or our cause Concerning the militant Church what wee hold will plainly appeare in these Conclusions 1. That God will alwayes have a true part of his Catholike Church in the earth that shall hold and constantly maintaine the true faith in their severall ages to the end of the world and that the true Church cannot faile upon earth 2. That this part of the Catholike Church cōsisteth of men which are visible exercise visible ordinances of word Sacraments government c. 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 alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but it may be discontinued and disappeare 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 heresie their profession may bee 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 Sunne is a shining Sunne in it selfe though in the night we see it not nor in the day a blinde man cannot discerne it so the Church wanteth not her shining glory in her selfe though in the night wee see is not nor in the day a blinde man cannot discerne it the Church wanteth not her shining glory though the blinde world especially in the night of persecution cannot discerne it 5. Although the Church cannot faile upō earth yet the external governmēt of it may faile for a time the Pastors may be interrupted the sheepe may bee scattered the discipline hindered the externall exercise of religion suspended and the sincerity of religion exceedingly corrupted so as the members of the Church are onely visible to the true members within themselves By which conclusions we shall easily meete with the subtilty and vanity of all their reasons which ordinarily conclude from the externall forme to the failing of it selfe 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 blinde man cannot see therefore no other man also or because hee that is without dores cannot see what I doe within therefore neither hee 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 meane by the body of Christ the Scriptures make mention of a threefold and never a one visible to humane sense 1. His naturall body that is invisible in the heavens 2. His Sacramentall body that is invisible in the Sacrament 3. His mysticall body and that is spirituall and no object of sense II. They might alleage the Scriptures sincerely and not as they use deceitfully to suppresse the words of the Text which would fully answer their arguments the words of the Textare Yee are the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your part which words suppressed by them sheweth us 1. That hee speaketh of a particular Church which then was visible but this is farre from proving the Catholike so to be which is the question 2. That both parts of their reason be false the former because it is not generall 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 generall the reason cannot hold because I see some men by me therefore I can see all men that ever were or shall bee or because I can see a particular congregation at Corinth I can see the Catholike Church in heaven and earth borne and unborne in the way in the countrey Such fond reasons may bee plausible to Romish blinded and hooded sots but as the Sunne maketh mists to vanish so the light of the Gospell doth these mists and fogges of subtilty 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 beleevers therfore the Church as the Church cannot be seene but beleeved which force of words hath made Bellarmine himselfe to confesse 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 wee more or lesse 3. They seeme 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 forme which being interrupted the visibility is gone though the persons not seene to the world they remaine seene 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 hee that doth so would make a better Surgeon than Divine but these muzes cannot long hide them Hence then I conclude this first objection from their owne premisses thus If the Church be the body of Christ then it is not visible because it is not his naturall body for Christ had not two naturall bodies but his mysticall then invisible this being the true difference betweene a mysticall and a physicall 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 bee visible which wee deny not but no reason can conclude hence the visibility of the Catholike Church and then it is too short to reach our cause and controversie 2. Consider the visible Church two wayes First according to her external matter and forme and thus consisting of men met together to performe externall Ecclesiasticall actions so farre I say a particular Church is visible Secondly according to her inward forme and so farre as they be of the Catholike Church by effectuall vocation faith righteousnesse and holinesse thus are the same members invisible for though wee see the men professing the faith yet who knoweth which or whether of them professe in soundnesse or in hypocrisie 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
sate at Rome he being the Apostle of the Circumcision Secondly if they could prove it Ambrose tells us They have not the succession of Peter Thirdly Platina a Papist noteth above twenty scismes which have disturbed the series and succession of their Bishops 4 For our Churches reformed we have the true succession of Apostolike doctrine and the right consanguinitie of their doctrine As for personall succession a thing not to be much stood upon yet we are sure we want not though it was not alwaies so apparant 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 booke of Catalogus testium veritatis plainely 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 rost and records Now of all these notes and their fellowes which are like these I will adde but two testimonies of Bellarmine against Bellarmine The former that The Scripture teacheth which are the notes of the Church but The Scripture no where teacheth these Therfore These are no notes The secoÌ„d that al these notes make it not evideÌ„tly true but evidently probable that the Romane Church is the true Church Mark that for all his braving and coppie he sets on the matter his conscience tels him and us that all these fifteene markes have no certainty in them to lead us to the true Mother Even as he fumbled in the great point of justification by workes flying from all his five bookes in the conclusion