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
to thy humanity Ob. 2 But he is an holy head and the righteous God but I want righteousnesse and holinesse How unfit to be contracted to him An. 1 Christ marries not his Church because she is holy but to make her so It is not the condition to marrie her if she be pure or holy but that the may be so Eph 1. 4. 2 Thy righteousnesse is much lesse a cause of this contract but this contract a cause of thy righteousnesse for he decks thee with a glorious robe in sense of thy nakednesse Ob. 3 But alas my desire is not to him as it should how can he then desire or affect me I desire every thing else every thing more An. 1 He seekes and wooeth and chuseth us and not we him 2 Labour thou to know his excellency more by which thou mayest preferre him before al loves and lovers as surpassing them al in true worthines goodnesse and perfection This is a part of the Covenant Ier 31. 34. Ob. 4. But I am base and poore despised among meane men and worthily and how can he affect mee Answ. Be yet more base in thy owne eyes also and say as David 1 Sam. 18 18. What am I that I should be the sonne in Law to the King Hee chuseth none but the abject and calleth himselfe the God of the abject He chuseth the Apostles who were the of-scouring of all things Secondly it answereth all Objections for the discontinuance of our happinesse Ob. 1 From the presence of sinne My sinne may separate betweene him and me Answ. 1 If it could not hinder the contract much lesse the continuance now the guilt is removed 2 Every sinne offends him but every sinne separates not 3 The spouse may sinne of infirmity not of wilful stubbornnesse and therefore may fall but not fall away Ob. 2 The desert of sinne is eternall separation Answ. 1 Hee hath taken the desert on Himselfe 2 Hee punisheth not with bitternesse and extremity who hath commanded husbands not to be bitter to their wives but passeth by many pardons all covers all cures all in his spouse Ier. 31. 34. Isai. 54. 10. Ob. 3. Grace is weake and my sense of righteousnesse little and small if any An. Grace in the elect is weake but perpetuall because the covenant is everlasting Floods of corruption shall not quench this small sparke Cant. 8. 7 Ob. 4 But hee may depart in displeasure Cant. 5. 6. An. 1 For a time and for her good but she finds him againe 2 A man must leave father and mother and cleave to his wife and much more will this Lawgiver There can be no desertion on his part Ob. 5 But though he be faithfull I am unfaithful and may depart from him An 1 Neither on her part For she is confirmed in grace which hath a priviledge above that in innocency That was in a possiblity of not sinning but this in a not-possibility of sinning to death 2 He that with his life purchased her happinesse will now by his glorious power preserve it Ob. 6. But outward force and violence may dissolve this marriage at least death may An. 1 The gates of hell cannot prevaile to dissolve this marriage 2 Whom God hath thus inseparably joyned none can put asunder 3 Death which dissolves all other marriages is here overcome and neither party can dye any more the death of Saints being but a going home to their husbands house Vse 1. In afflictions remember thy happinesse is stable 2 In temptation to sin remember thy honor and advancement Cloathed with the Sunne Having described and discovered the person wee come to the properties by which she is described and these are foure The first property is that she is cloathed with the Sunne In which 1 the garment the Sunne 2 the application she is cloathed therewith By Sun is meant Iesus Christ who not seldome is so called in the Scriptures As Psa. 84 11. The Lord is the Sunne and shield Mal. 4. 3. To you that feare my name shall the Sunne of righteousnesse arise Quest Why is Christ resembled by the sunne or wherein is he so An. In two respects 1 in his affects and properties within it 2 in his effects and actions without 1 The effects within it are five 1 Vnity There is but one Sunne in the world and but one Sunne of righteousnesse in the Church he is the only begotten Sonne of the Father Ioh 1. 14. No sonne else begotten of the substance of the Father no name else c. 2 Light The sunne is not onely an heavenly light but the fountaine of light and in it selfe a body of most shining and surpassing light So Iesus Christ is light in his essence a light which none can reach an heavenly light the light of the world and in him is no darkenesse Rev 1. 16. his face shineth as the Sunne in his brightnesse 3 Purity The Sunne is a pure creature which lookes upon all inferiour creatures and none can hide them from the sight of this great eye of the world and though it looke upon all filthinesse it contracts none Even so Iesus Christ is purity it self whose all-seeing eye none can avoid for all things are naked to him with whom we are to deale The Aegyptians were wont to call the sunne many-eyed But our Lord disperceth from himselfe on all sides infinite beames of light as so many eyes on all creatures the which if they cannot avoid the view of the sunne of the world much lesse of this Sunne of heaven And yet so pure is this Sunne that living and conversing among sinners he contracted no staine of sinne Although he was borne of sinners living with sinners dyed with and for sinners and as a sinner yet no man could justly accuse him of sin but he remained purer then the sunne 4 Power The sunne is a powerfull creature for though the body of it be in heaven yet the warme and comfortable beames of it reach to the extreame parts of al the earth Even so althogh Iesus Christ be in heavē bodily as being ascēded thither in his flesh yet by his spirit and grace he is present with his Church in all parts of the world to the end of it And as the sunne rising comes forth like a Giant to runne his course and makes haste in his way and no created force can hinder him So this powerful Sun of the Church makes hast in his way to his Church as a mighty Giant cannot be hindred from her by all created power of men and angells united together 5 Participation The sunne is a communicative creature dispersing all his light and comfort to others not onely to terrene Creatures below upon the earth but even to the heavenly and celestiall bodies themselves for all the starres the Moone borrow their light from the sunne Even so Iesus Christ enlighteneth every one comming into the world Ioh.
were throwne downe by the flattery and faire perswasions of this imperiall dragon How faithfull Policarâ—e was by Irâ—narchus Herodes and his father Nâ—cetas taken up into the Chariot going to judgment and perswaded to favour himselfe and his old age and sweare by the Emperours good fortune which he resisted appeares Euseb. Hist. li. 4. cap. 1â— And â—liny in an Epistle to Trajan Emperor enformeth him that he had a Libell containing such names as were wonne from Christianity and content to doe sacrifice with incense and wine to the gods and to Trajans Image to blaspheme Christ And how infinite a number were won from Christianity in the last presecution under Dioclesian were easie out of stories to recite 3. Many more were throwne downe with the porsonfull taile of the dragon namely of heresies and false doctrines for the horse which was white for integrity of Apostolicall doctrine was not only red by bloody persecutions of tyrants against Christians but was shewed to be blacke for the mournfull and sad estate of the Church by reason of many and mighty heretikes who all of them by all their wit and strength obscured the light and truth of Scriptures and shooke asunder with the foundation of religion the faith of many every yeare of the first three hundred producing some monstrous heresie or other amongst which that damnable Arrianisme had so poysoned all the world as it seemed but one Arrian and so prevailed against the starres as there were scarce five Orthodox Bishops in the world Athanasius the chiefe of them ill intreated and banished yea so poysonfull was the taile of the dragon that the ancient fathers that lived in those times neare the Apostles had almost beene drawne away and hardly escaped Witnesse Ireneus inclined to Chiliasts or Millinaries Tertullian a Montanist Origen caried away into many foule errours much discommended by Ierome c. Fourthly in the meaning Is the number of the stars cast downe by the Dragon not all but a third part an indefinite part put for a great number that seemed holy men and zealous and stood in the firmament of the Church in great shining and brightnes were cast downe with the Dragon Quest. Why did hee not cast downe all Ans. Not all because he cannot cast downe any of the elect or fixed starres it is impossible to seduce any of them Secondly not all for then hee had cast downe the whole Church depending upon them for there must be a Church so long as the world continueth Thirdly not all because many of them were held in Christs right hand Chap. 1. 16. and none of those can hee cast downe for none can take them out of his hand But a third part he cause they were not upheld by Christ but left unto themselves and their owne strength and to temptation and so soone by the power of the Dragon cast downe for no man ever stood long against the Dragon by his owne strength Commit thy selfe in tryall to Gods hand and power pray with David Uphold me Lord and I shall be safe The chiefe ayme of the Dragon is against the Ministers and faithfull Pastors of the Church that hee may throw downe to earth the starres of heaven It is true he is fierce and furious against all godly meÌ„ of all coÌ„ditions scorneth not a coÌ„quest against the weakest and meanest Christian but his speciall malice is intended against godly Ministers such as in higher places as in their orbes shine as starres in piety faith fortitude and sincerity of doctrine and life 1 Kings 22. 21 He offereth himselfe to be a lying spirit in the mouth of Abahs Prophets and striketh downe with his taile 400 at once Zach. 3. 1. Satan stood at Ioshuas right hana to hinder him and resist him in his Ministery Luke chap. 22. verse 31. the dragon desired to winnow the Apostles as wheat how he resisted the Apostles in all their Ministery appeareth in the whole Storie of their Acts and in their Epistles 1 Thess. 2. 18. we would have come to you once or twice but Satan hundred us How the starres were cast downe by imperiall dragons we have shewed in after ages how the starres were cast downe in the church of Rome according to that prophesie Revel 6. 13. they should fall as the leaves of a figtree shaken with a mighty winde When their pompous Prelates Cardinals Patriarkes and Popes forsaking and giving up their office of preaching became earthly Princes studying policies and lawes and imployed themselves not in Pulpits but on seats of justice in disciding mens civill inheritances and in matters of state yea and whereas they should have laboured and confined themselves to the Gospell of peace not onely maintained but also often in person acted civill warre and bloodshed and leaving the simplicity of the servants and Ministers of Christ they take on them the state and pompe of Princes in Princely Palaces Princely revenues Princely diet Princely attendants Princely pleasures of hunting hawking dicing c. Now the starres are falne from heaven and from their heavenly function to earth viz to the seeking and enioying earthly pleasures profits and imployments in which no secular man can bee more busie Carnall things are all they care for and all they savour and now they are become like other worldlings called the Inhabitants of earth and our owne experience giveth too many testimonies to this truth in which the dragons taile hath prevailed to draw away many shining starres men once of learning zeale and industry but now through their owne worldlinesse greedinesse ambition or though their owne feare flattery or threatning of times are growne mere politicians and worldlings scarce retaining any savour of their former zeale and grace perhaps zealous against nothing more than grace and zeale The dragon is therefore more especially furious against the starres because of their shining and light of grace above others Where grace is more abounding there the dragons envie more aboundeth the more bountifull Gods hand and eye is the more envious is his the richer the booty is the more audaciously will the thiefe adventure for it A starre of the sixt and smallest magnitude in respect of place and gifts if hee shine faithfully shall not escape the dragons assault but his chiefe ayme is against the starres of the first second magnitude since the Apostles his taile is most stirring against them as Luther Calvin Beza Perkins men in their times of incomparable light of learning and sanctity and yet how now cast downe and darkned by the dragon Because God hath specially appointed the function on of the Ministery to batter the kingdome of the dragon 2 Thess. 2. last Ioshua 16. 20. and to advance the Scepter of Christ. It is no marvell that seeing they most hinder his purposes kingdome that hee by all meanes hinder crosse and cast them downe as Moses by Iaâ—â—as c. His universall malice to mankinde who he being
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
it in matter of salvation and so as may stand with his Churches profitable exercise and excitation In these foure regards they are all cast out with their Head Here is terror for al the angels agents of the dragon who hence may perceive that Jesus Christ hath already got the same victory over them as over the dragons and devils themselves and duely waites a fit time for full execution and manifestation Consider what a fearefull thing it is to bee a wicked man a servant of sinne an enemy of grace a scorner of religion or religious persons or exercises a Sabbath-breaker a drunkard a vicious person an unbeleever or impenitent person here is an angell of the dragon who if hee persist in this estate is as certainly cast out into destruction by Christ as is the dragon his head and mover what else doth our Saviour teach Mat. 25. 41. but that the dragon and his angels are equally accursed and wicked men sunke downe in the same curse as they all of them being equally against Christ and Christ against them all Our Saviour for the comfort of the Elect saith Iohn 12. 26. Where I am there shall my servant bee so in proportion where the dragon is there must his angels and agents bee Object But I hope for salvation by Christ I am baptized and come to Church and heare the Word and love God above all and my neighbour as my selfe c. Answ. Many shall come to Christ at the last day and professe as much or more and yet being angels of the dragon are cast out with him Mat 7. 22. Thou art not an open enemy yea but art thou a covered secret enemy of Christ No pretence or conceit of a good estate can hinder thee from being an angell of the dragon or from being cast out with him First if thou discernest not the things of God but art uncapable unteachable savouring the things of the flesh not of the Spirit and findest most sweetnesse and contentment in the things of this life thou art apprently cast out as yet with the dragon without the Kingdome of God Secondly if thou hearest never so much and blessest thy selfe in thine iniquity if thou hearest for fashion without conscience or desire after Gods wayes if thou secretly loathe or fret at the Word powerfully preached or holdest any sin against it it is a deadly favour to thee thou art cast out with the dragon to whom also it is a sentence of damnation Thirdly if thou avoidest the society of godly men and in heart lovest not such as bee truely religious but hatest them because they follow goodnesse and hauntest with wicked and profane persons and delightest in them runnest with them and chusest them for thy companions thou art as yet in the same darknesse with the dragon 1 Iohn 2. 11. Fourthly if thou speakest evill of the way of God and despightest the truth revilest such as more openly professe it disgracest the publike or private exercises of religion or discouragest such as undertake them thy profession keepes thee not from being cast out with the dragon Michael hath cast thee out having said Hee that is with us cannot lightly speake evill of us Marke 9. 39. 2. From this glorious victory of Michael over the angels of the dragon note the vaine and bootlesse enterprises of the angels of the dragon against the Church They rage and bragge and plot and fret and all to cast the Church out of the earth but cannot prevaile for First themselves are cast out into the earth their power and liberty is onely to hurt earthly minded men that preferre earth before heaven and contemne the heavenly truth preached but in regard of the Saints they have short hornes they can hurt none marked sprinkled or sealed Secondly the Church cannot bee cast out of the earth unlesse the angels of the dragon were stronger than Michael they may chase the Church out of one corner into another but out of the earth they cannot because his Kingdome is everlasting Thirdly they are but angels of the dragon and their Head being spoyled of his power what hope have they to prevaile Did the Papists consider that being angels of the dragon cast out already by Michael they are in extreme danger it would abate something of the bragging pride hopes and insolency did they thinke that the great angell of the dragon the Antichrist of Rome were already cast out by the sentence and power of Michael it would abate their hopes If it doe not lessen theirs let it raise ours that however they may afflict some particular Church yet shall they never obtaine their purpose as they hope and desire but shall bee cast out by Michael as the dung of the earth Consider three grounds hereof First that they fight against Christ the Truth and the truth of Christ they fight against the Lambe but the Lambe must overcome and against the truth of Christ which is of that nature that the more it is opposed and oppressed the more it riseth and increaseth Secondly consider how Michael hath already cast them out in their projects and designes all deliverances of Christian Princes have beene from this victory of Michael our owne countrey and Princes abroad are instances enough as in 88. 1605. c. Thirdly against all the angels of the dragon oppose our Archangell described in Rev. 10. 1. c. 1. A mighty Angell protector of his Church 2. Comming from heaven in a gracious and powerfull presence to help his Church 3. Cloathed with a Cloud once of flesh now of divine Majestie as in the wildernesse 4. A Rainbow on his head a league of grace and peace first with God then from the rage of Antichristian enemies 5. His face as the Sunne enlightning his Church dispersing clouds and stormes bringing faire gleames of warme comfort 6. His feet as Pillars of power and might to sustaine his Church and of fire to consume the enemies as Chaffe and stubble 7. In his hand a little booke open Christ opens it to the world and holds it open though Antichrist would shut up the truth and did a long time 8. Hee set his right foot on the sea and his left on the earth that is now takes power and dominion upon the Continent and Ilands and raiseth Christian Emperours and Princes by professing the truth to restore him his right detained by Antichrist 9. Hee crieth with a loud voyce as when a Lyon roareth the more that tyrants and Antichrist roare and rage against the truth with their Buls the more doth this Lyon of the Tribe of Iudah put forth the mighty voice of the Gospel and as with rams horns casteth downe the wals of Antichristian Iericho 10. He sweares in verse 6. that time or delay shall be no more namely not so miserable and mournfull as they were under the sixe Trumpets when Antichrist domineired and none durst resist who would not be presently turned to ashes but better times should
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
