement. If accusation had made a guilty person, Christ himself had not been innocent; for he was accused to be an arch-deceiver of the people. And the greatest fault that hath been usually objected by the wicked, against the godly, is the doing of some part of their duty. Therefore avoid this sin of credulity and rash judgement; be Memento diffid●re. Epicharmus. slow of belief; Charity believeth all things, but all good things, and thinketh not evil. 3. Let good men, coming to God's service, prepare 1 Cor. 12. themselves for accusation; for, Use III. First, Satan will practise betimes upon thy goodness, even in the tender years of thy grace; so he did against joseph, being very young. Secondly, thou hast the true cause of false accusation, if thou hast any goodness, that is assigned the cause; 1 Pet. 4. 4. Because ye run not with them to the same excess of riot, they speak evil of you. Thirdly, the enemies, Corah and his complices will mutiny against Moses, though God's rod be in his hand with never so many mighty signs, nay, though the wrath of God be on their neck, to make the earth open and swallow them. The greater grace, the greater is their resistance; the more report God gave to his Apostles, the more wretchedly do they assault them 4. Let the godly not too much afflict themselves Use FOUR when the dragon be wrayes himself in false accusation; for, 1. It is the same affliction that hath befallen our brethren in the world, and our elder brother; it is no new thing. 2. Our Lord Jesus hath sanctified all our sufferings in this kind, and sweetened them. 3. It is before our God, who is witness of our innocency, and watcheth over our name and innocency. The Lord was with joseph in prison. 4. Truth and innocency is strongest, and may be hid, but not extinct, and shall break out as the Sun at noon day, Psal. 37. 6. A godly man shall be found best at last; his graces shall be as the Stars, which the black night doth but show more bright and shining. 5. If thou suffer evil speeches falsely for righteousness sake, blessed art thou; God's measure and man's do differ; he measures truth of heart, and grace of life with another measure than the world doth; these deserve favour amongst men, but find it not; but the Lord will justify and testify unto them, and remunerate them with an unheaped measure of righteousness and mercy. This of the second point. 3. Satan and his instruments are impudent, and instant Doct. 3. in false accusing the godly; for they do it before our God day and night, Gen. 39 14. how impudent was Potiphers' wife in accusing joseph? for although she set adulterous eyes upon him, and impudently enticed him with alluring speeches, and instantly solicited him by unshamefaced behaviour; yea, although he hearkened not unto her, nor would be in the company of her, as one that would avoid all occasions, yet she both impudently and instantly accused him, first to his servants, and then to the Master, and then maintained her accusations all the years of Joseph's imprisonment, which was about three years in all. Dan. 6. 4. The impudence and instance of daniel's accusers, appeareth, in that to the King himself, with whom Daniel was in great favour, they durst accuse a man in their own conscience so innocent, as they could find nothing against him, except concerning the law of his God, and follow their accusation so subtly with envious and false suggestions, as also so instantly, as, though the King himself laboured to deliver Daniel till the Sun going down, yet either he could not, or would not, Daniel must die that night, lest the King should perhaps remember his good service, and change his mind ere morning. How impudently and instantly did jeremy's accusers pursue him? The false Prophets and Priests accuse jeremy to the Princes and all the people, saying, This man is worthy of death, for he hath prophesied against this City, as ye have heard with your ear, jer. 26. 11. He is charged, that he sought not the wealth, but the hurt of the people; that he discouraged the people by his preaching, and weakened the hands of the men of war. But when they could not by slandering and false accusing, impeach his innocency, nor get the law pass upon him, they come basely to the King, and besought him to put him to death, jer. 38. 4. 1. This comes of extreme hatred of grace, and incessant Reas. 1. wrath against the light, whether in doctrine or in practice: for all wicked men are carried by the same wicked spirit and Prince of darkness; and all of them plot and contrive how to disparage and discourage both the one and the other. This extreme malice makes them shameless in accusing; as in Satan, whose malice against God made him accuse GOD himself to Adam. There is no light so bright and shining, but they will darken; no conversation so clean and unspotted, but without all shame and fear they can traduce. Now what an impudence is it to bark against the Sun? 2. Tyranny of sin where it reigneth, carrieth a man beyond all humanity, and all bounds of modesty, to act and pursue whatsoever graceless fact the devil moveth, against all laws of God and nature. It carrieth Cham away to deride his own father's nakedness, and Absalon to rise in rebellion against his own indulgent natural father, and to take his wives in the sight of Israel, putting off all shame and forehead, and all but the name of a man. The reason hereof is, because a slave must not contest with his Lord, nor stand reasoning the case with himself, but must do what the devil will have him to do, he must be ruled at his will; beside the similitude between the devil and a man given up to this sin of accusation: for many other sins men have common with beasts, fierceness, craft, indociblenesse, filthiness; but this sin men have peculiarly common with devils, and participating with his sin, participate in his name, called Diaboli, 2 Tim. 3. So as when the devil groweth modest and moderate, and out of the goodness of nature is ashamed of any sin, which he can either act, or get acted, then may wicked men cease to be impudent in accusing, but not before. 3. Satan and his instruments have always bad causes in handling, and accordingly must bring them 3. about by bad and wicked means; such as most shameful lies and slanders, and most impudent accusations, which the less ground or colour of truth they have, the more clamour, impudence, and instance must they thrust them forward withal. If so, then take no offence against the truth or true Use religion, because it hath been and always is exposed to false accusations by the father of lies, and his lying offspring; who all know, that if the Gospel succeed and flourish, their kingdom cannot stand; if the light approach darkness is chased away. So long as may be verified of Satan and his fellow-accusers, what is said in jer. 3. 3. Thou hast an whore's forehead and couldst not be ashamed; so long the Church must be, as it hath been in all ages and times of the world, stiffly and instantly accused of rebellions, insurrections, seditions, treasons, and the most grievous scandals that hell can devise. Here, for the better proceeding, consider three things. 1. The marks of impudent accusers and accusation. 2. Motives to beware of this sin. 3. Means by which godly men may fence themselves from the same. I. The marks are sundry. 1. It is a diabolical impudence to accuse of that, whereof the accused are not only guiltless, but to which they are clean contrary. Were it not an high impudence, to accuse the Sun of darkness, or piety itself of the highest wickedness? to accuse the godly of that, which their whole course actually confuteth? How black was the devil fain to appear in the days after the Apostles, when the Heathens cried out of Christians, as the causes and authors of all public calamities and plagues? If Nilus overflowed not their field; if earthquakes, pestilence, Euseb. lib. 5. cap. 8. Hist. or famine came on them, presently the poor Christians were cast unto the Lions. How like unto those Heathenish cries are those of this day, that godly persons keep no laws, disobey Princes, are seditious, enemies to the State, etc. But is not all clean contrary? for if there be any true peace in any Land, it is for and by the Gospel, which is a Gospel of peace. How like unto those were those horrible slanders cast upon the Protestants of Paris, to make them odious? Priests and Friars in their Sermons persuaded the people, that the Lutherans met at banquets in the night, and putting out the Candles, went together, Jack with Jill, after a beastly manner. Other Sorbonists accused them, that they held there was no God; that they denied the humanity and divinity of Christ, the immortality of the soul, the resurrection of the dead, and the whole body of religion; and all this, when the confession of their faith was extant to the contrary. How is the government of Jesus Christ thrust away by most impudent pretexts, that Christian policy is an enemy to civil policy? whereas the Kingdom of Christ, not being of this world, incroacheth not into matters of civil government, and civil policy is so far from being abated or abolished, as that it is strengthened and established by the preaching of the Gospel. The Romanists, to show their brood and offspring, and the Jesuits, the firstborn of Satan, are attained to such an impudence, as they may teach their Tutor to accuse. 1. In that they fasten impudently on us hundreds of wicked doctrines, which our religion is a flat enemy unto; as, That we require only faith to salvation; That we condemn all good works; That we say the Church hath failed many hundred years till Luther and Calvin; That we teach God the Author of sin; That we wrest the sword out of Prince's hands, etc. and infinite more, which they write and print with such invincible impudence, as shows them to have lost, with truth, all forehead and blushing. 2. In their devilish devises and accusations of holy and godly men, bothliving and dead; That Calvin called upon the devil; That Bucer at his death denied Christ to be come; That Master Perkins died in despair, of whose gracious and happy end myself was an eyewitness. What marvel if they could devise such Cartloads of slanders after their death, who could not stay till they were dead? Of Beza they wrote a book, that he died a Catholic, with many strange stories of his death; which book, himself, being alive, confuted with great zeal. Of Luther they published an horrible miracle, of his foul See Whites way to the Church, p●g. 430. death and damnation both in soul and body, with many passages after his burial, and stir of the devils about him; which coming to Luther's hands, he answered. Of Queen Elizabeth they spread in foreign parts, some years before she died, that she was dead, and had reconciled herself to the Pope. john Husse, yet alive, was accused that he affirmed a fourth person in Trinity; who, when he desired the author or witness to be borough forth; and could not obtain, cried out, O miserable man that I am, who am forced to bear such blasphemies and standers! 2. Another note of an impudent blasphemer & accuser is, to accuse in things wherein himself is most guilty. With what impudence did Potiphars' wife accuse joseph of incontinency, when only herself was unchaste, and the solliciter? Satan accuseth job before the Lord, that if he touch job a little, he will curse and blaspheme him to his face; whereas nothing is more usual with Satan himself, than to curse and blaspheme God perpetually. Nero to pick a quarrel against the Christians set Rome on fire, and charged Tacit. annal. li. 5. the Christians with it; hence were they apprehended, clad with skins of beasts, and torn in pieces with dogs; and many crucified, and heaps of them cast into blazing fires, as if they had been common burners & destroyers of men. The most treasonable massacre that ever the Sun saw, was laid upon the pretended treason of poor innocent men, drawn into the shambles as sheep, thirty thousand of whose throats were cut in one month. At home the Parliament House must be blowneup, and the fact laid upon the Puritans, with extreme and ridiculous impudence; whereby also Papists charge us with heresy, with corrupting the Scripture, with Idolatry, etc. and as impudently do gross Recusants accuse conformable men of inconformity; some of faction, being most factious themselves. Athaliah cries, Treason. 3. The impudence of accusers appeareth, in that when they can prove nothing, they lay many heinous things upon the godly, to oppress them with multitude, and make the world think something must be true among so many: and whereas one such crime would bear action enough, if true, they lay on load with all manner of crimes. daniel's fellows were charged with, First, singularity, they alone stand out against the Image of the King. Secondly, Irreligion, they will not worship the Kings God. Thirdly, rebellion and sedition, they rebel against the King's commandment. Mar. 15. 3. the High Priest and Pharisees accused Christ of many things. And Christians must expect from this impudence all manner of evil sayings for Christ's sake falsely, Mat. 5. 11. 4. To accuse all the godly for one, is a note of an impudent accuser. Haman thought it too little to destroy Mordecai, but all the seed of the Jews also. For the quarrel is seldom private, or personal, but general against all the persons of them that fear God: Satan would root out all the godly. The same cause that stirs up his wrath against one, doth enrage him against every one, that is, God's grace and Image. Hence it is, that no one good man can be falsely accused, but so is every good man in him; for they are all alike, all dissemblers, hypocrites, never a good, etc. See Satanical impudence. 5. A trick of Satanical impudence is, for some person's sake to accuse the whole religion itself: for it is not enough to throw down the persons, but the worship and religion of God also, being so contrary to them: which is apparent in a number of graceless men, who never take offence against a godly man, but presently fly upon his religion. Wilt thou impudently rail on the Sun, because a man stumbles in the Sunshine? here is a more hateful madness 6. Another is, to seek occasions of accusing, and not finding occasion, yet to accuse; as they, jer. 18. 18. Come, let us devise against this jeremy, and smite him with the tongue; Dan, 6. 4. the impudence of daniel's accusers is, that they fought an occasion, and will not stay till occasion be offered; and they confess daniel's innocency among themselves, saying, We shall find no occasion but in the matter of his God, and yet contest against it, to the King himself; Luke 6. 7. The Pharisees watched Christ to get accusations against him. Let watchers and devisers of plots against innocent men, see with whom they run. 7. It is high impudence in accusing, that when they cannot for evil, they will for good; Daniel for praying, Christ for healing on the Sabbath, the godly for the matter of their God, for tenderness of conscience, for going to hear Sermons, for singing Psalms in their houses, for carrying Bibles, for care in keeping the Sabbath, for repeating Sermons at home, for exercises of religion, for not swearing, for not being gamesters, tossepots and Taverners: his impudent accuser can make it more easy, and seem more graceful to be manifestly profane and vile, than sincerely good, and a resister of evil. 8. It is shameful impudence to accuse where special respects bind to defend, honour and imitate. But a shameless accuser casts off, with all shame, all bands and respects. 2 Sam. 16. 3. Ziba will not spare, but falsely and villainously accuse his raiser and Master Mephibosheth, and that of no less than high treason, that he stayed in Jerusalem to be made King; and so got his lands. 2 Sam. 15. 13. Absalon spares not his own father, There is no man to do justice. Not the nearest band of nature can stay an evil heart from accusing where it should honour and defend: It will neither acknowledge him from whom it hath received benefits, nor yet being in the world. The sin is likest Satan, when it is most ungracious and unnatural. II. Next, the motives or dissuasions from false accusation, are so much the more to be urged, because of our great proneness and inclination to this sin: For, First, slipperiness of the tongue, a nimble member, casteth many headlong into this sin unawares, especially in persons addicted to loquacity, and garrulity or chatting, who, as empty vessels, give a loud sound, but no soundness, or savoury matter, or choice discourse can be heard from them; and wanting matter in themselves will find it upon others. Secondly, lying and false accusing agreeth best with the corruption and depravation of our nature; which being at first corrupted and spoilt by a lie, we lean that way ever since, and as a vessel keep the smell of our first liquor; yea, our whole nature is degenerate into a lie. Thirdly, we have self-love in abundance, and pride of heart, by which we set up ourselves, and contemn and tread upon others. This admiration of ourselves makes us disdain others, and according to this distemper we speak, and fill our mouths, and others ears with detraction and false accusation, lest so much be detracted from us as we hear or see added to another. Seeing therefore we are so prone to drink in this puddle water of detraction and false accusation, as the fish doth naturally river-water, we have so much the more need to be called back from so dangerous a sin: and indeed we want no bridles, if we be not too head strong; for, 1. God hath provided by his express law, aswell for the good name of his servants, as for their goods or lives; Thou shalt not bear false witness against thy neighbour: wherein the Lord upon pain of death bindeth every soul to truth and justice in all his speeches, the uprightness whereof must demonstrate the uprightness and sincerity of the heart, as a chaste daughter of a chaste mother. And this Law of God wraps him in the curse, as well that steals and wounds his good name, as the thief that steals his goods, or: the murderer that assaults his life: And as far as the good name is far in estimation above gold and silver, (Prov. 22. 1.) so much more hateful and mischievous is the false accuser above a thief or burglary. 2. Nothing can be more contrary to God, nothing comes so near the devil: He is a creature most degenerate from God, both in respect of his nature, judgement and practice. First, God in his nature is truth essential, and truth original, the Author of all truth, and truth itself in all his decrees, in all his works, in all his words, which all agree with the truth of his essence: But this man suits with Satan the father of lies, who stood not in the truth, john 8. 44. God in his nature loveth truth; the devil speaketh truth sometimes, but never lovesit; God is called a Justifier, Satan here an accuser. If we see this image or superscription of false accusing on any, say it is Satan's coin, a man moulded in his mint, and give unto Satan what is Satan's. Secondly, nothing can be more dissonant to the judgement of God than rash judgement, and false accusation of good men: God approves the ways of his servants, highly esteemeth of their graces, accepteth and remunerateth weak endeavours: Now what can be more contrary than to accuse the ways of God to be hateful purity, and a strain beyond discretion, and the graces of God for singularity, hypocrisy, dissembling? know, thou hast not now belied men, but the Spirit of God. Thirdly, the Lord in his course pleadeth for his Saints, acquitteth them, answereth all accusations for them, and pronounceth a righteous sentence upon them; the falls accuser impudently impleadeth all this. God calleth Nathaniel a true Israelite; no, saith the accuser, he is an Ismaelite, a dissembler: God pronounceth Paul an elect Vessel; no, saith the accuser, he is a murderer, (a thief, vengeance will not suffer him to live, Act. 28. 4. God pronounceth of his own Son, This is my beloved Son; no, saith the accuser, he is a deceiver, an impostor, a blasphemer, in saying he is the Son of God. Now what can be liker Satan, who would have all men in his own condemnation, than these vile persons, who would have all thought as vile as themselves? Hence our Text maketh Satan and all accusers, but one accuser. 3. Whom dost thou accuse or revile? Thou accusest the brethren. First, the brethren of Christ, and in them Christ himself; Matth. 25. In that ye have done it to one of these my brethren, ye have done it to me. wouldst thou in the day of the Lord be brought in a false witness against Christ? And yet there is a nearer relation; these brethren are members of Christ. Wouldst thou for a thousand worlds have that sin of the Jews lying upon thy soul, that thou hadst thrust a spear into the body of Christ? but what was that sin to this? they knew not who he was, nor what they did; beside, his body was dead first; but thou thrustest the sharp spear of false accusation, and by it tearest and rentest the living body of Christ▪ which is his Church; and this wilfully, and of set purpose. 2 Thou sinnest against the sons, not of God only, but of the Church whom thou professest thy Mother. The Spirit of God amplifies the wickedness of false accusation by this circumstance, Psal. 50. 20. Thou sittest and speakest against thy brother, and slaunderest thy mother's son: showing the unnaturalness of these wicked men to their own flesh, and the bowels of their own Mother. Were there a dram of nature or grace in them, they could not violate such near bands. Godly Sem will cover his father's nakedness, though unnatural Cham discover it. Charity would cover a multitude of offences, Prov. 10. 4. But wanting both, they are rightly ranked with thiefs and adulterers, vers. 18. 4 A false accuser is a most irreligious person: and commonly such are the greatest enemies to true religion: Observe, and you shall find them either Atheists, or Papists, or Libertines, or worldlings, given over to some foul sin or other. For, according to the abundance of the heart the mouth speaketh. If the heart swell with malice, envy, and bitterness, how can the mouth but run over with cursed speaking? A bitter fountain can send no sweet water. The shop is supplied with such wares as are in the storehouse. Besides, true religion which purifieth the heart, would order the tongue, I am. 1. 26. If any seem to be religious and ordereth not his tongue, that man's religion is in vain. 5 Consider the fearful evils awaiting this sin so contrary to God: First, It casts a man out of the sanctuary of God (Psal. 15. 3.) unless the Church of God could consist of a generation of devils: but it is the spouse of Christ, the communion of Saints. 2 It casts him into the judgement of God, and damnation of hell; for God hath appointed a day to give judgement of all cruel speakings, which wicked sinners have spoken against him, jude 15. Then shall their measure be filled to the brim: they shall have accusation enough. God doth even here admonish of that day, and sit in judgement on some, even in this life: What got Haman by false accusation, but hanging on his own gallows? What got Ahab and jezabel by false accusing Naboth, but a possession of wrath? In the place where dogs licked the blood of Naboth, must they lick ahab's: and jezabel was eaten with dogs in the valley of Jezreel, 1 King. 22. A dart shot against a wall, or an arrow shot upward, rebound, and fall upon the shooter. daniel's accusers were devoured by the Lions to whom Daniel was cast What got Amaziah by accusing Amos? chap. 7. 17. Thy wife shallbe an whore etc. Let men take heed of touching Prophets, and slandering godly Ministers. Eusebius in his Church-history Lib. 6. cap. 8. showeth how Narcissus was falsely accused by three false witnesses: one wished, if it were not true, he might be burnt: the other, that a foul disease might eat him: the third, that he might else be blind: And accordingly they perished, the first by a spark of fire from heaven, the second by a loathsome disease from top to toe, the third seeing this, repent, but yet lost both his eyes with weeping for his sin against the good Bishop of Jerusalem. III Now we come to the means by which godly men may fence and arm themselves against this keen weapon of false accusation. 1 Accuse and judge thyself daily, yea night and day before God. Thou preventest the accuser by accusing thyself. 1 Cor. 11. 13. If we would judge ourselves, we should not be judged. Be careful above all to stop the mouth of three accusers. First, make sure that God accuse thee not: Let nothing stand between him and thee, whereof thou hast not already judged and accused thyself. Hereunto believe in Jesus Christ: against all false accusation get Christ to justify thee: be once in Christ, and he shall answer all crimination: and if he justify, who shall condemn? Rom. 8. 33. Secondly, see the word of God accuse thee not: stop Moses his mouth, joh. 5. 45. There is one that accuseth you, even Moses: not his person, but his doctrine. Hereunto repent of thy sin, confess and forsake it, that is the way to mercy. Evangelicall obedience stops Moses mouth. Thirdly, avoid and stop the accusation of thine own conscience, that thou mayest have a witness within thee: First, of thy sound peace and reconciliation with God. Secondly, sense of grace and sanctification. Thirdly, carefulness in God's service. Fourthly, innocency and uprightness in the most sincere endeavour of heart and life. 2 Walk circumspectly, avoiding occasions and appearances of evil. False accusers can make of gnats in good men, elephants, and of molehills mountains as big as the globe of the earth. If thou esteem any error small, or sin little, so will not they. Oh that all Christians would or did so walk, as that all accusations might prove shadows and pretences! Oh that all the keen weapons of wicked men were thus blunted with innocency, and that all proved but the doing of their duty. 3 Let the righteous smite thee: for this may keep thee out of wicked hands. Take counsel, endure rebukes from the godly, hear with willingness loving admonition. For else it is just the wicked fall upon thee. Some have been publicly instructed by the word, and privately persuaded by godly friends, to avoid occasions of scandal, to avoid the company of loose and riotous persons, and to watch narrowly over themselves for their professions sake: but they, unconscionably rejecting the counsel of God's word and servants, and rather quarrelling with the counsellors then following the counsel, have been given up to themselves, and led away till they have become a byword to all the profane in the country; who flout and triumph over them and their profession, as if the Philistines had got in another Samson. Had it not been better, to have borne the wounds of friends, than these gashes of the enemies? 4 Defend and plead God's cause against false accusation, and he will plead thine. When truth is gainsaid, or his name or servants evil spoken of, if we would bestir ourselves for him, he also would be ready to defend our names and innocency. A wretched Council it is, in which all cry, crucify Christ, and not a man to speak a word for him. Many such wicked Counsels there are, in which bold and impudent accusers do stand against God, and his worship, and servants, and throw down and tread on not only the innocency of good men, but the worship and service of God, and not a man to speak a word for God or good men, or causes: But never was there such a council set against God, but God set against them, and brought that dishonour on themselves, which they sustered to be cast upon him & his name. We need not go far for examples. 5 Do to another's name as thou wouldst have thine done by. He shall dwell in heaven, who neither Psal. 15. raiseth nor receiveth slanders. Generally, when we hear accusation and reports of out brethren, we receive them, believe them, laugh at them, add to them. But, what measure thou measurest to others, shallbe measured to thee again: thou shalt be paid in thine own coin: look what entertainment another man's name finds in thy house, the same shall thy name find in another man's house. We must therefore open our mouths for the dumb, for the absent, for the innocent. The difference between the slanderer and receiver, is this: the former hath Satan sitting in his heart and tongue, the latter in his heart and ear. 6 Another means is, resolution never to depart from thine uprightness, but to keep thine innocency (as job) though with infamy and false accusation. Job. 27. 2 Cor. 6. So did joseph. So the Apostles resolved to pass on their way by honour and dishonour, through evil report and good report. Never leave off to do good, nor give over any duty, to avoid false accusation. Hazzard rather thy name and credit, than thy faith and piety. 7 Another is, appellation: so walk ever before God, as thou mayest appeal from all unjust accusation and sentences, to his most just & righteous sentence; that thou mayst boldly expect and call for both his testimony and assistance & clearing. For the first, David appeals to the Lord, Lord thou knowest whither Psal. 7. I have done this, thou knowest they lay to my charge things that I know not. john Husse appealed to Jesus Christ, from the wicked sentence of the Council of Constance; jobs witness was in heaven. For the other, is that in Psal. 119. 123. Answer for thy servant in that which is good, and let not the proud oppress me: as if he had said, Lord I am slandered where I am not, where I cannot answer for myself, do thou answer for me; beside, I crave only thy protection in an honest and good cause; thou that art goodness itself, maintain it, and me in it. And for clearing thine innocency, wait, God will one day discover it. Consider the story, how God cleared Athanasius from the villainous accusations of the Arrians. First, they suborned a lewd woman to exclaim upon him in open assembly, that he would have ravished her, the night before, against her will. Which slander he shifted off by sending Timotheus, Presbyter Euseb. lib. 10. c. 17. of Alexandria, in his room; who asked her before the synod, whether she would swear that he had ravished her: she answered, she would swear and vow he did it, thinking he had been Athanasius whom she never saw. So the Council, perceiving the matter, quitted his innocency. Secondly, they accused him to have slain one Arsenius, whom themselves kept secret, and that he carried one of his hands about him, by which he wrought miracles and enchantments. But Arsenius, touched by God, stole away from them, and came to Athanasius, who brought him before the Judges with both hands, and confounded his accusers. 8 The last means is apology and necessary defence of our words and facts against false accusers: which Christ used always for himself and his disciples. And as necessary it is for his Ministers and Members. For, First, we may not lose our innocency, if by good means we may maintain it. Secondly, we may and must cut off the vizards of envious obtrectors and slanderers, if not for our persons yet for the truth. Thirdly, impudent accusers abuse the patience and modesty of good men, and by their silence make themselves more audacious to slander. Fourthly, a good man may be as bold in defence of innocency and goodness, as they are impudent in disgracing them. Samuel did not boast or preach himself, when, rejected by the people, he asked, Whose Ox or Ass have I taken? Our Saviour Christ many times asks, Which of you can accuse me of sin? If Papists or Atheists make it the discourses of their table, and sauce of their meats, to belie and slander Preachers of the Gospel, a Preacher may, as I do this day, challenge all Papists, scoffers, enemies of the truth which I preach, etc. if the Roman law were in force, which Eusebius and Nicephorus Lib. 5. cap. 21. speak of, that he that had falsely accused his brother, and not able to prove it, should have both his legs broken, what a number of cripples should we have? I wish them better, that God would break their hearts with godly sorrow, and break their malice rather than their limbs, that embracing the truth they may acknowledge the bringers of it. The accuser is cast down.] The second part of these words, is, The dejection of the dragon. He was cast down, not utterly expulsed or destroyed: for he will ever stand up as an accuser before Dejectum dicit, non pretritum. God's tribunal, and men's, but he falleth in his accusation, and is cast in his cause. Quest. Wherein standeth this dejection of the dragon? Answ. In two things. 1 In regard of God's tribunal he is foiled, because Christ is risen for the justification of Believers, and is ascended into heaven to clear all accusations, and now reigneth & triumpheth over all enemies, whom he hath made his footstool. 2 In regard of man's tribunal, at this time, which our text aimeth at, the heathenish power which had long oppressed the Church, being subdued, and Christian religion established by Christian Princes; those horrible accusations, by which the poor Christians were daily brought to death by hundreds and thousands, were stayed, and in great part cut off; and the Christians were cleared and acquitted from those hateful and impudent accusations laid against them: And now the innocency both of their persons and profession appeareth. 1 The holiness, innocency, peaceableness, and godliness of their persons began more and more to break out▪ the book of their Adversaries false suggestions was as an honourable crown upon their heads: now God gives them favour and honour in the sight of their Adversaries. 2 That which is more, now the profession and religion of God and his Son Jesus Christ, as odious as it was formerly made by hellish blasphemies, begins to be received, advanced, spread abroad, and lifteth up the head above all heathenish and idolatrous religions; in a word, grace and glory, comes unto it, in stead of former infamous imputations cast upon it. This is the casting down of the Accuser. Note hence, that there is a time when the accusers Doct. 1. of God's people shallbe cast down and put to silence. Though joseph a long time lie in the place of the King's prisoners, his mistress is impudent in accusing, his master credulous in believing, cruel in putting his feet in the stocks, and laying irons on him, and himself hopeless of favour or deliverance; yet the Lords time came, when he came out of prison with honour, and much more grace than all his disgrace came unto. Mordecai and his people may be accused, condemned, a day of execution appointed, no hope nor help appears: but ere that day cometh, the Lord brings forth his innocency, Haman his accuser must honour him, and proclaim him the second man in the kingdom, and quickly after handsel his own gallows. There was a time when the den and furnace were thought too good for Daniel and his fellows: so grievous are the aceusations, and so heinous their facts: but soon after they are raised to honour and high advancemet, and their accusers cast into their room. There was a sad and heavy time, in which the poor Christians bore the burden of ten bloody tyrants and monsters, their names blacked, their goods spoilt, their blood shed as water: but afterward a Constantine came, who acquitted them, honoured them, cherished and protected them. 1 This must needs be in respect of God: in whom if we consider four things, we shall see it cannot Reason 1. be otherwise. First, his knowledge and clear discerning of the innocency of his servants. Now their righteousness and innocency is denied and derided, enemies would bury it in the grave of everlasting oblivion, and take deep counsels to roll great stones of infamy and reproach upon it, that it cannot rise in the after-ages of the world. But all things are naked to him, with whom we have to deal: who preserves the bones of Heb. 4. 13: innocency, and will raise it out of the ashes, and bring it into a clear and glorious light. See Luke 12. 2. Secondly, his justice. The righteous judge of all the world cannot always hold his peace at wrong, nor always suffer justice to be turned into wormwood, nor truth to be always covered with sackcloth and ignominy. He must show himself a patron of truth, and a revenger of wrong. Be it far from him, the doing of this thing; that the righteous should be even as the wicked; that be far from him; shall not the judge of all the world do right? Gen. 18. 25. Thirdly, his promise: in Psal. 37. 6. Commit thy way to the Lord, and he will bring forth thy righteousness as the light, and thy judgement as at noonday; implying, that righteousness may be hid with darkness, and covered with the black night of impudent slanders; but yet after darkness it shall see light; the longest and darkest night that ever was, saw a morning, and the sun rose, and chased away darkness and mists, and revealed all that was hid in darkness: And so God promiseth it shall be to all his disgraced Saints. Doth he promise, and doth he not mean to perform? is he not able? is he not willing to accomplish? is not he truth? are not his promises so, both from truth, and for truth, and those that are of the truth? Fourthly, his affection to innocency. The righteous Psal. 11. Lord loveth righteousness. What a man loveth he will maintain; much more the Lord, though he tarry long, yet at last will step forth and plead for truth, and will not suffer it always to be smothered with smoke and mists of lies and falsehood. 2 It shall so be, in respect of Jesus Christ, to whom the Saints must be conformed, and by whom they are 2. confirmed and upheld. First, as the Saints are conformed to Christ in his cross, so in his crown; as in his combat, so in his victory. And therefore as the Head was accused, accursed, crucified, buried, and a great stone rolled upon him, and a sure watch about him, and all to keep him under for ever, but yet the third day he arose gloriously; so there is a third day for his members, wherein they shall rise from under all the infamies and reproachful slanders of evil men, as out of the graves. For if the Head be risen, so are the members. Secondly, the spouse of Christ cannot be cast into such a deep, but he whom her soul loveth, hath his hand under her head, Cant. 2. 6. so as the Lord never suffers his servants to be so far cast down, but his hand under them at length shall lift up their heads. Let what floods and waves of reproaches and persecutions rise against them, they cannot sink, Christ is with them in the ship, he will seasonably rebuke the waves, still the winds, stay the blustering storms, clear the heavens, and make a calm for them. 3. So it shall be in regard of the godly; whose graces 3. and holiness must be exercised, but not extinct; whose glory and happiness may a while be suspended and obscured, but not prevented or hindered. The Sun of the world may be set with clouds, covered, shut in, and hid for many days, Acts 27. 20. but yet clouds will be dispersed, and the dark mists and fogs will be scattered, and the Sun will recover his shine and strength; even so the shine of grace and innocency may be clouded and darkened many days; but, when God hath exercised his Church a while, he will over-blow the tempest again, the Sun of grace shall rise and disperse these black clouds, and cause them to vanish unto nothing. After darkness (saith job) I shall see light. And suppose the Saints walk in black a while, yea, all the while they are here below, yet they shall walk in white, Rev. 3. 4. when their mourning garments shall be taken from them, and they clothed with whiteness of holiness and glory. 4. It shall so be, in respect of the wicked accusers, who must not always have their will and 4. force; their rod must not lie always on the lot of the godly; but when the Lord hath by them whipped and corrected his Children, they must be cast into the fire, as Ashur was. Object. But we see the godly haled to death and destruction by false accusation, as Naboth, as Christ himself, as the Christians and Martyrs in all ages, executed as traitors, heretics, and wicked men. Besides, how go the godly hanging down their heads, as men only despised, and carrying the scorn of the times, as men only worthy of hatred; and thus they go heavily to their graves, and their innocency is buried with them. Answ. All this impeacheth not this truth; For, First, this promise is made good so far as the Lord seeth good for his servants. Secondly, often in this life the innocency of those who die as guilty, is restored them; as Naboth, whose innocency is recorded to all posterity; and the Martyrs in the ten persecutions, after-ages honoured their memory and sufferings, though they died as the greatest malefactors; and the poor Christians in Queen Mary's days, who were cursed to hell, and burned in the flames for most accursed heretics and traitors, God stirred up Master Fox to clear their innocency, to honour their memory, and cause all ages to glorify GOD in their grace and constancy. Thirdly, many wrongs must be reserved for the brightness of the great day to reveal, and some things perhaps never come to light in this world; but then the Saints committing their cause and names in well-doing unto the Lord, he will keep faithfully that which they commit unto him; and for his own name is jealous of theirs. Fourthly, in the Courts of men the day goeth against truth and innocency, so high as from which in earth is no appeal, and so the matter must rest; yet there is a day, and an high Court of heaven, which is without corruption of Judge or witness; this shall right all errors of inferior Courts, there innocency and innocents shall stand in trial, and the righteous shall there shine as the Sun in the firmament, Mat. 13. 43. if not in the kingdom of the world, in the Kingdom of the Father. And for the godly, whose grace and innocency appeareth not here, nor themselves in this strange Country are known what they are, When Christ who is our life shall appear, then shall we also appear Col. 3. 4. with him in glory: and if Christ be contented to be obscured here, so may we also. This doctrine serves to terrify the enemies of Use I. the Church, whose tongues are now their own, none may control them, they privilege themselves to devise and disperse what lies they list: But they must know, First, that the mouth of wickedness shall be stopped. Secondly, that truth is strongest, and will prevail, though they may outface and smother it for a while. Could they hinder Christ from rising? can they hinder the day from dawning, or the Sun from his rising, or course? no more can they bury innocency and grace so low, but it will rise again. Thirdly, they must be called to reckoning for all wicked speeches, and false accusations of the Saints; when they would esteem it their happiness to lie ever in the dark cave of their rottenness, but they must be fetched in to carry the shame and perpetual reproach which they would have cast upon innocency. Again, this may comfort the Saints, who hear Use II. there is a day when their righteousness shall be brought forth; they shall have their desire: As falsehood and darkness fears nothing but to be discovered, so truth and light fear nothing but to be hid. Now they rejoice in the day of manifestations of things rolled in darkness: Now shall their innocency triumph, when shame shall▪ cover the faces of all accusers, as they did haman's before his hanging. In that day shall men and angels see, that they were not seditious, factious, rebellious, proud, hypocrites, and worst of all men; but humble, peaceable, obedient to the good laws of God and men, sober, fruitful, sincere, gracious, and holy. Oh how sweet and honourable shall that sentence of absolution from Christ's own mouth be, after all the unjust sentences of wicked men! 3. This teacheth us a rule of wisdom, to judge Use III. not according to outward appearance, but with righteous judgement, john 7. 24. Judge of persons as of coin, by the touchstone, not by hearsay. We judge of a great heir, not as he is in minority, but according to his livelihood and future great estate. Labour to esteem of Saints, not as they are here besmeared, but as they shall appear like Christ in glory. Seest thou one for Christ made like unto Christ in reproaches, and suffering ignominy and rejection? now conclude, this man must be like him in glory, though the world cast a sea of shame upon him; 2 Tim. 2. 12. If we suffer with him, we shall also reign with him. 4. This is a ground of patience and constancy in Use FOUR welldoing, and suffering evils: Grieve not to see the dark night shut in the day; go to thy rest; a few hours will bring the Sun and morning, which shall discover all things again. Commend thy cause in well doing to him that judgeth righteously. Fly not on men to be revenged, but fly to him, and wait for two things: First, God's time; joseph lay in irons till the time appointed came, and the counsel of the Lord had tried him, Psal 105. 18. Secondly, God's means. Object, I see none; all ways of clearing myself are shut up. Ans. Yet God hath ways enough. 1. Angels; Mary had innocence, but no way in earth to discover it; joseph was putting her away, but the Angel from heaven acquits her. God watcheth in the night over our innocency, as over hers. 2. Good men hold themselves made by God keepers of their brother's credit: jonathan will speak for David, though a spear be thrown at him. 3. Evil men themselves: Saul shall preach David's innocency; and Pilate the Judge condemning 1 Sam. 24. 18. Christ, shall acquit him. This of the first point. 2. In that the Saints here praise the Lord for that Doct. II. the accuser is cast down, we learn, that when the Lord hath scattered the clouds and mists of false accusation for us, and made our innocency appear, we must by all means show ourselves thankful for it. The eighteenth Psalm is a Song of thanksgiving in the day that God delivered David from the hands of Saul, who accused him of treason, and aspiring, and affecting the Kingdom; see vers. 43, 46, 48, 49. Hest. 9 26. the days of Purim were instituted for a perpetual and public praise of God, both for the clearing of the Jews innocency, falsely accused by Haman, and the overthrow of the accuser. 1. As God doth all things for his own glory, so Reas. 1. especially here his glory shineth in much brightness: for, First, he riseth up in righteous judgement, and manifesteth the whiteness of his Throne, whiter than Salomon's, which was of white Ivory, demonstrating the purity of the Judge and judgement; and here advanceth his Throne above all the thrones of the world, which cannot clear themselves from corruption. Secondly, he advanceth his power above all enemies, they are potent to suppress the truth, but he is omnipotent to support it. Thirdly, he magnifieth his wisdom in preventing all the cursed policies and counsels of his enemies against the Saints, and either turneth them to folly, or bringeth them on their own heads, as Achitophel and Haman. Fourthly, he expresseth his affection to his people; in turning the enemies curse into a blessing, as in the instance of Balak and Balaam, Numb. 23. 11. I called thee to curse mine enemies, and lo thou hast blessed them. The more Pharaoh oppressed the Israelites, the more they increased. Now as the Lord putteth forth his glory, so he expecteth that his people should declare it, and ascribe the same unto him; considering, that if they honour him not, he loseth all his honour upon earth; for wicked men shut their eyes against it: and further, how well it pleaseth him, when the Saints go out of themselves, and ascribe all their safety only to his mercy, disclaiming their own strength, merit or goodness, and only glory all the day in him, whom they acknowledge the Patron and defender of truth and innocency. 2. After all victories the Saints used to praise the Lord, when they saw him rise up for them against 2. his enemies: But in casting down accusers, is an happy victory, wherein many hellish plots are overthrown, many stratagems discovered, and armies of diabolical enterprises chased; the fury and force of enraged enemies is defeated, themselves turned back, and clothed with confusion. The heathens would not carry a victory without sacrificing to their gods; and shall the Saints deny the Lord this sacrifice of praise, when their enemies are cast down before them? 3. When the Lord heareth our prayers, he is greatly to be praised: Psalm. 28. 6. Praised be the Lord, 3. for he hath heard the voice of my prayer. And how can a godly heart, who hath commended his cause and innocency unto Gods clearing, and findeth that the Lord, who seemed to have been departed, and not to respect him or his righteous cause, is now returned, and manifesteth his presence in stopping and restraining the fury of the enemy, and bringing forth into light the innocency of his servants; how can a good heart now but return with praises to God, who hath heard all his prayers, and brought about all his hearts desire? 4. The benefit itself, to have slanders and evil 4. surmises dispersed, is not so small and worthless, as it is not worth thanks. How thankful would we be to that man, who, when we could not tell what to do in a great cause concerning our estate, would step in as a faithful witness on our side? but how much more when the Lord vouchsafeth to witness for us, seeing we can neither deserve this favour, nor repay any thing else for it? Therefore let us not deprive him of his praise, Use. which is his tribute, Psal. 50. 15. I will deliver thee, and thou shalt glorify me. And it is the end of all God's intention in the donation of mercy, and aught to be our end in the fruition of it. Again, it is a note of an evil man to be more ready to pray for supplies in his straits, then to praise God for supplies in his liberty and enlargement. Finally, it was ever the constant practice of the Saints, Psal. 59 16. I will sing of thy power and praise, for thou hast been my defence, etc. Quest. How may we express our thankfulness for this mercy? Ans. 1. If God honour or preserve our names, we must much more honour and uphold his; referring all our credit and reputation to maintain his name and honour; contrary to those, who know not how to wield honour and greatness, but in swearing, cursing, gaming, and the like. 2. This we shall do by careful and watchful upholding the holiness & innocency of our own lives. For the end of our redemption from our enemies is, to serve our God in holiness and righteousness all our days, Luke 1. 15. And it is the end of our justification, both before GOD and man, that we should shine out in holiness, and walk beseeming so great salvation. Verse 11. But they overcame him by the blood of the Lamb, and by the word of their Testimony, and they loved not their lives to the death. AFter the Church in this triumphant song, hath sung out the praises of God, the giver of all victory, in the former verse; now in this are set forth the due praises and commendation of the army, or band of Michael, who had valiantly stood with their General in the conquering and subduing the Dragon. In the words are two things: First, a report of the victory, and that the Saints were masters of the field, But they overcame him. Second, the reasons or causes of this victory, and they were of two sorts. 1. The meritorious cause and principal efficient, The blood of the Lamb. 2. The instrumental causes; and these were two. 1. The word of their Testimony. 2. Their constancy and Martyrdom, They loved not their lives to the death. In the report of the victory are two things. 1. Who overcame, They. 2. Whom, Him. They, that is the Angels of Michael, vers. 9 Him, that is the dragon and his army, who being all one in will, in work, in mischief, are all one in name, in state, in ruin and overthrow. Note hence, that not only Christ himself doth overcome the dragon, but all Christians also; even all the Doct. godly now overcome the devil, & all wicked ones, & all wicked powers: 1 joh. 2. 14. Ye have overcome the wicked one: 1 Cor. 15. 57 — Who hath given us victory; namely, over sin, death, the grave, and whatsoever would separate us from Christ: here he speaks in the time past. Rom. 8. 37. Nevertheless we are more than conquerors: here he speaks in the present time. Quest. How do Christians now enjoy victory? Ans. 1. In their Head all Believers have now overcome the devil. 2. In beginnings of their own victory; they have got some holds and advantages. 3. In assured hope and confidence, which shall not leave them ashamed: So as every Christian may say as Lucullus, who having in the beginning of the fight got an advantage against the Army of Methridates, cried, Vicimus, that is, we are as sure of victory as if we had it in our hands: so may we the Lords Captains, cry cheer to our soldiers, We have overcome in our Head, we have won the strongest holds, we have an hopeful victory in our hands, the main battle is routed and discomfited, a few stragglers remain, with whom we shall make short work; The God of peace shall tread Satan under our feet shortly, Rom. 16. 20. Quest. Why must Christians overcome? was it not enough that Michael did? Ans. No, every Christian must overcome the dragons, as well as Michael? 1. Because of his straight union with his Head: every member is advanced in the head; if the head be crowned, so are the members. And it is the will of God, that all that are given to Christ, not only behold, but partake of his glory, john 17. Some Generals are so ambitious, as they would have all the glory of victory result upon themselves; but this General will have the meanest soldier to share in the honour as well as in the labour. 2. Christ fought not his own battles with the dragon, 2 but ours: The quarrel was not his, but ours; and the victory was not for himself, but for us: So as he fought as our Mediator, and overcame as a Mediator, sustaining the cause and persons of his members; so as indeed the victory is properly ours; 1. By imputation; faith which makes him ours, makes his victory ours, and it is our victory, by which we now overcome, for the present. 1 John 5: 4: 2. By inchoation; giving us power, and making us Kings and Conquerors, Rev. 1. 5. here in part, and perfectly hereafter. 3. By merciful acceptation; For though we be so far from overcoming in ourselves, as that we cannot think a good thought, and of his own we must give him, yet for our encouragement he is pleased to call his own works in us, ours, as in the Text, They overcame. And though we do nothing but by him, who is our sufficiency, yet his grace ascribeth to us that which himself effecteth in us; and though our beginnings be weak, and endeavours poor, yet he pleaseth to esteem his servants by the truth of grace, not the measure. Where he seeth a willing 2 Cor. 8. 12. mind, he accepteth the will for the deed, soundness of weak grace for perfection, and true beginnings for accomplishment. Thus having begun to overcome, grace accounts us Conquerors. 3 Every Christian must therefore overcome, both 3. for the greater confusion of the dragon, who is as unable to stand against a despised member of Christ, as Christ himself (every woman, and child of God believing, foils him) and the greater consolation of the Saints in this battle, who must be daily fleshed and heartened by the first fruits of victory, and stand here below as it were upon P●sgah, and see the good land, and happiness of perfection, and vision of full peace a far off, in the sweet beginnings of it, while the enemies begin to turn their backs, and dare not stand out the resistance of the meanest member of Christ. This serves to discover the delusion of many, who say they lean upon Christ's victory for salvation, but Use I. never examine whether they themselves overcome or no: But Christ overcomes, not only in himself, but in every member of his. Hath he not made thee a Conqueror? then what is his victory to thee, not being in thee? True it is, he imputeth his victory to the Christian; but first he beginneth it in him. Feelest thou the mighty power of Christ effectually working in thee? discernest thou the power of faith, which is thy victory? hath the word a mighty power to throw down high holds of lusts? Doth the power of grace lead thee in upright courses, of piety and equity? Here is a good sign of a Conqueror with Michael. But do thy lusts sway? doth sin rule? followest thou thy violent affections against God's Word? rather than thou must not have thy unjust will, thou wilt tread down the word of grace, and the work of grace in others, etc. A slave than thou art to the devil, and hast as yet no part in Christ's victory. What little victory Christ hath won for many men, appears in that little victory he hath in them: whose only study and bravery is, to throw down the power of God, the Ministry, and servants of Christ; the great and unanswerable sin of these times, as will be shortly convinced. 2. Here is comfort for godly men: They have Use II. many enemies, but none of them can prevail, as before, Vers. 8. for, First, the Believer is upon an impregnable rock in the sea, which, let it be beaten without intermission with billows and waves tossed by the winds against it, yet it abides unmoveable. Secondly, he stands not single in the combat, but incorporate into Christ; if the enemies can seize again to conquer Christ, then may they him. Thirdly, he is sure of victory, and therefore may come with courage, and stand with confidence; as Gideon with his three hundred stood it out against the mighty host of Midian, because he was assured of victory. Fourthly, he hath victory in great part already, over all enemies: Sin sticks to him, but reigns not; sin is in him, not he in sin: Death is busy, but hath lost his sting: The Law accuseth, but in our surety is performed; the debt paid, the bill canceled, and one debt is not to be paid twice. Hell is shut, and now there is no condemnation to them that are in Jesus Christ, the devil and his instruments are chained Lions. Fiftly, no combination of enemies can support them; though hand join in hand they cannot escape Sin is chained to punishment in all: The same sin deserves ruin in all: God's justice is impartial: And the same destruction belongs to the devil and wicked men, seeing they all make but one dragon, who is here overcome. They overcame by the blood of the Lamb.] Here is the principal and meritorious cause of this victory: Where three things must be opened. 1. Who is this Lamb. 2. What is meant by his blood. 3. How the Saints overcome by this blood. I. This Lamb is Michael, called a Lamb, especially for two reasons. 1. Because he was resembled by the Lamb sacrificed in the Law. Object Other beasts were sacrificed, and were types of Christ, as the Bullock, Goat, Ram, and the like; but he is not so called. Ans. True, because those were not in continual sacrifice as these, neither did so ordinarily represent him as these: for these were offered, & held Christ's sacrifice before their eyes: 1. Annually, as in the Passeover. 2. Monthly, as in the Calends of every month were seven Lambs offered, Numb 28. 11. 3. Weekly, for every Sabbath they must offer two, Verse 9 4. Daily, the juge sacrificium, or continual sacrifice, which let the fire never go out, was of two Lambs every day, Verse 13. 2. Christ is called a Lamb, because he did resemble those Lambs in qualities, especially two. First, innocency and harmlessness, he was the innocent Lamb of God, without spot, no guile was found in his mouth. Secondly, obedience and meekness, he was obedient to the death, and as a Lamb dumb before the shearer, so opened he not his mouth, Esa. 53. 7. This comforteth us in beholding this Lamb, our sacrifice; who was, Use 1. 1. The Lamb of God, that is, set a part by God, not by men, as the other Lambs in the old Testament were. 2. A Lamb from God, not rising from the earth as they, but descending from God, and coming from the bosom of his Father. 3. A Lamb that was God; for, God shed his blood, Act. 20. and therefore the dignity of the person of this Lamb, giving worth and sufficiency to his sacrifice, it taketh away the sins of the world; with difference from those in the Law. 1. It really took away sin; other Lambs did did but shadow and represent it. 2. The sins of the whole world; other Lambs expiated sin but in one nation, but this is of validity to redeem the whole Church in all nations. 3. It took them away perfectly by one oncemade oblation, and needed not repetition yearly, monthly, weekly, and daily, as theirs did. Again, this teacheth us to imitate this Lamb, especially in these two gracious qualities. Use 2. 1. Of holiness, purity, innocency of life and conversation; that we may be, as much as is possible, blameless and without spot in the midst of a froward generation: He was fairer than the sons of men, all fair, and no spot was in him, neither in nature nor practice. We cannot be so, but yet we must part with our spots, and come so near as mortality will suffer us. 2. Of obedience; both Active, he was willing and free in all his obedience, it was his meat and drink to do his Father's will, and to fulfil all righteousness; so we must aim at perfection, set all the Law before us, and in all obedience offer freewill offerings. And Passive, meekly, contentedly, and patiently enduring the greatest wrongs and evils for his sake, as he did for ours. II. What is meant by this blood? Ans. The whole sacrifice of Christ, which includeth his whole obedience, especially his death, with all the antecedents and consequents; his whole passion, visible and invisible, in soul and body; none was in vain; for this is an ordinary figurative speech in Scripture, that the whole obedience of Christ is ser down by a part; no part of which may be divulsed or rend from other, seeing he obeyed in suffering, and suffered in obeying. III. How do the Saints overcome by his blood? Answ. It seems to be an allusion to the Israelites, who being sprinkled with the blood of the Lamb, escaped the revenging Angel, as also the revenging Egyptians, and by that blood (a type of this) overcame them all; even so this blood of this Lamb is the victory of all the Israel of God: 1. In regard of acquisition and merit: Christ's blood is the Wellhead, and full spring of all benefits to the Church: The Fountain flowing out of the side of Christ, is the fountain of all favour flowing unto us, and consequently of our victory. 2. In regard of donation; in that it actually worketh a perfect reconciliation between God and us, and stoppeth all enemy's mouths that were open against us; in which sense it is called the blood of atonement. 3. In regard of obsignation; in that it sealeth all the Covenant of grace; called therefore the blood of the Covenant; because it ratifieth unto us the cancelling of that hand-writing of the old Covenant, which we had transgressed, and wiping off all old scores and debts, it confirms our entrance into the new Covenant of grace. 