as a man who suffered wracke of his cause in the very haven And the like he did in the disputing of the Popes temporall authority which made the Pope study to suppresse all his bookes Yee see what confidence the greatest Pillars of Popery have in their owne cause Qu. Seeing that by the Popish notes we cannot know the true Mother by what sound and infallible markes may we know her An. Wee will propound five fitter notes then theirs This true Mother therefore is to be knowne 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 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 yee abide in my word yee are verâ—ly my Disciples And chap. 10. his sheepe are knowne 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 beautifull Church did Act. 242. A wart or two or a few freckles make her lose some beauty but not her face She heares the voice of her wel-beloved and a stranger she will not heare She heares not unwritten traditions nor fables and dreames of men nor Councels nor Fathers nor decrees of Popes nor the voice of Antichrist but stickes to the pure word of God as the onely decider of all cases and the onely umpire in all doubts and questions concerning faith or life 2 The second note of this Mother is her voice and speech She speakes in the language of Canaan She enjoynes 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 Moone shines onely in the light received from the Sunne So the Church ruleth in the night of this world by vertue of her husbands directions Farre 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 disclaymeth all the commandements and Canons of the Church so called and dares impose no yoakes where her husband hath left her children free She conceives her selfe so the spouse of Christ as that she stil remaineth the haÌ„dmaid of the Lord you shal never heare her disgrace the Scriptures by calling theÌ„ a dumbe Judge a partiall rule a nose of waxe flexible into any form es and senses a dead letter no better then Aesops fables unles she give authority to them This is the voice of the Antichristian harlot who preferres her old lecher not onely above Councels but above the Scriptures as those two Councels of Lateran and Trent did the Pope Who also burne the Scriptures as Antiochus or another Maximinus calling them the bookes of heretikes and their readers in their owne tongue as Scripturers and Heretikes 3 A third note is her vertues or qualities As First she is holy in respect 1. Of holinesse of doctrine which she teacheth The doctrine which she teacheth is Christs owne doctrine Mat. 10. he that heareth you heareth me What she receives from the Lord she delivers She mixeth not hers with false or poysoned doctrine She teacheth not Idolatry nor perjury nor filthinesse of life as the shamelesse strumpet of Rome that bragges of holy Fathers and holy Church 2 In respect of the better part of the visible Church she is holy though not in respect of the greatest part The faithfull are holy though tares and thornes come up with the good seed the envious man doth it but the Church sowes no such tares 3 Whatsoever corruption of doctrine or manners may spring up yet the doctrine remaineth holy and pure and the Church reproveth all such corruptions and urgeth all holinesse 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 stewes in Rome receiving a yearely pension from whores called lactis census of thirty thousand crownes for filth decreeing in one of their Councels 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 onely with one Fie upon the filthinesse of that bawdy and filthie religion We must spare chast eares Secondly she is meeke loving patient gentle mercifull Iam. 3. 7. full of good fruits Her weapons are prayers teares patience not fire and fagot Yee shall never heare this woman challenge the two swords nor maintaine her right by fiercenesse and cruelty by inquisitions and massacres by blowing up Parliaments and Kingdomes These barbarous ferities she leaves to that religion whose chiefe City was founded in blood and to
they are gods on the Throne the title Iehovah being a title of Gods Essence agreeth to no creature but the name of Elohim being a title of his power is given them because in them the greatnesse and soveraigne authority of GOD the high and supreme Iudge of the world clearly shineth and as himselfe shineth more bright than the Sunne in beames of Majesty above all creatures so in a parcell of his owne Majesty hee makes them shine above all other men for the daunting and terrour of wicked men bee they never so great Is the Magistrates Throne Gods Throne then to contemne the Magistrate is to contemne the Throne of God to which he is taken up The Embassadours of great Princes are honourably respected for the person they sustaine Magistrates must resemble the person of GOD in whose Throne they sit 1. In Piety and holynesse what an unseemly thing is it for him that sits on Gods Throne to doe any thing unbeseeming God or contrary unto God 2. In love of Gods house and word so doth God himselfe his eye his heart and delight is on his owne house and so should his who sits on his Throne Hee that disaffecteth the house of God and the true worship of God hee can neither prove good Magistrate nor good man till hee change his minde and conversation 3. In wisedome knowing what is just and unjust what hee is to doe what to leave undone what to cherish what to punish God on his Throne is called the ancient of dayes for his wisedome in discerning Psal. 2. Be wise yee Kings bee learned yee Iudges and their title of heads must put them in minde of this wisedome in which they ought to resemble the ancient of dayes for the head is the seat of wisedome and understandeth for all the parts now whence must they have this wisdome but in Gods book given into their hands for which cause Rulers were injoyned that the booke of the Law should not depart from them night nor day and the Kings of Israel in their inauguration had Gods booke given them into their hands by this booke David became wiser then his ancients Now if Magistrates cast off the reading of Gods word at home and the hearing of Gods Word at Gods house Ieremy 8. 9. telleth us that folly must rule them and others too they have cast off the Word of the Lord and what wisedome is in them 4. In sincerity and uprightnesse God on his throne is described sitting in garments white as snow noting the innocency and righteousnesse of his judgements Dan. 7. 