our losses great hee can if hee please double our portion as Iobs at the latter end Also for things pertaining to godlinesse and a better life we have strong consolation in that Christ hath power 1. To merit 2. To apply 3. To uphold 4. To perfect our salvation 1. He hath power to merit our salvation because he hath power to satisfie wholly by himselfe the justice of God without any piecing or patching to his merit and righteousnesse He hath power to pay the whole debt and to cancell the bill and hand writing that was against all Gods chosen He is of power to pardon sinne Mat. 9. 6. that ye may know the Son of man hath power to forgive sinne on earth and he hath power to fulfill the Law 2 He hath all power to apply his merit to our salvation because to this end he did mightily raise himselfe from the dead by his owne power and ascended into heaven that by a powerfull intercession he might apply his sacrifice to the Saints From thence he hath power to send his Spirit to acquaint us with the things given us of God And he is of power to worke faith in the hearts of the Elect whereby they may apply to themselves his whole merit and obedience while they are here below 3 He is of power to uphold our salvation divers wayes By setting us upon a strong foundation and a sure rocke not to be shaken by any contrary power By strengthening us by a powerfull word which is a mighty organ and a strong arme able to save 2 Tim. 3. 16. By comforting and strengthening us by the Spirit of strength and power 2 Tim. 1. 7. God hath not given us the spirit of feare but of power And by making us invincible in suffering Phil. 4. 13. I can do all things by the power of Christ assisting me Yea to saile by hell to heaven and to passe by the crosse to the crowne 4 He is of power to perfect our salvation and hath engaged this power to this purpose 1 Pet. 1. 5 Wee are kept by the power of God to salvation And why First He is of power to make our imperfect duties pleasing to God hiding all the imperfection of them under the mantle of his mercy Secondly He hath a superior power to al enemies that none of them can separate us or plucke us out of his hands for he hath the keyes of hell and death Rev. 1. 18. Thirdly He hath power to lead us through death dust into his owne glory so as we have assurance of a glorious resurrection by the working of his mighty power Phil. 3. 21. Fourthly He hath power not only of preparing mansions for us in his Fathers house but in the last day to descend from heaven to fetch us up to himselfe that wee may be ever with the Lord. Our Ioshua hath power to bring us into Canaan II. Here is a ground of comfort and encouragement in all well-doing and to goe on fearelesly in good duties wherein commonly we have the power of the world against us For why First He is of power to strengthen us of weake to make us strong Of our selves wee are able to doe nothing that we have any power to any thing that is good it is from his power His grace alone is sufficient for us 2 Cor. 12. 9. Without mee yee can doe nothing Secondly He is of power to reward our least labour of love to his name or Saints and all the power of the world cannot hinder him Thirdly He is of power to cleare our innocency to disperse the fogs and clouds of calumnie and reproches and to make our righteousnesse shine as the sunne at noone-day He can and will make our darknesse light Fourthly His power encourageth our prayers because he is able to receive them and doe abundantly above all that we aske or thinke Fifthly He is of power to make us perserve for he is able to perfect his worke and this power shall uphold a poore Christiā if the truth should faile from the Church and Kingdome Object I am weake and oftentimes carelesse in keeping my ground and grace Answ. Quicken up thy selfe become a member of Christ and if thy faith be weake that thou canst not comprehend him his power is strong to comprehend thee yea the weakenes of God is stronger then men 1 Cor. 1. 25. Object But the enemies are strong and powerfull Jesuites other seducers subtle and sundrie adversaries armed with power grace of times cruelty c. Answ. Yet this power of Christ layes such hold on every true Beleever that no seducer can deceive him nor no power plucke him out of his hands No power can dismember this Head nor reach their graces 6 He that is of power gave us strength when we had none is of power even in death and in our dust when al strength is gone both to keepe faithfully for us what we commit unto him till the last day also to renew us with strength as the Eagles and change our vile bodies to be like his glorious body like it in quality not equality in strength shining agility incorruption fitted as a glorious member to be united to so glorious an head and that for all eternity III Another ground of comfort is that out of this power of Christ we may conclude the stability of the Church which is his Kingdome This power hath upheld the truth these many hundred yeares against the divell the world the Turke Antichrist Popish Princes and forces against tyrants massacres inquisitions torments pouder-plots against false brethren and hypocrites that against all the gates of hell it is not onely taught and preached but triumpheth and conquereth so as all the world may see a mighty power protecting it The Church is an heavie stone to lift at because it hath all Christs power for it and therefore if all nations rise against it they shall be torne in pieces The truth is stronger then all and must prevaile at last it may be smothered as fire under ashes extinct it cannot be so long as Christ who is truth hath power to uphold it The promise is strong that all the gates of hell shall not prevaile against it For as Christ is truth that uttered it so he is Omnipotent to accomplish it This power shall ever keepe this Arke upon the waters from drowning Hitherto of the consolation Instruction also ariseth from this power of Christ and 1 To Ministers that they preach Christ the power of God 1 Cor. 1. 24. that is not onely by preaching to acquaint men with the power of Christ but so to preach as Christs power may be put forth in the Gospell which is the rod of his power and so as to bring in subjects daily under this power of Jesus Christ Preaching a mans selfe will not doe it nor preaching of men will not doe it nor every learned nor every idle discourse of Christ but to speak from the spirit and
in demonstration of the spirit that men may say Christ is here indeed I 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
redeeme us Gal. 3. 13. Fourthly death seised on us in the day we sinned but this blood of the Lambe is the death of death who is swallowed into victory Hos. 13. 14. Fiftly the wrath of God pursueth sinne infinitely but here is a propitiatory sprinkled with blood and as the propitiatory did cover the Arke in which the law was layd so Christ our propitiatory hides the law from the eyes of Gods justice and stilleth the accusing clamour of it against us freeing us both from the rigor and malediction of it The sixt enemie is sting of conscience and restlesnesse but this blood raseth the handwriting there also both pacifying it in sealing remission of sinnes through his blood Col. 1. 14. as also purging it from dead workes 9. 14. The seventh is enmitie of the creatures which all take their Lords part against us but this blood reconcileth all things Col. 1. 20. saveth from revenging Angells Heb. 11. 28. changeth Lions into Lambes sealeth the covenant not onely betweene the Creator and us but the creature also The last enemie is hell and hellish sorrowes but this blood hath shut hell and opened heaven Our high Priest hath carried his owne blood into the holy place and there pleadeth for us better things then the blood of Abel Heb. 12. 24. It hath merited and now prepareth us entrance and mansions in the Holy of Holies Next this blood answers all objections so as by this blood the members must overcome all enemies as the head did 1 The world gives many a blow and thrust against godly men But be of good coÌ„fort this Lambe hath overcome the world 2 In sense of the grievousnesse of sinne this blood is more efficacious then the blood of bulls and goats to pacifie wrath Heb. 9. 13. 3 Oh but my heart is infinitely hard and rebellious Answ. The blood of Jesus Christ cleanseth from all sinne by pardoning and purging it 4 Oh but I lie open to the adversarie and am prone to sin and fall away Answ. The destroyer had no power over those houses that were marked with the blood of the Lambe and this blood hath more safety and protection 5 But my owne conscience followeth me with liue and cry Answ. This blood in earth cancelled all bonds and now in Heaven speaketh better things then Abels Secondly the Saints overcome but in overcomming must be humble being in themselves weake and unequall to such a battell and must conquer by the blood of him that loved us Rom. 8. 35. Here wee are taught to disclayme all merits and strength of our owne By nothing but by faith in this blood can we prevaile 1 Ioh. 5. 5. Who is he that overcometh but he that beleeveth Thirdly Christians so overcome as all the glory must be the Lambes Wee must give the honour of victory to the Lambe and say Thâ—â— art worthy for thou wast killed Revel 3. 9. No man nor Angell must share in the glory of this victory they never fought this battell for us they never shed blood for us Woe unto them that ascribe any part of this victory to any but the Lambe who payd so deare a blood for it Let Papists consider it who ascribe the victory to merits satisfactions pardons c. It is said in Revel 14. 11. The smoake of their torment shall ascend continually who worship the beast or receive his marke Fourthly highly value this blood Nothing in the world can conquer the least enemie or sinne but this blood which onely is of infinite price If all the seed of Adam had shed their blood for sinne yet had no enemie beene conquered no sinne satisfied This blood is opposed to all corruptible things as silver and gold 1 Pet. 1. 18. This is the treasure of the Church to which all things else are drosse and dung Phil. 3. 8. Never did they know the price and power of this blood that will eeke it with the merits or passions of Saints Martyres Traytors Highly do all they sinne against this blood that despise the grace of the covenant in the blessed meanes of it or the word of grace which is the booke sprinkled with this blood Heb. 9 19. or the people of God the remnant of grace bought and sprinkled with this blood As also fearefully do they tread this blood under foot who lye in their unbeliefe and obstinate impenitency and they that by swearing by blood and wounds by the death and passion of Christ cause this blood to cry for vengeance against their soules more loud then the blood of Abel And time comes when this blood of Christ so dispised and trampled shall lie heavie on such mens consciences Fiftly did our Lord by resisting unto blood for us obtaine victory we must also get victory by resisting unto blood Heb. 12. 4. striving against sinne and looking unto the author and finisher of our faith He without sinne resisted sinne unto blood and shall not we who are pressed with sinne in way of thankfulnesse resist unto blood seeing our resistance and suffering tends dayly to the weakening and consuming of sin in us And by the word of their testimony Now we come to the secondarie and instrumentall causes of the victory of the Saints the former of which is the word of their testimony This word is the faith and doctrine of the Gospell concerning salvation by Jesus Christ. Where are two questions 1 Why is it called the word of their testimony seeing it is called the word of the testimony of Jesus vers 17. and chap. 1. 2. the Testimony of Iesus Christ. Answ. It is both in divers respects 1 If we respect the author it is the testimony of Jesus whose all truth is or if we respect the matter or subject of which it treats Christ is the matter to whom all the Gospell testifieth But 2. if wee respect the subject in which it is also the testimony of the Saints not because it is the word of man but because it is witnessed unto by men for God doth so far honour his Saints as to admit them witnesses to his truth 2 How doe the Saints testifie to the Word or Gospell Answ. Foure wayes 1 By preaching publishing and declaring Christ to be the Messiah and Saviour of the world and this either by word or writing For the former the testimony of Jesus is the spirit of prophesie or gift of teaching so preachers are called witnesses Act. 1. 8. In the latter sense Iohn calleth himselfe a witnesse testifying these things because he was the pen-man of this prophesie concerning Jesus Christ to the Churches 2 By profession and confession of Christ declaring and witnessing with the mouth what he beleeveth in his heart concerning Christ and salvation by him 1 Tim. 6. 12. and hast professed a good profession before many witnesses 3 By holy life and conversation expressing the vertues of Christ and the power of Christian religion this is an actuall witnesse 4 By passion and suffering Martyrdome when
increase of it The Scriptures are the wells of consolation whence it must be drawne The wise men reioyced exceedingly in the starre which led them to Christ the word is this starre a wise Christian will reioyce in it Secondly if it be a receipt from Christ. The inhabitants of heaven above have no ioy but from Christ and in Christ. No part in Christ no part in this ioy See it bee thy Masters joy Then is it so when it is a fruit of justification Rom. 5. 11. Wee rejoyce in God through Iesus Christ by whom wee have received attonement They rejoyce that they enjoy Christ by sight we that wee enioy him by faith they that they are married unto him wee that wee are contracted both happy that we both enioy him and that hee is all in all With this onely difference that our Masters ioy is entred into us and they are entred into it we comprehend they are comprehended 3. If thou wouldest have thy joy resemble the joyes of heaven the matter of it must be heavenly as theirs is The maine matter of heavenly ioy respecteth three obiects First God Secondly the communion of Saints Thirdly their owne happy estate I. The inhabitants of heaven place their chiefe ioy in the Chiefe Good partly in his presence wherein is their fulnesse of ioy and partly in his glory which is shining and set up partly in the perfect prosperity of the Saints and partly in the utter confusion of all enemies Even so the Inhabitants of heaven upon earth must have for the obiect of their ioy God in himself and God in Christ Jesus which is eternall life For Whom have I in heaven but thee or whom on earth in comparison of thee Psal 73. 25. Were it not for the presence of God and Christ earth yea heaven it selfe were an hell and as God is the chiefe good so his glory is the chiefe ayme and ioy of the Saints in earth Wee must reioyce when wee see his glory set up when the Church enioyes prosperity when Christs Scepter is lifted up and the Gospell hath free passage David preferred Jerusalem before his chiefe ioy Psal. 137. 6. and reioyced when men said Let us goe up to the house of God Ps. 122. 1. so also when the dragon is cast downe as here when the enemies fall before Michael wee must reioyce when Antichrist and Popery is disappoynted their Captaines foyled their armies mastered Exod. 18. 9. Iethro reioyced at all the good which God did for Israel in overthrowing the enemies This is ioy like the ioy of heaven II. Another obiect of heavenly ioy next unto God is the communion of Saints Their ioy is perfect in their perfect charity and in the perfect fruition of one anothers perfections so must wee all our delight must be in the Saints that excell in vertue Psa. 16. 3. Moses would chuse to suffer adversity with the people of God rather then enioy treasures How should we ioy in the gifts and graces of every one and account our selves as happy in them as in our owne measure so doe they But they are farre from heaven who envy fret slander or obscure the graces of God in his children c. III. The third obiect of heavenly ioy is the happy estate of the Saints which happinesse consisteth in the absence of all evill and the presence of all good Heavenly Inhabitants are perfectly freed from all evill so are the Saints in earth with this difference we from the destruction they from molestation For First they sinne no more and if Saints now sinne it is not they but sinne in them Psal. 119. 3. surely they worke no iniquity Secondly they are beyond the curse of sinne so are wee for Christ was made a curse for us They are without crosse wee without curse Thirdly they can dye no more but are passed from death to life even so wee are translated from death to life because we love the brethren Christ is the death of our death the sting is gone Fourthly they are beyond the reach of all enemies those enemies whom their eyes haye seene they shall never see more Even so are we with this difference none can assault them none can prevaile against us Beside there is the presence of all good things the Saints above have no good thing absent so they that feare the Lord shall want nothing that is good Psa. 34. 9. But the chiefe good things wherein the Saints reioyce are three 1. The happy vision of God and our chiefe ioy here below is to see God in Christ Jesus which is eternall life They are happy to see his face we happy as Moses to see his back-parts they are happy to see him face to face wee to see him in a glasse They are happy as Salomons servants to see and stand ever before him as houshold servants we for the time happy to bee as retainers wearing his cloth and in his service somewhat fâ—rther off 2. They ioy in Gods blessed Image to which they are wholy conformable For First the chiefe part of their ioy is to have their cheife facultie which is their understanding to be satisfied with the chiefest obiects for they know all things that the glorified creatures are capable of Even so the ioy of Saints is that scales of ignorance are fallen from their eyes and that wee see the same face of GOD though as in a glasse and wee know all things that new creatures are capable of and wee know the same things in our measure as they doe For our knowledge here differs not in kinde from that but in degree For God and Christ is the same wee now see as then wee shall see as the Sunne is the same under a cloud or in a mist as in a cleare day and our eyes the same by which wee see the Sunne in infancy which we see it with in mans estate but stronger now and more perfect And as children heare of the same King State-matters Emperours Parliaments that men doe but understand them not but after a weake and imperfect knowledge so wee know now in our childhood but in part afterward have the same understanding in further growth and manly perfection Secondly an happy part of Gods Image is that their wills are perfectly conformable to Gods will and confirmed to bee unchangeable in willing what God willeth Even so our joy and prayer must be that Gods will may be done of our selves others and our wils once renewed are unchangeable because of Gods confirmation of them in goodnesse Oh what an heavenly joy were it if so perfectly Gods will might be done of us in earth as it is in heaven And though power often want to beleevers to will is present Thirdly Gods Image is happily apparent in their affections The Saints in heaven hate all sinne and wee hate that wee doe Rom. 7. They love God perfectly and Jesus Christ better than themselves and so the Saints on earth love not their lives