4. In regard of application, by the instrument of faith, which is our victory whereby we overcome the world, and our shield by which we vanquish Satan. Quest. How can faith be our victory? Answ. Not for the worthiness of it (which is at best weak and feeble) but, First, by entering us into the Covenant of God, espousing and marrying us unto Christ: for faith only maketh Christ ours, and all his victory. Secondly, by drawing virtue from Christ, as the branch sucks from the root: for we having no power of our own, faith fetches power from Christ, and draweth down strength from him, and such strength as the gates of hell cannot prevail against. Thirdly, by receiving as an hand, all from God and Christ, especially the promise of the Spirit, the presence of the Spirit, and graces of the Spirit, which makes the Christian invincible. For greater is he that is in the Believer, than the spirit that is in the World. Object. But can one be strong and victorious by another's strength and victory? Answ, No, but faith makes Christ a man's own, and Christ and the Christian are no more twain, but one flesh. Root and branches make but one tree, foundation and building but one house, head and members but one body. So as Christ being his own, his strength is his own strength, his victory his own victory. The Christian then, on whose heart this blood is Use 1. sprinkled, is in good case. This victorious blood, both foils all enemies for us, and answers all objections for us. The former appears by induction of eight enemies. The chief is the devil: but he is spoilt by this blood of the cross: see Col. 2. 15. and Heb. 2. 14. The next is sin: but this Lamb of God hath taken away the sins of the world. joh. 1. 29. Thirdly, the curse of the law follows sin at the heels: but this Lamb, shedding his blood, was made a curse for us, to redeem us. Gal. 3. 13. Fourthly, death seized on us in the day we sinned: but this blood of the Lamb is the death of death, who is swallowed into victory. Host 13. 14. Fiftly, the wrath of God pursueth sin infinitely: but here is a propitiatory, sprinkled with blood; and as the propitiatory did cover the Ark, in which the law was laid, so Christ our propitiatory hides the law from the eyes of God's justice, and stilleth the accusing clamour of it against us, freeing us both from the rigour, and malediction of it. The sixth enemy is sting of conscience, and restlessness: but this blood raseth the handwriting there also, both pacifying it in sealing remission of sins through his blood. Col. 1. 14. as also purging it from dead works. 9 14. The seventh is enmity of the creatures, which all take their Lord's part against us: but this blood reconcileth all things, Col. 1. 20. saveth from revenging Angels, Heb. 11. 28. changeth Lions into Lambs, sealeth the covenant, not only between the Creator and us, but the creature also. The last enemy is hell and hellish sorrows: but this blood hath shut hell, and opened heaven. Our high Priest hath carried his own blood into the holy place, and there pleadeth for us better things than the blood of Abel, Heb. 12. 24. It hath merited, and now prepareth us entrance, and mansions in the Holy of Holies. Next, this blood answers all objections; so as by this blood the members must overcome all enemies, as the head did, 1 The world gives many a blow and thrust against godly men: But be of good comfort, this Lamb hath overcome the world. 2 In sense of the grievousness of sin: this blood is more efficacious than the blood of bulls and goats, to pacify wrath. Heb. 9 13. 3 Oh but my heart is infinitely hard and rebellious. Answ. The blood of Jesus Christ cleanseth from all sin, by pardoning and purging it. 4 Oh, but I lie open to the adversary, and am prone to sin and fall away. Answ. The destroyer had no power over those houses that were marked with the blood of the Lamb: and this blood hath more safety and protection. 5 But my own conscience followeth me with live and cry. Answ. This blood in earth canceled all bonds, and now in Heaven speaketh better things than Abel's. Secondly, the Saints overcome, but in overcoming Use 2, must be humble, being in themselves weak and unequal to such a battle; and must conquer by the blood of him that loved us, Rom. 8. 35. Here we are taught to disclaim all merits and strength of our own. By nothing but by faith in this blood can we prevail. 1 joh. 5. 5. Who is he that overcometh, but he that believeth? Thirdly, Christians so overcome, as all the glory Use 3. must be the Lambs. We must give the honour of victory to the Lamb, and say, Th●● art worthy, for thou wast killed, Revel. 3. 9 No man nor Angel must share in the glory of this victory; they never fought this battle for us: they never shed blood for us. Woe unto them that ascribe any part of this victory to any but the Lamb, who paid so dear a blood for it. Let Papists consider it, who ascribe the victory to merits, satisfactions, pardons, etc. It is said in Revel. 14. 11. The smoke of their torment shall ascend continually, who worship the beast, or receive his mark. Fourthly, highly value this blood. Nothing in the world can conquer the least enemy, or sin, but this Use 4. blood; which only is of infinite price. If all the seed of Adam had shed their blood for sin, yet had no enemy been conquered, no sin satisfied. This blood is opposed to all corruptible things, as silver and gold, 1 Pet. 1. 18. This is the treasure of the Church, to which all things else are dross and dung. Phil. 3. 8. Never did they know the price and power of this blood, that will eke it with the merits, or passions of Saints, Martyrs, Traitors. Highly do all they sin against this blood, that despise the grace of the covenant in the blessed means of it: or the word of grace, which is the book sprinkled with this blood, Heb. 9 19 or the people of God, the remnant of grace, bought and sprinkled with this blood. As also fearfully do they tread this blood under foot, who lie in their unbelief and obstinate impenitency: and they that by swearing, by blood and wounds, by the death and passion of Christ, cause this blood to cry for vengeance against their souls more loud than the blood of Abel. And time comes, when this blood of Christ so despised and trampled, shall lie heavy on such men's consciences. Fiftly, did our Lord by resisting unto blood for us obtain victory? we must also get victory by resisting Use 5. unto blood, Heb. 12. 4. striving against sin, and looking unto the author and finisher of our faith. He without sin resisted sin unto blood, and shall not we, who are pressed with sin, in way of thankfulness resist unto blood, seeing our resistance and suffering tends daily, to the weakening and consuming of sin in us. And by the word of their testimony.] Now we come to the secondary and instrumental causes of the victory of the Saints; the former of which is the word of their testimony. This word is the faith and doctrine of the Gospel concerning salvation by Jesus Christ. Where are two questions. 1 Why is it called the word of their testimony, seeing it is called the word of the testimony of Jesus vers. 17. and chap. 1. 2. the Testimony of jesus Christ. Answ. It is both in diverse respects. 1 If we respect the author, it is the testimony of Jesus, whose all truth is: or if we respect the matter, or subject of which it treats, Christ is the matter to whom all the Gospel testifieth. But 2. if we respect the subject in which, it is also the testimony of the Saints: not because it is the word of man, but because it is witnessed unto by men: for God doth so far honour his Saints, as to admit them witnesses to his truth. 2 How do the Saints testify to the Word, or Gospel? Answ. Four ways. 1 By preaching, publishing, and declaring Christ to be the Messiah and Saviour of the world: and this, either by word or writing. For the former: the testimony of Jesus is the spirit of prophecy, or gift of teaching: so preachers are called witnesses, Act. 1. 8. In the latter sense john calleth himself a witness, testifying these things, because he was the penman of this prophecy concerning Jesus Christ to the Churches. 2 By profession and confession of Christ; declaring and witnessing with the mouth, what he believeth in his heart concerning Christ and salvation by him. 1 Tim. 6. 12. and hast professed a good profession before many witnesses. 3 By holy life and conversation; expressing the virtues of Christ, and the power of Christian religion: this is an actual witness. 4 By passion and suffering Martyrdom; when they are ready to give testimony to the truth of God with loss of their lives, and do so indeed when they are called unto it. Revel. 2. 13. Antipas my faithful witness was slain. The point is this: The Saints overcome all hellish Doctr. powers, and adversaries of salvation, by the word of God. 1 joh. 2. 14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked. 1 As Michael overcame, so must his army. But he overcame by the word, Mat. 4. in all the temptations, Reas. 1. though he might have oppressed and confounded the dragon with power; yet he would, for our example, and to point us who want power, to a most powerful weapon and means, overthrew him by the word. 2 The promise of God is a sure confirmation: 2 Prov. 4. 6. 8. uphold the word, and it will uphold thee: exalt wisdom, and she shall exalt thee: for sake her not and she shall keep thee. 3 The word is of the nature of God, invincible, 3. and whosoever abideth in this word of truth, is stable and cannot be cast down. 4 The parts of the word have their special 4 strength, and show us that the whole is a complete armour, or rather a furnished armoury, to fetch thence all weapons for our fence and safety. For, First, the Law chaseth us to Christ who is our strength, and is a rule of life, and an hedge to bond us in the way of safety. Secondly, the Gospel exhibiteth Christ a glorious conqueror, and worketh faith in us, which is our victory. The promises make us more than conquerors, in which we see the Lord fight for us, and engaging himself to us for victory. He hath bound himself not to fail us, nor forsake us. Thirdly, the precepts and explications of both furnish us with truth against error, with counsel against false suggestions, with sound wisdom and direction against all secret stratagems. Psal. 119. By thy word I became wiser than the counsellors, or the ancients. Fourthly, the examples store us with experience; and shows us where, and how and why such and such were foiled, how they rose again, & how they held their advantages, and achieved victory. They show, how by the skill & use of the word they have wounded their enemies, and fortified themselves. 5 By induction of enemies we may see, that none 5. of them all is able to stand before this twoedged sword of the Spirit proceeding out of the mouth of Christ, Revel. 1. 16. First, it is the smooth stone that prostrates Goliath, the wicked one: 1 Sam. 17. the Son of David made choice of no other weapon against the Devil. Secondly, sin is foiled by it: Psal. 119. 11. I have hid thy word in my heart, that I might not sin against thee. Thirdly, wicked men are slain by it, Esa. 11. 4. Fourthly, Antichrist, that wicked one, is slain with the breath of his mouth. 2 Thes. 2. 8. Fiftly, persecutions and afflictions thrust sore at us: but the word upholds us, Psal. 119. Had not thy word been my comfort, I had perished in my trouble. And for inward affliction, if the combat be with God himself, the word at length speaks to him that is weary. Now if the Saints overcome by the word, then see Use 1. the wickedness of Papists, who betray their people by disarming them, and turning them naked among their enemies, and into satanical temptations. For they take away the word from them, and hold it heretical to have the Scriptures in a known tongue. An high wickedness, against common sense: as if they should say, you have a multitude of fierce, strong and subtle enemies before you, and your danger is very great: now if you would drive away the enemy, and come away conqueror, you must cast away your weapons, and lay aside your armour, which is as un fit for you as Saul's armour was for David: but yet for a show you may take with you some conjuring spells, or charms, some terrible crosses, some holy relics, or so me holy water; that is, leave your sword and take a straw or rush in your hand; cast away your shield and take a feather; leave Gods weapons, and take one out of the hand of the devil; shoot in the devils own bow, and you shall do well enough. Oh how hath the spirit of madness and giddiness effectually prevailed, both upon such wicked seducers, and such silly souls so unreasonably seduced, and left naked to the devil by them! 2 We see hereby, that the only way to be safe, is, to get the word close unto thee, nay into thee. It is Use 2. no fence to thee, to have the word in the Church and Ministry only: no nor to have it in thy book and bible at home: nor to have it in thy mouth & speech, unless thou hast it in thy heart, working thee to soundness and integrity, as David, Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. Prov. 2. 10. 11. When wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way. 3 Note the reason why Satan prevails in the world, and tramples upon wicked men, drawing Use 3. them to all height of wickedness: namely, because they reject the word. If we cast our eyes upon the most flagitious sinners, and the worst of evil men, as blasphemers, swearers, drunkards, scoffers, atheists, contemners of the Sabbath and the like; mark if they be not such as never care for the book of God in private, and but for fashion for the word preached: the word is rejected, and the devil hath them where he would. Who be they whom Antichrist prevails against, to make them his slaves and vassals, to receive his mark in their hands and foreheads to destruction, but such as hate the word and Scriptures, as a fellow doth a gibbet? and such as are ignorant sots, fit for their knowledge to make Jews or Turks aswell as Papists. The Falconer knows he can better rule his hawk on Tassel, when he hath hooded him, so do Papish Fawkners, Priests and Jesuits, and therefore keep their people in the dark. Who art thou, now converted, that seest not how while thou wast in thy natural course, and couldst swear, and lie, and game, and scorn, and do whatsoever was nought, as thy company was, that then thou caredst not for the word, nor the Scriptures and counsels of God? A Play had more taste than a good Sermon: and therefore the devil carried all, and ruled thee at his will. And what ado hadst thou before thou couldst settle thyself to the constant reading and hearing of the word? from which could Satan with all his power and policy have kept thee, thou hadst never meddled with them: for he knows how easily a Champion trained in wars may overcome and bind a blind man. And till thou medledst with them, thou never conqueredst one sin or lust, much less the body of them. 4. Note the reason why Satan and Antichrist are Use. 4. such enemies to the Word and Scriptures of God; namely, because it is the hammer of his kingdom, and the means of the Saints victory against them. They know well, that nothing can conquer error but the truth, and nothing can chase away darkness, but light: And their own experience, by God's blessing upon the means, at this day tells them, how sound doctrine hath and doth win ground and victory over their Antichrist, whose armed Princes cannot long support him against it. Truth is strongest, and shall prevail. Marvel not that our Country-Papists hate to death sound and faithful Preachers, while they can endure well enough frothy and loose doctrine; they have reason, they feel these by the sound application of the Word shaking their tottering kingdom; so do not the other: Marvel not if they malign and scorn zealous Professors; but formal Protestants, that hover as meteors in their religion, they brook well enough; for those hold out the word of life and light, which is the ensign of victory, over them; so do not the other. 5. Seeing the Word is so powerful a means of Use 5. victory, let it be the word of our Testimony; and let us learn to give testimony to it. First, in word and profession; speak boldly for the truth, and that in the day, and where thou mayst be heard; not as Nicodemus, in the night. Secondly, in holy life and conversation; see it be a counterpane of holy doctrine. Thirdly, in passion and suffering for it whatsoever awaits so holy a doctrine. Consider hereunto, 1. Christ himself was a faithful witness of the truth; shall not the servant stand where the Lord stands? 2. The end of every Christians coming into the world must be the same with the end of Christ coming into it; but that was to bear witness unto the truth, joh. 18. 37. 3. Consider the dignity of truth, it is Gods own; therefore the Apostle was not ashamed of it. And the truth of God is the Pillar and stud of the world, 1 Tim. 3. 15. Not to uphold this Pillar, is to let the world fall to confusion. 4. The impudence of men against the truth; Esa. 3. 9 they are not ashamed to invent and abet lies, and open injustice against the Word and bringers of it; and are we ashamed to testify to the truth? 5. Christ will confess such hereafter, as confess him here, Mat. 10. 32. but will be ashamed of them that are now ashamed of him; when the unbelievers and fearful shall be cast into the lake, Rev. 21. 8. 6. It is the honourable office of the Spirit of God; john 15. 26. He shall testify of me, and ye shall witness also. And they loved not their lives to the death. This is the second instrumental or adjuvant cause of the conquest of the Saints, namely, their constancy, and valorous Martyrdom: Where to open the meaning, we have many questions to resolve. Quest. 1. Whether may not a Christian lawfully love his life? Answ. The love of a man's life must be considered, 1. Simply. 2. Comparatively. In the former respect it is simply lawful for a man to love his life; for, First, it is a natural instinct which God hath put in all creatures for their own preservation; and it is an unnatural sin for a man to sin against his own life. Secondly, the law of God which binds us not to kill ourselves or others, binds us also to preserve our lives, and the lives of others: And the same law that binds us to preserve the life of our enemy's beast, binds us much more to preserve our own lives. Thirdly, in the Gospel the Apostle saith, No man ever hated his own flesh, but nourisheth and cherisheth it, Eph. 5. 29. and even the body is a member of Christ, and a temple of the Holy Ghost. But in comparison it is not lawful, as, to love a man's life more than God, or the truth of God, or above Christ, and the faith and religion of Christ, to love the natural life and means of it above the spiritual and heavenly; this is sinful; for, First, we must buy the truth, but not sell it at any rate; all the lives of men and Angels are not to be valued with God and his truth. Secondly, the wise merchant sells all for the Pearl, that is, for Christ and his Gospel, and goeth away rejoicing. Thirdly, in this comparison, not to hate father and mother, and wife, and Children, yea, and his own life, is, to renounce Christ, Luke 14. 26. but this hatred is not single, but comparative and respective: In which comparison our Saviour saith, He that saveth his life loseth it, and he that loseth it saveth it; as he that spareth his seed loseth it, and he that soweth it saveth it: And thus are the words here to be meant; that the Saints preferred the faith & truth of Christ before their own lives, and loved death more than their lives, when by it they could more glorify Christ: For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they fleighted, contemned, yea, despised their lives, and rather exposed them to hazard and loss, then to be removed from their holy profession. Thus are they said not to love their lives, that love Christ and his truth more. Quest. 2. Can none overcome but Martyrs, and those that die for Christ? Ans. Many that give not their lives for Christ, overcome and conquer; for God calls not all to that honour and service of Martyrdom; but even in such as give not their lives to the death for Christ, must be three things. First, preparation and disposition; they must be ready to give their lives for Christ, if he please to call them to it; as those that prize Christ and his grace above their lives, and, in way of thankfulness to him that gave his life for them, do sacrifice theirs to him. Secondly, affection; of which our Text speaks, They loved not their lives to the death: The love of their lives must be subordinate under Christ. This will follow the former; where Christ is prized, he will beeloved; and victory which always implies not the action of Martyrdom, implieth ever the affection, rather to die than deny the Lord Jesus. Thirdly, expectation; to be Martyrs in action as well as in affection, if the Lord please so to employ us, Rom. 8. 35. All day long are we counted as sheep for the slaughter. Where these three are, the Lord who esteems of men not by events, but affection and the ready mind, accounts of them as Martyrs; as Aquila and Priscilla are said to lay down their necks for Christ, Rom. 16. 4. their readiness is reckoned for the deed. Quest. 3, It seems then a man may not fly in persecution: May he? Answ. Yes, some flight in persecution is lawful, For: First, Christ himself alloweth his Disciples to flee, Mat. 10. 23. If they persecute you in one City, flee into another. Secondly, we have good examples; of patriarchs, jacob fled from Esau, Moses out of Egypt, Elias from jezabel, David from Saul: of Apostles, Paul escaped from Damascus, being let down through the town wall by night in a basket, Act. 9 25. Nay our Lord himself sundry times withdrew himself, and escaped out of his enemy's hands. A Lamb naturally flies the fierceness of the wolf: and the lambs of Christ may fly from men of fierce and woolvish disposition. But the cases when a man may fly, are worthy the consideration, As first, if authority send him into banishment, as john into Patmos. Secondly, if the persecution be present, not feared, or a far off, and personal, against that special person; that person may for the heat of persecution depart for a time, with purpose to return to his office again, when the fire is quenched, Thirdly, when hope is cut off, it is apparent, that our presence can do no great good or service there where the persecution is raised; a man may reserve himself somewhere else, for the presentand after use of the Church. Fourthly, if upon examination a man find himself not sufficiently armed against the temptation, and that he wants gifts, strength, & courage for such a trial, he may step aside, till he can gain them of God: for as the Lord layeth nothing upon his servants above their strength, so they must not undertake any thing above their power, if they will not tempt God, Fiftly, if God open a door, and make way for our safety, that without scandal, or violence, or public wrong we may avoid: when we see lawful means offered to help ourselves; than not to fly may be a tempting of God. Now the cases which make it unlawful to fly in persecution: are, 1 When a man is so bound by his calling, as he cannot step aside without the hazard of God's glory, and detriment of the Church. And therefore Magistrates & Ministers must see they have a special loose from their callings, ere they fly: all the Saints must seek the Kingdom of Christ before all things: if it make to that, to fly, a man may fly: if that may be a greater ga●er, to abide by it, than he must stay. 2 If a man fly with intent to avoid his calling, general or special. Christ would allow his disciples to fly from wolves & danger, but not from office: Mat. 10. 24. they may fly, but so as they must disperse the Gospel to other Cities. The flight of the faithful, is the seminary of the Church and Kingdom of Christ: not to make the truth a loser, but a gainer. 3 When a man aims principally at saving himself; as when God's glory, the good of the Church, and the victory of the truth are small things to him in respect of his own safety: whereas no man must fly, but with resolution rather to suffer then deny God, if the time be come. 4 When a man is in hands, and God hath shut all doors of escape: now the time is come, he is called to suffer: the Apostles being in prison would not break prison by force, which is to resist Magistracy; but when the Ange'l opened the doors and made them way, they thankfully accepted the providence of God for their safety. Our Lord Jesus, who often fled because his hour was not come, when his hour was come, fled not, 5 When a man hath received the Spirit of strength and fortitude, he may not fly to avoid the trial: Act 20. 22. I go bound in the Spirit to jerusalem, knowing that nothing but bands abide me every where. Object. But to fly out of flesh and fear is forbidden in 1 Pet. 3. 14. Answ. 1 Some flight may proceed from other warrantable causes, as namely to fly idolatry, to go where means of religion and the pure worship of God is, to enjoy means of salvation, and glorify God elsewhere. Therefore all is not caused of fear. 2 All fear is not unlawful, but only inordinate fear: no more is all flying, but inordinate. The sin than is not in the flying itself, but in the inordinate and distrustful manner. Object. To fly is to deny Christ. Answ. No: but to fly in the right conditions, is, 1 A secret profession of Christ, a denial of a man's self, a leaving of wife, children, goods, country, and dear things for Christ, and an undergoing a great deal of trouble for him. 2 As confession is open or secret, so Martyrdom is bloody or unbloody; this confession is an unbloody martyrdom, and no true Martyr is a denier of Christ. Quest, 4. But how can the Saints overcome by Martyrdom and passion, which apparently overcomes and destroys them. Answ. This is strange, & in bodily battles unconceivable: but in this spiritual war and fight it cannot be but that they most overcome when they are most overcome. When did Christ most overcome, but when he was most overcome, and where made he his greatest conquest, but on the cross? The reasons are: 1 The nature of the Christian war is diverse from other war. In other fields the enemy is without, here the strongest enemy is within: there the enemy is another person from the soldier, here the enemy is the same person with the Christian soldier: and therefore then is the field won, when themselves are most overcome: the Christian soldier hath more ado to conquer himself, than all his enemies beside, and is then the greatest conqueror. 2 The main battle of the enemies without is not against the bodies and outward estates of men, but against their souls and their eternal state of happiness. And in this they never conquer so apparently, as when their bodies are most conquered. Rome 8. 36. We are all day as sheep for the slaughter but yet more than conquerors. Then persecutors hasten the Saints to happiness, when they most conquer their bodies. 3 The persecutors quarrel is not so much against their persons, as against their cause, even the truth itself, where in they are sure to carry victory whatsoever become of their persons: for they are well appointed to answer all arguments: which are of two sorts. First, such as are drawn from reason, reading, learning, or the like. All these arguments of humane persuasions, and forces out of subtlety and wit, they overthrew by the word of their testimony; the sword, by which the two witnesses conquer. Another sort of arguments is drawn from the block, such as fire, sword, persecution, inquisition, interdiction, excommunication, abjuration, etc. All these fierce and furious arguments they overcome with tears, prayers, patience and Martyrdom. And even in the death of their persons are most glorious conquerors in their cause: in their deepest sorrows they rejoice and glory, as in an happy triumph, clapping their hands and singing Psalms in the Flames, yea sometime professing the fire to be as a bed of Down or roses: so as they are conquerors of their Adversaries, when they most conquer and destroy them. 4 The persecutors lay their great ordinance and battery against their graces rather than their persons: which are so far from being overcome by external violence, that when their persons are most down, their graces are most victorious and invincible, even in the eyes of the enemies themselves: for, 1 Can they seaver them from the truth, and faith of the Gospel? no, they will not live without it, but will dye that it may live: they will water the furrows of it with their dearest blood, rather than it should not grow they will rake it out of the fire, into which the enemies cast it. 2 Can they sunder them from the love of God and Christ, as they intent by torment? No, they see their love stronger than death: all the waters in the sea, nor all their seas os sorrows and deadly torments cannot quench it. 3 Can they cast them out of the favour of God, and possession of happiness, as by their degradations, excommunications, anathemas, and great curses they desire? No, but the Lord is apparently with them in six troubles and in seven, in the fire and in the water, and never leaves them till they be with him in his immediate presence-chamber, as wheat laid up for ever in his garner. 4 Can they overcome their patience, fortitude, or constancy? No, but by the undaunted resolution of the Saints in their torments, the minds of the persecutors themselves seem rather overcome then the Martyrs that suffer them. Even julians' fury was conquered by the patience of the Martyrs. Roman Tyrants in the first ten persecutions were even tired with the steadfastness of the Saints in suffering. Thus are they in their weakness most strong: as dying, but behold they live: afflicted on every side, 2 Cor. 12. 10. and 6. 9 and 4. 8. but not overcome This is the privilege of their estate, of their cause, of their graces, that they are never less overcome, then when they seem most overcome: and as the text saith, they most gloriously overcome when they love not their lives to the death. The point of doctrine from these words thus expounded Doctr. is this: Godly men must contemn their lives, and not love them to the death, in respect of Christ and his truth. Luke 14. 26. He that hateth not his own life, cannot be my disciple, that is, he that is not ready to bring his life in his hand, and offer it up in sacrifice when my cause and the Gospels calleth for it, cannot be a good Christian. Act. 20. 24. Afflictions and bands abide me every where; but I pass not, neither is my life dear unto me, so that I may finish my course with joy. Heb. 12. 4. Ye have not yet resisted unto blood: as if he had said, Howsoever ye have endured a great fight in afflictions, while ye were made a gazing-stocke to the world, and while ye were companions to them that were tossed too and fro, Chap. 10. 32. yet ye are not come so far as you must make account of in the profession of Christianity; because ye have not resisted unto blood: Revel. 2. 20. Be thou faith full unto the death, and I will give thee a Crown of life. 1 Because of Christ's merit and desert; he loved Reas. 1. not his life to death for us, nay he was earnest to die for us, Luke 12. 50. I have a baptism to be baptised with, and how am I grieved till it be ended! how then should our thankfulness bind us to give up if we had a thousand lives for him? shall the just sufter for the unjust, and shall not the unjust hold himself bound to suffer for the just? 2 The worth of truth binds on all Christians this 2 duty, to despise their lives for the truth's sake: for the truth of the Gospel is far more worthy than all that we can give in exchange for it. God hath magnified it above all things, Psal. 138. 2. The Son of God magnified it above his own life; it cost him dear, he bought it with his life and precious blood. joh. 18. 37. The Saints of God (the cloud of witnesses, Herald 12. 1.) were prodigal of their blood, and would, and did spend it till the last drop, rather than by any torments they would be removed from the truth and faith of the Gospel: and we are enjoined to buy the Prov. 23. 23. truth at any rate, even with our blood, (if God call us to it) but not to sell it for any thing in the world. 3 Our near relation unto Christ binds us not to 3. love our lives to death for his sake: For, 1 We are his redeemed ones; we are not our own, but bought with the price of his blood, 1 Cor. 6. 20. and therefore we must glorify him in our souls and bodies, whose we are. 2 We are his soldiers, pressed under his colours; and if a soldier sell his life every day for a base pay, how much more ought the Christian soldier in a far more honourable war, esteem his life at a small rate, in the cause and quarrel of his General? and if a soldier must stand in the place his General sets him in, and must not remove though he dye for it, how much more ought we, being called to stand fast in the faith of the Gospel, keep our ground, unremoved from our holy profession, though it be by the loss of our lives. Thus then must a Christian soldier animate his own resolution; Shall any fouldier more fear or more love his Commander, than I my Michael, my Christ? shall I more fear a Tyrant threatening death and torments, than my Lord requiring my faithfulness and constancy? doth a man of valour fear the dishonour and shame of a cowardly flight above torment and terror of present death, and should such a man as I fly, who prefer in true judgement an honourable and happy death above a thousand base and disgraceful lives? 3 We are not only soldiers, but household servants unto Jesus Christ, and therefore must show all good faith fullness to our God, Tit. 2. 10. And herein a faithful servant is differenced from a slothful, a sincere Christian from an hypocrite: the hypocrite may be a great Professor, and call Christ Lord, Lord, and in the peace of the Gospel will say with Peter, Master, I will dye with thee before I will deny thee; but if Christ be in hands, and called into question, the voyee of a Maid will make him turn his copy: But it is proper to the Elect to stand fast, and to hold that he hath, and maintain against all challengers to the death, the profession of truth committed unto his trust. 4. We are yet nearer, even members of Christ; and the member naturally lifteth up itself, and will lose itself to bear off a blow from the head; and it doth but the duty: And much more ought it to be so in the mystic all body, wherein the union is far more straight then in the natural. 4 Our service to our fellow-members putteth us in mind of this duty, which we owe much more to 4 our head. If for the edificatien of the Church we are bound willingly to lay down our lives, much more for the glory of our Head. Phil. 2. 17. Paul was glad to be offered upon the sacrifice and service of the Church's faith; even so every good shepherd, after the example of Christ, should be ready to give up his life for his sheep. The salvation of souls, and confirmation of faith must be dearer to us than our ownelives: Col. 2. 24. Irejoyce in my afflictions, and fulfil the sufferings of Christ in my flesh for his body's sake. The Apostle rejoiced in suffering for the body of Christ, not for the redemption, reconciliation, or expiation of sin, (for so only Christ the Head suffered for the body) but for the profit and edification of the members: And if thus the Apostle sustain all things for the Elect, that they may obtain salvation, much more must we sustain all things for the glory and honour of our Head. If Priscilla and Aquila shrunk not to lay down their necks for Paul, how much more cheerfully must every private Christian for Christ? Rom. 16. 4. This shows, that Christianity is no soft and easy Use I. life: Is it easy to take up the Cross daily, and to wear a crown of thorns continually? is it easy to leave all for Christ? is it easy to be killed all day long for his sake, that is, always to be ready to endure death itself for our profession? Is it an easy thing to carry always about with us the die of the Lord Jesus, and the marks and brands of our profession? Which I speak not to discourage any that look toward the ways of God; but to admonish all that undertake Christianity, to make account of the costs and expenses of their profession, left they deceive themselves in their reckoning; for it may cost thee the sweetest thing which God hath given thee in earth, even thy life. It is in our nature to conceive, with the Disciples in the infancy of their faith, to make ourselves great gainers in earthly privileges by Christ, as they dreamt of great earthly honour, glory, plenty, and ease, and the largest share of worldly happiness, by following him; in the mean time they thought not of the troubles, persecutions, bands, stripes, leading whither they would not, and cruel Martyrdom which they met withal afterward. But was the life of Christ himself led at ease? or shall the servant look for ease where the Master cannot expect or meet it? was the end of Christ's coming to bring peace and security, or fire and sword, war and enmity, not only between strangers and enemies, but between nearest kindred and dearest friend? Mat. 10. 34. What other was the promise and prediction of Christ, but that in the world we must have affliction? john. 16. 33. and that by my many tribulations we must enter into heaven? Act. 14. 22. And therefore, whosoever thou art that sound professest the Gospel, shift off the sufferings of the Gospel as long as thou canst; or if God hold them off a while, left discouraged in thy first entrance into the profession, thou shouldest look back to the former thraldom, yet be sure to meet with the Cross of Christ, and afflictions for the Gospel, ere thou be'st a Conqueror and gettest possession of Canaan. If thou be'st in a fair way of ease and credit among men, suspect and mistrust thou art wrong; and if thy way be rough, thorny, and strewed with crosses, be not discouraged, for so must the way of heaven be: here be right marks of the right way. 2 This teacheth us that many dainty Professors of Use 2, the Gospel are far from soundness in Christianity. Here is a note of soundness, not to love the life to the death for Christ and Christian profession: And this will cast out a number of our Protestants, who only have a name they live, but are dead, and like Ciphers in Arithmetic, fill up a number, but themselves are not in number or any value; as, 1 Such as value their reputation above Christ and his profession in sincerity: To come to Church and hear, and receive the Sacrament sometimes, and make a formal profession, none will blame them; it were disgraceful to be Atheists, unprofitable to be Papists, or Recusants: But to be a forward man in religion, or noted for preciseness, or a favourer of such, to be seen or heard to stand for God's glory, or good causes and men, with zeal and courage, oh beware, this will draw on reproach and scorn of men, oh I am undone if ever I hear that voice but from a Damsel, Thou art one of them: Now is thy name dearer unto thee than the name & profession of Christ: Mayest thounot love thy life in this comparison with Christ, and dost thou prefer a little blast of vain men before him? never think thou canst give thy life to death for Christ; thou mayest like heaven well, but yet lovest earth before it. 2 Such as will be at no loss nor cost for Christ and his Gospel, are far from soundness: A base sin of base minded men, who say, they will have the wealth of heaven by Christ, but for Christ or any good cause of Christ, for the upholding of his Word and Gospel, will not diminish a grain of their wealth. Be there not many in this place that will cast away more at one cast at Bowls, or dice, than they will part with to the servant of God, that labours with them in word and doctrine all the year long? Be there not many of our chief men, and most able, that do not hold Christ in this exercise worth a brass farthing for many years together? Assure thyself thou wilt never part with thy life for Christ, who wilt not part with thy penny for his sake and profession. 3 Such as will not part with any sin for Christ, nor his Word, but against the voice of Christ retain envy, malice, injustice, Sabbath-breaking, deceit in trading, swearing, gaming, reviling Gods servants; nothing is reform by the Word. Wilt thou suffer thy body to be slain for Christ, when thou wilt not suffer one sin to die, or be slain at his Word, and for his glory? 4 Those that will not endure the pains of godliness, the tediousness of mortification, the labour of love, the diligence required in Christian duties, are far from this practice. Canst thou endure to go to prison for Christ, that wilt not be at pains to go to Church to meet him? Canst thou endure the pains of death for Christ, whose sluggishness denieth the pains of obedience to his Commandments? He that will not disease himself in active obedience, will much less in passive. 3 If we must not love our lives to death for Christ, than we must change the corrupt love of ourselves Use 3. to the sound love of Christ and his truth: This sound love of Christ floweth from the love of Christ unto us, and is but a reflection of his own beam upon himself; and therefore of the nature of his love to us, which seeing it was to the death for us, it calleth for our love to the death for him. Quest. How may I know that I have sound love of Christ, which is like to hold out to the death? Ans. The love that is unquenchable, stronger than death, (Cant. 8. 6.) may be known by four excellent properties. 1. It casts out self-love, love of the world, and all desirable things of it, in comparison. The woman at the Well, having met with Christ, forgets her waterpot: Zacheus his love will express itself in despising and thrusting off the world, as fast as ever he pulled it in: the use of the World will stand with the love of Christ, but not the love of it. 2. It looks wholly out of himself upon Christ, and seeth in Christ three things which it desireth above life. First, the favour of Christ, which is better than life, Psal. 4. 6, 7. Secondly, the glory of Christ, which it wisheth rather than this life, yea rather than the other. Paul for the honour of Christ could wish to be cut off from Christ, if it were possible. Thirdly, the presence of Christ; this makes a good man wish with Paul, that he were dissolved to be with Christ, Phil. 1. 3. It rejoiceth in nothing but in the Cross of Christ, Gal. 6. 14. No soldier can so glory in his scars and wounds, sustained for his Prince and country, as he doth in his chains and sufferings for Christ: All the glory and happiness of the world is but dung and dross in comparison of it. 4. It will be busy in meanest and hardest services for Christ. Mary will kiss the feet of Christ, and wipe them with her hairs, and refuseth not the hardest services: Jacob's love to Rachel makes seven years of hard Apprenticeship and service but as a few days: and Peter's love will show itself in being clearfully led where he would not, john 21. 18. 4. Labour for this Christian resolution, rather to Use 4. dye than deny our Lord: it being our duty, we must aim at it, and being difficult we must get good arguments and helps to undertake it. Quest. How may we further ourselves in this so difficult a resolution? Ans. 1. By meditations. 2. By practices. The meditations are sundry. 1. Consider seriously of such Scriptures as foretell persecutions for the name of Christ, all which 1. make the suffering of the Cross inevitable; set a star over such predictions, and hold thy mind upon them, as things concerning thyself, if thou mind to live godly in Christ Jesus: and with the predictions ponder the examples of those, who have in this fight valiantly endured loss of goods, of lands, of liberty, and life itself for Christ and his Gospel: And when thou seest the Prophets, Apostles, faithful Pastors, and Martyrs wracked, hewn a sunder, slain with the sword, and would not be delivered, (Heb. 11. 35.) wilt thou save thyself with base and dishonourable conditions which they refused? 2. If thou lookest up to God, consider, that all thy passion and suffering, both for the time, persons, measure, 2. manner and all circumstances, is appointed by God's eternal decree, without whose special appointment not an hair of the head can fall, and much less the head itself: For the lives of the Saints are not in the hands of Tyrants, but in the hands of God; neither is their death casual and accidental, but determinate: Psal. 116. 15. Pretions in his eyes is the death of all his Saints. Now as thou prayest daily, that Gods will may be done, so must thou practise; and, if the will of God be so, that thou suffer, let thy will concur with his will which is just and righteous, 1 Pet. 3. 17. 3. If thou lookest upon Christ, here is no want of 3 motives to suffer extreme things in his cause and quarrel. First, consider, our sufferings are called the sufferings of Christ, 2 Cor. 1. 5. the affliction of Christ, Col. 1. 24. the Cross of Christ, Gal. 6. the reproach of Christ, Hebrews. 13. 13. the rebuke of Christ, Heb. 11. 26. The reason is, because Christ is he for whom we suffer, and we are his Martyrs and witnesses. 2. Because Christ suffereth in us, whatsoever is done to one of the little ones, believing in him, is done to him; Saul, Saul, why persecutest thou me? 3. Because Christ suffereth with us, and in all our troubles is troubled, Esa. 63. 9 as the head of the natural body suffereth with every member, by consent. 4. And because our sufferings conform us to Christ; fellowship in his afflictions makes us conformable in his death, Phil, 3. 10. Now who would refuse to be a Simon, to help Christ to carry his cross, seeing Christ is at the other end, and a partner in suffering? Secondly, to give up our lives for Christ, is an honest duty of thankfulness to Christ our benefactor: A grateful part it is to stick to him in trouble, whom we have followed in prosperity: For shall I be such a Swallow in my profession, as to take my summer with Christ, and not the winter? Beside, how is it but most just, that we should maintain his cause to the death, who maintained our cause to the death? and to stick to him now before men, who by his death doth now plead our cause before God? 4. Consider the suffering itself, and in it we have great encouragements; in that it is, 4. First, an honourable and glorious service to suffer for righteousness: Paul will glory in nothing but in the cross of Christ, Gal. 6. 14. and rejoiceth in nothing so much as his chain: And indeed the chains and irons of the Martyrs are far more shining Martyrs sunt clariores & honora●iores Ecclesiae cives. Aug. 10. de Civit. Dei, cap. 21. Ornaments than all the golden chains of the world. Is it not more glory for a stout champion and man of Arms to be in a battle than in a Bath? The marks and scars of a soldier, received and sustained in his Princes and country's cause, are his true glory; and so are wounds, stripes, bands, imprisonment, or Persecutiones Christi animum nobiliorem po●ius quam debiliorem reddunt. Nazian. any suffering for the profession of the truth. Secondly, it is a safe and saving service; for it hath many assured and precious promises, whereof the LORD will be faithful for performance; as namely of wisdom to answer, Matth. 10. 19 patience to endure, the Spirit of glory, and GOD to rest on them for comfort, 1 Peter 4. 14. strength to conquer, and in every temptation a gracious issue, 1 Cor. 10 13. And lastly, a measure of mercy upheaped and running over, Matth. 5. 10, 11. Great is your reward in heaven. Beside, it is the only way to save the life, thus to lose it; as the way for Abraham to keep his son, was, to offer him to GOD when he called for him; so the only way to save the life, is, to give it to GOD, and to offer it unto CHRIST, and for CHRIST, whensoever he pleaseth to call for it: For as he that spareth his seed, loseth it, but he that sows, saves it, and findeth it returned with advantage in the harvest; so he that saveth his life loseth it, (saith our SAVIOUR) and he that loseth it on this condition, saveth it. Thirdly, it is the only gainful service to thyself above all other. Thy body thou givest to his mercy, who might command it to punishment. Thou offerest it weak and sinful, to receive it sinless and glorious. Thou givest it for a while to dishonour and abasement, to receive it for ever glorified. Thou walkest here a while in black, that thou mayest ever walk in white hereafter. Thou sufferest a short pain, but gainest joys long and weighty, 2 Cor. 4. 18. A bitter breakfast (said our Martyr) but a better dinner. In a word, what is there but clear gain in exchanging a miserable life for a moment, into an eternal happiness which eye never saw nor heart of man can think? As there is no loss in serving God, so much less in suffering for Christ. Be faithful to the death, thou shalt have a crown of life, there is gain enough. 5 Look at the enemies, they are no way so much 5. disappointed as when a godly man loveth not his life unto death, but willingly foregoeth it for the name and profession of Christ. For whereas they intent nothing but evil (as Joseph's brethren) God turneth all to good, yea to the best, as appears in these instances. 1 They hope to bring God's people to a very few, Vitis illa tanto pullulat amplius, quanto uberiore Martyrum sanguine rigatur. Aug. de catechiss. Rud. c. 23 and work wisely to keep them under, as Pharaoh. But how are they disappointed? for the blood of the Martyrs is the seed of the Church: the more they are oppressed, the more they increase. This camomile, the more it is trodden under the feet of tyrants, the more it spreadeth, rooteth, and increaseth. This palm tree cannot be so oppressed with the weight of bloody decrees, but it shall more apparently rise up from under it. 2 They hope and intend to bring infamy and ignominy on their names for ever, by devising the most opprobrious and exquisite torments for them. But how are they disappointed? for as sweet drugs, stamped and pounded, cast the sweetest smell, so the Saints pounded in the mortar of affliction: sweet incense is never so sweet, as cast into the fire: so is it here. 3 They intent nothing but their death, the chief of all evils which they can inflict: but are disappointed: for they suddenly deliver them from all evils, of sin and punishment, and send them speedily to the fruition of their chief good, which is, God himself and all the pleasures at his right hand. While they devise to kill them, they do but cure them. While they think to banish them out of the earth, they call them out of their banishment. Pharaoh by tyranny will chase Israel out of his land, but it is but to thrust them on to their Canaan. They intent by their furious fires to burn and consume Gods golden vessels: but they shall only purge them from their dross. The heaviest flail of affliction shall but cleanse and sunder God's wheat from the chaff. Never were the three children so glorious, as in the midst of the furnace: never was the tyrant so puzzled, so confounded, so conquered. From the Meditations come to the Practices, which may help us in this great resolution and performance. 1 Labour daily in subduing and mortifying corrupt lusts. Get daily power to dye to all sin: else canst thou never dye in the quarrel of grace. And of all lusts beware of three, which are strongest lets. First, self-love; he that cannot deny himself, can never take up the cross. Self-love makes a man's life so sweet and dear unto him, as he cannot abide to hear of heaven itself in exchange: so that he that hath not power to deny himself, let him be never so wise, learned, civil, yea or religious, he will at last dishonour God by backesliding and denial of Christ. Secondly, love of the world, which will not harbour with love of Christ: this easily makes him look back, whose hand is on the plough. Demas forsook the truth to embrace the world. And if thou dost not master this lust, though thou wert as near Christ as judas, thou wilt turn from him, yea against him. Thirdly, pride and applause of men: which will never endure the shame of the cross. To batter down this high turret, the Apostle (Heb. 12. 2.) bids us look on Jesus who endured the cross and despised the shame. He not only sustained, but sanctified to us the mockings and contradictions of sinners. 2 Another practice is, to labour for sound judgement in matters of faith. This only produceth a threefold action, which must necessarily go before undaunted profession. First, a sound apprehension firmly and distinctly to believe the truth of religion, For we must first believe with the heart, and then confess with the mouth, Rom. 10. 9 10. and 2 Cor. 4. 13. I believed, and therefore I spoke. Secondly, from sound judgement issueth an high estimation of Christ and his truth above all the world, or life itself. All things are dung in comparison of him, both in themselves, and in the judgement of a sound Christian. And as the Lord himself hath magnified truth above all things, so doth sound judgement framed to his. Thirdly, from sound judgement issueth a wise and advised resolution to hold the best fastest, and keep this whatsoever we let go for it; and not to shrink from the truth for saving our life, no more than our Lord himself did. This sound judgement will keep out a treacherous purpose of saving thyself by betraying the truth, either by silence, policy, or open denial. 3 Another practice is, to get sound affections to Christ, and his truth; especially two: First, love, that is truth's keeper; every Apostate knew the truth, but never any loved it. And only love of Christ is stronger than death. Secondly, sound joy; by which we are made not only contented, but joyful in sufferings for Christ, which is indeed a matter of true rejoicing: Act. 5. 41 The disciples were glad, when they were counted worthy to suffer. 1 Pet. 4. 13. Rejoice in that ye are partakers of Christ's sufferings. Hence the Martyrs in the Primitive Church were so forward to offer their lives up to Christ, as the woman of Edissa came running with her child in her arms into the fire, lest the Christians should be burned ere she came, and not she with them: the like of Blanditta, a peerless woman, of Accolus, a mirror of patience: so our own Martyrs, who sang in the midst of the flames, and had more joy than their torments. This joy none can take away. 4 Because to lay down ones life is not the past of man's weakness, but of God's goodness, and to Animam ponere non est humanae infirmitatis, sed divine bonitatis. Ambros. in Luc. 22. suffer for Christ is a work above natural strength, and the holy Ghost only can establish men to this trial; we must not presume of our own strength as Peter, but pray for the mighty power of the Spirit, to make us of weak, strong, and that he who hath given us to believe, would also give us to suffer, and strengthen us to all patience with joyfulness, Col. 1. 10. Phil. 1. 29. Consider that none have more cowardly lost the field, than those that presumed most of their strength and valour at home. Go out of thyself, and pray that by his strength thou mayest be able to all things. Verse 12. Therefore rejoice ye Heavens and ye that dwell in them Woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. AFter the victory achieved over the dragon, and the due praises both of Michael the General, and of his band and army, sung out in the former triumphant song, now in this verse is described a twofold fruit of the former benefit. 1 The joy of the Saints, therefore rejoice ye heavens and ye that dwell in them. 2 The sorrow and extreme grief of the wicked, called the inhabitants of the earth, and sea, in opposition to the former: with the reason of their sorrow, For the devil is come down, etc. For the joy of the Saints; it is invited by an Apostrophe, or conversion to them: in which are two things. 1 The cause or reason of their joy, in the word of inference, therefore: 2 The titles of those that are called to rejoice, ye heavens and ye that dwell in them. The cause of their joy is in the word, therefore: because the Church, both in the Head and members hath got so happy a victory over the dragon; therefore they are to rejoice. Note hence, that godly men triumph after victory, not before. Israel triumpheth when Goliath is Doctr. slain and lieth dead. 1 Cor, 15. ult. Thanks be 1 Sam. 17. 52. unto God who hath given us victory. Revel, 7. 14. Who be they that say Amen, Praise, glory, wisdom, thanks, honour, power and might unto our God for evermore, but those that are come out of great tribulation? 1 Christ our Lord triumphed after his victory, Reaf. 1. Col. 2. 15. He made a show, and triumphed over the principalities and powers, when he had spoilt them. This was for our example. 2 The nature of a triumph is ever after victory, and before is as unwise as unseasonable. For the event 2 of war is uncertain, and falls sometime on this side, and sometime on that. And therefore the counsel of the King of Israel to Benhadud (assuring himself of victory, from the multitude of his army, which was so numerous that the dust of Samaria was not enough to give every one of his followers an handful) was grounded on wise policy, 1 King. 20. 11. Let not him that girdeth on his armour, boast as he that putteth it off. 3 All the true triumph of Saints is grounded in 3. Christ's victory sound applied to themselves. No flesh must rejoice in itself, that according as it is written, He that rejoiceth let him rejoice in the Lord, 1 Cor. 1. 31. Which serves to thrust down all carnal and ungrounded Use. triumph, and boasting before the victory: as, First, Many formal Protestants defy the devil, have a strong faith, and ever believed, and it were pity he should live that doubts of his salvation, and of all men they are surest to be saved. But here is a foolish triumph before victory: all this while they come not in Christ's victory or strength: they mean well, and deal justly with men, are sober, civil, chaste, not adulterers, drunkards, thiefs: they come to Church, and hear the Prayers and Sermons, and yet are none of these forward and precise fellows. But all this while the enemy hath them fast enough, and is well pleased they should so delude themselves. For they are without faith, which should be their victory over the world, without repentance and mortification, which should be their victory over their sins and lusts, without sound fruits of faith, the only ensigns of victorious conquerors. Secondly, Papists, glory and triumph, but before victory: for, 1 Final victory stands with Christ, not Antichrist. 2 Sound victory is founded in the victory of Jesus Christ, and not in prevailing against Christ and his Kingdom, as all theirs is. 3 Sound victory glorieth first in truth's victory, and not in treading down the truth, and Professors of it, as theirs doth. 4 True victory glorieth in the lawful, just, and Christian means of obtaining it. But how overcome they? In their fight against spiritual enemies, they will overcome by their good deeds, and merits, by their own holy-water, holy relics, holy crosses, by buying Masses, pardons, trentals, and indulgences, by round sums to avoid Purgatory, and the like. Here be conquerors: whose safety and salvation lieth in despair. For, whom have they enemies in all this, but God and his truth? such conquerors as Saul and his armourbearer, who died on their own weapons. And for their temporal enemies, by what means carry they victory, but by stabbing, throat-cutting, burning, Massacres, powder-plots, perjury, treasons? Is this to be victors, to be superiors, in fury, fierceness, slaughters, and effusion of Christian blood? Let Papists thus conquer, and glory in their shame: the more such victories they carry, less cause have they to triumph, unless they triumph justly in making themselves and their religion the shame and infamy of the whole world. 2 The persons that are called to rejoice, are the heavens and they that dwell in them. By the heavens we understand not the heavens or any of them literally or naturally; nor by the inhabitants, the Saints and Angels dwelling in the third heaven (though even these have a share in the general joy of the Church militant. For as the cause of this joy properly belongeth to the Church militant, as we have heard, so the word of inference therefore, calleth on them as whom it most concerneth to rejoice in their own happiness. By the heavens and those that dwell in them are meant the Church on earth and the Saints and Believers, the members of it; which is not usually in this Chapter, nor in this book, chap. 18. 20. O heavens rejoice over her: where the company of the godly in earth are called to rejoice in the destruction of Antichrist and his Kingdom. Now to the former reasons elsewhere, why the Church militant is called by the name of heaven, we will add these: 1 Because there is not a more lively resemblance of heaven in the world, than the universal company of Saints in the militant Church here upon earth: as might appear in many things. The inhabitants of the Church here below dwell together in an holy communion of Saints, enjoying the presence of God, separate from the world and the wicked inhabitants of it, knit among themselves by the inward band of the Spirit, and the outward means of association, the word, sacraments, prayer, and other more private helps: in which heavenly society they resemble that immediate and perfect fellowship which they expect in heaven, both between God and his people, and mutually among themselves. 2 Because of the high estate and condition of the Saints on earth above others uncalled: who are advanced beyond them, as the heaven is higher than the earth. For hence the dragon in this verse is said to be cast down into the earth, where he was before, but into a far lower condition. 3 Because the Saints by holy profession and godly conversation testify the glory of God, as the heavens do, Psal. 19 1. and therefore as their house and inheritance is there, so are their cogitations and conversation. 4 They have a taste of heaven, and beginning of heavenly joy and gladness, for the victory and salvation which in part they have already obtained by Christ against enemies, spiritual and temporal; which is pointed at in this text. For as in heaven is a perfect and unmixed joy for a full deliverance, and perfect salvation, so here is a taste and resemblance for a deliverance in part. None are called to rejoice in Scripture, but only Doct. godly men, who are said here to dwell in heaven. Psal. 32. 11. Be glad ye righteous: and Psal. 40. 16. Let them that seek the Lord, rejoice. Now by joy I mean not any natural joy, arising from things pleasing to nature, which wicked men and reprobates, yea the beasts have in abundance: but that heavenly and spiritual joy, which is called the joy of the Spirit; both because it is wrought by the Spirit of God, and also hath spiritual and heavenly things for the object of it: as, 1 The joy of reconciliation with God, and remission of sins. 2 Joy of heavenly graces, faith, love, etc. called joy of faith, Phil. 1. 25. 3 Joy of heavenly glory held in certain hope: this is called joy unspeakable and glorious. 1 Pet. 1 8. and joy of salvation. Psal. 51. 