9. the seates of Magistrates and Iudges should bee like Salomons Throne of white Ivory 1 King 10. 18. signifying the purity and incorruption of Iudge and judgement of a truth God is no accepter of persons Act. 10 and hee that sitteth on Gods Throne must avoide the appearance of partiality hee ought to honour and heare Gods Ministers love and affect the professors of true religion distaste and disaffect the contrary thus doth God Are Magistrates taken up to Gods Throne their throne and seate must resemble Gods Throne and be a counterpaine of that Quest. Wherein Ans. 1. In true inquisition of cause Before Gods Throne there is a true information by opening of bookes and his Throne is said to bee fiery both for his zeale 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 performe all the Lords desire not his owne for hee is now on the Lords Throne Zach. 4. 14. they must bee assistants to the Rulers of the earth as namely in looking to his worship in repressing swearers drunkards gamesters idle persons c. 3. In sound execution of just sentences against offenders Gods Throne is no idle scarrecrow but commeth to the life of justice which is execution It hath two properties 1. It is powerfull About the Throne of God goeth a fiery streame noting the power of his judgement Dan. 7. which is as unresistible as a streame of fire to stuble no sinner cā ever escape at this throne and if the thrones of Magistrates resemble not Gods Throne great offenders or bold and stout sinners will shift out 2. It is quicke and speedy Gods throne is described to have wheeles 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 meanes Dan. 7. 9. Gods Throne hath burning wheeles for celerity in consuming corruption 4. In powerfull protection of the godly GOD from his throne doth so Psal. 76. 9. The Lord riseth upon his throne to save all the meeke upon the 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 vilde and vicious persons sonnes of Beliall but the innocent religious and godly as Davids eyes were on the godly in the land This is taken from the end Hence note Rulers are therefore taken up by God into his throne to protect this woman as this manchilde for the good of the Church Rom. 13. Hee is the Minister of God for thy good 1. Earthly kingdomes are especially ordained to set up and uphold Gods kingdome 2. Their titles are hedges for the Lords field a covering for heate winde stormes Esay 32. 2. 3. The promise that Princes shall bee nursing fathers of the Church That Magistrates take notice of their duty which is not onely to assist the Lord in governing and upholding the civill state but to uphold the Church 1. By professing the religion of God themselves sincerely 2. By protecting true religion and that with zeale and courage against all kinde of opposites David will use his power to cast scorners from Gods face and presence 3. By countenancing and upholding the holy Ministery leading the way to Gods house and worship as all godly Governors ever did and begin the government alwaies with manifesting their zeale to Gods holy religion as David with joyfull bringing the Arke to Hierusalem Salomon with building Gods house Iehoiada with making a covenant with the Lord and compelling the people to stand to it 2 Chron. 23. 16. Nay evill 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 soone as called to the kingdome prophesie amongst Prophets so as if confidence and love of Gods house commanded them not as men yet shame and example compeld them as Magistrates Wee that are Ministers must take notice of our duty to call upon Magistrates to use their power for the good of the Church be not accessary to the absurd husbandry of them that plucke up good
purity faith rather than enjoy the pompe and glory of the world by waxing wanton against Christ Hence note The true Church is not alwayes conspicuous visible and glorious to the world but may be hid obscured and oppressed So was the Church of God in Aegypt thrust out into the wildernesse than which no place is more solitary none more free from the pompe and glory of the world What glory and visibility had the Church in Elias time when hee complained that hee was left alone his life was sought so that hee was faine to flie into the wildernesse 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 dryed and scattered in the open field Ezek. 37. 2 What visibility had it in the death of Christ when the shepheard being smitten the sheepe were scattered or after his ascention when all the earth worshipped the Beast Rev. 13. 12 Because the Church is a selected company called out of the world a little flocke Iohn 15. 9 as a Parke of God paled in from the waste of the world hortus conclusus Cant. 4. 12. the Garden and Paradise of God wherein wilde beasts may not enter Now God hath put such a distance and enmity betweene them as that the blinde 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 alwayes visible to mans eye suppose good men even Elias himselfe for it is Gods onely priviledge to know who are his the foundation being in Gods election and the union spirituall The Churches desert and merit abusing peace and prosperity driveth her here into the wildernesse maketh the Lord strip her naked and set her as in the day she was borne and not onely sendeth her into the wildernesse but maketh her as a wildernesse and leaveth her as a drie land as Hosea 2. 3. The Churches safety as Elias to bee safe was sent into the wildernesse so here the Church provideth for her safety in evill times by flying into the wildernesse Hence is showne hatred to the Dove of Christ dwelling in the Rocke Cant. 2. 19. that is as the Doves by the Kites or Hawkes are chased into the Clifts and Rockes to hide them so the Dove of Christ. The militant condition of the Church in the world suffereth her not alwayes to bee conspicuous and visible neither is shee tyed to any one estate or any one place Not to one estate being compared to the Moone which is sometimes in full sometimes in waine sometimes shining and sometimes hid and not seene and to the Arke tossed with waves and billowes sometimes aloft and presently downe againe in the deepes and to the ship in which Christ was a sleepe so ready to sinke as the Disciples crie Lord save us and this is the continuall estate of the Church in the troublesome sea of this world The Mirtle trees in the bottome Zach. 1. 