the Lord in this reproofe they stop their eares gnash their teeth and runne upon him and stone him Whosoever he be that hates plaine dealing meanes not plainly He that cannot abide to have his conscience touched is surely festred and galled Marke those men that most resist the doctrine of the Law you shall find them most lawlesse most gracelesse most wicked men for most part openly if not the deepest dissemblers 3 This shews their great sinne that contest against sound doctrine and refuse to heare it out of malice or envy to the persons but with a fine pretext It is too personall and such a doctrine as doth particularize men as plaine as by their names But 1 These men perhaps thinke we must speake to pillars and posts not to persons or if to persons to some persons in Utopia but not to the sins and necessities of our owne hearers and how do we then give every person his portion 2 Doth any person come to heare who hath a dispensatiō that God by his servant must not meddle with his sinnes or must wee dispense the word in respect of persons 3 Doth not particular reproofe of particular offenders in many kinds stand with the word of God How was Nathan overseene to tell David he was the man and Eliah to Ahab and Iohn Baptist to Herod Is it now so unsufferable a sin to deale with personall sins 4 How doth the Lord set mens sins in order before them but by the ministery of the word Psal. 50. 21. How shall we teach the Church to avoid hurtfull and infectious persons but by discovering them How can Titus carrie his doctrine to make the opposites ashamed Tit. 2. 12. if he may not meddle with their personall sinnes And many that care neither for Gods law nor Gospell yet by shame may be restrained and stopped from their wickednesse Some are so incorrigible and impudent in their sin that they are fit to be branded and discovered by the Churches severity as in the course of justice desperate malefactors are boared in the eare or burnt in the hand 5 If any man could teach us how to sunder persons from sinnes that sinnes might walke like ghosts without bodies it might be wee should offend no persons but all our shot should be levelled against sinnes But seeing sinne is so close set to the persons as they both make but one man and men love their sinnes as themselves wee cannot point at a sinne but presently we are blamed and distasted as pointing at the person 6 Let all such know that the time commeth when they shall say it had beene wiselier done to have forsaken their sinne then the Ministery that checkes it and not as foolish children who had rather keepe a sore finger or foote then abide the paine of opening and curing 4 This is instruction to all hearers to endure themselves patiently to be launced and pricked to the hearts by Gods Surgione as knowing that the hurt of the daughter of Gods people is not cured with sweet words Ier. 6. 14. The thunder and lightning more purifieth the aire then the warme sunshine And that you may doe this get wisdome and grace to consider these things 1 That Ministery that workes no smart workes no cure A sound Ministery divideth betweene the marrow and the bone yea betweene the soule spirit and joints Heb. 4. 12. Can this be done without smart Oile heales not without wine There is no profit nor cure in skinning festers unsearched and no search without smart 2 That wee take no pleasure in your smart or judgment but that without it you cannot be cured It is you that compell us to severity in our Ministery while you will hold your sinnes stiffly against the word and resist the powerfull meanes of your owne good What should wee do to be free from your blood if wee find you proud scoffers churlish earthly profane but directly repoove these sinnes if wee would not have them set on our score What our hire is if we see the sword come upon you and not give you warning see in Ezek. 33. 7. Nay happy were it for us and you if we might speake nothing but peace so we might discharge our dutie and if we proclayme wo you may helpe it we cannot 3 That whereas you would have us preach Gods mercies to you in this legall doctrine what do we but declare his admirable mercy who sends the sound of wo before the sense of wo he is not bound to give us so much warning 4 That to speake of wo is not to cast men into wo but to helpe them out of it for that is both the Lords intention and the drift of us his Ministers who both are loth that men should be smitten unwarned and till there be no remedy 5 That it were every mans happinesse to see wo written in the face of every sinne which else is sure to follow at heeles inevitably For sinne and sorrow are bound together inseparably and there is never a sinne but hath wo written on it if not on the face on the backe And therefore men should rather praise God to be smitten by his word for prevention or amendment then suffered to go on to unavoydable wo and perdition 6 That the same Ministery which most casteth downe a sinner is sanctified by God to lift him up againe The same hand that launceth commonly healeth The same Nathan that condemnes David absolveth him Peter by sharpe doctrine prickes the Jewes hearts Act. 2. 37. the same Ministery and person reviveth and comforteth them Paul casts down the Jaylor and presently rayseth him Act. 16. Christ himselfe calls the woman of Canaan a dog but straightway giveth her desire Sticke to that Ministery that most sharply smiteth woundeth rebuketh that is the Ministery most likely sanctified by God to heale and binde thee up that Ministery hath oyle for thee aswell as wine if thou sticke constantly to it Wo to the inhabitants of the earth and sea Here wee are to enquire the persons on whom that heavie wo is denounced to weet the inhabitants of the earth and sea Which cannot be meant properly and literally for First these are the worke-man-ship of God and excellent creatures Secondly they are opposed to the heavens in the former words which were not taken literally and properly but figuratively and metaphorically Thirdly the godly who are biddé to rejoyce dwel in them properly taken as well as the wicked but they are exempted from this wo. By inhabitants of the earth and sea are meant such persons and places as are not accounted the true Church but among whom the devill hath power and beareth sway For these inhabitants are opposed to dwellers in heaven which are true professors of Christ members of the Church of an heavenly conversation Specially inhabitants of the earth are mere earthly men favoring nothing of heavenly things whether they be heathens and Gentiles or such as be in name Christians but indeed earthly
with his corne some he sends to mill to grind but some he reserves for seed so the Lord appoints some of his servants as Ignatius to the mill I am saith he the Lords wheat and now I must be ground with the teeth of Lions to become good bread but others are reserved for succession and growth So as the Church and her members shall not want wings for safety if God see it not better or fitter for them to be throughly tryed for his glory and their salvation and then if they be not saved from the danger they are saved in it and by it Use. 1. It serves for the consolation of Gods people in the midst of so many dangerous difficulties 1 The dragon may create the woman trouble so as she shall want no molestation for a time but he cannot hinder her from wings to make an escape seeing God hath undertaken she shall not want seasonable deliverance 2 If wee want wings of our owne or our wings want strength the Lord lookes on our weaknesse and as an eagle puts under his wing to sustaine us Thinke on this in sickenesse weakenesse wants c. 3 These wings of God cannot be clipped shortned weakened or broken off which is a sure stay in all the affronts against the Church by Antichristian forces who if they could get the Church from under these wings of God would soone effect their exploits but as soone must Christ fayle as his Church his death and passion and all should then be in vaine 4 These wings greatly comfort the Church in danger by implying the quality or properties of Gods deliverance as 1 It is speedy as having long and large wings what speed was made in Israels deliverance out of Aegypt when they came out all in one day and all Aegypt in one day sunke and was drowned 2 It is unresistable these eagles wings carry the Church through all hazards and enemies beyond all reach of danger or dart as if the eagle had her young above the clouds and sight of men Thus the Lord caryed Israel through the wildernesse beyond all hazards and enemies on all sides as if no enemie had seene them Thus the Lord caryed the Arke through a world of waters waves windes rockes mountaines as if there had beene no danger at all 3 It is most comfortable for besides the safety that the wing of the hen affordeth from injurie of weather and the birds of prey how doth the wing cherish and refresh and strengthen the birds under it keeping them warme from cold and chillinesse the same comforts do the Lords wings of protection afford to his children Use. 2. This serves for instruction 1 Acknowledge that all the wings which the Woman hath for her preservation are from the Lord and a free gift of his mercy Psal. 3. ult Salvation is the Lords and besides him is no Saviour He is not only the Sonne in the peace of the Church but the sheild in her trouble Psal. 84. If then we have meanes of good ascribe them and the glory of them to God not to our owne industry policy forecast or endeavours Neither have Saints Angells Prophets Apostles Virgins Martyrs any wings for us to hide us under But this point we prosecuted at large in the beginning of the tenth verse 2 In all our dangers to fly under the shadow of these wings as David prayed Psal. 17. 8. Hide me under the shadow of thy wings For First Here is a strong and sure hold for safety the name of the Lord is a strong tower the righteous run to it are saved no power can scale it no stratagem can win it Secondly other creatures being pursued fly to their dennes and neasts in earth but the Churches hiding place is in heaven Psal. 32. 7. Thirdly God therefore acquaints his children with dangers to chase them under his wing for as the henne sometimes calls the chickes but they come not but if a kite or hawke be above them then they run under her even so never do the Saints more desirously runne under these wings then when they are most frighted by wicked men Iacob afraid of Esaâ— runs under them David pursued by Saul runnes apace under them and composeth that Psalme Ne perdas Psal. 57. 2. In the shadow of thy wings will I trust till these stormes be overpast Fourthly God therefore gives us experience of the comfort of these wings that wee should run under them and do as the chicks who finding the comfort and cherishing of the wings still run under them Psal. 36. 8. Oh how great is thy goodnesse therefore the sonnes of men trust in the shadow of thy wings and Psal. 61. 5. Because thou hast beene my refuge I will seeke protection under thy wings Have wee in the Church and Land had such experienced safety under the wing of God against the Spaniards in 88. in the gunpouder treason in the safe and happy returne of our Prince in all which wee were given as lost let us still run under the same wings 3 Though wee see not wings presently to escape danger and trouble yet let us depend upon the Lord who in due time will supply them Abraham had them not till the third day nor saw them till he was in the Mount even in his deepest triall and then the Lord gave him wings of deliverance Israel saw no wings till he was in the bottome of the Sea and in the deeps and then the Lord afforded these two wings of a great Eagle for their deliverance Seest thou no meanes as yet wayte still perhaps thou art not yet deepe enough but in the deepest sorrows wings shal be supplyed Ionas sees none in the deepe till the third day nor our Lord himselfe the true Ionas 4 Be sure that all the wings and meanes of safety bee given thee of God that they be lawfull warrantable and good be sure they be allowed and ordained of God for he gives no other Be able to say as Abraham to his sonne My sonne God will provide a sacrifice If we want wings Satan would have us make stones bread Esau wanting wings will make himselfe a paire by selling the birthright for present maintenance Saul wants wings of escape and provides them from the witch of Endor and from her takes advice and helpe Nay Peter in the sight of Christ if he want wings to fly out of danger will make him two wings to save himselfe by by denying and forswearing his Master Gehezi will get wings by lying and deceiving and so do many Tradesmen But these wings are not given of God but of the devill Against all such unjust and impious meanes wee must hold the resolution of those godly men If the Lord should forsake us wee will not do this I will not seeke to the devill nor to the witch I will never owne the wings and meanes which come by lying swearing deceiving Sabbath-breaking I
CHRISTS VICTORIE OVER THE DRAGON OR Satans Downfall SHEWING The glorious Conquests of our SAVIOVR for his poore CHVRCH against the greatest Persecutors In a plaine and pithy Exposition of the twelfth Chapter of S. IOHNS REVELATION Delivered in sundry Lectures BY That late faithfull Servant of God THOMAS TAYLOR Doctor in Divinitie and Pastor of Aldermanbury LONDON Perfected and finished a little before his death Melior causa est corum qui Diabolum persequentem fugiunt quim qui praeeuntem sequuntur quia utilius est eum bostem habere quà m principem August LONDON Printed by M. F. for R. DAWLMAN at the signe of the Brazen Serpent in Pauls Churchyard 1633. TO THE RIGHT WORSHIP FVLL and others the worthy Inhabitants of Aldermanbury Parish LONDON All happinesse both in Earth and Heaven CHRISTIAN FRIENDS I Am I suppose a stranger to most of you unlesse peradventure you tooke notice of me in preaching the Sermon at the Funerall of your worthy Doctor the Author of this Booke and so I hope you will conceive that I present not this Worke unto you in mine own name but onely in behalfe of the Widow whose modestie permits her not to come in Print To you her worthy Friends Neighbours shee desires to have these Labors dedicated as to whom shee judgeth them most properly due and wisheth you the same profit and comfort in reading as did her deare Husband in preaching By faith Abel being dead yet speaketh faith the Apostle to the Hebrewes By faith also and these works of Faith doth your late worthy Pastor yet speake unto you and here while you reade you may imagine hee still calleth to Faith Obedience Repentance Growth in the Knowledge and Feare of GOD with all courage wisedome humilitie heavenly-mindednes and unblameableness of living His reward is now with the Lord whose hee was and whom he served His Name in the Church sweet and precious and ever will be while a Church remaines on earth to worship GOD aright and to distinguish Beleevers from unbeleevers or misbeleevers The Instruction is yours to follow his holy Doctrine and Example And happy shall every Soule be which heedfully followeth The Clowd of Witnesses For the Worke it selfe I have not much to preface onely our hope is that for supply of defects or connivence at them the untimely decease of the Author and your owne ingenuity will yeeld abundant Apologie The substance is the same with his owne Notes the Tables mine other things the Printers Let the benefit be yours and wee have our desire And certainly hee that falls to the matter with love and hearty affection shall reape some benefit For while hee reades hee will easily understand that in this life the Church and faithfull members of it must ever be encountring with spirituall wickednesses which calls to watchfulnesse and yet is sure of victory hath help enough well led by an able Captaine and furnished with armour of proofe which calls to chearfulnesse in fighting the good fight of faith And when hee that understands it shall carefully addresse himselfe to the practise of it he shall well redeeme his time in reading honour his Captaine who hath chosen him to bee a Souldier performe his vow made against the devill in his Baptisme prepare by smaller skirmishes for great and fiery tryals when they shall come and so having striven lawfully shall receive the Crowne which the Lord the righteous Iudge shall give him at that day with all that love his appearing Plentifull Encouragements wee have both to enter these lists and hold out to the end Deale couragiously and the Lord shall be with the good Feare not nor be dismayed goe out against these your spirituall enemies and the Lord will be with you And all hands here may be brought together to the fight even every one that is an Angell of Michael wee must strive together for the faith of the Gospel and our united forces shall be much the more puissant and unresistable Especially while wee help one another by our prayers which is my request for my selfe from you all and I rest Isleworth Feb. 25. 1632. Yours in the service of your Faith and for the help of your Ioy WILLIAM IEMMAT THE ANALYTICALL TABLE OF THE WHOLE CHAPTER With the severall Verses and Arguments The Chapter hath six principall Parts I. A Description of the true Church v. 1. 2. Where 1 The Preface In which 1 What is the Wonder 2 The Greatnes of it 3 The manner of appearing 4 The place whence Heaven 2 The Vision of one of the Combatants Described 1 By her person A woman Described 2 By her properties foure 1 Her Apparell Where 1 The Garment The Sunne 2 The Application Clothed 2 Her Place The Moone under her feet 3 Her Ornament The Crowne of twelve stars on her head 1 Why Crowned 2 What the 12. stars 3 Why on her head 4 Her fruitfulnes being with childe c. 1 Her Conception 2 Her painful travel II. A Description of the Devill another of the Combatants v. 3 4 5 6. Two wayes 1 By his Adjuncts five 1 Magnitude Vers. 3. 2 Cruelty Vers. 3. 3 Subtiltie Vers. 3. 4 Power Vers. 3. 5 Victory Vers. 3. 2 By his Effests 1 Against the Stars He threw downe a third part with his tayle 2 Against the Woman 1 Assailing ver 4. Where 1 His Action He stood before the Woman 2 His Intention to devour the childe c. 2 Disappointed in respect of 1 The woman described 1 By her childbearing v. 5. she brought forth a manchilde 2 By her flight v 6. where 1 The place prepared of God In the wildernesse 2 Her sustentation to feed her there 3 Her continuance there 1260. daies 2 Her Issue whose 1 Sex Amanchilde 2 Office To rule the nations with a rod of Iron 3 Advancement taken up to God and his throne III. A fierce Battell betweene those Combatants vers 7. Where 1 The Battell And there was a Battell 2 The Armies 1 The Actors On one side Michaell and his Angels On the other The Dragon and his angels In both 1 The Generall of the Field Michael or the Dragon 2 The Band or Army The Angels of eyther 2 The Action They fought IIII. The successe of the Battell ver 8. 9. The Dragons overthrow 1 Expressed 2 Interpreted 1 He prevailed not 2 He was so prevailed against that he had no more place in heaven 1 In a description of the party overthrowne 1 By his names titles foure 2 By his effect he deceiveth the whole world 1 The great Dragon 2 That old Serpent 3 The Devill 4 Satan 2 For the maner of his overthrow he was cast out 3 The place whither he was cast the earth 4 His assotiats in the overthrow his angells with him V. The Triumph of the godly for this victory verse 10 11 12. Where 1 The Preface In it 1 What Voyce this was 2 Whos 's Why lowd 2 The Parts Two 1 The