12. This joy is limited in Scripture to the faithful, and therefore is called the joy of God's people: and all other are barred out from it, Prov. 14. 10. The stranger entereth not into Psal. 106. 5. his joy. 1 The godly are only qualified persons, and fitted Reas. 1. for holy rejoicing. For, First, they only have Christ, who merited this joy, and therefore it is called His joy, joh. 15. 11. 2 They only have the Spirit, the immediate worker and preserver of sound joy: whence it is called a fruit of the spirit. Gal. 5. 22. and the oil of joy, because it flows from that anointing. Psal. 45. Rom. 15. 13. 3 They only have faith, which is not of all men: and therefore they only have joy of believing, having with Christ gotten all things: they have purchased the field, and go away rejoicing. Simeon rejoiced when his faith had got Christ into his arms. 4 They only are such as mourn, and only such are called to joy, Mat. 5. 4. It ariseth out of sound sorrow, and a broken heart, as the Lute is tuned to sweet music by wresting the strings as if we would break them to pieces. 5 They only have attained victory in part over enemies, and are delivered from the dragon's power. As Israel having escaped the sea, and mountains, and Egyptians, so the Israel of God being set free from hell, sin, sinners, and the curse of sin, have just cause of joy and gladness, and all but they want it. 6 They only are in heavenly state and condition, and have taste of the joys of heaven, which differ not in kind from those they expect in heaven, but only in degree. 2 Wicked men are never bidden to rejoice, nor 2. are capable of this joy. He never enters into it, nor it into him: for, First, he is at war with God, a stranger to the covenant, without Christ, without the Spirit: What joy where is no life? what joy can man dead in sin have, separate from Christ the fountain of life, and wanting the quickening Spirit? Secondly, what joy can he have, on whom sentence of condemnation is passed, and he going on to execution? If such a man laugh. every one will think he hath little cause: It is a laughter in the face, not in the heart. Thirdly, what true joy can he have, who neither hath the Well, nor can abide the Bucket, by which he should draw out of the Wells of salvation and consolation? Esa. 12. 3. God's Word which only hath the joyful tidings of salvation, he hath no part in; it is a bill of indictement to him. The Sacraments to him are Seals set to blanks, seal nothing to him: His prayers are abominable; he hath no joy in any service; all the duties of his calling are sin to him: He rejoiceth indeed in the creatures of God, but as a thief in a true man's purse, and that joy which ariseth out of the creature, perisheth with it. Fourthly, wicked men need not be bidden rejoice; for, 1. What hindereth or pincheth such? his sin troubleth him not, it is his delight: Temptations of the devil vex him not, he runs out to meet the Tempter: His conscience troubleth him not, that is brawned up: The world vexeth him not, but dandles him as her darling. 2. They are surfeited already with carnal joy, and are called from such joy to mourning and howling, jam, 5. 1. and Luke 6. 25. Note hereby what a miserable estate a wicked man is in, who cannot find one syllable in all the Use 1. Scripture to ground any comfort in, and so hath no warrant, nor cause to rejoice in any thing: For God hath covenanted nothing but woe and wrath, with them: Esa. 65. 13. My servants shall rejoice, and ye shall be ashamed: my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and howl for vexation of spirit. Consider a little. 1 What good thing is there in heaven or earth, good as in itself, so to thee that art an impenitent person? Look at God the chief good, he is thine enemy, a consuming fire: what joy hath stubble and chaff in the fire? Look at Christ, the Saviour of his body, and he is thy Judge, and he whom thou hast pierced. In stead of the sweet Comforter thou hast the spirit of bondage and fear: a sound of fear is ever in thine ears job. 15. 21. Look on thyself, thou art a man in the devil's fetters, ruled at his will: and within thee a wicked conscience, either following thee with hue and cries, vexing and accusing thee, or else dead and benumbed, which hath given thee over to all sin, to swallow it with senselessness and greediness. Look without thee, thou swimmest in a stream of outward contents and fullness, and herein thou reioycest too much: but thou hast thy portion here, and to the impure all is unclean, thy table, meat, drink, wife, children, all are a snare to thee, all upheapeth thy sin and vengeance; thou hast nothing out of God's love, because thou hast nothing in the Son of his love. Look beyond thyself & the present? what hast thou to joy in? what hope hath the wicked in death, when God takes away his soul? A few movables God sends thee away with, but the inheritance is reserved for the sons of the freewoman. 2 As thou hast no cause of joy, so thou hast no hold of thy joy, who hast grounded it in perishing things; Well saith job, the rejoicing of wicked men is but for a moment, because the best of it is in momentany things: the rich man in riches, the wise man in wisdom, and some sots in the boasting of wisdom as if wisdom were to dye with them; many in their callings, and every carnal man hath some carnal joy to feed his heart with: but all of it shall not lift thee an inch above earth, here thou findest it and leavest it, here it riseth and here it resteth, as it riseth no higher so it reacheth no higher. 3 If thou hast no warrant for thy joy in lawful things, what warrant or answer hast thou for thy joy in unlawful things? if thou hast no reason to joy in natural things, what will be the issue of thy sinful joy? of thy joy in iniquity, which chaseth God and his Spirit away? Solomon saith, the fool maketh a pastime and merriment of sin, Prov. 14. 9 when men excessively rejoice in sports and games, some in swearing, drinking, unclean and filthy speeches, some in cursed and blasphemous language, some in wantonness and whoring: this is the devil's mirth and music, and the joy of hellish spirits. All this joy in the works of the flesh is sure to end in sorrow, and every dram of it to be repaid with a talon of wo. The same of such as rejoice in revenging, quarrelling, treading underfoot, and oppressing their brethren: every sheaf must bow to theirs, and every man's will must fall down before theirs, be they never so unjust, else there is no living near them. The like of those that rejoice in railing, reproaching and disgracing God's children, and the profession of holy religion. Here are a rabble of rejoices, who cannot rejoice but when God is farthest off, out of sight and out of mind, none can be liker to Satan, then in this sin of rejoicing in evil: their only joy is, to go merrily to hell. 2 This quite overthrows the conceit of carnal Use 2. men, who hold the state of godly and religious men the most uncomfortable, and that they must bid all mirth and joy and pleasure of their lives farewell, if once they look toward religion. But we see no other have any cause of true joy, but they, none in the Scripture called to rejoice but they, none but they are in league and friendship with God, none but they have assurance of pardon of sin and deliverance by Christ, none else know their names written in heaven, none else have peace of conscience which is a continual feast, none else have part in the glory of the Sons of God. Yet carnal men think they want joy and comfort: Why? 1 Because they cannot now rejoice in carnal things, as before: worldly joy is now unsavoury to them in respect of spiritual. 2 Because themselves cannot enter into their joy. 3 God brings it ordinarily out of sorrow. 4 Wicked men do all they can to disquiet them, and chase away their joy. 5 They see not how the joy of Christ and worldly grief can stand together. But as far are they deceived, as if a blind man should say, there is no sun or shine, because he seeth it not, or because the sun is clouded, therefore it is not in the heavens. No: there is nothing but joy in godly life, and most joy in the greatest afflictions of it. If there be any sorrow, it is because they cannot be godly enough. And all that sorrow is mixed and concluded with joy. Have any such cause of joy, as inhabitants of heaven? 3 This teacheth all the godly to be sure that all their joy savour of heaven, and be such as beseemeth Use 3. the inhabitants of heaven, and such as never entered into a carnal heart. Quest. How may I know it so to be? Answ. When it resembleth the joys of heaven: namely in these things. 1 As their persons, so their joys are quite taken from earth and earthly things: they never more joy in momentany things of this life; but in eternal and unvaluable excellencies: So our joys resemble heaven, when they are lifted up above earth: when they are removed from the worthless trifles of earth, and are set on solid joys of heaven. 2 As their joy is suitable to their place and condition, so must ours. 1 They are in heavenly places, so we are risen with Christ and set in heavenly places with him; and should our joy be in earthly drudgery, and not seeking things above? How uncomely were it for a Prince's son for some base hire to spend his time in serving hogs, or to scullion in a kitchen, or run upon errands at the command of every slave? and is it not much more base for sons of God, heirs of heaven, and coheirs with Christ, to run and go at the base beck and call of sin, and Satan, and worldlings, slaves to the world, forgetting the privileges to which they are borne. Those heavenly inhabitants, being so high in place, judge these things small: the earth is contemned, and as small to them as the point of a pin. And, could we get up our minds aloft, and fix them in heaven, we would think the greatest things on earth as small as mites, and motes of the sun, unworthy of our joy. 2 Those heavenly inhabitsnts, with perfection of place having attained perfection of estate, have a clear judgement to discern and choose their joys, and to judge them only worth having. Even so must we labour to get our judgement cleared, to prefer the joys of that fruitful Canaan before those of this desert and barren wilderness. What is it but want of judgement and experience, that makes children affect childish trifles before matters of worth and moment, to prefer an apple before a Lordship, a top and scourge before their patrimony? which they laugh at in themselves, when they come to a riper understanding. And what is it but want or weakness of judgement, for men professing godliness not to put away such childish things? How would i● beseem a man of years to ride upon a stick, as when he was a child, or to make clay-houses as children do? If a man should see a great fellow delight in such toys, he would think that either he is out of his wits, or was never in them. Even so for men in the Church, that should be passed children, to remain babes in affections, and follow inferior trifles, with neglect of the manly business of heaven, is foolish and ridiculous. All which is said, to help our joys to be heavenly, beseeming our state and condition, which they cannot be if they be earthly. 2 See thy joy be heavenly in the rise and ground of it: so is theirs. And then is it so: First, if it be from the Lord, as the author and fountain of it, & taken up in those pipes which himself appointeth, See thou hast it by hearing the joyful voice of the Gospel: Psal. 51. 8. Make me to hear joy and gladness. It must come by hearing. Wait then on the word, both for the obtaining and increase of it. The Scriptures are the wells of consolation, whence it must be drawn The wise men rejoiced exceedingly in the star which led them to Christ: the word is this star, a wise Christian will rejoice in it. Secondly, if it be a receipt from Christ. The inhabitants of heaven above have no joy but from Christ, and in Christ. No part in Christ, no part in this joy. See it be thy Master's joy: Then is it so, when it is a Mat. 25. 21. fruit of justification; Rom. 5. 11. We rejoice in God through jesus Christ, by whom we have received atonement: They rejoice that they enjoy Christ by sight, we that we enjoy him by faith; they that they are married unto him, we that we are contracted; both happy, that we both enjoy him, and that he is all in all: With this only difference, that our Master's joy is entered into us, and they are entered into it; we comprehend, they are comprehended. 3. If thou wouldst have thy joy resemble the joys of heaven, the matter of it must be heavenly as theirs is: The main matter of heavenly joy respecteth three objects: First, God. Secondly, the communion of Saints. Thirdly, their own happy estate. I. The inhabitants of heaven place their chief joy in the Chief Good; partly in his presence, wherein is their fullness of joy; and partly in his glory, which is shining and set up; partly in the perfect prosperity of the Saints, and partly in the utter confusion of all enemies: Even so the Inhabitants of heaven upon earth must have for the object of their joy, God in himself, and God in Christ Jesus, which is eternal life: For, Whom have I in heaven but thee, or whom on earth in comparison of thee? Psal 73. 25. Were it not for the presence of God and Christ, earth, yea heaven itself were an hell; and as God is the chief good, so his glory is the chief aim and joy of the Saints in earth: We must rejoice when we see his glory set up, when the Church enjoys prosperity, when Christ's Sceptre is lifted up, and the Gospel hath free passage. David preferred Jerusalem before his chief joy, Psal. 137. 6. and rejoiced when men said, Let us go up to the house of God, Ps. 122. 1. so also when the dragon is cast down, as here, when the enemies fall before Michael; we must rejoice when Antichrist and Popery is disappointed, their Captains foiled, their armies mastered; Exod. 18. 9 jethro rejoiced at all the good which God did for Israel, in overthrowing the enemies: This is joy like the joy of heaven: II. Another object of heavenly joy next unto God, is, the communion of Saints: Their joy is perfect in their perfect charity, and in the perfect fruition of one another's perfections; so must we, all our delight must be in the Saints that excel in virtue, Psa. 16. 3. Moses would choose to suffer adversity with the people of God, rather than enjoy treasures. How should we joy in the gifts and graces of every one, and account ourselves as happy in them as in our own measure? so do they. But they are far from heaven, who envy, fret, slander, or obscure the graces of God in his children, etc. III. The third object of heavenly joy is the happy estate of the Saints: which happiness consisteth in the absence of all evil, and the presence of all good. Heavenly Inhabitants are perfectly freed from all evil, so are the Saints in earth; with this difference, we from the destruction, they from molestation; For, First, they sin no more, and if Saints now sin, it is not they, but sin in them, Psal. 119. 3. surely they work no iniquity. Secondly, they are beyond the curse of sin; so are we, for Christ was made a curse for us: They are without cross, we without curse. Thirdly, they can dye no more, but are passed from death to life; even so we are translated from death to life, because we love the brethren. Christ is the death of our death, the sting is gone. Fourthly, they are beyond the reach of all enemies; those enemies whom their eyes haye seen, they shall never see more: Even so are we; with this difference, none can assault them, none can prevail against us. Beside, there is the presence of all good things; the Saints above have no good thing absent, so they that fear the Lord shall want nothing that is good, Psa. 34. 9 But the chief good things wherein the Saints rejoice, are three. 1. The happy vision of God; and our chief joy here below is, to see God in Christ Jesus, which is eternal life: They are happy to see his face, we happy, as Moses, to see his backparts; they are happy to see him face to face, we to see him in a glass: They are happy, as Salomon's servants, to see and stand ever before him as household servants, we for the time happy to be as retainers, wearing his cloth, and in his service somewhat f●rther off. 2. They joy in God's blessed Image, to which they are wholly conformable: For, First, the chief part of their joy is, to have their chief faculty, which is their understanding, to be satisfied with the chiefest objects; for they know all things that the glorified creatures are capable of: Even so the joy of Saints is, that scales of ignorance are fallen from their eyes, and that we see the same face of GOD, though as in a glass, and we know all things that new creatures are capable of, and we know the same things in our measure as they do: For our knowledge here differs not in kind from that, but in degree. For God and Christ is the same we now see, as than we shall see, as the Sun is the same under a cloud, or in a mist, as in a clear day, and our eyes the same by which we see the Sun in infancy, which we see it with in man's estate, but stronger now and more perfect: And as children hear of the same King, State-matters, Emperors, Parliaments that men do, but understand them not, but after a weak and imperfect knowledge; so we know now in our childhood but in part, & afterward have the same understanding in further growth and manly perfection. Secondly an happy part of God's Image is, that their wills are perfectly conformable to Gods will, and confirmed to be unchangeable in willing what God willeth: Even so our joy and prayer must be, that Gods will may be done of ourselves & others; and our wills once renewed are unchangeable, because of God's confirmation of them in goodness: Oh what an heavenly joy were it, if so perfectly Gods will might be done of us in earth as it is in heaven! And though power often want to believers, to will is present. Thirdly, God's Image is happily apparent in their affections. The Saints in heaven hate all sin and we hate that we do, Rom. 7. They love God perfectly, and Jesus Christ better than themselves; and so the Saints on earth love not their lives to the death for Christ and his glory. Fourthly, so perfect is God's Image on them, that the inhabitants of that heaven are without all spot & wrinkle, that is, in full sanctification; and it is the joy of Saints here, that the Church is all fair, and no spot is in her, both in respect of inchoation, and acceptation. 3. Another chief good thing, the mover of their joy is, their happy privileges with God; a taste and beginning of all which the Saints below have to feed their joy: As, 1. They are in heaven, and Inhabitants of heaven; so are we. 2. They reign as Kings; are crowned, and have conquered as Kings; so we are made Kings to God, Rev. 1. 6. are crowned, Re. 3. Let none take away thy crown; and are conquerors, yea more than conquerors, Rom. 8. A conqueror may be conquered, but so cannot we: Only this, they are conquerors in their Country, we in the way thither. 3. They are sons of God, and heirs of the Kingdom; so are we now the sons of God; only they appear so to be, we not yet, 1 john 3. 1, 2. 4 They drink of the waters of the Well of life, and so do we; only they drink at the Fountain and Wellhead, we at the streams somewhat below. 5. Their joys are perpetual, the Well is never drawn dry, it is a lasting and everlasting joy from an everliving Fountain: No more shall the Saints in this heaven ever lose their joys; My joy shall none take away from you. Now have I propounded the joys fit for an Inhabitant of heaven What an happy thing is it to be free of such a City! All other privileges are chaff to it, all other joys bitterness to it. Quest. May we not rejoice in any thing else? Answ. 1. Godliness denyeth no lawful delights, but giveth both allowance and sweetness to them. 2. No joys are lawful but such as are moderated, guided and subjected to these. 3. None but such as are received and used as pledges of these. 4. None but such as uphold these in the due measure of their goodness, and uphold a proportional affection in us toward these. And, 5. Are referred unto these as our chief joy, and only beseeming heaven upon earth, and heaven above earth. Woe to the inhabiters of the earth, etc.] Now followeth the latter fruit of the former victory, namely the most grievous plagues and evils inflicted upon the wicked world. Where are three things: 1. The woe denounced. 2. The persons on whom, the inhabitants of the earth and sea. 3. The reason, for the devil is come down, etc. Woe: It is a Particle in Scripture, 1. Of lamentation, Lamen. 5. 16. Woe unto us that we have sinned. 2. Of commination or threatening, and prediction of some woeful imminent evils and events; so in this Text it threateneth the judgement of God upon the wicked world. In this use it threateneth sometimes temporal judgements, Mat. 24. Woe to them that give suck in that day: Sometimes eternal damnation, as to judas, Mat. 26 24. Woe to that man, it had been good for him that he had never been borne: and sometimes spiritual plagues and judgements, the ordinary forerunners of that, & so it doth here: This Text therefore is like that Volume spread before Ezekiel, Chap. 2. 10. which was written within and without, and there was nothing written but lamentation, and mourning, and woe Which compared with the former part of the verse teacheth, that the Ministers of God must as Doctr. faithfully deliver the voices of woe, and legal threatenings out of the world, as the voice of joy, and glad tidings of evangelical promises and comforts. Aaron's sons in the Law must blow the Trumpets of the Lord; to siguifie unto evangelical Ministers, that they must sound an alarm against all God's enemies, and be at defiance against all sin; according to the Commandment, Esa. 58. 1. Cry aloud, spare not, lift up thy voice as a Trumpet, tell Israel of his sin, and judah of his transgression: And thus for our example did the Prophets, Apostles, and the Lord of the holy Prophets, Jesus Christ. Eliah tells Ahab to his face, that it is he that troubled Israel; Nathan telleth David, Thou art the man; john Baptist telleth Herod, It is not lawful for thee to have her; Act. 2. 24. It was you that crucified the Lord of glory: Acts 8. 22. Repent of thy malice, and pray if the wickedness of thy heart may be forgiven thee: Mat. 3. 7. O generation of Vipers, who hath forewarned you to fie from the anger to come? Mat. 23. 13. Woe be to you, Scribes and pharisees, hypocrites, for ye will not enter yourselves, and ye shut the door against others; Verse 33. Serpents, and generation of Vipers, how will ye fly the damnation to come? 1. This is a part of the will of God, and it belongs Reas. 1. to faithfulness to deliver the whole Counsel of God, and keep nothing back. The Ambassador to a Prince must deliver his Master's mind, and commission wholly, if he will expect the reward of fathfulnesse. 2. This is that part of the Word, which is the portion of the greatest part of the world, and even of 2. them that live within the visible Church: for no natural man, no impenitent person, hath any part in any other part of the Word: Pro. 26. 3. To the horse belongs a whip, and a rod for the fools back: and as jehu said to jehorams' servant, What hast thou to do with peace so long as the sins of jezabel remain? so what hath any wicked man to do with peace of the Gospel, so long as he is in his sins? We may not cast this children's bread to dogs, nor these precious pearls before Swine. 3. This is as necessary a part of the Word to salvation, 3 as any other, neither is there any part fruitful but by this. Can any man hear of pardon that will not hear of his sin? Will any skilful Chirurgeon apply healing Salve to a corrupt and festered wound, before he open and cleanse it? And must we pour oil into sound parts of men, yea, or into their wounds, before we have poured in Wine to search them? No, were we to preach before Kings, as Nathan, we must preach the Law before pardon. The Lord appearing to Elias, there was first a mighty strong wind that rend the Rock, and then an earthquake, and after that a terrible fire, and then came a still voice, in which he was comfortable: Even so, when his Ministers by the tempest of the Law have rend the rocky hearts of men, and made them at their wits ends, that they come trembling and crying with the jailer, Acts 16. Sirs, what may I do to be saved? now is a fit season for the voice of peace, and the bindings of the Gospel. 4. The whole Scripture doth nothing but separate between light and darknesse, between the Children 4 of the Kingdom, and the children of Hell: and so must the true handling and application of it sever the precious from the vile. We must manifest it to be jer. 15. 19 Mat. 3. 12. the fan in the hand of Christ, severing the chaff from the wheat. And this is as a wise steward, to give every man his portion Here some objections must be removed. Object. 1. We are under the Gospel, and freed from the Law, which is not given to the just, 1 Tim. 1. 9 you need not be so stern and earnest Ans. The most men that live under that Gospel, by secret hypocrisy or open disobedience are under the curse of the Law, and wrapped in that great condemnation, pronounced by Christ upon the world, that light is come, but men love darkness rather than light, because their deeds are evil, john 3. 19 But, suppose all that hear the Gospel were converted by the Gospel, were the menaces and terrors of the Law needless to them? For though the malediction and law is not to be urged against their persons, yet it is to be urged against their remaining sins: and the best men may, by frequent meditation and application of the curse of the law, be much furthered in godliness: For, First, the best being sanctified but in part may sometime abuse the grace of God to liberty in sin. Secondly, the best need more humiliation, which is wrought by the Law. Thirdly, the best may nod, and need a wakening voice. Fourthly, the best may fall, and need an help to rise. Fiftly, the best may slack their pace, their love and zeal, need spurs to prick and hasten them in their way: Now if the best need the law, what do the worst? Object. 2. You are preachers of the Gospel of peace, and must set forth the peace, and grace, and mercy of God, and not be so tart and sour. Ans. We are so, and must do so; but when, or to whom? 1. Shall we preach peace before men see the need of it, or before their hearts be ever troubled for sin? or the grace and favour of God to a graceless wretch that spurns against the grace of God? or mercy to him that presumptuously sinneth, and addeth drunkenness to thirst? May we say, that God will fill vessels of wrath with mercy? 2. To whom shall we preach peace? to every graceless sinner that loves his peace in his sins better than peace with God? Shall we preach peace unto such as grow into open hostility with God? to such as blaspheme his name, his servants, his graces? to such as upon pretenced malice wickedly spurn at God's Ministers, and slander the doctrine that is according to godliness? God speaks no peace to these, nor may we from God: He can have no peace with God till he war with his sins: And he must begin with the Law, that must conclude with the Gospel of peace; He must be at peace with the Law, before the Gospel be peace to him. Object. 3. The servant of God must not strive, but exercise all meekness, and patiently sister evil men, 2 Tim. 2. 24, 25. Ans. A meek disposition is much set by of God in all; and of all men it is most useful and graceful in a Minister: But, 1. Christian meekness is a meekness of wisdom, I am. ●. 13. & this discerneth both of cases & persons, to whom meekness must be showed; for all sins are not alike; some are motes, some are beams, some are but as scratches, some are deeper and larger wounds; some let out with the prick of apinne, some not without the lance. In matters of greater moment, when God's glory is impaired, the happy proceedings of the Gospel stopped, or the salvation of men greatly hindered, now is no place for meekness to sway. Moses that was the meekest man upon earth, in case of God's dishonour and making the Calf, turns his meekness into a severe revenge, broke the Tables, and slew three thousand of his brethren the same day. For persons: Meekness of wisdom discerneth, that all sinners are not a suit; some are weak, some wicked; some ignorant, some wilful; some are leaders, some are led; some are freeborn, some of Hagars' seed; some need the rod, some the spirit of 1 Cor. 4. 21. meekness; some must be saved with compassion, some with fear, jud. 23. some are won by meekness, some marred and lost: Our Saviour Christ, who was the mirror of meekness, and our pattern, of whom we must learn to be lowly and meek (for he would not break the bruised Reed, nor quench the smoking slaxe) yet he who never failed, or departed from the highest pitch of any grace, being to deal with Scribes and pharisees, who had corrupted the Law, and sinned against their knowledge, and Mat. 23. led others into sin, how loads he them with curses one in the neck of another? And his Ministers sin not against meekness of wisdom, when in cases where God's glory is trodden down, man's salvation hindered, the devil prevails, and sinners are impudent, they valiantly show themselves for God, against all that rise against him. 2. No grace of God is contrary one to another; and therefore Christian meekness neither abolisheth nor weakeneth Christian zeal: And therefore although meekness will always show itself to the persons, yet zeal will ever burn against their sins. Zeal will not suffer under a pretence of meekness, an irreligious and mute approbation or bearing of evil, but will kindle and fasten upon it. 3. No part of Scripture is contrary to itself: Those Scriptures which command us to show meekness to all, cross not those which command us to reprove sharply or cuttingly; we must set an edge and point Tit. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon our reproofs; nor those which bid us, Reprove plainly, and not suffer, sin upon our brother: And Leu. 19 17. therefore meekness in a Minister must not stop him from sharp reproofs whereoccasion is, but must temper and order them: and excellent is the use of meekness in plain and sharp reproving: For, 1. Meekness doth so temper zeal, that it comes slowly, and as it were with a leaden foot to sharp reproofs, not rashly or hastily. 2. It makes it come orderly: It will first assay loving and gentle means before it grow to roughness, especially if the parties be corrigible, and not conceited, and impudent in their sin. Deut. 20. 10. when the Jews went out to war, the Lord commanded them first to offer conditions of peace to that City; and if it refused peace, then to besiege, smite and destroy it So we first offer peace, and this refused, we proclaim war; first allure, admonish, exhort, and then thunder, threaten, and terrify them that stand out. 3. Meekness mingleth charity with sharpest reproofs; and as the Lord in his sharpest reproofs and messages seeks our good, so do his Ministers: Men cry out, that Ministers are angry, when we deal sharply with a stubborn & perverse people: and why may we not be so? he that commandeth us to be angry and sin not, hath made it a sin not to be sometimes angry. But we speak Eph. 4. not now of natural and personal anger, against persons; but a Christian and holy indignation, which we must express against sin; treading in the steps of our Lord and Master, Mark 3. 5. he looked about him angrily, but mourned for the hardness of their hearts: So me knesse forbids us not anger against men's sins, but enjoins us pity and compassion to their persons: We must hate the works of the Nicolaitans, and be angry not so much against the men, as their wilfulness and obstinacy. 4. Meekness seasoneth zeal and zealous reproofs with Sugar, that is, some manifestation that the sinner may see himself not hated when his sin is sharply reproved; and moderateth it with a readiness of mind to heal the sinner so soon as he seeth his wound: It stints the number of stripes, as in the law, that they exceed not. The Apostle was zealous against the incestuous Corinthian, but so, that upon his sorrow he is careful to comfort him, lest he be swallowed up with overmuch sorrow, 2 Cor. 2. 7. Acts 2. 37, 38. when they were pricked at their hearts, Peter comforts them; and Paul, the Jailor, Acts 16. 31. And he that mourns and prays for his brother's sin, as Christ over Jerusalem, and Moses for the Idolatrous Israelites, Exod. 32. will rejoice in nothing more than such a one, won by the rebukes of the Word, and receive him as joyfully as the father his lost son returning. Well, if Ministers must be faithful in delivering Use 1. the legal part of the Word, than those Ministers are reproved, 1. Who want breath to blow this Trumpet; dumb and unable persons, blind guides and insufficient men, who in that place let in a fludgate of sin and mischief amongst the people. 2. Such as are more able, but as unfaithful; they wink at sin, and will not see it, or coldly reprove it, as afraid to blow the trumpet too loud for waking the sinner: these are far from making sinners afraid of sin. Should such a trumpet blow, and not make men fear? Amos 3. 6. Is not God's word a twoedged sword, to pierce the very heart of the sinner? and the hammer of God to break the heart to pieces? and will this be done with dallying reproofs, as if men were at foins? No, no; if the Minister can do it with down-rightblowes, he shall find them little enough. Besides, is not sin grown to a great height and impudence, as a disease come to the height of his crisis? and is that curable with a gentle remedy? No, it is the blueness of the wound that must purge most evils of this age, and the stripes within the bowels of the belly, Prov. 20. 30. Add here to, that all sinners are not alike; for as in a material house all stones are not alike, some are soft, and easily hewed for the building, some are of an harder and flinty or marble disposition, which require sharp tools, and strong blows to frame them to their place: so in the house of God, some stones are more soft, sooner humbled and reform, but most are harder, as the Adamant, and easily yield not to the strokes of the Word; lightly to smite these is but to hearten and harden them in sin. 3. Of all other the most mischievous are they in their places, that either out of a careless and unconscionable coldness, or out of aim and desire to please, or fear to displease, or out of purpose to get applause of being peaceable men, or out of base covetousness flatter men in their sins, cloak their known evils, and dissemble their vileness: All is well, so that it may be well to themselves; all the praises of piety shall gild rotten posts for base hire and reward: Oh the sin of these men is passing great, who encourage and uphold men in their wickednesle, betray them into the hands of the devil, drown them deeper in the pit of destruction, and set their feet on their necks to keep them under from ever rising any more; whereas they should lend an hand, and reach them the line of a faithful reproof to help them out. 2. This shows the corruption of many, who Use 2. cannot abide to hear the threatenings of God's word: Oh, our Preachers are so tart and sour; they preach nothing but hell and damnation, and seek to bring men into despair; they cannot abide these Bonarges, sons of thunder; they would feign once change them with ●ome sweet-tongued Prophets and Zidkiahs' that will sew pillows under their arms, and by their flatteries cause them to err. To these I answer: 1. He is far from reforming his sins, that will not abide them to be reproved; and his heart shall never be pricked with godly sorrow, that will not have his sins pricked with the sharp needle of the Law. 2. He is far from pardon of his sins, that will not hear of them: David because he willingly hears of his sin, presently hears of pardon; but Herod, because he will not hear john Baptist speak of his sin, never hears of pardon. 3. A property of a good heart is, to delight in the Law of God in the inner man, Rom. 7. 22. and hold it a sweet benefit by it, that it still discovers the secret evils, which must be repent of and reform. The joy of a godly soul is, to be anatomised by the Word, and searched. But he is a bankrupt that cannot abide his estate to be cast up. 4. It is a property of soundness to justify the Lord in all his sayings, as David did, being reproved by Nathan of foul things, Psal. 51. 4. A true humble spirit, acquainted with repentance, will acknowledge, that no part of God's Word can be so sharply spoken, as justly. If God be sharp in reproving and threatening, it will stoop and say, it is most just, I have matter enough in me, and given cause enough, if he threaten me with a thousand hells and damnations. When the Lord threateneth Eli with the destruction of his house, (1 Sam. 3. 18.) he yields himself, It is the Lord, let him do what seemeth him good. When Esay threateneth Hezekiah with the like destruction of his house and state, he yieldeth, 2 Kings 20. 19 The Word of the Lord is good: He might have been more severe and brought it in my days. Mat. 15. 27. Christ calleth the Cannanitish woman, dog: she justifieth him in his saying, and saith, Truth Lord, I am no better, but give me some crumbs of mercy. If legal doctrine strike thee down in thyself, and send thee forth to seek mercy as she, here is a note of soundness. 5 There is not a more certain note of a wicked man and hypocrite, then to tax God's word of too much severity. If God threaten Cain for killing Abel, oh his punishment is greater than he can Micah. 2. 7. bear: he could bear an heavier sin lightly, but the punishment and threatening is too heavy. Let john Baptist reproove Herod for incest, the reproof is too harsh and heavy, he shuts john up in prison. So Act. 7. 51. Steven calls the Jews stiffnecked, uncircumcised, resisters of the holy Ghost: whereas they should have justified the Lord in this reproof, they stop their ears, gnash their teeth, and run upon him, and stone him. Whosoever he be that hates plain dealing, means not plainly. He that cannot abide to have his conscience touched, is surely festered and galled. Mark those men that most resist the doctrine of the Law, you shall find them most lawless, most graceless, most wicked men, for most part openly: if not, the deepest dissemblers. 3 This shows their great sin, that contest against sound doctrine, and refuse to hear it, out of malice Use 3. or envy to the persons, but with a fine pretext: It is too personal, and such a doctrine as doth particularise men, as plain as by their names. But, 1 These men perhaps think we must speak to pillars and posts, not to persons; or if to persons, to some persons in Utopia: but not to the sins and necessities of our own hearers: and how do we then give every person his portion? 2 Doth any person come to hear: who hath a dispensation that God by his servant must not meddle with his sins? or must we dispense the word in respect of persons. 3 Doth not particular reproof of particular offenders in many kinds stand with the word of God? How was Nathan overseen to tell David he was the man, and Eliah to Ahab, and john Baptist to Herod? Is it now so unsufferable a sin to deal with personal sins? 4 How doth the Lord set men's sins in order before them, but by the ministry of the word? Psal. 50. 21. How shall we teach the Church to avoid hurtful and infectious persons, but by discovering them? How can Titus carry his doctrine to make the opposites ashamed (Tit. 2. 12.) if he may not meddle with their personal sins? And many that care neither for God's law nor Gospel, yet by shame may be restrained, and stopped from their wickedness. Some are so incorrigible and impudent in their sin, that they are fit to be branded and discovered by the Church's severity, as in the course of justice desperate malefactors are boared in the ear, or burnt in the hand. 5 If any man could teach us how to sunder persons from sins, that sins might walk like ghosts without bodies, it might be we should offend no persons, but all our shot should be leveled against sins. But seeing sin is so close set to the persons, as they both make but one man, and men love their sins as themselves, we cannot point at a sin but presently we are blamed and distasted as pointing at the person. 6 Let all such know that the time cometh when they shall say it had been wiselier done to have forsaken their sin then the Ministry that checks it, and not as foolish children, who had rather keep a sore finger or foot then abide the pain of opening and curing. 4 This is instruction to all hearers, to endure Use 4. themselves patiently to be lanced and pricked to the hearts by Gods Surgione, as knowing that the hurt of the daughter of God's people is not cured with sweet words. jer. 6. 14. The thunder and lightning more purifieth the air than the warm sunshine. And that you may do this, get wisdom and grace to consider these things, 1 That Ministry that works no smart, works no cure. A sound Ministry divideth between the marrow and the bone, yea between the soul, spirit, and joints, Heb. 4. 12. Can this be done without smart? Oil heals not without wine. There is no profit nor cure in skinning festers unsearched, and no search without smart. 2 That we take no pleasure in your smart or judgement, but that without it you cannot be cured, It is you that compel us to severity in our Ministry, while you will hold your sins stiffly against the word, and resist the powerful means of your own good. What should we do to be free from your blood, if we find you proud, scoffers, churlish, earthly, profane, but directly repoove these sins if we would not have them set on: our score? What our hire is, if we see the sword come upon you and not give you warning, see in Ezek. 33. 7. Nay, happy were it for us and you, if we might speak nothing but peace, so we might discharge our duty: and if we proclaim woe you may help it, we cannot. 3 That whereas you would have us preach God's mercies to you, in this legal doctrine, what do we but declare his admirable mercy, who sends the sound of woe before the sense of woe? he is not bound to give us so much warning. 4 That to speak of woe is not to cast men into woe, but to help them out of it: for that is both the Lords intention, and the drift of us his Ministers, who both are loath that men should be smitten unwarned, and till there be no remedy. 5 That it were every man's happiness to see woe written in the face of every sin, which else is sure to follow at heels inevitably. For sin and sorrow are bound together inseparably, and there is never a sin but hath woe written on it, if not on the face, on the back. And therefore men should rather praise God to be smitten by his word for prevention, or amendment, than suffered to go on to unavoidable woe and perdition. 6 That the same Ministry which most casteth down a sinner, is sanctified by God to lift him up again. The same hand that lanceth commonly healeth. The same Nathan that condemns David, absolveth him. Peter by sharp doctrine pricks the Jews hearts, Act. 2. 37. the same Ministry and person reviveth and comforteth them. Paul casts down the Jailor, and presently raiseth him, Act. 16. Christ himself calls the woman of Canaan a dog, but straightway giveth her desire. Stick to that Ministry that most sharply smiteth, woundeth, rebuketh, that is the Ministry most likely sanctified by God to heal and bind thee up, that Ministry hath oil for thee aswell as wine, if thou stick constantly to it. woe to the inhabitants of the earth and sea.] Here we are to inquire the persons on whom that heavy woe is denounced, to weet, the inhabitants of the earth and sea. Which cannot be meant properly and literally: for, First, these are the workmanship of God, and excellent creatures: Secondly, they are opposed to the heavens in the former words, which were not taken literally and properly, but figuratively and metaphorically: Thirdly, the godly who are biddé to rejoice, dwell in them properly taken, as well as the wicked, but they are exempted from this wo. By inhabitants of the earth and sea are meant such persons and places as are not accounted the true Church, but among whom the devil hath power and beareth sway. For these inhabitants are opposed to dwellers in heaven, which are true professors of Christ, members of the Church, & of an heavenly conversation. Specially inhabitants of the earth are mere earthly men, favouring nothing of heavenly things, whether they be heathens and Gentiles, or such as be in name Christians, but indeed earthly Antichristians, who are the beast rising out of the earth. And they are called inhabitants of the sea for their tumult, and inconstancy, casting up as the sea nothing but mire and dirt, and carried as waves of the sea by every wind, Judas. 13. But if any think the Evangelist aimeth more distinctly at some particulars, I am not ignorant that some by earth understand the common multitude of wicked persons, enemies unto Christ, and by sea the ecclesiastical men who have corrupted the earth with bitter, brinish, and salt doctrine of errors and humane traditions; and thus still oppose them. But I conceive a further drift of the Spirit of God, well suiting to our whole exposition, and period of time which this part of the Chapter aimeth at: That rather by earth are meant all such nations and Kingdoms of earth, subjected to the spiritual whordomes of the dragon, so called for their earthly profession, affection, and practise: and by sea, the than Roman Empire itself, so called, 1 For the floods of impiety that issued from it, as the floods and rivers do all from the sea: it was the head of wickednesses. 2 For the unbridled rage of it, and the unresistable power which was then the great Ocean swelling over all banks. So as the sense seems to be, Woe to the earth and all wicked nations that are enemies to the Church of God, but especially woe to the sea, the great Empire, whose sins the dragon hath brought to a great height, so as the great mutation of that great estate is now near, and the subversion of the Imperial and Cesariall power is at hand: For now at this time so effectually did the dragon work in the delusions of Antichrist, as that he whose coming was in all deceivableness of unrighteousness, was shortly to swallow up the Imperial power, and so to take him out of the way, which stood between him and his greatness, as was formerly prophesied, 2 Thes. 2. and not long after accomplished. When the Church is happy in the midst of persecutions, Doct. wicked and earthly men are unhappy and miserable. So is it here: rejoice ye heavens, but woe to the earth and sea. Eccles. 8. 12. 13. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shallbe well with them that fear God, which fear before him: but it shall not be well with the wicked. Esa. 3. 10. Say ye, it shallbe well to the just, but woe to the wicked, it shall not be so to him, it shallbe evil to him, the reward of his hands shallbe given him. Psal. 37. 37. Mark the upright man, and behold the just, for the end of that man is peace: but the transgressors shallbe destroyed together. One reason hereof is in the text. Satan, being cast Reas. 1. out of the men of the Church, gets into the swine of the world, and carries them into the lake, first of sin, & then of destruction. In their best estate they are Satan's possession 2 It must be so by the perpetual rule of divine 2. justice, who neither shuffles good and evil men together, as men do, nor mistakes persons and actions. Among men there is a righteous man, to whom it cometh according to the work of the wicked, and the contrary. Eccles. 8. 14. But the Lord judgeth with righteous judgement. Neither doth he forget any of their works. A wise man that delivers the City by his wisdom, may be forgotten among men. Eccles. 9 15. as joseph was: but the Lord forgets not the goodness of his servants, nor his enemy's sins, but sets up all on their heads for the day of reckoning and recompense. Revel. 22. 12. Behold, I come quickly, and my reward is with me, to render to every man according to his works. The just Judge of all the world must do right. 3 According to a man's seed time, so commonly is 3. his harvest. Gal. 6. 7. As a man sows, so must he reap: he that sows to the flesh, must reap corruption; but he that sows to the spirit, shall reap life everlasting. Dost thou sow chaff and darnel and weeds, and lookest thou for a crop of wheat? Sow righteousness, and thou shalt have a sure reward, Prov. 11. 18. but if thou sowest iniquity, look to reap affliction. 4 The truth of God in accomplishing his word must leave the godly most happy, while the wicked 4. are wrapped in hellish woes and horrors. The same weight of truth which carries down wicked men into their place, hoiseth up the godly as in the other scoale. For as all the precious promises of the word belong to the one, whereof earth nor hell can defeat them: so all the woes and execrations of Scripture belong to the other, and shallbe true upon him so long as God is true in himself. There is not a wicked man, but he hath all the threatenings of God, all the curses of the law, and all the terrors of his own conscience standing and shall stand for ever in force against him, if he stand out impenitently against GOD. Now this is a direction to Ministers for the course and carriage of their doctrine: to sing both mercy and Use 1. judgement, and to come both with a rod and the spirit of meekensse. We must speak peace to godly men, but feed the impenitent with judgement. This text, and all texts, and the whole tenor of the Scriptures go before us in this course. Unhappy men are they that speak all peace, and preach nothing but promises, as if all men were godly, and the congregations not mixed: or, if they distinguish of men, it is to encourage, hearten, and harden wicked men for their own gain, and dishearten and disgrace such as fear the Lord. 2 It is a direction to all men, to carry our affections Use 2. differently according to the differences of men, expressing our love and kindness to men fearing God, and our dislike of evil and wicked men. 1 So doth the Lord and his Spirit in this text; and whosoever are guided by the Spirit of grace, will show themselves in the helping up and encouragement of godliness, and furthering the joy of the faithful, and in the discouraging and daunting so far as lieth in him, the wickedness of men. 2 A note of a good man is that a vile person shall be contemned in his eyes, and he will love them that fear the Lord. 3 True judgement helps him to discern between an Israelite and Ismaelite, and true affection will cleave to the one, and disclaim the other. God's Spirit teacheth none to esteem careful Christians vile persons, nor to cleave to enemies and resisters of the grace of God, who are indeed vile persons, and so are they that sort with them, or plead for them; and as sin makes men vile to God, so it makes them seem to good men. 3 It is an encouragement to godly men in the way Use 3. of holiness: for they are in the way of happiness, nothing can make them fall short of an happy condition, they shall not be rolled in the destruction of evil men, but shall be hid in the secret chamber of God's providence, when the storm of wrath shall come like hailstones, yea like talents of led, upon the heads of sinners: then shall there be a difference between him that feareth God and him that feareth Exod. 11. 7. him not: then shall it be seen, that it is not in vain to serve the Lord. 4 It is a terror for evil men: seeing it is as impossible Use 4. for a sinner to avoid woe, as God to be untrue in proclaiming it. Sorrow follows the sinner, as a shadow the body. Most common it is for the wicked to applaud themselves in a woeful condition: for, whatever their estate seems, it is most unhappy. They spend their days in pleasure, and forecast that none shall have more pleasure than they. But it is like Belshazzars', when the writing on the wall appeared over against him. They lay about them for wealth and a secure estate here below, and, rather than want it, will curse and resist the people of God as Balaam, little thinking that the Angel stands with a drawn sword to meet them in every corner, to slay them. No, all the earth cannot make him happy who fights against heaven, and whom heaven hath accursed, earth cannot bless; He hath sown tares, and tares he must reap. 5 Here is a spur and incitement unto repentance, Use 5. and a trumpet to awaken secure souls, that while it is called to day they may hear the voice, lest all these woes seize upon them and oppress them unawares. It stands every sinner in hand, to rise out of the bed of security, and get a melting and bruised heart, considering the day that cometh, which shall burn as an oven, and all that are proud and all that do wickedly shallbe as stubble, Mal. 4. 1. But seeing men are loath to apply this part to themselves, we must help it home a little more particularly. 1 What a fearful woe is denounced in Scripture against all Popish and Antichristian Idolaters? Rev. 14. 9 If any man worship the beast and his image, and receive his mark in their hands and foreheads, the same shall drink of the wine of the wrath of God, and be tormented with fire and brimstone for ever. Whosoever shall do thus, and persevere after admonition, and will not come out of Babylon, must perish in her destruction. They prepare fire and faggot for the Saints whom they call heretics: but, worshipping the beast and his image, Christ prepares fire and brimstone for them, and the smoke of their torment shall ascend for evermore. Now there is no way to avoid this woeful damnation, by wilful persisting in that Apostasy, but instead of the character of Antichrist by taking in our foreheads the seal of CHRIST, by which he separates us from the world, by faith and holiness, and from Antichrist, by zealous profession of the truth, which he persecutes, and marketh us up for his own sheep; the property of which is, to hear his voice and follow him. joh. 10. 2 What a dreadful woe belongs to our voluptuous gallants that are at ease in Zion, who put the evil day far away, and remember not Joseph's affliction? Amos 6. 1. Silks and Velvets cannot cover the secure sinner from this woe. Greatness of birth, place, power, treasure, cannot elude these threats, which are more stable than the foundation of the earth; but according to the cursed seeds thou sowest, shall thy harvest be; God's people sow in tears to reap in joy, and thou must have a share in the sorrow for sin, and in the afflictions of God's people, or never look to share in their joy. 3. Were the Prophet Esay living, where he proclaimed one woe upon drunkards, he would pour out ten thousand upon this drunken age, which is drowned with drink: Esay 5. 11. 22. Woe be to them that rise up early to follow drunkenness, and to them that continue till night; Woe be to them that are mighty to drink, and strong to pour in strong drink. How will the drunkard escape this woe, and all the threats in the Book of God, which shut him out of heaven, where is no room for drunkards? There is but one way, and one there is, to leave thy cup of drunkenness, and come drink another cup, a cup of mercy, a cup of tears for thy sin, a cup of the blood of Jesus Christ, a cup of the water of life, that heaven may be opened to thee, a sorrowful and sober penitent, which thy sin had shut and barred against thee. 4. What a fearful woe doth our Saviour denounce upon all contemners of the Gospel, and despisers of the blessed light of it? Mat. 11 24. It shall be easier for Sodom and Gomorra in the day of the Lord, then for such: And whence else was the heavy woe here upon the earth and Sea, but for sins against the Gospel, not receiving the truth in the love of it? 2 Thes. 2. See we any woe or heavy hand of God upon the Kingdom? in this effect who seeth not the cause, the contempt of the Gospel? doth any extraordinary cross and judgement lie on this City, on your trades, on your estates? why are ye blind to this day, and will not see the cause? you poare like blind men on secondary means, fewness of buyers, troubles abroad, scant of money, scarcity of times, and the like; but you see not the next cause at home, your contempt and slighting of the Gospel, your Sabbath-breaking, your want of reformation according to the rules of God's Word, your causeless hatred of the bringers of the truth, etc. change your course, and God will change his; entertain his best blessings, and then expect inferior; else know, as sin is linked fast, so are Gods judgements; these shall be but the beginnings of woe, and one woe shall follow upon another, till repentance come between. For the devil is come down, etc.] The reason of the former woe denounced followeth, and is twofold: 1. The coming down of the devil. 2. His wrathful disposition, where of the reason is given, because he knows his time is short. For the Exposition. Quest. What is this coming down of the Devil? was not Satan before among the inhabitants of the earth, till now that this victory is gotten by Christ? were not wicked men under this curse and woe before this, by Satan's wrath and ruling? Ans. Yes, the devil was the Prince of the world before this, and was commander among the Inhabitants of the earth and sea; but he is now said to come down in three respects. 1. In a more general and universal mischief intended by the dragon, which was to spread itself over the face of the earth, which was by a general Apostasy of the world from Christ to Antichrist, foretold in 2 Thess. 2. 2. In a far more dangerous and mischievous manner of working, by which he shall prevail far more efficaciously than ever before: For whereas he could not succeed by open tyranny, now by secret trains and persuasions of heretics, under a plausible form of Christianity and piety, he shall carry the world headlong after Antichrist, and wrap it up in his impostures and Apostasy, that, whose bodies he could not destroy by sword and tyranny, their minds he might poison with errors and heresy. 3. He descendeth with a far more furious hatred and wrath over those who are left under his power: for as a man coming angry from abroad, will show his wrath at home; so the dragon seeing the Church escaped from his furious hand by Michael's help, doth look more narrowly to make them faster, who are left in his power, lest they should break away from him as the other had done; and therefore he now cometh on them with continual and efficacious temptations, and binds them with strong chains and bolts of unrighteousness. Now the devil taketh his pennyworths in the earth and sea; by increasing his wrath he increaseth their woe, and not only rideth the Nations, but galloppeth them to hell. This arising of Antichrist, bringing with him a mist of black darkness and Idolatry, is the devils coming down into the earth; And his powerful prevailing by strong and forcible delusions among them that perish, is his fierce wrath which he exerciseth in the earth and sea, but justly upon them that had refused Christ's rule over them. Where Christ and his Gospel cannot prevail, the devil cometh armed with power, and efficacy of delusion, Doct. and he prevaileth: Jesus Christ came into the world, and was preached in the earth and sea, but could not be received, he came to his own, and his own received him not, yea they persecuted him, drove him away, slew the heir, and crucified the Lord of glory; he came by the preaching of the Apostles among the nations, and set them into the true Olive, when his own were broken off; but they after a little lightning fell off, first from their first love, then from all love of the truth: Now the wicked spirit makes a reentrey into his hold, whence he was cast, he comes down into the earth more forcibly, with seven spirits worse than before, and prevails with them to their destruction: I come in my Father's name; john 5. 45. that is, by his authority, in powerful doctrine & miracles, to set up his name & glory in promoting your salvation, & ye receive me not; if another come in his own name, that is, seeking his own glory, not Gods, and intending his own ends and good, and not the good and salvation of men, him will ye receive: 2 Thess. 2. 11. God shall send strong delusions; the effect is, to believe lies; the end, that they may be damned; and the reason, because they loved not the truth, nor believed it, nor entertained it, but rejected the happy means of their own salvation The Lord sends Michaiah his Prophet to warn Ahab of his danger near him; Ahab will not hear him for his own safety, but commits him to ward, feeds him with bread and water of affliction; now comes the devil, and is a lying spirit in the mouths of 400. false Prophets; them presently he heareth, speaking to hasten his destruction. 1. Man's heart will be resting and settling upon something; it is like a Mill that is ever grinding: if it Reas. 1. rest not on truth, it will on lies: The soul of a man is such an hold or tenure, that cannot want an owner or occupyer; If it be not resigned to the God of heaven, it is reserved for the god of the world: If God's Spirit depart from Saul, presently the evil spirit comes upon him and vexeth him: A servant must every man be to one of these masters. 2. The just desert of wicked men pulls on them this fearful vengeance, to be delivered up to the devil: 2 The world loveth lies better than the truth, and liars above the bringers of truth; how just is it that such as reject the truth, and prefer lies before it, should be given up to the father of lies, as children most like him? What more righteous revenge can the Lord inflict on him that will not come to Jesus Christ to be saved, then that the dragon should come down upon him with great wrath, and carry him headlong into his own damnation? how just is it for those who refuse the government of a merciful Prince, to be given up to the spoil and oppression of most cruel tyrants? Is any so blind as he that will not see? and are any so justly blinded as those that will not open their eyes to the light? Who can implead the Lords justice, in delivering up him to the Prince of darkness, that hateth the light? or who can say it unequal in him, if he give over such as choose death, unto him that hath the power of death, that is, the devil? 3. Refuse to come to Jesus Christ, and what remedy is left to rescue us from the power of the devil? 3 If Christ and his truth be rejected, what can resist the devil when he assaulteth with lies and false persuasions? If the way to be rescued from the power of Satan, be the knowledge of the truth, so as by it to come to amendment, as 2 Tim. 2. 