8. Neither to any certaine place whether Rome or Antioch or Hierusalem but forced oft-times to change her seate as well as her state and tossed hither and thither as 1 Cor. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee have no dwelling place Heb. 11. Hence are the Papists confuted who 1. Affirme the Catholike Church to be a visible company of men under one visible head for what visible head hath the Church in the wildernesse 2 Denying that ever their Church fled into the wildernesse 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 wildernesse and if their doctrine bee true that the Church must ever bee as a City on a hill the spirit must bee false and the Scriptures which affirme shee must flie into the wildernesse from the fury of Antichrist The Papists object many things against our doctrine but how impertinently and vainely will appeare if we set downe the right state of the question betweene us both in their tenents and in ours 1. They say that the Catholike Church which hath alwayes continued hath beene alwayes visible now would I to beate out their meaning aske what is the triumphant Church in heaven visible or by what glasse or spectacle can they see that glorious company of Prophets Apostles Patriarkes Martyrs and Saints which is the chiefe part of the Catholike Church as Heb. 12. 23. Or is their Church in purgatory visible when two chiefe parts of it by their doctrine are invisible and the other part in earth but a handfull to them Well then they must meane the militant Catholike Church which is a speech absurd enough for as one halfe can never be the whole so cannot the militant Church be Catholike no more than a finger can be a hand or a hand the body or perhaps they would have us beleeve two Catholike Churches whereas our Creed teacheth us to beleeve but one But we will take their meaning namely that God hath alway a Church consisting of a great multitude as conspicuous to the world as any earthly kingdom part whereof and alwayes the head shall bee 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 chiefe arguments By the Church which wee hold invisible wee meane the Church mentioned in the Creed which is but one and Catholike even the multitude of all elect which are or were or ever shall be and to this company all they and onely they whether they be in the way or in the Countrey doe belong For we beleeve according to our Creed that the Church is holy and no wicked person belongeth unto it and that it is a communion of Saints onely to which belongeth remission of sinnes and life everlasting and we cannot but wonder that Papists who mumble up so many Creeds should so fondly hold that the Catholike 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 Catholike Church we say is invisible to the world for 1. Gods 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 beleevers on earth nor numbers of the elect not yet borne or borne againe 3. Visible things are not beleeved but invisible faith is of things not seene and if wee beleeve the holy Catholike Church we cannot see it Now every Popish argument must either prove this to bee visible which none of them doe or they touch not us
of Gods and his Churches enemies publike enemies who through us wound Gods 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 publike affection and zeale 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 doe and may exercise when they see Gods revenge upon the wicked still retaining the graces of meeknesse patience charity and the like Christian vertues This joy ariseth out of spirituall causes as the other out of fleshly and these causes are especially three 1. The manifestation of Gods 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 joyned with the destruction of the enemies and the former is the proper matter of their joy not the destruction it selfe properly and simply Having now cleared the point by this explication wee come to the confirmation of it by sundry Reasons 1. The Lord who needeth no praise from us being eternally happy in himselfe yet bindeth his Church and people straightly to the duty of thankefulnes for taking their part against the dragon For First it is the condition on which hee conferreth this mercy Psal. 50. 15. I will deliver thee and thou shalt glorifie mee Secondly he will have us to acknowledge no merit no desert or power in our selves to helpe our selves that all our rejoycing dependance 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 onely recompence we can repay to give him the honour and glory of his mercy who can give him nothing else In what estate soever we bee the Lord expects a sacrifice from us if wee 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 waite for him in Sion Fourthly it becomes the just to bee thankfull who feele the benefit sweet and comfortable which ungodly men and they that are without passe 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 joyfull praises where they see Gods glory most manifested but the overthrow of the dragons kingdome is a work wherein the Lords glory shineth out aboue the other ordinary works of his providence especially in the manifestation of his two Attributes justice and mercy His powerfull justice is seene in breaking Satans power to peeces hee makes himselfe knowne by executing justice and by getting himselfe a name upon such dragons as Pharaoh Nero Haman Iulian c. his mercy is magnified in his Church First in that the overthrow of his and her enemies is a signe of his presence and good favour toward her who now rejoyceth in the light of his countenance Secondly it is a fruit of his everlasting Covenant made with his people whereof hee now sheweth himselfe mindefull Thirdly it is an effect of his speciall grace hearing the sighes and prayers of his people under their enemies oppressions whereby hee is now excited risen up for their seasonable salvation Fourthly the taking part with his people against the dragon argueth his sympathy and neare affection who is troubled in all their troubles and undertaketh their cause as his owne and feeleth after a sort accounteth their sufferings as his own In thy great glory thou hast overthrown thē that rose up against thee that is the Aegyptians who rose against Israel and accounted of God as risers up against himselfe 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 unto zealous and abundant praises for as Salomon saith Pro. 29. 