of God he strengthning the minde extraordinarily for the apprehension of such impressions So he pleased to binde up all bodily senses and kept the minde onely waking that being freed from the fellowship of the body and bodily senses it might both more freely and certainely apprehend and retaine the divine impressions of things revealed 2 That Gods servants themselves and the Church also might receive these visions not as inventions of man but might more certainely know them to be the revelations of God considering that themselves had no use of any naturall faculty invention or study no nor of bodily sense while they received them and that being so extraordinarily attained they might acknowledge them most divine and extraordinary Ob. But Iohn was waking because he stood on the Sea shore Rev. 12. ult Ans. This standing was also in the Spirit As chap. 17. 3. he was led away into the wildernesse but it was in the Spirit and so heere Ob. Sathan cast some heathen Priests and Prophets into trances Answ. 1. This is from heaven 2 Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. 3. There is a difference in the manner for The spirit of God leadeth and allureth but the Spirit of Satan useth violence and compulsion 4 The place where this great Wonder appeared In heaven Three reasons may be given for this 1 The visions and appearances were seene in heaven but indeed were actually accomplished on earth they were shewed in heaven and from heaven but acted in earth 2. Because God from heaven doth order and governe his Church and therefore is here heaven mentioned that in all her conflicts and tumults she should looke up thither place her help hope above the hills whence her salvation commeth 3. By Heaven in this booke cōmonly is meant the true militant Church and the members of it here upon earth As this Chapter affords foure instances ver 4. Starres of heaven are Ministers of the Church ver 12. rejoyce yee heavens that is beleevers and members of the true Church on earth ver 3. another wonder in heaven of a Dragon with seaven heads Now heaven properly taken is not the place of the Devill who hath nothing to doe there but Hell is his proper place and by permission he walkes out into the Church so as by heaven here is meant the true Church of God on earth ver 7 a battell in heaven that is the militant Church for in heaven properly taken is no battell but victory or rather triumph after victory Quest. But why is the Church militant called Heaven in this booke Answ. for three reasons I. Because the whole vision is mysticall and sigurative teaching all along one thing by another II. Because there is not a more livelie Image and resemblance of that highest heaven which is the seat of God and the habitation of Saints in their Countrie then the universall companie of Saints in earth which is the true militant Church of Christ called heaven for resemblance III. Because the Church and true members of it have even in earth more to doe with heaven then with earth and this for three reasons 1 Her birth is from heaven for she is borne of God of immortal and heavenly seed 2 Her conversation is there and her meditations where Christ her head is thither she tends Phi. 3. 20. 3 Her inheritance is there she being but a stranger in earth her state is there where she shall for ever raigne with Christ that is her dwelling and standing house where as she onely passeth through the world and stayeth but a small time below and therefore she is described in this mystical book as if she were in heaven alreadie to which she belongs Thus much for the interpretation of the preface Now follow the observations 1 Note how the Spirit of God stirres up our attentions and affections unto this vision and the great matters and mysteries therein contained In that 1 It is no common matter which we might neglect but a great wonder and all men are moved at great wonders If St. Iohn himselfe wondred at the greatnesse of it well may it drive us into admiration If it were a vulgar and triviall matter we might be more carelesse but as the Spirit of God cannot be employed in any such thing so hath he set a speciall starre over this subject contained in this vision that he might gaine our best attention as to an high and admirable argument 2 It is a vision seene in heaven to excite our diligence as to a caelestiall vision It is no deceitfull sleight or apparition of any cunning and jugling person such as the Papists visions be to confirme some false doctrine or tradition without or against the word but a vision from heaven revealed by God to his chosen instrument St. Iohn for the establishing of Gods people in the faith of the Gospell according to the Scriptures 3. It is a vision of great moment as for matter and authority so also of speciall use to all the members of the Church seeing whosoever will live godly in Christ Iesus must suffer affliction and this vision teacheth both how to suffer and how to conquer how to carrie the Crosse and how to winne the Crowne Such things of so great use so nearely concerning ourselves are greatly to be respected 2 Note in this Evangelist two excellent vertues 1 His modestie and humilitie He is carefull to prevent the ascribing of this vision to himselfe and therefore saith he had it from heaven immediatly as elsewhere Chap. 19. 11 he saw the heavens opened to receive the vision of the white horse and chap. 1. 10. I heard a great voice behind me and therefore he brought nothing of his owne for we our selves cannot see the things that are behind us So have other the servants and Prophets of God as Ezech. 1. 1. The heavens were opened and I saw visions of God Vse To teach us 1 modestie and humilitie to ascribe nothing to our selves to ascribe nothing to our owne wit or capacitie especially in heavenly things 2 nor suffer others to ascribe any thing to us what ever our gifts bee but reserve for God all the praise and honor which is due onely to him so the Apostles did Acts. 3. 12. 16. 2 His fidelity in his service 1 to his Lord in that he yeeldeth to him the honor of illumination and that it is his prerogative to reveale his pleasure from heaven to whom he will and open the heavens to whom he will and open the minds of whom he please and to leave without vision whom he will and as for himselfe he had never seene this vision had he not seene it in heaven and if God in heaven who onelie can foresee and foretell things had not revealed it to him Vse To teach us that for all heavenly visions and inspirations wee must seeke
unto God and depend upon the illumination of his Spirit for mediate revelation as Iohn did for immediate And for the understanding of this vision use the meanes but not rest in them but pray him whose chaire is in heaven to teach the heart Naturall gifts of knowledge may bee by naturall helps and meanes attained by naturall men but supernaturall must be by speciall revelation of the holy Ghost the anointing must teach them 1 Ioh 2. 27. 2 To the Church is this holy man faithfull he hath the visions of God but he conceales them not but faithfully imparts them to the Church of God Teaching that All the revealing of mysteries is for the use of the Church Eph. 4. 11 12. Vse 1 Art thou a Minister All the gifts thou hast received are thy Lords Talents for the Church Take heed of hiding them in a napkin but impart them willinglie and conscionablie 2 Art thou a private man All the illumination thou receivest is for others as well as for they selfe to promote the knowledge and feare of God to so manie as thou canst especiallie those under they power Consider here 1 that no member hath any thing impropriate the eye the hand c. 2 that the poorest and privatest Christian that is faithfull in small things shall be ruler of much In heaven In that by heaven is meant the visible Church Note the true members of the Church are in heaven upon earth and in earth have more to doe in heaven then in earth Gal. 4. 26. It is called the Ierusalem which is above Now the Church on earth is above and heavenly two waies 1 In hope and expectation Rom. 1. 23. waiting for the adoption of Sonnes which hath a sweet internall and spirituall yea and an eternall joy like that of heaven in that expectation Rom. 5. 2. we reioyce under the hope of the glory of God and 1 Pet. 1. 8. Whom wee have not seene yet wee love him and rejoyce with joy unspeakeable and glorious 2 In conformitie and inchoation beginning that life of heaven and that in respect both of that they are freed from and that they have attained fruition of First the Saints in heaven are fully freed from all evils As in three instances 1. From the world it selfe They have wholly forsaken the world and are gathered up to heaven the house of God and their owne home Even so the Saints on earth have in part forsaken the earth First by election Rev. 14. 3. the hundreth fortie and foure thousand are bought from the earth and living in the world are chosen out of the world Ioh. 15. 19. Secondlie by affection using the world weinedlie as not using it and delighting in earthly comforts not as their owne but as borrowed for a time Thirdly in habitation they dwell in the world as in a Meshec not as indwellers or inhabitants but as strangers and pilgrims absent from home Fourthly in conversation they meddle no more with the world then needs must and in the midst of their earthly callings and business are still heavenly minded 2 The Saints in heaven are fully freed from all the corruptions of the world loosed from all the bolts and relicts of sinne being delivered out of the prison of the body So the Saints upon earth have after a sort changed their lives and renounced the corruptions that are in the world through lust and put on a divine nature 2 Pet. 1. 4. They have a part in the first resurrection already and have bid a long farewell to the follies of their former times and hate and lothe their owne unfruitfull works of darknes in which they were sometimes chiefe actors 3 The Saints in heaven are finally separate from wicked persons and companies never to be mingled or molested with them any more So the Saints in earth with-draw themselves from the company of scandalously wicked men where they can neither do any good nor take any And whereas before their calling they could runne with them to the same riot of excesse now is no communion betweene light and darkness nay all their delight now is in the Saints which excell in vertue and no such griefe as to live with Lot in Sodom or with David in Meshec Secondly in the good things which the Saints in heaven are called to enjoy there is an excellent conformitie and inchoation here upon earth and the saints have in hand the first fruits of heaven Rom. 8. 23. as 1 Their chiefe happinesse in heaven is to behold the face of God and see him as he is as they wold his name being written on their foreheads Rev. 22. 4. Their chiefe joy and wellsprings are all in him in whose presence is fulnesse of joy So the chiefe joy of the Saints on earth is that they have fellowship with God though not so immediate as they They see not his face but his backe parts But happy are they that they can see him through grates as they can though not yet as he is as they wold For this vision wants not an heavenly joy while they are at home in the body although that fulnesse of joy at his right hand be wanting till they be at home with the Lord. And what they want in the things is supplied in the desire to be with him that they may see his glory and behold him face to face and so as they may be like him 2 As the Saints in heaven live according to the Law of perfect righteousnesse and have attained perfect sanctification which is the Law and Charter of heaven so the Saints on earth set the same Law before them to rule and direct every particular action by both ayming and wishing that all their waies were directed by the word Psal. 119. 5. and beginne the same obedience waighing al they take in or give out by the waights of the sāctuary which God hath sealed for just 3 The saints in heaven spend their whole eternitie in the cheerefull constant and perfect praise of God They keepe a perpetuall Sabbath and in the presence of the throne of God serve him night and day in his temple Rev. 7. 15. so the saints in earth imitate them For 1. they delight to be found among true worshippers and account them blessed that may dwell in his house esteeming one day there better then a thousand besides Psa. 84. 10. 2 They strive to bring free will offerings to God and to make their pleasing of God their principall delight and in the midst of many weaknesses they make some progresse to the cheerefull praise and worship of God And this not by fits and starts but in a sincere true and constant endeavour through their lives most fruitfull in their age 4 The Saints in heaven being in immediate fellowship with Iesus Christ cleave inseparably unto him as their head love him in the highest degree of affection and follow the Lambe
wheresoever he goeth Rev. 144. So the Saints on earth who à re those hundreth forty and foure thousand who are bought from the earth follow the Lambe where ever he goeth If he go before them in holy doctrine these sheepe heare his voice and follow him Ioh. 10. 27. If in holy example they imitate him in all wherein he propounds himselfe a patterne to them as in humilitie patience love meekenesse obedience faith and the like As for their affection to him First they love Iesus Christ with a strong flame of love which much water cannot quench and with a love stronger then death and love not their owne lives to the death for his sake Secondly they love him inseparably For as the Saints in heaven would not for al the world forgoe his presence for one day So nothing in the world can drive the Saints from their priviledges in Christ as a cloud of Martyrs do witnesse but as Ruth to Naomi Ch. 1. 16. Thirdly as he loveth them so they him Ioh 13. 1. they once loving him they love him constantly to the end and to all eternitie 5 The Saints in heaven enjoy God the meanes of all their lives Iesus Christ is their temple their light their tree of life their Christall river and all Even so is he to the saints in earth Rev. 22. 3. 5. For though they have meanes and are tyed to them here on earth yet doe they enjoy God above all meanes acknowledging him their life the length of their daies and that they live not by bread but by every word of God That it is he that giveth them power to get substance that blesseth their children with encrease that he that cloathes the Lilies cloatheth them and if all meanes should faile yet he would without them yea and against them sustaine them rather then they should want any thing good or fit for them 1 This as a touchstone trieth who be true members of the Church and who are not He that is so is partly in heavē alreadie hath more to do in heaven then in earth And therefore he cannot be a true member of the Church First who hath no birth but from earth discerned by hatred or neglect of the immortall seed of spirituall parents of the seed and issue of Iesus Christ the sonnes of God he is far from heaven that cannot abide any thing that is heavenly Secondly who hath no inheritāce but in earth discerned by minding things earthlie either onlie or principallie How dce men delude themselves that suppose themselves as neere heaven as any and yet are as farre distant thence in affection as in place having their hearts drawne downe and wedged into the earth as with Iron barres Their whole studie paines and sweat is for things below The heaven they dreame of is not onelie upon earth but earth it selfe and angrie are they when men would acquaint them with better treasure or portion But thus it cannot be with Gods children who are minded as good Nehemiah 2. 3. whose person being in the King of Persia his Court yet his heart was at Ierusalem And as Daniel while he was in the land of his captivitie yet he opens his windowes to Ierusalem Thirdly who hath no conuersation but in earth discovered when no part of the whole course thereof savours of heaven But 1. servants and slaves are they to lusts farre from freedome from sinne nay rather swimme with the streame and drinke in with delight the corruptions of the world but thoughts of heaven are tedious 2 converse and combine themselves with sinners against God and runne with all loose companie to all excesses and vanities Now would they examine this course could it goe for currant or heavenly Do the Saints in heaven sweare and swill and drinke and raile and breake Gods Sabbaths and lye and deceive and can that life be heavenly that doth so Fourthly who hath no delight but in earth discerned in that 1 It is an unwelcome voice to call them to delight in the face and presence of God And how can he be admitted to the presence of his glorie that hath no delight in the presence of his grace but is as heavy to the parts of his worship as to some punishment 2 In stead of delight in the Law of God the rule and charter of heaven they make their lusts their Law and while they professe heaven they walke by no direction but the Magna Charta of Hell And were it not for Gods restraining grace they would be as impious and impudent in sinne as Cain as Cham as the damned nay the Devill himselfe 3. In that they rest more contentedly in the meanes of their outward good then either in the meanes of grace or the author of both The newes of the smallest outward profit rejoyceth their hearts but the newes of heaven and eternall good things by Iesus Christ affects them but a little 4. In that they prize not the life of godlines nor the state of Saints nay scorne it in themselves and others So much of the triall 2 This teacheth three things First that the Christian though he be in the world he is not of the world no more then Christ himselfe was of the world Ioh. 17. 16. for they no longer cleave to the corruptiōs defilements of the world but are separated from them by regeneration Neither can they runne with the world because being in some measure conformable to Iesus Christ they also living among sinners are separate from sinners They cannot cast in their lot with wicked men but are as Lot who was in Sodom but not of Sodom for his righteous soule was vexed with their uncleane conversation Secondly that the Saints set for heaven may not enjoy the earth as their portion seeing their whole estate their friends their fathers house their treasure is not below They are here but strangers travelling home to their country and therefore by the weined carriage of themselves to these things they must as the Patriarches Heb. 11. 14. declare plainly that they seeke a countrie Thirdly that the world may not enjoy the Saints as her darlings And here First the world may not gaine our affections and desires 1 Ioh. 2. 15. Love not the world c. They must be affected as mariners in the midst of a rough sea whose wishes and desires are still at the haven and have not their mindes and affections where their bodies be Secondly it may not gaine our conformitie with it in the customes and guizes of it because it lyeth wickednesses Rom. 12. 2. Fashion not your selves like to this world The Christian must bee cast into another forme fashioned to the manner of the countrey and corporation to which he belongs Thirdly it may not gaine our strength to defend or patronage it But as the Apostle 2 Corinth 10. 3. though we walke in the flesh that is carrie this bodie of flesh
sound beleever is hereby discerned from all hypocrites and the prophane of the world Secondly how doth this garment differ from other garments Ans. In the 1 efficient 2 matter 3 price 4 vse 5 durance 1 The Author All other garments for the body are made by man but this could onely be made by God and man Hee must be God to performe an infinite righteousnesse and meritorious obedience he must be man for it could not besteed man had it not beene done in the nature of man He must be man to suffer he must be God to overcome See Ezec. 16. 10. I clothed thee 2 The matter and manner All other garments are made of dead creatures God made naked Adam and Eve coats of skinnes of dead beasts Gen. 3 21. But for his soule he made this garment of the life and death of the Sonne of God of his death to make satisfaction of his life to fulfill the law thus for the matter Now for the manner or fashion Other garments are made to the body but we must be fashioned to this our garment Christ must not submit to us but we must frame to him 3 The price Other garments are made either of some homespunne webbe or bought with corruptible things a base vile price in comparison But this is no homespunne piece nor bought with any other price then the precious blood of Iesus Christ nothing in heaven or earth else could buy these costly robes And therefore these robes are said to be made white in the blood of the Lambe Rev. 7. 14. Other blood staines and fowles and dyes red but this blood makes white and purgeth from all sinne 1 Ioh. 1. 7 and makes white as snow Isa. 1. 18. A colour of grace not nature of faith not art 4 The use Other garments may couer our bodily nakednesse but this our spirituall and therefore are called long white robes that need no eching or patching with humane merits or satisfactions for this were absurde to set an old patch on a new garment And for ornament other garments can but adorne the body in mans eyes this beautifies the whole man in Gods eye and makes us as Iacob acceptable to our Father in our Brothers garment The durance They all waxe old and decay Even Israels clothes in the wildernesse by miracle kept from wearing fourty yeares yet afterwards fâ—ll to ragges But this is an ever-new garment for as Christs blood is ever new so is the merit of it But suppose those garments should not yet we waxe old and decay and leave them in earth but this garment we carry to heaven with us which lasts with us to all eternity Herein also it differs from other clothes for those we put on and off at our pleasure but this once put on is put on for ever never to bee put off any more Thirdly how is this woman cloathed with the Sun that is the righteousnesse of Christ more pure and shining then the sunne in his strength Answ. Two wayes 1 On Gods part by his gracious imputation of Christ and his merits unto the true beleever This is a phrase taken from creditors who doe not impute a debt they meane to forgive but account it as discharged though the party be never able to pay it So God doth impute Christs righteousnesse to the beleever and the beleevers sinnes to Christ our surety So as in and by faith in Christ made sinne for us wee are made and reputed no sinners but acquited and freely discharged Rom. 4. 24 25. Abraham beleeved and it was imputed to him for righteousnesse and not to him onely but to us that beleeve 2 On mans part by sound application and acceptation I say sound application because application is twofold 1 Sacramentall and by profession onely Gal 3. 17. all that are baptized into Christ have put on Christ. And thus in respect of the sacrament and externall profession good and bad may put him on as every man may easily hang a cloak or loose garmeÌ„t upon himselfe 2 Spirituall and by faith also when a man is not only baptized with water but also with the holy Ghost and fire when inward and outward washing goe together A man is then truely said to be clothed when he hath put on all his clothes one peece as well as another And this is Augustines distinction Some put on Christ onely by Sacramentall washing some by spirituall regeneration This is also the Apostles distinction speaking to them that were baptized already Rom. 13 14. But put yee on the Lord Iesus Christ so implying that there was a further putting on of Christ then by the Sacrament Quest. But what is required to this putting on of Christ Answ. There are five graces especially necessary to this clothing of a Christian. 1 The grace of true repentance and mortification which bewrayeth it selfe in two things 1 A sight and most humble sense and sorrow and as Dan. 9. 8 shame for our nakednesse A daily putting off the filthy ragges of our owne sinfull nature and lothsome lusts for this new garment will never come upon our old ragges of sinne Adam casts off his figgeleaves when God makes him coates 2 The grace of speciall faith which justifieth and so incorporateth into Iesus Christ. For what is putting on of clothes but a close knitting and uniting them to the body And what else is our putting on of Christ but a neere union and conjunction with him And therefore the Apostle Gal. 3. makes the putting on of Christ and being in Christ all one ver 27 28. and that this union by adoption is by faith ver 26. Now as the man and his garments are but one man so Christ and the beleever are but one even as he and his Father are but one Ioh. 17. 22. Wouldest thou daily put on Christ as thou daily puttest on thy garments then thou must daily renew and strengthen thy faith for the strengthning of this union 3 The grace of fervent invocation and prayer That Iesus Christ wold cloath himself with our sins that we may be clothed with his righteousness for before we can put on Christ Christ must put on our sinnes and wretchednesse 2. Cor. 5. 21. He made him sinne for us which knew no sinne that wee should bee made the righteousnesse of God in him Hee must bee covered with shame that our shame might bee covered 4 The grace of true sanctification and holinesse Thou canst not put on Christ but thou must put on his graces For 1 Christ is the treasury and store-house of all graces which were in all abundance in the manhood of Christ he is full of grace Ioh 1. 14. 2 Christ and his graces are inseparable so as without putting on of these there is no putting on of Christ his fulnesse supplies us Ioh. 1. 16. 3 Christ is never given for justification but his spirit is given to our sanctification
