up on high for the terrible blow when the fire was a giving to their diabolical Engine then was salvation the Lords now was the Lord seene our strong Saviour for although our salvation was then sent us in a royall vessell yet then was salvation the Lords At this day other Countries few or no Protestant Countries excepted sit in the dust nay in goare-blood there lamentable spectacles are fire sword blood in streames and rivers shed like water in the streets in the fields in the houses here meets them death of Parents of husbands of brethren there overtakes them orbity of Children deflouring of wives and daughters with shamefull villanies and cruelties beseeming Popish forces Their noises are frightfull alarmes roaring of great Ordinances tumbling downe of Towers townes and houses over their heads unhappy tydings of burning spoyle and slaughter But we enjoy peace plenty the Gospell of peace safety and happy Protection under our owne Vines and figtrees our noises are sermons Psalmes songs of triumph for many miraculous deliverances At this our happinesse Papists chafe fume plot and curse that there is no sorcery against Iacob and are inraged that no plot succeeds but fals upon the heads that devise them and whence is all this but that salvation is the Lords And were it not for our sinnes salvation would bee the Lords still for us all the power of Antichrist nor all Popish forces nor all the devils in hell could drive Christ out of his place if our sinnes did not grieve him and drive him away from us 2. This is a reproofe both of Churches and persons 1. This doctrine casteth out the Church of Rome from being the true Church of God which I prove thus The true Church singeth salvation onely to the Lord the Romish Church singeth not salvation onely to the Lord therefore the Romish Church is not the true Church The latter part or assumption I prove thus That Church which seeketh or assigneth salvation to any thing within themselves or without themselves singeth not salvation onely to the Lord but the Church of Rome seeketh and assigneth salvation both to things within and without themselves besides the Lord ergo Within themselves they seeke and assigne salvation to the merit of their owne workes The Rhemists on Heb. 6. 10. say that our workes are meritorious and the very cause of salvation so farre as God should bee unjust if he rendred not heaven for the same Andradius saith that heaven is not given freely but is due to our workes and that God hath set forth heaven to sale for our workes and it is as due as a peny for a peny-worth Suarez also saith A supernaturall worke from grace within it selfe and of it own nature hath a proportion with the reward and a sufficient value to be worth the same The reward is not given for Christs merit saith he the merit of Christ cannot bee made our merit neither can our merits have the power of meriting from Christs merit or any more worthinesse than they be ordained to have of themselves yea our merits are true merits and have an inward worthinesse proportionable to the reward in the same manner as if we conceived a man to be just without the merits of Christ as many thinke of the Angels and Adam in innocency So Suarez a Pillar of that Church Tom. 1. in Thom. 3. 1. Here is a Church built upon another rocke and foundation than Christ. 2 Here are Christs merits thrust under board reward is not given for them 3. Here is salvation affirmed without Christ as the Angels and Adam in innocency 4. Here are our owne merits without all power or merit from Christs 5. Here God crownes mans merit not his owne gift contrary to Augustine de grat lib. arb c. 6. 6. Here merit is magnified and grace quite excluded contrary to Paul If it be of grace then no more of workes 7. Here our owne performances which are all due debt sinfull damnable and when wee have done all we can unprofitable Luke 17. 10. yet are more profitable more honourable and beneficiall than all Christs Away henceforth with S. Pauls doctrine that eternall life is either a gift of God or a free gift No farre be it from us saith the Deane of Lovaine that we should looke for eternall life as a poore man doth for his almes but as the Garland which by our labour we have deserved Here is every man a Jesus in himselfe without respect of the death or merits of Jesus in a word here is a damnable abrogating of the whole Gospell a new establishing the Covenant of workes Here is no longer a Christian faith nor a Christian Church cleave to it who will or dare in this faith is no salvation they are abolished from grace and cut off from Christ Shall wee after such light suffer our selves to bee led away from the truth to an heresie that leads us from Christ salvation merited by him Let them say salvation is not the Lords and seeke it in themselves their owne merits meanings and observances let their owne arme save them let them disclaime the Churches acclamation who sing that salvation is the Lords in whole and in part for beginning and perfection But let us disclaime our selves for why should thistles boast of figs and let him that glorieth glory in the Lord. Without themselves they seeke and sing salvation to many things I referre them to two First the Host of heaven Secondly the host in earth 1. The Popish Idolaters runne to the helpe of Angels Every one hath his speciall Angell to whose protection hee must daily commit himselfe and all his affaires yea and wee are bound to invocate the Angels for helpe and salvation so say the Rhemists on Col. 2. 18. because they are our advocates for mercy and on 1 Iohn 2. 1. contrary to the very words We have but one Advocate with the father because wee have but one Head and one that can plead his owne justice for mercy 2. They runne to the Saints departed as their tutelary patrons and defenders of themselves and their Cities whō they invocate to helpe save thē not as Mediatours onely which were too much but as meriters and bestowers of mercy It were tedious to shew how every countrey City family every man every state of men every art every disease every beast have their peculiar Saint and Saviour Some Saints rule the Sea some the Land some the Countries some the Cities some the Elements some the arts some the trades some the beasts some the birds and every Saint knowes his charge The Student must pray to Saint Gregory the Sayler to S Nicolas the Painter to S. Luke the Physitian to S Cosmas the Lawyer to Saint Iuno so Smiths Taylers Hunters horsemen to S. George the very harlots have S. Afra and Magdalen nay every beast and bird hath a saint to pray unto geese Gallus sheep Wendelin horse Eulogius hogs
abrogated all hand-writings which were against us and hath fastened them to his crosse Now a full atonement is made all the bonds of the Law to the rigour to the curse are all cancelled all the claimes of sinne death hell and clamors of accusing conscience are now stilled and answered all our obligations are discharged and fastened and filed up as void on the crosse of Christ for in no other place in the world could they be cancelled but there And as while the enmity lasted and the hostility was proclaimed betweene God and us there was no commerce nor no entercourse betweene us no more then is between nations who have proclaimed open warre against one another Now by this marriage and peace concluded we have a safe and happy entercourse negotiation into the kingdome of God The way is now laid open betweene heaven and earth and God himselfe pleaseth to come unto us yea into us and dwell and suppe with us to conferre with us to direct us to the advancement of our happy estate We have daily entrance and accesse unto him not as strangers or ordinary friends but as familiars yea as children in prayers praises meditations and the like See Eph. 2 18 19. The third priviledge is gracious assimilation and fitnesse betweene the bridegroome and his bride For whereas before was an infinite inequality and disproportion betweene these two parties now by this contract all this inequality is taken away and a fitnesse given by grace to make the spouse every way answerable to her Husbād as in these instances 1 The bride was of base parentage a daughter of the earth her father an Ammorite her mother an Hittite Eze. 16. 3. But now she is made a chosen generation of neere alliance to God the Daughter of a Prince yea of the King of glory 2 The bride was poore and needy had no worth no dowry to preferre her But by this contract hath an estate made her fit for a Prince That as her Lord and husband is heire of all things so she as the wife hath a right in his whole estate his love is so liberall as he hath stated her made her coheire of his own heavenly inheritance Rom. 8. 17. Here is the comfort of a Christian who hath no worth in himselfe but of damnation that he hath now a worthinesse in mercy and many compassions See Hos. 2. 19. 3 The spouse was deformed without beauty or comlinesse nay had no other but an ugly shape of sinne and unrighteousnesse far more blacke and hatefull then the Ethiopisse whom Moses married But now hath attained a perfect beauty in rightcousnes and the beauty of her husband maketh her beauty perfect See Ezech. 16. 14. Thy name was spread among the Heathen for thy beauty for it was perfect through the beauty which I set upon thee He maketh her like himselfe not having spotte or wrinkle or any such thing Ephes. 5. 27. having washed her with his blood 4 The spouse in her selfe was naked exposed to al injuries and covered with nothing but shame excepting a few ragges and figg-leaves too short and thinne a cover to hide her shame But now as mercy hath married her so it hath cloathed her here shee is cloathed with the sunne Her husband hath provided her costly garments her cloathing is of wrought gold Psal 45. 13. that is the golden righteousnesse of Christ shining as gold precious as gold durable as gold desirable as gold A garment as usefull as costly called Garments of Salvation Isai. 61. 10. This garment serveth both for necessitie and ornament The fourth priviledge is in free and liberall donation A bridegroome contracting a marriage with a Virgin gives her Iewells and Love-tokens as Isaac sent to Rebecca so the Lord Iesus doth with this woman 1 What he covenanteth and promiseth he also pledgeth with many graces and love-tokens even many graces shining as so many Iewels every one testifying his mindfulnesse and bounty toward her 2 He bestowes his person upon her and by becomming hers shee becomes his and they twaine are one flesh a gift then which heaven hath no greater 3 With his person he bestowes his goods upon her that is all his merits all his obedience all his sufferings all his glory all his prayers 4 He invests her not onely into his goods but into his inheritance and in due time consummates this marriage and brings his spouse home to his house of glory a prepared mansion for her and puts her in possession of all the wealth of heaven and that celestiall inheritance where she enjoyeth his immediate presence All which being lost in the first Adam is restored in the second by whom heaven is restored to us and wee to it The fifth priviledge is her high and honorable exaltation and advancement The whole dignity and honour of the husband is derived unto the wife be she in her selfe never so base and unworthy As in Esther a poore captive maid married to Ahasuerosh made a sharer in the honour of all his kingdome And Bathsebe a meane woman advanced to be Davids Queene But the honour of the Church goes beyond all the honor of all the Queenes that ever the sunne saw or theearth bare by reason of this marriage and contract For 1 They were matched to men and layd in the beds and bosomes of men but she comes into the bosome and greene bed of him that is God and man Cant. 1. 15. 2 They were married to Kings but earthly and mortall who dyed and left them widowes and often miserable But she to the King of Glory who onely hath immortality her King and husband never dyeth nor can leave her a widow 3 They were married to consort in some one kingdome and part of the earth and in such honor authority glory and riches as were as mortall and perishing as themselves and not long but they were parted But she to a King who rules from sea to sea to whom all Kings are subjects and by whom they rule to a kingdome that is unshaken not withering to an authority glory and wealth which is firme stable reserved in the heavens Neither is there of his kingdome any end either in respect of extent or of durance The sixt priviledge is strong and eternall consolation In that by this contract a firme and constant happinesse is assured which all the contracts in earth cannot performe This undivided conjunction of Christ with his Church answers al objections which might either prevent or discontinue the happinesse of a Christian. First for things which might seeme to prevent our happinesse Ob. 1. Our owne unworthinesse and infinite disproportion He is a divine head a mighty God ◠a base worme and man of earth How can he marry himselfe unto me An. We are not knit immediatly unto his divine nature but by the meanes of his humanity Thou canst not reach his deity he can stoope