2. When the wicked beare rule the people sigh but when the righteous are in authority people rejoyce and there is great cause in both for 1. When the wicked beare rule Gods worship is trodden under foot and the Kingdome of Christ is hindred Now contrarily when wicked men are foiled and good men come in their places the true worship of GOD is erected which is the soule and life of the world Christ is declared King ruling in the midst of his enemies and the bounds of his Kingdome are inlarged these will know their duty out of the Word these will doe their duty according to the Word these will uphold the Arke and glory of God will encourage his servants and rule in the feare of God 2. When wicked Rulers are in place civill justice is neglected as Iudges 5. 6. in the dayes of Shamger and Iael the highwayes and townes were unoccupied there was nothing but danger and spoile to him that went out and in for robbers oppressors Wicked men like themselves may doe what they list but when religious men are advanced civill justice and peace which is the maine stay and life of the world is maintained the sword is not suffered to rust in the sheath but is drawne out to the terrour of evill men and suffers not every man to doe as he list as Israel did being without a King 3. When wicked men beare rule there is abundance of all high sinnes against morall and civill laws and increase of sinners which like weeds and vermines can scarce by greatest iudustry be destroyed or kept under but when good men beare rule they will compell men to the keeping of the commandements of God they will seeke and take up to just correction drunkards that lie swilling and swearing and dicing and carding by dayes and nights they will gather up such as lie and wallow like swine in the streets who had they not better helpe than their own would be buried alive in the mire Under such government as wicked men would be nipt and kept under so would righteous men increase as under a faire gleame of incouragement Pro. 28. 28. 4. Where wicked men beare rule as all sins are suffred so is Gods justice let-in in all kindes of plagues publike and personall They bring evill on the place sometimes infamie and disgrace sometimes poverty and want and a generall curse upon mens callings and estates for want of reforming open abuses sometimes the fire of contentions quarrels and frivolous suites 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 Candlesticke from an unhappy and unworthy people to some that will bring forth better fruit whereas where godly men are exalted
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 bee knowne by foure excellent properties 1. It casts out selfe-love love of the world and all desirable things of it in comparison The woman at the Well having met with Christ forgets her water-pot Zacheus his love will expresse it selfe 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 lookes wholly out of himselfe 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 bee cut off from Christ if it were possible Thirdly the presence of Christ this makes a good man wish with Paul that hee were dissolved to bee with Christ Phil. 1. 3. It rejoyceth in nothing but in the Crosse of Christ Gal. 6. 14. No souldier can so glory in his scars and wounds sustained for his Prince and countrey as hee doth in his chaines and sufferings for Christ All the glory and happinesse of the world is but dung and drosse in comparison of it 4. It will bee busie in meanest and hardest services for Christ. Mary will kisse the feet of Christ and wipe them with her haires and refuseth not the hardest services Iacobs love to Rachel makes seven yeares of hard Apprentiship and service but as a few dayes and Peters love will shew it selfe in being clearfully led where he would not Iohn 21. 18. 4. Labour for this Christian resolution rather to dye than deny our Lord it being our duty we must ayme at it and being difficult wee must get good arguments and helps to undertake it Quest. How may wee further our selves in this so difficult a resolution Ans. 1. By meditations 2. By practises The meditations are sundry 1. Consider seriously of such Scriptures as foretell persecutions for the name of Christ all which make the suffering of the Crosse inevitable set a starre over such predictions and hold thy minde upon thē as things concerning thy selfe if thou mind to live godly in Christ Jesus and with the predictions ponder the examples of those who have in this fight valiantly indured losse of goods of lands of liberty and life it self for Christ and his Gospell And when thou seest the Prophets Apostles faithfull Pastors and Martyrs wracked hewen a sunder slaine with the sword and would not bee delivered Heb. 11. 35. wilt thou save thy selfe 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 manner and all circumstances is appointed by Gods eternall decree without whose speciall appointment not an haire of the head can fall and much lesse the head it selfe For the lives of the Saints are not in the hands of Tyrants but in the hands of God neither is their death casuall and accidentall but determinate Psal. 116. 15. Precions in his eyes is the death of all his Saints Now as thou prayest daily that Gods will may bee done so must thou practise and if the will of God be so that thou suffer let thy will concurre with his will which is just and righteous 1 Pet. 3. 17. 3. If thou lookest upon Christ here is no want of motives to suffer extreme things in his cause and quarrell First consider our sufferings are called the sufferings of Christ 2 Cor. 1. 5. the affliction of Christ Col. 1. 24. the Crosse of Christ Gal. 6. the reproach of Christ Hebrewes 13. 13. the rebuke of Christ Heb. 11. 26. The reason is because Christ is hee for whom we suffer and wee are his Martyrs and witnesses 2. Because Christ suffereth in us whatsoever is done to one of the little ones beleeving in him is done to him Saul Saul why persecutest thou mee 3. Because Christ suffereth with us and in all our troubles is troubled Esa. 63. 