24. then to refuse God's grace offered in the Gospel, is to assent and covenant with Satan, and refuse freedom offered from his vassalage: lies have no enemy, no discoverer, no conqueror but truth. There is no freedom from the impostures of the father of lies, till truth rescue us and set us free, and if truth set us free, we are free indeed. Truth is the only effectual instrument and means of our salvation: it is the arm of God to save us; to refuse and resist this arm, is to hate life, and abide under damnation. In a word, the resistance of Christ is an inviting of Satan home to us, and a kind welcomming of him with full contentment: where Satan seeth such a man, there is a fit subject for him to work upon. Take notice then of this fearful sin of refusing Use 1. the voice of Christ in the Gospel, being a sin of such provocation as it is, as most injurious to God, to the grace of God, to the Son of God, and to the truth of God; a sin of such a deep die, and so deadly to the soul of the sinner, who preferreth to drink rank poison before the sweet waters of the Well of life, and a sin so fearfully revenged by God with many other most heinous sins, the just punishments of it. Now because men commonly startle at the high sins against the law, and conceive God's wrath due to them, and in the mean time seldom take knowledge of sins against the Gospel, and the Lords severity against them; let us cast our eyes upon the Lords most severe revenge against this sin above other, as sins against the remedy, and therefore not more severe than righteous: for if God revenged upon the heathens their sins against the light of nature, in delivering them up to vile affections, and unnatural sins, to receive such recompense of their error as was meet, Rom. 1. 24. 27. how much more must he think it a meet recompense of such a sin against the light of grace, to give them up t● effectual delusion, to be carried by Satan hoodwinked and headlong unto destruction? But let us see some instances. 1. How he spared not his own people the Jews, 1. Instance. his own first borne, among whom when the Son of God came as to his own, they received him not; when false Prophets, and false Christ's rose up among them, those they followed, both before his coming and after, as both divine and humane stories make mention: john 10. 8. All that came before me were thiefs and robbers: Acts 5. 36, 37. judas and Theudas drew away many to destruction: And after false Christ's and Prophets were to rise with such efficacy of delusion, as to deceive (if it were possible) the very Elect, Matth. 24. josephus speaks of sundry, especially one Egyptian which carried away De bello jud. l. 2. c. 12. thirty thousand Jews by one vain delusion to destruction: And not long after, this same sin made their nation spew them out, that they are now an hissing, an execration to all the nations of the earth; They renounced Christ to rule over them, and ever since the dragon hath had them in possession. 2. Consider how the wrath of God came upon 2. Instance. the former ages of the world, according to the warning of the Gospel, and how the earth and sea, who would not receive Christ, received Antichrist in his room; and the inhabitants of them, not loving the truth were therefore led away with horrible lies. See God's retaliation. First, God sent them Apostles, Evangelists, and true Pastors, who sought only the glory of God, and the salvation of men, but they despised and distasted them: But how did the Lord plague the earth in the same kind, giving up the inhabitants to receive hypocrites, Impostors, Friars, and fat Monks, who only sought themselves, and to make a spoil of men, eating up their estates as Locusts for number, and unprofitableness? these were willingly borne; as the Church of Corinth, despising the Apostle Paul, gave ear to false Apostles, who rob and spoilt them. Secondly, Christ the Lord came with an easy and sweet yoke; his doctrine and his Apostles was a freedom from the bondage and burden of Ceremonies and traditions of the Fathers, 1 Pet 1. 18. and the new commandment was only to believe in the Son of God, and love one another. This sweet yoke was cast off; but with what an exchange? now the devil yokes them with traditions, superstitious ceremonies, and plagues the earth with tyrannical and Antichristian Laws, Canons, Decretals devised by men; his little finger is heavier than Christ's loins; yet Popish Countries receive them, and like them well. Thirdly, Christ instituted and ordained a most holy Sacrament, the Communion of his blessed body and blood; but the inhabitants of the earth and sea despised that simple and most chaste and Primitive institution: But was not the world ever since justly plagued with that gaudy and impudent harlot of the Popish Mass, the very spirit and quintessence of Antichrist▪ Fourthly, how could the world be more severely plagued, then by receiving that greasy Priesthood, & that hateful sacrifice of Antichrist? but could it be plagued more justly, for abolishing the Priesthood and sacrifice of Christ? Fiftly, Christ in the Gospel calleth men to the participation of grace, life, pardon, heaven, and salvation freely offered in the Gospel; men would not hear this voice: How justly therefore hath the world been blinded and gulled these many hundred years, in buying at great rates lies, sleights, impostures, jugglings, mere tricks of wit and cunning, pardons, dispensations, merits, masses, and heaven itself. Sixtly, Christ ordained in his Church holy Pastors, giving them liberty to live in holy wedlock, according to God's Ordinance. This order of Christ pleased not the earth and sea: but how sensibly revenged? for no sooner did they refuse and reject holy Pastors, but they admitted most filthy bawds, and unchaste Popeholy Priests and Nuns into Ecclesiastical Orders; I might say into the Pope's chair. A man had need of a vizard, to speak of their holiness, and stop all his senses to hear it. Seventhly, when the world scorned and persecuted the Saints living, how did the Lord give them up to worship and invocate in most idolatrous manner the Saints dead and departed? And when they despised and trod under foot the living images of God, the godly and holy Professors of Christ, great was the Lord's revenge in giving them up to worship dead images, of wood, stone, metals, etc. 3 God who is ever the same and like himself, hath heretofore warned us in this land, that we have 3. Instance. not received Christ, nor embraced his truth, in that love and affection that became us: 1 By the prevailing of Priests and Jesuits heretofore in the land, who swarmed as the frogs of Egypt, and have seduced many thousands, but never any that loved the truth. 2 By the propensity and readiness of many to receive any religion or doctrine according as the times should require. And this hath ever been the sin of English people to swim with the stream of times, And this print of God's finger is at this day set upon many, plainly convincing that they never received the truth in the love of it. 3 By the general fight against the light, and hatred of the very sent of sincerity in both preachers and people; which the Apostle makes a sure note of perdition, Phil. 1. 28. Let john Baptist come, he is excepted against and hath a devil. Let Paul come, too much learning hath made him mad. Let Christ come, he is a friend of Publicans, a demoniac, etc. But let Antichrist come, Popery come, a flatterer and deluder come, the multitude applaud them▪ receive them. Delusion shallbe effectual to the damnation of such as he must carry into his own perdition. 4 The same arrows of God's wrath against this sin are shot in amongst ourselves; many of whom 4. Instance. plainly bewray their natural hatred of the light, and love of lies. Let a man come in the name of Christ, convince, entreat, persuade, beseech men to be reconciled: let him with the loss of his own peace seek theirs: the more faithfully and sincerely he deals, the more despitefully he is rejected; the more pains and love such a man showeth, the less is he loved or recompensed by many: presently they plot to starve him out, or if he stay, he must live on air or grass for them. Let a flatterer come in his own name, and call the churl liberal, and sing an Omnia benè, and for their own applause, profit, or credit, run along in all their courses; no marvel if these men be put in their bosoms: and how can it be but he that hates true dealing, should love false? Is this, love of the light, when God offers a blessing to a place and people, for their instruction and comfort of themselves and families, to mutiny and murmur against God's bounty, and fall to threatenings if any such blessing be let in? Is this, love of truth, that when Popish seducers come and open their pack, and by books and persuasions broach their fundamental errors, that sophistry and plausible slights should drive some, to a stand and demur whether they be in the right▪ others, to a profession that there is not so much difference between them, others, to an indifferency that they have resolved to be with the stronger, and all this after threescore years of the shine of the light among us? Now open your eyes, and behold what is all this but a fearful stroke of God's wrath, plaguing them for not receiving the truth in love, by giving them up thus to be deluded? If CHRIST cannot prevail, the Devil must. Beware then of so desperate a sin: and let it awaken Use 2. us to entertain Christ in his truth and Gospel better than we have done. For motives hereunto: 1 Consider that in our text: look on the dangerous estate of all resisters and contemners of the truth, For, First, they are no children of wisdom: for wisdom is justified of all her children. Secondly, they judge themselves unworthy of eternal life; Act. 13. for they have no name to be saved by; they lie without redemption, uncalled, unsanctified, unsaved. If Christ be the light, they are in darkness. If he be the Saviour and head of the Church, these are no members, share in none of his merits. Thirdly, Christ will prove too strong for him that rejecteth or resisteth him: Bring those mine enemies that I may stay them, Luke 19 27. Fourthly, Christ will not stay where he is not welcome, but will be gone: he will not stand casting pearls before swine, Mat. 7. 6. and he hath places enough to offer his grace to, who will better esteem his word and work: he need not stick to a people unwilling, resisting. Know you, that there is no such need of plotting and devising how to be rid of Christ and his Gospel; he goeth fast enough of himself from ungrateful persons, as you may see in the Nation of the Jews, Mat. 21. 43. and those famous Churches of Greece and the Gentiles, now sunk under Mahomet. Fiftly, who be they but despifers of the Gospel, and not lovers of the truth, that are in danger of Antichrists' seduction, and lie open to all his slights and subtleties? And this is the just plague awaiting such as being enlightened thrust away the truth with both hands, and shut the door of the Kingdom against themselves. Now let us look to it, that as we have the truth, we have also a love and sound embracing of it, lest it come to pass that God in his wrath be provoked to deprive us of judgement and understanding, and deliver us to such blindness, as the Papists themselves shall not be more effectually deluded than we shallbe; that against the light of Scripture, yea against common sense and reason we shall sup the poyloned broth of Popery, and as stiffly as that seduced synagogue, maintain such shameful absurdities as are Transubstantiation, judicial forgiveness of sins by Priests, salvation by the merit of works, worshipping with heathenish idolatry Saints, Angels, images, relics, crosses, bread, and bones, and a thousand such senseless dotages. Sixtly, consider how the devil into whose hand they are given up, prevails against these men, and bindeth them with strong chains and bolts of unrighteousness to damnation. First, They being permitted to him, he blindeth their eyes and hardeneth their hearts to destruction. Secondly, He not only strips them of the benefit of Christ's victory, but useth them as vassals to fight against Christ, and his Church, and to withstand his victory. 3 He makes them not only to live in the dark, but to love the darkness, and hate the light because their deeds be evil. 4 He makes their damnation more grievous than if they had never heard of Jesus Christ: for before they sinned of ignorance, but now of malice and wilfulness: before they sinned without Christ, now they sin against Christ. This made Christ mournefully weep over Jerusalem, who could not see her own mournful estate. We can give Christ no occasion to mourn over us, but we have much more cause to mourn over ourselves. 2 Add hereto the benefit of receiving Christ and his truth, into the inner room of our hearts. For, First, it is the only antidote against the poison of Antichrist and heresy. It is not the profession or knowledge, but love of the truth that armeth a Christian against the efficacy of his power: this shall strongly fence him, when the greatest profession, yea the deepest learning and knowledge, that ever men or Angels had shall not do it. Secondly, Christ never comes but to make us gainers: he cometh to Jerusalem to gather her as an hen her chickens. Mat. 23. 37. It may be we may lose swine by him, as the Gadarens, but it is to chase away devils, justs and sins in which the devil's rule. It may be we may part with some goods as Zatheus, but it is to bring salvation to our house. What if we must sell all with the young man? it is to have treasure in heaven. Keep Christ, and we have treasure and wealth enough. Now the means to further us in this duty of embracing Christ and his truth, are of two sorts. First, To east off the lets and impediments that hinder. Secondly, To get near us the helps and furtherances. The first let is ignorance of Christ, of his worth, and offers of grace. joh. 4. 10. if thou knewest the gift of God, and who it is that talketh with thee, thou wouldst have asked, etc. A foolish cock contemns a pearl: can skill of nothing but barley. A rude man knows not the worth of a jewel, but a Lapidary who knows it and the wealth of it, will buy it, and by it every himself. This shows that both Preachers and hearers are ignorant of this saving knowledge, who say to the Almighty, Depart from us, we have no desire to know thy ways, nor that the means of knowledge be settled among us. The second let is envy, and hatred of Christ, and the truth truly dealt with. This sin in the high Priests and pharisees got Christ upon the cross. joh. 12. 19 See ye not that the world goeth after him? if we suffer this man, down goeth our credit, all will believe him, and we shall displease the Romans (the Romanists) and be great losers, joh. 11. 48. Luk. 19 14. the citizens hated the Nobleman, and sent him word, We will not have this man to rule. Whosoever expresseth hatred to his word and ordinances, to his graces and virtues, to his servants and children, this man hates his person, and sends him word he will not have him to reign over him. And many such messages Christ hath daily sent him from us. The third let is earthliness and covetousness: the love of swine. The loss of swine and fear of loss sends Christ packing from the Gadarens. We have too many Gadarens who cannot distinguish between Christ and a pig, unless it be to prefer a pig before him: Oh if Christ come among us and settle near us, we shall lose this profit and that: poor Christ brings a charge with him: and when men are resolved not to part with a nutshell for Christ, say what they will, and hear as many Sermons as they do, they had rather have a legion of devils stay among them, than Christ. Love of swine makes the Gadaren put off all love to his own soul; yea and all charity from their neighbours: they are contented better with a legion of devils among them with their swine, then with Christ, without them. The fourth let is love of lusts and our darling sins: And these are dearer to men then their swine: these foul and swinish lusts, in which they wallow as swine, make men fall quite out with Christ and his truth. For Christ and his word never speaks good to an evil man. He is one that knows all, and will tell thee all that ever thou hast done, joh. 4. He will be rough against thy darling sins. He will whip out buyers and sellers from the Temple, and let no sin take Sanctuary. Thou art a great swearer, he will say thou must not swear at all, and then thou must sew up thy mouth and not speak at all. Thou art an adulterer, and he will cry out against him that looks on a woman to lust after her. Thou art mighty to drink; he will disgrace thee and barrethee out of heaven. He is so precise as he will urge thee to set a watch before every word, that no filthy or foolish talking, nor jesting proceed thence. He will be urging to continual hearing of the word, and observation of the whole Sabbath, which (to many) is a misery of miseries, and bands, and yokes, fit for none but slaves. These men, so far in love with their sins, cannot but hate Christ, and cast him out of their coasts: darkness cannot but hate light: and Christ hath foretold it, joh. 7. 7, the world hateth me because I testify of it that her works are evil. And his Ministers find it in theirs, how they would resist himself in person; because his word makes all things manifest, Eph. 5. 13. It discovers the drunkard, adulterer, atheist, swearer, gamester, Sabbath-breaker: and if a man be any of these, or all these, how can he but wish Christ and his word a thousand miles off him. Now of the means to help us to receive Christ and his truth. 1 To set our hearts upon the truth, as our treasure, But it, but sell it not. Count all dross in comparison of Christ. Choose the good part with Mary. This affection keeps the word: but the wicked wanting it, lose it at last, though they seem to hold it a long time. The good Merchant rejoiceth to find the pearl: therefore he will sell all to purchase it. 2 To grieve when we find not such sweetness in the word, as we would, and as sometimes we have done. Suspect now Christ stands aloof for some disrespect of him: he dislikes something in his entertainment. Nay we must grieve not only when ourselves prefer other things before it, but when others do so. Psal. 119. 136. Rivers of waters run down mine eyes, because they keep not thy word. How then did he mourn for his own failings? 3 Wait at the gates of wisdom: frequent her threshold, hear her voice, let that voice persuade Prov. 8. 34. thee, be ruled by her counsels, hate all vain inventions discovered by it, whether errors in doctrine or corruptions of life. Embrace her servants: for, he that receiveth you, receiveth me: love them for their glad tidings. Evil men may hear much, but seldom refrain from any evil way. They pretend great love to Christ, but hate to the death his servants. 4 Let it work upon our hearts till we find a resolute purpose to hold Christ and his truth through crosses, losses, and troubles for the defence of it; till we attain the resolution of ancient Believers, who willingly suffered the spoiling of their goods. Heb. 10 34. and till our lives be not dear unto us, nor loved to the death, in comparison of Christ and his Gospel: as the blind man confessed him, though he were sure to be excommunicate, joh. 9 5 Follow the means by which the truth may come to dwell plentifully in us, and amongst us. The former by frequent hearing, meditation, reading, and prayer especially, ask wisdom and ye shall find it. Christ is the gift of God: the way to obtain him is prayer If thou hadst known the gift of God, thou wouldst have asked etc. The latter is by bringing it in reckoning with others; often speaking of it, conferring, especially whetting it on our families and friends, as Abraham did. 6 In holy conversation and practice of life, show the life and counterpane of the truth. So much of the truth we know truly, as we practise. He hath received Christ, who expresseth the virtues of Christ. Let it therefore be our care to leave a pattern and sweet sent of grace and truth every where behind us, as our Lord himself did. Who hath great wrath, knowing that he hath but a short time. The words contain the second reason of that dreadful woe denounced upon the earth and sea, taken from the wrathful disposition of the devil, who in the former words is said to have descended; and amplified by the reason of it, because he hath but a short time. Quest. What is meant by this great wrath of the dragon? Answ. The sly stealing of Antichrist upon the world by a Catholic Apostasy is here called the great wrath, with which the Devil cometh into the earth. For whereas he could not succeed by open tyranny of the Imperial dragons, but that Christian religion was more propagated, and many daily pulled out of his power by the preaching of the Gospel, and that Christianity prevailed against Idolatry and Ethnicisme: now as a furious person whose plots have not hitherto succeeded, he comes with a new mischief more spiteful than the former: he raiseth a mist of black darkness to obscure the sun of grace, and secretly worketh in the mystery of Antichrist; God permitting him to come with strong delusions on the blind side of the world. Now he that could not by open force destroy the Church, or cast out Christ, doth under the name of Christ, and pretence of the honour of Christ and his religion, fight more furiously and prevail more forcibly then ever he formerly could by open persecution and tyranny. The words therefore foretell and threaten the mighty enterprises, and secret stratagems of the dragon by Antichrist, who was in aftertimes to prevail in all the Christian world. This is the great wrath here spoken of, and teacheth, that The greatest wrath that ever Satan watched and Doct. brought upon the world since the fall, was the raising of Antichrist. He had been mischievous before, and wrathful in open tyranny: but now he putteth forth a greater wrath, in secret delusion. Which truth will appear, if we consider. 1 Antichristianisme in itself: 2 In comparison with open tyranny. 3 In the more fearful fruits and grievous effects of it. 1. Antichristianisme in itself is the most fearful plague that ever the wrath of God or Satan struck the world withal, if we consider, 1. The cause. 2. The effect. 3. The generality. In the cause, it proceedeth from the greatest wrath that ever God put forth upon earth; for, 1. It is a wrath from the divine justice, due to the most fearful sin in the world, which was the world's rejecting the truth of the Gospel, wherein the wrath of God is come both upon the Jew and Gentile to the uttermost. 2. It is a wrath of the dragon, whetted by the wrath of God, in which God sendeth the strongest and most prevailing delusions that ever were; in which that wicked spirit, who seemed to be cast out of the world by the preaching of the Gospel, is returned again, and hath brought seven worse spirits than himself. 3. It is a wrath not only punishing sins of such a deep stain, but with most fearful sins, such as immediately forerun damnation, even that universal damnation of all those who chased away the truth of God to embrace the delusions of Antichrist: 2 Thess. 2. 10. God shall send strong delusions, that all they may be damned, who loved not the truth. 4. It is a wrath so great, as the Spirit of God finds no parallel to compare it with, but the great day of God's wrath; and therefore in the opening of the sixth Seal (Revel. 6. 12.) which describeth the coming of Antichrist into the world, he resembleth the time of his appearing to the greatest day of wrath that ever was before it, and describeth it by all those fearful events which shall accompany Christ himself, when he cometh to his last and universal judgement. The signs of the wrath of that great day of wrath are seven, by this wrathful day of Antichrist notably resembled. 1. Great and fearful earthquakes shall go before the coming of Christ, Matth. 24. 7. Even so, at the coming of Antichrist, the foundations of the earth shall be shaken, a new face of things shall appear, the pillars and foundations of old Apostolical doctrine and discipline shall be shaken down, and a new Ecclesiastical Monarchy shall eat up the ancient, civil, and Imperial government, which was the studd and pillar upholding the earth and societies of men. 2. The Sun shall be darkened as sackcloth, Mat. 24. 29. and Christ the sun of righteousness, who shined so clear in the firmament of the Church, the only Saviour, Mediator, and satisfaction shall be wholly darkened, and horribly eclipsed in the day of Antichrist; the holy doctrine concerning his person, natures, offices and benefits shall be clean obscured, as the Sun at midnight; a black veil of traditions, and a thick curtain of humane constitutions blacked and darkened all his most sacred Ordinances; the Sacraments by theatrical pomps and devises shall be adulterate; the worship of Christ, by adoration of Idols, and veneration of creatures, wholly depraved: Now is the Sun of the Church turned into darkness. 3. The Moon shall be turned into blood: So the Church, which as the Moon, receives all her light from the Sun of righteousness, shall seem all blood, partly by the cruel and bloody wars, and partly by the bloody persecutions of Antichrist, who shall boast of both swords, and fill both his hands with weapons of wrath and cruelty. 4. The Stars shall fall from heaven, Mark 13. 25. So in the appearing of Antichrist the Bishops and Pastors shall become Apostates from the truth, and of shining stars in holy doctrine, holy life and beautiful graces, in their several Orbs shining in humility, charity, sobriety, diligence, and heavenly-mindednesle shall fall to pride, ambition, contention, wordlinesse, war, seats of Judicature, and whatsoever is earthly, and sensual, and pompous. 5. At the coming of Christ the heaven shall depart Isay. 34. 4. 2 Pet. 3. 10. as a scroll; so in the day of Antichrists' coming, the Church (the heaven upon earth) shall be shut up and hide itself, and shall not be visible and conspicuous to the world: And although many good and godly men still in all ages contested against Antichrist, yet were they condemned for heretics, and were counted no part of heaven, nor faithful members of it. 6. The Mountains and Lands were removed out of their places. By Mountains are meant Kings and Emperors, who by the fraud and power of Antichrist were removed from their high places and authority, which was swallowed and engrossed by Antichrist; and by Lands, the people and nations who were all forced upon pain of damnation, in stead of obedience to Christ, to submit themselves to the tyranny of Antichrist: Nothing so firm as Mountains; nothing so far off as Lands, but Antichrist reached them. 7. As in the day of Christ's wrath the wicked shall in utter despair of their estates call for the hills and Mountains to cover them, and hide them from it; so shall the great day of Antichrist drive great ones to Luke 23. 30. utter despair, not knowing what shall become of them, and of their estates; and this shall be the hire and recompense of all the aiders and supporters of Antichrist, in the day of their particular judgement if their consciences be awakened, at farthest in that last and great day of wrath, in the general judgement. Thus we see the Scripture setting out the day of Antichrist to be as wrathful as the great day of Christ, which of all dreadful things is to all wicked men most terrible. Secondly, now consider the great wrath of Antichristianisme in the effect; and we shall see it the most horrible mist and black darkness that ever the world was stricken withal: Other heresies and heretics which made way to this, are called the black horse, Revel. 6. 5. as being contrary to the white horse, Verse 2. which was the integrity of Apostolic doctrine: but those did obscure and darken the light, as in the evening: But when Antichrist comes, this heresy chaseth away all light, as at midnight: Not that the Church ceaseth to be, no more than the Sun ceaseth to be at midnight; but it appeareth no more in that Horizon or Hemisphere, than if it were not all; Heaven passeth as a scroll, which is no less, but less seen. Hence is the Kingdom of Antichrist called spiritually by the name of Egypt. Rev. 11. 8. for it resembleth that Kingdom, especially in three things, 1. In Idolatry. 2. In cruelty and oppression of the Israel of God. 3. Most of all in blindness and darkness, with which that Kingdom was covered for three days, Exod. 10. 21. And between the darkness of that Egypt and this there is apt resemblance, 1. Of all the plagues of Egypt that went before it, the darkness was most grievous; and so is this, no plague in the world before this was comparable to it. 2. The Lord restrained from them not the light of the Sun only, but of fire and Candle, and withdrew his blessing and comfort from all his creatures; so in this spiritual Egypt, and Antichristian Kingdom, is a miserable palpable blindness; they see nothing of Christ savingly, nor of the Scriptures which witness of him, nor of sound interpreters the Candles in the CHURCH, consuming themselves to give others light, nor are guided or comforted by the Spirit, who is as fire, warming and enlightening believers: God hath laid a curse on all their means of light, that they get no sound or saving light from them; no not their greatest scholars, unless they be enlightened to sin against their consciences. 3. Yet had the Israelites light, mingled among the Egyptians; Even so the true Church, hidden in Babylon, hath light and knowledge, and great blessing on weak means, though the Egyptian cannot discern or see it; as, among ourselves, a Recusants' house hath nothing but darkness, and superstitious ignorance, when a Protestants house (perhaps next to it) hath light of knowledge, holiness and saving grace. 4. That darkness was next to the death of their firstborn; even so here, the pale horse follows the black, Revel 6. 8. and this darkness foreruns everlasting darkness in hell, as that did death in the Egyptians houses. But with this difference, that this is a more miserable darkness: 1. In the kind, because it is spiritual, as it is called Egypt spiritually; a blind body is miserable, a blind soul is damnable. 2. That was a darkness of the air, but not of their eyes; this is of both, and the blackest darkness is within them, as theirs was without them. 3. The Egyptians by their darkness knew the benefit of light the better, and saw their plague, and mourned under it; but these Egyptians are pleased with their darkness, and fight against the light the more, and are not more fearful or watchful against any thing, than that the light should peep in amongst them. Thirdly, next, as Antichristian Apostasy is blackest, so is it most general of all heresies, even the Catholic heresy, into which all other heresies of the New Testament run, as into a sink: One calls it an abridgement of all old heresies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is not against any one Article of faith, (as other particular heresies are) but, First, against the holy Scripture, which is the Sceptre of Christ, infinitely disgracing it, call it a nose of wax, a sheathe for every sword, insufficient, obscure, the book that makes heretics, and, The Scriptures have no authority but from them, no sense but from them, they forbid the reading of them, they prefer Apocryphals, traditions, Church-determinations above them, etc. Secondly, against the whole Gospel; which is a doctrine of free justification and salvation, by the only righteousness and merits of Christ, imputed by faith; but they teach to seek salvation in our own merits and satisfactions, here or hereafter. Thirdly, against the whole person and offices of Christ: They appoint infinite Priests to repeat his only sacrifice; a number of mediators against this one Mediator, that men may be heard by their prayers, and saved by their merits. They appoint the Pope a King of Kings, by whom all King's reign; who hath all power in heaven and earth; yea, the Head and Husband of the Church (which is proper to Christ) Fourthly, against all the foundation of religion and Catechism: For although they hold in word and outward profession, the Creed of the Apostles, the Lords Prayer, the words also of the ten Commandments, yet indeed, and by direct consequent they reverse and renounce every Commandment of the ten, every Article of the twelve, if we except that of the Trinity, and every Petition of the six, as sundry godly writers have cleared, and myself have in a readiness to prove. Thus of Antichristianisme considered in itself. II. Now consider the tyranny of it comparatively with the tyranny of temporal enemies, and the wrath will be infinitely greater; and that in three respects. 1. For secrecy of working. 2. For transcendency of the danger. 3. For hopelessness of recovery. Of the first; open mischief a man may avoid, or prepare for, but here is a more secret and undiscernible mischief; a great adversary, but sly and under a contrary profession of friendship; the greatest wonder of Christian Faith, under pretext of Christian Faith; whether we consider his person or his work. For his person, he is a son of perdition; a son must resemble his father; the dragon his father buildeth up his Kingdom rather by fraud than by force, so doth his eldest son Antichrist. Hence is this great Adversary compared to a Whore, who hunteth the precious life of man, not by open force, but by secret and fair pretences, sugared speeches, and alluring flatteries; she hath a cup in her hand full of abominations; the draught is deadly poison, but she hath put it in a golden cup Revel. 13. 11. the second beast which is Antichrist, speaks like the dragon, that is, breathes out devilish doctrines, and thundereth hellish curses against the true Professors of Christian Faith, but hath two horns like the Lamb; that is, a counterfeit show of humility and meekness. For his work, it must be a mystery of iniquity; He must sit in the Temple of God; he must not be a Turk, to destroy by fire and sword, and open defiance of Christ, the profession of Christianity; but an Herodian, who pretending to worship him intendeth to kill him: He must deny Christ to be come in the flesh, but in a mystery, not openly and directly; for then all Christians would abhor him, and renounce him, but indirectly and by express consequence; and (saith the Father) Whosoever denyeth Christ in his deeds, the same is an Antichrist. Quisquis fact is negat Christum, is Antichristus est. Aug. tract. 3. in Epist. joh. Of the second; this tyranny of Antichrist is more inward & spiritual than the furious persecutions of other tyrants; and inward plagues are a thousand times more deadly than outward. It is true, that as the dragon is extremely tyrannous against the bodies of Saints, so is Antichrist; but yet the cruelty of both is more spiritual than temporal, and aimeth more at the death of the soul than the body; and it is most true that one saith, Open tyrannies and outward oppressions are torments of sinful men, but these inward are the increasers of sins and vices. Tormenta peccantium: Incrementa vitiorum. Pharaohs hard heart was a more deadly stroke than all the ten plagues beside. It was a more grievous plague to give up the Idolatrous Gentiles to their own lusts and vile affections (Rom. 1.) then to give over the Idolatrous Samaritans, to be torn with Lions, 2 Kings 17. Let heathen tyrants come upon a Christian, they can take but his external, lower and sensitive part; but let this Ecclesiastical tyrant come, he winneth the highest towers and faculties of man, his mind, judgement, affections. Let the Turk come, he may expose the body to be slain with sword, fire, teeth of beasts; and in all this nothing comes contrary to the condition of mortal men; But let the Pope come and he will do all this, and beyond all this; by his fraud and impostures he taketh the mind, and delivers up the heart to be ruled by the devil; that lusts and vices as wild beasts prevail against reason, religion, and humanity itself; and this is most unnatural and monstrous. If they spoil our goods, maim our bodies, deprive us of our liberties, there are some remedies, and hope of recovery, or by a right use of these trials we may better ourselves in grace; But if Antichrist withdraw us from grace, delude our souls, sit in our consciences, and so cast us into the wrath of God, what remedy is left? Now shall we find, that a gash in the soul, as it is the deeper, so it will prove more incurable than any bodily wound. Of the third; this tyranny of Antichrist is beyond all external tyranny in the difficulty of recovery; because it is more pleasing to sense, than the other. external oppression and tyranny every man naturally avoideth and resisteth; but this every natural man chooseth and desireth; for it dazelleth the eyes with external pomp, outward splendour, & worldly power, in all which it is contrary to the simplicity of the religion of Christ. This Antichristian poison, which was by a voice from heaven, said to be poured into the Church in the days of Sylvester, natural men drink up without all inquiry, and are willingly detained under Antichristian slavery, and without a mighty arm of Christ, (a stronger than he) are never pulled out. All this showeth the fearful wrath in this Antichristian tyranny beyond all other. III. The third argument will further clear it; that Satan cometh with greater wrath in Antichristian delusions, than in any open tyranni● or persecution beside, drawn from the effects of this wrath, which are more fearful than any, or all other judgements of God beside. The miserable effects of this wrath are especially three: 1. An upheaping of the measure of sin. In open tyrannies the enemy fights against the Christian man, and this is the enemy's sin; in this he makes the Christian fight against Christ, and his truth, and his Church, which is his own horrible sin: In the other it is miserable to see men besmeared and all imbrued with their own blood; but here is a greater misery, to see men wallow in their inward filthiness, and bloody vices and pollutions. The former may be a means to open the blind eyes, and the sealed ears, to bring in a sight and sense of sin, and soften the heart; but here is nothing but increasing of sin, for this is a means to harden the heart more, and blind the eyes more, and wrap men not only in darkness, but in the hatred of the light. 2. An unhappy resisting of the means of recovery. In other tyranny tyrants may chase men to the Rock of their salvation, and drive them toward heaven, as Israel toward Canaan by the oppressions of Egypt; but this tyranny gallops men to hell, and intercepteth all means of reconciliation and repentance, so long as they are under this thraldom; which is plain in these particulars: First, it is a turning of men from truth to fables, from light of Scripture to the darkness of humane traditions and devises. Secondly, a going an whoring from Christ, to many lovers and harlots. Thirdly, a denial and renouncing of the only sacrifice and merit of Christ. Fourthly, a sinning against the whole Gospel, and all the Offices of Christ. Fiftly, a settling of men in contempt and hatred of holy Scriptures; and now what greater plagues can be imagined, than thus to fight against Christ, and that salvation so dear purchased by him? 3. Another effect is, a rushing headlong into a gulf and main sea of wrath: This tyranny finds men sons of wrath, but casteth them into a deeper wrath than it findeth them in: For, is it not a greater damnation to fight against the light, than to want it? Is not the issue in a deeper wrath, to refuse the remedy, than contract the disease? Is not that judgement heavier, which brings eternal confusion of the whole man, than that which only can bring the outward man to confusion? Thus having cleared the doctrine, we come to the Use. 1. Of all judgements in the world beware of spiritual Use 1. plagues, in which is the greatest wrath which either God or the dragon can inflict on a man in this life: We must more fear blindness of mind, than of the body; fear more the stone in the heart, than the stone in the bladder; fear more to be drawn to error, than to torment. We have had great cause to fear the power and forces of Antichrist, but much more the efficacy of his delusions: For where God giveth up to efficacy of error, it is such a token of his wrath, as except he should presently send him to the place of his iniquity, he cannot strike him with a more severe judgement; this being a sign, that the Lord hath denied or deprived such a one of his saving grace, that he hath rejected him from his care and special Providence, and that he meaneth to glorify himself in his utter destruction. Here for fuller application of this point, consider two things. 1. The marks of a man under this wrath. 2. The means to avoid it. The marks of one that lieth under this wrath, are these. 1. Ill use of gifts bestowed, and not profiting by good means of grace vouchsafed; when God's Word and Ordinances are too weak to prevail with a people or person to reclaim him: Esay. 5. 4. What could the Lord do more to his Vineyard? Which when it failed of all his expectation; he would lay it waste; nothing but briars and thorns should thenceforth grow in it, and he would command the clouds to rain no more on it; The unprofitable servant that employed not his Talon to increase, had his talon taken away, and himself bound hand and foot unto execution. Heb. 6. 8. the ground often watered and dressed, that still bears thorns and briars, is near a curse, and the end is burning: So the bad ground of wicked men's hearts, which under a powerful Ministry grow more stony, more secure, more hateful, their conscience more seared, their courses more obstinate against the means of grace, are near a blow, and the longer it is a fetching, the heavier it will be: So when the Lord adds to his Word his hand, and adds some stinging external cross to awaken the soul, and bring it low before him; but this gracious warning and summons is set out, and no good use made of it, it hardens so much the more, as in Pharaoh, and causeth the Lord to leave such persons to themselves, as a father who cannot prevail against his son's stubbornness, by admonitions nor corrections, leaves him with sorrow to himself; or a Physician who hath put Art and nature to the uttermost extent, but cannot prevail against the disease, leaves the Patient to death: so the Lord, Esa. 1. 5. Wherefore should ye be smitten any more? ye fall away more and more. 2 Another note is pleasure in unrighteousness, 2 Thes. 2. 12. this signs a man given up to this wrath. By unrighteousness is meant error of judgement, or of practice, whereby God or men are deprived of their due, as righteousness gives both their due. By taking pleasure in unrighteousness is meant. 1 Not a willing of their sins only, but a liking and allowing of them. 2 An high prising and esteeming of them, as things we take pleasure in. 3 An earnest, greedy, and delightful pursuing of them. 4 A fight and contention for them, and against contrary grace. 5 A resolution by no means to part with them, no more than we will with things, in which we take most content and pleasure. Examine the content which thy course giveth thee, and see whether it be a sweet fruit of the Spirit of truth, or arise from the spirit of error and delusion. For there be many ways that be good in a man's own eyes, but the issues are death, Prov, 14. 12. and a most grievous plague it is, when a seduced heart flattering the sinner shall cause him to bless himself, while his sin worthy to be hated is found with him Psal. 36. 2. This calling of good evil, and evil good, draws on sin with cartropes, Esa. 5. as many nowadays count religion preciseness; care of pleasing God hypocrisy; zeal rashness and folly; in the mean time they think their own profane estate good enough. Well: take heed of pleasure in unrighteousness, which argueth a man stripped of all sound grace; for the least grace would acknowledge the least grace, and disallow the least evil: and it argues a man in a course, which brings on swift damnation: and whosoever delights in unrighteousness, the righteous Lord will dash all his joys, and make them end in woe and desperate sorrow. 3 Another note, is society with vile persons out of favouring their vices, as with Atheists, swearers, drunkards, enemies of grace, and such whose damnation sleepeth not. For what is this but to partake Psal. 50. and thrust a man's self into the wrath of other men's sins? and how can a man be knit unto the members of a body, and not to the head? If God's justice have permitted thee to be one with the members, thou mayest well discern he hath permitted thee, and for the present delivered thee to the head: seeing the head and the members make up but one dragon, And as there is not a more discernible mark of a Believer, than love and hearty union with the brethren, 1 joh. 3. 14. so is there not a more discernible note of a man belonging to the dragon, then by sorting with his brood, and running with workers of iniquity. 4 He is apparently under the dragon's wrath, that confirms himself in the customable neglect of God's Ordinances, public or private. This man will fall to nothing, as he that ordinarily refuseth his meat: or at best his religion is but a passion, or fit, or is in respect of persons, or occasions. And it is because he will not be reclaimed from some lust. 5 He also that is an enemy of righteousness; a man whose bent is, to disgrace the way of God, and turn men out of the way, as Elymas, Act. 13. 8. 10. a flaunderer, a deviser against it, an open contester against the powerful purity of God's word, an instrument of the devil, and makebate to cast out thy means of Salvation; such a one is in the devil's work: and why not in his power? The like of them that mis-judge the generation of God, and pronounce wicked sentence on them whom: the Lord acquitteth: as, if a good man be cast into some furious disease, they are ready to judge the estate of the soul by the distemper of the brain, and disgrace a godly and holy life by a violent death etc. Now the means to avoid this great wrath, are twofold: I. To avoid the special sins which arm Satan with this great wrath against us: as 1 Want of care to know God: Rom. 1. 28. the heathens, because they regarded not to know God, God gave them up to a reprobate mind. For when men cast God out of sight, and out of mind, how just is it that God cast them out of sight and mind? Thou that hast not God before thine eyes, thinkest not of him but as of one that hath nothing to do with thy matters, forgettest him to be a judge and witness of all thou dost, deridest the true knowledge of God, and wilt take no direction from him; know it, thou hast thy choice, God will have as little to do with thee for the present as thou desirest, his grace and presence shallbe far enough from thee, own thee who will, guide thee who will, his mercy and help will be far to find. Who seeth not this heavy stroke of God's wrath in numbers left by God, and ruled by the devil, men of reprobate minds, destitute of judgement and common reason, rejecting all that is good, refusing nothing that is naught, rejoicing in the highest sins, swearing, drinking, drabbing, railing, cursing; defying whatsoever savoureth of God or Godliness. 2 Sin: want of love to the truth. 2. Thes. 2. therefore God gave them up to the strong delusions of Antichrist. See we a man despising the means or bringers of the truth, or a man that willingly suppresseth and choketh the truth in himself, or withstandeth the holy means, resists and scornfully thrusts away the preaching of the Gospel of truth, or preferreth vain speculations and frothy discourses and devises of men's brain before the simple truth of Scriptures, or a man that doth not regard to procure, preserve, practice, and propagate the true knowledge of God? this man is far from love of the truth, he is fit for any delusion, there is no trust in him, but be his knowledge and profession never so great, he may make a strong Papist, an open Apostate, or any thing but a sound and constant Believer. If we know the truth, happy are we if we love it. 3 Sin: idolatry, Rom. 1. 26. for this cause God gave up the heathen to vile affections; namely for their idolatry. And yet theirs was invincible, they knew not the true God by the light of the Scripture, but only by reading in the book of nature. How much more shall Christians be given over for their wanton and wilful Idolatry, after so long teaching, and such clear shining of the truth amongst us? Where an idol stands up, there is no place for God; Dagon and the Ark cannot stand together. How far Antichristian Idolatry hath driven God from that synagogue, we may read in the great letters of such senseless errors, as no blind heathens were ever worse seduced. It was God's patience, that our easiness to Romish Masses and idolatry, did not wrap the Kingdom into this fierce wrath. 4 Sin: earthliness, love of the world, of profits, and self love: as in Demas, who forsook the truth, and embraced the present world. This sin made judas, being an Apostle, at the side of Christ, and steward of his family, to be delivered up to the full wrath of the devil. What else carrieth away our Fugitivos and Seminaries, to become Priests, and traitors to Religion, their Prince, and country, but hope of preferments and profits, which here they fail of? II. The only positive means to be hid from this wrath, is, to walk carefully and humbly before God. Eccles. 7. 26. there is a woman whose heart is as nets and snares, her hands are bands, he that is good in God's sight, shallbe delivered from her, but the sinner shallbe taken by her: Even so, only piety delivers from this Babylonish harlot, which hunteth the precious lives of men, Prov. 6. 26. For the more wicked a man is, the more is he hated of God; and the more hated of God, the more subject he is to be deceived by Antichrist. And therefore the sinner is in great danger. Now the way to avoid this danger, is, to be good in God's sight: which goodness consists in 1 Approving our hearts and ways unto God, the chief good. 2 Framing our actions by the word, the unfayling pattern and rule of goodness. 3 Walking and persisting in the way of good men, For it is not goodness of nature, wit, education, civility, learning, nor any humane skill which can keep a man from the hooks and snares of this harlot, but only goodness of grace and the fear of the Lord. 2 This serves to admonish all, who are in full Use 2. communion with the Pope, and are formal limbs of Antichrist, and of the Romish Church, timely to look to themselves, and consider these four propositions. 1 That those who adore the Beast, and receive his Image, must drink up the lees of this wrath, Revel. 14. 8. 9 But so doth every limb of Antichrist, adoring him, in yielding him divine honour, and seeking pardon of sin from him, as if he were God: and receiving his image, by subjecting his conscience to his laws, as to the laws of God, and depending on his mouth as on the mouth of God. And therefore they all lie under this great wrath. 2 That he that hath not the Son, shall not see life. But no obstinate and wilful Papist that holdeth not himself only to Christ's righteousness for justification, but will stand before God in his own righteousness, merits and satisfactions, hath the Son. And therefore no such shall ever see life. The Assumption the Apostle teacheth, Gal. 5. 4. They are abolished from Christ, and fallen from grace, whosoever willbe justified by the Law. 3 That he which believeth not in the Son of God, the wrath of God abideth on him. joh. 3. 36. But no such Papist doth believe in the Son of God: For saving faith is condemned as presumption, and access to the throne of grace with boldness, and assurance of the favour of God, are scoffed at: and in stead of saving faith they nourish a general assent to the truth of the word of God, which I affirm to be common to the reprobates, and devils. Therefore they are under wrath. 4 That he which liveth and dyeth an idolater, cannot avoid the wrath of God. But so must he do, that liveth and dyeth an obstinate member of that Church; being bound to give divine honour to Saints, relics, images, consecrated things, and especially to the breadden god. And therefore what a desperate thing is it, to live and dye in that religion? Antichrist only prevaileth in them that perish: none of the Elect can be seduced by this great seducer: neither can any that follow the beast, avoid to drink the dregs of the Wine of GOD'S wrath. Revel. 14. 7. 8. 3 Pity the case of those that are carried away into Use 3. Antichristian delusion and Apostasy. For of all sinners they are in most fearful case. 1 For their persons: they are a number of men, whose head is the son of perdition, who are in state of perdition, who are given up to the most mischievous wrath of the dragon, such as whose names are not written in the book of life. 2 For their course: they are men that sin against the light, against the remedy, against the whole Gospel, especially against the precious blood and merit of Jesus Christ. Oh what a sin is it, to sin against this blood, and bring the guiltiness of it upon a man's own head, as they do by undervaluing it, and trampling it under foot, equalling with it the blood of Becket and traitors, preferring before it the milk of his mother! as Carolus Scribanius, a late Jesuit, in a Poem not only holds the best compound for a sick soul, to mix Mary's milk and Christ's blood, but that of the two her milk and the merit and virtue of it is more precious and excellent than CHRIST'S Blood. 3 Their estate is most fearful, because there is no loss to the losle of the truth, no fall to the fall from grace, no wrath that the Dragon can watch against a person, comparable to this: For he is sure, that whosoever persist in this condition, they must drink of the winepress of the wrath of God. We pity men if we see them in any bodily torments: but no bodily torments can equal the wrath of being given up to the strong delusions of Antichrist. And we must put on bowels of mercy and pity toward our brethren in misery, which if it rise right will begin at their souls, and especially will compassionate the spiritual miserable. This is to be like God who had pity on us, when we were in darkness, in our blood, our navel not cut, etc. Ezek. 16. 4 We learn hereby not to take offence if we Use 4. see many turned away to this horrible Apostasy, but take notice of the just judgement of GOD in delivering up men to this great wrath of the Dragon. For particula●●ersons: what wonder to see careless and contemptuous hearers of the Gospel set over to Satan, to execute all his wrath and mischief over them? God in justice hath allotted them their wish and choice: The truth wooed them, but could not win them, and therefore falsehood and lies have justly seduced them. Christ in the Gospel made love unto them, entreated, promised, alured by all loving means, but they slighted him, refused his offers of peace and life, and therefore are justly a spoil and prey of Antichrist. The truth offered to set them free, & bring them into the liberty & privileges of the sons of God: but they refused truths freedom, and therefore are justly chained and fettered in the bands of deadly errors and delusions. How justly must he drink up a full vial of wrath, who will not be persuaded to taste a sweet cup of mercy and salvation? how justly is that fellow executed, who scorns the Kings most gracious pardon? So for people and Kingdoms. What may we gather from the great and open prevailing of Antichrist in any Kingdom? which will be apparent in the infinite increase and boldness of Papists and Recusants in such places, in the swarms and numbers of the people after a strange boldness running and resorting to their Masses, in the open increase of multitudes of locusts and frogs, Jesuits and Priests, croaking in corners and streets, challenging, seducing, and deceiving, and as diligent as the dragon himself, whose tail they are, to wrap men not loving the truth, in this fearful wrath and deep perdition. What may be hence gathered but the provocations of such a kingdom, kindling so great a wrath of God against them? Did Antichrist ever come into a kingdom, and the sins of that kingdom not let him in? Were men not fierce against the Lord in contemning and despising his truth, in open profanation of his Sabbaths, in desperate scoffing at religion, in bringing in their sins to their height? Had they not lost their first love, their zeal, their taste of Manna? were not they unthankful to the Lord for setting them out of this Egypt? and were they not looking and running back to the Onions and fleshpots, which made the Lord shake the fiercest Arrow of his Quiver against them? Could any thing but hellish profaneness and contempt of so shining grace, have entered such a wrath amongst them, as heaven nor hell in this life cannot inflict a greater? for Turkish tyranny is light in comparison of Antichristian. Oh that our Apostasy to a very formal and powerlesse godliness were laid to heart, as the hatcher and breeder of such wrath, which will not be so easily removed as let in! Did we still march courageously as we began in the beginning the reformation, we should not then need to fear our former oppression and tyranny. Let us be wise by the rod shaken over us, lest the stroke and smart fall also on us, and show us our folly. 5. Labour to preserve one another from this damnable Use 5. way: To which we have these and sundry motives. First, we pull one another out of fire and water, and should much more out of the fire and water of God's wrath, yea out of hell and damnation. Secondly, all our Saviour's course was, to win souls, to seek and save what was lost. Thirdly, God hath made every man his brother's keeper; who hath commanded to pull our neighbours, yea enemies Ox or Ass out of a ditch: And therefore every man must be servant to every man, (as Paul) to win some, and not be careless whether he stand or fall, sink or swim, live or die: And we must by all good means preserve and strengthen our brethren; Ministers by descrying the danger (this is our chief intent, not wrath and anger to our people) Private men by exhortation, brotherly conference, wise reproofs of the obstinate, etc. All by godly life and holy innocency, which is a means both to stop the mouths of malicious Papists, and win such as are tractable. Knowing that he hath but a short time.] In these words is the reason of the dragons wrathful disposition; where consider three things: 1. How Satan's time is said to be short. 2. How he knoweth it is so. 3. What use he makes of this knowledge. For the first. Quest. How can that be said a short time, which hath continued now since the writing of this Prophecy sixteen hundreth years, or not much less? Ans. A time long in itself must be said to be short respectively: So this, 1. In respect of God, to whom a thousand years (which is a long time in itself, and to us) is but as one day; and so even thus long since our Lord said, Rev. 21. 6. Behold, I come shortly. 2. In comparison of former times; so this continuance of Antichrist, which is simply in itself, a long time, is comparatively said to be short, in respect of the time and ages going before it: And so the whole time of the New Testament, which is in itself a very long time, is called the ends of the world, 1 Cor. 10. 11. & the last hour, 1 joh. 2. 18. for so the manner of Scripture is, which distributeth the world into three ages; the first from Adam to Moses, the second from Moses to Christ, the third from Christ his first coming to his second. This last period was called the last hour, not because presently upon Christ's Incarnation or Ascension the world was to end, (for how then could the Church have been gathered through the Christian world?) but because, 1. This was the last and full time in which all was consummated and ended, which was foreprophesied in former ages touching man's redemption, even the full and last revelation, which is to be in earth, and no other change of worship and Ministry is to be expected as in the former; till the great and last day, in which the great Judge shall put an end to days, and time, which shall be no more, and to the warfare of the whole Church. 2. It shall be a far shorter time than that which went before, yea in likelihood shorter than either of the former periods, or ages; for seeing it shall be bitter and sharp by the tyranny of Antichrist, for the Elects sake (Christ saith) these days shall be shortened, Mat. 24. For the second. Quest. How doth Satan know his time to be short? Ans. 1. Because he knows his time is determined; for the wicked spirits know perfectly by the accusation of their conscience, and partly by the sentence already passed upon them, that a day of further torment awaits them; whence they say, Mat. 8. 29. Art thou come to torment us before the time? 2. He knows this time is hastening upon him, sundry ways. 1. By prediction and observation of Scriptures. He observed the Apostles saying, that on us the ends of the world are come, 1 Cor. 10. 11. joining himself with those Christians that then lived, and all the rest that were to live till the end of the world, being all comprehended in one body, and all subjected to the same last dispensation of grace, which was not to be ended or changed, but by the return of Christ to judgement. 2. By daily experience he seeth the decrepit age of the world, as in the several parts, so in the whole: If old buildings crack, it threateneth ruin. 3. He knows and observeth most of the signs of Christ's second coming to be passed; as, 1. That many false Prophets inspired by himself, are risen up and have deceived many, as was foretold Matth. 24. 24. This is an argument of the last hour, 1 john 2. 18. we know it is the last hour, for many Antichrists are come, that is, petty-Antichrists, the prodromi and forerunners of that great one. 2. That the Gospel hath been preached through the world, predicted, Mat. 24. 14. and accomplished, Rom. 10 18. Their sound is gone through all the world, and their words unto the end of the earth. For, First, this was Christ's commandment, Go teach all nations, Mat. 28. Secondly, the Apostles obeyed this commandment, and fulfilled it, Col. 1. 6, 13. The Gospel is come unto you, as it is unto all the world. Thirdly, the incredible swiftness and power of the Gospel shows the divinity of it, in that before the destruction of Jerusalem, or within thirty years, it was spread into all the inhabited world, as many Father's hold: And therefore if any barbarous nation or newfound land bewray utter ignorance of Christ, either they were not inhabited, or they have had some sound of the Gospel, but have suffered it quite to die and be lost. 3. The detection of Antichrist is so plain and manifest in this fifteenth age past, as children can point at him, 2 Thess. 2. 3. 4. Horrible persecutions, wasting the Church, not only by heathen Emperors, but ever since by fierceness of Antichrist, the Apollyon of Rome, foretold in Mat. 24. 6. 5. General defection from the faith, foretold in 2 Thess. 2. 3. through the spreading of the leaven of Popery, which drove the woman into the wilderness. 