and with him all the fruits and graces of the Spirit Christ covers none with his robe of righteousnesse but he deckes and adornes that soule with his holinesse Never thinke thou puttest on Christ till thou hast put on the new man created after God and hast attained a new suite and habit and art changed in thy course 5 The grace of hope and expectation Earnestly desiring to be perfectly covered and decked with Christ. 2 Cor. 5. 4. wee desire to bee clothed upon Wee are already cloathed with the justice of Christ and in part and imperfectly with his holinesse but yet much nakednesse and filth is with us and much frailty and sorrow attends us Now there is another garment the garment of glory and immortality which wee long and sigh after to be cloathed withall For if the tast of Christ be so sweet what a happinesse is it to be filled with Christ If in his absence he be so sweet how sweet is he in his immediate presence and fellowship None can have the joy of his Lord enter into him here but he will wish and long to enter into the joy of his Lord hereafter For if in our prison we can so happily enjoy him what shall wee in our palace Thus by 1. mortification 2 justification 3 invocation 4 sanctification 5 joyfull hope and expectation the woman comes to bee clothed with the Sunne Having expounded the severall things in this application of the garment we come to the observations Where we will handle three maine duties of the Church and of Christians The first dutie is Every Christian in sence of his owne nakedness must labour to put on this garment Rom. 13. 14. but put yee on the Lord Iesus Christ. Considering 1 The necessity in that we the of-spring of Adam are as naked in our nature as ever Adam was And as the naked infant is exposed to all injuries and death it selfe unlesse the parents take it from the birth and wrappe it in cloathes so were we till it pleased our heavenly Father to provide us a cover for our soules nakednesse Wee must not therefore suffer this cloathing to lie in Gods wardrobe but we must put it on partly by faithfull application grounding our confidence on the onely merit and righteousnesse of Christ who is the matter of our righteousnesse and partly by imitation of his holy vertues growing in daily sanctification 2 The excellent properties and benefits of this garment should stirre up our diligence to make our selves sure of it which properties and benefits are of two sorts 1 in saving us from evils 2 in procuring us all good 1 In saving us from evils in that 1 It alone covereth all guilt being a long white robe not as the garments of Davids servants cut off by Hanun which hid all but their shame 2 It covers from all danger as well as from shame Isa. 4. 6. It alone armes the beleever with safety and protection It is a commodious garment for al seasons for summer and winter fit to keepe out heats and colds winde and weather It is commodious for all estates prosperity adversity sickenesse health peace or warre to beare off blowes or shot called both a wedding garment for peace and an armour of proofe for warre Eph 6. Wouldst thou know what to doe to be safe in time of plague famine warre sicknesse persecution thou must put on Christ and walke safely in all dangers Dwell under the shadow of the almighty Ruth fearing injurious dealing gate her softly and secretly to Boaz saying Cover me with the lap of thy garment chap. 3. So get thou to Christ and now let dangers insue and death make an assault upon thee and take thee away it shall doe thee no more hurt then it did Christ himself it shall onely lift thee up as it it did him to his glory This garment shall be sure never to shrinke in the wetting neither shall he that weares it Wouldest thou know what to doe in the buffetings and temptations of Satan here is a sufficient cover and strength against all temptations Satan will object Thou art a sinner hateful to God Answ. In my selfe I am so but in this garment my sinne is hid Ob. But no sinner can come to heaven Answ. No unlesse he have the wedding garment which I have by faith and this brings me into the Bride Chamber Ob. But thou art unworthy of any thing but damnation Answ. In my person I am but in this garment I have a worthinesse imputed to me Rev. 3. 4. Ob. But sinne drives thee from GOD and GOD from thee how darest thou pray or hope to speede An. If I came to GOD in my owne name I were hopelesse but I am clothed with Christ in the sight of GOD and present his merit in my behalfe By fastning on me this garment I am one and the same person with Christ and GOD can no more deny me then him Wouldest thou know what to doe against accusations and cold feares and terros of Conscience This garment put on keepes the heart warme and comfortable as if a man walked in the warme sunne â—f a man were clothed with the sunne how could he be cold It is one of the curses of the Law to put on clothes and not be warme but this garment removes all curse never was any clothed herewith exposed to the curse Never came Christ any where but if he found not joy he left joy behind him as in Lazarus Zacheus the Iaylor c. 2 In procuring us all good which it doth 1 In bringing us into acceptance with God Ioseph might not come in his prison garments before Pharaoh but must change his garments Gen. 41. 14. So there is no accesse or acceptance with God in our owne old forlorne garments till we change them casting off our foule and filthy garments and adorne our selves with this second vestiment figured in the beautifull and holy garments of Aaron without which upon painy of death he might not appeare before the Lord 2. In procuring grace and blessing In this garment only we become heires of blessing For as Iacob could not have got the blessing from his Father had not his Father smelled the sweet smell of his brothers garment so no more could wee if we were not wrapped in this garment of our elder Brother Being in this garment the Lord pronounceth of us as Isaac of his sonne The smell of my sonne is as the smell of a field which the Lord hath blessed Gen. 27. 27. Touch but the hemme of this garment and vertue comes forth Weare it and hide thy selfe in it and thou hast got blessednesse Psal. 32. 1. Blessed is that man whose iniquitie is hid and whose sinne is covered Ob. But have we not all put on Christ already and are baptized into his name How can we still put him on Answ. 1 The putting on of Christ is a continued act of the whole life For the understanding
whereof wee must know that Christ is put on either in regard of his satisfaction or of his sanctification Now although we have put on Christ once for all in respect of his satisfaction which faithfully applyed to us is our justification yet in respect of sanctification he is put on e-every day more and more seeing that the life of beleevers is a daily profiting and encreasing in spirituall graces unto full holinesse 2 This putting on of Christ in this world is in much weaknes 1 In respect of the weaknes of the instrument This instrument is faith which is feeble at the best as knowledge is as all other graces are the more we can encrease in knowledge and stirre up our faith the more firmely we lay hold on Christ and his righteousnesse for life and salvation and so in respect of us we more certainly and feelingly put on Christ. 2 In respect of the strength of the opposites These are the security and corruption of flesh which is still working against grace In the dayes of peace and prosperitie as in a warme sunshine wee are willing to hang our garment loosely and lightly about us and it is ready to fall off we must therefore daily strive against flesh and fasten Christ unto us This is done when by daily confession of sinne striving against sinne prayer for pardon of sinne assent of the promises and purposing to sinne no more the poore beleever fastneth Christ unto him and by daily renewing faith and repentance he layes faster hold on Christ then before This every baptized person doth not yet this putting on of Christ should be the work of every day Many cōmēd this garmēt but few put him on It may be doubted that a little tryall wil manifest it in multitudes that either they never put on Christ or hung him loosely in a vaine profession The second duty The Church must labour to expresse the bright shining and purity of Iesus Christ with whom she is clothed A man that weares a great mans cloth will be seene and made knowne to others that he belongs to such a Master Quest. How may a Christian expresse the shining of the Sunne of righteousnesse Answ. First in purity of nature by regeneration and sanctification of nature which healeth in part and chaseth away native darkenesse and bringeth a new saving light So the Apostle Yee were darknes now ye are light in the Lord. The sunne shineth by the lightsomnesse of his owne nature so the Sunne of righteousnesse was in his nature more pure and shining then the sunne And every one clothed with this Sunne is renewed and hath attained a glorious and divine nature 2 Pet. 1. 4. yea the so clothed are new borne of God and as sonnes of God shining c. Phil. 2. 