9. as the head of the naturall body suffereth with every member by consent 4. And because our sufferings conforme us to Christ fellowship in his afflictions makes us conformable in his death Phil 3. 10. Now who would refuse to bee a Simon to helpe Christ to carry his crosse 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 thankfulnesse to Christ our benefactor A gratefull part it is to sticke to him in trouble whom wee 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 wee should maintaine his cause to the death who maintained our cause to the death and to sticke to him now before men who by his death doth now plead our cause before God 4. Consider the suffering it selfe and in it wee have great incouragements in that it is First an honourable and glorious service to suffer for righteousnesse Paul wil glory in nothing but in the crosse of Christ Gal. 6. 14. and rejoyceth in nothing so much as his chaine And indeed the chaines and irons of the Martyrs are farre more shining Ornaments than all the golden chaines of the world Is it not more glory for a stout champion and man of Armes to be in a battell than in a Bath The marks and scarres of a souldier received and sustained in his Princes and countries cause are his true glory and so are wounds stripes bands imprisonment or 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 bee faithfull for performance as namely of wisedome to answer Matth. 10. 19. patience to indure 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 onely way to save the life thus to lose it as the way for Abraham to keepe his sonne was to offer him to GOD when hee called for him so the onely way to save the life is to give it to GOD and to offer it unto CHRIST and for CHRIST whensoever hee pleaseth to call for it For as hee that spareth his seed loseth it but he that sowes saves it and findeth it returned with advantage in the harvest so hee that saveth his life loseth it saith our SAVIOUR and hee that loseth it on this
hence the dragon in this verse is said to be cast downe into the earth where he was before but into a farre lower condition 3 Because the Saints by holy profession and godly conversation testifie 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 tast of heaven and beginning of heavenly joy and gladnesse for the victory and salvation which in part they have already obtained by Christ against enemies spirituall and temporall 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 tast and resemblance for a deliverance in part None are called to rejoyce in Scripture but onely godly men who are said here to dwell in heaven Psal. 32. 11. Be glad ye righteous and Psal. 40. 16. Let them that seeke the Lord rejoyce Now by joy I meane not any naturall joy arising from things pleasing to nature which wicked men and reprobates yea the beasts have in abundance but that heavenly and spirituall joy which is called the joy of the Spirit both because it is wrought by the Spirit of God and also hath spirituall and heavenly things for the obiect of it as 1 The ioy of reconciliation with God and remission of sins 2 Joy of heavenly graces faith love c. called ioy of faith Phil. 1. 25. 3 Joy of heavenly glory held in certaine hope this is called ioy unspeakable and glorious 1 Pet. 1 8. and joy of salvation Psal. 51. 12. This ioy is limited in Scripture to the faithfull and therefore is called the joy of Gods people and all other are barred out from it Prov. 14. 10. The stranger entreth not into his joy 1 The godly are only qualified persons and fitted for holy reioycing For First they onely have Christ who merited this ioy and therefore it is called His joy Ioh. 15. 11. 2 They onely have the Spirit the immediate worker and preserver of sound ioy whence it is called a fruit of the spirit Gal. 5. 22. and the oyle of ioy because it flowes from that anoynting 3 They onely have faith which is not of all men and therefore they onely have joy of beleeving having with Christ gotten all things they have purchased the field and goe away reioycing Simeon reioyced when his faith had got Christ into his armes 4 They onely are such as mourne and onely such are called to ioy Mat. 5. 4. It ariseth out of sound sorrow and a broken heart as the Lute is tuned to sweet musicke by wresting the strings as if wee would breake them to pieces 5 They onely have attained victory in part over enemies and are delivered from the dragons power As Israel having escaped the sea and mountaines and Egyptians so the Israel of God being set free frō hell sinne sinners and the curse of sinne have iust cause of ioy and gladnesse and all but they want it 6 They onely are in heavenly state and condition and have taste of the ioyes of heaven which differ not in kinde from those they expect in heaven but only in degree 2 Wicked men are never bidden to reioyce nor are capable of this ioy He never enters into it nor it into him for First he is at warre with God a stranger to the covenant without Christ without the Spirit What joy where is no life what joy can man dead in sinne have separate from Christ the fountaine of life and wanting the quickning Spirit Secondly what joy can hee have on whom sentence of condemnation is passed and hee going on to execution If such a man laugh every one will thinke hee hath little cause It is a laughter in the face not in the heart Thirdly what true joy can hee have who neither hath the Well nor can abide the Bucket by which he should draw out of the Wels of salvation and consolation Esa. 12. 3. Gods Word which onely hath the joyfull tydings of salvation hee hath no part in it is a bill of indictemēt to him The Sacraments to him are Seales set to blankes seale nothing to him His prayers are abominable he hath no joy in any service all the duties of his calling are sinne to him Hee rejoyceth indeed in the creatures of God but as a theefe in a true mans purse and that joy which ariseth out of the creature perisheth with it Fourthly wicked men need not bee bidden rejoyce for 1. What hindereth or pincheth such his sinne troubleth him not it is his delight Temptations of the devill vexe him not hee runnes 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 surfetted already with carnall joy and are called from such joy to mourning and howling Iam 5. 1. and Luke 6. 