they shall more easily prevaile and deceive the more â—lilie and subtily they worke Open enemies are sooner prevented then secret and satan hath subdued more with his serpents wiles then his dragons force And when he cannot prevaile with his Lions pawe he puts on the foxes skinne and goes to worke with his wiles and subtilties Thirdly God will have his Church every way tryed and exercised to shake her out of securitie How was Israell tryed By Pharaohs policies to destroy them before his open force for 1 He laid heavy taskes 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 assayled them with all the power of his country How was David exercised and kept waking by Achitophels counsel which made him apply God by prayer to turne his counsell to folly How was Ioseph and Mary exercised by Herods subtiltie who pretended to worship Christ but intended to kill him First By this we may take notice of the dragons wiles and subtilties which are as many as his heads And because the knowledge of his plots and discovery of his devises is more then halfe the prevention of them wee will spend a little time in laying open some of his stratagems and secret traynes laid out of sight every way reaching to catch and circumvent us These are reduced to three heads as they concerne 1 Persons 2 Actions 3 Assaults First The dragons subtiltie concerning persons is in two things 1 In dissembling his own person 2. In taking advantage of ours First Although he be a dragon and devill and deadly enemie he commeth commonly as a friend and in the habit of a good counseller and though he be a prince of darkenesse he transformes himselfe into an Angell of light 2 Cor. 11. 14. that where he cannot force he may allure Satan well knowes 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 seemes to be more friendly to her then God could be God knowes ye shall be as Gods And he that came to Eve in the shape of a serpent appeares to Saul in the shape of a Prophet and Samuel himselfe could not speak better words nor truer in the event then this counterfeit 1 Sam. 28 He commeth to Christ in the person of a friend Master pitty thy selfe as if he had pitty on Christ who kindled and stirred all the dragons in the world against him to sting him to death And who can thinke but he is a friend of Christ who can preach him to be the Sonne of God Mar. 1. 24. And who can preach the Apostles to be the servants of the living God Acta 16. 17. The poore lambes of Christs fold are never in greater danger then when the foxe preacheth Of all other a preaching dragon is the most dangerous who will winde us in by scripture and by that which is the onely preservative against sinne draw us into sinne As To abet coveteousnesse earthlinesse and worldlinesse and to binde a mans hands from doing good he will put thee in mind of that Scripture He that provides not for his family is worse then an Iufidell To harden and imbolden men in sinne he hath a plaine text Where sin aboundeth grace abounds much more To an ordinary Sabboth breaker he hath a comfortable text The Sabboth was made for man not man for the Sabboth To him that is not at leasure to repent yet he can preach upon that text At what time soever a sinner repenteth c. To strengthen the libertine and loose gospeller that hates nothing more then to be tyed to the rules of godlinesse he hath as direct scripture as may be Eccles. 2. 7. 18. Be not just over-much What can be more plaine against these nice and precise fellowes Beware also of a friendly dragon The Crokadile shedds teares but it is to shedd blood To an angry man the dragon as a great friend askes him why he will suffer himselfe to be troden under foote and tells him if he suffer this or this he shall never live in peace as if he wished his peace and prosperitie who never ceases to blow the bellowes of wrath and anger To a profane and carnall man What need you trouble your selfe with religion you have a charge and looke to the maine chance What is it for you to suffer your servants to let their time and work to runne 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 soules and perswade like very good counsellours to leave these heretikes and come to the catholike religion they can faine Crokadiles teares calling heaven and earth to witnesse that they respect nothing in the world but to promote the truth and save mens seduced soules And it is nothing but the Catholike faith that makes them venture their lives and fortunes and a great number more empty and windy words and â—ll to ensnare simple and unsetled persons Nay and which is a deeper plot of the dragon he can pretend peace friendship amitie mariages oaths and what not and all under pretence of peace and clcake of friendship that hee may slay and devour as France in that horrible Massacre 1572. had wofull experience Nay if need be hee can pretend religion and support of the Catholike cause when he is digging and undermining and laying barrels of powder and iron barres for the destruction of whole States and kingdomes Here are religious Dragons A foolish and silly woman shall the Church be to give any credit hereafter to the flatteries and fayre pretences of so often perfidious Dragons who salute to wound and never kisse but to kill Secondly He takes advantage of our owne persons setting upon us when we are weakest As First In our solitarinesse He overcame Eve when she was alone Cain set upon Abel when he had him alone in the field helplesse Dinab being alone in the field was set upon and foyled And when set Pâ—tiphers wife upon Ioseph 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 sorenesse as Simeon and Levi set on the Sichemites when they were sore and could not resist as in the terror of conscience distresse of minde If God lay on his little finger now satan layes his heavy loines Thou art an hypocrite a dissembler hast sinned the sinne against the holy Ghost And many he prevaileth with to speake in his
dreadfull 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 Sathans 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 warre as this but a just sentence and punishment that was because hee stood not in the truth this because heestood against it 2. Nor that finall ejection in the day of judgement for after that hee never assaults the woman but after this hee doth after that he is cast into hell but here into the earth 3. Therefore Satan is cast out of heaven these two wayes 1. By the head of the Church 2. By the members Christ our head hath obtained a perfect victory over him two wayes 1. By the power and merit of his death by which he encountred the devills and conquered them spoiling principalities and powers Col. 2. 15. So as the Dragons erecting a crosse for Christ set up a gibbet for themselves as Haman and for Christ a chariot of tryumph 2. By the vertue and efficacie of it daily applyed to the elect through the power of his resurrection ascention and sending of the holy Ghost into the hearts of the faithfull by whose grace as by a stronger then himselfe Sathan the strong man is ejected and can keepe possession no longer This is when faith apprehends the merit of his death and the efficacie both of his resurrection ascension and sitting at the right hand of God whence hee sendeth the Spirit But this ejection by the head is not properly meant for it was done before Iohns prophecie but this was after This ejection of Sathan then is properly by the members three wayes 1. By casting out and resisting Paganisme idolatry blasphemie impiety and all injustice and immanity against God and man in which the Dragon ruled and raigned as the god of the world 2. By the preaching and promulgation of the Gospell which is the hammer of the dragons kingdome and the utter overthrow and eversion of his whole power Luk. 10. 18. The Disciples in their ministery saw Satan fall downe like lightening 3. By open profession and maintenance of the faith and truth of the Gospell and lifting up the name and glory of Christ there where formerly Satans throne was This secondary ejection here meant and aimed at seemeth to be when after the daies of the Romish tyranny by the heathen Emperours the great and unlimited power of the old Roman Monarchie in which the Dragon had ruled and overspread the earth with all idolatry and blasphemie and had poisoned and corrupted the whole knowne world was now broken and throwne downe the maintenance of Christian faith and profession was restored and liberty given unto Christians by the manchild afore-mentioned Now was the devill cast out his idolatries detected the deceivablenesse of heathenish error discovered and his whole power so broken as hee could no longer either hinder the preaching of the Gospell or the propagation of Christian religion nor keepe the nations longer from the truth of the Gospell 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 Gospell came the Dragon was not ejected Wheresoever Christ is not there the dragon stands in full state and strength Matt. 12. 29. the strong man keepes the house till a stronger come to dispossesse him This house is the uncleane world the whole world that lyeth in wickednesse 1. Iohn 5. 19. Whole mankinde in the first Adam all unregenerate men for so the world is taken Rom. 5. 12. By one man sinne entred 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 divels snare taken of him at his will These snares are errours of judgment lusts of life depravation of manners or some raigning sinne or sinnes by which Satan holds them under his vassallage 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 sinne hath given him possession of all mankinde as in Iudas his heart so hee never goeth out of himselfe nay hee is loath to be cast out and when he is it is not without extraordinary reluctation molestation Mark 1. 26. The uncleane spirit departs not without tearing and vexing and throwing him in the midst of them saith Luke all signes of extreme impatience Secondly none can cast him out but Christ for onely Christ is stronger then hee men cannot cast him out no not holy men as that man said Master wee came to thy Disciples but they could not cast him out Angels cannot cast him out for they cannot satisfie sinne onely the seed of the woman breakes the serpents head Gen. 3. 15. Christ onely is that Angell which Iohn saw Revel 10. 1. descending from heaven by his incarnation having the key of the bottomlesse pit that is power over hell and death as Revel 1. 18. and a great chaine in his hand the strong chaine of his omnipotence which chaine hath many linkes 1. The strong linke of his passion and death upon the crosse which had more strength in it then the lives of all men and Angels 2. That invincible linke of his resurrection for it was impossible for him to bee held under death The Jewes could devise to put him to death but not to hold him in the grave but by his mighty power hee opened his owne grave and all the graves of the Saints 3. That mighty linke of his ascension by which he opened heaven for his Church when the devill would for ever have barred it up against us 4. That mighty linke 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 chaine of so many strong linkes Even to binde up Satan the Dragon described here and there in the same words a thousand yeares The power of Christs death published in the ministery of the Gospell bound up the devill by destroying Paganisme and converting the nations to the faith as fast as ever any Conquerer bound his enemy in chaines and restraines him from the execution of his mischievous will against him for had not the Dragon beene bound Christianity could not have conquered the world as it did but now saith Christ Iohn 12. 22. speaking of his death is the prince of this world cast out though not wholly and fully as in the last day Thirdly the wicked world is so farre from impeaching the state and power of the Dragon that it strengtheneth and establisheth it