15. Secondly in the puritie of the shining and new gifts and graces of the Spirit within Such as are 1 Illumination the light of knowledge Iudgement and discerning Can a man be clothed and compassed with the sunne and not be enlightened 2 Love which is as a warme flame shewing and shining a farre off such was in Zacheus such was in the laylor 3. Zeale which is a fervent and fiery affection He shall want no heate that is cloathed with the sunne We see how in our Sunne Iesus Christ the zeale of his Fathers house consumed him and so in the rest of the faculties As the sunne shines in every part so it is not enough to have one part graced but grace must be in all Thirdly in shining and lightsome conversation without The sunne shines not onely within but from within shines outwardly so must a Christian clothed with the sun manifest his clothing as well by shining and lightsome actions as by renewed nature 1 The commandement is Let your light so shine before men As the sunne shines to men from within his owne substance so did our sunne of righteousnesse and so must his be that are clothed with the sunne their life must be as a light in a lanthorne not a glistering on the outside onely as a civill mans or an hypocrites may but a light within shining outwardly on every side 2 Iesus Christ shined in all innocency and graces and wee must labour to shine as he did that we may appeare to whom wee belong Can any man be clothed with this Sunne and not shine both in purity of grace within and gracious conversation without His words were so gracious as never man spake so Do thou expresse Christ in all thy words let them be savoury fruitfull and for God and his glory as all his were from God and for God he walked in lightsome pathes 3 His life was wholly heavenly as the sunne shines from heaven If thou beest clothed with the sunne thy conversation must bee heavenly thou must direct all thy thoughts that way and in all thy actions ayme someway to further that end 4 He kept himselfe from the impurity and darknesse of the world and age in which he lived though a most wicked generatiō So must thou be like the Sunne of the world and of the Church walke and move as lights in the midst of a froward and crooked generation 5 He brought light unto the world as the sunne doth so must thou if clothed with the sunne to thy power and in thy place enlighten all round about thee How dare men mocke at purity and holinesse and cast myre and durt upon so precious and costly a garment For what is it they scorn but even Iesus Christ himselfe whom God hath given for the clothing of his Church How doe the Papists and enemies of grace and religion undermine our religion and make their advantages on us but under such titles and imputations of purity precisenesse scripturers and the like And must wee needs learne of them to blow up our owne religion Let the land of Aegypt be darke there shall be light in all Goshen There cannot be a truer note of a false Church then to shunne the light and love the night of darke ignorance and feare and scorne nothing so much as the sunshine upon themselves or others But against the scorne of prophane ones hold before thee 1 The commandemēt to be as pure as the sunne Phil. 1. 10. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the splendor of the sunne which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This purity must bee from all corruption in doctrine and manners as the sunne is not mixed with any staine or impurity Do not thou joyne with the prophane ones who here object Wee like not this purenesse such strictnes is naught and to stand so precisely as not to yeeld a little to the fashions of the times c. Answ. Will they moderate the holy Ghost set him to schoole teach him to speak if he over-reach bring him to their scantling But hee tells thee thou must either be pure or
be in an infinite distance So when a company or congregation of men consent in Apostolicall doctrine and allow this doctrine to be the guide of all businesses and matters of faith and manners here is a Church crowned and this crowne may be discerned by all neare and farre off Wherein the Crowne of the Church being a Crowne of starres differs and gets beyond the glory of all earthly crownes These may be seene on the heads of Princes neere hand but not farre off But this being a crowne of starres may be seene a farre off as the starres may And yet so surpassing glorious is the crowne of the Church that as a whole starre and the glory of it can never be seene with humane eye no more can the glory and crowne of the Church Whereof as in the starres that which we see of them is in no proportion to that which we see not nor yet can see 4 To note a difference betweene Christs carrying of the starres and the Churches carrying of them Hee beares them in his right hand chap. 2. 1. as their Lord their disposer and defender But she in the Crowne of her head as her chiefe ornament 1 The Apostles and ministers are as Starres in the Firmament of the Church Dan. 12. 3. and Rev. 1. 20. The reasons of this doctrine are foure 1 Starres are in high place the Apostles and Pastors are in highest place in the Church of the New Testament Ephes. 4. 11. above Cardinals Patriarches and Priors Popes and the greattitles of Antichristian offices unknowne to the Scripture 2 Starres are the brightest part of the firmament so are the Apostles and pastors of the Church the brightest parts and shine or should shine clearest in the heaven of the Church 3 Starres receive all their light from the Sunne so these have no light of their owne but receive all their light from Christ the Sunne of righteousnesse 1 Ioh. 1. 1 That which we have heard and seene c. 1 Cor. 11. 16. What I have received of the Lord. 4 Starres have not light imparted to them for themselves but to carry light unto others so the office of the Apostles and Pastors is to convey spirituall light to men on earth living in the darke night of ignorance and error Which they doe partly by the light of holy doctrine and partly by their lightsome and unblamable conversation Ministers being called starres must resemble starres 1 In humilitie Many things in starres teach it As First starres of great magnitude shew but small The Star shewes ten thousand times lesse then it is How is he like a Star that makes ostentation of all perhaps more then is in him Secondly they receive all from the Sunne so the Minister hath received all Thy gifts are the Lords Talents if thou hast received them why dost thou boast as if thou hadst not received them Thirdly in their most swift motion they seeme to move very slow So must the godly Minister in all his course be more active then seeming doing his duty reserving all the praise to God Fourthly the Starres the nearer the Sunne the lesse is their shine so the Minister who comes nearer to God then ordinary men the nearer he comes to God the more humble he ought to be as Iohn Baptist He must increase and I must decrease Why should the Starres pride themselves seeing the Sunne from whom they receive all was so humbled that being the Lord of all was yet servant of all This duty he specially commended to his followers Learne of me for I am humble and hath shewed us the way to be great in the house not ambitiously with Diotrephes seeking preheminence but to become the least and lowest is to become greatest 2 In stabilitie both in their direction and motion both in holy doctrine and conversation If the starres were not fixed in their orbes but erred and wandred up and downe uncertainly how could the passengers by sea or land be directed by them So if the Ministers be wandring starres as Jude 13. in their doctrine unstable as reeds and wavering with every blast and storme of times that their word is this yeare yea the next nay or suppose their doctrine be the same yet if in their life they walke crookedly and disorderly sorting with base and evil men in their evils and licenciously fashioning to the loose humours of men and times how can the passengers to heaven take direction from them With what certaintie and assurance can he strengthen others that himselfe is a wavering minded man unstable in all his waies 3 In fidelitie and stedfastnesse in their places The starres abide in the heavens and descend to the earth So the Minister above all other must have his conversation in heaven and shunne earthlinesse and covetousnesse as rocks For how can he lead men to heaven that himselfe cannot be gotten out of earth Many shooting starres there are that are alwaies gliding from place to place posting after benefits insatiably and when they have gotten them as little intend the office as some secular men such all the world sees the world is all they seeke So they may finger the fleece the glebe the tythe let the flocke starve and sinke to hell and so they and their money and their people perish together 4 In unitie and concord One star differs from another in glory in shining and in luster one much excels another in beauty and brightnesse some are of the first and second magnitude some of the fifth and sixth yet all agree one envies not another nor hinders another so the Ministers have diversities of gifts in this life and this makes them of divers judgements but yet ought not to be adverse in affection in action None of the greater or higher Starres are proud none envious none spitefull against another none study how to crosse anothers motion If they should runne one against another or crosse one anothers motion the world would fall to confusion Such tumults and confusions like a dreadfull earthquake have wee seene in the Churches by the dissentions and hatefull proceedings of these Starres one against another forgetting themselves to bee Starres Brethren Ministers or Christians Many such Starres were in the Apostles dayes that shined and preached Christ of envy against such as preach him of good will 5 In constancy and continuance in their office The Starres never deny their light to men nor are ever weary of their motion though infinitely swift Ministers must never deny their light but freely enlighten others never be weary of doing their duty never fall to idlenesse and lazinesse much lesse cast off their callings remembring the wo denounced on him that preacheth not or doth it negligently A lamentable thing that any preferment should choake a Preacher or that he should do lesse worke the more wages he receiveth No earthly occasion hinders the starres either motion or shining Motives