impure without toleration or indulgence of thy selfe We shall be impure enough when we have done all we can without pleading for it Thou must be clothed either with the sunne or with thy sinne 2 Hold before thee the Lords commendation of the Church that she is not onely faire as the Moone which hath some specks and defects but pure as the sunne Cant. 6. 9. that is both in his owne gracious acceptation and in the Churches endeavour What care I to be mis-judged of men and to have my glory turned into shame I stand or fall to the Lord. 3 Hold before thee the danger of wanting this wedding garment which is to bee shut out from the supper If so then what shal be to him that rents and scornes it If they that are ashamed of this white garment because it is laced with crosses and reproaches be shut out what shall they be that deride and shame it Woe bee to them that of all other habits cannot abide white shining garments but rent and teare them as too precise and pure and yet can brooke drunkards swearers and prophane beasts 4 Hold before thee the promise of walking in white hereafter which promise is made to none but such as walke in white here Rev. 3. 4. And this The just shall shine as the Sunne in the kingdome of heaven but they must be just they must beginne to shine on earth wherein wee beginne the life of heaven for the first shining must be in the kingdome of grace The sunne shineth still if never so many Dogges barke against it The third duty is That being thus clothed wee be carefull to keepe our clothes cleane and undefiled This is called in the Scripture a walking worthy of Iesus Christ Eph. 4. 1. when the whole life of a regenerate man is as a cleane garment new washed And Phil. 1. 27 onely let your conversation be such as beseemeth the Gospell of Christ as if it were the onely care of a Christian. Three maine reasons there are to enforce this duty 1. Civility teacheth men and women to beware where they sit downe especially in foule and soily places when they have their new and wedding garments on So grace much more and the feare of God in the heart will not suffer any one in this garment carelesly to sit downe in the seat of sinners nor to meddle with the soyle and pitch of sinne which cannot but staine and besmeare their faire and wedding garment And as no man will meddle with his ordinary soyling businesse on the Sabbath while he hath his best clothes on So thou that art a Christian to whom every day must be a Sabbath and rest from sinne which is the ordinary and foule trade of the world must not soyle thy selfe with lusts but avoid the very appearance of evill 2 It is for the honor of Christ that we be carefull of our garments 1 King 10. 5. The Queene of Saba noted the wisdome and glory of Salomon in the sitting of his servants and the order of his Ministers and in their apparrell Even so the wisedome and glory of this true Salomon shineth in the shining and glorious attire of his servants How can a servant expresse greater contempt of his Lord then to take his new liverie and tread it under his feet or trayle it through the mire and durt But so doth he that professing the name of Christ liveth unsutable to his profession 3 As he never had this garment whose care is not to preserve it pure and cleane so no man hath assurance of his owne soundness in grace without this care Rev. 3. 4. In that Church of Sardi where the corruptions were great and generall were found a few names whose soundnesse was described by this That they had not defiled their garments Quest. How may wee keepe our garments cleane and fayre Answ. 1 By making conscience of every sinne and sincerely purposing and endeavouring to obey God for every sinne is a polluting of our selves and our garments True Christianity stands not in knowledge or profession but in uprightnesse and in study to keepe a good conscience 2 By framing our life sutable and tunable to holy doctrine A Christian then keepes his garment cleane when his life is a patterne of the Gospell and his conversation witnesseth his conversion Hence Rom. 6. 17. the Gospel is called a mould or forme because as a mould or seale leaves behind it a print or image of it selfe on such things as to which it is applyed so the Gospell leaveth a print or impression of heavenly wisdome holinesse and grace in the minde and lives of the godly and changeth them into it selfe as the waxe receiveth on it selfe the Image and print of the seale Not so the Law it commandeth or forbiddeth but leaveth no such print hath no power to change or renew 3 By keeping our selves free from the contagion of sinne in others no way allowing or consenting unto their sinne or communicating in their evill but preserving a diligent watch not to be defiled by others or being plucked away by their errours so to fall from our owne stedfastnesse 1 If this be to keepe our garments cleane then be there but a few names as in Sardi in whom wee may discover this care in this so filthy a generation in which most men nor regarding the place of their profession nor the presence of God and his Angels and servants goe abroad so beastly disguised that a man can scarce know them in the ranke of Christians Yea so myred and moyled are they in their beloved sinnes that they have soyled all their garments their profession and name into which they were baptized Where can a man bestow himselfe and cast his eye in this sluttish age and not see and heare numbers who professe salvation by Iesus Christ But 1 Renting and tearing this holy vestment by cursing swearing blasphemy nay some that bow at the name of Iesus presently sweare by the body blood and wounds of Christ. 2 Others bespawling it with brutish and hatefull drunkennesse by which they wash not onely religion out of their hearts but reason out of their heads and have scarce left themselves men much lesse Christians 3 Others bemyre them with worldlinesse covetousnesse pride cruelty deceit lying that many heathens would be ashamed of them and their religion as savouring more of earth or hell then of heaven 4 Others bemoyle their garments with fleshlinesse adultery fornication filthinesse and uncleannesse in word and deed which ought not to bee named amongst them that name themselves Christians 5 Others by apostacy and falling from their purposes and beginnings of grace welter themselves and garments as swine in the myre and dogges returned to their vomit 2 Pet. 2. 22. Better they had never heard of this garment then to wallow in such filthy puddles of lust and former filthinesse 6 Others that teare
by the holy Scriptures a sweet concord and happy communion with the Saints with whom he fruitfully converseth an harmonicall and musicall peace of good conscience within himselfe which passeth all understanding and all needfull supplies without him both for life and godlinesse 4 By Iesus Christ he hath attained an inexhaust fountaine of Gods love the wealth and rich revenue of precious faith love and all graces heaven to bee his hope and also his inheritance and God himselfe to be his portion in whose love is no lacke in whose presence is fulnesse of joy and to be crowned with immortality and eternall glory the same with Christ our head Now consider if a thousand worlds can afford any one of these contentments or if they all could make a man so rich or happy or if ever thou sawest the greatest Potentate without Christ so rich mighty or glorious as the poorest and basest Christian treading all that vanitie and Mooneshine under his feet 1 To reproove many men who in comparison of the world despise the priviledges in Christ. As such 1 Who for want of â—ound judgemeÌ„t disesteeme the highest state of a Christian weighed with worldly respects preferments Every man makes high rekoning of earthly parentage but scarce one of a thousand cares a rush for the dignity of adoptioÌ„ in Christ as if to be the son of a King were more honor then to be a son of God Earthly preferments ravish and affect men and lift them up above themselves but offer the preferments of the kingdome of heaven to most men they refuse and scorne them How doth it rejoyce mens hearts to see worldly wealth flow in in abundance or when an heritage of a piece of earth fals upon them But how few are of Davids mind who had more joy of heart in the cheerefull countenance of God then others when their corne wine and oyle increased Few are halfe so glad to become heires apparant of heaven 2 Who for want of sound love of Christ plainely refuse Christ for the world As when men lay aside religion good conscience and their duty to get riches and preferments of the world Such as the prophane Esaus of the world who are all for pottage but despise the blessing And the gracelesse Gadarens who as swine still rooting in the earth prefer their pigges before Iesus Christ. And wretched Demasses that forsake the truth to fall to the present world Oh the dayes of tryall will discover a number such But most unhappy of all worldlings are they whose office is to preach Iesus Christ but for wealth and preferments cast off good conscience and the diligent exercise of their callings the right successors of Iudas who must have the bagge and the better to fill it turnes against his Master departs from his calling and so runnes on to destruction Let all of us against this corruption consider 1 That our Lord Iesus himselfe denyed to bee a King and was content to be poore in the world that we might be rich and to be despised in comparison of his office And must it be better with servants then the Master 2 The saints were strangers and pilgrims Heb. 11. 13. If they could not enjoy both religion and riches then they chose religion and good conscience and abandoned honour wealth preferments Moses esteemed Christs rebukes above the wealth of a Kingdome Paul glories in the marks of Iesus Christ Gal. 6. 17. 3 What will it profit a man to winne the whole world and to lose his owne soule This is an unhappy exchange The world lost may be wonne againe 4 The promise is there shall be no losse in leaving all the world for Christ Mat. 19. 29. but great gaine and advantage 5 What a folly were it to bee so affected with the light of the Moone as for it to neglect the brightnes of the Sunne 6 What a confusion were it in the world to offer to set the Moone above the Sunne Such a confusion were it in Christianity to preferre in judgement or affection earthly things before Iesus Christ and things of heaven 2 Let no member of the Church thinke that hee may set the Moone any where but under his feet A sonne of this mother may not set the Moone upon his head by placing his chiefe study how to get and keepe the world and wealth of it Nor in his Iudgement advancing them above their due place but with Mary acknowledge a better part Neither may he set them on his heart by minding earthly things or by affecting and covetous desiring them above better things Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things but in this comparison tread them under his foote and contemne such bewitching vanities The text affords us some motives 1 Because they all resemble the Moone in mutability and ever-changing inconstancy If they or any of them were to abide with us or wee with them there were more cause or colour to allow them an higher place then under our feet but they are al alike fugitive and mutable as the Moone as appeares in this short survay First riches have Eagles wings to fly away Pro. 23. 5. Iob had experience that they were uncertaine riches as Paul cals them 1 Tim. 6. 17. Salomon cals them riches of vanity Prov. 13. 11. And the Apostle Heb. 11. 25. cals their use for a season Secondly honours are as mutable as the Moone Haman the one day was the only man with the King at the banquet the next day he was hanged on his owne gallowes Nebuchad-nezzar advanced himselfe in his grear Babel as if he were a God but the same houre he is cast among beasts Dan. 4 30. Adoni-bezek Iudg. 17. now a conquerour over seaventy Kings and now under the table equall with dogs and eating their offals Great Belizarius the chiefe Duke of all the Romane Empire most potent and glorious in honourable triumphs and victories but spoyled of his wealth by Iustinian accused condemned and had his eyes put out and came to stand in the high waies to beg saying give to Belizarius one token Thirdly pleasures Moone-like goe away by post make love to many like alluring harlots are large in faire promises and winne many to like them and adulterate with them but keepe faith with none It were a vaine thing to expect to hold them if thou hadst the pleasures of Paradise it selfe Pleasures for evermore are onely at Gods right hand Fourthly the life it self passeth as a tale is in a moment changed and who can boast of tomorrow The Moone risen hasteneth not faster to her West and setting then man borne travelleth swiftly to the west and setting of his life Fitfly the whole world passeth away as the Moon is ever upon his speed This old Moone is in her last quarter yea in the houre
of her wane of her change 1 Ioh. 2. 18. And now why should we depend as Pliny speaketh of those shelfishes on the Moone subject to all her changes and not rather set up our hearts and thoughts on things certaine and lasting Why follow wee these false lights which serve to no other end but to seduce their followers The ancient nobility of Rome saith Plutarch used to weare Moones on their shooes that by this Embleme of mutability they should not swell with the glory and greatnesse of their estate A shame for Christians who neither observe that place nor use of the Moone Let us conclude that God in mercy hath made them all mutable and Moonelike that we should not rest our hopes and hearts on such restlesse things nor content our selves with things present if we may call those things present which are alwaies passing away and mutable 2 God hath put them under our feet Psal. 8. 6. thou hast set all things under his feet that we should afford them no place above our feet The croppe of the field the fleece of the flocke the treasures of gold and silver the richest mines in the bowels of the earth the costly and precious Iewels and most orient Pearles all are taken from under our feet that wee might still afford them the right place which God and nature have assigned them Indeed if they were fetched out of heaven we might have them in more estimation Oh how would we then admire them that can so advance them which we see fetcht from under our feet If God had made them our Masters what diligent service would we have given them who can be such drudges to our servants 3 God hath not put in them any such worth or value as the world esteemeth If they were of such worth would the Lord cast them as a musse to all good and bad Were they worthy our hearts surely the Lord would give them as the patrimony and portion of his children whereas he would have few of them encombred with much of them Nay he gives them as wages good enough for servants and slaves as the goods which Abraham gave to the children of the bond-women reserving in the meane time the inheritance for Isaack And as the Moone shines and rules in the night so commonly men in the night of sinne have the most because they have onely portion in the world Iob. 12. 6 The tabernacles of robbers prosper and they who provoke God are in safetie whom God hath enriched with his hand Secondly were they so good in themselves as in mens estimation most men good and bad would not be worse for thē as usually they are For as the Moone in the full is furthest distant from the Sun from whom she receiveth her light and brightnesse so men in generall when they are at the full of prosperity are farthest from the author of it For evill men who are worse by every thing no marvaile if riches be reserved for their hurt What marvaile is it that a spider turnes all to poyson that a wicked man abuseth his ease and prosperity to slay himselfe by them Prov. 1. 32. So wanton children sit and play with fire till they burne themselves Hence is it that commonly they who have most rule over other have the least over themselves and the richest Misers in goods are emptiest of true riches And even good men themselves too often resemble the Moone they can no sooner be full and prosperous in the world but presently admit a decay and wane of their light and decrease in graces Good David in his chase and low estate was as a dead dog in his owne eyes and very mercifull to spare the life of his deadly enemie when he was in his hands But in his full and glory he was not content with all the royalties of his kingdome unlesse Ioab number his people and tell him how many he may command 2 Sam. 24. 2. And now in stead of sparing his enemie he kills his most trusty friend and faithfull servant Vriah Good Hezekiah in his wane and sicknesse was praying weeping confessing and humbling himselfe but in his recovery and health as in his full he is shewing and boasting and priding himselfe in his wealth and treasure which cost him deare This is the case of many private Christians who in their low estate were humble conscionable in hearing reading praying now the world comes on them they are in the full and all in gone And no marvaile seeing even the Church herselfe this woman now clothed with the sunne beganne to decline from her virgin integrity and departing from her Sunne made way to Antichrist when pride pompe ambition and wealth came in request Now she set the Moon above her head till the Sun with his glorious light tooke his leave in which darknesse those famous Churches sit at this day Quest. How may I know whether I have the Moone under my feete or the Moone hath me under foote 1 A note of him that is a drudge and slave of the world not gotten above the Moone is to tread the Sunne that is Christ himselfe under his feet that despiseth the Gospell cares not for his merits for the promises especially the conditions of faith repentance obedience He dotes upon the Moone Christ is a tastlesse name till his soule be a tearing out of his body he will part with nothing lose nothing for Christ. If the Moone be bright the Sunne is set 2 He can treade Gods worship under foote whence the Scripture cals the worldling an Idolater Col. 3. 5. for the service of God and the world can never stand together He that hath the Moone on his head serves another God then doth the true worshipper he sacrificeth as the old Idolaters to the Queene of heaven and not to the God of heaven and behold the Moon walking in her brightnesse Oh how weary is he till the Sabbath be over what a burthen is the time of Gods service What a tedious time is the new Moone and when will it be gone that we may sell wheate and returne to the service of the old Moone Amos 8. 5 3 He can tread religion under his feet and will if occasion be offered For till the moone be under foot he will enjoy the world and by all meanes eschew the crosse he will not suffer persecution for his religion but if the sword be but shaken he wil revolte from his religion Mat. 13. 21. as soon as tribulation comes by by it withers The love of the world hath alwaies been a cause of revolt The love of the world hath made many in these dayes revolt before tribulation come The rumor of trouble is enough to these moonemongers to discharge warne away their religion 4 The wise worldling in whose heart the moone is not set because he knowes not which religion may prevaile will set up the Sunne and moone both together and make an