and speeches for we may bleare mens eyes but not his 3 Decently and comely When the sunne is up men must doe lawfull and justifiable things because all eyes are upon them Let the theefe cover himselfe with darkenesse let the adulterer watch the twilight let Papists and Atheists and profane persons doe shamefull things without shame But let us in so open a light doe things comely let not the light make us ashamed of any indecent and uncomly or unconscionable action let not the sunne see our nakednesse without shame or holy blushing 4 Painefully and diligently When the sunne riseth man goeth forth to his labour by Gods ordinance Ps. 104. 25. so while the sunne and day and light lasts us let us walke and worke hard for faith for repentance for oyle for the wedding garment See Iohn 12. 35 36. 2 A ground of comfort that this Sunne shall never fall to his Church The sunne may be hid and clouded for a time but at length shall breake forth with much brightnesse and comfort So Iesus Christ may hide himselfe and the cloud of our sinnes and corruptions may get betweene him and us but at length his grace and light shall shine forth againe and manifest it selfe to every soule to which it ever arose So for the publique estate of the Church As the Sunne of the world may withdraw and remove it selfe and doth in winter so as all things seeme dead and lost but be the winter never so sharpe and tedious the sunne comes backe againe and brings with it a sweet and pleasant spring So the Church may sustaine a blacke and bitter winter be afflicted and shaken with many stormes blustrings of furious enemies but these shal blow over and it shall see a happy spring againe Our sun is in the heavens and so long as the enemies cannot reach him to pull him thence whatsoever winter the Churches abroade doe now sustaine whatsoever winter our Church at home may endure faith and patience will waite and attaine a sweet spring and fruitfull summer againe which shall make the enemies gnash their teeth and the Church sing for joy as men do sing in harvest Amen We have seene what the garment is Now of the application Clothed where consider 1 How the Sonne is a garment 2 How it differs from other garments 3 How the woman is clothed with it First Iesus Christ the Sunne is in many places of the Scrpture called by the name of a garment by resemblance because his righteousnesse 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 usefull offices Christ performes to his Church his body Quest. What are the chiefe ends of garments Answ. Garments serve 1 for necessity 2 ornament 3 distinction 1. The necessity of a garment is in three things 1 To cover bodily nakednesse and to hide all corporall shame and defects so the Church wrapped in this robe of Christs righteousnesse hath all her sinnes which are her speciall nakednesse and shame hid and covered from the eyes of God When Adam had sinned he saw his nakednesse 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 sonnes of Adam by their owne reach or power attaine a cover but the Son of God the second Adam onely can afford a garment to hide sinfull nakednesse from the eyes of God 2 To defend the body from the injurie of weather both of Summer and winter so onely Christ his meritorious righteousness can save shelter the soule from the burning heat of his Fathers wrath and from the pinching and shaking terrours of a mans self-accusing conscience Onely Christ can cover his Church from the stormes and blasts of temptation by Satan and from the raging tempests of persecution by tyrants and enemies Isai 4. 5 6. Iesus Christ was the true Cloud and Pillar protecting his people through the wildernesse by day and by night who makes a gracious promise that upon all the glory shal be a defence aud a couering shal be for a shadow in the day for the heat and a place of refuge and a cover for the storme and for the raine 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 naturall life for a while by keeping in and repressing naturall heat which else would spend too fast So doth Iesus Christ and his pretious merits preserve and cherish spirituall life and heate in the soule nay which no clothes can brings in a new and heavenly heat life where was nothing but a cold death and maintaines it not for a time onely but unto life eternall Whence this second Adam is called 1 Cor. 15. 45. a quickning spirit a spirit not changed into a spirit but for that his body after the resurrection became and remaines spirituall and glorious and quickning not onely because his holy flesh is united to the quickning word but because by his death he brings life unto the world dead and rotten in sinnes and corruptions 2 Garments serve not onely for necessitie but also for ornament When Rebecca was given to Isaac to be married Abrahams servant gave to her from Isaac in token of love not onely raiment and garments but also Iewels 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 Iesus Christ who endoweth her not with garments only to cover her nakednesse but Iewells also to adorne her See Ezec. 16. 10 11. the Lord covers his spouse with fine silke and deckes her with ornaments bracelets and chaines Quest. What are these ornaments An. The blessed and beautiful graces of humility faith hope love good conscience layed up in the closet and Casket of the heart within and the shining and grace of holy life and vertuous conversation of Saints which as a cleane garment adornes 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 liverie given to servants shewes to whom they belong what Masters they serve Even so the righteousnes of Iesus Christ is 1 In the external professiō of Christ a liverie and garment discerning and distinguishing the Christian from all Heathens Turkes and Infidels 2 In the sound application of it there is a reall distinction of the servants and sons of God from the slaves of sinne and the Devill not onely without the Church but within the bosome it A King is not better knowne by his purple then a
more place in the Church to domineere 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. Generall 2. Speciall The former was when before this time the dragon was most powerfully conquered 1. By the death of Christ spoyling all principalities and powers 2. By his powerfull resurrection thereby conquering and triumphing over sinne death hell Satan the world the grave c. 3. By the powerfull preaching of the Apostles in the conversion of the world to Christ. 4. By the profession confession and Martyrdome of the Apostles themselves whereby the most potent tyrants were convicted and subdued This generall overthrow is not here properly meant but a speciall victory and overthrow of some speciall dragons that rose up afterward to waste the Church because this is a prophesie after S. Iohns time the proper interpretation and accomplishment whereof is plentifully cleared in Ecclesiasticall History For 1. What place had the dragon in the Church when those fierce Tyrants and tygers those imperiall 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 foule and fearefull deaths and destructions and some of them as Iulian the Apostate being wounded to death blasphemed with extreme fury cryed with his bowels and blood in his own hands Vicisti Galileae 2. What place had the dragon in the Church when noble Constantine had slaine those foure savage Tyrants and Monsters Maximinus Maxentius Licinius and Maximinian and became the great Protector of Christian faith and to signifie that now the dragon was overcome not without Gods speciall Providence he set up upon the gates of his Palace his owne picture with a dragon lying slaine under his feet and a Dart thrust through him as Eusebius reports which is a plaine demonstration of the accomplishment of this Prophesie 3. What place had the dragon in the Church when by the free preaching of the Gospell by orthodox Pastors and Bishops the Idols and heathen gods were cast downe their worship abolished their Temples destroyed Paganisme was turned into Christianisme and Christs Kingdome 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 Heretikes such as Valentinus Basilides Manes Marcion Photinus and especially Arrius who had infected the whole world and other most deadly enemies to Christs 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 upō them in miserable and wretched deaths as Histories are plentifull in observation Thus have wee seene the truth of this Prophesie 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 dragons place was no more found in heaven seeing he returnes againe and renewes his warre against the woman vers 13. and 17 Answ 1. Our Saviour in Iohn 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 hee may come to claime yet never to possesse 2. He may come to assault the Church molest the woman but never to dispossesse her of her heavenly happinesse all the dammage he brings her is but nibling at her heele he cannot reach her head Ioh. 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. Hee may shew himselfe in temptations and in raising horrible and hidious persecutions as at this day but without all power or hope of prevailing He comes not to stand to it if hee bee resisted nor to overcome in the issue but to be overcome and at last so fully overcome as his place shall never bee found in heaven nor in the Church but shall be bound fast in chaines of blacke and hellish darknesse for ever Doctr. Note hence that all the enemies of the Church shall bee finally destroyed so as their place shall bee no more found Iob. 20. 7. The wicked shall perish for ever like his dung and the eye that hath seene him shall say where is hee Psal. 37. 10. 36. Yet a little while and the wicked shall not bee yea thou shalt diligently consider his place and it shall not bee and He flourished as a greene Bay-tree but hee passed away and loe hee was gone I sought him but he could not be found For why 1. Gods curse takes hold on them and is too 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 bee cut off Secondly their plots counsels hopes aymes 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 Angell with his sword did Balaam so in Pharaoh Haman Iudas Iulian and almost all tyrants and heretikes came to lamentable destruction Fourthly alwayes their hoped happinesse in the life to come for as GOD hurles the wicked man out of his place in earth so hee sends him into his own place as is said of Iudas that he may dwell for ever in the place of his iniquitie Iob 8. 4. 2. Gods justice pursueth and hunteth the wicked man to destruction let him seeke never so many muses and burrows of craft and policie to hide himselfe in the Lords revenge followes 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 Ioshua 7. 25. the enemie makes the Saints drinke the cup of affliction but they taste but the top which is medicinable but the Lords justice reserves for him the dregs and bottome 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 bottomelesse sea of everlasting wrath 3. They must bee covered with shame that warre with Sion Psal. 129. 5. First because she being Gods owne Spouse and delight hee accounteth her cause to be his her sufferings his her enemies his and cannot but out of love and jealousie avenge her quarrels and execute vengeance on her adversaries Deut. 32. 43. Secondly because her sonnes are the blessed seed If Mordecai be the seed of the Jewes Haman shall fall before him and make no
his holds I. In his owne person preaching most divine and effectuall doctrine with such authority and power as never man spake so For Michael carryeth a two edged sword in his mouth so sharpe as that it pearceth and cutteth Leviathan in peeces And this doctrine was confirmed partly with a most holy and innocent life so as when the dragon came he found nothing in him Iohn 14. 30 no power no right no matter to fasten any temptation upon being pure from all sinne both in nature and act partly with most powerfull miracles evidences of his divine person because they were performed by his owne power and such as the dragon could neither resist falsifie 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 rejoycing because the devils were subdued and Christ said he saw Satan fall downe like lightning Luke 10. 