6. Universal corruption of manners, and obstinacy against the truth; see Luke 17. 26. and, 2 Tim. 3. 1. By all which signs Satan knows, that the last day (which is the time of his torment) is not far off. For the third. Quest. What use makes Satan of this knowledge? Answ. Knowing that he shall shortly be cast and confined into hell, he recompenseth the shortness of his time with cruelty of wrath: This knowledge of his damnation doth but whet up his malice against mankind; and seeing that the sentence passed against him hasteneth upon him, he is so much the more busy to pull as many as possibly he can into his own ruin and damnation; a manifest sign of furious and desperate wickedness. Certain things are hence to be collected and observed. I. There is a determinate time of Satan's rage, and Doct. I. of the Church's conflict against him: The war lasts not always: And why? 1. There is an hour for the power of darknesle, Reas. 1. and but an hour; that is, a certain and determinate time, in which by God's permission he may put forth his malice in the world, but beyond it he cannot pass, Luke 22 53. 2. As it was with the Head, so also with the members: 2. There was a time when Christ was assaulted and tempted in the wilderness, and a time when the Devil left him, not willingly, but because he could stay no longer, the date of his Commission being expired: So there is a time, when his members and Nunc pluit, & clar● nunc Iupiter aethere fulget. disciples in the ship of the Church shall be tossed and almost covered with waves, and a time when there shall be a great calm, Mat. 8. 26. 3. The wickeds rod must not always lie in the 3. lot of the righteous, Psal. 125 3. Our merciful God seeth our weakness, and need of breathe, and refresh, and so mingleth his cup according to our health, and strength, and as we are able to bear: Whereas, were Satan and his Imps left to themselves, they would never cease smiting and afflicting. 4. Our experience sealeth the truth of the promises, 4. who after a storm meet with a calm, after a weary hill a sweet dale, and after darkness see light; And it assureth of the main promise of all, that after a good fight fought there is a crown of righteousness to be given by the righteous Judge. Which encourageth us with constancy and patience Use 1. to stand out a little while in this fight: Re. 3. 10. there is but an hour of temptation, and cannot we watch one hour? are we sure of victory if we stand to it but one hour more, and shall we faint? Heb. 10. 37. Yet a very little while, and he that will come shall come: therefore cast not away your confidence, but care a while, and be ever safe: Behold, the field is even almost won, the battle even at an end, and we are in the last hour of conflict; a few straggling enemies are to be rooted out; and therefore let us renew our courage and strength, as those that are not at leisure either to fear or feel the blows, seeing victory is in our hands already. Also it may comfort us in all the assaults and troubles Use 2. of this life, in ward and out ward; seeing God hath determined them all, and he that hath appointed the beginning hath appointed the end also. The try all is but a storm, or cloud, and it will vanish: And if Satan's rage be limited to a time, to a short time, so is the wickedness of his instruments, and this time they shall not pass: And if now be the season, in which the Lord useth them justly, as rods, to afflict his children, yet ere long these rods must be cast into the fire, 2. Note here, that the sharper the assault of the dragon Doct. II. is, so much the shorter it is; the fiercer the wrath, the less time it lasteth. For why? 1. The harder a man worketh, the sooner will his Reas. 1. work be done; the more busy and violent Satan is, the sooner will his measure be full, the sooner shall the Elect be tried, and purged, and chased to heaven, and the sooner will he bring destruction on the wicked, whom he gallops to hell, and hastens to swift damnation. 2. Violent things cannot be lasting or perpetual, 2 and extremes are nearean end: It is true that wicked spirits and men are in their affection endless and perpetual in their violence against God and all good things and persons; and therefore according to this affection their plagues are endless; but actually violent they cannot always be. First, because themselves cannot long subsist, but must give place to death and hell. Secondly, if themselves would never end, yet would God put an end to their violences, as Matth. 24. unless God had put an end and measure to those miserable days of Jerusalem's destruction, no Jew had been left; but for a few Elect God shortened them. Which greatly comforteth God's people in the Use 1. midst of the great confusions and tumults now stirring in the world. 1. Do we see iniquity abound, and sin more shameless than in former times? Is the Sun in the heavens a witness against the earth of such contempt of the Gospel and despite of the grace of GOD, the bringers and messengers of it, and professors of the grace of God, as former times of the Gospel cannot parallel? Do we see envy, cove tousnesse, idleness, and scorn of godliness in Ministers? see we the reign of drunkenness, adultery, pride, blasphemy, obstinacy, and desperate impenitency in people, such as is wonder the earth openeth not her mouth, as hell, to swallow up her inhabitants, so highly sinning against such a light? Now hence we must conclude, that the devil is come down in this age with more than▪ ordinary wrath, and in more tyrannous manner than in former days; And in this outrage of sin see the outrage of Satan's wrath, and that the more furious his wrath is, the shorter it is like to be. For this is an infallible sign of the last times, and the last hour; when Satan's wrath seems to mingle heaven and earth, let us lift up our heads, the Lord is not far off to put an end to this confusion. 2. Do we see Antichrist furious and wrathful, laying about him with both his swords so busily, as that he is in hope to gain the morsel he hath long gaped for? Do we see him make havoc and waste in the flourishing Churches of Bohemia, the Palatinate, and other parts of Germany? is he casting down the worship of God, banishing the Scriptures of God, killing the Ministers and people of God, setting up his Idols and puppets for gods, before those that receive his mark in their hands and foreheads? What may we hence gather but these two things? First, that we are cast into the last of the last times; for the nearer we are to the last moment of the last hour, so much the more busy shall we see Antichrist, and the spirit of error active in putting forth their wrath. Second, that Antichrist his time is short; the sharper the assault is, the shorter it will be; and how can he that reads the Scripture with judgement but know, that as there is an hour of judgement & vengeance to light upon that Antichrist (Rev. 14. 7.) so it is not far off their necks? 2. Let all wicked men beware of boldness and Use 2. fierceness in sin, which argues them not only delivered up to the wrath of the devil, but that their time is not long; for their measure fills apace: See it in judas how industrious he is near his death. A man in the high forms of sin easily loseth his life in the service of some sin or other; God usually taking them at their height and top. How many judgements of God witness this truth daily upon drunkards, swearers, riotous persons, and quarrellers, who come to untimely deaths, and seldom live out half their days? How suddenly hath the Lord taken down proud and scorn full persons in the height of their pride, and pursuit of his children? examples are too many to recite: And how many wicked men are so like the devil, that as he refuseth not to be thrust into Hell at the judgement-day, on condition he may play Rex against the Church, and vex and torment the Saints till then, so these care not for hell and damnation afterwards, so they may a few days live as they list, and bring to pass as lawless persons, their wicked devises and villainies, in trampling down the servants of God, and in service to their own damnable lusts, as drunkards, swearers, revengeful men, and the like. 3 We must from the dragons practise pick out Doct. 3. our lesson, and duty concerning our own time. 1 As the devil knoweth and observeth his time, so must we labour to know ours, and the fitness of it for duty. Christ sharply reproves the Jews for not knowing their time, Luk. 12. 56. Why discern ye not this time? Mat. 16. 3. Hypocrites, can ye discern the face of the sky, and not the face of these times? How few be there, who know the happy times and opportunities they enjoy? Satan knows the time of his mischief, and slips it not: men know not the day of their visitation, nor the acceptable time, nor the day of salvation, which God offereth for grace and conversion. The Lord may justly complain of us as of the Jews, jer. 8. 7. The Crane, the Stork, the Swallow, know their times; but my people know not me. How else comes it, that the Lord stretcheth out his hands all day long, and knocketh continually by the hammer of his word at the door of every man's heart, offering the precious mercies of grace and glory, but who open unto him, or answer his gracious invitation? Why do our youth riot out their time, and cast the care of religion into their last accounts, but because they know not their time? Did they consider, that youth is most fit for impressions of grace, that grace is in that age most graceful, that now they have fresh wit, quick senses, & all powers, lively instruments for grace, and that now they have strength and vigour called for, 1 joh. 2. 14. to overcome evil; knew they such a seed time of grace, would they sow to the flesh? would they not seek wisdom early? Whence else is it, that our elder men, after long teaching and training in the profession, are as ignorant as children, spend their time as vainly as the heathen in earthly lusts, but because they never knew their time? Should not they that have had more means, have been more expert in the word? doth not their time, who have been bred up in the profession, and lived twenty or thirty years in it, call for double or treble measure of knowledge and grace, as they have doubled or trebled their years beyond others? the divell would be loath to slip any part of his time so foolishly. Why else do our great and rich men wallow in lusts, feed their senses, pamper their bodies, cast away their souls, eat up their time in eating, gaming, riot and wantonness, but because they have not learned, neither from God's book nor the devil's diligence, to know their time, and the fitness of it for their own good? Have they not many hours free from so necessary labour, as poor men are bound unto? as many hours free from cares and distractions for necessaries, which lie heavy on poor men? many hours and days in a week free to hearing, reading, prayer, meditation? want they any thing but grace and will to do themselves good? and doth not their very time tell them (if they knew the voice of it) that they ought to be as far above others in grace and piety, as place and opportunities of grace? But why be these so far below their inferiors, in knowledge, in practice, in use of the means? why do they suffer the poor to receive the Gospel and the grace of it from them, but because they know not their time, neither the worth nor use of it, and therefore they so miserably waste it. 2 As the dragon knows his time is short, and therefore bestirs him, so we must know our time is short, and yet hath long wings to fly swiftly from us, and therefore not to waste it out idly. Object. Who knows not that his time is short? experience and sense teacheth it every day: few children but can show some marks of their parent's mortality. Answ. Sense and observation and experience may teach the dragon, that his time is short: But thou must have a better and higher teacher, or else thou canst not learn this lesson. And therefore Moses, seeing few men wiser by the sense and experience of the shortness of their lives, and uncertainty of days, and that nature and experience cannot teach this skill to benefit themselves by the frailty of themselves or their predecessors, goeth to God to teach him to number his days, Psal. 90. 12. For by nature a man is never the wiser by any chastisement he sees or hears, except God nurture and teach him. It is true, that the dim light of nature could highly prizetime for some outward profit, as the usurer, husbandmen, Merchant, & occupiers, and the heathens: No day without a line, and Titus could say, Heu diem perdidi! Alas, I have lost a day! But it must be the teaching of grace, that makes us to reckon the minutes and moments of our present precious time, so as therein to make ourselves gainers of something more precious than itself. And how few are thus taught by grace, appears, seeing few hold it a seedtime, to go forth to sow in tears; few hold it such a moment, as on which eternity dependeth; few hold it a time of traffic till the Master come, but as if the Master's absence were for eating, drinking, and smiting the fellow-servants; few know the worth of their time, before the want of it. Many are niggardly of their wealth, but prodigal of their time. Many complain of the shortness of life, but not of lósse of time. Many utterly cast away this short time, by doing nothing or as good as nothing. And as little children who have spent their candle in play, are glad to go to bed by dark, and never till too late see their folly: so these. None of all these ever had their hearts taught by God, of the shortness of their days. 3 Knowing that our time is short, we must make another use of this knowledge than Satan doth. His knowledge provokes his diligence in all mischief: the shortness of his time whetteth and sharpeneth his wrath. But our knowledge of the shortness of our time must make us industrious in grace, that we may make a quick and profitable return thereof to ourselves. Thus our Lord commanded, joh. 12. 35. work while the light lasteth; the darkness hasteth, when none can work. And thus he practised, joh. 9 4 I must work the work of him that sent me, while it is day: the night cometh when no man can work. The same did his Apostles, 2 Pet. 1. 13. Knowing that shortly I must lay down this my tabernacle, I think it meet to stir you up. Reason's hereof are these. 1 It is a sign of a good man, to be best and busiest at last: Psal. 92. 14. the just are more fruitful in their age. Revel. 2. 19 The Church of Thyatira her works were more at last then at first. For though no part of the life of a Christian converted be fruitless, yet is it the autumn of his life that yields most fruit: and as to him that hath, more is still given, so the more he hath given, the more is his employment, and the more receipts, the more return. 2 Christian wisdom teacheth the Believer, that this short time is allotted to work, not to loitering; and to work the greatest work in the world, both in performing acceptable service to God, in doing good unto his brethren according to their needs, spiritual or temporal, and in gathering up his own comfort, by making his election sure, both by increase of graces, and fruits of faith in abundance of good works: All which call for a wise husbanding and improoving of his time, and a diligent hand, so much the more, as the time or season hasteneth from us, or we from it: as in harvest the fairer the day, and nearer night, the more busy are the careful workmen; so must it be here. 3 It argueth a heart zealous of God's glory, to do all the good he can while he may, and is only grieved that he hath done so little good, and can do no more. A good heart still complains of the unprofitableness of it; to will is present with it, it loveth obedience, and purposes of obedience shall not perish when performances often fail. 4 It bringeth comfort to the heart, when the conscience witnesseth to a man that he hath not slipped his opportunity, but done the business he had committed unto him: Our Lord himself thus comforted himself toward his death, joh. 17. 4, While I was with them in the world, I kept them in thy name: and I have done the work which thou gavest me to do. And the Apostle Paul near death rejoiced, that he had fought a good fight, and finished his course; and now was laid up for him a crown of righteousness, 2 Tim. 46. 1 This reproves idleness in all men, whose time is so short. God's word teacheth that he that sleepeth in harvest is the son of confusion, Prov. 10. 5. and that the harvest is not to last always, neither will God hold out his grace always when he is held off with delays. The unreasonable creatures, who have no reason to persuade them, none to call on them or admonish them, know their times and seasons: the silly Ant knows, and labours in summer; a creature of no account or respect, yet men are sent to her to learn her ways. Our own experience Prov. 6. 6. hath known many cry out of themselves in the end of their time, because they knew not their time; and have not received answer or comfort, which they could ever express: because God had often cried and called, and they would not in time answer. Now it were well, if at length such as would never learn this lesson from God and his word, nor from his works and creatures, nor from their own experience, would learn it of the devil; to be busy in their proper work, as he is in his, because his time is short. But of all men, old men especially, who must either now work or never, & who if they spare not at the bottom of the vessel of their time, are for ever hopeless and desperate. 2 Let us provoke ourselves to diligence in welldoing. Use 2. The devil knows, if this short time be shut in, he cannot do any more mischief, and therefore, plies it while it lasteth. So if thy day be shut in, and thy short time expired, thou art taken away and canst return no more to do any good: and therefore, seeing none of us have any long time, it stands us in hand to supply the shortness of our time with diligence in dispatching our principal business. Eccl. 9 10. Whatsoever thou hast to do, do it with all thy power: for there is neither wisdom nor invention in the grave. And as the dragon, the more mischievous his work is, the more active he is in it; so the better our work is, we must be so much the more earnest in it: for, shall the devil be earnest in mischief; and we slack in good? The work of the Ministry is an excellent work, and therefore the Minister whose time is commonly shorter than other men's, the shorter his time grows, the more earnest must he be in preaching, writing, counselling, comforting the people of God. Many resolve to take their ease, when they grow into years: but then is true grace most active: the consideration of the approach of death was a spur to the Apostle Peter, to double his diligence in the Ministry, 2 Pet. 1. 13. The Magistrate hath a notable work in hand, in repressing the wrath of the dragon, upholding and encouraging godliness: and annual Magistrates have but a short time when it is longest, in their office: Have you but a short time? be the more stirring, and careful to do good that little time. We have seen some in that short time have done a great deal of ill business; therefore imitating the dragon, because they would not hear the voice of God. But a good man in office will do a great deal of good in a short time. We hear sometimes some Magistrates reckon what a short time they have to wear out: I would we could hear what good they are resolved to do in that short time, which will away apace: for it is only the good they do in it, which will abide for their comfort. Finally, the private Christian hath an excellent work in hand, namely, to work out his own salvation, and to further others, both in works of piety, and by works of mercy, spiritual and temporal, to help them unto heaven, and in earth: Hast thou but a short time for so great a work? be so much the more diligent. Seest thou the dragon, because his time is short, so industrious in heaping up his own damnation, and wrapping as many others as he can into his judgement, and will't or canst thou slack thy pace and diligence in promoting thine own and other men's salvation? 3 As the devil and his instruments show and declare the shortness of their time by extreme wickedness, Use 3. because Satan pours forth his spirit upon the world, to poison it with outrageous sins: so let us manifest, that we keep in mind the shortness of our times, and that we are cast into the last ages, by our readiness and cheerfulness in good duties, and in abundant fruits of the spirit, which in the last days was to be poured out, Act. 2. 17. We must express the pouring out of this spirit, by our increase in knowledge, faith, obedience, and be more fruitful in our age. Thus we shall aright testify our right judgement of our own time, and of the last age of the world. And as the wicked of the world show apparently the last time, and Christ near at hand, by abundance of iniquity, by worldliness, atheism, & excesses of carnal delight (for is it not as in the days of Noah, wherein men eat and drink, and marry, and give in marriage, and cast off all care of judgement?) so let us show it the last age, and that a short time remains, by using the world as not using it, by marrying as not marrying, and by heavenly conversation: and all this, because the time is short, as the Apostle adviseth, 1 Cor. 7. 29. 30. because there is no constancy or durance of any of these earthly contentments, no more then of the world itself; let us use these moderately, and gain those which are lasting, unwithering, and unperishing. Vers. 13. But when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the manchild. SAtan being cast out of heaven (I mean that heaven upon earth, which is distant from the earth not in distance of place, but in sanctity of faith and manners) so as he cannot prevail to prejudice the same as he would: (for neither can he hinder the sound of the Gospel, but it prevaleth in the world, neither can he seduce the Elect, nor prevent the Saints of their salvation:) Now seeing himself cast unto the earth, he rageth among earthly-mindedmen, and stirreth up his agents and vassals to raise up horrible persecutions, and new tyramnies, to root out (if it were possible) the name and mention both of Christ and the woman his Spouse; but all in vain, as the former assault was, as appears in the sequel of the Chapter. In this and the fourteenth Verse are two things: 1. A new onset of the dragon upon the woman, with the reason in this Verse. 2. The evasion or escape of the woman, with the means in the next Verse. In the Onset consider, First, the person persecuting, The dragon. Secondly, the person persecuted, The woman. Thirdly, the time and manner, When she had brought forth the man child. I. The persecutor is the dragon; that is, both the devil, the head of that fierce kingdom, and all such instruments as he raised and used against the Church in this new assault and persecution: for there is but Observ. one persecutor of the woman in all ages, even Satan, The dragon is one and the same persecusor in all ages. who is the same; but he hath many members and Ministers, even a continual spawn and succession, who as they carry his nature, so here also his own name, and are one and the same dragon in mind, in will, in malice, in act: Hence it is, that in Scripture whatsoever the one doth, the same the other is said to do: Revel, 2. 10. The devil shall cast some of you into prison: What Commodus, Decius, or the other Tyrants did, the devil is said to do; and the works of the Jews in persecuting Jesus Christ, is called the devil's work, john. 8. 44. Ye are of your father the devil, his works ye do. 1. Because the dragon, being the god of the world, Reas. 1. ruleth the hearts of wicked men, who inclines their wills to hate the Church, and stirs them up to persecute, and leads them at his will, 2 Tim. 2. 26. and a slave cannot do but what his Lord commands him; only he inspireth and acteth voluntaries. 2. The same causes which stir up the one, stir 2 up the other to this fury: First, as there is an old enmity between the woman There are the same causes of persecution in all ages, and they are four and the serpent, so is there between the seed of the woman, and the seed of the serpent: If there be hostility between two Princes, it is maintained among all their subjects. Secondly, as the dragon being a deadly enemy to God's glory, incessantly seeketh to hinder and abolish pure religion, holy worship and worshippers, because it is contrary to his designs, and stoppeth his power, which prevaileth in Idolatry, superstition, and Atheistical liberty; so do wicked enemies, his issue and offspring, in all ages fight against the true worship of God, holy religion and pure worshippers, as against their contraries, because they despise their false gods, detest their idolatry, resist false religion, contest against their superstition, and actually reprove their Atheistical liberty, and all their proceedings contrary to the light of grace, and the word of grace. Thirdly, as the dragon fears that Christ and his Kingdom will weaken his kingdom, so the spawn of the dragon fear the same. Herod and Domitian fear the coming of Christ, and therefore command them of the stock of David in Jewry to be slain: If we let this man alone (say the pharisees) all men will believe him, and down goes our credit: Yea, say the Rulers, and the Romans will come and take our Nation. Fourthly, the dragon is false and unjust in usurping that which is not his; and so are his issue; for tyrants and persecutors (as appears in the story of the Primitive Church) promoted and accused the Christians for lucre's sake, that they might have the spoil of their goods; as Promoters sometimes use not for justice sake, or for love of the laws, to accuse men, but to get money to themselves; so here these two commonly go together, cruelty and injustice. Which serves to satisfy some places of Scripture Use 1. that seem contrary to this doctrine: for it seemeth 3. Differences between the work of God, and of the dragon, in the same action. that God stirreth up persecutors; he bids Shimei rail; and Ashur is the rod in his hand, and therefore the dragon is not the only persecutor. Answ. There is great difference in the work of God, and of the dragon in the same action; for, 1. God worketh by wicked men in afflicting his Church, but the devil worketh effectually in them. 2. In the manner; God by permitting and ordering their malice, the dragon by immitting and inspiring them with malice and mischief. 3. In the end; God for the good and salvation of his Church, the devil for their destruction and damnation if it were possible. The fire of God's furnace, who ever be the blowers, is to try and purge as gold; the fire of hell is to burn up and consume, if it might be. Again, whence are the persecutors of godly men Use 2. and godliness? they are of the dragon, and of their father the devil, whose works they do: Whence is Popish religion, of all other the most fierce and cruel, but from the dragon, who inspireth and acteth them with his own spirit of enmity and murder, who was a murderer from the beginning? for as these Antichristian dragons were next in time to the Imperial, so also the next in condition; for as among them, so among these none must go back from the judgement seat, non mutata sententia, which was an Euse. Hist. Eccl. lib. 5. c. 21. old law against Christians. That religion must needs be Antichristian which is most contrary to Christ's; his doctrine and person was lowly and meek, he never kindled furious or sulphurous fires against the persons and bodies of his enemies, but used other arguments of love and lenity, to win and persuade them So, whence are they who pick quarrels against godly men, as Nero did to discharge his own guilt upon their backs, desirous to find and father occasions and suggestions against them? Are they not inspired and acted by the devil, and wholly guided by the dragon in mind, will, and affection? wouldst thou show thyself an absolute slave to the devil? go on in the way thou art in, to persecute, revile and wrong the servants of God. When we see a man fierce and furious, that no persuasion, no reason, no bands or strength of men can rule him, we will say surely he is possessed of the devil; as truly may we say here, This furious enemy is possessed by the dragon, whom no reason or persuasion of GOD'S Word, no bands or ties of religion or grace can conquer, but he goes on in rage and fury against godly men, and, as far as he can, contrives▪ mischief against them. Here is one possessed with an unclean spirit; the devil acteth and moveth him; what he doth the devil doth: Let persecutors set what face and countenance they can, they be persons in whom the devil reigneth; Rev. 2. 13. Antipas was slain where the devil dwelled; that is, by men in whom the devil held his throne and hold. 3. From the former reasons we may discern, Use 3. who they be from whom we may look for persesecution Three sorts of men from whom we may expect persecution. if occasion and time serve. 1. If men express any fierce enmity andgreat difference in matter of religion, whether in judgement or practice, here will arise easily as great an estrangement as was between Jews and Samaritans, who meddle not one with another; and it will easily go farther, from affection into action, if occasion serve: If Cain cast down his countenance upon his brother, for the sacrifice sake, and if Abel's find better acceptance, no band of nature can make up the quarrel; if Cain find opportunity, he will lift up his hand in the murderous act, as well as cast down his eyes upon him. If thou hearest men persecute by their tongues, the way of God, (as persecutors spare no speech against that way, supposing it a justification of themselves) conclude of them, their hands will be ready enough upon occasion, to act the persecution of their tongues: The dragon can put him into one part as well as another. 2. When men regard not in conscience and sincerity, God's holy Ordinances, nor love the means of grace and salvation, they will easily be brought to persecute and throw down the same: God's justice strikes the want of love to the means of grace, with a stronger delusion; and he that in the shine of the Gospel shows not love, this man in the storm will show hatred: And whosoever stands out against the light of grace, and word of grace, there is the same reason with that in the dragon, because there is an hidden darkness in himself contrary to it. 3. When a man is set to make good his own estate, credit, & profit with the love of the Church and Gospel; if he fear Christ's coming near him, will not stand with his projects and profits, this man is in the high way to this mischief, God's glory shall give way to his own, and rather than Gadarens will lose Pigs and Swine, all the City will rise and pray him to be gone, and if he will not by entreaty, they will go further; as the Jews fearing loss by Christ, persecute him to the death. And to this add covetousness and injustice, noted in the causes; when men for lucre's sake, and for no just cause else, & for a little money, or expectation of reward, show themselves enemies to godly men, they are not to be trusted: If judas will fill his bag, let Christ look to himself. The dragon in these lusts rules them, and moves them, and carries them from evil to worse, and on occasion will show it. 4. If the dragon be the persecutor of the Church, Use 4. than the way to overcome all persecutors, is to overcome the dragon, and to prevail against the devil. Enemies of the Church and people of God are as fierce and inexorable as the dragon; they must go on as 4. Means to conquer the dragon. far as the dragon is permitted to move them, and therefore to conquer them we must prevail against the dragon; not by force, fury, impatience, reviling, or the like, but, First, by the Word, as Christ in his temptations. Secondly, by prayer, that Christ would rebuke him; and add fasting, because this devil goeth not out but by fasting and prayer. Thirdly, by innocency, holiness, and the practice of godliness; this indeed makes him more raging, but far weaker, and hath GOD'S promise of defence. Fourthly, by the contrite spirit of patience, meekness, forgiveness, love and peace: Thus we overcome evil with goodness. Observ. II. The person persecuted is the woman. The proper Persecution inevitable to the true Church. object of the devil's malice, next unto Christ himself, is the Church of Christ, and so inevitable a condition is persecution, as nothing in the world can keep it long off: For, 1. Here is a woman weak in herself, and impotent, Reas. 1. whom none but a coward would contend withal; but the dragon is enured since the first skirmish in Paradise, to offer violence and wrong to such as can least repel it; from whom the Priests and Jesuits have learned the principles of their trade in seducing silly women, and ignorant sots, who have no strength nor weapons. 2. This woman hath Michael standing with her, 2 and hath brought forth a potent man-child to help her; yet he weigheth not all the strength and power gathered for her: He that dare assault Michael himself in person, will for all him fiercely and fuririously assault the woman. 3. Here is a woman clothed with the Sun, 3 having the Moon under her feet, crowned with a crown of twelve Stars, arrayed with righteousness and holiness, as the Spouse of Christ, the ground and pillar of truth. But this abates not the dragon's wrath, but kindles it, that she is the justified and innocent Spouse of Christ: Besides, here are many things worth winning from her. 4. This is the same woman that he had immediately 4 before persecuted, and now again renews his persecution; for loath he is to afford this Dove of Christ any rest for the sole of her foot. The Church than cannot be discerned by that Use 1. durable and lasting peace and glory, which Papists The true Church not discernible by durable peace make a mark of their Church; but rather by durable and lasting conflicts, and obscurity: For trouble is the best trial of religion, and Christ was best known by his Cross, and so also is his Spouse. Object. The dominion of Christ shall be everlasting in glory, and Jerusalem is a vision of peace. Answ. True: but his kingdom not being of this world, it is in respect of the spiritual and invisible Kingdom of Christ, the glory of which the world cannot see: and of that sweet and inward peace of conscience, and joy of sanctified souls, which the stranger enters not into. Object. But what hath the poor Woman done? Answ. The dragon persecutes not for evil, but for good: here the better work, the worse wages: and no other reward can godly men expect at the hands of wicked ones: to whom they have been instruments of greatest good. David mitigateth Saul's vexation by his harp: but how vexeth he David for recompense? Let us therefore make no account of rest and peace Use 2. here, which is not the Churches resting place. Our Lord taught us to make other accounts, joh. 16. 33. In the world ye shall have affliction. We would have Canaan, before the Canaanites be subdued. But wisdom will expect freedom when the combat is ended, not before. It is enough we have our earnest in hand to begin withal: we must look for our wages in the end of our work, and the crown after the victory. 111. The time of this persecution seems very express in the text: namely when the dragon had been cast unto the earth, and after the woman had brought forth her manchild. The dejection we have showed to be the suppressing of the power of the heathenish tyrants and Emperors, who upheld pagan idolatry, oppressed the Christian Church, and withstood the power and passage of the Gospel. The bringing forth of the manchild we have showed to be the raising up of Christian Princes and Emperors, the protectors and maintainers of Christian faith, who succeeded after the heathen Emperors. We must therefore seek out this fierce persecution in the times of Emperors by profession Christian; even in those times when the woman might have expected rest and peace by this manchild, who now had the rod of iron in his hand. And by looking into the story, and event of those times (which is doubtless the most true and proper interpretation of prophecies) we find among the Emperor's Christian, after Constantine, a twofold persecution of the dragon: one civil, the other ecclesiastical and more pernicious. The former was by the cruelty of diverse Christian Emperors after Constantine, as Constantius, julian Apostata, Valence, and others who had nothing but the pretext and name of Christian, but indeed differed nothing from most fierce and savage tyrants, wasting the Church, and the Orthodox pastors and professors. The latter, namely ecclesiastical, much more pernicious than the former was, when the dragon poisoned the Church, partly with damnable heresies, of Arius, Eunomius, etc. for the maintenance whereof the Emperors most violently persecuted the sound Stairs by which Antichrist rose to his height. Bishops, Pastors, and Professors: (the dragon that could not now prevail by slaughters and Butcheries as before, doth now by poisonful lies:) partly with pride, pomp, ambition, and fierce contention of Orthodox Bishops for primacy and superiority over other Churches and Pastors. For now the manchild having furnished the Church with peace, ease, wealth, lands, patrimony, large revenues and immunities, the main study is for the increasing and maintaining of their pomp: And as ease, wealth, and security increaseth, so the care of soundness of faith and sincerity decayeth. Presently from pride grows hot contention among themselves: Council is called against Council, Synod against Synod: the greatest strife is for patriarchical seats, and quarrels for primacy, precedency, Churches immunities, Clergy-priviledges, Peter's patrimony, and revenues of holy Church. To these ends the principal employment of those Bishops was for setting up altars, images, crosses, unctions, orders of Monks and Nuns, consecrated garments, habits, shave, and an hundreth toys which took up their thoughts, time, and lives: while the primitive simplicity of Christ and his truth, with Christian faith and religion, slipped from between their fingers. Thus Antichrist came to his height and turret, and thrust in on the blind world as an armed man. Now was the woman disrobed, the Church spoiled of her chief ornaments and graces wherein she shined, and was indeed crowned in her low and afflicted estate. Now were the Ministers who made way unto Antichrist, lifted up, and intended every thing but conscionable Ministry. Now Jerome justly complains that after the Christian Church found Christian Princes, Opibus et potentia, maior, virtutibus vero ac pietate minor. in vita Mal●bi. she became in wealth and power greater, but less in virtue and piety. And this I take to be the most violent assault, by most virulent poison cast out of the mouth of the dragon, especially aimed at in this text: yea the most bloody and fierce persecution, which then began to assault the woman, who had brought out the manchild, Doct. from under which she is not yet recovered, as Peace hath more baned the Church than persecution. we shall see if God permit. The point is this. Prosperity and peace much more baneth and woundeth the Church, than tyranny and persecution. Deut. 32. 15. Israel when he should have been upright, waxed fat and spurned with his heel, for forsook the God that made him, and regarded not the strong God of his salvation. The whole book of Judges showeth, that when Israel was at rest and had the world at will, they forgot the Lord and turned to idols: but when they were under oppression of enemies, into whose hands the Lord delivered them for their sins, than they returned and sought after God diligently. Host 13. 6. as in their pastures, so were they filled, and their heart was exalted, therefore they have forgotten me: whereas the same Church, having her way stopped with briers, and hedged in with thorny afflictions, resolves to return to her first husband, for it was then better with her then now, chap. 2. 7. From the testimonies come to the induction of most famous Churches, overthrown by prosperity. The first Churches of the old Testament did thrive better in Egypt, under that tyranny, then in the milk and honey of Canaan; which by pride, wantonness, and fullness of bread brought her into Babylon's captivity. The primitive Churches of the new Testament, our text shows how they were blacked & tanned with the sunshine of peace, plenty, ease, wealth, and temporal prosperity: that, as the Moon never suffers eclipse but in the full, because in the full she is farthest distant from the Sun, from whom she receives her brightness; so the Church in her fullness is farthest from her Sun, of whom she receives her light, and then suffereth most eclipse. What need we go far for this proof? The Church of England coming out of the fire and hot furnace of 2. Mary's days, at the restoring of the Gospel, in the beginning of 2. Elizabeth of happy memory, by whom the book of the Law was restored, and true worship established, oh how precious and sweet was that Manna! how zealous, how forward, how painful were godly men to gather it, and get knowledge! with what joy of heart, courage, and encouragement did the Saints receive the truth! how resolute and vehement were they against Popery! what a number of miles did they measure to a Sermon! how took they the kingdom of heaven with violence! But now in the continuance of our peace, plenty, and prosperity, how do men loathe this Manna, only cloyed with preaching of God's word! The former age that prized it, is gone, and carried their affections with them. Our peace hath bred up a surfeited and graceless generation, that hate the directions of truth, and scorn the profession of holiness as an hateful heresy. Instead of frequenting Sermons, and godly exercises of praying, reading, conference, and holy communion: now the taverns, tobaccoshops, alehouses, playhouses, whorehouses are stuffed. Knots of drunkards, gamesters, swearers, and vile persons haunt together, and fear no laws of God nor man. For bibles and godly books we have the devils: yea cards and dice, store of pipes and smoke. In stead of holy exercises and conferences we have blasphemous swearing, and scorning of goodness, riot and ribaldry, surfeiting and drunkenness, chambering and wantonness, audacious boldness in evil, and shaming at nothing but the very show of goodness. Thus as plenty begets surfeit, so our peace hath made the land heartsick, and the disease is not more general than desperate, likely to shame all the Physicians, all the Ministers of the land, who know not how to turn their hands to recover and help her. 1 Worldly prosperity is a good mother, but Reas. 1. through our folly brings many bad daughters: so A good mother bringeth bad daughters. ease slays the fool, Prov, 1. 32. That God's blessing should be our bane, is in us, not in it. For our natural folly is, that having found honey we eat too much. even to hurt ourselves: and this folly reigneth in wicked men, and too much of it is bound up even in the hearts of God's children, by which they are prone enough to pervert Gods good gifts. God feeds men to the full, and the wicked run to commit adultery, and assemble themselves by companies into harlots houses, jer. 5. 7. Thus do wicked men abuse these sweet refresh, as the drunkard doth drink to wash away his sense and reason, or as a mad man a sword, which might serve for his safety. Yea even Gods children are too like our children, who having got fruit hardly give it over without a surfeit. Quest. What are these lewd daughters, bred up by prosperity? Answ. 1. Forgetfulness of God. Worldly prosperity 1 Forgetfulness of God. and peace make both Churches and persons forgetful of God. Host 13. 6. They were filled, and their hearts were exalted, and they forgot me jer. 22. 21. I spoke unto thee in thy prosperity, but thou saidst thou wouldst not hear: this hath been thy manner from thy youth. The Prodigal never remembered his father, while he was in prosperity and riot. This danger the Lord well discerning in his own people, straightly warneth them, that when they come into the land, and enjoy houses, vineyards, olives, and have eaten and are full, then to beware they forget not the Lord their God, Deut. 6. 11. 2 Pride against God, and forgetfulness of themselves. 2 Forgetfulness of themselves. Let prosperity once win the heart, it fortifies it against God. Hence hath pride and ambition been the bane of the purest Churches: and so incident to good men in their peace, as the disciples themselves shall affect hierarchy and Kingdom, and their own preferment at the right and left hand of Christ, in his supposed temporal kingdom. Now another mischief hangs hereupon; that the tops of these mountains of pride are unfit for the herbs and flowers of grace, to root or grow upon: neither do the reins of God's grace stand upon these hills, but slide down into the valleys. 3 Effeminateness, softness, love of the world, 3 Effeminateness. delicacy, fear and slight of the cross of Christ. For it is exceeding hard to have prosperity and not to love it: it is hard in the increase of riches, not to set our hearts on them: & most easily is the heart won from the God of heaven to the god of the world. The reason is, because we are naturally from earth, and carry a lump of earth in our hearts: and quickly fill up all our rooms and senses with it, our eyes, hands, ears, mouths, and all our natural motion is that way. Again, minding of earthly things must needs make men enemies to the cross of CHRIST, as those in Phil. 3. 19 4 Contention and strife for the holding and enjoying 4 Contention. of the present fullness and security, and a special resistance of those thac stick closest to the simplicity of Christ and his Gospel, or any way touch upon that string. Ambitious Amazia will not suffer Amos to preach. And Diotrephes loving his pre-eminence riseth up against St. john and the most faithful Pastors. By all which we see, that as weeds grow abundantly Weeds grow abundantly in rank soil. in rank soils, and without great care kill the herbs▪ even so many mischievous plants and weeds rise up in the fat grounds of prosperity, which seldom peep out of the lean and barren grounds of persecution and tyranny. 2 As Satan is more frequent and dangerous in 2. these temptations of prosperity, so ourselves are most easily foiled in these rather then in the other. For the first, Satan is more dangerous in these: for as an enemy when he cannot overcome in a pitched field, gets him to the woods and bushes, and there lays his ambushments, in which he is more dangerous then in open hostility, so Satan when he cannot by violence and open force conquer, by secret and bewitching allurements he gets an easy victory. For the second: our-selves are more securely drawn and alured by the sweetness of prosperity, which, as a bewitching Delilah, hath more prevailed by sugared words and craft against many Sampsons', then by all the power of the Philistians. If prosperity came out against us with a bloody ensign, or a flag of defiance, or with a dreadful sword shaking in open hostility, our fear would be more, and our danger less. But it comes as joab, or judas; when it kisseth, it killeth: it killeth with kindness, and with the sweet poison of a cunning enchanted cup. Which serves for refutation of Papists, who glory Use 1. in outward prosperity, as a note of the true Church: but by this text and our own experience we see, that their prosperity is like Jaels' milk, which hath brought them on a dead sleep, as Sisera, whence they shall never awake without a mortal wound: Judg. 4. 12. and like the dead sea, in which no life or living thing, no grace, no spirit, no spiritual worship is to be found: Likewise it reproves the folly of carnal men, who willbe acquainted with religion so far as they may profit themselves and thrive by it. If godliness may be gainful, and wisdom come with inheritance, they are forward and devoute: but if it will not stand with their state, ease, credit, and outward prosperity, either they forsake it with Demas, or with Demetrius persecute it. Heaven itself hath no content, because golden gain and hurtful prosperity pours not from thence. 2 Note hence how contrary our nature is Use 2. to Gods: he by his infinite wisdom fetcheth good out of evil for us, but we out of our folly su●ke evil of good. God gives us good gifts as sweet as honey, but we like spiders draw infection and poison from them. Lamentable it is how we pervert all Gods gracious ends and aims for our good. There be three chief ends, which the Lord aimeth at in raining down the showers of good blessings and prosperity upon us, but we pervert them. 1 He expresseth his bountifulness to lead us to 3 Chief ends of prosperity perverted by ourselves. repentance, Rom. 2, 4. Every benefit should be a means, yea Sermon of repentance. But we by hardness of heart that cannot repent, abuse them to hinder ourselves from repentance, or to multiply that where of we must repent. And no marvel if the wicked by their prosperity harden their own hearts, when the godly are in danger by others prosperity to harden themselves, as David, Psal. 73. 13, 14. 2 The Lord shineth upon us with the sun of prosperity, that we might rejoice in the beams of his love, and serve him with more cheerfulness and better hearts Deut. 28. 47. thou servedst not the Lord with joyfulness and a good heart for the abundance of all things. But we use them as clouds to hide from us the light of the sun, and hinder our sight from the beholding of his grace, being never less mindful of him then when he is most mindful of us. 3 The Lord affords outward prosperity to his servants, to be by them occasioned and encouraged in goodness, to quicken them in the way, and to make by them better speed to heavenly habitations: Luke 16. 9 Make you friends of unrighteous Mammon, that they may receive you into heavenly Mansions: namely, not as causes, but witnesses of our salvation: But we make it as a dead sea, in which lives nothing, or as nails to fasten our hearts to earth and earthly things; so as hardly and heavily are we lifted up in heavenly meditation or conversation. All this enjoins us, First, to bewail the vile corruption of our nature, 3. Rules of direction herein which is so started away from God, with whom we had once a similitude and conformity. Secondly, to watch it narrowly, being so slippery and prone to decline, even where it is most encouraged and fenced to the contrary. Thirdly, to labour to correct it, and bring it back the way it is gone from God: Keep it straightly to God's aims and ends: For shall the Lord even by afflictions, ill in their nature, work out our good in conversion, sanctification, and salvation, and shall we be so contrary to him, as by his benefits set forward our own damnation, as if the Lord intended to kill us with kindness? 3. If prosperity more bane the Church than adversity, Use 3. then must we be more watchful in prosperity All our watch is little enough in prosperity. and peace, because then danger is nearer: For compare these two a little, and see, and say whether is more dangerous: For, 1. Prosperity usually is a beam in the eye, and Four instances of the dangers of prosperity. shuts the eye of understanding, and closeth the ear from hearing counsel; whereas the rod and persecution openeth the shut eye, and the ear that was sealed, job 33. 16. For as the Sun and dust do hinder the sight, whereas a ruffling & stirring wind cleareth both the air and our eye; so the sunshine of prosperity fills the eyes of the mind with moats and dust, which suffers us not to discern spiritual things so clearly, till God by some tempest clear our sight, according to that, Vexation sharpeneth the sight: See I●r. 31. 18, 19 Vexatio dat intellectum. 2. Prosperity commonly makes men secure, naked, open to temptation; whereas persecution and tyranny makes them watchful and armed, and fit to make resistance against sin and assaults. David who could not be overcome in his battles, but was humble, tenderhearted, chaste and conscionable, compiling holy Psalms and prayers, full of gracious soliloquies, in his peace and rest was soon conquered, now must he have Bathsheba, slay Vriah, in the pride of his heart send out joab to number his people, to see how he could stand by his own strength, and what great evil comes amiss? now he is off his guard, and out of his strength, and as a City without walls. Look upon Hezekiah in his sickness, and see him a picture of humility, a pattern of piety, full of confessions, prayers, praises, and divine meditations, Esa. 38. But look on him recovered, and you shall see him glorying in his wealth, priding himself in his treasures, and confederating with enemies: for as a fair & hot summer's day makes a man cast off his clothes, whereas a cold storm or wind makes him fasten them unto him; even so it is incident to good men in the gleam of peace and rest to walk more loose, and at large; whereas a threatening storm will make them buckle themselves, and get their graces fast unto them 3. Prosperity makes men and Churches wanton, and unruly; as Israel is an untamed heifer, knows not his master, and leaps over all hedges, but adversity is as a thorny hedge, Host 2. to contain men in bounds, and hold them from excess; Israel in affliction will return to her first husband, considering it was then better with her then now. This made Augustine Jnselix Ecclesiae foelicitas. Magnae foelicitatis est a foelicitate non vin●i. truly term it the Churches unhappy happiness, and to conclude it a point of great felicity not to be overcome by worldly felicity. 4. How many of our own experiences may awaken us, and hold us waking, suspicious of prosperity. Who ever saw the tree of grace grow in the fertile land of pleasure? Sodom was as Eden, the Garden of God; but what were the inhabitants? Who are they that receive the Gospel? not many wise, noble or rich, but poor ones, and weak ones, 1 Cor, 1. 26. Christ's Kingdom is not of this world, his subjects are called out of the world, and at defiance with the world; Nay, his Kingdom is contrary to the kingdoms of the world, they rise by worldly prosperity, wealth, wisdom, power, but Christ's by humility, passion, patience. Who are the poorest among us in good works of mercy, piety, and charity, but those that most abound in wealth & superfluity? Dives cannot spare crumbs: Poor men that receive the Gospel can spare some mites to uphold the Word among them; but many of our great rich men can spare only disgrace, contempt, and, I doubt, would be at some cost to get it away. I never knew man who would be at no cost for the Word, but he was willing to be at some cost against it. It is true of many great men, as we see true in the Mountains, which the richer they are in metals and minerals within, the more barren and fruitless are they without; Even so men to whom God hath given the greatest means, are often most barren of good works, because he hath not given them grace and will to use them aright. How hardly shall a rich man be saved? Who be they that leave God's house most desolate and empty, but they who most curiously build and seal their own houses? Hag. 1. 4. Poor men in town and country can come with much travel to this exercise; rich men many who have time & means to come with ease and pleasure, come not; because who are chosen to the end, are chosen to the means. Who be they that are carried to Popery and Idolatry from the truth, but great persons for the most part? and why so, but because it is a religion according to the flesh, a natural religion, a libertine religion, that suits with men's corruptions, set up by carnal policy and power, and therefore carries away such as abound in worldly prosperity? Who exceed most in riot and excess, but such as abound most in wealth and riches? And we may generally conclude, Worldly prosperity hath made many worse, few or none better: If adversity hath slain his thousand, prosperity hath slain ten thousand. 4. This affords us some rules and directions for Use 4. the ordering, First, of our desires. Secondly, of our conditions. For the first: If God bid us (as he doth) ask what we would have, and he will give us our wish, as he did Solomon; let us ask (as he did) wisdom before wealth or any outward prosperity; even that true wisdom with which God adds no sorrows: This is a gift which cannot be turned to our bane, as all outward gifts may. In the prosperity of saving graces lie no snares, as there do in all earthly prosperity, yea in all common graces: Christian wisdom teacheth to check those excessive and covetous desires, which seek and affect great things How to order ourselves. in this world, as knowing that paths washed in butter are slippery; and to say, Give me neither riches nor poverty, but things convenient. For the second; the ordering of our estates. 1. In prosperity be sober. 1. Of prosperity: If God please to add wealth to wisdom, as he did to Solomon, we must be sober and abstinent, and learn to abound as well as to want, for this is an harder lesson to take out; but Phil. 4. 11. not so hard as fruitful. For as sobriety and abstinence in the midst of large provision preserveth bodily health, and helps to free us of such diseases as come of fullness; so the sparing use of worldly comforts preserves the health of the soul, and keeps strength in grace and virtue, and preserves from corrupt humours of vice and sin, which come of fullness and unwatchfulness. 2. Of adversity; If the Lord temper our prosperity 2. In adversity be thankful. with a sound measure of affliction, we must on this ground, 1. Be thankful; for all his works are, God's works are all, First, wise; in wisdom he doth them all, unto which we must subscribe, though we see not 1. Wise. the reason of them: In wisdom he appointed the way to Canaan, through a dry and barren wilderness, though Israel murmured at it: Yea, Christ himself, the wisdom of his Father, came from heaven, and best knew the way thither; and to show us the right way, made choice rather of an afflicted then prosperous estate. Secondly, seasonable; for he doth all in his appointed 2. Seasonable. time, in which every action is beautiful. Thirdly, profitable to his Church; and therefore he sends in afflictions like a cold frost, to nip in the 3. Profitable. rankness of our soil, and so fit us to fruitfulness; and as a good Physician sees it profitable to prescribe a spare diet to his surfeited Patient, so doth the Lord to his surfeited Church or servants: Therefore let us not in all this sin with our mouths, or change God foolishly. 2. Make no more haste out of afflictions than good speed; Gold is not presently pulled out of the fire, so soon as it is cast in, but must stay a while till it be purged: It is a safer state, though sourer; as the three Children were safer in the furnace than out of it: Gold hath more cause to fear the rust, than the fire; and to us prosperity is more dangerous than adversity. Verse 14. But to the woman were given two wings of a great Eagle, that she might flee into the wilderness into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. AS the former Verse expresseth the furious assault of the dragon against the woman, so this declareth her happy evasion and escape, with the cause of her conservation, and that was her flight, and disappearing from the sight of men: For what should the poor woman do, being not able to withstand so huge and fierce a beast and Monster? We have seen how this woman stoutly withstood the bloody persecutions of the Imperial Dragons, and never thought of flying; she feared not sword, fire, Gibbet, nor the most exquisite torments of the fiercest tyrants, but the more she was persecuted, the more glorious she was, and shined in surpassing brightness of holy doctrine and life. We have heard what an happy victory and triumph she hath carried against all those bloody and open enemies. But now the dragon turning himself into another shape, and unto another stratagem, under the profession of Christ furiously opposing Christ; when by the clouding & vailing of the truth of the Gospel, she saw herself spoilt of the shining clothing of the Sun; when she saw the Moon, that was under her feet, set above her head; when now her Pastors and Bishops, whom persecution could not conquer, were addicted to pomp, wealth, contention, primacy, and greatness; when now she saw herself robbed of her crown of twelve stars, that was upon her head, and those stars were fallen from their Orb and Firmament; when her Pastors, forsaking Apostolic doctrine, and striving for superstitions, and to stuff the Church with humane devises and traditions, in stead of Christ's most sacred institutions; when she saw that not now the bodies of men were slain and wounded, as in former persecutions, but their souls and consciences were everlastingly wounded with heresies, errors, and Apostasy for the truth; now she flies into the wilderness, now she dares not show her face in those particular congregations, in which formerly her beauty & glory was conspicuous: her case now is as of a chaste spouse, who seeing a painted harlot and a bewitching whore taken into her place, and those offices of love, and duties of marriage bestowed on her, which is the wives right, she is willing to give place, and take herself to a solitary and sorrowful life, to be so unkindly cast off; so doth the true Church and Spouse of Christ hide herself from those adulterate doctrines, superstitions, and Idolatries, which thrust out Christ's own pure Ordinances. Here are two things: 1. What is this flight. 2. What are the means. For the flight. 1. This flight of the Church is not a ceasing to be, Four conclusions to understand aright what is this flight. but to be seen; for Christ will have always a true part of his Catholic Church upon earth, that shall hold and profess constantly the true faith without change. So as the Church ceaseth not to be, when she ceaseth to be seen, but hath a true being when she is least visible. 2. This ceasing to be seen is not in respect of particular Christians, but of particular Congregations; the which although they may cease, because by persecution or heresy the external government may fail for a time, the Pastors may be interrupted, the sheep may be scattered, the discipline hindered, and the external exercise of religion suspended, and sincerity of religion exceedingly corrupted, yet there shall not cease to be many godly members dispersed here and there, who shall hold the truth for substance; and so now, though there were no or few assemblies, in which God was purely worshipped, while superstition, tyranny and Idolatry usurped all places, yet many believing Christians were reserved to Christ in secret, although either not known, or of no reckoning in the world, but contemned and oppressed. 