25. Note hereby what a miserable estate a wicked man is in who cannot finde one syllable in all the Scripture to ground any comfort in and so hath no warrant nor cause to reioyce in any thing For God hath covenanted nothing but woe and wrath with them Esa. 65. 13. My servants shall rejoyce and yee shall be ashamed my servants shal sing for joy of heart and ye shal cry for sorrow of heart and howle for vexation of spirit Consider a little 1 What good thing is there in heaven or earth good as in it selfe so to thee that art an impenitent person Looke at God the chiefe good he is thine enemie a consuming fire what ioy hath stubble and chaffe in the fire Looke 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 feare a sound of feare is ever in thine eares Iob. 15. 21. Looke on thy selfe thou art a man in the divells fetters ruled at his will and within thee a wicked conscience eyther following thee with hue and cryes vexing and accusing thee or else dead and benummed which hath given thee over to all sinne to swallow it with senslesnesse and greedinesse Looke without thee thou swimmest in a streame of outward contents and fulnesse and herein thou reioycest too much but thou hast thy portion here and to the impure all is uncleane thy table meat drinke wife children all are a snare to thee all upheapeth thy sin and vengeance thou hast nothing out of Gods love because thou hast nothing in the Sonne of his love Looke beyond thy self the presēt what hast thou to ioy in what hope hath the wicked in death when God takes away his soule A few mooveables God sends thee away with but the inheritance is reserved for the sons of the free-woman 2 As thou hast no cause of ioy so thou hast no hold of thy ioy who hast grounded it in perishing things Well
saith Iob the rejoycing 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 wisdome and some sots in the boasting of wisdome as if wisdome were to dye with them many in their callings and every carnall man hath some carnall ioy 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 ioy in lawfull things what warrant or answer hast thou for thy ioy in unlawfull things if thou hast no reason to ioy in naturall things what will be the issue of thy sinfull ioy of thy ioy in iniquity which chaseth God and his Spirit away Salomon saith the foole maketh a pastime and merriment of sinne Prov. 14. 9. when men excessively reioyce in sports and games some in swearing drinking uncleane and filthie speaches some in cursed and blasphemous language some in wantonnesse and whoring this is the divels mirth and musicke and the ioy of hellish spirits All this ioy in the workes of the flesh is sure to end in sorrow and every dram of it to be repayed with a talent of wo. The same of such as reioyce in revenging quarrelling treading underfoot and oppressing their brethren every sheafe must bow to theirs and every mans will must fall downe before theirs be they never so uniust else there is no living neere them The like of those that reioyce in rayling reproaching and disgracing Gods children and the profession of holy religion Here are a rable of reioycers who cannot reioyce but when God is farthest off out of sight and out of minde none can be liker to Satan then in this sin of reioycing in evill their onely ioy is to goe merrily to hell 2 This quite overthrowes the conceit of carnall 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 looke toward religion But wee see no other have any cause of true joy but they none in the Scripture called to rejoyce 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 continuall feast none else have part in the glory of the Sonnes of God Yet carnall men thinke they want joy and comfort Why 1 Because they cannot now rejoyce in carnall things as before wordly ioy is now unsavorie to them in respect of spirituall 2 Because themselves cannot enter into their ioy 3 God brings it ordinarily out of sorrow 4 Wicked men do all they can to disquiet them and chase away their ioy 5 They see not how the ioy of Christ and worldly griefe can stand together But as farre are they deceived as if a blinde man should say there is no sunne or shine because he seeth it not or because the sunne is clouded therefore it is not in the heavens No there is nothing but ioy in godly life and most ioy 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 ioy Have any such cause of ioy as inhabitants of heaven 3 This teacheth all the godly to be sure that all their ioy savour of heaven and be such as beseemeth the inhabitants of heaven and such as never entred into a carnall heart Quest. How may I know it so to be Answ. When it resembleth the ioyes of heaven namely in these things 1 As their persons so their ioyes are quite taken from earth and earthly things they never more ioy in momentany things of this life but in eternall and unvaluable excellencies So our ioyes resemble heaven when they are lifted up above earth when they are remooved from the worthlesse trifles of earth and are set on solid ioyes of heaven 2 As their ioy is sutable to their place and condition so must ours 1 They are in heavenly places so wee are risen with Christ and set in heavenly places with him and should our ioy be in earthly drudgery and not seeking things above How uncomely were it for a Princes sonne for some base hire to spend his time in serving hogs or to scullion in a kitchin or runne upon errands at the command of every slave and is it not much more base for sonnes of God heires of heaven and co-heires with Christ to runne and goe at the base beck and call of sinne and Satan and worldlings slaves to the world forgetting the priviledges to which they are borne Those heavenly inhabitants being so high in place iudge these things small the earth is contemned and as small to them as the point of a pin And could we get up our mindes aloft and fixe them in heaven we would think the greatest things on earth as small as mites and motes of the sun unworthy of our ioy 2 Those heavenly inhabitsnts with perfection of place having attained perfection of estate have a cleare iudgment to discerne and chuse their ioyes and to iudge them onely worth having Even so must wee labour to get our iudgment cleared to preferre the ioyes of that fruitfull Canaan before those of this desert and barren wildernesse What is it but want of judgment and experience that makes children affect childish