18. How suddenly the sound of the Gospell was carried into all nations by the Apostles and the world conquered unto Christ appeareth in the Epistles of Paul Then went downe Paganisme Idolatry Atheisme and the walls of hellish Iericho were soone throwne downe by the sound of these rammes-hornes And at this day how doe the faithfull Pastors hold forth the shining light of truth to destroy and cast out heretikes and the numberlesse droves of false teachers and seducers out of the Church for as the devils were not able to withstand one word of Christs mouth in his flesh and infirmity so the same word is no lesse powerfull in the mouths of his Ministers with whom himselfe is present to the end of the world 4. He comes with a powerfull Spirit a Spirit of fortitude and unresistable strength by which as hee 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 powerfull onely in the Head to foyle 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 powerfull arme of justice to revenge and confound all enmities spirituall and corporall this our Ioshua hath set his feet on the neckes of five Kings at once and daily casteth out the dragon by the miserable destruction of tyrants and enemies Neroes Domitians Dioclesians Trajans Valences c. and at last shall make all his enemies his footstoole Now seeing onely the power of Jesus Christ can cast out the dragon let us make much of the presence of Christ and rejoyce in it Magicians have devised many wayes of casting out devils as Amulets Words Characters but all diabolicall Papists have devised holy-bread holy-water salt herbes lights Crosses the word Jesus or some part of the Gospell to charme or exâ—rcise devils of the same diabolicall invention and intention with the former but Christ is present with no such sorceries neither doe they cast downe 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 Ministerie and in it hath promised his presence and in that hee commeth to cast out Satan the way to keep Satan downe is to embrace and rejoyce in an holy and powerfull Ministery This is the hammer of heresies the sword against his temptations the touchstone of errour the whetstone of grace the rule of prayer and a whole armory against all the enterprises of the dragon He that findes the power of the Ministery casting downe the dragons power in his owne soule will sticke to it as to the arme of God nothing shall be of power to plucke him from it being the power of God and the wisedome of God Every man saith hee will cleave to Christ and the power of Christ for he onely can foile the dragon but renouncing the Ministery thou renouncest Christ who hath said Hee that receiveth you receiveth mee and hee that refuseth you refuseth mee Luke 10. 16. Againe note hence the reason why the powerfull preaching of Gods Word is so generally resisted in the world namely because all wicked men whatever they professe are friends with the dragon and chuse 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 yoakes as for example 1. Why doth Satan so oppose the true preaching of the Word but because hee feeles the power of Christ in it haÌ„mering downe his kingdome of darknesse hee stormes not at frothy and foolish preaching onely faithfull Preachers beare the burden of his rage Christ and his Apostles and all faithfull Pastors he opposeth he slandereth because Christ is powerfull in them against his Kingdome and not in others 2. What is the cause that Antichrist cannot indure the Scriptures but disgraceth them with vile terms or that he doth preferre fables and devises of men before them shut them up and imprison them in Cloysters and unknown tongues punish the reading of them in the Mother-tongue with death c but because being an enemie to the power of Christ hee findes it the weapon which hath wounded him and must slay him and the rod that Christuseth to smite him downe no winde can so blast herbes as this breath of Christ blasteth him The Arke cannot stand up but Dagon goeth downe Christ and Antichrist cannot stand together 3. Why doe the Idolatrous countries of Spaine Italy France and the rest sticke so fast to the support of Antichrist and keepe 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 Christs mouth the preaching of the Word among them and where doe Papists increase at home but in rude and untaught countries where Christ is not come in the power of his Word 4. Why doe our Papists both Recusants and Church Papists most resist and disgrace painfull and diligent Preachers these cannot be indured preach damnation are authors of faction enemies to authoritie c. but the very reason is because these comming in the power of Christ are the greatest enemies of Antichrist their good father and friend for if there bee idle or corrupt Preachers they like well because they know these are speciall friends to their friend for if the Spirit of Christ breath not in him who stands in the roome of a Minister Antichrist may and doth stand in full state and strength for all him 5. Why doe many formall Protestants that say they wil be saved by Christ so directly and manifestly resist the power of Christ to salvation and doe the dragon so good service as none more as First by spurning against wholesome doctrine and turning the backe contemptuously and professedly on the house of GOD This
in their stead Gods plagues are removed and turned into all kindes of blessing The custome of the Church is every private Christians instructiō we must therfore provoke our selves to rejoyce in the overthrow of the dragons kingdome that both in respect of our selves and others First when in our selves we see our spirituall enemies throwne downe by the power of the Word None of us but professeth his part in that great victory of Michael from those dreadfull enemies sinne Satan hell death and damnation as this is the highest raised mercy that ever God gave us so ought it chiefly to raise our spirituall joy to sing the Song of Moses the servant of the Lord and of the Lambe as it is penned and pricked for us Revel 15. 3. Great and marvellous are thy workes Lord God Almighty just and true are thy wayes O King of Saints Are wee delivered from the leprosie of sinne let us not forget to goe backe as the nine Lepers to give praise but challenge our owne dulnesse who can as soone forget such good turnes as Pharaohs butler did the good turne of Ioseph Gen. 40 23. So likewise when wee see our temporall enemies who want no will nor malice to do us mischiefe but are muzled hampred and fall before us now wee 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 bee glad rejoyce and sing to thy name for that mine enemies are turned backe and thou hast maintained my right Psalm 22. Save mee from the mouth of the lions and I will declare thy name to my brethren But with this pure affection onely as they are enemies to Gods Kingdome and so farre resist us as wee seeke to uphold the same Secondly without our selves wee must breake forth into praises when wee see the powers of the dragon cast downe in others whether spirituall or temporall When wee see the holds of ignorance errour wickednesse overthrowne by the preaching of the Gospell when wee see the walls of hellish Jericho battered by the sound of the rammes hornes of the Gospell when wee see countries or persons converted and yeeld up themselves to the obedience of the word Here is matter of joy and praise that the tents and curtaines of the Church are spred out and enlarged and the kingdome of Christ prevailes against the power of the dragon Thus the seventy Disciples having beene sent out returne to Christ with joy saying Lord even the devils are subdued unto us nay our Lord himselfe rejoyceth that Satan fell downe like lightening from heaven Or if wee see the temporall enemies of the Church overthrowne if we see Amalec stricken downe before Israel Hamans devise broken Antichrists power weakened and lessened Popish forces repulsed Do wee see Pharaohs chariots and his hosts cast into the sea and his captaines drowned in the red sea Exod. 15. 4. Do wee see the windes blow and the sea cover them that they sinke as lead in the mighty waters as our enemies did in 88 Do wee see hellish powder-plots digged as doepe as hell prevented and the diggers falling into their owne pits How should wee now take up the songs of praise and tryumph that the Lord hath done so great things for us whereof wee rejoyce Psal. 126. 4. Now for the better performance of our duty herein consider three things 1. The conditions of this praise 2. Meanes to attaine it 3. Motives to it I. For rules of direction our text hath foure conditions 1. That all the praise honor of victory belongs to God as in the next vers For God only can overthrow the devils kingdome hee onely hath power above the dragon the Churches victory is the worke of his finger as the Church acknowledgeth Exod. 15. 1. I will sing unto the Lord for hee hath tryumphed gloriously Iudg. 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 soone as we see the victory so soone should we sing out the Lords praises as the Church here Wee must not put off our vowes nor suffer the blessing to grow stale before wee have performed them Israel on the shore seeing the Egyptians dead on the sea banke Then sang Israel Exod. 15. 1. So soone as the Jews had obtained victory over their enemies they consecrate the very next day after the victory to the publique praise of God so while the sense of mercy affects us and while our hearts are warme with it wee must praise the Lord. 3. As here is a lowd voyce for this great victory so according to the greatnesse of the benefit our praises must bee 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 mee 4. As the Church here so must wee sing out the majesty of Gods name not with a cold affection but with a mighty fervencie and ardor of spirit to stirre up and kindle in others the feare and love of God For this hearty and spirituall fervencie is the lowdnesse of the voice which God requireth and how can hee kindle or inflame another who himselfe is not warme or kindled II. Meanes to helpe us in this duty are these 1. Earnestly to affect the prosperity and welfare of the Church as feeling members and sharers of her joyes and sorrows preferring the joy of Jerusalem before thy chiefe joy Sound affection will imprinta sound notice of blessings which else passe away as nothing concerning our selves 3 Not to forget but remember Gods mercifull deliverances Psalm 103. 1. My soule praise the Lord and forget not all his benefits as if hee 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 day-booke of the noble acts of the Lord. Psalm 102. 18. Let it bee written for the generation to come that the people not yet borne may praise the Lord and that thy selfe looking backe upon one mayest finde out and espie many other 3. Often speake 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 wee tell our children of 88 Of the powder-treason and other deliverances and make much of their monuments to the perpetuall glory of God shame of Papists and comfort and instruction of the Church 4. Often recount the great benefits redounding to the Church by Gods execution of judgement upon the
Anthony c. Oh abominable sinke of Romish Idolatry the true Church doth not sing salvatioÌ„ to Saints living or dead but saith of Abraham Iacob 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 hatefull Idolatry they exceed themselves and all other Idolaters in worshipping the Queene 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 Ladies Psalter is a witnesse beyond exception or credit where in every Psalme whatsoever is sung to the Lord they change into the Lady Psalme 3. 1. O Lady why doe 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 Gods salvation are turned wholy upon her Add to this that they turned Athanasius Creed into our Ladies Creed Whosoever will be saved must above all things beleeve firmely concerning Mary which whosoever holdeth not firmely cannot be saved and so on and concludes This is the faith of our Virgin Mary which whosoever c. They have and doe sing to her the Song of Simeon Now let thy servant of Mary depart in peace for mine eyes have seene the salvation of Mary which thou hast prepared before the face of all people a light c. 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 horne of salvation And Maries owne Song My soule doth magnifie my Lady and the Song of Ambrose We praise thee Lady wee acknowledge thee to bee the Lady c. The same Bonaventure in his Ladies 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 Virginis Iure matris impera tuo dilectissimo filio Command thy welbeloved sonne in the right of a mother to turne our hearts from the love of earthly things unto heavenly And in their Mariall the name of the Lady is a strong tower the sinner flyeth 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 Masse saith Wee flie principally to the Queene of heaven for it is signified in Ester the Queene who comming to appease King Ahasuerus had this grant It shall be given thee though thou aske halfe of my Kingdome so God the Father having his justice and mercy as the chiefest goods of his Kingdome keepes his justice to himselfe and surrenders his mercy to the Virgin Mary and so makes her as Bonaventure cals her the chiefe corner stone Bernard de Busti in his Marial tels us Velocior est nonnunquam salus memorato nomine Mariae quà m invocato nomine Iesu filij ejus A man may be sooner saved by mentioning the name of Mary than by calling upon the name of Christ her sonne How then is salvation the Lords Christ saith I have trodden the winepresse alone and there was no man with me Esa. 63. 