3. This ceasing to be seen in particular Christians is not in respect of their persons, as men, which are as visible as ever, but in respect of the visible exercise of God's Ordinances, of the Word, Sacraments, Prayer, and outward form and government, which persecution had now restrained. 4. This invisibility in respect of visible exercises, is not in regard of the Christians themselves, but of the blind world; for the persecuted Christians may have a secret knowledge among themselves, and a secret profession and exercise of religion, and yet the blind world take no notice of them; & yet the Church not destroyed, nor ceaseth to be, no more than the Sun ceaseth to shine, though a blind man cannot see it in the day, nor a seeing man in the night, and no more than a man ceaseth to be a man, because he is hid. Now from the cause of this invisibility and flight, Observ. learn that error and heresy is more hateful to the Heresy is more hateful to the Church than tyranny. Church than persecution and tyranny: Corruption of doctrine, and changing the truth into a lie, more straightneth and scattereth the Church than sword and torments of tyrants: that drives the the Church to her wings, not this; that manifests the true Church and members, but this hideth and obscureth her. Let the example of the Church make us wise, Use. 1. To fear the dragon more when he fawneth Nobis melius visum ●st, locum mutare, quam fidei veri●●atem; aedifici●ru●que & 〈◊〉 amaenitatem amittere, etc. then when he rageth, more in his Fox's skin, than in his Lion's skin; He is more dangerous when he would teach Christians to deny the truth, than when he would force them: His wiles are more mischievous than his violence, his Doctors more dangerous than his Captains. 2. More to fear loss of truth, than loss of wealth; Hier. Ripario loss of the Gospel than loss of goods or life. This is true godliness which teacheth Mary to fasten upon the good part, whatsoever become of the worse. 3. Hold him that would spoil us of the truth, a greater robber than him that would steal our goods, an heretic worse than a tyrant. 4. Be more careful to hold the truth, and keep our part in the Gospel, than our portion of goods and wealth: The Church to hold the truth, chooseth a poor, desolate, solitary and sorrowful estate; and a wise Merchant will sell all to buy the pearl. But where is this care, or where be the Children of this mother, who for the truth sake would follow her into the wilderness, who either care for the presence of truth, or fear the loss and removal of it? Where be the buyers of the truth in this age, when so many value it not worth a shoestring? How few fear the prevailing of Popery for the truth sake, though perhaps for their peace sake, or wealth sake they had rather have things stand at a stay? Now in the means of the woman's deliverance are five things in this verse. 1. The means themselves, two great wings of an Eagle. 2. Whence she did fly with them, from the face of the serpent. 3. Whither, into the wilderness, called her place. 4. To what end, to be nourished and preserved there. 5. How long, for a time, times, and half a time. In the first are, 1. What these wings are. 2. The number. 3. Whence she had them, they were given her. 4. The similitude, wings of a great Eagle. By Wings are meant the special means of the Church's escape from danger; so called, because What these wings are. they resemble the wings of the birds in a twofold use. First, as a bird by his wings flieth swiftly from the danger, and so saveth his life, even so the Lord by these means, foreseen and appointed by himself, worketh a swift escape and speedy safety in the present perils of his Church. Secondly, as the bird hideth her young under her wing, Mat. 23. 37. so by and under these means the Lord hideth his Church, as under the wings of his Providence, where she lieth most safe and secure till the danger be over, Psalm 91. 8. He shall cover thee under his wings. For the number, they are two: enough to fly withal: The number of them. no bird hath or needeth more for her flight. The Church is supplied with as many means of her good, as the Lords wisdom seeth her need to require at all times. This number of two hath set many wits on work, to tell us what they be. But they agree not, nor can, seeing the means of the Church's safety are infinite. Some define them to be faith and patience, which lift her from earth to heaven. Some say they are the two Testaments, the Old and the New, in which the Church's defence lieth. Some say they are the two Tables, containing love of God, and of our neighbour. Some, that the one is the wing of prayer, the other of charity. Some, that the one is the contempt of earth, and the other the aspiring to heaven. But we need not be so acute: and, if we should settle upon any two things, we should perhaps miss the mind and aim of the holy Spirit of God, as most of these must needs do. The likeliest (if we would restrain the number, and conceive it definite) were, the providence of God protecting, and his oracles directing the woman in this speedy flight. But the number is definite for indefinite; and two in this place, for the propriety of the subject, and metaphor: For, for a bird to have more wings than two, or fewer than two, to fly withal, were harsh and improper. Not that we are not to conceive more means of God's providence, and the Church's safety, than two: for these two wings are the same with the seven pipes serving to the lamps, Zech. 4. 2. alluding to the pipes of the candlestick, which were seven, of which he speaketh in that place: and as the number of seven aptly agreeth with that allusion, so only the number of two aptly agreeth with this. But whence had the Woman these things? Whence she had them. They were given her. The text implieth two things. First, That the Church had no wings of her own: all her safety and defence is laid out of herself: as a weak woman can make small shift for herself against such an army of dragons. Secondly, Though it be not said, who gave her the wings, yet it is employed they were given of God: for he is the father of lights, from whom cometh every good gift: and, he that prepared her the place, vers. 6. prepared her wings to fly to it: &, with him only is counsel and strength; he only can afford means of escape and evasion; he stretcheth out his strong and oculate providence, as two wings, the feathers of which are the truth and faith of his promise, sealed and delivered by the hand of his Two Witnesses; and thus he saveth her. Lastly, for the similitude: wings of a great Eagle. So many phrases in this book, so many mysteries. Here is an allusion to Exod. 19 4. you have seen how I have carried you on Eagles wings, and brought you unto me. By those Eagles wings someunderstand Moses & Aaron, their leaders: but they themselves also were carried upon these wings. By them is meant the powerful means of opening a way in the sea, raining Manna from heaven, breaking a rock for water, covering them with a cloud by day and night, etc. In this text these wings of a great eagle note to Wings of a great Eagle note 4. things. us 4. things: 1 As the eagle out of her love to her young ones fluttereth and steereth them out of the nest to a safer place, when she fears danger: so the Lord for the love of his Church, in danger urgeth her out of her nest and rest, and leads her into a safer place, in the wilderness; Christ out of judea, Israel out of Egypt. 2 As the eagle having gotten her young ones forth, when they begin to fly, supports them with her wings, lest they should fall, Deut. 32. 11. so the Lord supports his Church in her flight from falling, carefully seeing to her that she take no hurt. Psal. 37. 24. 3 As an eagle, especially a great eagle, hath strong wings, agile, and able to carry her in a strong flight, to fly far from danger: so the Lord in the needs of his Church provides some great and powerful means, and by them as by strong wings sets his Church beyond all the reach of hurt and danger, Thus Nebucadnezzar a great man is called a great eagle with great and long wings, and full of feathers, fit to accomplish GOD'S word against Zedekiah, Ezeck. 17. 2. 4 As the eagle flieth high aloft in the air, and beyond all sight of men, by the length and strength of her wing: so the Lord draws his Church near unto him, from out of the sight of men, and near Heaven, and the nearer him the further from danger. Observ. 1. God who could save the woman by his word, without wings, doth not ordinarily save God ordinarily saveth his Church by wings and means. her but by wings. For God's providence excludes not, but includes means of safety. Moses must be saved from the waters to be a Deliverer, but he must be put into a basket, pitched and prepared for him. They in the ship (Act. 27.) must be saved from drowning, but they must abide in the ship, and then some on planks, some on boards and pieces of the ship came safe to land. Exod. 15. 25. God could have sweetened the bitter waters with a word: but Moses must cast in a piece of wood to sweeten them. He could have divided the sea, and dried the way by his strong word, but doth it by a strong East wind. Which teacheth us not to neglect the means appointed by God for our good: for God who tieth not himself to wings, tieth the woman to use them when he pleaseth to afford them. Hezekiah must be healed by a lump of dry figs. Nature teacheth, that he that would reap, must sow; he must eat, that must live; and he must fight that would have victory. So grace teacheth, that he that would reap one harvest in glory, must sow the seed of grace in the seedtime: and he that would live eternally, must feed on Christ by hearing, reading, believing, and obeying his word: and he that would be crowned, must strive lawfully. Observ. 2. The Woman having no wings of her The Church hath wings and means sufficient to avoid danger. 3. reas. own, hath wings given her of God: which teacheth, that the Church and members of it shall have wings sufficient to avoid all hurtful danger in due season. For 1 Our text saith God will afford two, sufficient for escape, and, wings of an eagle, to fly swiftly and make a speedy escape, and, wings of a great eagle, to fly strongly, and aloft, and far from danger. 2 Gods presence is not an idle presence with his people, but he is present to save; jer. 30. 11. I am with thee, to save thee. 3 The Ark was a type of the Church, and that was all and always covered with wings of Cherubins; signifying the divine protection always watching and covering the Church, and spreading his wings over the faithful, to repel any harm, further than he will turn any evil to his own glory and his Churches good. For we must know, that all promises run with exception of the cross: and God in his wisdom doth not always give to every member of the Church wings to fly from external tyranny and persecution, but dealeth as a good husband man with his corn, some he sends to mill to grind, but some he reserves for seed; so the Lord appoints some of his servants (as Ignatius) to the mill; I am, saith he, the Lords wheat, and now I must be ground with the teeth of Lions, to become good bread; but others are reserved for succession and growth. So as the Church and her members shall not want wings for safety, if God see it not better or fitter for them to be throughly tried for his glory and their salvation: and then, if they be not saved from the danger, they are saved in it, and by it. Use. 1. It serves for the consolation of God's people 4 Grounds of comfort hence. in the midst of so many dangerous difficulties. 1 The dragon may create the woman trouble, so as she shall want no molestation for a time: but he cannot hinder her from wings, to make an escape: seeing God hath undertaken she shall not want seasonable deliverance. 2 If we want wings of our own, or our wings want strength, the Lord looks on our weakness, and, as an eagle, puts under his wing to sustain us. Think on this in sickness, weakness, wants, etc. 3 These wings of God cannot be clipped, shortened, weakened, or broken off: which is a sure stay in all the affronts against the Church by Antichristian forces, who, if they could get the Church from under these wings of God, would soon effect their exploits: but as soon must Christ fail, as his Church: his death, and passion and all should then be in vain. 4 These wings greatly comfort the Church in God's deliverance employed to be▪ danger, by implying the quality or properties of God's deliverance: as, 1 It is speedy, as having long and large wings: 1 Speedy. what speed was made in Israel's deliverance out of Egypt, when they came out all in one day, and all Egypt in one day sunk and was drowned? 2 It is unresistable: these eagle's wings carry the 2 Unresistable. Church through all hazards, and enemies, beyond all reach of danger or dart; as if the eagle had her young above the clouds and sight of men. Thus the Lord carried Israel through the wilderness beyond all hazards and enemies on all sides, as if no enemy had seen them. Thus the Lord carried the Ark through a world of waters, waves, winds, rocks, mountains, as if there had been no danger at all. 3 It is most comfortable: for besides the safety 3 Comfortable. that the wing of the hen affordeth from injury of weather and the birds of prey, how doth the wing cherish and refresh and strengthen the birds under it, keeping them warm from cold and chillinesse? the same comforts do the Lords wings of protection afford to his children. Use. 2. This serves for instruction. 1 Acknowledge that all the wings which the Woman hath for her preservation are from the Lord, and a free gift of his mercy. Psal. 3. ult. Salvation is the Lords: and besides him is no Saviour. He is not only the Son in the peace of the Church, but the shield in her trouble, Psal. 84. If then we have means of good, ascribe them and the glory of them to God; not to our own industry, policy, forecast, or endeavours. Neither have Saints, Angels, Prophets, Apostles, Virgins, Martyrs, any wings for us to hide us under. But this point we prosecuted at large in the beginning of the tenth verse. In all dangers to fly under the shadow of these wings. 2 In all our dangers to fly under the shadow of these wings: as David prayed, Psal. 17. 8. Hide me under the shadow of thy wings: For 4. ●eas. First, Here is a strong and sure hold for safety: the 1. name of the Lord is a strong tower, the righteous run Pr●v. 18. 10. to it & are saved: no power can scale it, no stratagem can win it, Secondly, other creatures being pursued fly to 2. their dens and nests in earth, but the Churches hiding place is in heaven. Psal. 32. 7. Thirdly, God therefore acquaints his children 3. with dangers, to chase them under his wing: for as the hen sometimes calls the chickes, but they come not, but if a kite or hawk be above them, than they run under her; even so never do the Saints more desirously run under these wings, than when they are most frighted by wicked men. jacob, afraid of Esa●, runs under them. David, pursued by Saul, runs apace under them, and composeth that Psalm, Ne perdas. Psal. 57 2. In the shadow of thy wings will I trust, till these storms be overpast. Fourthly, God therefore gives us experience of the 4. comfort of these wings, that we should run under them, and do as the chicks, who finding the comfort and cherishing of the wings, still run under them. Psal. 36. 8. Oh how great is thy goodness! therefore the sons of men trust in the shadow of thy wings: and Psal. 61. 5. Because thou hast been my refuge, I will seek protection under thy wings. Have we in the Church and Land had such experienced safety under the wing of God, against the Spaniards in 88 in the gunpowder treason, in the safe and happy return of our Prince, in all which we were given as lost? let us still run under the same wings. 3 Though we see not wings presently, to escape danger and trouble, yet let us depend upon the Lord who in due time will supply them. Abraham had them not till the third day, nor saw them till he was in the Mount, even in his deepest trial, and then the Lord gave him wings of deliverance. Israel saw no wings till he was in the bottom of the Sea, and in the deeps, and then the Lord afforded these two wings of a great Eagle for their deliverance. Seest thou no means as yet? wait still: perhaps thou art not yet deep enough: but in the deepest sorrows wings shallbe supplied. jonas sees none in the deep till the third day, nor our Lord himself the true jonas. 4 Be sure that all the wings and means of safety Be sure that thy wings be given thee of God. be given thee of God, that they be lawful, warrantable, and good: be sure they be allowed and ordained of God: for he gives no other. Be able to say as Abraham to his son, My son, God will provide a sacrifice. If we want wings, Satan would have us make stones bread. Esau wanting wings will make himself a pair, by selling the birthright for present maintenance. Saul wants wings of escape, and provides them from the witch of Endor, and from her takes advice and help. Nay Peter in the sight of Christ, if he want wings to fly out of danger, will make him two wings to save himself by, by denying and forswearing his Master, Gehezi will get wings by lying and deceiving: and so do many Tradesmen: But these wings are not given of God, but of the devil. Against all such unjust and impious means we must hold the resolution of those godly men; If the Lord should forsake us, we will not do this; I will not seek to the devil, nor to the witch; I will never own the wings and means which come by lying, swearing, deceiving, Sabbath-breaking; I will use the wings of faith and confidence, of prayer and patience, the wings of piety and holiness, and these weak wings of mine shall lean upon the strong wing of God, till his appointed time and deliverance come. 5 Learn, when it is lawful to fly in persecution; Then we may fly persecution when we have wings from God. namely, when God hath given wings to fly withal: but the woman must not fly before she have wings. When thou hast wings, thou mayest use them. Quest. How shall we get wings to fly from 4 Rules to obtain them. danger? Answ. 1. Become Eagles, and you shall have 1. Eagles wings: so Christ calleth the godly, Luk. 17. 37 Eagles. First, To fly aloft, and lift up our nests, even in Job. 39 30. the rock: converse and dwell in heaven, and there hide ourselves. Secondly, To be of sharp and strong sight, to see our meat a far off, to fetch the promises from far and feed on them as present, to behold God's face in Christ, cleared as the sun in his strength, by the Eagle-eye of our Faith: Thirdly, Not to be weary of flying, or faint in waiting, but renew our strength as the Eagle, Psal. 103. and go and grow from strength to strength: Fourthly, Where the body is, thither to resort, Luk. 17. 37. follow after Christ, and frequent the places and means where he is preached, fly after him by holy thoughts and desires, ascending to heaven where he is. 2 To get wings to fly danger; be sure of a commandment 2. and warrant, as joseph for the safety of Christ, his wife, and himself, Mat. 2. and as Elias, fly for thy life into the wilderness, when thou art sent. First, hear that voice, Get out of her my people; and that, Esa. 26. 20. Get thee into the chamber, my people, till the storm be over. 3 Fly to God by earnest prayer. He that wanteth 3. wings to fly to God, wanteth wings to fly danger. First get the wings of a Dove to fly to GOD, and then shalt thou get the wings of an Eagle, Psal. 55. 6. 4 Fly from sin by the wings of repentance and godly sorrow. Thus john Baptist commanded the Jews to fly from judgement to come, Mat. 3. 7, 8. This is the way to fly present wrath: else thy flight will be to little purpose: flying from a Lion thou meetest with a Bear, and it is like the flight of Amaziah, 2 King. 14, 19 who fled, but death met him in his flight. From the presence of the dragon.] This is the second general in the verse. Quest. How can the woman fly from him, whose throne is in all places, being the god of the world, and himself every where compassing the whole earth? And if she fly any where among wicked men, it is but to fly from the devil to the devil, her state is not bettered. Besides, is she so swift to fly, that the devil cannot overtake her? Answ. This flight from the dragon is not in respect The flight from the dragon is in respect of state not of place. of place and bodily motion, but in respect of state and condition: so as here we must not understand a change of place, but a change of condition and ornaments. 2 It is not an absolute avoiding of the dragon's presence: for both he and his army ever compass the Saints; but it is respective, namely, from his deadly power in persecuting; as when the power of tyrants is so restained, that they cannot reach and overtake the Saints, to murder and destroy them, as formerly in the days of heathen Emperors. 3 The woman could never fly from Satan's temptation or molestation, but by this flight might & did avoid the serpent's face, that is, open persecution and tyranny, as Paul was saved from the mouth of the Lion Nero. 2 Tim. 4. 17. The sense than is, that the Church was now more safe from open persecution and oppression than before, called here the face of the dragon; as they that fled out of Jerusalem, (Act. 8. 1.) fled not from the temptation of the devil, but from the reach of the high Priests. Object. But you say that the Text and this flight is to be understood of the times of Antichrist; and was there ever more horrible spoil and tyranny against the Saints and faithful Christians than all that time? was ever the dragon's face more furious than in Antichristian religion, which never met with any godly man of any degree, whom they spared? Answ. Antichristianisme being contrary to Christianity, must be most cruel and fierce, as that is most meek and peaceable; so was it ever an Apollyon, and destroyer of God's Saints; but, First, not in open profession of hostility against Christ, as the Imperial dragons; the Antichristian dragon is as fierce, but he hides his face, and under a colourable pretext and profession of Christ, destroys Christ and Christian profession; Antichrist comes not like a Turk, with a flag of defiance against Christ, but like an Herodian, pretending his worship, intendeth his murder. Secondly, for the time of the blackness of Popery, though they persecuted to death all the Professors of the true religion, whom God had set out in the several ages to witness his truth, and to confirm the rest of the Saints, yet the Lord hid most of the Saints from their rage and fury; the intentions of Antichristian enemies were bloody and tyrannous, but the Lord by preserving his Church, caused them to fail in execution, because he kept them from the face and knowledge of the dragon, and saved them from the mouth of the Lion; experience hereof was manifest in Queen Mary's days, in the Massacre of 1572▪ and Gunpowder treason. Into the wilderness. Hither doth the woman fly; and it is called her The third general in this verse. place, appointed her by God for her safety. Of this wilderness we have spoken at large, Verse 6. and will now only note this lesson; that the woman, The true Church is not always glorious, but always Observ. safe. Church not always seen. Ecclesia aliquando in uno Abelo, in uno Enocho, in uno Noacho, in uno Abrahamo. Aug. She is not always glorious and externally conspicuous to the world: For sometime she is hid in the wilderness, in an afflicted and sorrowful condition; Was not the Church hid and obscure, when as clear an eye as Elias could not see it, yet were 7000. reserved? was she not hid and inglorious in Christ's time, in a few obscure persons, joseph, Mary, Simeon, a few shepherds, fishers, women, Publicans, and other mean & despised persons, persecuted, excommunicated by the Priests, Scribes, pharisees and Elders of the people? Was not the Church obscure under the heathen Emperors: when the Pastors were slain, the Churches spoiled, the Scriptures of God burned, no Christian suffered to live? no sooner was any known, but accused; no sooner accused, but condemned and executed. In the ages next to them, the whole world wondered to see itself so suddenly become an Arrian, a●d that there were in the world scarce five Catholic Bishops, who durst show themselves in that age; Where was now the glory of the Church? Hilary a Bishop in France, living in those times, about Delituit i● cavernis, non eminuit in primarijs sedibus. Cont. Auxent. the year 370 tells us where then we might find the Church: If any would find the Church, (saith he) it must not be in houses, Temples, Cities, but in prisons, Mountains, Dens, Deserts and Caves of the earth. But she is always safe: for, But always safe, four Reasons. First, if she cannot be safe in the City, she shall be safe in the wilderness: God provideth a safe place for her. 1 Secondly, the purpose of God for the safety of the 2 Church cannot be altered or abrogated by all the enterprises of the enemies; for his counsel must stand; and therefore let Pharaoh slay all the infants beside, Moses must be preserved alive by his own daughter, in his own bosom, to be a Deliverer, the only thing he would prevent: Let Herod slay all the infants under two years old, he shall miss of him whom he seeks. Thirdly, God's high account of his Church makes her always safe, as the signet on his hand, as the Apple 3 of his eye: the Church is as the Lord's wheat (saith Augustine) and shall be kept in the Lord's Granary: If Egypt be not a safe place for Moses, he appoints him Midian to fly into: If judea be not safe for the child, he shall be safe by a flight into Egypt (a wilderness in comparison) till the appointed time. Athanasius, who died in the year 390. speaking of those that were hid from the persecutions of those times, said, The child was preserved whom Herod sought Servatus etc puerulus ille, quem Herodes int●rfiere volebat. Oral. 1. contra to destroy. Fourthly, God's wisdom makes it healthful for the Church sometime to be hid, that she may always be safe; for else the whole world would Arian. fall upon her all at once, and utterly destroy her. 4 Which serves to remove the brag of the Papists Use. concerning their Church, and their brand and scandalous imputation against ours. For their Church they prove it the true Church, because they have had a perpetual external splendour, and a continual glorious visibility, and a true noted and famous succession of Pastors and Professors since Christ's Ascension till this day. To which I answer two things. 1. It is false, that the Romish Church hath held The Popish Church hath no true succession of doctrine nor persons. a true succession, either in doctrine or persons; for two Reasons, First, because there is no part of Popery, wherein it dissenteth from the Reformed Churches, which is near the age of Christ and his Apostles, but came in by patches and pieces many hundred years after, and some points very lately, till the whole Antichristian Chaos, and confused body was made up: I might instance in their Latin Service, Transubstantiation, Communion in one kind, worshipping of Images, prohibition of Minister's marriage, and the patching together of the several shredds of the Mass, with a number of other new devises, confessed by themselves to stand only by the Church's constitution, and not by authority of the Scripture. Secondly, as that argues their doctrine not successive from the Apostles, so they have no true personal succession from them: For there was not a Papist in the world for the space of six hundred years after Christ, nor any Father, Council or learned man in all those ages, who held the same points of Popery as now these do: This hath Bishop jewel unanswerably discovered in 27. points, and Master Perkins in thirty nine, in his learned Problem against Iodo●us Coccius. 2. Another thing I answer to their brag, is, that if it were true as they say of such perpetual glory and visibility, then could they not more strongly conclude themselves a false Church, seeing the true Church of Christ must fly into the wilderness many hundred years from the fury of Antichrist; unless they can make it appear, that a perpetual glorious external splendour, a perpetual visible head, Neither can such a visible perpetual succession stand with so many schisms in the Papacy: 30. averred by Onuph●ius, 26▪ confessed by Bellar●ine. and the most domineering Monarchy in all the world comporteth with the abject, desolate and retired estate of the wilderness, a place full of annoyance, wants, obscurity and solitariness. For their brand and challenge of our Church, that we cannot derive the pedigree of our religion beyond Luther, nor show where it was, nor the names and persons of any that professed it: To this I answer, 1. with Tertullian, Quod antiquissimum, verissimum; That which is indeed ancientest, is of all other the truest; and we hold our religion from the ancient patriarchs, Prophets, and Apostles, therefore it is the true religion, and hath a true succession in doctrine, and consequently of persons (suppose we could not name them) because it is the religion and faith of the woman in the wilderness, which sometimes Antichristian tyranny suffered her not openly to profess: she flieth into the wilderness, according to God's Word, to hold and preserve it to all succeeding ages. Object. But if you have so true a succession, why do not you name them. Answ. This miserable shift of the Jesuits apparently The late miserable shift of Romanists. argues the desperateness of their cause, and is like a Crayfish, which hath more picking than meat; a very trick and trivial inconsequence, to call us from the cause whereof they are weary, unto persons; as if we had no sounder arguments for the truth of GOD, and verity of our religion, then from men's testimony and succession: We know, that if we receive the testimony of men, the testimony of God is greater; and profess as the Samaritans to the woman▪ We believe not our religion for any man's word, or any woman's, or because any hee-Pope or shee-Pope saith it is so, or contrary, but because we have heard Christ himself speaking in the Scriptures. We take our religion as we take gold, not only or chiefly by the sound, but by the touchstone and balance; and we have learned in our Creed, to believe the Catholic Church, though we see it not. And because contraries make one another more perspicuous, I would ask them, whether we may not believe that the Tower of Babel was built, unless we could name all the persons that brought Brick or Lime to it, all the Masons, all the labourers, and workmen that were upon it; or whether we may not believe, that a tree is grown, unless we know the person, the name, the particular time and hours of the planting, sprouting, and growing of it: Doubtless, if we did not know when, and by what degrees, or by what persons and workmen their Romish Babel is built and reared, yet we see and must believe that it is built. And suppose we did not know (which in most essential differences we do) the persons, nor the very period of the time when every branch of the tree of Antichristian heresy did begin to sprout and bud out; yet our eyes see, and we must beleeuè, that the tree is deep rooted, large spread, and grown tall and thick: And were it not most absurd, that matter of divine truth must not be believed, unless we can name all men that ever spoke or believed it? But to hold them to short and manifest reason, I conclude in this form; Whatsoever Church hath a true succession of doctrine from Christ and his Apostles, hath also a true and perpetual succession of persons, whether that succession be visible and nominable, or no: But we have true succession of doctrine from Christ and his Apostles, as by the Scripture we are ready to clear in all points; and therefore we have true succession of persons, whether we can name them or not: By which reason we bring them back to the matter and cause, whence they are willing to slide, by bringing us unto persons. 2. I answer: If we were not so able, as by God's grace we are, to answer them calling for names, this were not to be laid to the charge of our religion, but of theirs; seeing the craft and tyranny of their Antichristian Synagogue hath made our search more laborious: For they have chased the Church into the wilderness, and forced her to hide herself out of sight, and then ask us for all those names that fled into the wilderness, and lived, and died there many hundred years since: They burn the persons and records, and then call us to account to show them their murders: They oppressed their persons as heretics, and suppressed their works as heretical, and used all cruelty and craft to extinguish their names and memories for ever, and now shamelessly they call upon us to put life into all those asnes, whose blood their cruel hands have spilt upon the face of the whole earth: And whereas the names which they call for, are to be had out of history, themselves by falsification of all Antiquity and story, and by shameless purging of all books from all truth which might make against them, have made this task more difficult, and themselves not more insolent than fraudulent. 3. I answer; that there was never any age since Christ, wherein our religion (in what it is substantially contrary to Popery) was not taught and professed, & must needs be more ancient than the now Roman faith, yea, the only true Catholic faith, from which theirs is a Catholic Apostasy. This assertion they have proved abundantly: 1. By Doctor White in his Way to the Church, Digress. 52. where he hath cleared, that from the year 600. (before which there was no substantial or fundamental innovation received into the Church, though some corruptions were creeping in before) till the present age, there was no half age wherein he nameth not sundry the Teachers and Professors of our religion, and resisters of the Papacy while it was in the shell. Me thinks the Jesuits should answer something to those names, before they call for more. 2. The same is further cleared by one of themselves; whose witness is the stronger, because it was the testimony of an enemy and Inquisitor, as is judiciously noted by that learned and worthy Bishop, Doctor Usher, in his book de statu Ecclesiae, cap. 6. pag. 151. There were (saith Reinerius the Inquisitor) many sects of heretics in times past, but none ever were more pernicious to the Church of God, than that of the Waldenses, or poor-men of Lions, for three causes. 1. Because of the continuance of it; sor some say it was from Sylvesters time, and some say it was from the Apostles themselves. 2. Because it was more general, for there is almost no land, wherein it doth not spread and creep. 3. Because all other, by some foul blasphemy against God, make men abhor them, but this hath a great show of piety; for they live justly before men, and believe all well concerning God, and all the Articles which are contained in the Creed; only they blaspheme and hate the Roman Church, and the multitude is easily drawn to believe them. This is the testimony of a Popish Inquisitor; Whence I infer thus: If these men held the whole body of religion now maintained in the Reformed Churches, and the same positions against the Roman religion, which we do, (as is undeniable by their Confessions, Catechisms, and Commentaries upon the grounds of religion; manifest, as else where, so especially in that late and worthy book entitled, Luther's forerunners, or The history of Waldenses, strangely reserved by God for these times; the same also is apparent in the Articles objected against them by the Inquisitors, set down by Papists themselves, and for which these godly Martyrs lost their lives by hundreds and thousands) If they were so ancient as from the Apostles, or Sylvester. (a circumstance not to be contemned;) If they were of such just life and sound belief, as the enemy reports them to be; If they were so many in number, and so dispersed into all Countries, and Fox. 211. so assisted, as none durst stop them, for the multitude of their favourites: If Reinerius himself say true, that himself being often in the Inquisition, and present at their examination, found forty Churches in his walk infected with that sect; and in one Parish of Cammach were ten open schools of them; If at one time were observed eight hundred thousand persons that made profession of the faith of the Waldenses. Morellmemorials pag. 54. out of the story of walden's. I would now ask a Jesuit, whether his fellow hath not named him persons enough in all ages, of pag. 11. such as ever since Christ held and maintained, and sealed with their blood our faith and religion; And whether any credit is henceforth to be given to his fellows, who say that our religion was never heard of in the world till Luther, and was but six years old when King Edward the sixth died; but every thing is nourished by that, whereof it is bred; and their religion being a compact of lies, must be upheld by lying whereof it is framed. 4. I answer: There was never any age since Christ, in which the Pope's Headship, the main pillar of Popery, hath not been resisted as heretical, and contrary to Orthodox religion: The Jesuits have names enough in that learned book of Doctor Crakenthorpe, entitled, Of the Pope's temporal Monachy; who, as if he had intended to prevent the Papists unreasonable demand of names, hath cleared by many names in every Century since Christ, that the Pope's temporal authority was resisted, and by whom, and that the sandy foundation of it, namely, the pretended donation of Constantine, is but a fiction, and a trick of a false finger, by which Popery hath been, through outfacing, supported a long time. I need hold no Candle to this Torch, only I wish the Jesuits to answer those names, before they call for more, or else they must go shorter by the head. 5. There was never any age since Christ in which the Pope was not detected and proclaimed to be Antichrist; before his appearing, implicitè, and after it, explicitè and expressly. This I have ready to prove Monarchomac. pag. 23. by names in all ages since Christ, in way of confutation of a Jesuits book sent to me to review, who impudently affirmeth, that Luther was the first that called the Pope absolutely Antichrist. 1. The Church is ever safe as the Ark on a world of waters, Christ is the Pilot. Use 2. 2. None can take her out of his hands, john 10. he is stronger than all. 3. He knows who are his, and where, and how to deliver them. 4 Quod inimici in perniciem machinantur, deus Aug. Epist. 105. ad Sixtum. convertit in adjutorium: fear not the tumults of Princes nor Antichristian forces, so long as Christ is in the ship it shall not miscarry. To be nourished.] The fourth general in this verse, is, the end why the woman fled into the wilderness: and that is, both to be preserved safe and provided for there. And this place is an allusion to the ancient story of the former Jewish Church, whom, when she cannot be safe in Egypt, God brings into the wilderness, where not having any provision by ordinary means, he doth extraordinarily feed her by Manna from heaven for the space of forty years. And thus he dealeth now with the Church of the Gentiles under the Antichristian tyranny, heavier than that of Egypt: When the woman can find no safety or peace amongst men, in the public profession and exercise of Christian Religion, the Lord retires her into secret places which afford her private exercises of religion, and in this hidden desert, and afflicted estate provides secret means of her feeding and safety. The Church of God and every member in the most hard times and desert condition shallbe assuredly Doct. fed and provided for. Of all places the wilderness The Church shallbe provided for in hardest times. was most unlikely to afford food and provision, where was neither sowing nor reaping, planting nor watering: the earth affords them neither fruit nor corn for forty years: and now the Lord affords them for one yearly a daily harvest, not of corn but of bread, not from earth but from heaven: he spreads for them a large table in the wilderness, and feeds them with dainty food and quails at his pleasure. So Elias flying from jezabel was sent by God into the wilderness, where he might seem more miserable, as exposed to famine, a more dreadful death than the sword: But he fled to be fed there, and the ravens shallbe his stewards and Caterers, before he shall starve in the wilderness. 1 The truth of God's promise cannot fail. Psal. 37. 3. Trust in the Lord, and thou shalt be fed assuredly: Reas. 1. and vers. 19 the upright men in days of famine shall have enough. Psal. 84. 11. He withholdeth no good thing from them that walk uprightly. He should deny his truth, his faith, himself, if he should not feed and provide for his: and therefore, if all fields should fail: and the whole earth grow barren, GOD cannot fail but feed those that trust in him. 2 Gods power confirms it: who is not tied to 2 ordinary means, nor limited to places, nor hath bound up our life in the fruits of the earth; but man lives by every word of God; not only ordinary, but extraordinary: so as if men will not, or cannot feed Elias, ravens can and shall. And all that he can do with means, he can without them. 3 His love is to his own as unchangeable, as his 3 power is infinite. He may alter their place and state, but not his love. He may change their condition, but not his own affection. And if the love of the creature be so bountiful and communicative, how can there be any lack in his love, which is a full sea and fountain, and all affection in the creature to his is scarce as the drop of a bucket? 4 His near relation to his Church causeth it. Every 4 man provides for his own family; else he is worse than an Infidel. 1 Tim. 5. 8. We belong to God's houshod and family: and if an evil father can and will give good things to his children, much more our heavenly father. He will bless and feed his inheritance, Psal. 28. 9 And if there be no Master but will maintain his servant in his own work, much more will our Lord and Master in heaven. 5 His infinite wise providence, who mingleth 5 his chastisements with mercy, and crusheth not his Church out of measure, nor tramples her under his feet, when he suffers men to trample on her, It is enough to bring her into the wilderness, and that not to starve her, but to provide for her. He leads her thither, but leaves her not there: but as a father, affords her meat and cloth, and at last provides her an inheritance. Object. But God's people are often in want, hunger, thirst: as, Lazarus, Paul, the Apostles, and Christ himself. Answ. God who would not allow beggars from door to door (which is against all order; and rules of charity) hath ordained there should be poor always with us, to be examples of their patience, and objects of our charity. And many of these the dear servants of God may know great want and scarcity: so did the Church. Heb. 11. 37. Because corporal benefits are not always, not to all the godly allowed in any great measure, but then only when God's glory and their own salvation call for them. But, what they are scanted in temporal things, they are supplied in spiritual, which they always certainly enjoy. And when they are most scanted, they are not forsaken, but have enough to bring them home, and are denied only of those things which might prove burdens. Now this serves to comfort the Saints in want, Use 1. and to cherish our faith. For 4 Grounds of comfort. First, what the Lord will do he can do, and will do all for our good. Secondly, his providence is waking when we sleep. Manna shall fall in the night, when Israel sleepeth. God watcheth to feed his Church, when she sleeps. He watcheth for Mordecai, when he sleeps: for the babe and his Mother in the night when they sleep. Thirdly, his absolute sovereignty and power may make the wilderness our portion for a time: he may pitch us here or there, in a fair place or in a foul, in a moist or in a dry: and we must be willingly disposed by him, whose wisdom over-reacheth ours. Fourthly, when all means are turned against us, he is most able and willing to succour us. joseph and Mary shall have gold and precious things brought them a far off, when they think not of it. Let us therefore labour to see our want of faith, our greatest want: and if we know not what to do, let our eyes be toward him. And if our thoughts be inquisitive as Isaac, how shall I do for this or that? or where is the ram? say to thy soul as Abraham, My soul, God will provide. Now stir up thy faith, which leaneth not on means, or things seen, but on the naked word. Abraham leaned only on God's truth and power, when all was contrary, Rom. 4. 20. 2 This may provoke and encourage every one in Use 2. the study and practise of piety, which hath so sure a reward and patron. And though we may not serve God for temporals, as hypocrites can do, yet we must honour him who hath undertaken the care, not of our inheritance only hereafter, but of our present maintenance: and love him unfeignedly, who makes 2 Tim. 4. 8. good unto us even the promises of this life, made unto godliness, aswell as of that to come. And though this may seem a smaller mercy, because it is so common to the worst, yet it is not common to enjoy temporals in the promise, which makes them sweeter than ordinary, even the love-tokens of a father, and not the wages of an hireling. 3 This may assure the Church and members, that Use 3▪ in the hardest times of straightness and persecution they shallbe spiritually fed (which is here chiefly aimed at.) For all the adversary power of Antichrist, or dragons, The Church in hardest times shall be fed. cannot hinder God from providing and preserving to the Church faithful Pastors, secretly and conscionably to feed the woman in the wilderness, in season and out of season. And as none can send Pastors but he, so none can hinder the Pastors whom he sendeth to dispense his allowance: whom he furnisheth, raiseth, and protecteth till his work be done, and the Churches need supplied. The stars Rev. 1. 16. are in his hand: who then can hinder them? But if they could intercept his messengers, they cannot hinder himself, who can and will by himself feed the woman, if all means else should fail: as Eze. 34. 14. I will feed them myself. And if himself feed not, all Ministerial labour is but lost. Quest. How doth the Lord himself feed the Church? God by himself feedeth his Church three ways, Answ. 1. By the word of his grace: He leadeth his sheep into the green pastures of his wholesome word. By writing his word in their hearts, and carrying 1 his law into their secret parts. He only who hath his chair in heaven, can teach the heart. And who can hinder his strong arm and mighty power, or the might and power of his word which is omnipotent as himself? or who can stand in his way to hinder his access into a believing soul? 2 As he did with his ancient people, so still he 2 feeds the Church with bread from heaven, by the gracious gift of his Son, whose flesh is meat indeed and whose blood is drink indeed: even that only true Manna, and bread from heaven. He is the gift of God, joh. 4. if thou knewest the gift of God. This is that shepherd mentioned, Ezek. 34. 23. I will set up a shepherd, and he shall feed them even my servant Rev. 3. 20. David. And, if CHRIST will come in and feed in and with a believing soul, who shall hinder him? 3 He will feed her by his Spirit of grace, who is 3. greater in her than the spirit that ruleth in the world: His office is, to open the heart, to work faith, to bring in holy light and illumination, and light of consolation, to bring things into remembrance, to uphold by his mighty power to perseverance and salvation, against all the adversary powers of it. 1 Pet. 1. 5. 4 See hence, what a bootless thing it is for Use 4. enemies to strive and struggle against the word and The Woman must be fed in the wilderness. 3. reas. truth of GOD. The woman must be fed even in the wilderness. First, Where God hath any called, or to call, his 1. word shallbe taught, either openly or secretly. Secondly, Christ compares the course of the 2. Gospel to the course of the lightning, which flies swiftly and suddenly from one side of heaven to another, and cannot be stopped: for the Gospel passeth, and is protected with divine power. Thirdly, how impossible was it for all the tyranny 3 and policy of the devil and flesh, to hinder the power of the Gospel in the most tyrannical times of heathen Emperors? How miraculously and fully was the Church fed in that wilderness? But in this wilderness mentioned, a wonder it was, that so many ages of Antichrist, the enemies having as many eyes as Argus, and as vigilant to destroy and root out the memory and mention of sound Professors, and wanting no will nor humane power, yet could not prevail but that the darkest and most violent ages of Popery yield us witnesses of the truth; in whom we see, that the Woman in the wilderness must be fed. In our father's days it was a wonder, that those hot and fiery days of Queen Mary wasted not all that sincerely stood with Christ against Antichrist and his breadden god. And when they threw down all the means of knowledge and Instruction, how admirable was it, that so many poor souls did steal up so much knowledge and resolution, as to be invincible in maintaining and suffering for the truth? Who sees not, that the woman in the wilderness must be fed and provided for? This makes the enemies at their wits ends: they cannot work wisely enough to destroy her: but ascamomile, the more it is pressed, the more it spreadeth and riseth up. This makes the Church impregnable. No hold in earth so strong but may be won, if not by sword, yet by famine: only this fort cannot be famished. All the inquisitions in the world cannot intercept her food. Antichristian forces may besiege her, but cannot take her, etc. This sets them in a rage: they give her bread of affliction to eat, and tears to drink, she thrives with it: they give her ashes, and mould up her bread with them, and give her blood to drink, she is in better plight with that than King's children with dainties. Thus God confoundeth them, and convinceth them that they even fight against God, who makes the blood of Martyrs the seed of the Church, He makes poison feed her: for she must be fed. A time, times, and half a time. In these words is the fifth general in this verse, namely, the time how long the Woman was fed. The Lord, when for the sins of the Church he was urged to bring some severe rod and correction, that he might express his remembrance of mercy in judgement, and show that in love and measure he meant to chasten, used to foretell the very time of deliverance, before the misery was inflicted. Thus the expiration of that great oppression of Israel in Egypt was foretold about 350. years before it began, that they must be strangers 400. years. Num. 14. 34. Israel must walk and wander in the wilderness forty years according to the forty days of searching the land. The Babylonish captivity was for continuance of seventy years long before signified, and then to determine and expire. The bondage of the Jews under Syrian tyrants was precisely foretold to last sixty and two weeks. So in the New Testament, the sorest oppression that ever befell the Church, namely by Antichrist, is in these words before hand described for continuance and determination. For, that the persecution of Antichrist, and the time of it, is here noted, is the consent of Interpreters. For the text denies itself to be meant of the Turks treading the holy City Jerusalem underfoot: because the two Prophets must help her: Now what can two Prophets do against Turkish tyranny? It is not Prophecy can repress them, but sword and power, with which he comes armed openly against Christ, and not by underhand seduction and lies, which must be resisted and conquered by Prophecy. But where and when the period for beginning and ending of this time is very obscure, and perhaps as yet unknown to man; the Spirit of God being more willing to lead us in the search, then in the knowledge of the seasons put in his own power. Act. 1. 7. I have collected what my most diligent search of this high mystery can attain, into these Propositions. 1 Propos. That this time, times, and half of time, is the same duration with the two and forty months, chap. 11. 2. in which the holy City, that is, the Church (resembled by Jerusalem) shallbe trodden underfoot, namely, by Antichrist, sitting in the Temple of God, by subtlety and tyranny, boasting himself to be the head and universal Monarch of the Church. And, the same number with three years and an half of Antichrists' reign, prophesied by Daniel, chap. 7. 25. Which being years of years come to the same reckoning. And, the same number with the 1260 days, which we have expounded, verse, 6. which being to be meant of mystical and Prophetical days, we have just so many years of Antichrists' tyranny. 2. Propos. In this time the Spirit of God alludeth to the persecution of Antiochus, a type of Antichrist, whose tyranny as it continued a time, times, and part of time, that is, three years and ten days, Dan. 7. 25. (understanding civil and natural years;) so shall the tyranny of Antichrist last (of Prophetical years) a time, times, and half a time, that is, three years and about an half: For the Apostle john not easily departed from the Septuagint, for the great honour it was then in: And 1260. want eighteen days of three years and an half; because for the Elects sake those days must be shortened. Besides, some learned observe, these Prophetical years must not be meant of Lunar or julian years, but Egyptian, in every month of which are only thirty days; and so reckon, because the Church was now in spiritual Egypt. 3. Propos. This term cannot be meant of three Not to be literally meant of 3. years and an half, as Papists dream, 3▪ reas. natural years and an half, as Papists in general assign the commi●● of Antichrist but to three years and an half, and after his destruction Christ must come at the end of 45. days: For, 1. Antichrist is come already many hundred years since; for, did the mystery of iniquity in Paul's time prepare the way for the son of perdition to enter, and is there after sixteen hundred years no more preparation at all then before? Besides, did only the Roman Empire withhold in the Apostles time, which many hundred years since is dissolved, and translated to Germany, and is he not already come, he that hindered being so long since taken out of the way? 2. If it were literally meant, all men in Antichrists' time might exactly know the day of Judgement; contrary to our Saviour, Of that day and hour knows no man, no not the Angels. Beside that, Christ foretold of the days before his second coming, that it should be a secure, merry time, and age of eating, drinking, making merry, and marriages, and not of such troubles, battles and persecutions as they agree to be in the days of Antichrist. 3. The literal time of three years and an half, is not half proportional to the great works which they say Antichrist must do: He must (say they) sit in the Temple of Jerusalem, perhaps he must build it up in three days, which Solomon, having all things prepared and ready, was finishing seven years, and Zerubbabel was repairing 46. years: This only work will eat a great hole in his time assigned; if we can conceive it might be finished in the whole. He must call and persuade all dispersed Jews through the world, to gather themselves to him, as to their Messiah: this they may think may be done in a moment, but we think three years and an half too little for it. He must build up Rome, burnt by the ten Kings, and sit there as Monarch, the Bishop of Rome, and all his being expulsed: What? will the Pope, and Cardinals, and Princes be so faint-hearted, as to leave the cause, the City and holy Seat so soon as he lifts up his finger? me thinks it would call for three years and an half to do this business. He must slay three Kings of Egypt, Lybia & Aethiopia; he must conquer seven Kings more; he must destroy all Churches in the world; he must by force of arms expel the great Turk out of Syria, the great Persian out of the East, great Cham out of the North, great Prester john out of the South. This stripling of three years and a half must conquer all the world, which no man can post over in far more time: And what a dead sleep shall all the Monarches, Kings, and Emperors of the earth be in the mean time, who could scarce in that time, if they were never so willing, resign their States to him? Many more great acts must Antichrist do in this stinted time, perhaps in a moment; and undo (if we believe the fable) what the whole power of earth hath been settling many thousand years. These and the like absurdities make the learned Papists give up this Legend. Alcazar in his vestigation, pag. 567. saith, To take these numbers of days, years, & months, as they sound, nequaquam stilo aenigmatico quadrat, agrees not with this mystical writing of S. john: Ribera another Jesuit rejects Bellarmine's opinion of 45. days after Antichrist for the end of the world: Hentonius a Papist, against the dream of three years and an half, in his Preface to his translation of Aretus, saith plainly, It is impossible that Antichrist, in so short a time of three common years and an half, should obtain so many Kingdoms and Provinces. Let us then look to these deceivers, who would hold us off from beholding the Antichrist of Rome, and are willing we should seek his rise many years after his ruin. 4. Propos. It is easier to define, where it begins not, then where it doth begin: And this rejecteth many opinions and conjectures concerning the beginning of this term: As, First, that conjecture of sabbatical years, or years of Sabbaths, beginning at john Baptists death, and was the whole time of the three hundreth years persecution, till Constantine the Great, which was just 294. years; Master Fox his conceit. And the conjecture of sabbatical years of a latter persecution, beginning in the year 1360. when the Turks power was enlarged, and the holy City trodden under foot; which lasting 294. years (for so many the years of weeks amount to) they had been ended about ●3. years since, which they are not, and the Turkish power stands in the Eastern part stronger than ever, and the woman not eased of it. Another conjecture of junius and the Magdeburgensis, is, that it began at Christ's passion; against which, are express words, Rev. 1. 1. and 4. 1. I will show thee what shall be hereafter. Again, then had this time been expired in Boniface 8. who began his reign in the year of Christ 1294. from which number take thirty four years of Christ's life, and there remain 1260. But this time is not expired; nor the treading of the holy City ended not in Boniface, but is still trodden down, and Antichrist sits still in the Temple of God, neither is the woman yet got out of the wilderness. Neither doth this time begin presently after the revelation of it: for there must come between, the woman's dwelling in heaven, the clothing of her with the Sun, the Crown of twelve Stars, the treading of the Moon under foot, the assault of the dragon, the birth of the manchild, the foiling of the dragon, and after all these the flight, (as we have heard) and all these are not done on a sudden, but require many hundred years for their effecting. 5. Propos. If it cannot be known certainly unto us à priori, who have not seen the accomplishment and conclusion of this Prophecy; yet it shall be known to the Church à posteriori, as other parts of this divine Revelation are by the events and performance. Some godly men have conjectured à priori, and set down their opinions; which how far they carry truth, time will discover. I will only allege three late Writers, and leave their opinions to your consideration. 1. Of Pareus, who on Revel. 11 2. saith, if it were Tempus hoc divino quidem confilio definitum est Ecclesiae exilio; humano vero calculo quantum ad terminos impervestigabile. lawful for him to conjecture, he would say this term might begin in the year 606. when Boniface 3. gate up into the chair of pestilence; and than it must end in anno 1866. but that of this term (saith he) God will cut off some for the Elects sake. 2. Of Moulin a French Writer, in the book entitled, The accomplishment of the Prophecies, dedicated to his Majesty, who begins the time in the year when the Pope laid the foundation of his temporal Empire, anno 75 5. to which number if ye add these 1260. years of this hierarchical Kingdom and Empire, it must last to the year 2015. of Christ, according to which reckoning it hath 391. years yet to come; but that (saith he) of this time some may be shortened for the Elects sake. 3. Of learned Brightman, who supposeth it to begin Dies velannus certe statui non potest in quem erunt excquiae, tamen ex aliis scripturis perspicuum esse arbitror non differend as ad longissimum ul'ra sexaginta annos. in cap. 19 4. about the year of Christ 426. and to expire in the full account about the year 1686. & yet these days, as near as they be, for the Elects sake may be shortened: For on Chap. 19 4. he tells Rome, when she kept a Jubilee 30 years ago, that within a Jubilee of 50 years from thence she should keep a Jubilee, not so much for her own joy as the joy of all God's people over her, who shall rejoice in her utter destruction, and therefore she had more need intent her funerals than Jubilees. How true this is he knows who inspires his special servants: Only we see greater likelihood of it every day than other: The Lord hath said it, we must wait and pray him to hasten his own work for the joy and deliverance of the Church. 6. Propos. In all these difficulties and differences among the most learned, scarce one consenting with another in the period of entrance, I add the last conclusion, that the safest opinion of the most modest and learned is, that a number finite is put for an indefinite; and that this number is indefinite, not that it is not certain and defined to God, but that it abides undefined as yet, and uncertain to us for the term of beginning and expiration. This is the judgement of the modest and learned Bishop Abbot in the 108. page of his demonstration against Antichrist. It is the judgement of Bishop Cowper: In this opinion rests that learned Pair us, because he saith he finds not a better, nor safer. To these agreeth To stanus, and other the soundest of our Writers: And in this the safest and soundest I also will rest. Now to sundry Observations which we have noted concerning the time, on Verse 6. we will briefly add these following. 1. No sorrows or afflictions can steal upon the Use. Church, but all are known, foreseen and determined by God. Here the woman chased into the wilderness, is known of her Lord; the place provivided by him, and she in it provided for all the time: Her state is hidden to the world, retired in herself, but not hidden unto God, but by him she is hidden in the chambers of his Providence during all this tyranny and reign of Antichrist. In all our sorrows and restraynts consider, they are foreseen of God, and we are not unseen in them. Let us with Hagar in the wilderness say, Thou God seest me: Gen. 16. 