trifles before matters of worth and moment to preferre an apple before a Lordship a top and scurge before their patrimony which they laugh at in themselves when they come to a riper understanding And what is it but want or weakenesse of iudgement for men professing godlinesse not to put away such childish things How would iâ— beseeme a man of yeares to ride upon a sticke 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 toyes he would thinke that eyther he is out of his wits or was never in them Even so for men in the Church that should be past children to remaine babes in affections and follow inferiour trifles with neglect of the manly businesse of heaven is foolish and ridiculous All which is said to helpe our ioyes to be heavenly beseeming our state and condition which they cannot be if they be earthly 2 See thy ioy 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 fountaine of it taken up in those pipes which himselfe appointeth See thou hast it by hearing the ioyfull voyce of the Gospell Psal. 51. 8. Make me to heare joy and gladnesse It must come by hearing Wait then on the word both for the obtayning and
a Physitian who hath put Art and nature to the uttermost extent but cannot prevayle 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 unrighteousnesse 2 Thes. 2. 12. this signes a man given up to this wrath By unrighteousnesse is meant error of judgment or of practise whereby God or men are deprived of their due as righteousnesse gives both their due By taking pleasure in unrighteousnesse is meant 1 Not a willing of their sins only but a liking and allowing of them 2 An high prizing and esteeming of them as things we take pleasure in 3 An earnest greedy and delightfull pursuing of them 4 A fight and contention for them and against contrary grace 5 A resolution by no meanes to part with them no more then 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 wayes that be good in a mans owne 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 blesse himselfe while his sinne worthy to be hated is found with him Psal. 36. 2. This calling of good evill and evill good drawes on sinne with cartropes Esa. 5. as many nowadayes count religion precisenesse care of pleasing God hypocrisy zeale rashnesse and folly in the meane time they thinke their owne prophane estate good enough Well take heed of pleasure in unrighteousnesse which argueth a man stripped of all sound grace for the least grace would acknowledge the least grace and disallow the least evill and it argues a man in a course which brings on swift damnation and whosoever delights in unrighteousnesse the righteous Lord will dash all his joyes and make them end in wo 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 and thrust a mans selfe into the wrath of other mens sinnes and how can a man be knitt unto the members of a body and not to the head If Gods justice have permitted thee to be one with the members thou mayest well discerne 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 discernable marke of a Beleever then love and hearty union with the brethren 1 Ioh. 3. 14. so is there not a more discernable 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 dragons wrath that confirmes himself in the customable neglect of Gods Ordinances publike 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 reclaymed from some lust 5 He also that is an enemie of righteousnesse a man whose bent is to disgrace the way of God and turne men out of the way as Elymas Act. 13. 8. 10. a flaunderer a deviser against it an open contester against the powerfull purity of Gods word an instrument of the divell and make-bate to cast out thy meanes of Salvation such a one is in the divells worke 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 acquiteth as if a good man be cast into some furious disease they are ready to judge the estate of the soule by the distemper of the braine and disgrace a godly and holy life by a violent death c. Now the meanes to avoyd this great wrath are twofold I. To avoyd the speciall sinnes which arme 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 minde For when men cast God out of sight and out of minde how just is it that God cast them out of sight and minde Thou that hast not God before thine eyes thinkest not of him but as of one that hath nothing to doe with thy matters forgettest him to be a judge and witnesse of all thou doest deridest the true knowledge of God and wilt take no direction from him know it thou hast thy choise God will have as little to do with thee for the present as thou desirest his grace and presence shal be farre enough from thee owne thee who will guide thee who will his mercy and helpe will be farre to finde Who seeth not this heavie stroke of Gods wrath in numbers left by God and ruled by the divell men of reprobate mindes destitute of judgment and common reason rejecting all that is good refusing nothing that is naught rejoycing in the highest sinnes swearing drinking drabbing rayling cursing defying whatsoever savoureth of God or Godlinesse 2 Sinne want of love to the truth 2. Thes. 2. therefore God gave them up to the strong delusions of Antichrist See wee a man despising the meanes or bringers of the truth or a man that willingly suppresseth and choaketh the truth in himselfe or withstandeth the holy meanes resists and scornefully thrusts away the preaching of the Gospell of truth or preferreth vaine speculations and frothy discourses and devises of mens braine before the simple truth of Scriptures or a man that doth not regard to procure preserve practise and propagate the true knowledge of God this man is farre 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 Beleever If wee know the truth happie are we if we love it 3 Sinne 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 booke of nature How much more shall Christians be given over for their wanton and wilfull Idolatry after so long teaching and such cleare shining of the truth amongst us Where an idoll stands up there is no place for God Dagon and the Arke cannot stand together How farre Antichristian Idolatry hath driven God from that synagogue wee may read in the great letters of such senselesse errors as no blinde heathens were ever worse seduced It was Gods patience that our easinesse to Romish Masses and