3. but saith hee there was one woman c. Bozius de signis Ecclesiae saith By the two Cherubins covering the Arke are signified Christ and Mary through whom God is mercifull and heareth our prayers and as Hevah was the mother of the living that filled earth so Mary was the mother that bare all men to heaven That vision beleeved of theÌ„ above the Canonicall Scripture of the two Ladders set up the red Ladder on the top of which Christ stood the Fryers of Francis could not get up by but the white Ladder on the top of which the Virgin Mary stood by that they easily gat up shewes to whom that hereticall Church sings their salvation The heathens would rend their garments and pull their haire off their head to heare such blaspemies against their so reputed gods and wee Christians can comport with such hatefull blaspemous Idolatrous people No marvell if the Gospell take her to her wings when such vile seducers are taken into our bosomes and such Preachers as withstand them cast out of all request But Papists expect not salvation onely from the Host of heaven but from the host in earth Not troubling you with their Crosses Relickes Images all which they invocate for helpe with most religious devotion They all expect the very same salvation from the broaden god as from Christ himselfe the very God for it is very Christs body blood bones flesh Boots and spurs and all Their detestable prayers to their breaden god are infinite in number and sacriledge I will not stirre that sinke now But can wee sufficiently detest or bee too opposite to a religion whose god may be stolne away as Labans Why hast thou stolne my gods where Chrysostome saith Art thou not ashamed of the speech what can they be stollen and be gods too whose god may bee burned in the fire as the bread even after consecration whose god may bee eaten by dogs mice wormes yea by his worshipper Avernoes after his long travell and experience of many religions detested as worst and fondest of all the Christian Religion because said hee they teare him with their teeth whom they worship as a god Can we bee too farre from that religion whose god may poyson him that eates him as in many instances I could shew in their host and whose god may bee broken to pieces and some of them reserved for relickes shall wee bee so senselesse as they to expect salvation from that which cannot save it selfe from wormes The second reproofe after Churches lighteth on many persons that seeke and expect salvation not from the Lord but from the devill seeking to Witches and sorcerers a common sinne even of hearers of the Word Consider some reasons shewing the wickednesse of it 1. It is against Gods Commandement Levit. 19. 26 â—1 Yee shall use no inchantment the soule that turneth after such I will set my face against and cut off God by his Law pronounceth death on the Witch and the seeker to him see Deut. 18. 10. 2. All commerce with the devill directly or indirectly mediately or immediately is condemned First the open compact with Satan by the Wisard who openly invocates the devill and for his helpe renounceth his Creator his Baptisme Jesus Christ and his redemption worships the devil executes his commands c. It is absolutely wicked to require this of them which they cannot doe without their owne destruction and wraps themselves in the sinne for not principals onely 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
in demonstration of the spirit that men may say Christ is here indeed I feele his power quickning counselling comforting c. 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 contemne him and despise his word but God as manifestly powres contempt upon them and makes them extraordinary spectacles of disgrace and contempt For how can a man set himselfe against God and prosper Fourthly All the power in Christs owne hand was set against sinne and the divels kingdome what better example to a Christian Magistrate 3 To every Christian three wayes 1 Wee are instructed to submit our selves to the royall 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 then 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 soveraigne 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 justifie to sanctifie to beautifie to glorifie Want we heavenly graces and riches he hath treasures of wisedome 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 then one and if he be rich being our husband wee shall not be poore 3 To acknowledge this power of Christ in all our receipts of blessing or comfort 1 Finde wee the worke of conversion and sound grace this is not by free-will 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 deafe man to heare dispossessing a man of many divels raysing a dead man and quickning him that was dead in trespasses and sins 2 Finde wee not onely our peace made up with God but that now wee are lovingly affected to Gods people for Gods image and goodnesse Here is a fruit of Christs mighty power who hath reconciled the wolfe and the Lambe the child and the cockatrice Esa. 11. 6. 3 Finde we any worke of holinesse begun any presence of grace any beginnings of heavenly motion in faith hope love joy zeale 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 sinne any temptation foyled 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 sinne foyled but by Christs power never was any a Conquerour in the spirituall combate but by the presence power and strength of the Generall 5 Finde we our prayers heard our defects covered our duties accepted All this is the vertue and power of Christs prayer and by the merit of his obedience Thus must wee 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 feele this power of Christ put forth in our selves else all is unprofitable and uncomfortable to us Phil. 3. 10. the Apostle counts all other knowledge and priviledges but losse and dung in respect of knowing in himselfe the vertue and power of Christs death and resurrection This is more then to heare of Christ of his life and doctrine of his death and passion It is a lively feeling in his owne soule the power and vertue of his death in the death of sinne and of his resurrection in rising from the grave of sinne This is more then to preach of Christs life and death and goeth beyond all eloquent discourses of the actions and passions of Christ if the Preacher as too many onely know the vertue of Christs death as the Physitian knows the vertues of herbes and simples onely by his reading or relation without his owne experience This knowledge of the power and grace of this Salomon must be like the knowledge of the Queene of Sheba 1 King 10. 7. It was a true word which I heard of thy sayings and wisdome howbeit I beleeved not this report till I came and have seene it with mine eyes neither can halfe the power and glory of Christ be attained by reading or report except our selves by inward feeling and experience come to discerne it That is an happie knowledge of the power of Christ not which is speculative or discoursive but which is experimentall such as the Samaritans Ioh. 4. 42. They say to the Woman Now we beleeve not for thy relation but because our selves have seene Him Quest. How may I discerne the power of Christ in my selfe Answ. It may be discerned by foure special marks or evidences I By the power of the word which is his powerfull arme to salvation So much as thou findest the power of the word so much of the power of Christ mayest thou discerne in thy selfe Now examine 1 Hast thou found the word commanding light out of darknesse in thy soule as in the first creation hath Gods powerfull word created a new saving 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 Ministery beene a powerfull 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 thy selfe 3 Hath the word beene powerfull as a mighty engine to cast downe high and strong holds and 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 owne eyes and yeild to things foolish and absurd to reason The will easily denyeth it selfe worldly wisdome reason profits pleasures liberty and life
Sinne 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 worke of his power was that he was able to foyle 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 it selfe against Satans kingdome the strong man is cast out by a stronger than hee Doest thou chase Satan afore thee and the whole band of his temptations so as though thou canst not bee free from the molestation of his assaults yet thou art free from the seduction and persistest in thy goodnesse here is the power Christ if Satan bee trodden under our feet it is the God of peace that doth it These adversaries are so mighty in strength and subtilty that no power but the power of Gods might can resist them But where the devill triumpheth and holdeth a man captive at his will when as the great Centurion he saith to his slave Doe this and hee doth it sweare and raile and whore and drinke and lie and deceive and men doe so the power of Christ is farre off unlesse for revenge 2. Another enemy is our owne sinnes and lusts in the subduing of which wee may espie the power of Christ. Canst thou finde the evils of thy heart and life conquered infirmities vanquished the power of sinne daily weakned and foyled sinne cast out if not in respect of presence yet of power that the raigne and dominion of it is gone here is the power of Christ for no other power can put sinne to death but the power of Christs death Contrarily where sinne is not disarmed but the body of it stands united compacted not wounded to death where secret sinnes 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 sinne here is no saving power of Christ in conversion and change for all Christs power is set for the overthrow of sinne it set himselfe free from all corruptions and sinfull infirmities and so his members 3. The last enemy are afflictions for Christ and well-doing Canst thou beare the worst troubles for Christ and bee baptized with his baptisme canst thou esteeme the rebukes of Christ greater riches than the treasures of Aegypt as Moses Heb. 11 canst thou account losses for Christ thy greatest gaine doest thou not account thy life deare to thee so that thou maist finish thy course with joy Is not all this a divine power that can make thee rejoyce in the Crosse of Christ and joyfully indure the spoyling of thy goods and carry the reproaches of Christ as a Crowne on thy shoulder all which formerly thou fearedst as hell it selfe 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 terrifie so great a Professor as Peter even to the deniall of his Lord a sleight reproach or nickname can keepe many away from Christ and make many goe away Were the power of Christ present it would indure the Crosse and despise the shame and nothing could separate Now have I discovered the tryals 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 eies opened to see the exceeding greatnes of this power of Christ in thy selfe Eph. 1. 19. both in weakning the power of sinne that it may not have dominion over thee and in weakning the presumption of thine own power and strength which overthrows great graces and casts men headlong into fearfull fals as wee see in Peter but let him that stands take heed lest hee fall as also in stablishing the mighty worke of grace in thy soule and whatsoever vertue may accompany thy salvation as knowing that this mighty power of Jesus Christ is put forth first for holinesse and then for happinesse For the accuser of our brethren is cast downe which accused them before our God day and night These words containe a reason why the Church hath with a loud voyce ascribed the honour of salvation and kingdome to the Lord and of power unto Jesus Christ namely because the accuser of the brethren is cast downe Where wee have two things 1. His crimination 2. His dejection In the former part are foure 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 hee espieth their infirmities and noteth even in the best many sinnes and errors which they are guilty of and these hee urgeth and amplifieth against them before God and pleadeth from them their unworthinesse of mercy yea the sinnes which in them are of weaknesse hee amplifieth as if they were sinnes of wickednesse and raigning sinnes and maketh them seem unpardonably hainous 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 lyes and slanders and casteth them upon the Saints In those Primitive times what an heape of horrible lyes did the devill and his instruments raise against the Saints to incense the Emperours against Christian religion as namely that they were seditious rebellious against government sacrilegious incestuous that they ate raw flesh used libidinous cōmixture in their meetings by night that they worshipped the head of an Asse adored the Sunne and a number more execrable villanies imputed to those poore and innocent lambes led away for such monsters to the slaughter as appeares in Eusebius and Tertullian And to the same purpose hee being still like himselfe hath falsly accused the godly in all ages for seditious meetings nightly and unlawfull conventicles rebellion against Princes unchaste conversings and the like II. Who bee the persons accused Our brethren Wee have shewed it to bee a voyce of a multitude of members of the Church militant upon occasion of a particular victory who stood in neare 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 affinitie of one roote or stocke as Abraham and Lot or by Nation or Countrey 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 hee not also accuse the wicked and unbeleevers Ans. Hee accuseth the godly to get them condemned but what need hee stand accusing those whose infidelity hath already condemned them as the wicked are Ioh. 3. 18. Hee need