to these duties 1 Thou shalt uphold the Crowne on the Churches head by upholding the puritie and shine of holy doctrine The faithfulnesse of Pastors crownes the Church 2 They selfe shall be held as a shining starre in the right hand of Christ here Rev. 1. 16 And this right hand shall surely protect provide for and defend thee in thy faithfulnesse then which what greater glory and crowne canst thou desire below 3 Thou shalt by thy faithfull shining attaine that unfading Crowne of glory Dan. 12. 3. by turning many to righteousnesse thou shalt shine as the starres in the firmament Remember that goad Bee faithfull to the death and I will give thee a Crowne of life Rev. 2. 10. 2 Seeing the true Church is a Crowned Queene the daughter of God and spouse of Jesus Christ then must every sonne and daughter of this woman partake of this advancement and be joynt heires of the same crowne yea in present possession of it Did men see the high and royall estate of Beleevers they could not so despise and scorne the persons and condition of Saints but admire and seeke to have part with them in such honor as have all the Saints Let us therefore a little set our eyes on this point to discerne the high estate of the Christian and we shall behold him not crowned with thornes onely but with shining starres and glory which wicked Princes were never capable of The point then is that All the Saints on earth have Kingly dignitie All the Children of this Mother are crowned as well as shee 1 Pet 2. â— Yee are a royall Priesthood The Scripture plainly saith that the Saints are already made Kings unto God Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance all the children of the Church are called Queenes as she is Cant. 67. There are threescore Queenes 1 Their birth and allyance is all princely royall sons of God their father the great King of Kings As all the sons of hereditary Emperors are borne Kings and have Kingly dignitie so all the Sonnes of God much more Children of a Queene their Mother here crowned in the text All wives and spouses joyned in contract to the true Salomon and so are Kings wives to whom crownes pertaine and every one of them having right interest in his person have title unto all his estate and kingdome Thus have they all right to the crowne kingdome 1 By their fathers will Luk. 12. 32. Feare not little flocke for it is your Fathers will to give you the kingdome 2 In their mothers right whose crown descendt to al her seed being the seed of Christ Isai. 55. 3 By the pucrhase of their head Jesus Christ who gives them not promise onely but possession in present Behold I give you a Kingdome even as my Father hath given me a kingdome Luk 22. 29. but this possession is only in the entrance and first degree in this life and the full fruition and perfect possession reserved to the life to come 2 They are all anointed as Kings both in their head who is anointed with oile of gladnesse above all his fellowes Psal. 45. 7. as also in themselves for we have received that anointing 1 Iohn 2. 27. That holy oyle descendeth from Aarons head to the skirts of his garments Psal. 133. 2. All apparelled like Kings with the princely robe of righteousnesse more shining then Herods garment or then the Sun it selfe which deckes the whole man within and without All attended as Kings with Angels as a guard all styled with glorious and princely titles as kings to whom as the person and merits of Christ are communicated so also his name not called only Christians but Christs 1 Cor. 12. 12. Even so is Christ. All enthroned as kings on a more stately throne then Salomonâ— described 1 King 10. 18. For Christ shall give them to sit with him in his throne as himselfe sitteth in the throne of his Father Rev. 3. 21. All rich as princes Rev. 21. 7. Hee that overcommeth shall inherit all things 3 All the Saints have the power of Princes As 1. A commanding power not so much over others as over themselves Stronger is hee that rules himselfe then hee that rules a Citie Prov. 16 32. He layes laws upon himselfe and bindes himselfe to obedience and will command as Abraham and Ioshua all his inferiours to keepe the wayes of God 2. A performing power to effect greater things then greatest Princes Mark 9. 23. To him that beleeveth all things are possible Faith in Christ makes him receive all he can ordinately desire and performe all in Christ that he ordinately desireth to doe for it can obtaine of God power and strength to doe it 3 A conquering power Every Saint is already crowned a conquerour in part over sinne and Satan and temptation and his owne lusts and the world The devill resisted flieth him and he over-takes him and treads him under foot here is another manner of conquest then Davids was over Goliah And for the world Christ promiseth all the saints Rev. 2. 26 27 power over the nations to rule them with a rod of iron and breake them in pieces like a potters vessel Which is a power proper to Christ who received it from his Father for himselfe and his members and executeth it in his and their name also and for their common right and they also get victory by the help of faithfull Pastors 4 A power of judging All the Saints shall judge like Princes not the world onely but the wicked angels also the authors of all that unrighteous judgment which they in the world sustained 1 Cor. 6. 3. for Christs sentence shall be their sentence and shall be ratified by all the Saints And in the meane time they judge themselves by arraigning and condemning themselves for their sinnes and pleading for pardon 4 All the Saints are crowned already with twelve stars and expresse the bright shining of saving and Apostolike doctrine and uphold and maintaine it to their power and professe it and glory in it as in a crowne upon their heads 1 To magnifie the grace of God who out of so base and miserable estate and thraldome out of the chaines of hell and out of eternall damnation into which we were all cast by sinne hath lifted up his Saints into so high and excellent glory Never was poore Hester halfe so much obliged to great Ahashâ—erosh for raysing her from the dust to lay her in his owne bed and bosome as we are to the Lord for such an admirable advancement For herein he powred out all his love that while we were his enemies hee would not onely cast his skirts over us but crowne us first with compassion and then with a Crowne of twelve starres here in grace and hereafter in heavenly glory 2 To magnifie the state of Gods children who are set in
stead of the Sunne she put on and arrayed her selfe with purple and scarlet and set the Moone above her head affecting admiring and aspiring after earthly wealth and dignitie and in stead of twelve starres in her Crowne shee decked her crowne with gold and pearles and precious stones Then she became the harlot sitting on the scarlet coloured Beast and the mother of whordomes and abominatiōs of the whole earth Rev. 17. 3 4 5. They are deceived that suppose the glory of Christs true Church consisteth in scarlet and purple in gold and silver in pompe and externall honor in princely Lordship and Popedome Let the whore of Babylon decke her selfe with these enticing trickes But the spoule of Christ is knowne by her crowne of starres and that inward simple and native beauty and glory which useth to draw not the worlds admiration but contempt upon it Ver. 2. And she was with child and cryed travelling c. Now followeth the fourth propertie in the description of this woman namely her pregnācy and fruitfulnesse in travelling and bearing of children In the verse are two generall parts I. Her conception and carrying of her child in that she was with child ready to be delivered II. Her painefull travell and birth that she was pained and cryed to be delivered In the meaning are three questions to be resolved 1 What is meant by this conception and being with child of this woman An. It is no new or strange thing in the Scriptures to finde the Church compared to a woman with child Isa. 54. 1. Reioyce thou barren c. The Church of the Gentiles which before was barren but now hath more children then the married wife that is the Jewes who came of Sarah opposed to Agar The reason is because of the similitude and agreemēt between the bringing forth of children to God in grace and that to man in nature The resemblance stands especially in five things 1 As wee had two parents saith Augustine who begat us to death Adam and Eve so must wee have two parēts to beget us unto life Christ his Church and these two must be one flesh by the bond of marriage 2 As a woman becomes a mother by meanes of her marriage and company with her husband so doth the Church by her marriage and conjunction with Christ bring forth many Children to God For had she not beene the spouse of Christ and the Lambes wife she had beene for ever barren Sarah was a type of this bride Therefore as Sarah was of a barren wombe and unfit for conception but by the word and promise of God brought forth Isaac who was therefore called the sonne of the promise So the Church was of a fruitles and barren wombe and had never brought forth children to Christ were it not for the covenant and promise of God by which all the faithfull are formed in her wombe who are therefore also called children of the promise Rom 9. 8. The children of the promise are the seed 3 When Jesus Christ the father the second Adam and quickning spirit 1 Cor. 15. 45. soweth the seed of grace and spiritual generation partly externally by the preaching of the word which is called the immortall seed of Gods word that endures for ever which therefore carryeth life and quickning with it as being the power of God to salvation Rom. 1. 16 and partly in wardly by the Spirit of God a powerfull agent without whose mighty operation all would proove but a false conception The Church as a Mother receiveth conceiveth it in the wombe of faithfull and pure hearts So Mary pondred all things in her heart And Heb. 4. 2. the word must be mingled with faith or else it profiteth not to this conception 4 As a Woman having conceived brings not forth presently but keepeth her moneths and seasons appointed by God till her very houre come so the Church brings not children to God at her owne pleasure and will but when she hath gone out the full time moneths appointed by God for the new birth of every one of them which is finished by degrees and in due season this is in the text 5 As a mother come to the full moneths of birth bringeth her child into the light So doth the Church bring her children into the light by two meanes partly by profession of the doctrine of grace and partly by the practise of the gifts of grace Then doth she nurse her new-borne babes with the syncere milke of Gods word drawne out of her owne two breasts the Testaments of holy Scripture whereby they out-grow their infancy and come to their age in Christ. 2 Why is this woman said now to be with child and ready to be delivered What was she barren ever before this time An. No. For first she had beene very fruitfull before as ver 17. there is mention of the remnant of her seed Secondly all the sonnes and children of God in all ages were children of this woman Thirdly this vision being to be referred to the times after the Apostles before and about the times of the tyrannicall Heathen Emperors both Scriptures and stories record that there was a wonderfull increase of Christians almost all the world over so as the Tyrants were still kept in worke though they slew them by tenne thousands and hundred thousands Therefore wee must distinguish of the Churches travell This travell is either 1 Generall in the bringing forth of faithfull men to Christ in generall and this is not directly aymed at here Or 2 Speciall and particular of some speciall Childbirth which now she was payned for and cryed to the Lord with ardent prayers for and which was shortly to be borne and brought forth This seemes plaine in the fift verse For what she was with child with that she brought forth and that was a particular manchild of whom we will enquire in the place 3 Why she is said to cry in paine ready to be delivered An. For two reasons 1 To hold the resemblance For as God hath by his inevitable sentence for the sinne of man annexed sharpe sorrow to the birth of every Child Gen. 3. 16. In sorrow shalt thou conceive and bring forth so the text implyeth not a little sorrow in bearing and bringing forth children to God 2 For a more speciall reason in the text which in a word was this The Church being now in and under cruell persecutions and lamentable oppressions and being in her selfe as Woman weake and helplesse exposed to all tyranny and unjust vexation seeth the want of a protector and powerfull defender of the Christian faith and Christian people And therefore as earnestly desires by some of her owne Sonnes deliverance from those paines and oppressions as a woman in travell doth desire riddance from her paines and sorrowes 1. The Church of God is a fruitfull Mother daily bringing forth children to Jesus Christ. Psa. 87. 5. Of Sion shall be said