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
many shall be borne in her The Church typed by Salomons wife hath in stead of parents children whom she maketh Princes in all lands Psa. 45. 16. Cant 7. 2. The navell of the Church is described to be as a round bowle or cup and as a heap of wheat hedged about with Lillies A bowle or cuppe never wanting sweet and gracious liquor A round bowle a capacious figure in signe of fruitfulnesse and equally affected as a round figure to fruitfulnesse on every side Which fruit is to God as precious and fragrant as an heape of wheate hedged about with Lillies Cant. 1. 15. the spouse hath made her bed ready for the sweet embraces of her bridegroome and professeth that her bed is greene for two causes First because of the flourishing of it It must be a greene bed in which Christ himselfe resteth and delighteth It flourisheth with peace There is quiet rest in a pure and peaceable conscience there is in that bed and heart a sweet repose Secondly because of the fruitfulnesse of it It is ever greene by many children daily begotten and borne unto God This doctrine is strengthened by three reasons 1 Because she is the Mother of all beleevers Gal. 4. 26. Jerusalem which is from above is the Mother of us all that is all the elect and beleevers whether in heaven or earth Hence her name is Catholike first in respect of all ages secondly all places thirdly all kindes of persons And therefore it is that the number of her children are numberlesse Rev. 7. 9. I beheld and lo a great multitude which no man could number of all nations kinreds people and tongues stood before the throne with long white roabes and palmes in their hands 2 Shee must needs be a fruitfull mother who is mother to all the Sonnes and Children of God according to that auncient saying Wheresoever God is the father the Church is the Mother so that Not borne of the Church not borne of God And who but she is Mother to all that innumerable company of Saints in earth and in heaven For there is no entrance into that Jerusalem which is above but by that Jerusalem which is from above 3 She must be a fruitfull Mother that doth perpetually bring forth children from the beginning to the end of the world For as Christ is an everlasting Father so hath he an everlasting issue The faithfull are called the seed of Christ begotten by the travell of his soule Isa. 53. 10 11. in whom his dayes are prolonged here upon earth and himselfe being personally in heaven yet continues here in earth to the end of the world in this heavenly propagation Seeing then this is an ever-childing mother that never growes old we may conclude that never was any so fruitfull Never to content our selves with our first birth of our naturall Mother unlesse we be borne againe of this Mother For 1 Naturall birth suppose it never so royall or noble is but of mortall and corruptible seed but this is of seed incorruptible and immortall 2 Naturall birth is from the first Adam in sinne this is from the second Adam in righteousnesse 3 By the first birth we dye because we come of them that have dyed but by this we are quickned never to dye more 4 Naturall birth can onely advance to a naturall happinesse but this to a supernaturall and heavenly 5 By the first birth thou art an heyre of hell and till thou art borne againe canst never see the kingdome of God Joh. 3. 5. by this second to an heavenly inheritance unfading reserved in the heavens 6 The first birth never so glorious and royall shall rot in dust and consume with time this because it is of an immortall seed shall never fayle but persevere to all eternity when time shall be no more Nay further stand not upon it that thou art borne within the Church no nor of Christian parents for it is nothing to be a Jew without if not within it is nothing to be in the Church unlesse thou be of the Church it is nothing to be the seed of Christians unlesse thou be the seed of Christ. The birth of Ismael was as good for parentage as Isaacks both from Abraham But get good assurance that thou art borne of this Mother in which is more honour and comfort then to be the Sonne of an Empresse If thou wouldest be assured of the inheritance get good assurance of thy legitimation for the sonne of the bond woman shall not inherit with the sonne of the free woman Wouldst thou be assured of safetie in dangers and protection in perillous times be sure thou know and acknowledge thy Mother that under her wing and in her lappe thou maiest rest securely seeing that out of the true Church as out of the Arke is no safetie no salvation Qu. How may wee come to know this Mother to be our Mother that we may have comfort of our new and heavenly birth An. The true knowledge of this woman stands in two generals I. To know her the true Mother and spouse of Christ in her selfe II. To know her to be also our Mother 1 The former is so much the more necessary because the Church of Rome not onely a stepmother but a professed harlot challengeth herselfe to be this woman and the Mother of this living child and by fifteene notes as arguments alleadged by her deare sonne Bellarmine De notis Ecclesiae obtrudeth herselfe as the Mother of all beleevers in the new Testament I am not at leasure to unloose all the bundle which perhaps he thought would prevaile by their number if there should be no weight found in them but I wil onely mention the first five and by them we shall easily discerne the rest Bellarmine his first note that the Romish Church is the true Mother is because she is called every where Catholike But this is a false note For 1 A consequence holdeth not from being named to being Christ was called a Demoniacke and Impostor must he therefore be so Rev. 3. 9. Many call themselves Jewes and are not And chap. 2. 2. Some say they are Apostles and are not 2 What where the Churches in the Prophets and Apostles dayes as Jerusalem Corinth Galatia Ephesus Were they not true Churches yet were they never called Catholike 3 They onely thus style themselves because saith the Father Never was there any heresi which did not desire to be accounted and to seeme Catholike But falsely for two reasons 1 Because they have departed from the Catholike faith 2 Because it is but a particular Church if so much and can no more be catholike then a finger can bee a hand or a hand a man True it is that the true Churches doe call them Catholike but how onely Ironically and so that note endeth either in a jest or Irony His second note is Antiquitie which is as deceitfull as the other
Judah in all the 4. quarters of the world Zach. 1. 20 yet vers 21 God hath 4. Carpenters or workmen with tooles and axes to strike off these hornes that is as the dragons hornes are in all quarters to scatter and wast the Church so the Lord hath every where instruments to batter them although the Lord could do it with any one instrument or by never a one yet for the full consolation of the Church he described them to be as many and in as many places to resist and suppresse them 5 Though these hornes of the dragon be many and powerfull yet God doth often turne them one against another as the Midianites swords were thrust into their fellowes sides and shall at length easily and certainly breake all their hornes lifted against him and his Church as in Haman Herod Pharob Iudas Iulian Zenacherib A proofe how he brake in pieces the Antichristian horne in our Fathers daies some persecutors died suddenly as Annanias some with their guts falling out as Iudas some with lothsome excrements finding unnaturall waies by the mouth nostrils some brake their necks some became frantick none escaped without repentance though for a while they held up their heads and hornes aloft Quest. But what meanes may this Woman use against all these hornes for her safty Answ. 1 She must know as all humane power cannot resist those mighty hornes and therefore must utterly dispare of her owne strength for wee fight not against flesh and blood but against spirituall wikednesse also in high places nor against weaklings but against the strong man armed Luk. 11. 21. Who is resolved to keepe his hold against the Prince of the world yea the god of the world and not against one enemie or two but ten horns an infinite army of principalities and powers with all his aids and abettors which are the great and innumerable worldly hornes all at his command against the Church and her Head Jesus Christ What is the world but Satans armorie and our adversaries are not more puissant and numerous as wee are few in number weake in our selves weaker in our sinnes utterly unable to resist their hornes and assaults Impar congressus as Saul to David he is a man of war and the other a stripling therefore we must despare of our strength 2 Fly to the strength of God which wil make us conquerors acknowledge that salvation is the Lords the dragon hath his strength from earth the Woman hath her strength from heaven by prayer David comes to Goliah in the name of the Lord and foyleth him so let us disparing of our selves be strong in the Lord and in the power of his might Ephes. 5. 10. wee shall be able to doe all things through the help of Christ strengthening us Phil. 4. 13. Colos. 1. 11. we are strengthened through him c. 3 The dragon is strong by humane confederacies and alliance we must confederate with God by daily renewing our covenant by faith repentance strengthen our league and union with God who will give us victory through our Lord Jesus Christ. 1 Cor. 15. 57. 4 Leane upon the promise of God who hath undertaken to breake for his Church all the hornes of the wicked Psal. 75. 10. Even all these ten hornes shall be broken distrust not the promise but believe and be safe faith will be an honourable victory for it apprehendeth the power which brought Christ safe from the wildernesse and wild beasts and shall bring the Saints safe through all An admonition to the enemies Psal. 75. 5. Lift not up your hornes high 1 what are they in nature but savage beasts and dragons nay the wildest of the beasts retaineth more goodnesse in his nature then the wicked man doth in his Christ was more safe in the wildernesse among wild beasts then in the world among wicked men the beasts in the wildernesse acknowledge their Lord and hurt not him But if hee come among wicked men Iudas will betray him the Jewes will accuse him Pilate will condemne him the common souldiers will crucifie him Daniell was more safe among the Lions then among his enemies so was Paul too who had better escaped the beasts at Ephesus then the men Lazarus found the dogs more pittifull then Dives The beast knoweth and feareth those that doe him good but these worse then beasts neither know nor acknowledge God nor his people from whose hand and for whose sake they hold all they have 2 What are they in Gods account Obj. He favoureth and prospereth them Sol. Though they seeme to cary all before them and are men of place and power and all men stand in awe of them yet in Gods account they are but beasts amonst men their strength and power but as the raving and pushing of horned beasts 3 How are they crossed in their owne account they shal never have their wils against the Woman nor shall never destroy her faith and fortitude their intended mischiefe shall effect her good By tearing with their teeth they would utterly devoure her but as Ignatius let wild beasts teare and grind her it is but to make fit bread for the Lords table 4 Though now Papists and Antichrists hornes be lifted up God seeth and sustereth and smileth he seeeth and hath let his servants see their day comming the sins of the Church do a little while put it off but Gods word is as a hatcher lifted up to knocke both the head and hornes and the strong arme of God shall make good his word and ere long these tenne hornes shall hate the whore and make her desolate see Revel 17. 16. And seaven crownes on his heads The 5. and last propertie by which the dragon is described is by his great conquest victories together with his high rule and authoritie which he exerciseth and usurpeth in the world against the Church By crownes or diadems is meant 1. in generall the whole kingdome of darknesse which Satan by the greatnesse of his power usurpeth not upon inferiours and vassalls onely but upon the chiefest Monarchs and potentates of the earth whose crownes after a sort become his crownes 2 The many victories and great conquests which partly by fraud and partly by force he hath carried away amongst earthly Princes and carnall professors for who weare crownes but Conquerors 3 Here especially is meant the supremacy or supreme majesty of the Romane dragon or Empire subduing under it the Princes provinces nations by innumerable victories but especially prevailing against the Church and primative Christians as so many Conquerors The number of the crownes are 7. according to the number of his heads and all his 7. heads are crowned because his subtilties have so often prevailed The dragon usurpeth and exerciseth kingly authoritie and regall power in earth by which he often prevaileth against the Woman the Church This our Saviour teacheth both in the style that he giveth him and also by the
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
starres of heaven both in themselves in respect of divine and heavenly light and gifts of wisdome and knowledge especially of sanctitie and heavenly conversation as also in respect of the high regard and reverent respect which faithfull Pastors have amongst true beleevers for as they have the highest place in the Church of God so walking worthy their place they have the highest place in the hearts of beleevers Now these starres set by God in their orbs shining in so high place are said to be drawne downe and throwne to the earth 11. The second thing in the meaning is How the starres are said to be cast downe to the earth Ans. To fal froÌ„ heaven to earth here is not to be taken literally but it is in matter of religion to fall froÌ„ a heavenly profession and hope to carnall and earthly counsels and courses and then the Pastors are said to fall from heaven to earth when they fall backe in their 1. judgement 2. affection 3. practice and conversation 1 Then in judgement they fall and faile when the light that was in them is turned to darknesse when they turne away from divine and heavenly truth to errours lies mens fancies and traditions to doctrines of libertie to please carnall mindes and turne from substance to superstition 2. When in affection they change the love of the word into the love of the world they affect the winning of wealth and ease above the winning of soules in stead of minding divine studies to save themselves and others now they minde earthly things in stead of the love of Christ which they seemed to professe and expresse in feeding his I ambes now they are carried with selfe-love seeking and feeding themselves only here is a lamentable â—all of starres from heaven to earth 3. When in practice they exchange their godlines with gaine their piety and sanctimonie into earthlinesse covetousnesse and worldlinesse their conversation which seemed and should have beene in heaven into earthly fleshly and unfruitfull courses This is a woefull fall of the starres which have lost their station as pernicious to the Church and to theÌ„selves as if the starres in heaven should fall upon the earth III But how or by what meanes could the dragon cast downe such excellent men that shined by the light of holy doctrine and conversation as bright as the starres in the heavens Ans. By his taile by which word are there implied all those base artes wicked instruments meanes by which the dragon casts down the stars and these are three which the word most expresly implieth 1. By force and tyranny Dragons have more force in their tayles than in their jawes and therefore this is a figurative speech befitting the nature of a dragon when by the rage of persecution and bitter war and wrath by their fire and sword and cursed cruelty the dragon forces many of the Pastors who had shined and ought still to have done in their places to fal froÌ„ their shine froÌ„ their doctrine holy professioÌ„ holy conversatioÌ„ first to corrupt earthly doctrine then to corrupt and earthly life and behaviour such as other men of earthly mindes and professions have undertaken and expressed 2. By flattery and insinuations by which as by a dragons tayle the Pastors were beaten downe for as dogs do use to fawne and flatter their masters with their taile so the dragon not by open force onely but by secret fraud and insinuation assaileth the stars namely by many faire promises and sugred perswasions making offers of wealth and preferment favor and what else the world can bestow on her favorites by which meanes hee drew many ambitious pompous and câ—vetous teachers from their former study and care in propagating the truth and from their diligence and labour in advancing the salvation of men unto earthly studies and cares how to build their owne houses and feather their owne nests not caring that Gods house lay waste 3. By poyson and infection much poyson lieth in the taile of a serpent the dragon poysoned a great number more with heresie and poysoned opinions against the truth of Christian religion for which end he daily stirreth up heretikes and false apostles and false teachers who being furnished with all arts to deceive draw a number of the starres away from sound and heavenly truth into the apostasie of earthly and impious doctrines cleane contrary to the Scripture and to the person natures and offices of Jesus Christ. Thus the Prophet Isay 9. 15. saith The false prophet which teacheth lies is the taile calling him so in foure respects 1. For basenesse and contempt let them beare themselves aloft in conceit of their wit and learning and others admiration of them 2. For their base flattery and playing the parasites and sawning upon patrons and Princes as dogs on their masters with their tailes for a bone or a crust 3. For their inconstancy and mobility as a dogs taile wags and moves easily on this side and that so they in their doctrine and conversation are here there and buzzing every where for an advantage 4. Especially for their poysonfull and hurtfull disposition and effects for as venomous beasts hide their venome in their tailes by which on occasion they doe much hurt and mischiefe so false and corrupt teachers by eloquence sophistry and base shifts hide the poison of false and erronious doctrine by which they infect and taint the Church of God for which cause Isa 59. 5. false doctrine is compared to the egges of Aspes which if they bee eaten bring most present death and broken sendeth forth a Basiliske that is is most perniciòus both Autoribus to those that invent and devise them and also Auditoribus to those that receive and digest them it bringeth eternall destruction to both as certainly as if they should eate the egge of a Basiliske which is most deadly of all serpents slaying men onely with her sight and poysonfull vapours that sparkle out of her eyes In the times next after the Apostles at which the spirit of God here more expresly aymeth how the imperiall dragon bestirred himselfe and how many starres he drew down stories are not silent to relate 1. Infinite numbers by persecution as Euseb. lib. 8 cap. 3. when wicked Dioclesian commanded the Christians oratories to be demolished and laid even with the ground the Scriptures to be burnt the Bishops to bee cast in prison and compelled by torments to renounce Christianity and offer unto Idols many suffered death constantly Sed alij infiniti animis prae formidine perculsi facile post primum impetum prorsus tandem succubuerunt In the seventh persecution under Decius we read of Serapion and Nichomacus who through their tyranny renounced Christianity and Cyprian de lapsis lib. 2 cap. 8. mentioneth Enaâ—stus a Bishop in Aftrike and Nicostratus a Deacon who made shipwracke of faith and as starres fell for feare from heaven to earth 2. Many starres