as the fish doth naturally river-water we have so much the more need to bee called backe from so dangerous a sinne and indeed we want no bridles if wee be not too head strong for 1. God hath provided by his expresse law aswell for the good name of his servants as for their goods or lives Thou shalt not beare false witnesse against thy neighbour wherein the Lord upon paine of death bindeth every soule to truth and justice in all his speeches the uprightnesse whereof must demonstrate the uprightnesse 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 steales and wounds his good name as the theefe that steales his goods or the murderer that assaults his life And as farre as the good name is farre in estimation above gold and silver Prov. 22. 1. so much more hatefull and mischievous is the false accuser above a theefe or burglary 2. Nothing can bee more contrary to God nothing comes so neare the devill Hee is a creature most degenerate from God both in respect of his nature judgement and practise First God in his nature is truth essentiall and truth originall the Author of all truth and truth it selfe in all his decrees in all his workes 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 Iohn 8. 44. God in his nature loveth truth the devill speaketh truth sometimes but never lovesit God is called a Justifier Satan here an accuser If wee see this image or superscription of false accusing on any say it is Satans coyne a man moulded in his mint and give unto Satan what is Satans Secondly nothing can bee more dissonant to the judgement of God than rash judgement and false accusation of good men God approves the wayes of his servants highly esteemeth of their graces accepteth and remunerateth weake indeavours Now what can bee more contrary than to accuse the wayes of God to bee hatefull purity and a straine beyond discretion and the graces of God for singularity hypocrisie dissembling know thou hast not now belied men but the Spirit of God Thirdly the Lord in his course pleadeth for his Saints acquiteth them answereth all accusations for them and pronounceth a righteous sentence upon them the fals accuser impudently impleadeth all this God calleth Nathaniel a true Israelite no saith the accuser hee is an Ismaelite a dissembler God pronounceth Paul an elect Vessell no saith the accuser hee is a murderer a theefe vengeance will not suffer him to live Act. 28. 4. God pronounceth of his owne Sonne This is my beloved Sonne no saith the accuser he is a deceiver an impostor a blasphemer in saying he is the Sonne of God Now what can be liker Satan who would have all men in his owne 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 doest thou accuse or revile Thou accusest the brethren First the brethren of Christ and in them Christ himselfe Matth. 25. In that ye have done it to one of these my brethren ye have done it to mee Wouldest thou in the day of the Lord be brought in a false witnesse against Christ And yet there is a nearer relation these brethren are members of Christ. Wouldest thou for a thousand worlds have that sin of the Jewes lying upon thy soule that thou hadst thrust a speare into the body of Christ but what was that sinne to this they knew not who he was nor what they did beside his body was dead first but thou thrustest the sharpe speare 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 sonnes not of God onely but of the Church whom thou professest thy Mother The Spirit of God amplifies the wickednesse of false accusation by this circumstance Psal. 50. 20. Thou sittest and speakest against thy brother and slaunderest thy mothers sonne shewing the unnaturalnesse of these wicked men to their owne flesh and the bowels of their owne Mother Were there a dram of nature or grace in them they could not violate such neare bands Godly Sem will cover his fathers nakednesse though unnaturall Cham discover it Charity would cover a multitude of offences Prov. 10. 4. But wanting both they are rightly ranked with theeves 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 finde them either Atheists or Papists or Libertines or worldlings given over to some foule sinne or other For according to the abundance of the heart the mouth speaketh If the heart swell with malice envie and bitternesse how can the mouth but run over with cursed speaking A bitter fountaine 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 seeme to be religious and ordereth not his tongue that mans religion is in vaine 5 Consider the fearefull evils awayting this sin so contrary to God First It casts a man out of the sanctuary of God Psal. 15. 3. unlesse the Church of God could consist of a generation of devills 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 cruell speakings which wicked sinners have spoken against him Iude 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 owne gallowes What got Ahab and Iezabel by false accusing Naboth but a possession of wrath In the place where dogs licked the blood of Naboth must they licke Ahabs and Iezabel 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 Daniels accusers were devoured by the Lions to whom Daniel was cast What got Amaziah by accusing Amos chap. 7. 17. Thy wife shal be an whore c. Let men take heed of touching Prophets and slaundering godly Ministers Eusebius in his Church-history sheweth how Narcissus was falsly accused by three false witnesses one wished if it were not true he might be burnt the other that a foule disease might eate him the third that he might else be blind And accordingly they perished the first by a sparke of fire from heaven the second by a loathsome disease from top to toe the third seeing this repented but yet lost both his eyes
in the day goe to thy rest a few houres will bring the Sunne and morning which shall discover all things againe Commend thy cause in well doing to him that judgeth righteously Flie not on men to be revenged but flie to him and waite for two things First Gods time Ioseph lay in irons till the time appointed came and the counsell of the Lord had tryed him Psal 105. 18. Secondly Gods meanes Object I see none all wayes of clearing my selfe are shut up Ans. Yet God hath wayes enough 1. Angels Mary had innocence but no way in earth to discover it Ioseph was putting her away but the Angell from heaven acquites her God watcheth in the night over our innocency as over hers 2. Good men hold themselves made by God keepers of their brothers credit Ionathan will speake for David though a speare bee throwne at him 3. Evill men themselves Saul shall preach Davids innocency and Pilate the Judge condemning Christ shall acquite him This of the first point 2. In that the Saints here praise the Lord for that the accuser is cast downe wee learne that when the Lord hath scattered the clouds and mists of false accusation for us and made our innocency appeare wee must by all meanes shew our selves thankfull for it The eighteenth Psalme 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 Kingdome see vers 43 46 48 49. Hest. 9. 26. the dayes of Purim were instituted for a perpetuall and publike praise of God both for the clearing of the Jewes innocency falsly accused by Haman and the overthrow of the accuser 1. As God doth all things for his owne glory so especially here his glory shineth in much brightnesse for First he riseth up in righteous judgement and manifesteth the whitenesse of his Throne whiter than Salomons 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 cleare themselves from corruption Secondly he advanceth his power above all enemies they are potent to suppresse the truth but he is omnipotent to support it Thirdly hee magnifieth his wisedome 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 owne heads as Achitophel and Haman Fourthly hee 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 loe thou hast blessed them The more Pharaoh oppressed the Israelites the more they increased Now as the Lord putteth forth his glory so hee expecteth that his people should declare it and ascribe the same unto him considering that if they honour him not hee loseth all his honour upon earth for wicked men shut their eyes against it and further how well it pleaseth him when the Saints goe out of themselves and ascribe al their safety onely to his mercy disclaiming their owne strength merit or goodnesse and onely 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 his enemies But in casting downe accusers is an happy victory wherein many hellish plots are overthrowne many stratagems discovered and armies of diabolicall enterprises chased the fury and force of enraged enemies is defeated themselves turned backe and cloathed 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 downe before them 3. When the Lord heareth our prayers he is greatly to be praised Psalm 28. 6. Praised bee the Lord for hee hath heard the voyce 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 beene 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 enemie and bringing forth into light the innocency of his servants how can a good heart now but returne with praises to God who hath heard all his prayers and brought about all his hearts desire 4. The benefit it selfe to have slanders and evill surmises dispersed is not so small and worthlesse as it is not worth thankes How thankfull would wee be to that man who when wee could not tell what to doe in a great cause concerning our estate would step in as a faithfull witnesse on our side but how much more when the Lord vouchsafeth to witnesse 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 which is his tribute Psal. 50. 15. I will deliver thee and thou shalt glorifie mee And it is the end of all Gods intention in the donation of mercy and ought to be our end in the fruition of it Againe it is a note of an evill man to be more ready to pray for supplies in his straites then to praise God for supplies in his liberty and inlargement Finally it was ever the constant practice of the Saints Psal. 59. 16. I will sing of thy power and praise for thou hast beene my defence c. Quest. How may we expresse our thankfulnesse for this mercy Ans. 1. If God honour or preserve our names wee must much more honour and uphold his referring all our credit and reputation to maintaine his name and honour contrary to those who know not how to wield honour and greatnesse but in swearing cursing gaming and the like 2. This we shall doe by carefull and watchfull upholding the holinesse innocency of our own lives For the end of our redemption from our enemies is to serve our God in holinesse and righteousnesse all our dayes Luke 1. 15. And it is the end of our justification both before GOD and man that wee should shine out in holinesse and walke beseeming so great salvation Verse 11. But they overcame him by the blood of the Lambe 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 Generall 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 principall efficient