strive with unreasonable men that are not guided by truth humility charity or Christianity but by fury railing pride pretences of law threatning and violence the dragon will shew not his hornes only but his crownes to See wee the wicked of the world giving up their crownes to the dragon and with all their strength and power and authority setting their crownes on the dragons head wee on the contrary must learne with all our power to set up and uphold the Crown and Scepter of Christ in our selves and others for as all the limbes of the dragon reioice to see him crowned and domineere to the ruine of the Church so let all the children of Sion reioyce in their King Psal 149. 2. Shall the Papists triumph and glory wheÌ„ the Antichristian forces prevaile against the reformed religion and shall not wee when the woman prevaileth against the dragon Quest. How may I uphold Christs Crowne and Scepter against the dragon Ans. 1. Cast down thy Crowne at the feet of the Lambe and worship him that sitteth on the Throne as the Seniors Rev. 4. 10. this is done by 2 practices 1. If thou deny thy selfe and diselaime whatsoever is in thy selfe as being void of all power and strength to attaine any thing that is good 2. If thou ascribest all power to God and Iesus Christ of creation and providence of preservation yea of finall victorie against all enemies whom hee will make his footstoole and set his feet upon their neckes and crownes as Ioshua did II. Alow thy heart for his throne and chaire of state that in it he may sit and command and beware of resisting his person or entrance or peaceable possession in thy soule Psal. 24. open thy gates that the King of glory may enter avoid whatsoever would hinder his peaceable entrance or coÌ„tinuance especially in foure things 1. Infidelity for Jesus Christ is no way received but by faith Iohn 1. 12. 2. Impenitency he dwelleth no where but in an humble and contrite soule 3. Raigaing sinneâ— which are as iron gates and percullices to keepe out Jesus Christ out of his kingdome and hold the sinner in rebellion against his Sove aigne and King where any sin raigneth there Christ cannot raigne and as no man can serve two contrary masters being enemies so no man can bee subject to two kings enacting contrary lawes 4. Idolatry what communion betweene Christ and Antichrist 2 Cor. 6. 15 16. III. Take the oath of allegeance to Jesus Christ to submit to his lawes willingly David tooke this oath Psal. 119. 10. I have sworne and will performe to keepe thy righteous judgements A seeming subject is most pernicious such as the Pope and Jesuites have catechized to refuse the oath of allegeance to our Soveraigne they are among us but not of us Such subjects to Christ are wicked men and hypocrites Christians onely in name and profession are counterfeit are in the Church but not of it 1 Joh. 2. they want all the notes of good subjects which are 1. To know and attend to the lawes and word of his King the word of the Law and the Gospell is the municipall lawes of this kingdome called the word of the kingdome a good Christian will attend to the word preached as a good subject to his Kings Proclamation 2. To obey his lawes yeelding obedience to the whole law in true indeauour so did David have respect to all the Commandements Psal. 119. 6. and also faith and repentance to the Gospell 3. Neither this by constraint but as a willing people Psal. 100 of unwilling made willing drawne by the Father as the sheepe of Christ to heare his voyce and follow him IIII. Resist the Dragons incroachments upon this Kings kingdome know the enemies the Devill world sinne Pagans Papists Heretiques Atheists they would pull thee from allegeance to former slavery furnish thy selfe with weapons against all the enemies of the kingdome which are the word faith hope love righteousnesse patience especially prayer against the kingdome of darknesse and the proceeding of the enemies of the Church Hester must stand up and intercede for her people let us not faile at this time Shal the Pope injoyne a fast for the prosperity of the warres against the Church and wee shamefully neglect it And his tayle drew downe the third part of the Stars Having spoken of the five properties by which we have heard the Dragon described wee come to the second part of the description which is by two effects The former against the Starres of heaven in this verse The latter against the woman in the next verse For the meaning every word is mysticall wee must stand a while in the interpretation in which are foure things to be considered First what is meant by the Starres of heaven Ans. Fondly doe the Papists understand here by the dragon Lucifer drawing downe with him in his fall many Angels which they say are meant by Stars of heaven not attending the scope of the place for I reade not in all the Scripture where Satan is called Lucifer Calvin cals it a grosse ignorance to father Satans name upon Isa. 14. 12. but it is called by this name Rev. â—2 10. 1. These Starres fell to earth after Iohns prophesie whereas they fell before mans sall 2 These starres fell in the Church when the battell was pitcht against the woman but Satan fell and his angels before there was any Church in the world or before there was any mention either of Christ or his Church 3. Those fell with the dragon these cast downe by the dragon 4. These starres were cast downe by the dragon to the earth from mysticall heaven to mysticall earth but those Angels were cast downe by GOD from heaven into hell where they are reserved in chaines of darknesse to the judgement of the great day and both taken in their proper acceptation But this place is an allusion to Dan. 8. â—0 where Antiochus Epiphanes a type of Antichrist is said to cast the starres unto earth and tread upon them where he calleth by the name of the Host of heaven those whoÌ„ our Euangelist calleth the starres of heaven that is the Ministers and Pastors of the Church called by this name as we have declared verse 1. 1. As they are set in their orbes by God and receive their light from the Sunne and move in their certaine order and station so are these set in their severall stations to keepe the watch of the Lord by a perpetuall decree so long as day and night succeed one another 2. As they shine in the darknesse of the night so doe these give light to the Church in the darke night of this world partly by doctrine and partly by holy example Matth 5. 14 Ye are the lights of the world and the light of the starres is not for themselves 3. As starres are eminent and in high place above the earth so the Pastors and Teachers are in eminency as
wise Pilot in a calme standeth ready for a storme the souldiers who are out in the field because they know not when the enemy will set out on them lie night and day in their armour lest they bee surprized unawares and wee should account it a great folly while the enemy is laying on and wounding and slashing that wee should bee then to seeke our armour or to buckle it upon us 3. Bee wise to looke for one skirmish after another not for one assault or two but many one in the necke of another for as Iobs messengers overtooke one another and as one wave overtaketh another so may our assaults and therefore after raine wee must looke for showres many good men here are blame worthy both such as looke for no shaking as David Psalme 30. 6. who come too neare the curse of evill men noted Psalm 10. 5 6. who defie all enemies and say I shall never be moved or see danger as such also as after one trouble stand not in expectation of any other as foolish children having beene once taken up thinke they shall bee beaten no more that day doe what they will If the true Church be ever in combate then small is the comfort of an easie and peaceable life Are perpetuall warres in hand and yet dost thou neither strike a stroke nor beare any blowes is the whole life of a Christian a fight of faith what comfort can he have that never spent houre in the Lords cause or quarrell To such as will bee at rest I say 1. It is likely thou hast yeelded up thy selfe a slave to the devill and so the strong man having the hold all is at peace else shouldest thou finde him a Lyon not a Lambe 2. All is not such peace with thee as thou pretendest for thou art at warre with Iesus Christ and fightest earnestly for lusts voluptuousnesse idlenesse carnall security because the state of this life admitteth no lookers on but all fight on one side or other if thou art not with Christ thou art against him 3. The end of such as looke for no assaults is that the evill day commeth and taketh them as a fowle in an evill net Eccles. 9. 12. 1 Thess. 5. 3. 4. To such as be the Lords who have not beene so acquainted with combate I say the more is behinde Some Christians lives are like April weather full of showres and stormes as Iacobs some have a sound showre in the morning or beginning of conversion some have a sound dash about noone as Iob some carry faire till towards night and then a great storme commeth in the evening as Peter when hee was old was girt and led whether hee would not Iohn 21. 18. and suppose thou escape till towards death shal not then the forces be redoubled assure thy selfe every souldier that standeth behinde in the reareward of this field shall be led forward to service To comfort such as know distresse and conflict being beset with evils both within them and without them yea be it thou findest the breaches and batteries which the enemie hath made in thy soule yet hold thy resolution to live and die in the service and quarrell of thy Lord and know 1. It is a note that thou art got out of Satans power and therefore hee throweth all his fiery darts against thee what neede hee fight with his friends who have yeelded themselves into his power no his assault is against the woman and her seed 2. There is somewhat worth keeping a Theefe would be loath to assault a man without a booty and the robbers care not to rifle an empty Chest this enemy plots not but against grace and where somewhat is to be gotten a man that hath much money will fight stoutly 3. Thy afflicted estate is no other condition than that of thy other brethren and sisters in the world nay if the greene tree could not escape the brunt how shall the drie Christ therefore saith to his Disciples Yee shall bee hated of all men for my sake 4. A valiant souldier hath cause to glory in his scarres and wounds which are signes of his faithfulnesse and fortitude Doe thou carry the reproaches of Christ as thy crowne and glory looke upon thy gashes and wounds in thy name and state as on the markes of Christ so did Paul and Moses who esteemed the rebukes of Christ greater riches than the treasures of Aegypt The world is ashamed at these markes as if they were a brand in the hand or an hole in the eare whereas indeed they are the markes of Christ not onely because the party is a member of his body but his suffering is a part of Christs suffering not meritorious as his but glorious as his were which he would not put off in his resurrection Christians must bee ashamed of doing evill and suffering for evill not of suffering for well doing 2 Pet. 2. 20. Now after wee have spoken of the battell wee come to consider the armies On the one side standeth Michael and his Angels and on the contrary side fight the dragon and his Angels In the former are three questions considerable Quest. 1. Who is this Michael Ans. 1. Christ himselfe for these Reasons 1. It is so expounded verse 10. Now is salvation in heaven and the strength and kingdome of our God and the power of his Christ hee that is there called Christ is here called Michael 2. This place is an allusion to Daniel 10. 13. 21. where by Michael must be meant Christ who is the Prince and Captaine of his Church against the devill and his host 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord now onely Christ thought it no robbery to be equall to God Phil. 2. 6. 4. We read no where in Scripture of this name but Christ himselfe must bee understood Iud. 9. Michael the Archangel was Christ himselfe that place alluding to Zach. 3. 2. where thé Prophet calleth him Iehovah that spake those words which name Iehovah is never given to any but God as other his titles are 5. The Prince and Generall of the Lords warre is the Sonne of God Ioshua 5. 14 and verse 5. hee is called lehovah and is described Revel 9. 11. Sitting on a white horse having eyes like a slaming fire his garment dyed with blood his name the word of God out of his mouth goeth a sharpe sword hee ruleth the Nations with a rod of iron and on his thigh is writ Rex Regum Dominus Dominantium This description belongeth to Christ onely not to man or Angell Quest. 2. Who are here the souldiers of his band called his Angels Ans. 1. Not onely those that are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian religion and in warre with the dragon both in Ecclesiasticall and politicall states as godly Princes and Rulers such as Constantine