13. Have I also looked after him that seeth me? 2. God hath measured all the afflictions of the All afflictions of the Church measured by God. Church; that although tyrants may disturb and hinder pure religion by force and violence, yet is it but for an appointed time: Antiochus may interrupt Jewish religion, and bring in Swine's flesh into the Temple, but it is but for three years and ten days, a time, times, and piece of time. Antichrist that great Apollyon may make havoc and ●●ead under foot the holy city, but it is but for 42. months, a time, times, and half a time, even three Prophetical years and an half. jezabel wastes the Church, and causeth the Prophets to hide themselves in Caves, and fly for their lives, but it was but three years and an half in the letter. The Jews may bury Christ in the grave, & rol a stone upon him, and seal, & watch the sepulchre, but they can keep him down only three days. Know that what affliction soever thyself, or any member, or the whole Church sustaineth, it is not endless: neither shall the whole nor parts suffer one hour more than God's wisdom hath assigned. The proudest waves cannot pass those bounds and banks, which Gods power hath set them. 3 All the sorrows of the Saints are by God's divine power overruled, to their good and safety; to preserve them from some present danger, spiritual or temporal, and to chase them under Gods hiding place, as David, Psalm. 32. 7. Truly may the woman say, Periissem nisi periissem, I had not been safe if peril had not driven me into the wilderness: And did not the Lord see his Church safest in the wilderness, he would not suffer her hid there the greatest part of the time of the New Testament: He over-ruleth death itself to be the greatest of all deliverances. 4. In all the sufferings and oppressions of the woman, this comfort abideth by the godly, that she is not left of God, nor destitute of his presence, nor of his Providence for supply, nor without a promise of deliverance, nor without faith of the accomplishment, nor without a joyful assurance that the time of this oppression is not far from expiration. Verse 15. And the serpent cast out of his mouth water as a ●lood, after the woman; that he might cause her to be carried away of the flood. THE woman chased out of sight, being now in the wilderness, in a close and secret dispersion in corners: But this contents not the dragon, that she is out of sight, because she yet is and hath a being; he is still unquiet, because she is not brought to utter havoc and confusion; he would afford her no room in the world, and therefore out of his implacable fury he turns him to another device, utterly to extirpate and root all the letters and characters of her honourable name, and carry her quite away off the earth, as with a mighty flood and current. Where are three things: 1. What are these floods of filthy waters, which this huge Monster casteth after the woman. 2. The spring whence they rise and slow, out of his mouth. 3. The issue and scope of them, that she might be carried away of the flood. For the first. By floods of water are meant in Scripture extreme perils, and deep dangers and trials, whether inflicted by God, or men, or Satan. Sometimes they are inflicted by God, Psalm. 42. 7. All thy floods and waves are gone over me: Sometimes by men, stirring up raging tumults against the Church; when mighty enemies, Princes and people, rise in their power, fury, and unresistablenesse like a flood; Esa. 59 19 The enemy shall come like a flood. Sometimes by the dragon himself, as here the serpent casts out a flood after the woman. Quest. Why are these great trials compared to floods of waters? Why great trials are compared to floods of waters: Five Reasons. For their, 1. Danger. 2. Abundance. Ans. 1. For the danger, threatening destruction to the Church, as the floods of water do drowning. 2. For abundance; As many waters gather together into one to make a swift stream or flood, so many enemies of all peoples and Countries, even all the wicked of the world, gather their forces and combine their wrath together, against Christ and his Church, to make a great and violent flood, and head to destroy her; Rev. 17. 1. Antichrist is the great whore that sits on many waters; and these waters are the multitudes, nations and tongues, all gathered under one head against Christ, Verse 15. 3. For their depth; these floods seem as impassable as the deep sea, so as the godly are ready to 3. Depth. sink, and can find no footing: Psal. 69. 2. I am come into the deep waters. The Israel of God is often even in the bottom of the sea: jonas was in the deep waves and weeds: And the Church hath often waters of affliction wrung out of a full cup, that is, a large portion of troubles, Psal. 73. 10. 4. For the instance & incessant restlessness of them; 4 Instance. for as the waves succeed one another, and thrust on one another, so do grievous afflictions; one deep calls another, Psalm 42. 7. and the end of one trial is but the beginning of another. 5. For the pride, fierceness, swelling and rushing 5 Swelling. of many waters; for the fierceness and pride of enemies is compared to the swelling of waters, Psalm. 124. 5. then had the swelling waters gone over our soul. For the second. The spring or fountain whence these floods flow, is the dragon's mouth: The waters must needs be filthy, which issue from so foul a fountain: And shows us more distinctly, what the waters be: For there is a two fold flood of persecutions, cast by the dragon after the woman. The former was that bulk of persecutions, with which the dragon had infinite ways vexed the Church in her infancy & cradle, and even in her riper age, such as war, exile, fire, sword, and diverse torments: But all these darts and keen weapons he threw out of his hands, by which he forced her into the wilderness: But now the woman is escaped his hands, and is out of his reach: Which some not well observing, expound this flood of actual persecution by sword and torments; which stands not well with her hidden estate: But the phrase more properly aimeth at a flood cast out of the serpent's mouth, and not out of his hands, which the woman in the wilderness hardly escapes: Whereby I mean in general, whatsoever poisonful thing is by Antichrist and his Champions (who are the dragon's mouth) vented and spread abroad, for the utter wasting of the true Church and Christian profession, if it were possible: More specially I take it, the Spirit of God here aimeth at three things. I. The flood of heresies and poisonful errors, the 1. Floods of heresies. bitter waters of false doctrines against the foundation, and all those troubled waters of Antichristian superstitions and traditions to drown and oppress the woman for ever: For as the pure doctrine of the Gospel, coming out of the mouth of Jesus Christ, is that aqua Coel●stis, or aqua vitae, by which the woman is quickened and revived to eternal life; So that heretical and poisoned doctrine, coming out of the mouth of Antichrist, is a bitter and cursed flood of water, to drown the woman, if it were possible. For as we do not exclude those most deadly heresies (the vomit of the dragon) after Constantine, the Arrian heresy, the Pelagian, Nestorian, Eutychian, which vexed the Church almost three hundred years; so do we especially mean here those Monsters of opinions, blasphemies, and damnable doctrines against the whole Gospel, vented and cast out of the mouth of Antichrist in all the ages of Antichrist till this day; so directly bend to carry away the woman, as none must buy and sell, no nor breathe and live, that will not receive and worship the Image and mark of the beast, Rev. 13. 15, 17. For example. Against the Scriptures Antichrist casteth out of Against the Scriptures. his mouth, that they are a dead letter, a Nose of wax, a breeder of heresies, of no more authority than Esop's fables without the Church's authority; this was godly spoken by Hermanus, saith Hosius. De authorit. Sc. ●●. l. 3. ●ct. & Mon. p●g. 1076. A Popish Doctor reasoning with M. Tindal, boldly said, We might better want God's law than the Popes: It was objected by Doctor Benet, Chancellor of the Bishop of London, that the heretics did read certain Chapters of the Evangelists in English, which contain in them diverse erroneous and damnable opinions, and conclusions of heresy. The like blasphemies he vomits out against Christ: as 1 That he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself, Against Christ. Rhemist. on joh. 10. 3. Who, though he be the Son of the Father, yet is he God of himself, joh. 5. 26. as the Father hath life in himself, so also hath the Son. The word therefore is another person from the Father, but not another thing. 2 That Christ did penance by fasting, solitariness, and conversing with beasts, Rhemist. on Mark 1. sect. 6. An horrible blasphemy, making Christ a sinner: for, no sinner need no repentance. 3 That Christ's death is neither the efficient cause, nor formal cause of our justification: Bellarm. in sundry places: but we are formally made just by a justice inherent in ourselves, Conc. Tried sess. 6. can. 10. Rhem on Rom. 2. sect. 4. A blasphemous heresy, contrary to Phil. 3. 9 not having mine own righteousness. 4 That by grace we may truly make satisfaction Accedence gratia dei vere possamus aliquo more do ex proprys et ad ●qualitatem, ac per hoc iustè et ex condigno sati●facere. Bellar. in some sort ex proprijs, of our own, et ad aequalitatem, to a full equality, et per hoc justè et ex oondigno satisfacere, Bellarm. de paenit: l. 4. c. 7. A most horrible blasphemy, that a man by his own proper works can satisfy God fully, according to the exact rule of justice: contrary to job. 3. 9 None can answer God one for a thousand. Neither can he blind us as he doth himself, by saying, accedente gratia Dei; for God's grace and satisfactory works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, can never stand together, Rom. 11. 6. if of grace, not of works. 5 That a Priest may properly forgive sins: as Tecellius the Popes pardoner openly proclaims, in Churches and elsewhere, that although Sleidan. l. 13. a man had laid by our Lady, the Mother of Christ, and begotten her with child, yet he was able by the Pope's power to pardon the fact. This horrible blasphemy was the ground of Luther's revolt from Popery. 6 That a man having true faith in Christ may be damned, Bellarm. de baptis. l. 1. c. 14 Against the Apostle in Eph. 2. 10. We are saved by faith, and Rom. 5. 1. by faith we have peace with God, and our Saviour's promise that the gates of hell shall not prevail against it. To these six I could add six hundred more, to make this flood of Antichristian heresies swell: but I content myself with a taste. I I. A flood of slanders, and gulf of reproaches and hellish devises, imputing to the Woman and true profession of religion most scandalous opinions, and heinous enterprises, and all to keep the Woman under water, to get the secular sword drawn against her, and to make the Prince's jealous, fierce, and severe against her, as the greatest enemy of their estates and royalties. Instances of the former: Doth not Antichrist out of his mouth send out most false and slanderous lies? as, that our doctrine teacheth, 1 That the Church hath failed from off the earth many hundred years, till Luther. 2 That we condemn all Counsels, Fathers, Antiquity, and will only be tied and tried by Scripture; whereas we refuse not to be judged by men, judging according to Scripture, and allow the Church's approbation, and consent of Antiquity: only holding it absurd, that the authority of Scripture should depend upon the approbation of the Church; which is the question. And this were to make the shine of the sun dependant on the light of a candle. 3 That we teach God the author of sin, even of that treacherous sin of judas: Rhem: on Act. 2. sect. 9 Whereas we only teach as Scripture doth, that Christ was delivered up according to the determinate counsel of God: and that God hardeneth evil men, not as an author of evil, but as a righteous judge; and not by bare permission, but by actual withholding his grace, and giving them over to the devil to be hardened, as a just judgement. 4 That we are enemies to all good works, and hold only faith necessary; nay that we condemn good works, as sinful, pharisaical, hypocritical, Rhem. on Rom. 2. sect. 3. whereas we teach, that to justification before God faith is only necessary, but such a faith as worketh by love; and that good works are inseparable fruits of faith, signs of justification, and a way in which Christians must walk to salvation. And many more imputations there are, not needful to be all rehearsed. For the latter. Have not the Papists in all ages proved themselves to be the very mouth of the dragon, breathing out nothing but their own poisonful inventions, against our religion, and sincere Preachers and Professors of the same? Have they not published to all the world (and do) that no sort of men are such enemies to Princes and government, none such disturbers of a settled State and common peace, no sect so bad, none so unworthy of common favour, none such enemies to Laws, orders, Kingdoms? Have they not licked up the spittle of the father of lies, and infinitely shamed themselves with lies and slanders, as black as the waters of Styx, the river of hell? as that Luther learned his Divinity of the devil, was borne of the devil, and died of drunkenness. That Calvin was eaten up of worms, and died blaspheming, and invocating devils: whose life and death was so holy and happy, as the dragon must open a wide and impudent mouth to stain the same. That Beza died reconciled to the Pope, and cursed the day he ever knew Protestant doctrine: which Beza himself lived to confute. That Mr. Bucer denied at his death, that Christ was come: the whole country, and D. Redman preaching at his funeral, knowing the contrary: and as true as that Mr. Perkins died in despair, of whose happy life and death myself was an eyewitness; as true as that those whom they called Puritans had blown up the Parliament house. III. Another part of this flood is the cruel 3 A flood of cruel edicts. and bloody Edicts, the cruel Constitutions, and inhuman Rescripts which they furiously breathout, with such violence and rage as a strong current and flood which hath broken out of the banks: Such as are their Trent-curses for every slight difference in opinion from them: Such as are their Spanish barbarous Inquisitions, which are as the sharp teeth in the mouth of the dragon: Such as their Romish Bulls and cursed excommunications, their degradations, etc. Such as are their six Articles, their horrible execrations, and abrenunciations, and all of that kind, to destroy, root out, and for ever to drown the very name and memory of the woman, and sound Christian Religion. For the third. The end of the dragon in sending out this water, was, to drown and carry away the woman. First, The end of all the dragon's fury is the destruction of the Church: nothing will serve him but drowning: his malice stints not itself in any mischief or hurt he can bring upon her. Secondly, His wrath once carried her out of Paradise: now he would carry her out of the way to heaven also: he envies not only her safety and quiet in earth, but her salvation in heaven. Thirdly, It notes a difference between the waters sent out by God, upon the Church, and these of the dragon. The floods of God do but water, or if any more, do but wash the City of God. The floods out of the dragon's mouth are to waste and destroy the woman, and to carry her away from the earth. The dragon had made sundry assaults upon the woman before, and still Michael had crossed him, and against this last hid the woman safe: yet so great is his fury and rage, and so blind his malice, that not observing God's providence towards his Church, he bolts on forward to new enterprises against her. Whence learn, that Satan and his instruments will never give over their malice against the godly, though they have never Doct. so ill success in the same. Psal. 1●. 4. Do not workers No ill success can make the dragon cease assaulting. of iniquity know, that they eat up my people as bread. q. d. though they do know them Gods people, and see by many arguments that God is their God, yet they oppress them with desire, and delight, even as desirously and greedily as they eat bread when they are hungry. Did not Phar. 〈◊〉 see, that none of his devises succeeded against israel, and that he could not work wisely enough to destroy them? did he not see, that the more violent he was, the more God took their part, and followed him with most mighty and dreadful plagues? and did not himself confess those plagues from God, and most just on his own particular sin? did not his servants ask him, if he would see all Egypt destroyed before he would let them go? Exod. 10. 7. Yet would he not desist, but run on in mischief against them, till irrecoverable mischief overtook himself. The malice of the Jews against Christ was such, as nothing could satisfy them but his blood: no means nor che●kes could hinder them: his innocency did shine before them as the sun: never man spoke so; by the confession of his enemies: his miracles were divine and undeniable: Yet they consent to compass his death; they send men to apprehend him; when they come, he strikes them all to the ground with one word; yet they go on. When he came before the Judge, the Judge clears him, and washeth his hands from innocent blood: yet they go on, and the more sparks and flames of innocency and grace shine in him, the more violent they grew, and call his blood on themselves and their children for ever. 1 The devil and all wicked men make up but Reas. 1. one dragon, and are all of the same disposition. No In all evil a man is a similitude with Satan. child is so like the father, as a wicked man is like his father the devil. Both have this one property, that no ill success can make them give over their ill courses. When the dragon set upon Christ himself, and was foiled in one temptation, he left him not: when he was confounded in a second, he left him not, but renewed a third: when he was unprosperous in all three, he left him not but for a season. Such also is the malice of his members against the members of Christ. If they fail in one course of mischief, they hope to prevail in another, and no stone will they leave unturned to work out their mischief against the godly. 2 There is in both a restlessness in evil, to which both of them are carried with full sail: Pro. ●. their 2. And a restlessness in sin. feet run to evil, and they make haste to mischief, they cannot sleep till they have done it; See this restless disposition of wicked men in the Sodomites against Lot: they cannot sleep till they have done their villainy; they are all night about it: When Lot persuades them to desist, they are farther off, and more violent, now must Lot look to himself. When the Lord from heaven smites them with blindness, both great & small, a man would have thought they should have thought it high time to sit down: Yet they resist God resisting them, and will not give over, but still seek the door. 3. In both head and members is such a fullness of 3. poison, that they have an affection and endeavour And a fullness of poison. to do mischief above their strength; their wills being infinitely evil, and though their power be restrained, and their arms shortened, yet their wills are not changed or abated: And therefore, whatsoever mischief they fall short of, by want of power, they still supply by readiness and forwardness of will to attempt the same or some other project as mischievous. 4 It is by the just judgement of God that such 4. creatures are left to themselves, and ruled by the And a resistance of means of their own good. will of the devil: whereby it comes to pass, that no means of counsel, persuasions, or restraint, never so powerful in themselves, shall any whit prevail with them, unless to stir up their corruption the more. Consider it in judas, a secret enemy of Christ: what gracious means had he in Christ's presence and family? he shaw Christ's innocency, heard his powerful doctrine, was an eye witness of his miracles, was advanced into Apostleship, made a Preacher of the Gospel, by Christ betrusted as the steward of his house, are bread at his table, dipped in the same dish, was admonished of his fact by Christ's own prediction; yet how unfruitful were all these unhappy means? how weak to restrain him, till he had betrayed his Lord, and dear earned the price of blood, both his Lords and his own? See hence the pedigree and progeny of many men Use 1. discovered, who show themselves the natural issue of the dragon. 1 Such as are authors of lies and flanders. These streams of lies and slanderous reproaches flow forth of the mouth of the dragon. As when men turn themselves out of their callings, and have little else to do, and know little other discourse but to reproach and slander men, till they have filled the town and country with lies and slanders: incited thereto either by envy at the prosperity of others, or from secret grudge, or for some fraudulent purposes, or from wilfulness and set purpose: if they cannot prevail with true things, they will with false if they may. All such raisers and devisers of scandals and false surmises, are the very mouth of the dragon, and of their father the devil. 2 Others that revile the innocent, and speak evil of just and godly men, whom they ought to praise and honour: accounting it their honour to contend, and to overcome in contention; and glory to sweel as a fierce stream, to carry them quite away if they might. 3 Others who reproach and scoff at goodness itself, and at the way of God: desirous to drown the truth under terms of heresy, singularity and folly. All these cast out their foam, scum, and froth of a naughty and dragonlike disposition. Again, men unappeasable and restless in their malice; as the waves of a violent sea or flood: the breaking of one wave is but the matter of another, & one deep here calls another. Papists see their treasons and wicked enterprises miraculously crossed, and themselves confounded by God, as the dragon here, but yet never give over devising the overthrow of true religion. Others carry their malice many years against innocent and just men: All men but themselves see them crossed and shamed in their attempts; yet not considering the Lords cover and protection over his servants, go on as if they had but new begun. Others guided by the same spirit wish they could raise a flood to drown all good men at once: they cannot abide one good man near them but hate all the generation of the just: Were they once rid of them, & had none near them but such as themselves, they were at ease. Here is the dragon ready to carry away the woman. Members of Christ, sons of this woman, must Use 2. look for floods of tribulation, and trials as dangerous, Sons of the woman must expect these floods. as deep, as plentiful, as incessant and fierce as a mighty flood, or full sea, threatening to carry all away before it. For 1 So long as wicked men are restless in their wrongs, we may not think this our resting place. But so restless are they, that they cannot but go on to extremity of mischief. Nothing serves the dragon, but drowning. Hence is it, that the law endictes every wicked man hating the godly, of murder, 1 joh. 3. 15. not only because hatred is a degree of it, but because his will and desire carries him to the highest degree and execution of it. 2 Members must be conformed to the head in obedience both active and passive. What floods the dragon raised, and cast out of his mouth, to carry Christ away is manifest in the story: imputing to him sorcery, blasphemy, sedition, treason, and all that was heinous and poisonful: If they called the Master of the house Belzeb●b, what will they not call his servants? 3. The more innocent thou art, look thy suffering to be the more; for malice is most against grace and innocency: When good men are generally maligned, and floods of water cast after them, the general conceit and speech of other is, some fault there is, were there not some fire there could not be so much smoke, some indiscretion, some oversight, some fault: No, no, there is shining grace, wisdom, holiness, watchfulness; the dragon will revile good men, be they never so discreet and innocent, yea for innocency, as Christ himself. Again, seeing it is inevitable that the godly should Use 3. be molested with these floods, and rising of waters, let them for their comfort and direction think of these Rules. 1. Against the multitude of Antichristian enemies 1. Directions against the flood of violent enemies. who increase and combine as a flood to overflow all banks, oppose the promise of God, Esa. 17. 12, 1●. They shall make a noise as the noise of many waters, but God shall rebuke them: he hath passed sentence against them, which is not far from execution; and Chap 59 19 The enemy shall come like a flood, but the Spirit of the Lord will chase him away; and daily shall they be blasted by the breath of his mouth; all his forces cannot prosper, being gathered against the Lord, Deut. 33. 27. 2 Against the floods of Antichristian heresies and 2. Against the floods of Antichristian heresies. false doctrines we must establish ourselves, First, with true humility; to contain ourselves within bounds of truth: Pride and conceit makes heretics. Secondly, with sound love to the truth; this only will make us hate all false inventions, Psal. 119. 113. Thirdly, with true obedience to the truth revealed; joh. 7. 17. If any man will do my will, he shall know the doctrine whether it be of God: By these means we shall stick fast to the Rock, and hold fast by truth, and not be carried away with this flood. Fourthly, when they trouble our waters with traditions & fables (for they are called troubled waters) Jer. 2. oppose the sweet and clear crystal fountains of the Scriptures; the waters out of the Rock; and out of the fountains of jacob, Deut. 33. 28. this shall be sufficient against the full sea of Antichristian, brinish, salt and damnable doctrines. 3. Against the drowning waters of scandals, reproaches, 2. Against the floods of virulent reproaches. threatenings, wicked Edicts, false accusations, or violent executions, oppose those sweet refreshing waters of comfort, Esa. 55. 1. These promise, First, Christ's presence, who rebukes wind and sea, and makes a calm. Secondly, strength and patience, because they are the rebukes of Christ. Thirdly, a clearing of thine own innocency, as the light. Again, oppose thine innocency, purity, sound conscience, honest conversation; and then assure thyself no reproach can take away thine innocency, no more than thy head. Lastly, wait on God, as David in Shimeis railing; he may do thee good for their evil; he may bless thee for their cursing, and honour thee the more for their dishonour, as Mordecai; And many of his servants have experience, that the more evil men seek to cast them down, and carry them away with floods of injuries, the more God doth establish and uphold them, and carry them up above the waves and billows which threaten to drown them. Vers. 16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the stood which the dragon cast out of his mouth. AGainst new dangers the woman hath still new remedies; for unwonted dangers, unwonted helps. Against the former dangers she had wings to fly from them; here the earth sets in for her help; the dragon casts the flood out of his mouth, and the earth takes it into her mouth. By the earth is not meant the earthly globe, which Mathematicians call the centre of the world, in which we walk; neither may we understand it properly of this vast Element, but improperly and metaphorically, as we did the flood in the former words, drunk up by it. By earth therefore is meant; 1. In general, all the means by which the former The earth is taken not properly, no more than the former floods. flood was drunk up; and the phrase is an allusion to an ancient story, in Numb. 16. where the earth opened her mouth and swallowed up Corah and all his company, who had cast floods of reproachful waters against Moses & Aaron; even so here, before the Lord will suffer his Church to be drowned and overwhelmed, he will command the earth to open itself, and swallow up all such as enterprise against it, as formerly he had, to swallow alive Corah, Dathan, Abiram, and all their complices. 2. More specially by the earth we mean those special providences, by which the former floods were dried up; as, 1. The floods of heresies; spewed out of the dragon's Floods of he resies drunk up by the earth. Two ways. mouth, were swallowed up of the earth; for, First, it was the earthly and wicked Synagogue that embraced all the dragons plausible heresies, such as whose names are written in earth, but not any whose names were written in the Book of life: the true Church drunk not a drop of that poison spewed out of the dragon's mouth. Secondly, because that the Synods and Councils, gathered out of all the earth resolved and swallowed up those pernicious heresies against the grounds of Christian religion: For as of old the Council of Nice swallowed up the poisoned flood of Arrius, the Constantinopolitan supped up the heretical flood of Macedonius and Eunomius, the Ephesine of Nestorius, and the Chalcedon of Eutiches; so we might name a number of Canons out of Counsels gathered under Antichrist, resisting many main Romish errors, and heretical doctrines; as the sixth general Council about the year 700. decreed against the Church of Rome the marriage of Ministers, and forbade to make the Holy Ghost in likeness of a Dove. The Council of Portugal at Bracca appointed the Cup in the Communion: Sundry other Counsels, as of Constantinople under Leo Isauricus, and after, under Constantius Copronimus, and of Frankfurt under Charles the Great, all against Images; and many of their own contradicting their fellows in matters of greatest difference, as might be cleared at large, but is done already by Doctor Hall in his book entitled, The peace of Rome. 2. The floods of slanders and false suggestions have been dried up even by the earth, earthly men Floods of slanders dried by the earth, how. and enemies of the Church, who have acquitted and discharged the Christians of those horrible scandals which were out of the dragon's mouth, sent after them to drown them; as in the ancient Story the Christians of the Primitive Church under persecution, were by Plinius Secundus (an heathen Philosopher) justified, and discharged of all the foul things devised against them, even to Trajan that persecuting Emperor; as in these words of his letter: The whole sum of that sect consists in this, that they use at certain times to convent before day, and sing hymns to Christ their God, and confederate among themselves to abstain from all theft, murder, and adultery, to keep their faith, and defraud no man; which done, then to depart for that time, and after that to resort again, to take meat in companies both men and women, and yet without any act of evil: about the year of Christ, 100 So did Aristides a Philosopher in Athens justify the same poor Christians from those horrible slanders, in an oration before the Emperor Hadrian in the year 120. And many such examples the story affordeth. But our text speaking of after times, in the tyranny of Antichrist, we want not a number of instances amongst themselves, falsifying their own wicked slanders against the Professors of true Religion. We have heard Reynerius a great Inquisitor justifying the Waldenses, that they lived justly before men, and believed all well concerning God, and all the articles which are contained in the Creed. To the same effect answered the Visitors of K. Lewis 12. of France, and of Francis 1. which made one of them swear, that they were a better people than he or his people. See many instances of many adversaries of the woman, giving honourable reports of her, enforced thereto by force of truth itself, in hist. Waldens'. lib. 1. cap. 5. 3 The floods of cruel edicts and decrees, cast Floods of cruel edicts drunk by the earth, how. out of the mouth of the dragon, were often swallowed and hindered by earthly occasions, and encumbrances which rise among the wicked, and inhabitants of the earth themselves: and the Lord ordinarily ordereth the counsels and quarrels of his enemies among themselves, every one having his own special aim, so as shallbe good for the Church's escape: As Paul got free by casting a bone between Act. 23. 6, 7. the pharisees and Sadduces: So the Church escapeth often, while bones of quarrels and contention are cast between wicked Princes. In the year 1526. Charles' 5 Emperor, and Francis 1. King of France, agreed to join all their power and forces, and raise a flood wholly to carry away the woman, and root out every where the mention of Lutheran Religion: but the earth holp the woman: for the Pope himself, intending their destruction as fiercely as they, on other occasions broke the league, and made the Emperor so much business in Italy, that he professed by public writing, that the Pope was in the fault, that he had not wholly suppressed the heresy of Lutherans. Thus while the wicked plague the ungodly, the Church hath some rest and breathing from their wicked decrees: as in one other instance appears, anno 1530. For what a cruel edict did the Emperor Charles 5. thunder against the Professors of the Gospel, that every one feared to be quite carried away by that flood, which rose out of the dragon's mouth at the Diet of Ausperg? But see how God commanded the earth to open her mouth, and swallow this flood, that it should not hurt but help the woman. Instantly the Turk, as if he had been earryed by the hair of his head, came into Austria, invading the Empire: and now it was no time to wish the Emperor to grant peace to the Protestants, against the former edict; that he might obtain of them aid against the Turk, the common enemy of Christendom. In the greatest dangers of the Church, she shall always Doctr. have some help, and though she be much In greatest floods the Church hath always a little help. pressed, she shall not be oppressed. We see many floods may rise up and swell as a springtide to carry her away; but they cannot drown her. The same was typified in that horrible persecution of Antiochus, who when he was most raging, and made most havoc in the Church, yet was the woman holpen with a little help, Dan. 11. 34. God stirred up Mattathias and his sons, who were but an handful to Antiochus his army, and so prospered their small help, that the cruelty and tyranny of that monster was stayed for the time. Even so in the highest floods of Antichrist (of whom Antiochus was a most eminent type) the poor woman hath ever had a little help. 1 Because of the presence of God, who sitteth Reas. 1. on the floods; whose presence with the Church God's prescce. makes her safe, Esa. 43. 2. ●eare not jacob, thou art mine (there is the ground of safety, in the covenant of God) when thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee, etc. If his promise fail not, he must be with his in the hottest fires of persecution, and in the most unpassable floods of calumnies and here sies. 2 Gods wakeful providence and protection ever deviseth and affordeth some help. Moses was 2. God's providence. cast on the waters, but God provides him a basket to help him out. jonas was cast into the sea: God provides a Whale to carry him out. Noah was tossed on a world of floods: but God became pilot, and he that shut him in, helped him out: And as the great flood could not drown the Ark, but the earth at length swallowed and dried it up, much less can these lesser floods drown the Ark of the Church, on which Gods protection is no less. 3. 3 Christ's headship ever affords some help. A Christ's headship. man cannot drown so long as his head is aloft, let him be in never such deeps. Christ the head of the Church is ever aloft, and cannot sink. If all the floods that ever were cast out of the mouth of the dragon, could have carried him away, then had they more easily carried away his body, the Church: but they could not sink or drown him: therefore is she safe. 4 The Church can pray in faith: and the prayer of 4 faith is a strong cable, and sure means of her safety, Prayer of faith. and stayeth her till seasonable help come: Psal. 32. 6. Therefore shall every godly man pray: and then, surely in the floods of great waters they shall not come near him. jonah prayed in the floods of great waters, and was safe being compassed with waves, weeds, rocks, and mountains, chap. 2. 1. Therefore is the Church unmooveable, and shall Use 1. so continue to the end of the world, seeing no flood shall carry her away, and God whose she is, is never wanting, never weary in helping her. He had saved her from the dragon by raising up a manchild: he saved her the second time by hiding her: and now the third time he draws her out of the floods, which intended to drown her; so as earth and hell weary themselves in vain in devising to overthrow her. The more impudent the Papists, who say we teach that the Church failed from off the earth all the time of Antichrist, for the space of a thousand years. No: Antichrists' rage and floods might cause her to hide her head for that time, but could not drown her. Again, here is a direction for Believers in extreme Use 2. dangers. 1 Get to the rock: believe in Jesus Christ: by 1 Get to the rock. faith become a member of his body. Against this rock the gates of hell cannot prevail: and therefore a Christian built on this rock, cannot miscarry. Men on a rock are safe in high floods, when houses are driven down, and men and cattle drowned. Get thee to this rock, and then, though the floods of wickedness may make thee afraid, yet shall they not hurt thee, Psal. 18. 4. and 46. 1. 3. 2 Lean upon the power of God, who can make waters stand as dry land, and not flow till his people Exod 14. 22. josh. 3. 17. be passed over. Art thou ready to faint, to sink, Lean upon God's power. to despair of ever swimming out of the floods? behold this power, it can make iron swim, 2 King. 6. 6. and if thou be'st in thyself as heavy in the floods as iron, say as in Psal. 93. 4. The waves of the sea are marvellous, but the Lord is more mighty. 3 Cleave to the word of God, which applieth Cleave to the word. this power and makes it thine own. God hath set his powerful word on the sea and floods, and set bars and doors unto them, and said, Hitherto shall ye come, and ye shall lift up your proud waves no further. Again, he hath set over and passed his word unto thee for thy security. Christ's word makes Peter walk safely on the waters. Wait on his word, which only can make a great calm. If thou losest this security, thou canst not but sink in thy troubles. as David, had it not been for thy Law I had perished in my trouble. And further, if this word were weak, he hath sworn to thee, Esa. 54. 9 that as the waters of Noah shall never go more over the earth, to drown it, so he will nevet be so angry as to cast thee into the floods to drown thee, 4 Keep Christ in the ship: awaken him with thy Keep Christ in the ship. prayers, cry to him as the Disciples, O Master save us, we perish. He walks on the waters, and will make thee so to do also. He may seem to sleep till thou be'st dashed, threatened, and ready to sink, but he will awaken in time, and rebuke the winds and seas, and make a present, or seasonable calm. Next, in that the earth holp the woman, learn Doctr. 2. that the Church hath often help where she lest expects it. The earth is the dragons own bounds: for he was cast into the earth: yet this earth affords help and safety to the woman against the dragon. Israel at the sea environed with monntaines, enemies, The Church often hath most help where she lest expects it. and floods, was by the sea saved from the sea, whence they expected to be swallowed up. The same sea that threateneth to swallow Israel, saves Israel. Could Daniel expect safety by the Lions from the Lions? Could jonah expect help from the devouring sea by the devouring Whale? Could the three children expect safety from the fire by the fire? 1 The Lord being the Lord of hosts hath all creatures Reason 1. in heaven and earth to command for the help and safety of his Church, and hath made a league between them and his people for peace, and aid, for war defensive and offensive against their enemies. 2 Things which are impossible to men, are possible 2. to God: and therefore he worketh above all the power of nature, and beyond the reach of reason, and nothing can hinder his counsel or hand. Zech. 8. 6. It seemed as impossible for Israel to be brought back to a glorious estate in Jerusalem from captivity, as dead men to be brought out of their graves: but though this be impossible in the eyes of the remnant of the people of those days, should it be therefore impossible in my sight, saith the Lord of hosts? 3 The Lord most magnifieth his wisdom, when he helpeth by most unknown and unlikely means: 3. for now he showeth he hath a reach beyond the creature; and what we cannot see, or oversee, he forseeth for us. It was an unknown means, proper to Omnipotency, to dry up the sea for Israel's passage. It was an unknown means, beyond the creatures reach, to suspend the fire from burning persons and things combustible applied to it. It was an unknown and unexpected means, to feed Israel in the wilderness with a daily harvest, not from earth, but from heaven. The dragon and Antichrist have not so many devises and reaches to offend the Woman, as the Lord hath ways to overreach them and defend his Church. 4 The Lord magnifies his mighty power, when 4. he sends help by contrary means, which of all other are most unlikely; as here by the earth: for here he brings most help, whence is indeed most danger. As when earthly and carnall-minded men, intending the clean contrary, procure help and peace to the Church. Thus the Lord helped David out of Saul's hands by the Philistimes, as deadly enemies to David 1 Sam. 23. 26. as Saul was. Thus he helped Moses out of the water by Pharaohs daughter, no less enemy to Israel then Pharaoh himself. Thus when Zedekiah was taken, his eyes put out, and himself bound prisoner into Babel, jeremy being in prison must be helped out, and by whom but by Nabuchadnezzar King of Babel, and Nebuzaradan his chief steward, in all appearance as great enemies to jeremy as to King Zedekiah: jer. 40, 1. 2. And rather than Paul shallbe killed, and have no help, God will save him by one in likelihood fitter to kill him then they, even the chief Captain, Act. 21. 32. And how often was he helped by Felix, Festus, Agrippa, men open enemies to Christ? And how often did the Lord stir up earthly instruments such as Cyrus, Ebedmelech, Gamaliel, whose power and policy he used for the drying up of the floods risen and swelling against the Church? A notable instance we have in Dan. 1. 10. What great favour and tender love God gave Daniel and his fellows from Ashpenaz, an heathen and enemy, and how God overruled his speech to Daniel, that while he thought no such thing, he secretly employed the true way whereby Daniel and his fellows should attain their desire: If you look worse, I shall lose my head: then said Daniel, put this to the trial ten days, and so obtained their wish. Note hence the justice of God upon the earth and earthly enemies of the Church. They mind by raising Use 1. The earth must drink up her own floods. floods to drown the Church, but themselves must drink up those floods to the drowning of themselves. The woman flies out of Egypt into the wilderness: Pharaoh means to drown her in the red sea: but the earth must help her: for earthly Pharaoh himself and all his earthly company drink up the flood for her, and she escapes it. Thus comes Haman● devise upon his own head, his gallows catch himself. Thus the gunpowder blew up the plotters and layers, but not one for whom it was laid. Thus the enemies drink as they brew, and digest the bread of affliction they prepared for others. 2 Let us acknowledge with much thankfulness Use 2. the truth of this prophecy, We have seen the earth Late experience of this truth. drink up many floods, cast out of the dragon's mouth by Antichristian tyranny, sufficiently strong and deep to have carried her quite away. Among many instances I will record two in fresh memory, and not far off. In the year 1521. when Luther had appeared before Caesar at Worms, to give account of his doctrine and doings, what a mighty flood issued out of the mouth of the dragon, which in the Imperial edicts threatened nothing but death and bloodshed against the Professors of the Gospel? and this flood like Danubius ran through all Germany. But now see how the earth drunk up the flood; Shortly after arose an exceeding great trouble in Spain, to the pacifying of which the Emperor went in person, and so the Professors of the Gospel had a little breathing; till the States of the Empire assembled at Norinburge, got those cruel Edicts mitigated and qualified, to the great prosperity of the Gospel. The other in our own Kingdom, in the days and memory of our Fathers: When in the reign of Queen Mary many were carried away with that raging and highswelling flood of the six Articles, and the enemies were devising not to strike off the branches only, but (as one persuaded) to strike at the root, in cutting off the then Lady Elizabeth, being then in prisonand very unlike ever to get out of their bloody hands; now see how the Lord caused the earth to help his Church, for who was the means to keep them off her, and her head on her shoulders, but King Philip of Spain, an earthly Idolater, who had no reason but to be a greater enemy to her than her sister or that state? Now the earth drank up the flood, and a few months set that happy Lady, and the Church and Kingdom by her, in such glory and prosperity, as ancient ages had never seen, and future ages perhaps both wish and admire. 3. In the present trials and persecutions of the Use 3. Church, when we see the floods swell even almost over her head, and Antichristian Armies every where gathered, and carry afore them whole Provinces and Churches, be not dismayed, but stand still and see the Lords salvation; he will appoint one means or other to swallow up all these floods; as here he commanded the earth to ●each her helping hand, both to take in and harbour the Lords exiles in the secret chambers of her desert Mountains and Caves, as also to drink in the dangers for them: Nay more, the Lord who causeth the earth to help the woman, will in and by these persecutions help up his Church and truth; Act. 8. 1. The wicked men of earth raise great persecution against the Disciples at Jerusalem, and scatter them; but they being scattered and dispersed, spread the Gospel through all the Regions of judea The scattering of the Saints is the dispersing of the Gospel. and Samaria. In the story of the Waldenses is reported, that the banishing of Waldo & his followers out of Lions, was a means which God used to spread the doctrine of the Gospel, in the darkest times of Antichrist, almost over all Europe. Thus the Lord bringeth light out of darkness to his Church; the earth shall not bury the truth, but spread it; neither shall these Antichristian floods drown the woman, but shall only water her furrows. And let the Church be instant with the Lord, & he will in the end of these businesses show he hath a reach beyond all Actors and lookers on: the wrath of men shall turn to his praise: themselves shall drink the rivers of blood which they intent against the woman; and shall root themselves out, that the Gospel which they fight against, may find footing in the most desolate Popish Countries, and the time and their pride hasteneth it. Let us always set these props under our faith, to support us through our trials, whether we see means 〈◊〉 〈◊〉: It is enough to see the power and faithfulness of God, who can, and (rather than fa●●e) will work the Saints delivery by unknown, and even by contrary means: Wait upon the Word. If he seem not to regard thee in danger, awake him by thy prayers: he may delay help a while, but he cannot dehy thee help but he must deny himself; but either he will lead thee out by preventing the danger, or help thee through it, and make thee more than a Conqueror in it, by a conquered death. 4. As the Church abroad is tried, and in resistance Use 4. of the floods of violence, and lies under the fire and sword of the enemy; so the dragon ceaseth not amongst us in our peace to cast out such floods as he can, of scandals, slanders, and reproaches of God's people, against which we must fortify ourselves with assurance, that all these floods shall be drunk up, and dried up also for us: For, 1. Our Head is the truth, and as strength of truth prevailed in his own person, and rose again from Psal. 37. underground, so it shall in all his members by his mighty power. 2. God's promise is, to bring forth our righteousness as the light, even as a bright morning comes after a sad night of black darkness. 3. God's providence watcheth as well the names and reputation of the Saints, as their persons; because, as their persons are nearly joined to Christ, so are their names nearly linked to his, and their honour is his, as their reproach is his, Heb. 13. 13. 4. Look upon the unknown means used by God to drink in these floods: Sometime from heaven: The Angel turns away the flood of scandal, which had like to have drowned the Virgin, while joseph was thinking to put her away, Mat. 1. 20. Fear not to take her. Sometime the earth (as here) rather than fail, shall drink it up: The Judge shall pronounce Christ innocent; Saul shall proclaim David's innocency, 1▪ Sam. 24. 18. Thou art more righteous than I Lastly, though truth and innocency may be clouded a long time, yet it shall be disclosed, and time (the mother of truth) shall dry up and drink Veritas temporis fili● in all wicked accusation; when all secrets shall be disclosed, as well for the opening of innocency, as the shutting of the mouth of guiltiness. Vers. 17. Then the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the Commandments of God, and have the testimony of jesus Christ. THE dragon being again defeated of his purpose in drowning the woman, seeth that he cannot hurt her, yet he cannot but hate her the (more: He cannot meet with her to do the mischle●● that he would, for she is out of sight; neither can the floods, cast out of his mouth, reach her, for she is safe and hid, and the earth shall drink it for her; yet he abates not of his wrath against her, and for the wrath he bears to her, he goes and makes war with her issue, described here, 1. By their paucity, The remnant of her seed. 2. By their property, twofold, 1. They keep the Commandments of God. 2. They have the testimony of jesus Christ. First of the dragon's wrath and war, then of the persons against whom, In the former, 1. What kind of war this is. 2. With whom. The kind of war will appear, if we consider the Captain, and the weapons. The Captain of this war under the dragon, who is General of the field, is described in Chap. 13. 1. The Captain of this war under the dragon. and 7. The Beast; whom the Evangelist so calleth, rather than the Bishop of Rome, or rather a succession of them, because he is a Prophet here, not a Doctor; these spoke plainly, they enigmatically, especially in arguments dangerous and envious: Besides, if he had plainly named him, he had not left it a mystery so deep. This beast riseth out of the sea; that is, out of those very floods, which the dragon cast out of his mouth after the woman; namely, of heresies, superstitions, traditions, abominations, and wicked constitutions and decrees against the truth and professors, which enthroned Antichrist, and set him in his Chair. He hath seven heads, a monstrous Hydra, sits on seven hills, and hath gotten seven kinds of government into his hand, and ten horns, he hath the power of ten Kings to uphold him. He hath on his heads the name of blasphemy; not in open profession, for he will disclaim it in word, but in deed and truth brings into the Church and maintains, under glorious titles of Headship, blasphemous doctrines, religion, and idolatrous worship; so it is expressed Verse 6. He opened his mouth to blaspheme God, and his Tabernacle, and those that dwell in heaven. 1. He opposeth himself against all that is called God, challengeth all that God can do; he can create, and that, his Creator; he cannot err; he can make something of nothing; he can make God's Word of authority, or no authority; he can make Kings and transfer kingdoms: he shows himself as if he were God, and suffers his flattering Canonists to style him God: Oh high blasphemy! 2. He blasphemeth the Tabernacle of God, that is, the Church of God, resembled by the Tabernacle; challenging to be the head, the husband, the Lord of it; oppressing it with tyranny, infecting it with heresy, blaspheming and condemning for arch-heretikes all that yield not to his blasphemies. And if by the Tabernacle of God we mean the body of Christ, as some do, what more horrible blasphemy against it then to undertake to create many thousands every day out of a few pieces of bread, to sacrifice, to eat and destroy it at their pleasure? 3 He blasphemeth all that are in heaven, that is, the Saints in the heaven upon earth; styling them heretics, schismatics, rebels, the most wicked of all men, unworthy of common light, air, or any society or sufferance in the earth. In the 7. verse it is given to this beast (the dragon seals his Commission) to make war with the Saints: alluding to his type, that little horn Antiochus, Dan. 7. 21. an eminent figure of the Roman Antiochus, that is said to make war with the Saints, and prevail against them. So as this prophecy is meant of the wars of Antichrist against the Saints; and is manifest by the time of 42. months, the time that the woman was hid in the wilderness. This of the Captain. The weapons also are answerable to the war: The weapons of this captain twofold. which is twofold, Ecclesiastical, and Civil, in ordine ad spiritualia. So the beast hath two swords: One is spiritual, by which he wounds the souls and consciences of men, and that for their consciences. This sword is his Canons, Constitutions, Counsels deceitfully called, decretals, doctrines of devils, heresies, the Pope's head-ship, Jesuitisme the sharpest point of it, sophisticate distinctions, sleights of equivocations, cursings, anathemas, excommunications, damnatory proscriptions, damnable Bulls and Breves, degradations, condemnations, Popish absolutions for murders of Parents, and Princes, canonisation of Traitors, and the like enamiling of his spiritual sword. The other is the secular sword, with which he lays about him to force the obedience and subjection to the former. This is his tyrannical inquisition, Guisian massacres, English powder-plots, pistols, poniards, poisons, fire, sword, insurrections, rebellions, invasions, Armadas, treasons, slaughters, butcheries of Princes and people, Kings and kingdoms that yield not themselves as slaves to his beastly authority. And this of the kind of war. The persons with whom it is waged, will further open it: that is, the remnant of her seed: namely such of the faithful, who, when all the public assemblies were openly corrupted by Antichristian Idolatry, yet retained the ancient faith, and stepped out sometimes to make profession of the same The beast could no sooner meet with them, or find them out, but presently he brandished his sword againstthem; whether they were, 1 Kings, that ruled not according to the Pope's rules, who were warred against as tyrants▪ or 2 Pastors and Bishops who taught not according to the Pope's decrees, with whom the Pope warred as against heretics. or 3 Private persons, called lay-men, who lived not according to the Pope's laws; these he warred against as outlaws and excommunicate persons. In a word, seeing the dragon could not now make war against whole congregations, as formerly he had done, (for now in the dark times of Antichrist they appeared no where) he watched if he could find any of the remnant of the seed, any scattered and dispersed Saints, who privately (as they could) exercised the pure worship of God: who kept themselves to the commandment of God, in freeing themselves from the abominations, idolatries, and superstitions of Popery: and who had the testimony of Jesus, squaring their consciences to the written word, and would not receive the Pope's Laws, traditions, and decretals for Articles of Faith. These were made meat for the sword of the Beast, excited by the dragon to make war with the remnant of the woman's seed. Of the wrath of the dragon we have spoken before, which admits no truce; as also of the renewing of his assaults, though he be never so foiled in them. Only now in this wrath of the dragon, which is continued against the woman hid in the wilderness, note, that Wicked men hate and malice the godly, whom Doct. they never knew nor saw; as the dragon the woman Wicked men hate the Saints whom they never saw. now out of sight. Hest, 3. 6. Haman thought it a small thing to lay hands on Mordecai only, but sought to destroy all the Jews: yet he knew but few of them, and only one of them (Mordecai) had offended him. Phara●h pursues all the Israelites, though he knew but few: and drowns all the males: and Herod kills all the infants, which he never saw: and Balak calls Balaam to curse all the people of God. 1 Because of the general enmity put by God between Reas. 1. the two seeds, of the Woman and the serpent: And hatred is of kinds, not individuals only. The wolf hateth all lambs. A man naturally hateth all serpents, even those he never saw: so the serpentine seed hateth all the woman's seed, which it never saw. And as hunters know not, nor never saw the particular game they take, but lay nets and deadly engines for any of the kind, so these Nimrods' and hunters spare none. 2 The wrath of every wicked man is a spark 2. from hell and an ember of the dragon's wrath, who here hateth the Woman hid aswell as appearing. And look as the dragon hated Christ the head deadly while he was in the world, and now hateth him with no less deadly hat●ed when he hath left the world (he hateth him absent, as much as present) even so his brood hateth his members that were in the world, aswell as those that are in it, even those that they never knew nor saw; and persecute their dead ashes, and are as spiteful to their names and memory, and to their posterity, as their predecessors were to their persons while they lived. 3 Darkness hateth all light, near or far off. 3. They that hate God the chief good, must needs hate all the godly that follow the thing that is good. They that hate God himself, must needs hate his image every where: for he that hates the father, hates all the children, whether he know them or no. They hate the glory of God, and the true worship and service of God, and that they may abolish it, they cannot but seek to root out all the people and persons that uphold it, 4 Such a venom and poison is seated in a wicked 4. man's heart, as knows no bounds of reason or moderation, but overflows all banks and limits: For there is no spirit to check or restrain them: so as neither sea nor Alps bound a wicked man's wrath against godliness. 5 They hate them whom they know not, because they know them not: for so it was with Christ 5. himself: they saw him but they knew him not: for, had they known him, they would not have crucified the Lord of glory joh. 8. 29. When the Son of man shallbe listed up, than ye shall know that I am he So with his members, they know them not nor their innocency, let their lives be never so unblamable and just. If they cannot pick quarrels against Daniel in the matter of the Kingdom, they will see what they can do in the matter of his God. If God himself show favour to them, and his power for them; they will not know who the Lord is, as Pharaoh, but lay on burdens the heavier: and therefore, as Balak and Moab, they seek their confusion, Num. 22. 2, 3. A reproof of numbers of men, who in these Use 1. days express with what spirit they are guided. The Papists rail upon, and revile all the godly restorers of our religion, whom they never saw nor knew. It is a third part of the Pamphlets they send daily in amongst their Proselytes. A man would think they had their hands full of adversaries alive: and that they need not break up the graves of the dead, and persecute dead ashes: What spirit besides the dragons, ruled the Council of Constance, who sentenced the dead bones of Wickliff to be digged up and burnt 41. years after his death? did any of them ever know or see him? or was not the wrath of their predecessors enough against his person? Who seeth not the wrath of the dragon in a number of profane beasts, who incessantly make it their table talk to revile and use opprobriously men who never made nor meddled with them, men hid in their innocency, and retired in their privacy? whose life in respect of them, is as if they were out of the world. And others that exclaim against all that make show of religion, as men not worthy to live, the worst of all men, all dissemblers, liars, factious, all alike, as if they knew them all. Whence riseth this wrath? certainly not from particular causes, but from the general: not from the persons they revile, but from their own vile dragon like disposition. They may pretend some personal quarrels now and then: but the cause and care lieth deeper: they will hate the same goodness in any other person, where soever they may discover it. Here now is the dragon's wrath against the Woman, hid out of sight. 2 This is a word of instruction: not to marvel in observing the hatred of wicked men against the Use 2. godly whom they know and see: for they do the same against those they never knew. See we Ahab hating Eliah, Micaiah, and all the true Prophets he knew? no marvel: he hath a fountain of poison ready to flow on all that he knows not, if he could reach them. And so doth every wicked man: if he hate any one good Minister because he is so, he hates every one. See we all wicked men, be they never so fallen in pieces among themselves, yet all join in hatred of all the godly? then see in them the work of the dragon, who plots an unity and agreement against the Church: hatred of goodness is the bond, that joins wicked ones together. And yet God's hand is in all this: the godly must be throughly tried, and the wicked must go on to the filling up of their measure. Are we cast among men, who, when they cannot hurt godly men, yet will not help them, but as Balak said to Balaam, neither bless nor curse them? Praise God that hath limited the power of wicked wills and violent affections. They that would hurt one godly man, would mischief all if they could: and those that will not help them, would hurt them if they were able. See we evil men desirous and contriving to cast down the worship of God, and a faithful Ministry in the place where they live? their wrath reaches beyond that place: if it it were in their power, they would abolish the true worship of God out of the world, and leave no faithful Ministry standing in the earth. Hatred is of kinds: and the dragon hates faithfulness every where, fearing the decay of his Kingdom, and his own fall by their standing. 