The blood of the Lambe 2. The instrumentall causes and these were two 1. The word of their Testimony 2. Their constancy and Martyrdome 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 worke in mischiefe are all one in name in state in ruine and overthrow Note hence that not only Christ himself doth overcome the dragon but all Christians also even all the godly now overcome the devil al wicked ones all wicked powers 1 Ioh. 2. 14. Ye have overcome the wicked one 1 Cor. 15. 57. Who hath given us victory namely over sinne death the grave and whatsoever would separate us from Christ here he speaks in the time past Rom. 8. 37. Neverthelesse wee are more then conquerours here hee speakes in the present time Quest. How doe Christians now enjoy victory Ans. 1. In their Head all Beleevers have now overcome the devill 2. In beginnings of their owne 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 Armie of Methridates cryed Vicimus that is we are as sure of victory as if wee had it in our hands so may wee the Lords Captaines cry cheare to our souldiers We have overcome in our Head we have wonne the strongest holds we have an hopefull victory in our hands the maine battell is routed and discomfited a few straglers remaine 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 straite union with his Head every member is advanced in the head if the head bee crowned so are the members And it is the will of God that all that are given to Christ not onely behold but partake of his glory Iohn 17. Some Generals are so ambitious as they would have all the glory of victory result upon themselves but this Generall will have the meanest souldier to share in the honour as well as in the labour 2. Christ fought not his owne battels with the dragon but ours The quarrell was not his but ours and the victory was not for himself but for us So as he fought as our Mediatour and overcame as a Mediator susteining 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 wee now overcome for the present 2. By inchoation giving us power and making us Kings and Conquerours Rev. 1. 5. here in part and perfectly hereafter 3. By mercifull acceptation For though we be so farre from overcomming in our selves as that wee cannot thinke a good thought and of his owne wee must give him yet for our incouragement he is pleased to call his own workes in us ours as in the Text They overcame And though wee doe nothing but by him who is our sufficiency yet his grace ascribeth to us that which himselfe effecteth in us and though our beginnings be weake and indeavours poore yet hee pleaseth to esteeme his servants by the truth of grace not the measure Where he seeth a willing minde hee accepteth the will for the deed soundnesse of weake grace for perfection and true beginnings for accomplishment Thus having begun to overcome grace accounts us Conquerors 3 Every Christian must therefore overcome both for the greater confusion of the dragon who is as unable to stand against a despised member of Christ as Christ himselfe every woman and childe of God beleeving foyles him and the greater consolation of the Saints in this battell who must be daily flesht and hartned by the first fruits of victory and stand here below as it were upon Pâ—sgah and see the good land and happinesse of perfection and vision of full peace a farre off in the sweet beginnings of it while the enemies begin to turne their backes and dare not stand out the resistance of the meanest member of Christ. This serves to discover the delusion of many who say they leane upon Christs victory for salvation but never examine whether they themselves overcome or no But Christ overcomes not onely in himselfe but in every member of his Hath hee not made thee a Conqueror then what is his victory to thee not being in thee True it is hee 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 downe high holds of lusts Doth the power of grace leade thee in upright courses of piety and equity Here is a good signe of a Conqueror with Michael But doe thy lusts sway doth sin rule followest thou thy violent affections against Gods Word rather then thou must not have thy unjust will thou wilt treade downe the word of grace and the worke of grace in others c. A slave then thou art to the devill and hast as yet no part in Christs victory What little victory Christ hath wonne for many men appeares in that little victory hee hath in them whose onely study and bravery is to throw downe the power of God the Ministery and servants of Christ the great and unanswerable sinne of these times as will bee shortly convinced 2. Here is comfort for godly men They have many enemies but none of them can prevaile as before Vers. 8. for First the Beleever is upon an impregnable rocke in the sea which let it be beaten without intermission with billowes and waves tossed by the windes against it yet it abides unmoveable Secondly hee stands not single in the combate but incorporate into Christ if the enemies can seize againe to conquer Christ then may they him Thirdly hee 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 hee hath victory in great part already over all enemies Sinne stickes to him but raignes not sinne is in him not hee in sinne Death is busie but hath lost his sting The Law accuseth but in our surety is performed the debt payed the bill cancelled and one debt is not to bee payed twice Hell is shut and now there is no condemnation to them that are in Jesus Christ the devill and his instruments are chained Lyons Fiftly no combination of enemies can support them though hand joyne
Note the reason why Satan and Antichrist are such enemies to the Word and Scriptures of God namely because it is the hammer of his kingdome and the meanes of the Saints victory against them They know well that nothing can conquer errour but the truth and nothing can chase away darknesse but light And their owne experience by Gods blessing upon the meanes at this day tells them how sound doctrine hath and doth winne ground and victory over their Antichrist whose armed Princes cannot long support him against it Truth is strongest and shall prevaile Marvell not that our Country-Papists hate to death sound and faithfull Preachers while they can indure wel enough frothy and loose doctrine they have reason they feele these by the sound application of the Word shaking their tottering kingdome so doe not the other Marvell not if they maligne and scorne zealous Professors but formall Protestants that hover as meteors in their religion they brooke well enough for those hold out the word of life and light which is the ensigne of victory over them so doe not the other 5. Seeing the Word is so powerfull a meanes of victory let it bee the word of our Testimony and let us learne to give testimony to it First in word and profession speake boldly for the truth and that in the day and where thou maist bee heard not as Nicodemus in the night Secondly in holy life and conversation see it bee a counterpaine of holy doctrine Thirdly in passion and suffering for it whatsoever awaites so holy a doctrine Consider hereunto 1. Christ himselfe was a faithfull witnesse of the truth shall not the servant stand where the Lord stands 2. The end of every Christians comming into the world must bee the same with the end of Christ comming into it but that was to beare witnesse unto the truth Ioh. 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 impudency 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 wee ashamed to testifie to the truth 5. Christ will confesse such hereafter as confesse him here Mat. 10. 32. but will bee ashamed of them that are now ashamed of him when the unbeleevers and fearefull shall bee cast into the lake Rev. 21. 8. 6. It is the honourable office of the Spirit of God Iohn 15. 26. He shall testifie of mee and yee shall witnesse also And they loved not their lives to the death This is the second instrumentall or adjuvant cause of the conquest of the Saints namely their constancy and valorous Martyrdome 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 mans life must be considered 1. Simply 2. Comparatively In the former respect it is simply lawfull for a man to love his life for First it is a naturall instinct which God hath put in all creatures for their own preservation and it is an unnaturall sin for a man to sinne against his owne life Secondly the law of God which bindes us not to kill our selves or others bindes us also to preserve our lives and the lives of others And the same law that bindes us to preserve the life of our enemies beast bindes us much more to preserve our owne lives Thirdly in the Gospell the Apostle saith No man ever hated his owne 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 lawfull as to love a mans life more than God or the truth of God or above Christ and the faith and religion of Christ to love the naturall life and meanes of it above the spirituall and heavenly this is sinfull for First we must buy the truth but not sell it at any rate all the lives of men and Angels are not to bee valued with God and his truth Secondly the wise merchant sels all for the Pearle that is for Christ and his Gospell and goeth away rejoycing Thirdly in this comparison not to hate father and mother and wife and Children yea and his owne life is to renounce Christ Luke 14. 26. but this hatred is not single but comparative and respective In which comparison our Saviour saith Hee that saveth his life loseth it and hee that loseth it saveth it as he that spareth his seed loseth it and hee 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 owne lives and loved death more than their lives when by it they could more glorifie Christ For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they fleighted contemned yea despised their lives and rather exposed them to hazzard and losse then to bee 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 Martyrdome but even in such as give not their lives to the death for Christ must be three things First preparation and disposition they must bee ready to give their lives for Christ if hee please to call them to it as those that prize Christ and his grace above their lives and in way of thanfulnesse to him that gave his life for them do sacrifice theirs to him Secondly affection of which our Text speakes They loved not their lives to the death The love of their lives must bee subordinate under Christ. This will follow the former where Christ is prized hee will beeloved and victory which alwayes implies not the action of Martyrdome implyeth ever the affection rather to die than deny the Lord Jesus Thirdly expectation to bee Martyrs in action as wel as in affection if the Lord please so to imploy us Rom. 8. 35. All day long are wee counted as sheepe for the slaughter Where these three are the Lord who esteemes of men not by events but affection and the ready minde accounts of them as Martyrs as Aquila and Priscilla are said to lay downe their neckes for Christ Rom. 16. 4. their readinesse is reckoned for the deed Quest. 3 It seemes then a man may not flye in persecution May he Answ. Yes some flight in persecution is lawfull For First Christ himselfe alloweth his Disciples to flee Mat. 10. 23. If they persecute you in one City flee into another Secondly we have good examples of
Patriarkes Iacob fled from Esau Moses out of Egypt Elias from Iezabel David from Saul of Apostles Paul escaped from Damascus being let downe through the towne wall by night in a basket Act. 9. 25. Nay our Lord himselfe sundrie times withdrew himself and escaped out of his enemies hands A Lambe naturally flyes the fiercenesse of the wolfe and the lambes of Christ may flye from men of fierce and woolvish disposition But the cases when a man may flye are worthy the consideration As first if authority send him into banishment as Iohn into Patmos Secondly if the persecution be present not feared or a farre off and personall against that speciall person that person may for the heat of persecution depart for a time with purpose to returne to his office againe when the fire is quenched Thirdly when hope is cut off it is apparant that our presence can do no great good or service there where the persecution is raised a man may reserve himselfe somewhere else for the presentand after use of the Church Fourthly if upon examination a man finde himselfe not sufficiently armed against the temptation and that he wants gifts strength courage for such a trial he may step aside till he can gaine theÌ„ of God for as the Lord layeth nothing upon his servaÌ„ts above their strength so they must not undertake any thing above their power if they will not tempt God Fiftly if God open a dore and make way for our safety that without scandall or violence or publique wrong we may avoyd when we see lawfull meanes offered to helpe our selves then not to flye may be a tempting of God Now the cases which make it unlawfull to fly in persecution are 1 When a man is so bound by his calling as he cannot step aside without the hazard of Gods glory and detriment of the Church And therefore Magistrates Ministers must see they have a speciall loose from their callings ere they flye all the Saints must seek the Kingdome of Christ before all things if it make to that to fly a man may fly if that may be a greater gaâ—er to abide by it then he must stay 2 If a man fly with intent to avoyd his calling generall or speciall Christ would allow his disciples to fly from wolues danger but not from office Mat. 10. 