fought for Israel against the Aegyptians Exod. 14. 25. and a great multitude of sundry sorts of people went out of Aegypt with them chapt 12. 3â— and many strangers seeing Gods power and grace with his people returned with them out of Babylon Why doe not our Romanists so but runne out further and by greater multitudes It is to be feared that God hath appointed such to destruction as Pharaohs servants said to him Exod. o 7. Wilt thou first know that all Egypt is destroyed c. yea it cannot be in the dayes of such light and detection of Antichrist especially in these countries so furnished with meanes of knowledge that any can anew bee carried quite away with the efficacie of seduction but such as whose names are not written in the booke of life Rev. 3. 8. Now more specially for particular members the same comfort is specially to be applyed to them for neither shall the dragon ever prevaile utterly against any sound Christian be he never so likely neither by temptation nor persecution I. Not by temptation for 1. It is impossible the Elect should bee totally seduced 2. Their head could not be overcome by temptation and is as able to uphold them as himselfe 3. There is an houre for the power of darknesse and after that comes light The Disciples may bee a long time tossed with waves and the ship full of water ready to sinke but Christ awakes seasonably and rebukes the storme and makes a calme 4. God leads no childe of his into temptation but he leads him out also II. Neither shall any persecution prevaile against them for 1. No persecution can separate us from the love of God sinne can no suffering Rom. 8. 35. nor 2. Hinder the joy to be revealed 2 Cor 4. 17. nay it cannot but further it for if wee suffer with him wee shall also raigne with him nor 3 Frustrate the promise that whosoever holds out to the end let his sufferings be what they will shall be saved nor 4. Barre out the presence and comfortable favour of God who in such times of extremity useth most familiarly to reveale himselfe both in the inward comforts of the Spirit above other times and in extraordinary outward favours answerable to their present estate Oh how had the dragons prevailed if they could have bolted and barred out the comforts of God from the Martyrs in their prisons and flames of fire The tyrant Nebuchadnezzar could not hinder the fourth like the Sonne of God from walking in the furnace 5. It cannot raze out the marke of God set on his servants before the persecution come whom if hee save not from the danger hee will save them in the danger Lastly it cannot deceive their expectation of a happy issue and deliverance yea even in those who are persecuted to the death their death is to them a full and finall deliverance from all sinne misery and enemies yea their death is but as a gate of life and a speedy entrance into the full possession of their heavenly Fathers whole estate sooner than the course of nature would have afforded them Our Lord and Head might not have the cup of death passe from him and yet was heard for he was passed happily through it into his glory and his body is as the burning bush but not consumed Let Chaffe feare the fire but not gold This of the first Vse II. Note here the happy estate of the true Beleever being stable and invincible both in grace and glory There is never a Beleever but hath or shall have obtained a noble victorie over Satan sinne death hell the world even in this life his faith now treads the dragon under his feet and carrieth in it a power superiour to the power of all the gates of hell Now our care must be to finde this victory begun in us already and follow the chase But how may we finde that we have prevailed over the dragon and begun this victory I answere by these notes First if we have proclaimed and doe maintaine the warre against the Kingdome of Satan and sinne by an undanted profession of Jesus Christ and by upholding and renewing the warre dayly against all unrighteousnesse within or without us but he is farre from victory that hath strucke a league with his owne sinnes 2. Marke If wee have gained some ground and beaten out the strong man out of some part of his holds and whereas hee keepeth foure holds especially in us in our mindes by ignorance in our wils by rebellion in our consciences by corruption in our life by loosnesse and disorder we may know him in part ejected if wee daily renew our mindes with sound knowledge if our wils be altered made of unwilling willing and pliant to Gods will if our consciences be pure tender and excusing us in the sight of God and if our whole course bee changed from the course of nature to the life of God and of grace Now we may conclude a great victory is atchieved against the dragon 3. Marke If we have spoyled him of his weapons or blunted them or turned them against himselfe Then we spoile him of his weapons when we crucifie the lusts of the flesh and mortifie our earthly members then we blunt them when wee strike upon them rules of Gods Word and oppose them with the lusts of the Spirit Gal. 5. 17. then wee turne his weapons against himselfe when our members are given up weapons of righteousnesse serving a renewed minde our thoughts are brought into the subjection of Christ and in our lives we practise cleane contrary to his motions and temptations 4. Marke If we uphold and advance the Scepter of Christ in our hearts that his Word rule us in all things as the lawes of the kingdome to whom wee professe our selves now subjects yea and if our selves be become by his anoynting kings to rule and sway over our thoughts wils and affections over-mastering our selves and those strong lusts which will be plotting rebellion raising mutinies against grace If we can call in and cherish the new aids and succours of grace daily by the constant and conscionable use of Gods holy ordinances the Word prayer and meditation by which wee are strengthened Now have wee attained a greater victory than if we could command kingdomes and such as gives us a comfortable assurance that we can never bee quite overcome shaken and molested we may bee but the dragon shall never recover his power and strength in us to hinder our salvation for hee that hath begun this good worke in us will finish it unto the day of Christ. Further if the dragon and his Angels prevaile not against any of Michaels Band or Army wee see hence the miserable estate of every one over whom the dragon doth prevaile who are hereby knowne and concluded not to belong unto Jesus Christ but to be excluded from his colours and company Object Oh God forbid any should bee rejected from Christ
unto Christ and what is their wages but that of Elimas who whē he could not hinder the Deputy from hearing Paul nor Paul from preaching sought to pervert him from that hee heard for which Paul cals him the childe of the devill the enemy of righteousnesse that ceased not to pervert the straite wayes of God It is a fearefull sinne of a Pharisee not to enter into the Kingdome of GOD himselfe but to hinder such as would enter is most damnable Fourthly many others sinne against this truth who cast their taunts upon no sort of men so much as those who runne after Christ and flocke to Sermons these are yet no subjects of Christ but as the unbeleeving Jews Act. 13. 45. who were inraged to see the Gentiles so ready to receive the preaching of Paul 2. Let this provoke us to testifie our joy wheresoever we see the kingdome of our God prevailing An heart zealous for Gods glory thirsting after mans salvation esteems it the greatest earthly happines to see the subiects of Christ multiplyed by the daily addition of soules to the Church Act. 2. 41. and to see Satan fal like lightning from heaven sinne mastered sinners cōverted enemies stopped or revenged for First this is a due debt and we ought to be thankfull 2 Thess. 1. 2. Secondly Christ hath commanded us to pray that his Kingdome may come therefore also wee must thankfully acknowledge it when it doth come Thirdly they shall prosper that love Jerusalem and preferre it to their chiefe joy But especially our ioy must abound when our Lords Kingdome is set up neare us as First in our Countrey and Kingdome We should pray to see and reioyce in seeing our Prince and Rulers casting downe their Crownes and Scepters at the feet of the Lambe keeping themselves bounded within that commission which they all receive from Him whose the Kingdome is opposing by all their power tyrannicall enemies who delight to spill the blood of Saints as water advancing the Word Sacraments Ministery and meanes of salvation sincere and undefiled cherishing godly Pastors and Ministers upholding holy discipline to reforme or cut off evill members encouraging the religious and sincere-hearted Professors of piety shunning evill men chasing Idolaters and profane persons out of presence and resisting the underminers and resisters of Christs Kingdome whether by secret fraud or open force All Scepters that uphold not Christs Scepter must be broken to pieces the which if it be held up at Court will bee the easier held up in the Countrey Secondly in our Cities and Townes If an eminent and conspicuous Towne as this is yeeld to Christ it is as a Beacon to the whole countrey round about as a mother City once opening to a Prince is a President to the whole Land What a ioy were it if Gods Ordinances had prevailed in this Towne that the Governours had led the way to Gods House as they were wont formerly that Gods Sabbaths were sanctifyed which none looks after that the love of God and his servants appeared among you that we might not say truly that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture than this corporation doth What a comfort were it that you were patternes of concord and agreement to all the Countrey and not the spectacles of unquencheable discord and faction to all the kingdome What a ioyfull thing were it if we might see good men incouraged vicious persons corrected incorrigible outcasts cast out all men brought at least outwardly to the obedience of Ghrist Thirdly in our owne houses What an unspeakeable ioy is it when Gods Kingdome is come into our family when our house is a Bethel the wife is a ioynt-heire of the grace of life with the husband the children are the Children of God by adoption and sing Hosanna to Christ cur servants Gods servants and our kindred of the blood of Christ with us Wee need not bid men reioyce when their children thrive and prosper in the world the most of which ioy is carnall But where bee the hearts fearing God who more reioyce when they prove godly and religious when they see their children walking in the truth c How is the Kingdome of God in the family when the husband checketh his wife because shee is the Spouse of Christ the father frowneth on his sonne because hee is bookish and diligent in reading and good exercises the Master will not indure the servant that will bee a Saint in his service O hypocrite how canst thou reioyce in the Kingdome of God in the Kingdome and hunt it out of thy family know thou not onely wantest grace but hatest it Fourthly in our owne hearts especially to see the kingdome of God set up there will bee matter of assured and lasting ioy Matth. 