3 This teacheth us 1 to unite and combine our Use 3. selves to all the Saints, even those whom we never saw nor knew; they being of the same Father, Mother, blood, spirit, family, and inheritance with us. 2 Again, as we love the head, so also the members: but the head though we have not seen, yet we love and believe, 1 Pet. 1. 8 so the members whom we believe every where to be dispersed, we must love though we see not: for the love of the members must be a sparkle from the flame toward the head. 3 Further, we must not ground the love of Saints in our senses, but in our faith, which cannot but work by love; if to him that begat, so also to all that are begotten. 4 If faith may not be measured by sight, being of things invisible, no more may love the daughter of faith. But if we believe in him whom we see not, we must also love them whom we see not. 5 The soul hath as well his eye of faith, as the body the eye of sense: and by that we see not the head only, but the members, and believe and live in the Communion of Saints. And went to war.] The wrath of the dragon produceth the war of Doctrine. the beast; and Antichrists' wars are the dragon's wars: the dragon by and in Antichrist makes war upon the Church. For 1 The wrath of the dragon is in them, as the chief mover, inspirer, and General, who seals commission Reason 1. to his universal Vicar and Lieutenant, who receives power from him, Revel. 13. 2. 2 The cruelty of the dragon is in them: who 2 as he is an homicide and manslayer from the beginning, so is this an Apollyon, a destroyer, a scarlet beast of a bloody colour, died in the blood of Saints; a woman drunk with blood. 3 The scope of the dragon is in them; universal 3 and unmerciful destruction of bodies, and souls: Rev. 13. 15. Whosoever will not worship the beast, he commands them to be slain. But this is a small thing to his spiritual war, in which he comes with effectual delusions among them that perish, that all they might be damned, etc. 2 Thes. 2. 10, 11. 4 The means of the dragon is in them. As the 4. dragon seeks to draw the worship of God upon himself from God, Mat. 4. so doth Antichrist sit as God, and all the earth must worship the beast. As the dragon to attain his ends will salsify and vilify the word of God, so the beast slays the two Prophets, Rev. 11. 9 that is, as some interpret, the two Testaments. He must needs destroy souls, if first he can destroy the Scriptures. And, never were the two witnesses so warred against, as by Antichrist, 5 The subtlety of the dragon is in them, even all 5. his seven heads. He fights not only like a Balak, with open fierceness, but like a Balaam, a false prophet, by his wiles and delusions. He comes not so much with displayed banners, as with hostility wrapped up with all guile and deceitful pretences. He will not be seen to war as an enemy and persecuter of the Church, but under specious terms of the Patron and just defender of the Catholic Church. Now if the wars of Antichrist be the dragon's Use 1. wars, of all other we must hold them the most pernicious to mankind, and of all other deprecate these, and wish rather to fall into the hands of any Turk or tyrant then into the hands of Antichrist. For First, other tyrants are raised by the general wrath of the dragon against mankind: but this from the greatest wrath against the Church the seed of the Woman. Secondly, those are satisfied with our goods, lands, liberty, or life, and intent no further: but this not so content must have our religion, consciences, and salvation, our heaven and God from us. Thirdly, their weapons are corporal, and only wound and slay the body: Let Nero, Domitian, Decius, Dioclesian, or the Turk or Scythian come, they can bring sword, fire, wild beasts, melted led, gibbets, and other exquisite bodily torments: But the cruelty of Antichrist, beside all these, brings strong delusions, idolatry, apostasy, heresy: And this spiritual persecution is so much more cruel; as the soul is more excellent than the body; and so much more dreadful, as the destruction of both together is more desperate then of one alone. We must not measure the cruelty of Antichristian war, as theirs, by the privation of mortal life, but by the invaluable loss of life eternal. 2 Note the miserable estate of such as fall unto Use 2. the part of Antichrist they are intereffed in the dragon's wars, and directly fight against Christ, against their own salvation, and others. We must esteem them greater enemies than any tyrants or robbers that would only bereave us of our goods or lives. These slaves of Antichrist are become bondslaves to the dragon: for none worship the beast, but they first worship the dragon, Rev. 13. 4. 3 Let it move us to stand so much the more resolutely against Popery, and the impostures of Antichrist: Use 3. seeing we stand against the wrath of the dragon; for the right and honour of Jesus Christ, against his sworn enemy, and for our own salvation. This willbe the honour of the Saints, that they perish not only as sheep woryed by the wolf, but as the valiant soldiers of Jesus Christ, who even in martyrdom are more than conquerors. With the remnant of her seed. The number of faithful Christians that stick Doct. close to Christ against the corruptions of Antichrist, is but a small number, and as small in worldly reputation. Christ's company was always a little flock, Luk. 12. 32. And Israel is as the sand of the sea, yet a remnant only shall be saved, Rome 9 29. This phrase is a metaphor taken from tradesmen, who having cut out a whole piece of cloth, leave some small remnant or remainder: even so the true professors of the Gospel are but as a small remainder of the whole piece and people of the world. Beside, it is but the remnant of her seed: As a little seed-corne is reserved out of a great heap for store, which is nothing to the whole crop; so is the small number of true Believers, reserved by grace, to the whole field and crop of the world: as it was in the state of the ancient Church in captivity, Zech. 3. 1. Is not this a brand pulled out of the fire? the state of the people being as a great tree cut down and cast into the fire, of which one little brand was snatched out of the flame, and returned from captivity: and the dragon would have had that brand burnt to ashes too: so here he warreth on the remnant of the seed of the woman in the wilderness. So also is the number of God's company said to be one of a City, and Ier 3. 14. two of a tribe: as if in a great inundation of water, which carrieth away a whole town or country, some one or two houses or persons should escape; or as if in a blazing and universal fire, devouring a whole City, one or two houses should be left standing. 1 Few are chosen, Mat. 20. 17. God hath decreed that few shallbe saved. The earth affords much clay Reason 1. for potters, but little oar for gold. Common stones are many, pearls but a few. In the universal Church signified by the Ark, were but few even eight souls saved, all the rest drowned, 1 Pet. 3. In particular visible Churches there are but a few names that defile not their garments, Rev. 3. 4. All are not Israel that go for Israel: and all that go for Virgins, are not admitted to the bridegroom's chamber. 2 The gate to heaven is strait, and few find it, Mat. 7. 14. None know it of themselves, and of 2 them that know it, few will endure the persecution, the sharpness, the selfe-deniall, the mortification, the losses, the crosses, with which that strait way is strawed: the most will walk in the easy and broad way where is elbowroom, profits, pleasures, ●applause of the world, and pleasing of a man's self, 3 The worth of grace and salvation, and the excellency 3 of eternal life allows it not to be common to every idle hand. It is as a precious commodity, in the hands of a few: as pearls and jewels are so much more advanced in price, as they be harder to come by. 4 The true Church is the park of God, impaled 4 from the rest of the world, or a garden enclosed, Cant▪ 4. 12. aparadice of God, not the waist of the world: a fold, not the field. If it be objected, that the multitude of Abraham's Object. seed are as the sands of the sea, innumerable, Gen. 15. 5. and, who can number the dust of Jacob, or the fourth part of Israel, as Num, 24 10. and that Zion shall abound with children, and many shall come from the East and West and sit down in the kingdom of God, Mat. 8. 11. and that john saw a multitude which none could number, of all nations, kindreds, tribes and tongues, that stood before the Lamb in white robes, Rev. 7. 9 To all these and like places, I answer, That we must consider the Believers, Answ. 1 Simply, in respect of themselves, and the Church in respect of the several parts: and thus they are an innumerable multitude. 2 Comparatively, in respect of unbelievers, infidels, hypocrites, and reprobates: so they are few, and as an handful to a whole floor, a remnant to a whole piece, a spark to a great flame, a drop to a whole stream. Therefore multitudes are no mark of the true Use 1. Church, as Papists teach, but of Satan's Synagogue: neither the rule of our way, which is straighter than that the multitude walk in. 2 Be not offended with the fewness of the godly; Use 2. compared with heaps of wicked men. The true Church is as a little wheat in an huge heap of chaff: as a little gold in a mountain of clay or dross: a gleaning after the harvest: a few berries after the vintage: And thus as it hath been, it willbe, till the GOD of heaven have cast the god of the world into his own place. Neither be offended that we teach them to be few: but rather quarrel with Christ and the Scripture from whom we so speak. For we stint not this number to a definite company, as some fond say we do; this is their Arithmetic, neither ours nor the Scriptures. But a few there are, and as our text saith, But a remnant. Why wrangle they not with the Scripture that speaks but of one of a City, and two of a tribe? as it was then, it may be again. But let such stretch the way of heaven as wide as they can, yet will it be too straight for carnal men, and careless men, be they never so just and civil. 3. Let us strive earnestly to be of this little flock Use 3. and remnant, and join rather with a few godly, than a multitude of sinners. Walk in the way of good men, and though thy company be small, it shall be good: and suppose this sect be every where blasphemed, in court, in country, in markets and meetings, in pulpits and taverns, yet one day thou shalt wish thyself of this small number, and be most unhappy that thou hast sorted with thy company which thou hast chosen, and now canst have no better. 4. If the true members of the Church be so few, Use 4. never be daunted at the great shoals and number of Atheists, Epicures, Libertines, hypocrites, scorners, blasphemers, worldings; not at the overspreading of Popery and Idolatry. We must not measure the Church by our senses; though few appear, yet there is a remnant; God will have seven thousand reserved whom Elias cannot see; Rom. 1. 1. 5. A few there be, who in heart and soul cleave to us, the benefit of whose prayers we enjoy. 5. If so few shall be saved, praise God that any Use 5. believe, and that ever it was thy lot to be brought to the faith; seeing the Apostasy to Antichrist is so general; this is as great a mercy to thee, as in the great deluge one Noah to be saved, or in a raging fire in a City one house or one person to be saved. Which keep the Commandments of God.] Here is the first of the properties, by which the small remnant is described; where, 1. What it is to keep the Commandments. 2. How the godly keep them. The keeping is either Legal, or evangelical. Legal is the perfect and personal observation of the whole Law, in the whole man, in all things, at all times: Matth. 19 17. If thou wilt enter into life keep the Commandments: Thus only Christ since the fall kept the Commandments, and we shall in heaven. This is not here meant. evangelical is that acceptable obedience to the Law, which the Gospel enjoineth upon Believers. To understand this, know, 1. That the Gospel being not to abolish, but to establish the Law, is not satisfied unless the Believer bring such a perfect and absolute obedience as the Law requireth: Only this being impossible to the infirmity of flesh, it is satisfied that we bring it not in our own person as the Law requires, but in the person of our surety, made by God our righteousness. 2. And because the grace of the Gospel allows us not to be careless, or idle in the work of the Lord, it enjoins on every Believer a conscionable and constant endeavour of keeping all the Commandments of God, even in our own persons, in way of gratitude and thankfulness. 3. And lest the godly should be discouraged by the sense of their own imperfections and failings in performance, seeing themselves at best but unprofitable servants, for their encouragement & quickening, the Gospel calleth that endeavour and strife in obedience (being cheerful and sincere) A keeping of the Phil. 3. 11. Commandments; because it is accepted of God as perfect; the person being in Christ, in whom all defect and imperfection is covered. But how do the godly keep the Commandments? In just conditions, and in sure and safe coffers. The conditions are four. They keep them, 1. Vndiminished; God hath betrusted them with his whole law, and they set all the law of God before them, and have respect to all the Commandments; they be no Papists to strike out the second Commandment, or any other: They know the Commandments are linked and chained together, as a band of ten clauses, break one and the whole band is forfeited. 2. Unmingled; not blending the Lords sweet wine with puddle water of humane fancies: This remnant care not for the additions, traditions and commandments of men, but hold them close to the Commandments of God. They pollute not themselves with the abominations of Popery, superstition and Idolatry, but shut their ears against the determinations of Churches, Counsels, Fathers, Popes, contrary to God's commandments; yea, ifan Angel should bring any other doctrine, they would pronounce him accursed. 3. Vnviolate; defending, propagating, maintaining the commandments of God, without wavering or halting between two opinions: They hold them not as lukewarm Laodiceans, but steadfastly & unmovably; they hold fast the faithful word as their life, Pro. 4. 13. As Naboth, they will not lose a foot of their birthright. 4. Unspotted; adorning and beautifing the truth in all things, by conforming their lives to the Commandments of God. These are the conditions. In sure Coffers also do the remnant keep the Commandments. 1. Of a firm memory; Luke 2. 51. Marry 〈◊〉 and pondered the things in her heart: Psal. 119. 16. I will not forget thy word: And this sanctification of memory sanctifies the whole man. 2. Of a faithful and believing heart; for faith mingled with the Word giveth rooting, and so continuace: This was Abraham's Coffer, in which he laid the promises, and neither delay, nor deadness of Sarahs' womb, nor conflict of contrariety, or impossibility could rob him of them. 3. Of a sound and loving affection of the soul; love is a safe and faithful keeper; things that we love we will hold fast: Oh love I thy law, saith David! such love is stronger than death, no water can quench it. 4. Of holy practice in the whole life; bewrayed in three things, 1 In professing a good profession, as Christ before Pilate, holding forth the word of life. 2 In promoting and defending to our power all good things and persons in their conformity to the law: a good man preserves the law, aswell as observes it. 3 In suffering for good things, and sealing (if we be called) the truth with our blood. Next let us inquire, how we may show ourselves of this remnant, and know our ●elves to be keepers of the Commandments. The Marks are these. 1 If we do all from within: for all obedience to the law must flow from a pure heart, the end of 1 Tim. 1. 5. the Commandment is love out of a pure heart, Psal, 119. 2. Keepers of his testimonies seek him with their whole heart. If we hear, we hear with an honest heart, Luk. 8. 15. If we pray, we pour not out words, but our souls, as Hanna. If we praise, we call all that is within us to praise him, Psal. 103. 1, 2. If we preach, we are fervent in spirit, as Apollo's. If we receive the Sacrament, it is with examination of our hearts. As the clock moves from the spring within itself, so is the motion of a good man to the law from within, not from without. 2 If we do all by our rule: holding the truth for the truth's sake. The word is called a lantern, and the commandment a light, and obedience to the commandment a coming to the light, that our works may be manifest, first to ourselves, and then to others, that they are according to God, joh. 3. 21. This argues a secret disciple, silently denying his own and acknowledging God's wisdom, holiness, and sovereignty. An artificer that would have his work approved, must not cobble it up any way, but do all by rule and line, and square: so here, in all things make truth thy guide. 3 If we easily depart not from the commandment, but stick to it, First, in all things, even the least as the greatest: In commandments against thy profits, the Saints endured the spoiling of their goods, Heb. 10. and Abraham to fly out of his country. In commandments dangerous, as Daniel and his fellows, and the Martyrs. In commandments most irksome, as Abraham in killing his son. Secondly, in all times; not as the Galathians who ran well, but desisted: but with constancy, as one that hath begun sound and wisely. Thirdly, in all places, at home and abroad, in the house, and walking by the way, Dan 6. 7. in God's house, in thine own house, in other men's houses, never laying aside the Commandment. Fourthly, among all persons and companies, high aswell as low, and before the meanest Christian as the greatest. Hold the commandment among the wicked as among the godly, so did Lot. This is the third note. 4 If we willingly endure to be examined and tried. A good man can endure the conviction and trial of God's Ministers, as Peter did Paul's, Gal. 2. 14. David nathan's, 2 Sam. 12. Eli samuel's, 1 Sam. 3. But Saul, Ahab, Amaziah, Felix, will abide no trial. A sign they have not kept the commandment. Yea a good man will try himself, and examine himself whether he be in the faith, 2 Cor. 13. 5, and will come to the light, to judge himself: Nay more, he will desire God himself the Judge to try him, Psal. 26. 1, 2. and is glad that it is the Lord that will and must examine and judge him, 1 Cor. 4. 4. 5 He earnestly loves others that keep the commandments of God. His soul cleaveth to the Saints he doth them all the good he can: he speaks to God for them: as Elisha prayed for the mother and the 2 King 4. 33. Eph. 3. 14. child, and Paul for the Ephesians: he speaks to man for them, in their defence, as Hester for the Jews, David for jonathan, Nicodemus for Christ. He speaks to themselves and to their hearts, for their comfort, strength, instruction, and encouragement. He never scorns nor reviles them, but honours them that fear the Lord. 6 He seeth in all he doth, his failings, and humbleth himself daily, and abhors himself in dust and ashes, as job. chap. 42. 6. David that so resolutely kept the common dements, saw what a beast he was by his failings, Psal. 73. 22. Agur seeth himself more foolisher than any man, Prov. 30. 2. Paul after many a year striving and combat for the law in the inner man, complains what a miserable man he is, Rom. 7. 14. 24. how carnal he was, and sold under sin. Now this hastens us to Christ, and makes us watchful against corruptions, and still strive hard to the mark. That we may be provoked to show ourselves of this remnant, by keeping the commandments of God, and abiding in the duty which the word commandeth, let us take these motives. 1 Keep the word, and it will keep thee: keep the name of Christ, and thou shalt be kept in his name, Pro. 2. 11. joh. 17. 6. 11. 2 All the commandments of God are pure: the law is holy, just, and good, of the same nature, power, and justice as God himself, Psal, 119. 128. I esteem all thy statutes right, and hate all false ways. Yea all of them tend to perfection of holiness, as our Father is perfect. 3 In keeping them is great reward, Psal. 19 11. The righteous are in some manner recompensed on earth: they enjoy a sweet peace with God, and in their consciences assured hope and precious promises; But their full and final reward is in heaven: Rev. 22. 14. Blessed are they that do his commandments, that their right may be in the tree of life: and may enter through the gates into the City: If Solomon shall endeavour to keep the Commandments, God promiseth to establish him in a Kingdom: 1 Chron. 28. 7. On the same condition will he establish us in an eternal Kingdom of glory. 4 Obedience is the only true testimony of love to God: as the second commandment implies, In them that love me and keep my commandments. Measure thy love to God by the love of his commandments. Peter, lovest thou me? feed my lambs. He that keepeth my word, is he that loveth me, joh. 14. 15. This makes the godly invincible in labour and sufferings, under rebukes, and evil report, and for all this they turn not aside, nor deal unfaithfully in the covenant. And there is no love lost: for their love upholding them in obedience, that obedience upholds them in God's love, as our Saviour saith, joh. 15. 10. If ye keep my commandments, ye shall abide in my love, as I have kept my Father's commandments and abide in his love. And have the testimony of jesus Christ. This is the second property of this remnant: Where consider 1 What is this testimony of Jesus. 2 What it is to have it. The testimony of Jesus is the word and Gospel of Jesus Christ: Rev. 1. 9 john was banished into Patmos for the word of God, and the testimony of Jesus Christ: where one is expressed by the other. Now the Gospel is called the testimony of Jesus. First, Because it is revealed by Jesus Christ: by him brought from the bosom of his Father, an hidden mystery to men▪ and Angels: none was worthy to open this book, but he: in which regard he is called the true and faithful witness, Rev. 1. 5. Secondly, Because the subject of it is Christ, revealing Christ: the Gospel is the true faith and doctrine concerning salvation wrought: by Jesus Christ and him alone: Rom. 1. 2. concerning his Son, etc. 3 Because it was testified unto by Christ: not only by revealing it by his divine doctrine, but by his holy life, his mighty miracles, his faithful profession before the Jews, pharisees, Pontius Pilate, the whole Council, and by his most innocent death; by which he set his seal to his testimony. 4 Because the end of it is Christ: it aims only at his glory, Act. 2. 36. But what is it to have this testimony? Answ. The phrase is taken two ways: 1 To have the Gospel, is to preach the Gospel: so john bare record of the testimony of Jesus, Rev. 1. 2. and most plainly, chap. 14. 10. I am thy fellowservant, and of those that have the testimony of Jesus. The testimony of Jesus is the spirit of prophecy. 2 To have the Gospel, is to profess the Gospel, to uphold and maintain it, to give witness unto it, and to hold it in life and death: as Rev. 20. 4. the souls of Martyrs beheaded for the testimony of Jesus. And so it is taken in this place. This remnant, as they abide in the duty which the word commandeth (for they keep the commandments) so they stick to the faith and doctrine which it teacheth, they hold it fast against all the slights and intrusions of the beast, or Antichrist, and testify unto it both by life and by death. The truth of the Gospel is an hold which Antichrist cannot win from the Saints. Note hence, that the keeping of the commandments Observ. 1. of God and having the testimony of Jesus must go together. 1 Tim. 1. 19 having faith and good conscience: and chap. 3. 9 holding the mystery of faith in pure conscience. For 1 The law and gospel, Christ and Moses, though Reason 1. in matter of justification before God they can never be reconciled, no more than most abhorring contraries, fire and water, light and darkness, yet in Christian conversation, profession, and practise they may never be divorced, there must be light within, and shining without. 2 In all Christian conversation we must join 2 faith and love, 2 Tim. 1. 13. Because neither of these can stand alone: faith without love is dead, and love without faith is at best but Civility. Beside, all duties of love without faith are sin, and whatsoever we do without love, suppose suffering of martyrdom, is all nothing. Papists then slander our doctrine, who say we Use 1. teach only to believe, and destroy good works; we say contrarily with our Saviour, what God hath joined together, let none put asunder. But they sunder what God hath joined, in that they pretend to magnify good works, and set up the law, but cast out the doctrine of faith, and preaching of Christ; insomuch as the word may not be had or read in a known tongue, neither in public nor private. This also shows, that protestants disgrace the 2 doctrine of grace, while they content themselves with a profession of faith, but are barren and fruitless in good works, of piety and mercy. Beware of the curse of the fruitless figtree, that kept the ground barren: notwithstanding all the show and leaves Again, note hence, who they be that the dragon's Observ. 2. wrath most aimeth at, and is bend against: such as keep the commandments, and have the faith of Jesus Christ: such as abide by the word, and will not be pulled aside by any imposture or delusion, And why? 1 He needs not war against conquered slaves, Reason 1. whom he hath pulled away already, The strong man hath the hold, and things are at peace, Beside, what have they to lose, who have already lost the faith and love of the Gospel, and with it their own salvation? 2 These are likest to Christ, and the residue of his 2. body, who must be conformable to himself: he was a butt and sign of contradiction, in the days of his flesh, and is so still, being ascended, in the persons of his members; who are inspired by the same spirit, quickened with the same life, ruled by the same word, fight against the same enemies, and walk in the same steps to the same inheritance and Kingdom, whereof he is gone to take possession. They have the word of faith in them, which the 3. dragon most hateth as the greatest enemy of his kingdom. For being light, no marvel if the prince of darkness resist it. It is the sword of the spirit, which cuts off his temptations. Being a rule of righteousness, it is the sentence of his condemnation. No marvel then if he hate it and all that love it. They have also the faith of truth, which he deadly hateth; as the shield which quencheth all fiery darts. It makes us so strong, as that the gates of hell cannot prevail. Only faith crosseth the dragon, getting power from Christ, and makes all God's Ordinances profitable, all weak obedience acceptable. And hath he not reason to seek to win this hold from us, seeing when the foundation is overthrown the building must fall, and the root overturned, the branches must wither? Such therefore as set themselves to keep the commandments Use 1. of God, and hold the testimony of Jesus Christ, let them make account of the incessant malice and madness of the dragon. He never rests opposing those that will not be driven from the testimony. Some of them he casts into prison, some he tries by mockings and scourge; some he follows with inward temptations, some with outward afflictions; some he lashes with the scourges of spiteful and lying tongues, and all he draws into what dangers he can. He is no wise Christian that makes not account of all the spite that the devil by wicked men can create him. 2 Take good notice, why wicked men make godly men their butt to shoot all deadly arrows against. Use 2. If we believe them, they are heretics, schismatics, rebels, hypocrites, the vilest monsters of men: and so they harden themselves in impudence, as the devil himself is not more fowl and nimble in horrible lying and false accusing. But this scripture shows the just reason of the dragon's hatred: it is because they keep the commandments of God, and have the faith of Jesus Christ: they cannot forsake their rule, to run with evil men into excesses, nor swim with the stream, nor enrich themselves by choking their consciences, nor cover or cast a mantle over men's sins, by their society, silence or the like practice, Let none of such as fear God, like themselves the worse, to hear themselves blasphemed by impudent and shameless sinners: For as these must do it being ruled by the devil, so they must suffer it being ruled by God. 3 Let men fear to persecute and blaspheme the remnant of the faithful, and obedient Christians, Use 3. who will not yield to Antichristian devises, nor depart from their own rule: Or else blame not the word for charging them to be his brats, whose practice and language they here see it to be: as Christ told the Jews, joh. 8. you are of your father the devil, his works you do. When the enemies of God's Church cast the Saints into prison, the devil doth it. Rev. 2. 10. When judas comes to betray, the soldiers to apprehend, false witnesses to accuse, Jews to scorn and mock, the prince of the world comes in them, joh. 14. 30. This of the second note. 3 If we would know ourselves of this remnant, Observ. 3. we must find this property, that we keep the testimony of Jesus Christ. Tit. 1. 9 we must hold fast the faithful word. And the reasons are many. 1 We had need so do, having so many with-holders'; Reason 1. the dragon pulls it from us by temptation, the beast by persecution, the wicked by scorns and derision: all would pull us from our hold, and then were we easily conquered. 2 Our love to Christ commands it. By holding the testimony we hold Christ himself. Search the Scriptures, they witness of me, joh. 5. 39 The object of the word is Jesus, the use of it to testify of Christ. 3 The truth must be firmly held: as is said, Buy the truth and sell it not: it is true, and testified by truth itself, who is the mighty God and cannot lie. 4 It is the sure evidence of our salvation, of our heavenly inheritance, a saving testimony▪ because it is the testimony of Jesus: Rev. 1. 3. blessed is he that readeth, heareth, and keep it: not meritoriously, as if he therefore merited salvation: but as it is an instrument of God, and directive, appointed as a rule to guide us unto salvation. Now as men look up their evidences in sure and safe places, delight often to read them, suffer no man to cousin them of them; whatsoever casually comes, these shallbe by all possible means safeguarded: so ought we much more here, without which we have no assurance or tenure to one foot in heaven. Beware therefore of being ashamed of this testimony, Use 1. being the testimony of Jesus Christ; as many be, and let it go, First, for the contrariety of the doctrine to nature and natural courses. Secondly, for the plainness and simplicity of it; for Christ came from heaven to bring this doctrine, which all the skill of Men and Angels could not reach. Thirdly, for the crosses and afflictions that attend it, being the word of the cross. Fourthly, for the infirmity of professors; which makes many, both Preachers and hearers, ashamed of the sincerity and strictness of it. Beware also of Apostasy from the truth. The 2. mark of a Believer is, to have the testimony, not to have had it. It is a misery to say, Fuimus Troes, I was a Protestant, I was a professor of religion, etc. And beware of scorning, hindering, persecuting the truth, which is most contrary to this of the remnant. 3. Each of these is a brand of a wicked man, in whom the spirit of the dragon breathes. This of the third note. 4 The calling of ever Christian is, to be a witness Observ. 4. to Jesus Christ. Heb. 12. 1, being compassed with such a cloud of witnesses: that is, the godly who witnessed the truth, and to whom the Scripture witnessed that by their faith they pleased God, Esa. 43. 9, 10. Ye are my witnesses. This witness is either inward, or outward. The former is by the inward faith and affection of the soul, by which we give strongest testimony to Jesus Christ, that he is the only Lord and husband of his Church, our Emanuel, the redeemer of his Church, the saviour of his body, and that he hath fully and perfectly fulfilled all righteousness; by the merit and virtue whereof the Church in general, and myself in special a believing member, shall obtain salvation. True faith is the most real testimony to Jesus Christ, that can be. For this is, to set to his seal that God is true, john 3. 33. namely in his word and covenant, concerning salvation by jesus Christ. And he that believeth, hath the witness in himself, 1 joh 5. 10. Faith brings in the spirit of God, and his office is to witness unto Christ, and to acquaint us with the things given us of God, And that spirit, to which the spirit of God giveth witness, will hold to the truth witnessed in him; if all the world, and power of earth and hell would witness against him. What an honest man hath set his seal to, he will never be driven off it: but by his faith he hath set his seal to the truth and testament of jesus Christ. Outwardly the Believer witnesseth to Christ three ways. 1 By profession and confession of the mouth: Rom. 10. 10. with the mouth we confess to salvation: that is, give clear witness to all the doctrine concerning the nature, person, offices and benefits of jesus Christ, and that we rest and lean on him only for salvation. 2 By practice of life, beseeming the faith of Christ: for this is a witness, that Christ liveth in us, moveth in us, ruleth in us, and that we live not henceforth, but Christ liveth in us, Gal. 2. 20. 3 By passion and suffering for Christ and his holy religion: for martyrs and witnesses are all one: Acts 22. 20. Paul calls Steven Christ's witness: and, Rev. 2. 13. Antipas that faithful witness was slain. And not only the suffering of the pains of death, but inferior persecutions, by scourge of hand or tongue, or scorn, is a witnessing to Christ in the lower degrees of Martyrdom. Object. Christ neither needeth nor receiveth the testimony of any man. joh. 5. 33. Answ. Christ is true God, and his truth is the truth of God, infallible, more certain and firm than all men's testimony. And it were very unworthy, that infinite should need finite, or infallible should need fallible, or that the author of truth should need authority from men. In this sense Christ neither needeth nor receiveth the witness of any man, as necessary to himself, or for his own part: but that they might be saved; partly for the weakness of men, who cannot come to understand divine things without men's testimony or ministry; and partly for their salvation, which by men he promoteth: He useth john's witness, and calleth for the witness of the meanest believer. Now the reasons why every one of the remnant must give witness to Christ, are these: 1 Nothing that we can do, can more honour God and jesus Christ, than this: Rom. 4. 21. Abraham was Reason 1. strong in faith, and gave glory to God. What or wherein can we give greater glory to God, then when our faith giveth him a witness of his great power, truth, and goodness, even contrary to sense and reason, as Abraham did? 2 Nothing can more honour ourselves, then to 2 be vouchsafed witnesses to God, testifying his truth, and the excellency of God's holy religion, both in word and conversation. Were it not a great honour for a great Prince to call a mean subject to be a witness on his side for the opening of a truth that nearly in honour concerns him? But this honour have all the Saints; it being the office and function of the whole Church, to be the ground and pillar of truth, the upholder and maintainer of that truth which upholdeth the honour of God himself. What an honour was it, that the Lord called in the whole Church of the jews to be witnesses on his side? Esa. 43. 10. against all the heathens, to testify of his Omniscience, in predictions of things to come which their gods could not do; and of his Omnipotency in admirable works done for them in the wilderness, in the sea, in the land; of his singular goodness and providence in innumerable mercies, wherein they were advanced above all people of the earth. Did the Lord need them to witness? no, but it was their honour to be vouchsafed such grace, that whereas all the heathens witnessed to their idols, they of all people on the earth witnessed and celebrated the great and noble acts of God done among them. 3 Nothing makes us liker to Christ our head, 3. that true and faithful witness: this was his special office, to witness the truth as the redeemer of mankind, and the author of truth, joh. 18. 37. For this cause was I borne, and came into the world, that I might testify of the truth. Even so every member of Christ is borne into the Church, and cometh into the world of Believers, to give witness unto the truth, as being taught in the truth, and as the redeemed of the Lord. 4 As nothing can make us liker to God, so nothing 4 is better pleasing unto God. God the Father hath often and sundry ways testified unto his Son. First, Sensibly and audibly, in his baptism, and transfiguration also, that he was the son of his love, who had all his love cast upon him. Secondly, By the internal revelation of his Spirit, in the hearts of believers, as to Peter, Mat. 16. 17 Flesh and blood hath not revealed this, but my Father in heaven. Thirdly, and especially by the mission & ministry of the Son himself: joh. 3. 33. he that receiveth his testimony, fealeth that God is true: for he whom God hath sent, speaketh the words of God. If we desire to be like God, or to please God, we must herein imitate him as dear children. Which serves for the reproof of such as are afraid or ashamed of this testimony: contrary to 2 Tim. 1. 8. Use 1. Be not ashamed of the testimony of our Lord. Many will not testify to Christ among poor men, some because great men resist it; some are afraid of the strictness of it, some of the crosses, some of the scorns of it; and most, because this witness would witness against their own contrary courses: and men of little faith are dejected in small matters. But such Christ willbe ashamed of in the day of his appearing, and shall witness against them that he never knew them. Such also are condemned, as do contest against the witnessing of Christ. The world is full of false witnesses, such as were suborned against Christ: as First, all false teachers that father that on Christ, which he never spoke; as Papists or others that deny, any article of faith and Christian Religion: so the Apostle 1 Cor. 15. If the dead rise not again, we are false witnesses. So to teach the doctrine of man's merit of freewill to good, image-worship, or the like, is to be a false witness against Christ himself. Secondly, all unbelievers that receive not this testimony: whether such as scorn to hear the witnesses of Christ (if they dislike the person, they will none of the witness; loath to drink good wine, because they like not the dish) or such as hear sometime, but believe not the witness; this infidelity makes God a liar, so far as a wicked man can, 1 joh. 5. 11. Thirdly, such as contest against his witnesses, to elevate their testimony: for, as in the days of his flesh there wanted not such as witnessed against himself in person, that he was a drunkard, a devil, a friend to Publicans and sinners, an enemy to Caesar, a blasphemer; so for the same end, to weaken the authority of his witnesses, there never wanted such as would witness against job, that he was an hypocrite, that Paul was a pestilent fellow, a mover of sedition, a preacher of false doctrine, unworthy to live And can the devil devise so foul accusations, or so slanderous, which his agents will not boldly urge against the witnesses of Christ, to whose innocency & godliness God himself witnesseth? This also serveth to comfort, 1 Poor Christians, despised in the world: God Use. 2. honours the poorest Believer, to be a witness to his truth: and a poor man's testimony is as good even in men's Courts, as a rich: but much more before God's tribunal. 2 Such as suffer for this testimony losses, reproaches, and the contempt of the world. Even we lovingly respect such as suffer for their love to us in upholding our truth and innocency: and much more doth the Lord: see the promise for encouragement. Mat. 19 29. It is also a word of instruction: that we frame and fit ourselves to this witness. Use 3. Quest. How may that be? Answ. To a good testimony is required a good witness, and to a good witness must concur these five things. 1 Knowledge and certain persuasion of the truth, to which we are to testify. When Christ was to raise up witnesses to the truth of the Gospel, he would have them his own domestickes, to be with him, to be eye-witnesses, and eare-witnesses of all he did or spoke: so as they were to deliver nothing but of their certain knowledge, the things they had heard and seen and handled; 1 joh. 1. 1. So as ignorant persons that care not for the knowledge of the mysteries of the Gospel, are as fit to witness to Christ, as a blind man to judge of colours. 2 For this knowledge and persuasion, because it must be from a divine teacher, as the thing witnessed is, we must not content ourselves with the report of men, or an humane apprehension of the matters of religion, but be sure we have the spirit of God inwardly to teach us: for the natural man cannot discern the things of God: joh. 15. 26. When the Comforter shall come, he shall testify of me, and ye shall witness also: but not before they have received the Spirit. 3 Faithfulness & sincerity: to testify the truth only, & the whole truth. A man of integrity is a fit witness in this great cause of Christ. Many profess o●e thing & practise another: have a form of godliness, but deny the power of it. These are unfaithful and disgraceful witnesses, that say & unsay; a discredit to the cause, a shame to themselves: Their word and witness goes for nothing: men's tribunals cast out such witnesses with disgrace, much more the Lords. 4 Plainness and openness: that men may know, what they witness: that their testimony may be an evidence: not to fumble, or flatter, or blanche the truth. Ministers must explain the Testament of Christ, and speak plainly that Christ by it gives nothing but to his friends and kindred, to his mother, brethren, sisters, even such as hear the word and keep it: that he bequeathed the inheritance to the sanctified, not the profane; that pearls are not cast to swine; that howsoever wicked ones will scrape acquaintance with Christ at this day, and at the day of judgement, for that they were just, sober, charitable, civil, harmless, yea beyond many of us in their civil entertainments of Christ, yet shall they not be found in the genealogy, are not of the house of faith, nor of the blood of Christ. 5 Courage and boldness to stand to their witness. Pilate gave a good testimony of Christ his innocency, but wanting courage he went against his own testimony. Now this courage is necessary, First, to stand out against numbers of false witnesses. One Elias must stand against four hundred false Prophets: the Apostles against the whole Council, Act. 5. 32. Secondly, to contemn the wrath of the adverse part, armed with fury and madness against them; Act. 5. 33. they burst for anger, and consulted. Thirdly, to abate the madness of adversaries: as did the courage of the disciples, having the better end of the staff, Act. 16. 39 the magistrates came and besought them, and brought them out, and desired them to depart out of the City. Motives thus to give witness to Jesus Christ. 1 All creatures, even the unreasonable, witness to the glory of God. Act. 14. 17. he left not himself without witness, in that he gave rain and fruitful seasons. If we should hold our peace, the very stones would cry. 2 It is so honourable a service, as the Angels themselves desire to stoop and bow unto it, 1 Pet. 1. 12. Even they affectionately long and desire to behold and witness the spiritual riches of the Church by Jesus Christ. The faces of the Cherubins were always upon the Ark: they could never look enough, nor with admiration enough, upon the affairs of the Church. How ready and faithful have they been on these errands and messages? etc. 3 To faithful witnesses God witnesseth, that he is their God, as the patriarchs, Heb. 11. 16. he is not ashamed to be called their God, 4 Professors and slaves of Antichrist are bold to witness their false faith, with resolution of mind, danger of body, loss of goods, lands, liberty, and life: and shall Christ's servants be ashamed in his testimony? 5. The Saints have not counted their lives dear to them, nor loved them to the death for Christ's sake, as we have seen on Verse 11. He is a very Jade that will not follow a free Leader. 6. The season and time invites it: If men will not now witness to Christ in the days of truth and protection, what will they do in the fiery trial? for what days do so many conceal their resolution? why do so many desire rather to be counted wise, than religious? And I stood on the Seashore, or land.] These words belong not to this Chapter, but to the next vision; neither read in the first person, He stood, that is the dragon (as some read) on the sand, that is, on a sandy and mouldering foundation, or on a multitude of wicked men, as the sand: but in the first person, I stood, that is, I stood in vision on the sand, to see the beast rising out of the sea; so as the words are a transition to the vision of the beast in the next Chapter. So I have by the grace of God finished this task and text, which hath notably suited with the occurrences of these latter times, and seasonably met with the present occasions and state of the Churches, at home and abroad. I will not go forward in this mystical book; for in this chapter I have led you into the heart and kernel of the whole book; and given not a dark light to the whole: Besides, you love variety, and myself aim at some other plainer doctrine. Bella, minas, fluvios, mulier cum semine sancto Sustinet, & victrix astra Ducemque petit. FINIS. AN ALPHABETICAL Table of the chief things contained in the foregoing EXPOSITION. A Accusations of the godly, in things true and false. pag. 553 The godly lie open to all manner of false accusation and why, 561 False accusation the nearest and expressest image of the devil, 571 Dissuasions from it, 577 How to fence ourselves against it, 582 Accusers of the godly shall one day have their mouths stopped, 588 Actions that are good, studiously hindered by Satan, 157 Blemished two ways, 161 Affect men differently, as they differ in good or evil, 673 Afflictions of the Church may be long and grievous, 325 how long and short too, 326 Agreement of disagreeing enemies, against the Church, 130 Angells●ignifie ●ignifie any servants & soldiers of Christ, 342 Resemble them, 347 What the good Angels do for the children of God, 345 Antichrist arising is the great wrath of the dragon, demonstrated, 693 By what stairs he arose, 739 Time of his reign ●●cording to Papists, confuted, 786 His wars come of the dragon's wrath, Reas. 828 Antichristianisme, an universal heresy, 699 Worse than temporal enemies, three ways, 700 Effects of it far worse, 703 Apology for our innocency, needful, 586 Armo● of God, taken from us, or turned against us, 171 Assaults and stratagems of Satan against the Saints, 168 B Be busy more and more for grace & goodness, reas. 726 Beast, that Antichrist, noted and described, 820 Beginning of good: watched by Satan, to hinder it, 248 Benefits of receiving Christ and his truth, 688 Birth of children in nature and grace, how they are alike, 92 The spiritual far better than the natural, 97 Appears in five things, 110 Effected with pain, four reasons, 118 Hindrances of the new birth, 120 Resolve to go through all, 124. motives, 125 Body of Christ, threefold, 300 Blood of Christ, how we overcome by it, 605 How all our enemies are overcome by it, 606 Answers all objections for us, 607 Bootless to struggle against the truth, or Church, 782 Brethren, several sorts, 554 All brethren, that profess Christ, and how, 555 Mockers & enemies taxed, 559 Brotherly love commended to Christians, 557 motives, ibid. Objections answered, 558 Conditions of it, 559 C Callings, general and special, disordered, 174 Censure not every one that is accursed, 568 Christ: cleave to him, in person, affection, affliction, 19 Depend on him for direction, protection, provision, 20 Honour him, 22 Please him, six ways, 23 More excellent than the world, and so esteemed of the godly, 68 Received into us, how, 455 Church: six privileges of it, as Christ's Spouse, 25 What her crown is, 77 How it continues, 78 How on her head, 79 See more, 219 A fruitful mother of children unto God, 95 Mother-church, which, 98 Popish notes, disproved, 99 Five true notes, avowed, 104 Marks of true children of the Church, 110 Sorts of them, 4. 271 Safe ever by the salvation of God, 508 Not always glorious, but always safe, 768 In hardest times, assuredly fed and provided for, 777 Coming of Christ expels Satan, 444 Why, and how, 446 Conclusions about the church's visibility. 297 Consolation in the great power of Christ, 538 Conversion: casts out every devil, why and how, 471 Courage necessary for great performances, 279 Motives to it, 280 Means, 281 Crown of Christ: set & hold it on his head, 222 Crown & Princedom of Satan, what, how, wherein: 200 Cruelty in the devil and his instruments, 142 Whence, and why permitted, 144 D Dangers, what to do in them 812 Days put for years, 321 Death of Christ, how necessary, 537 Deceive the world how, 411 Delight in earth, discovered to be predominant, four notes, 13 Desert, what in this Chapter, 292 Despair not of the worst, 452 Despise life and all for Christ, why and how, 624 Meditations and practices, 632 Differences of Gods working, and Satan, in the same action, 733 Disgrace put upon good actions, 162 Disloyalty taught by Popish religion, 533 Devil called a dragon in four respects, 127 So are also his instruments, 128 Why comprised here in the name of one dragon, 128. 129 Notes of him cast out, 431 Motives to cast him out, 454 Means, 455 Dragon: emblem of persecuting Princes, why, 129 Defeated many ways, 242 Means to overcome him, 736 Not cast out till Christ & his Gospel come, 425 Overcome, not only by Christ, but by Christians, 599 Dominion exercised among wicked men only, 439 E Eagles wings, what they are, 758 Ease in our Christian profession, not comfortable, 339 End of magistracy, what, and wherein, 289 Enemies of Christ, who, 530 Enemies of the godly have four chief sins in their oppositions, 566 Enemies of the Church shall be finally destroyed four reasons: 390 Enemies spiritual overcome by the power of Christ in us: 550 Enterprise of wicked enemies bootless, 465 Entertain Christ & his truth: motives, means, lets, 686 Euili actions, how by Satan put forward, 166 Exorcism, to dispossess a devil: 449 Expect floods of opposition and persecution: 804 F Faith our victory, how, 606 Faiths power, wherein bewrayed, 548 False fears, what mischief to the Christian combatant, 178 Families: how the devil is cast out of them, 258 Fence against the devil, how, 407 Fidelity to God and the Church, requisite, exemplified: 7. 8 Fight against Christ. how the wicked do so, 357 Notes of them, 362 Flight of Satan, sometimes feigned, 175 Flight of the Church, what, when, how: 752 How from the face of the dragon: 766 Floods of waters signify afflictions, and why: 793 Out of the dragon's mouth, three sorts of them: 795 Fly in persecution, when lawful, and not lawful: 619. 765 Food for the soul, what, and how certain, 781 Friendship pretended to deceive, 153 Frustrate & Fruitless, how good things are made to be, 164 G Garment: of Saints is Christ, for necessity, ornament, distinction: 39 Better than the other in five respects, 42 How put on, 43 Motives to put it on, 46 and that continually, 49 Express the shining of it, 50 Not disgrace it on others 52 Keep it clean, why, how, and who offend, 54 God saveth his Church by means, though he could without them, 759 gives sufficient means, 760 Godliness: wherein the power of it is seen, 549 Good gifts, how given to evil men, 149 Great adversaries of the Church, 136 Great helps against them 138 Great encouragements likewise, 140 H Happiness of Christians cannot be prevented, nor discontinued, 30 nor a whit prejudiced by any enemies, 467 Hatred in wicked ones against the good unknown, or unseen, five Reasons, 824 Hearing of the word, hindered by Satan, 169 Hell: why the devil is not confined to it, 437 Help ever afforded to the Church in the greatest persecutions, Reas. 811 Many times when she lest expects it, four Reasons, 814 Heaven: the Church militant so called, 5. and 642 True Christians already in heaven, how: 8 Many therefore no true members of the Church, 12 Heresy more hateful to the Church, than tyranny, 755 Heresies drunk up of the earth, how, 807 Horns, what they signify, 186 Horned beasts against the Church, that is, hurtful men, 188 I Jesuits and other Papists impudent in false accusations, 574 Impotency of Satan in doing mischief, 238 Instances of Satan near us, or standing before us, 254 Instructions by consideration of Christ's power, 542 Instruments of special good, fitted of God thereunto, 276 Instruments of the devil: notes of them, 355 cast out together with himself, 460 How, seeing they prevail so much, 462 Impudent and instant in false accusations, 569 Marks of them, 572 joy: none but the godly called to it, and why, 643 joy of Heaven must now be expressed, and how that may be, 649 How heavenly & earthly joys, may stand together, 655 join all in fight against Satan, 344 judgment-day, signs of it, showed in the coming of Antichrist, 695 K Keys: a sign of power, and in Christ's hand, 426 Kingdom of God, what, and how it flourisheth, 509 Kingdom of Antichrist resembled by Egypt, how. 697 L Lamb: Christ so called, why, what use, 603 Lamentable estate of wicked men 352 Law and terrors needful to the best, 659 Legal and Evangelical keeping of the commandments, 835 conditions of keeping of them, 836 sure coffers to keep them 837 marks of them that keep aright, 837 motives, 840 Lets of receiving Christ & his truth, 689 Lessons to be learned, of Satan, to redeem time, 723 Life, how it may be loved, 617 Light skirmishes get the devil great advantages, 176 Love of Christ, which will hold out to the death, four notes of it, 631 Love the godly unseen, and how, 828 Luther: where the Church was before his time: 303, & 771 Lying signs and wonders, why, 412 M Magistrates must resemble God in four things, 286 Manchild: Christ like it, not the same, 261 Constantine, with the like, so called, 266 collectively, reasons, 267 Martyrs overcome the Dragon, and others too, with three qualities, 618 how in suffering they overcome, 622 Means to a void the Dragon's wrath, 708 Michael: notes Christ, 341 Ministers: stars in the Church, 81 must resemble stars, how, and wherein, 82 motives to ministerial duties, 84 dignity, duty, end, and comfort of a good Minister, 122, & 225 must preach woes as well as comforts, 656, reasons, 657 objections removed, 658 who blame worthy, 663 Ministry, though sharp, must be endured, motives, 668 Modesty commended. 7 Moon: resembles the world in four things, 62 must be kept below Christ, both the best and worst of the world, 65 for five reasons, 66 must be held with four cautions, 67 notes of one, whom the world hath overcome, 75 and one that hath the moon under his feet, 77 Mourn to see God's Kingdom opposed, or not enlarged, Multitude no sure note of the Church, 414 N No news to see the Church gored and persecuted, 193 No calling or condition can secure a good man from opposition, 253 No prevailing against the Church, 365. objections answered, 369 No easy thing to be a Christian, 627 yet many make such account, four sorts, 629 Notes of one seduced of the devil, 421 Notes of one lying under the Dragon's power, or wrath, 705 Notes of one whose place shall not be found among Saints, 398 Notes of one prevailing against the Dragon, 377 and of one, in whom the Dragon prevails, 379 Number of ten implies perfection, 188 Number of true enemies to Antichrist, small, four reasons, 831 O Occasions for Satan to take advantage at us, 155 Offence not to be taken at the Apostasy of Ministers or others, 237 Order our desires and conditions, how, 750 P Patience needful, 221 Peace, how affirmed of the Church, 333 Persecutor one in all ages, how, what use, 731 Persecution from whom to be expected, 735 inevitable to the Church, why, what use, 736 even by Christian Emperors, twofold, 739 sometimes hindered by earthly occasions, 809 Personal reproof, necessary, 666 Pope's headship ever withstood, 776 Power of Christ, twofold, 527 his power, as Mediator, superior to all created power, 528 how discerned to be in us, 545 Praise God for the overthrow of the Church's enemies, 477 Objections answered, 478, 479 conditions, means, and motives, 485 Preaching, why resisted as it is, 450 who condemn tart preaching, 665 their sin, 666 Prepare for adversity, or flight into the wilderness, 304 Prevent it, how, 308 Profaneness: in preferring the world before Christ, 69 helps against it, 70 motives, 71 Prosperity of the Church sends it into a wilderness, how, 293 use it warily, 307 hurts more than persecution, how, why, 340 ill fruits of it, 743 no note of the Church, 737 Profession of religion: practices of it, to cast out Satan, 457 Providence: God feeds his in greatest scarcity, and why, 316 Protectors of the Church: be such, three means, 275 Q Questions of the spiritual combat, two, 254 R Reinerius the Inquisitors testimony of the Waldenses, 774 Rejoice to see God's Kingdom of grace prevail, 510 Rejoice in spiritual conquests, and temporal, 483 Recusants should consider four things, 710 their pitiful case, 712 Religious courses thought uncomfortable, and why, 648 Repent and get out of security, 675 Repiners at the Church's prosperity, no true Christians, 490 & 513 Revenge on the contempt of the Gospel; instances, 682 Restless malice of Satan & his instruments, though crossed, why, 800 Romish religion cruel, therefore false, 146 Romish Church called a woman, why, 15 no true Church, for that she giveth salvation to others then God, 500 S Saints on earth have Kingly dignity, and how, 84 must be thankful, cheerful, and live as Princes, 87 and not lose their crown, what, 90 Salvation: wholly from God, to the Church, and members, 494 give him all the glory, 497 Satan, an enemy to whom 405 cast out by Christ, and his members, how, 424 cannot hinder the birth and rising of excellent instruments, 269 his chief aim is, to throw down such instruments, 232 prevent him, 235 pray for such, 236 Seduction, how to be avoided, 417 Serpent, an emblem of the devil, 403 Sharper assalts are the shorter, why, what use, 720 Sins, as signs of wrath toward a Church, 308 Slanders of Papists against the doctrine and life of Protestants, 797 how dried up of the earth, 808 Soldiers of Christ, why used by him, 343 Subjection to Magistrates, 283 Subtlety of the devil and his instruments, 149 instances, 152 comforts against it, five 184 Superiors instructed to humiliy, moderation, and mercy, 560 Sun: Christ resembled by it, for affects and effects, 36 but far better, 36 so admire him, rejoice in him, be thankful for him, imitate him, and walk as beseems him, four ways, 36, etc. Stars of the Churches fall to the earth, three ways, 226 yet not all, why, 231 T Tail of the Dragon, what, and who, 228 Terror by Christ's power for Christ's enemies, 530 Testimony: God's word, how Christ's, and ours, 610 why the testimony of jesus, 841 testify to the Gospel, four ways, 610 motives, 616 Thanks to be given for clearing our innocence, 595 how to be expressed. 597 Thrones and rulers are of God, 286 Treason taught among Papists, not Protestants, 285 Trial of religion, persons, and places, whether for Christ, or no, 429 Time, times, & half, what 785 Time of Antichrist short, how, 715 Time of Satan's rage in any mischief, determinate, why, what use, 718 & 791. foretold, why 784 Turk not so pernicious as Antichrist, 839 V Valour of Christians in 2 things, 89 Victory: triumph after it, not before, three reasons, 639 who faulty, 640 Visibility and outward splendour no note of the Church, 207. and 294 & 770. objections answered, 299 Visions: kinds, differens. & reas. 3, 4, Unhappy are the wicked, while the godly are happy & rejoice, 671 Unity no note of the Church, 132 what unity to preach, ibid. and practise, 133 W Wait for deliverance out of trouble and how, 496 Walk wisely as well as warrantably, 182 Watch in prosperity, with directions, 747 Watch against satan, three rules, 251 Warfare of the Church on earth, 335 Want of temporals: comforts against it, 779 Weapons of Antichrist, spiritual and temporal, 822 Where Christ may not prevail, the devil shall, reas. 679 Wicked men uphold the devil's crown & dignity, described, 105 they cannot safely rejoice, 645 Wicked companionship to be forsaken, 474 Wilderness, or sad estate, the estate of the Church, 295 comfort & contentment in it, 306 Wings of the woman, what, why, whence, 756 Wisdom of the serpent in four things, 179. means to get it five, 182. practice of it, 183 Witnesses: who the two witnesses are, 315 Withstand Satan, six rules, 258 Wives duties to their husb. 18. etc. Wizzards: no good Christian, that seeks to them, 506 Woe, what note it is, 6●6 Woman: the Church militant so called, 16, 17 Word of God: by it we overcome spiritual enemies, how, 611 treachery of Papists, disarming us of it, 613. word neglected or despised, leaves wicked sinners, 614 World must not get our affections, conformity, patronage, 14 Y Youth taxed for slipping their time 723 Z Zeal & meekness, how to be tempered in Ministers & others, 661 ERRATA. Pag. 14. read, it lieth in wickedness p. 38. r let the light make us ashamed, p. 75 r. in the full, and all is gone, p. 103. r. personal and doctrinal and they have not the succession of Peter, who have not the faithof Peter, p. 112. r. may well mistrust their conversion, p. 135 r. in john's time having command, &c p. 199. r. must not touch jobs life, p. ●74 r. either of their faith or salvation, p. 282. r. meditate often on God's promises, p. 285 r laudatory oration, p. 310 r. word of salvation, p. 522. r. Nathan, or Gad, p. 607. r. dead works. Heb. 9 14. p. 7●5. r. more easily drawn, p. 803 r. all these happy means, p. 837 r. Oh how love I thy Law. FINIS.