24. they may fly but so as they must disperse the Gospell to other Cities The flight of the faithfull is the seminary of the Church and Kingdome of Christ not to make the truth a loser but a gainer 3 When a man aymes principally at sauing himselfe as when Gods glory the good of the Church and the victory of the truth are small things to him in respect of his owne 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 breake prison by force which is to resist Magistracy but when the Ange'l opened the doores and made them way they thankfully accepted the providence of God for their safety Our Lord Jesus who often fled because his houre was not come when his houre was come fled not 5 When a man hath received the Spirit of strength and fortitude he may not fly to avoid the triall Act 20. 22. I goe bound in the Spirit to Ierusalem knowing that nothing but bands abide me every where Object But to flye out of flesh and feare is forbidden in 1 Pet. 3. 14. Answ. 1 Some flight may proceed from other warrantable causes as namely to fly idolatry to goe where meanes of religion and the pure worship of God is to enjoy meanes of salvation and glorifie God elsewhere Therefore all is not caused of feare 2 All feare is not unlawfull but onely inordinate feare no more is al flying but inordinate The sin then is not in the flying it selfe but in the inordinate and distrustfull manner Object To flye is to deny Christ. Answ. No but to fly in the right conditions is 1 A secret profession of Christ a denyall of a mans selfe a leaving of wife children goods country and deare things for Christ and an undergoing a great deale of trouble for him 2 As confession is open or secret so Martyrdome is bloody or unbloody this confession is an unbloody martyrdome and no true Martyr is a denyer of Christ. Quest 4. But how can the Saints overcome by Martyrdome and passion which apparantly overcomes and destroyes them Answ. This is strange in bodily battells uncoÌ„ceivable but in this spirituall warre 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 crosse The reasons are 1 The nature of the Christian war is divers from other warre In other fields the enemie is without here the strongest enemie is within there the enemie is another person from the souldier here the enemie is the same person with the Christian souldier and therefore then is the field wonne when themselves are most overcome the Christian souldier hath more adoo to conquer himselfe then all his enemies beside and is then the greatest conqueror 2 The maine battell of the enemies without is not against the bodies and outward estates of men but against their soules and their eternall state of happinesse And in this they never conquer so apparantly as when their bodies are most conquered Rom 8. 36. Wee are all day as sheepe for the slaughter but yet more then conquerors Then persecutors hasten the Saints to happinesse when they most conquer their bodies 3 The persecutors quarrell is not so much against their persons as against their cause even the truth it selfe where in they are sure to carrie victory whatsoever become of their persons for they are well appointed to answer all arguments which are of two sorts First such as are drawne from reason reading learning or the like All these arguments of humane perswasions and forces out of subtilty and wit they overthrow by the word of their testimony the sword by which the two witnesses conquer Another sort of arguments is drawne from the blocke such as fire sword persecution inquisition interdiction excommunication abjuration c. All these fierce and furious arguments they overcome with teares prayers patience and Martyrdome And even in the death of their persons are most glorious conquerors in their cause in their deepest sorrows they rejoyce and glorie as in an happie triumph clapping their hands and singing Psalmes in the Flames yea sometime professing the fire to bee as a bed of Downe 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 thaÌ„ their persons which
are so far from being overcome by externall violence that when their persons are most downe 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 Gospell 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 then 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 intend by torment No they see their love stronger then 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 happinesse as by their degradations excommunications anathemaes and great curses they desire No but the Lord is apparantly with them in sixe troubles and in seaven 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 mindes of the persecutors themselves seeme rather overcome then the Martyrs that suffer them Even Iulians furie was conquered by the patience of the Martyrs Roman Tyrants in the first tenne persecutions were even tyred with the stedfastnesse of the Saints in suffering Thus are they in their weaknesse most strong as dying but behold they live afflicted on every side but not overcome This is the priviledge of their estate of their cause of their graces that they are never lesse overcome then when they seeme 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 is this Godly men must contemne their lives and not love them to the death in respect of Christ and his truth Luke 14. 26. He that hateth not his owne 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 passe not neither is my life deare 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 yee are not come so farre as you must make account of in the profession of Christianity because yee have not resisted unto blood Revel 2. 20. Bee thou faith full unto the death and I will give thee a Crown of life 1 Because of Christs merit and desert hee loved not his life to death for us nay hee was earnest to die for us Luke 12. 50. I have a baptisme to bee baptized with and how am I grieved till it be ended how then should our thankfulnesse binde us to give up if wee had a thousand lives for him shall the just sufter for the unjust and shall not the unjust hold himselfe bound to suffer for the just 2 The worth of truth bindes on all Christians this dutie to despise their lives for the truths sake for the truth of the Gospell is farre more worthy than all that wee can give in exchange for it God hath magnified it above all things Psal. 138. 2. The Sonne of God magnified it above his owne life it cost him deare he bought it with his life and precious blood The Saints of God the cloud of witnesses He. 12. 1. were prodigall of their blood and would and did spend it till the last drop rather then by any torments they would bee removed from the truth and faith of the Gospell and we are injoyned to buy the 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 neare relation unto Christ bindes us not to love our lives to death for his sake For 1 Wee are his redeemed ones wee are not our owne but bought with the price of his blood 1 Cor. 6. 20. and therefore wee must glorifie him in our soules and bodies whose wee are 2 Wee are his souldiers prest under his colours and if a souldier sell his life every day for a base pay how much more ought the Christian souldier in a farre more honourable warre esteeme his life at a small rate in the cause and quarrell of his Generall and if a souldier must stand in the place his Generall sets him in and must not remove though hee dye for it how much more ought wee being called to stand fast in the faith of the Gospell keepe our ground unremoved from our holy profession though it bee by the losse of our lives Thus then must a Christian souldier animate his owne resolution Shall any fouldier more feare or more love his Commander than I my Michael my Christ shall I more feare a Tyrant threatning death and torments then my Lord requiring my faithfulnesse and constancy doth a man of valour feare the dishonor and shame of a cowardly flight above torment and terrour of present death and should such a man as I flie who preferre in true judgement an honourable and happy death above a thousand base and disgracefull lives 3 Wee are not onely souldiers but houshold servants unto Jesus Christ and therefore must shew all good faith fulnesse to our God Tit. 2. 10. And herein a faithfull servant is differenced from a slothfull a sincere Christian from an hypocrite the hypocrite may bee a great Professor and call Christ Lord Lord and in the peace of the Gospell 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 Maide will make him turne his copy But it is proper to the Elect to stand fast and to hold that hee hath and maintaine 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 it selfe and will lose it selfe to beare off a blow from the head and it doth but the duty And much more ought it to bee so in the mystic all body wherein the union is farre more straite then in the naturall 4 Our service to our fellow-members putteth us in minde of this duty which we owe much more to our head If for the edificatien of the Church we are bound willingly to lay downe our lives much more for the
condition saveth it Thirdly it is the onely gainefull service to thy selfe above all other Thy body thou givest to his mercy who might command it to punishment Thou offerest it weake and sinfull to receive it sinlesse and glorious Thou givest it for a while to dishonour and abasement to receive it for ever glorified Thou walkest here a while in blacke that thou mayest ever walke in white hereafter Thou sufferest a short paine but gainest joyes long and weighty 2 Cor. 4. 18. A bitter breakfast said our Martyr but a better dinner In a word what is there but cleare gaine in exchanging a miserable life for a moment into an eternall happinesse which eye never saw nor heart of man can thinke As there is no losse in serving God so much lesse in suffering for Christ. Be faithfull to the death thou shalt have a crowne of life there is gaine enough 5 Looke at the enemies they are no way so much disappointed as when a godly man loveth not his life unto death but willingly forgoeth it for the name and profession of Christ. For whereas they intend nothing but evill as Iosephs brethren God turneth all to good yea to the best as appeares in these instances 1 They hope to bring Gods people to a very few and worke wisely to keepe 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 troden under the feet of tyrants the more it spreadeth rooteth and increaseth This palme tree cannot be so oppressed with the weight of bloodie decrees but it shall more apparantly rise up from under it 2 They hope and intend to bring infamie and ignominie 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 morter of affliction sweet incense is never so sweet as cast into the fire so is it heere 3 They intend nothing but their death the chiefe of all evills which they can inflict but are disappointed for they suddenly deliver them from all evills of sinne and punishment and send them speedily to the fruition of their chiefe good which is God himselfe and all the pleasures at his right hand While they devise to kill them they doe but cure them While they thinke 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 intend by their furious fires to burne and consume Gods golden vessells but they shall onely purge them from their drosse The heaviest flayle of affliction shall but cleanse and sunder Gods wheat from the chaffe Never were the three children so glorious as in the midst of the furnace never was the tyrant so pusled so confounded so conquered From the Meditations come to the Practises which may helpe us in this great resolution and performance 1 Labour daily in subduing and mortifying corrupt lusts Get daily power to dye to all sinne else canst thou never dye in the quarrell of grace And of all lusts beware of three which are strongest lets First selfe-love he that cannot denye himselfe can never take up the crosse Selfe-love makes a mans life so sweet and deare unto him as he cannot abide to heare of heaven it selfe in exchange so that he that hath not power to deny himselfe let him be never so wise learned civill yea or religious he will at last dishonour God by backesliding and deniall of Christ. Secondly love of the world which will not harbour with love of Christ this easily makes him look backe 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 neare Christ as Iudas thou wilt turne from him yea against him Thirdly pride and applause of men which will never endure the shame of the crosse To batter down this high turret the Apostle Heb. 12. 