13. 44. Hee that findes the Pearle goeth away reioycing and selleth all to purchase it The Eunuch converted goeth away reioycing No man can have Christ but hee hath also Christian ioy unspeakeable and glorious For that kingdome within us standeth in peace and ioy Rom. 14. 17. Quest. How shall I know that Christ raignes in me and that his Kingdome is within me Ans. 1. If our enemies be daily weakned Sathan foyled the flesh mortified if we stand with our Lord in his warres he raigneth over us 2. If lawes of evill bee reversed and the Lawes of Christ obeyed now led out of Aegypt we live by the lawes of Canaan 3. If in stead of raigning sinne grace raigne in us as Rom. 5. 21. Christ raigneth by grace This is when wee leave our sinnes and live unto God and seeke in all things to please our last Master best as servants doe 3. If wee must reioyce when wee see the Kingdome returned to the Lord then must wee mourne to see the Lords kingdome winne so little ground in the Kingdomes of the world I. What a lamentable thing is it to see the greatest Potentates of Europe to warre against this kingdome of the Lord yeeld their Thrones Crownes wealth and power to the Beast that is to Antichrist the chiefe adversary of this Kingdome In stead of the lawes of Christ which are the Scriptures of God unto which all the subiects of Christ ought to submit themselves they by all their power thrust upon the world the lawes of Antichrist who because hee cannot stand by the word of God must stand and bee upheld by the secular power and in stead of gathering and cherishing the subiects of Christ the godly Professors of his Word and Gospell they persecute them with fire and sword with proscription and banishment as men onely unworthy to live in their dominion How should our hearts mourne when such as should bee nursing fathers and nursing mothers to the Church are as fierce dragons tyrannizing and wasting the little flocke of Christ and those that should bee assistants to the Ruler of the whole earth make most resistance against him chasing the
in foure things 1. One of them is essentiall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the same essentiall Omnipotence with his Father and the Holy Ghost as God The other is officiall the power not of Essence but of Office as Christ. 2. The former was before all time this given him in time 3. The former incommunicable to any creature for finite is not capable of infinite the latter communicable to Christ himselfe 4. The former is unchangeable and everlasting but the latter given up againe to his Father of whom hee received it 1 Cor. 15. Quest Now which of these is here meant Ans. The latter which is the regall power of Christ the Mediatour which putteth forth it selfe two wayes 1. In preserving and defending his Church against all enemies spirituall and temporall whether wicked spirits or wicked men tyrants and persecutors 2. In the conversion or eversion of his enemies breaking to pieces such Princes as will not bend be bowed and dashing to pieces like a Potters vessell so many as will not kisse the Sonne of God to testifie thereby their amity and subjection And now singeth the Church Here is this power of Christ the King of his Church manifest the dragon was potent but Michael is Omnipotent the dragon was powerfull in earth against the Church but Jesus Christ hath all power in heaven and earth whereby he hath gloriously overthrowne him The power of Christ as Mediatour is superiour to all other created power Not his essentiall power onely as the Sonne of God but even the power of his Office as the Lords Christ and as the royall King of his Church is superiour to all created power besides Phil. 3. 21. According to the working whereby hee is able even to subdue all things unto himselfe Heb. 2. 8. Thou hast put all things in subjection under his feet In that he put all in subjection under him hee left nothing that is not put under him 1. His is a full power a plenitude of power Mat. 28. 18. All power is given to mee in heaven and earth Other creatures have much power given them but he hath all power power in heaven to pacifie his Fathers wrath to open heavē which was shut by sinne and to crowne the Saints his members with heavenly glory He hath also all power in earth to chuse out of the world a people where hee will to gather and call by his voyce those whom hee hath chosen to perfect and keepe in his name those whom hee hath gathered to represse tame and overcome all their enemies In all which is a plenitude or fulnesse of power not agreeable to any creature 2. No other creature hath either right or capablenesse of this power The first-borne only had a right and power over all the rest of the brethren none of them over him so hath Christ as Mediatour the first-borne of many brethren Againe other creatures may have great power some by usurpation as Satan the god of the world some by commission and permission as lawfull Princes and Magistrates but Christ by right of inheritance hath all power and this grounded in the love of the Father Iohn 3. 35. The Father loveth the Sonne and hath given all power and all things into his hand No creature can have all things in his hand Here is a just right and undoubted title Againe as the Father only can give it so the Sonne onely can receive it because it is a power attending the hypostaticall union of the two natures and therefore proper to Jesus Christ. Finally not any one member nor all put together are capable of the gifts of the Head but the Father hath appointed him head of all things 3. By Induction we shall see this power of Christ above the power of all creatures and how can it bee other seeing he that sustaineth all things by his mighty Word must bee more powerfull than they all Hebr. 1. First his power is above all created power in heaven For hee is the Lord of the holy Angels and even these glorious creatures that excell in power attend and worship him comming into the world to save the world Heb. 1. 6. and also comming againe to judge the world is attended with all the holy Angels who are therefore called his Angels because to him as their Lord the Angels and powers are subject 1 Pet. 3 ult Secondly his power is above all humane power for his is absolute mens power limited All humane powers are held of him by him and for him Kings raigne he holds off none but hath a soveraignty in his owne right All their power concerneth things on earth and can goe no farther but to binde the outward man but his chiefe power is spirituall in things heavenly ruling in the hearts and consciences of men of which the tribunals of men can take no notice Thirdly his power is above all the power of wicked creatures be they neverso desperately contrary The Devils and wicked spirits obey him and cannot resist his Word as we see every where in the Gospel And wicked men shall one day confesse with Iulian Vicisti Galilaee Jesus of Galilec hath overcome us Fourthly his power is above all the power of unreasonable and senselesse creatures bee they never so fierce and raging Mat. 8. 27. Who is this whom the windes and seas obey Also fire and water as in the Furnace a fourth was seene like the Sonne of God restraining the flames who afterward walked on the waters Also diseases obey him hee saith to the Leper Be cleane and he is so to the lame man Take up thy bed and walke and hee doth so to the blinde Wash and see and so it is And what marvell seeing death it selfe obeyes and delivers his prey at his word Iohn 11. 44. at that Word Lazarus came forth bound hand and foot This concernes the enemies of Christ and of his Kingdome to terrifie them seeing such is the power of Christ as will make them all his footstoole and though they carry matters with strong hand against him they shall not doe so alwayes for 1. This power will reach them and they shall feele it one day 2. It will bridle them and they shall not resist it as now they doe 3 It will prevaile against them to bend or break to save or condemne them 4. The greater they be it will get it selfe more honour upon them as Pharaoh and they shall see and say it is hard to kicke against the pricks More specially 1. Every naturall man is an enemy of Christ every one till hee bee regenerate and reconciled every sinner going on in his sinne Let this power of Jesus Christ shake thee out of thy sinnes for was it such in his low and base estate as all the devils in hel could not resist but with one word were quelled and doe we dare to provoke him now in glory are we stronger than hee 1 Cor. 10. 21. How desperately doe
more cowardly lost the field then those that presumed most of their strength and valour at home Goe out of thy selfe and pray that by his strength thou mayest be able to all things Verse 12. Therefore rejoyce ye Heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the divell is come downe unto you having great wrath because he knoweth that he hath but a short time AFter the victory atchieved over the dragon and the due praises both of Michael the Generall and of his band and armie sung out in the former triumphant song now in this verse is described a twofold fruit of the former benefit 1 The joy of the Saints therefore rejoyce yee heavens and ye that dwell in them 2 The sorrow and extreme griefe of the wicked called the inhabitants of the earth and sea in opposition to the former with the reason of their sorrow For the divell is come downe c. For the joy of the Saints it is invited by an Apostrophe or conversion to them in which are two things 1 The cause or reason of their joy in the word of inference therefore 2 The titles of those that are called to rejoyce ye heavens and ye that dwell in them The cause of their joy is in the word therefore because the Church both in the Head and members hath got so happie a victory over the dragon therefore they are to rejoyce Note hence that godly men triumph after victory not before Israel triumpheth when Goliah is slaine and lyeth dead 1 Cor 15. ult Thankes bee unto God who hath given us victory Revel 7. 14. Who be they that say Amen Praise glory wisdome thankes honour power and might unto our God for evermore but those that are come out of great tribulation 1 Christ our Lord triumphed after his victory Col. 2. 