properly ruleth all nations with a rod of Iron Psal. 2. so this sonne of the woman in this verse so as we see a notable correspondence in the birth of this man-childe to the birth of Christ that man-childe who was figured by all those man-children that first opened the wombe under the law so as it cannot be denyed but that this vision looketh backe to the history of Christs birth and is first true in the most and maine passages of it of Iesus Christ And this be named once for all the vision Quest. But is not Christ here directly meant Ans. It seemeth to mee by many strong reasons in the text that Christ is not properly and directly meant by this man-childe for I. If by this man-childe here be meant Christ then by the woman must be meant not the Church as we have interpreted proved but the Virgin Mary as some Papists imagine although even some of them finding many parts of the description of this woman not agreeing to her conclude as Ribera out of Methodius that not Mary but the Church is this woman II. The man-childe here borne is the sonne of the Church but Christ is not the sonne of the Church therefore hee is not this man-childe for Christ is the Sonne of God and the sonne of Mary but not the sonne of the Church nay hee is the Father of the Church Esay 9. 6. and the Church is called his seed Esay 53. but no where is hee called the sonne of the Church nor the seed of the Church III. This woman is said to travell to bring forth this man-childe but the Church is never said to travell to bring forth Christ. Indeed the Apostle Galat. 4. 19. saith Hee travelled in birth with the Galathians to forme Christ in them by his Ministery but not that he travelled of Christ but of them to bring them forth Christians IIII. We must remember that Iohn writeth here a Propheticall history of things to come to passe after his time and not of things formerly passed and therefore neither of the personall nor mysticall birth of Christ for first consider him 1. Personally he was before this time not borne only but dead and risen and ascended to the Throne of God all this was past and Iohn had seene it and needed no new vision to manifest this unto him which he knew before and had so largely described in his Euangelicall Story 2. If wee consider the mysticall birth of Christ in the hearts of beleevers by the preaching of the Gospell this also had beene done formerly in abundant measure and was a thing not to come and to bee done but onely to bee continued so as it cannot bee meant of Christ either personally or mystically V. It will not agree to Christ that is said of this man-childe that presently he was taken up to God after his birth without mentioning any of the great workes for which hee was borne and came into the world for Christ was to doe more than be borne and ascend hee must fast and teach and pray and doe many powerfull miracles and suffer and bee buried and rise and then ascend neither is the word fitly here used to note the ascension of Christ that hee was caught up to the Throne of God as it were by the power of some other for hee is said to goe up Acts 1. 19. and to ascend as doing it of his owne power indeed we weake creatures are said to bee caught up 1 Thess. 4. 17. by a mighty power without our selves as this man-childe in the Text but it is not so with him in his ascending who had all power in heaven and earth Mat. 28. c. last Object But there bee two things in the Text which seeme so proper to Christ as that they cannot agree or be ascribed to any other First that hee ruleth the Nations with a rod of iron and this is Christs property Psal. 2. 9. and cannot agree to any other Ans. All power is Christs originally and primarily but wee may not forget that hee promiseth the same power by Communication to his members Revel 2. 26. To him that overcommeth I will give power over the nations and he shall rule them with a rod of iron not that the soveraign power of Christ over the whole earth is communicable to any creature for none of his Offices can passe from him to another but noteth that beleevers have benefit part in his exaltation and power and therefore wee must not marvell if we finde this power which is properly invested in Christ to be communicated and in part executed for him by others Object 2. But this man-childe is taken up to the Throne of God now who but Christ ever sate in heaven in the Throne of God Sol. In the Throne of Gods right hand as Mediator and head of the Church in heaven properly so taken onely Christ sitteth and no other creature man nor Angel but the Throne of God in Scripture is taken mystically and figuratively for 1. There is an heaven upon earth the Church which is many times called by the name of heavē as in this Chapter And a kingdome of grace in which the Lord hath set up his Throne unto which he lifteth whom hee pleaseth now wee are sonnes of God 1 Iohn 3. 2. Ephes. 2. 5. 6. Now we are saved by hope Rom. 8. 24. 2. Heavenly glory is called figuratively a Throne wherein howsoever Christ only sitteth by his owne right and priviledge yet the Saints also by communication and participation are admitted to sit on the Throne with him as members with the head Rev. 3. 21. To him that overcommeth will I give that he shall sit with me on my Throne as I overcome and sit with my Father on his Throne Thus the twelve Disciples are promised to sit on twelve Thrones and the twenty foure Elders representing the Church of the old and new Testament sate upon twenty foure Thrones Revel 11. 26. so as this is no barre but some besides Christ may be meant by this man childe 3. In the worldly administration howsoever the kingdome and Throne be the Lords and all power belongeth unto God yet it pleaseth him in the government of the world to take up Rulers and Princes after a sort into his owne Throne and setteth them in highest place next himselfe to rule over the Nations and putteth a rod of power into their hands investing them not with his power onely but with his name also I said ye are gods thus he taketh them into his owne Throne putteth on them a part of his owne Majesty whereof their Thrones and Seates carry a little representation and in this sense is this phrase here taken Having shewed that this man-childe is not to be meant of Christ and answered the objections that have caried some to that interpretation let us inquire who he is and looking neare unto the Text and scope of the place the series of times
the cause deserving them they are light and short 4. Not to sense but to faith they are short which apprehendeth Gods favour presence and promise of a good issue 5. Not in the glasse of the law but in the Gospel they are short in Christ his sweetning them sustaining us and shortning them 6. Not in respect of the terme of this life for so they are long but in respect of aeternall glory and rest following them they are but a moment Long and durable sorrowes are no signes of Gods hatred Eccles. 9. 1. for then the Church could have no certainty of Gods favour say not with thy selfe none was ever so afflicted with long and bitter sorrowes and God is gone for ever and a day and his mercy is cleane shut up in displeasure but consider 1. He left not the Church in this long tryall in so dreadfull and forsaken wildernesse the Arke was safe on a world of waters 2. Whether thy sinnes have not been long a growing on therefore they will not hastily away but are like spots long settled in cloth and require much scouring and rubbing 3. Whether ever thy heart and joyes would bee pulled off the world if the Lord should not with strong hand force thee out as Israel out of Aegypt dealing as the nurse weaning the childe being fond on the breast layeth mustard on it to make it distaste it 4. Whether thou hast not more cause in durable tryals to suspect thy want of love to God rather than Gods want of love to thee and whether thou hast not with thee harde knots that had neede of hard wedges To terrifie Gods owne children from presuming either to attempt or hold any of their sinnes embolden not thy selfe to sinne because thou art neare or deare to God for 1. Hee lookes to have more service from thee that standest nearer him in profession than others his eye is most on his garden and hee will bee sanctified in all that come neare him if thou wilt grow wilde it were good for thee to stand in the waste and not in the profession 2. If thou wilt hold thy sinne against him thou shalt know that though hee will not take away his grace so he will not take away his rod. Comfort the godly in their tedious and durable tryals 1. Though they belong yet the Lord supplyeth them all the time with needfull supplies and comforts hee sendeth none into the wildernesse to famish but to feed them and what comfort so ever they want yet they want not the two witnesses for if she did she were sure to perish yet were shee not sustained by the word the Lord Iesus should bee quite cast out of his possession and so lose his kingdome on earth which cannot bee 2. How long so ever they bee they are all determined by God for entrance continuance and conclusion there is a certaine time which they shall not passe for hee that setteth the bounds to the raging Sea hath set bounds to the raging of devils and wicked men and saith thus farre they shall come and no farther and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate which shall be as an harbour or haven so much more sweet and desirable as the waves and billowes of a trouble some sea have been dreadfull and dangerous As there is an houre for the entrance of power of darknesse Luke 22. 53. so it is appointed for durance Exodus 12. 41. wee have seene a great part of these yeares passed and they draw to expiration therefore doe the enemies of the Church bestirre themselves because the time is but short yet this time is determined when the Church shall be eased Vers. 7. And there was a battell in heaven Having largely described the combatants in the former part of the chapter now the Spirit of God commeth to declare the battell it selfe unto which there hath been such preparation and this is no small controversie or trifling conflict but the greatest battell that ever was fought in the world and that in three respects 1. In respect of the place other battels are fought on earth but this in heaven not the heaven taken naturally but figuratively not in the highest heaven which is no place of dragons or quarrels but in the heaven on earth which is the Church militant called by the name of heaven as we have shewed verse the first for many reasons 2. It is great in respect of the armies whether we consider the greatnesse of the Generalls Michael the dragon or the valour or numbers of their forces for both these Generals come with their Angels which are great in multitude in power 3. Great in respect of the quarrell and cause namely whether Iehovah or Iupiter bee superiour whether Christ or Beliall whether Christianisme or Paganisme must prevaile whether Christian religion or Idolatrous worship bee more ancient more venerable more ample and of more worthy respect and acceptance This Verse propoundeth 1. The battell And there was a battell 2. The armies Michael and his Angels The former part predicteth this feirce fight where for the meaning are four Questions Quest. 1. Why I call it a prediction or prophesie being delivered in the time past and not in the time to come it is not said there shall bee a great battell but there was as if it had beene past rather than to come Ans. The manner of the Prophets in speaking of future events is to propound them in the time past Esay 53. 5 6 7. 1. For their more evidence and certainty in themselves as surely they shall come to passe as if they were past already 2. For the surer confirmation of the faith of the Church who are bound as certainly to beleeve bee they never so unlikely as if they were past already 3. That wee might more easily conceive of the words of the Prophets to be true and the word of God to whom past and present are both alike and who hath power to speake unto us in what manner himselfe pleaseth Quest. 2. Of what battell is this to bee understood Ans. 1. It is not to be meant of that battell between Michael and the dragon in the wildernesse for that was past but this was of a future event after Iohns time and that battell was betweene the Generals onely 2. Neither is it to be meant of that perpetual war in the militant Church between the elect and the reprobates both men and Angels which hath continued in the severall ages of the world from the beginning under the conduct of those great Captaines Christ and the dragon for this here is of a warre not yet begun when Iohn prophesied but that was 3. We properly understand it of some speciall and notable part of that warre which in the spring of the Euangelicall Church Satan raised to the overthrow of the salvation of it Now whether the Spirit of God had an aime at the warres of
Theodosius and Kings and Queenes that are nursing fathers and mothers to the Church as also godly Pastors holy Martyrs zealous professors to all whom sometime the name of Angell is ascribed in the Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety for he is the Lord of the holy Angels wicked men and Angels are retainers these of his house 3. Their whole service is due to him their Lord as of duty for himselfe in his one right Ob. They are called our Angels Mat. 16. 27. Ans. They are ours by speciall commission and direction from him ours onely for his sake our head and ours by his charge because wee are in communion with him Quest. 3. Why are his Angels here taken in with him to get victory over the dragon doth not hee treade the wine-presse alone or doth he need their aid or assistance Rev. 19. 15. Ans. 1. No he is the strong and armed man who alone entreth into the house of the strong man and bindeth and spoileth him neither needeth hee the helpe of any creature to whom is given all power in heaven and earth but yet quorum opera non indiget eorum ministerio utitur he pleaseth to use their Ministery not for his necessitie but for their honour incouragement and remuneration 2. There is a twofold battell 1. Of Christian redemption 2. Of Christian exercise In the former onely Christ standeth against the dragon and no Angell can stand in the battell but in the second Angels stand and men fight and resist and in the strength of the Lord represse and overcome the dragon 3. Though our Lord overcommeth the dragon alone in plaine field and single combate Mat. 4. yet it is not for the honour of the Captaine to bee without an army to lead and traine 4. Having an army of stout and couragious souldiers Angels in earth as well as in heaven he would leave them some remainders some tayle of the dragon some temptations some sufferings of Christ to bee fulfilled in the members with which hee will have his servants exercised and their fortitude tryed and put forth for how unseemly unglorious is it that an army of such power lead forth in the field should stand idle and onely look on their Captain fighting and themselves never come in to strike a stroke Here I might enter into a large discourse of the fight of the good Angels under Michael against the dragon but intending duties nearer our selves I will winde it all up in this one doctrine Seeing that all the godly are included under Michaels Angels learne That every good Christian must joyne himselfe unto the good Angels in the fight against the dragon under the Lords standard In the prosecution of which consider 1. The reasons why 2. The manner how 3. The Application If the Angels therefore fight against the dragon because the Church the party afflicted and oppressed is the Spouse of their Lord and head and members of his body much more ought we to joyne with them that professe we are these Spouse and members seeing that Michael is in a nearer bond our head than the Angels hee is their head by government and confirmation but ours by union and influence having taken our nature on him and not theirs 2. If they intend their office and calling in which they abide and are confirmed by grace which is to take part with the Church in this her military condition and come in for her succour in her assaults much more must we stand against the dragon whose cause and quarrell it is for should they stand in our quarrell according to their charge Psal. 91. Hee hath given his Angels charge c. and shall we leave it shall they sticke to it and shall wee fall from them and our selves too 3. Another reason that moveth them to fight against the dragon is their most ardent desire to promote the glory of God and uphold the true worship of God which is the beauty and safety of the Church wherein as in a glorious temple the Lord sheweth himselfe glorious And ought not we much more stand out against the dragon who are part of his Temple assaulted by the dragon to the end that both Gods glory in us and wee our selves might not be dishonoured 4. They thus stand in the fight because they not onely unfainedly love God above all according to the law even in the most perfect love that the creature can imbrace the Creator withall according to which perfect love their whole will is wholy conformed to the will of God else could they not bee happy but also because they sincerely love the Saints as themselves because they see them loved of God and elected to eternall life to bee partakers of the same heavenly inheritance with themselves The effect of this love is to desire and promote the salvation of the Saints to rejoyce in their attaining it to be sad in their manner for their sinnes impenitency and evils inward or outward Ought not wee out of our love to God and our owne salvation cleave unto God and resist the dragon resisting them both II. The manner How doe the good Angels fight against the dragon for the Church 1. By setting themselves as a strong guard round about the godly and pitching their tents round about them where Satan pitcheth his forces against them to protect their persons Psal. 34. 7. they still by their power and care thrust aside dangers Exod. 14. 19. the Angell that went before Israel when the Aegyptians pursued them went behinde them betweene the army and them When Elisha was beset a Mountaine was full of horses and Chariots 2 Kings 6. 17. If Daniel be cast into the denne the Angell shutteth the Lyons mouthes If Lot bee in danger the Angell draweth him out and can doe nothing till then If the three Children bee cast in the furnace the Angell is there as soone as they to suspend the fire from burning them Dan. 3. 2. By assisting the Ministery sundry wayes 1. They delight to bee present to behold our order and ordinances which else the dragon would soone overthrow 1 Cor. 11. 10. 2. To assist and relieve the faithfull teachers opposed and resisted most by the dragon as the Angeli helped Peter out of prison Acts 12. 3. In resisting false worshippers and removing occasions of idolatry so the Angell would not have Moses body knowne where it was buried Iud. 9. 3. By resisting and crossing the plots and purposes of the dragon Numb 22. 22. the Angell resisted Balaam in the way wherein he came forth to curse Israel 4. By supplying the Saints with needfull helps and comforts in their wants and faintings so the Angell fed Elias 1 Kings 19. 5. so the Angell shewed Hagar the Well and gave her wholesome counsell Gen. 32. 2. 5. By conveying them safe through the world and carrying their soules to heaven at their death thus the Angell