2. bids us looke on Jesus who endured the crosse and despised the shame He not onely sustained but sanctified to us the mockings and contradictions of sinners 2 Another practise is to labour for sound judgemēt in matters of faith This only produceth a threefold action which must necessarily go before undaunted profession First a sound apprehension firmely and distinctly to beleeve the truth of religion For wee must first beleeve with the heart and then confesse with the mouth Rom. 10. 9. 10. and 2 Cor. 4. 13. I beleeved and therefore I spake Secondly from sound judgment issueth an high estimation of Christ and his truth above all the world or life it selfe All things are doung in comparison of him both in themselves and in the judgement of a sound Christian. And as the Lord himselfe hath magnified truth above all things so doth sound judgment framed to his Thirdly from sound judgment issueth a wise and advised resolution to hold the best fastest and keepe this whatsoever wee let go for it and not to shrinke from the truth for saving our life no more then our Lord himselfe did This sound judgment will keepe out a treacherous purpose of saving thy selfe by betraying the truth either by silence policie or open deniall 3 Another practise is to get sound affections to Christ and his truth especially two First love that is truths keeper every Apostate knew the truth but never any loved it And only love of Christ is stronger then death Secondly sound joy by which we are made not only contented but joyfull in sufferings for Christ which is indeed a matter of true rejoycing Act. 5. 41 The disciples were glad when they were counted worthy to suffer 1 Pet. 4. 13. Rejoyce in that ye are partakers of Christs 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 armes into the fire lest the Christians should be burned ere she came and not she with them the like of Blanditta a peerelesse woman of Accolus a mirror of patience so our owne Martyrs who sang in the midst of the flames and had more joy then their tormēters This joy none can take away 4 Because to lay downe ones life is not the past of mans weakenesse but of Gods goodnesse and to suffer for Christ is a worke above naturall strength and the holy Ghost onely can stablish men to this triall we must not presume of our owne strength as Peter but pray for the mighty power of the Spirit to make us of weake strong and that he who hath given us to beleeve would also give us to suffer and strengthen us to all patience with joyfulnesse Col. 1. 10. Consider that none have
the world and therefore out of his implacable fury he turnes 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 carryed away of the flood For the first By floods of water are meant in Scripture extreme perils and deepe 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 himselfe as here the serpent casts out a flood after the woman Quest. Why are these great tryals compared to floods of waters Ans. 1. For the danger threatning destruction to the Church as the floods of water doe drowning 2. For abundance As many waters gather together into one to make a swift streame 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 violeÌ„t 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 seeme as impassable as the deepe sea so as the godly are ready to sinke and can finde no footing Psal. 69. 2. I am come into the deepe waters The Israel of God is often even in the bottome of the sea Ionas was in the deepe waves and weedes 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 restlesnesse of them for as the waves succeed one another and thrust on one another so doe grievous afflictions one deepe cals another Psalme 42. 7. and the end of one tryall is but the beginning of another 5. For the pride fiercenesse swelling and rushing of many waters for the fiercenesse and pride of enemies is compared to the swelling of waters Psalm 124. 5. then had the swelling waters gone over our soule For the second The spring or fountaine whence these floods flow is the dragons mouth The waters must needs bee filthy which issue from so foule a fountaine And shewes us more distinctly what the waters bee For there is a two fold flood of persecutions cast by the dragon after the woman The former was that bulke of persecutions with which the dragon had infinite wayes vexed the Church in her infancy cradle and even in her riper age such as warre exile fire sword and divers torments But all these darts and keene weapons hee threw out of his hands by which hee forced her into the wildernesse But now the woman is escaped his hands and is out of his reach Which some not well observing expound this flood of actuall 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 serpents mouth and not out of his hands which the woman in the wildernesse hardly escapes Whereby I meane in generall whatsoever poysonfull thing is by Antichrist and his Champions who are the dragons 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 aymeth at three things I. The flood of heresies and poysonfull errors the bitter waters of false doctrines against the foundation and all those troubled waters of Antichristian superstitions and traditions to drowne and oppresse the woman for ever For as the pure doctrine of the Gospell comming out of the mouth of Jesus Christ is that aqua Coelâ—stis or aqua vitae by which the woman is quickned and revived to eternall life So that heretical and poysoned doctrine comming out of the mouth of Antichrist is a bitter and cursed flood of water to drowne the woman if it were possible For as wee doe not exclude those most deadly heresies the vomit of the dragon after Constantine the Arrian heresie the Pelagian Nestorian Eutychian which vexed the Church almost three hundred yeares so doe we especially meane here those Monsters of opinions blasphemies and damnable doctrines against the whole Gospell vented and cast out of the mouth of Antichrist in all the ages of Antichrist till this day so directly bent 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 marke of the beast Rev. 13. 15 17. For example Against the Scriptures Antichrist casteth out of his mouth that they are a dead letter a Nose of waxe a breeder of herefies of no more authority than Esops fables without the Churches authority this was godly spoken by Hermanus saith Hosius A Popish Doctor reasoning with M. Tindal boldly said Wee might better want Gods law than the Popes It was objected by Doctor Benet Chancellor of the Bishop of London that the heretikes did read certaine Chapters of the Evangelists in English which containe in them divers erroneous and damnable opinions and conclusions of heresie The like blasphemies he vomits out against Christ as 1 That he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe Rhemist on Ioh. 10. 3. Who though he be the Son of the Father yet is he God of himselfe Ioh. 5. 26. as the Father hath life in himselfe so also hath the Sonne The word therfore is another person from the Father but not another thing 2 That Christ did penance by fasting solitarinesse and conversing with beasts Rhemist on Mark 1. sect 6. An horrible blasphemie making Christ a sinner for no sinner need no repentance 3 That Christs death is neither the efficient cause nor formall cause of our justification Bellarm. in sundry places but wee are formally made just by a justice inherent in our selves Conc. Trid sess 6. can 10. Rhem on Rom. 2. sect 4. A blasphemous heresie contrary to Phil. 3. 9. not having mine owne righteousnesse 4 That by grace we may truly make satisfaction in some sort ex proprijs of our owne 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 blasphemie that a man by his own proper workes can satisfie God fully according
an eternall Kingdome of glory 4 Obedience is the onely true testimony of love to God as the second commandement implyes In them that love me and keepe my commandements Measure thy love to God by the love of his commandements Peter lovest thou me feed my lambes He that keepeth my word is he that loveth me Ioh. 14. 15. This makes the godly invincible in labour and sufferings under rebukes and evill report and for all this they turne not aside nor deale unfaithfully in the covenant And there is no love lost for their love upholding them in obedience that obedience upholds them in Gods love as our Saviour saith Ioh. 15. 10. If yee keepe my commandements yee shall abide in my love as I have kept my Fathers commandements and abide in his love And have the testimony of Iesus 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 Gospell of Jesus Christ Rev. 1. 9. Iohn was banished into Patmos for the word of God and the testimony of Jesus Christ where one is expressed by the other Now the Gospell is called the testimony of Jesus First Because it is revealed by Jesus Christ by him brought from the bosome of his Father an hidden mysterie to men and Angells none was worthy to open this booke but he in which regard he is called the true and faithfull witnesse Rev. 1. 5. Secondly Because the subject of it is Christ revealing Christ the Gospell is the true faith and doctrine concerning salvation wrought by Jesus Christ and him alone Rom. 1. 2. concerning his Sonne c. 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 faithfull profession before the Jewes Pharises Pontius Pilate the whole Councell and by his most innocent death by which he set his seale to his testimony 4 Because the end of it is Christ it aymes only at his glory Act. 2. 36. But what is it to have this testimony Answ. The phrase is taken two wayes 1 To have the Gospell is to preach the Gospell so Iohn 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 Gospell is to professe the Gospell to uphold and maintaine it to give witnesse unto it and to hold it in life and death as Rev. 20. 4. the soules of Martyrs beheaded for the testimony of Jesus And so it is taken in this place This remnant as they abide in the dutie which the word commandeth for they keepe the commandements so they sticke to the faith and doctrine which it teacheth they hold it fast against all the slights and intrusions of the beast or Antichrist and testifie unto it both by life and by death The truth of the Gospell is an hold which Antichrist cannot winne from the Saints Note hence that the keeping of the commandements 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 gospell Christ and Moses though in matter of justification before God they can never be reconciled no more then most abhorring contraries fire and water light and darknesse 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 wee must joyne 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 sinne and whatsoever we doe without love suppose suffering of martyrdome is all nothing Papists then slaunder our doctrine who say wee teach only to beleeve and destroy good workes we say contrarily with our Saviour what God hath joyned together let none put asunder But they sunder what God hath joyned in that they pretend to magnifie good workes 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 knowne tongue neither in publicke nor private This also shews that protestants disgrace the doctrine of grace while they content themselves with a profession of faith but are barren and fruitlesse in good workes of piety and mercy Beware of the curse of the fruitlesse figtree that kept the ground barren notwithstanding all the show and leaves Againe note hence who they be that the dragons wrath most aymeth at and is bent against such as keepe the commandements 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 warre against conquered slaves 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 Gospell and with it their owne salvation 2 These are likest to Christ and the residue of his body who must be conformable to himselfe he was a butt and signe of contradiction in the dayes 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 walke 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 dragon most hateth as the greatest enemie of his kingdome For being light no marvell if the prince of darkenesse resist it It is the sword of the spirit which cuts off his temptations Being a rule of righteousnesse it is the sentence of his condemnation No marvell 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 prevaile Only faith crosseth the dragon getting power from Christ and makes all Gods Ordinances profitable all weake obedience acceptable And hath he not reason to seeke to winne this hold from us seeing when the foundation is overthrowne the building must fall and the root overturned the branches must wither Such therefore as set themselves to keep the commandements of God and hold the testimony of Jesus Christ let them make account of the incessant malice and madnesse 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 tryes by mockings and scourgings some he