15. He made a show and triumphed over the principalities and powers when he had spoyled them This was for our example 2 The nature of a triumph is ever after victory and before is as unwise as unseasonable For the event of warre is uncertaine and falls sometime on this side and sometime on that And therefore the counsell of the King of Israel to Benhadud assuring himselfe of victory from the multitude of his army which was so numerous that the dust of Samaria was not enough to give every one of his followers an handfull was grounded on wise policie 1 King 20. 11. Let not him that girdeth on his armour boast as he that putteth it off 3 All the true triumph of Saints is grounded in Christs victory soundly applyed to themselves No flesh must rejoyce in it selfe that according as it is written He that rejoyceth let him rejoyce in the Lord 1 Cor. 1. 31. Which serves to thrust downe all carnall and ungrounded triumph and boasting before the victory as First Many formall Protestants defie the devill have a strong faith and ever beleeved and it were pitty he should live that doubts of his salvation and of all men they are surest to be saved But here is a foolish triumph before victory all this while they come not in Christs victory or strength they meane wel and deale justly with men are sober civill chaste not adulterers drunkards theeves they come to Church and heare the Prayers and Sermons and yet are none of these forward and precise fellowes But all this while the enemie hath thē fast enough and is well pleased they should so delude themselves For they are without faith which should be their victory over the world without repentance and mortification which should be their victory over their sins and lusts without sound fruits of faith the only ensignes of victorious conquerors Secondly Papists glorie and triumph but before victory for 1 Finall victory stands with Christ not Antichrist 2 Sound victory is founded in the victory of Jesus Christ and not in prevailing against Christ and his Kingdome as all theirs is 3 Sound victory glorieth first in truths victory and not in treading downe the truth and Professors of it as theirs doth 4 True victory gloryeth in the lawfull just and Christian meanes of obtayning it But how overcome they In their fight against spirituall enemies they will overcome by their good deeds and merits by their owne holy-water holy relickes holy crosses by buying Masses pardons trentalls and indulgences by round summes to avoyd Purgatory and the like Here be conquerors whose safety and salvation lyeth in despaire For whom have they enemies in all this but God and his truth such conquerors as Saul and his armour-bearer who dyed on their owne weapons And for their temporall enemies by what meanes carry they victory but by stabbing throat-cutting burning Massacres powder-plots perjurie treasons Is this to be victors to be superiors in fury fiercenesse slaughters and effusion of Christian blood Let Papists thus conquer and glorie in their shame the more such victories they carry lesse cause have they to triumph unlesse they triumph justly in making themselves and their religion the shame and infamy of the whole world 2 The persons that are called to rejoyce are the heavens and they that dwell in them By the heavens we understand not the heavens or any of them literally or naturally nor by the inhabitants the Saints and Angells dwelling in the third heaven though even these have a share in the generall joy of the Church militant For as the cause of this joy properly belongeth to the Church militant as wee have heard so the word of inference therefore calleth on them as whom it most concerneth to rejoyce in their owne happinesse By the heavens and those that dwell in them are meant the Church on earth and the Saints and Beleevers the members of it which is not usually in this Chapter nor in this booke chap. 18. 20. O heavens rejoyce over her where the company of the godly in earth are called to rejoice in the destruction of Antichrist and his Kingdome Now to the former reasons elsewhere why the Church militant is called by the name of heaven we will adde these 1 Because there is not a more lively resemblance of heaven in the world then the universall company of Saints in the militant Church here upon earth as might appeare in many things The inhabitants of the Church here below dwell together in an holy communion of Saints enjoying the presence of God separate from the world and the wicked inhabitants of it knit among themselves by the inward band of the Spirit and the outward meanes of association the word sacraments prayer and other more private helps in which heavenly society they resemble that immediate and perfect fellowship which they expect in heaven both betweene God and his people and mutually among themselves 2 Because of the high estate and condition of the Saints on earth above others uncalled who are advanced beyond them as the heaven is higher then the earth For
the precious from the vile We must manifest it to be the fanne in the hand of Christ severing the chaffe from the wheate And this is as a wise steward to give every man his portion Here some obiections must be removed Object 1. Wee are under the Gospell and freed from the Law which is not given to the iust 1 Tim. 1. 9. you need not bee so sterne and earnest Ans. The most men that live under that Gospell by secret hypocrisie or open disobedience are under the curse of the Law and wrapped in that great condemnation pronounced by Christ upon the world that light is come but men love darknesse rather than light because their deeds are evill Iohn 3. 19. But suppose all that heare the Gospell were converted by the Gospell were the menaces and terrours of the Law needlesse to them For though the malediction and law is not to bee urged against their persons yet it is to be urged against their remaining sinnes and the best men may by frequent meditation and application of the curse of the law bee much furthered in godlinesse For First the best being sanctified but in part may sometime abuse the grace of God to liberty in sinne Secondly the best need more humiliation which is wrought by the Law Thirdly the best may nodd and need a wakening voyce Fourthly the best may fall and need an helpe to rise Fiftly the best may slack their pace their love and zeale need spurres to pricke and hasten them in their way Now if the best need the law what doe the worst Object 2. You are preachers of the Gospell of peace and must set forth the peace and grace and mercy of God and not be so tart and sowre Ans. Wee are so and must doe so but when or to whom 1. Shall wee preach peace before men see the need of it or before their hearts be ever troubled for sinne or the grace and favour of God to a gracelesse wretch that spurnes against the grace of God or mercy to him that presumptuously sinneth and addeth drunkennesse to thirst May wee say that God will fill vessels of wrath with mercy 2. To whom shall wee preach peace to every gracelesse sinner that loves his peace in his sinnes better then peace with God Shall we preach peace unto such as grow into opē hostility with God to such as blaspheme his name his servants his graces to such as upon pretenced malice wickedly spurne at Gods Ministers and slander the doctrine that is according to godlinesse God speakes no peace to these nor may we from God He can have no peace with God till hee warre with his sinnes And hee must begin with the Law that must conclude with the Gospell of peace Hee must be at peace with the Law before the Gospell be peace to him Object 3. The servant of God must not strive but exercise all meeknesse and patiently suster evill men 2 Tim. 2. 24 25. Ans. A meeke disposition is much set by of God in all and of all men it is most usefull and gracefull in a Minister But 1. Christian meeknesse is a meeknesse of wisdome I am ◠13. this discerneth both of cases persons to whom mecknesse must be shewed for all sins are not alike some are motes some are beames some are but as scratches some are deeper and larger wounds some let out with the pricke of apinne some not without the launce In matters of greater moment when Gods glory is impaired the happy proceedings of the Gospell stopped or the salvation of men greatly hindered now is no place for meekenesse to sway Moses that was the meekest man upon earth in case of Gods dishonour and making the Calfe turnes his meeknesse into a severe revenge broke the Tables and slew three thousand of his brethren the same day For persons Meeknesse of wisdome discerneth that all sinners are not a suit some are weake some wicked some ignorant some wilfull some are leaders some are led some are free-borne some of Hagars seed some need the rod some the spirit of meekenesse some must bee saved with compassion some with feare Iud. 23. some are wonne by meeknesse some marr'd and lost Our Saviour Christ who was the mirrour of meeknesse and our patterne of whom wee must learne to be lowly and meeke for hee would not breake the bruised Reed nor quench the smoaking slaxe yet he who never failed or departed from the highest pitch of any grace being to deale with Scribes and Pharises who had corrupted the Law and sinned against their knowledge and led others into sinne how loades he them with curses one in the necke of another And his Ministers sinne not against meeknesse of wisdome when in cases where Gods glory is trodden downe mans salvation hindred the devill prevailes and sinners are impudent they valiantly shew themselves for God against all that rise against him 2. No grace of God is contrary one to another and therefore Christian meeknesse neither abolisheth nor weakneth Christian zeale And therefore although meeknesse will alwayes shew it selfe to the persons yet zeale will ever burne against their sinnes Zeale will not suffer under a pretence of meeknesse an irreligious and mute approbation or bearing of evill but will kindle and fasten upon it 3. No part of Scripture is contrary to it selfe Those Scriptures which command us to shew meeknesse to all crosse not those which command us to reprove sharply or cuttingly wee must set an edge and point upon our reproofes nor those which bid us Reprove plainly and not suffer sinne upon our brother And therefore meeknesse in a Minister must not stop him from sharpe reproofes whereoccasion is but must temper and order them and excellent is the use of meeknesse in plaine and sharpe reproving For 1. Meeknesse doth so temper zeale that it comes slowly and as it were with a leaden foot to sharpe reproofes not rashly or hastily 2. It makes it come orderly It will first assay loving and gentle meanes before it grow to roughnesse especially if the parties bee corrigible and not conceited and impudent in their sinne Deut. 20. 10. when the Jewes went out to warre the Lord commanded them first to offer conditions of peace to that City and if it refused peace then to besiege smite and destroy it So we first offer peace and this refused we proclaime warre first allure admonish exhort and then thunder threaten and terrifie them that stand out 3. Meeknesse mingleth charity with sharpest reproofes and as the Lord in his sharpest reproofes and messages seekes our good so doe his Ministers Men cry out that Ministers are angry when wee deale sharply with a stubborne perverse people and why may wee not bee so hee that commandeth us to be angry and sinne not hath made it a sinne not to bee sometimes angry But wee speake not now of naturall and personall anger against persons but a Christian and holy indignation which we