led Israel thorow the wildernesse and led them unto Canaan and that they convey their soules to heaven is apparent in Lazarus III. To apply this doctrine to our selves Wee must learne not onely to stand with the Angels but as Angels in this fight against the dragon Quest. How Ans. Resemble them in these things I. In acknowledging Christs principality who is the onely Michael and that in two things 1. As they serve and stand before him expecting commands from him subjecting themselves unto him as their King and head of the Church so must wee much more depend upon his mouth and as members yeeld free and ready subjection to this head the souldier must stand in whatsoever dangerous place and service his Generall commandeth 2. As they returne to give him a reckoning of their service and affaires as Zach. 1. 11. so must we attempt nothing but what wee may bring in reckoning to him the Iudge of quicke and dead Papists tell us of another Michael a created Angel and of a third a created God and a Creator of God at Rome and all must be subject to our lord god the Pope but the Scriptures shew none know none but Christ. II. Wee must as they contend for the Church and her causes which must manifest it selfe and bee stirring in foure things 1. In maintaining the faith once given to the Saints Iud. 3. this truth is the Churches patrimony wee must not lose a foote of it if Antichrist or Tyrants or Papist would rob us of it if heretiques or false teachers or ambitious men would blinde or corrupt it we must stand for it and hate the doctrine of the Nicholaitans and Antichristians which the Lord most hateth 2. In upholding the purity of Gods worship detesting and resisting to our powers all idolatry and removing all occasions and reliques of idolatry bee they never so openly guided and generally approved or applauded The Romanists devise many wayes to bring in their dragon againe and happy it were if we were so wise to shut up all wayes leading into this Romish Aegypt againe 3. Wee must contend to uphold a true and faithfull ministery delight to be present in the same with them and profit by it as they doe Ephes. 3. 10. the wisedome of God in the Church is made manifest to them thus doe Michaels Angels and they are no Angels on Michaels part that neglect or maintaine not to their power a godly Ministery and whose Angels are they but the dragons that resist oppose and shamelesly and publikely move and strive to cast downe and cast out their painfull and faithfull preaching and preachers of GODS word from amongst them there is no one businesse in which the Devill bestirs himselfe so much as in this and whosoever doth this worke is as Elimas a childe of the devill whose proper worke he doth and an Angel of the dragon for where did ever Michael and his Angels plot and contrive against the word and the servants of God 4. We must to our power stand out against the opposers and the resisters of the Church of God and the grace of God If any Balaam come forth to curse Gods people Michaels Angell will resist him and put him to the wall If we would avoid the curse of Meroze Iud. 5. 23. we must come out to helpe Gods people against their enemies Michaels Angels will not abet their enemies nor are so subtle as either to ioyne on the stronger side or not to shew themselves in the causes of the poore despised Church 5. As the Angels we must both aime at the perfect love of God which will bring our wils into conformity to his will for what wee shall doe in our Countrey we must doe walking towards it in the way as also doe all good to godly men entirely loving them the Angels compasse them cover them comfort them helpe them in the way and bring them on to heaven so must we if we be Michaels Angels imbrace the Saints with fervent love every way furthering their salvation they bee the dragons Angels that scorne them disgrace them cast them out accuse them thus doth these accusers of the brethren plainely bewraying on what part they stand and that they have abandoned Michael for their Generall to stand in the Camps of the dragon Vers. 7. And the dragon fought and his Angels Wherein consider two things 1. The actors The dragon and his Angels 2. The action They fought I. The actors are either 1. The Generall of the field which is the dragon 2. The Army or Band the dragons Angels This dragon the Generall is the chiefe of devils and head of wicked Angels called by Christ Belzebub the Prince of devils the Prince of this world Iohn 12. 31. for there is a kinde of order amongst devils because 1. God both acteth and permitteth all things ordinate because he is the God of order and hateth confusion in any of his creatures 2. Because of the superiority and inferiority amongst them expressed in the relative his Angels that is such as departing from his subjection whose once they were are voluntarily turned away unto the subjection of another head and Commander 3. As there is an head and leader amongst robbers and rebels so of this wicked rout whose chiefe is not Prince of order but of disorder and rebellion against God and an head not in respect of dignity or excellency but in malice or wickednesse going beyond all other in the highest sinnes against God and Iesus Christ. II. In the Band or Army are 1. Persons 2. The number 3. The union all in the Text. 1. The persons Angels 2. The number Indefinite 3. Their union in their conjunction I. Persons are his Angels who are of two sorts wicked spirits and wicked men 1. All those wicked spirits that fell with the dragon who kept neither their first estate nor habitation Iude 6. 2. Wicked men are included under the ranke of his Angels for it is usuall in the Scripture to call not onely devils but men also who are ruled and led by them by the name of Angels and that wicked men make up this army as well as devils is more manifest than doth need proofe And because their Captaines or Leaders are of the same kinde with common souldiers they all often carry the same name of devils but see this in sundry sorts of wicked men 1. Wicked Tyrants and persecutors that waste and spoyle the Church Pharaohs Assurs Chaldeans Romans Turks Antichrist all are wicked Angels for so Prov. 17. 11. the executors of Gods or mens justice are called Rev. 20. 7. the loosing of the Devil to deceive the people is the power given to the Turke to oppresse the world for the sinnes of it against the Gospell Re. 9. 14. the foure Angels loosed were the foure Turkish or Mahometan Nations that dwelt about Euphrates Turkes Tartars Sarazens and Arabians who with huge armies subdued the third part of the world Rev. 2. 10. The devill shall
up to hatefull things condemned by themselves to drunkennesse filthines usury base and shamefull courses that their name stinkes as a Candle sluttishly put out not after but before they are put out that all men may see them cast out of their place parts before hand and if the wicked servants talēt be taken from him what remaines but the other part of the sentence Cast him into utter darknesse Mat. 25. 30. 2. Another note of a man whose place shall not bee found is hee is one whose place is not found amongst Gods people in his House and ordinances Cain as vile as hee was being cast out from the presence of God complaines of a miserable case many outcasts now wilfully excommunicate themselves and please themselves in it their owne hatred of grace hath cast them out from Gods people and worship already Gods house hath already spewed them out as unworthy of the fellowship of Gods people and whither are they hastening hee that will not abide to have his place found amongst Gods people shall one day have his wish his place shall never bee found among them Thirdly a man blowne about as chaffe and dust already shall never have a stable estate hereafter as I. If any bee carried with every blast of false doctrine as unrooted unsetled in the faith never was there change of religion but Satan raised false teachers and seducers who did privily bring in damnable heresies such as Iannes and Iambres that resisted the truth and carryed away numbers from the truth themselves first carryed away by the deceit of Balaams wages beware of such Popish Pedlers that helpe to sell the people of God into the hands of the cursed Babylonians Ieremie describes such 1. They cast aside the Word of God and deliver their owne dreames chaffe instead of wheare they bend and straine their wits to looke out vaine and foolish things causes of banishment Lam. 2 14. 2. They are described by their intolerable Iesuiticall lying fathering that upon the Lord which the Lord never spake where doth the Lord in al◠the Scripture enveigh against the powerfull frequēt preaching of his holy word Shall we beleeve he speaks from God who cryes out of too much Preaching I must beleeve that his eyes are sore or bleared who cries out of light how can a Torch-light be welcome to a company of theeves or robbers how can the light of the word be welcome to Atheists Papists and Iesuiticall spirits who would robbe the Church of the word of salvation 3. They are described by hucksterly blending the wine of Gods word with the puddle-water of humane inventions watch them and disclaime them that would sow our field with the miscelen of Popery who like their Jesuiticall friends with one wipe will cast out all the reformed Churches from being the true Churches of God with whom wee have joyned as sisters ever since the restoring of the Gospell as in the harmony of Confessions appeareth with another overthrow the better halfe of the fourth Commandement as their friends cast out the whole second Commandement and as like the Jesuites as may bee cast dirt and foame upon the faithfull able and zealous Preachers because they see them stand in their light as the greatest opposites to their Popish projects Well for giving heed to such deceitfull Prophets the Lord threatneth Ierusalem to wipe her as a maid wipes a dish If we would not be cast out of our places Churches let us beware of such locusts whose property is to eate up every greene thing Rev. 9. 4. especially beware of the delusiō of Antichrist who is that beast that must goe into destruction and the King of these Locusts for how shall they that adhere to him stand or bee found in their place when his place shall not be found II. The like of one who is carryed away with the blasts of temptation from sinne to sinne having no stedfastnesse in a good course None can bee established by iniquity III. The like of them that are carryed away with Apostasie from good beginnings without constancy in their hearts or mouthes or good actions such withered leaves are blowne away with windes Psal. 1. And IIII. Of them that runne after the world setting their hope and heart on earthly things for how can such a ones place be found when earth and heaven flies away and their place found no more Revel 20 11. when all Ilands and Mountaines shall not bee found Rev. 16. 20 Vers. 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world hee was cast out into the earth and his Angels were cast out with him This Verseis a large confirmation or interpretation of the former and in it are foure parts I. A large description of the party overthrowne the grand enemie of the woman and that by two arguments 1. His names and titles which are foure 1. The great dragon 2. That old serpent 3. The devill 4. Satan 2. His effect he deceiveth the whole world II. The manner of his overthrow He was cast not downe but out III. The place designed whither he was cast into the earth IIII. His company and associates in this overthrow and his Angels with him First of the description Quest. Why is the Spirit of God so large in it Answ. 1. That we should not mistake the enemie overthrowne and conceive of any naturall or physicall dragon in proper sense 2. That wee should not doubt of the truth of the overthrow For the meaning of the names I. The great dragon is the arch-enemie of mankinde who had in all ages by his instruments oppressed and outragiously wasted the Church but especially as wee have seene in this Text by the great and prophane power of the old Romane and imperiall dragons in whom he had ruled at his will tyrannized over the woman spreading upholding all Idolatry blasphemy heresies and plotting dēvising and executing all injustice tyranny and barbarous immanity against her this dragon is now cast out of whom and his greatnesse wee have spoken at large verse 3. and will neither repeate nor add to that discourse II. The Title is The old Serpent where 1. His nature 2. His adjunct His nature he is a serpent First because hee hid and covered himselfe in the serpent in his first stratageme against our first Parents Secondly because of his serpentine disposition in two things 1. His poyson and malice both in the fountaine and streams for in his owne nature his poyson is alwayes ready as in a fountain and in his effects it runneth incessantly as in full streames first and principally against Christ the Head of the Church and then against all the members for the Heads sake His speciall hatred is against Christ for as the serpent carries a most deadly antipathic and fight against the Hart or Hinde so this serpent against Christ who is aijeleth hashahar the hart or hinde of the
aske it of God Iam. 1. David prayeth God to turne Achitophels wisedome into foolishnesse and so it was God onely can make us wiser then this our enemy therefore as a child the weaker it feeles it selfe the faster hold it layes on the hand of the father so let us on our heavenly Father 3. By sticking to the Word Psalm 119. 24. make that the man of our counsell which onely can make us wise to salvation By this David was wiser then the ancient then the counsellers By this all the serpents stratagems are discovered and diverted 4. Grow up in the feare of God which is the beginning of wisedome This stands not in contemplation but operation rectifying the minde affections actions and is nothing but an upright endeavour to please God in all things A good understanding have all they that do thereafter II. Against the sting poyson and biting of this serpent 1. Let us looke to the brazen Serpent Christ that wee may be both healed and saved No other sight but this can ease us not gold not silver not lands nay not heaven it selfe without Christ nothing but Christs blood The Israelites must bee cured onely by looking the Christian by beleeving 2. A speciall preservative is prayer The policie of the weesell is that knowing the serpent will set upon her and that hee cannot abide the sent of Rue which wee call herbe-grace shee runnes and eates of that herbe and so the sent of it drives off the serpent so wee being sure to be set upon by the serpent who is too strong for us must runne to this herbe-grace and let our dayly and fervent prayer be as Rue against him Thus are wee taught to prevent temptation by praying not to be led into it 3. Daily apply the vertue and power of Christs death to the cure of thy sinne The Harts horne burnt is of power to drive away the serpent and a good antidote against his poison Christ is this Hart or Hinde his horne is the power of his death this horne burnt or parched on the crosse with his Fathers wrath is the onely antidote against the malignity of Sathan III. Against his satanicall opposition and enmity be sure to get God thy friend if God bee with thee Jesus Christ for thee the Spirit of God within thee who can be against thee Rom. 8. 31. If God be for us who can be against us And if Christ be dead and risen for thee who can lay any thing to thy charge verse 33. 34. Now God is with thee so long as thou art with him for hee leaveth not those who have not left him first IV. Against his accusation get 1. The testimony of thy conscience excusing thee that no sinne is unrepented 2. Corin. 11. 12. 2. The testimony of the Spirit that thou art the Lords and in Jesus Christ and then is no condemnation Rom. 8. 1. 3. The Lords justification of thy uprightnesse Iob 1. By fearing God and departing from evill This of the names The second argument by which the Dragon is described is his effect that hee seduceth or deceiveth the whole world where foure things for opening the words I. What is it to seduce Answ. In proper speech it is to mislead or draw a man aside from the right way into some by-way and is a Metaphor taken from travellers or passengers who being ignorant of the right way are led aside into error and wrong wayes Thus the dragon after the way of God had beene propounded to the world in the preaching of the Gospell and Jesus Christ had beene published the onely Way by whom wee can come to the Father by all meanes would shut up this way to heaven and did draw aside the world from the true worship of God to idolatry and false worship of idols and heathen gods and from the embracing of Christian religion to Paganisme and Heathen rites so as the very name of Christ should be extinct if it were possible This is the seduction of the dragon which he incessantly labours in as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false religion II. The persons that are seduced are the whole world alluding to his generall seduction and surprising of all mankinde in our first parents as also the generall corrupting of true religion in the daies of Noah when all flesh had corrupted their wayes and were destroyed by the deluge But by the whole world or earth are meant the reprobates or earthly minded men who intended the world and minded earthly things with contempt of heavenly These were the dragons prey for their multitude called the whole earth For first it is not possible the elect should bee seduced Matt. 24. 24. 2. They are onely in the world but not of the world they are not the earth while they are in the earth nor parts of it but citizens amongst Saints and of another corporation 3. The dragon cannot go beyond his commission which reacheth not to any elect but onely to those who by the just decree of God are given up to his seduction and their owne destruction Rev. 9. 4. The locusts are sent out with a limited commission they are commanded not to hurt the grasse of the earth nor any greene thing that is the elect who have any appearance of true grace these are not to be wounded with the keene stings of their damnable errours and devillish devises but onely the reprobate who have not the seale of God in their foreheads And Revel 13. 13. who be they that worship the beast but they all they and onely they that dwell upon earth earthly men who have no part in heaven whose names are not written in the booke of life III. How or by what meanes doth the dragon seduce the whole earth Answ. Hee hath many wayes some without us and some within us Without us especially three 1. Hee deceiveth by false doctrines errours heresies and lies in which sense Antichristianisme is called the deceiuablenesse of unrighteousnesse 2. Thes. 2. 9. because under pretence of truth and Christianity it fights against Christ and his truth Thus was Ahab seduced by foure hundred false prophets Thus Elymas seduced the deputy and resisted Pauls doctrine and Paul cals him the child of the devill Acts 13. 10. and so be all they that disswade others from hearing the truth II. He deceiveth the world by impious frauds diabolicall impostures and prodigious workes for the confirmation of error Reuel 13. 14. the beast did great wonders to deceive them that dwell on the earth by signes as to make fire come downe from heaven and the like This beast is Antichrist and that false prophet Revel 19. 20. who wrought false miracles by which he seduced those that received the marke of the beast Hee shall do great wonders to confirme a deceivable doctrine yea even call for fire from heaven Which though Bellarmine to free his Pope
from this marke of Antichrist saith the Pope never did yet it is truly verified of him both in mysticall and literall sense 1. In the true and mysticall sense for this booke hath as many mysteries as words by fire from heaven in Scripture is meant Gods wrathfull vengeance executed upon sinners called the fire of his wrath In this sense the Popes flatterers call them gods of revenge Hildebrand in an epistle to the Germanes having excommunicated Henry the fourth called him afflatum fulmine smitten with a thunderbolt Here wee have the Pope confessing that hee brings fire from heaven Did they not vaunt and Kings and people feare that being stricken with the bull of excommunication they were smitten with a divine revenge as with fire from heaven 2. In the literall sense boast they not of Zachary the Pope as hee was in his progresse to Ravenna that in the day he was protected with a cloud from the heat of the Sunne and in the night armies of fire in the heavens gave him light What shall I speake of the fiery streames which they say have reached from heaven to earth to point out the lost host as was wont to be read on Corpus Christi day What of the fiery tongues which they fetched from heaven on some of their Saints to make them equall with the Apostles or of the fire from heaven to destroy the enemies of some of their martyrs Their Legend is full of such fables but this shall suffice for the pointing of Antichrist of Rome by that wonder in that text which is true both in the true mysticall sense and in their false literall But these are called lying wonders and collusions 1 In their originall they proceed from the father of lies who is a lying Spirit in the mouthes of all false Prophets 2. Their matter is lies appearances juglings at best wonders not miracles such as Iannes and Iambres seduced Pharaoh withall 3. Their end is lying and seduction confirming lies idolatry superstition and apostasie so leading and settling men in errour for destruction III. The Dragon seduceth numbers by open tyranny and persecution we see how the apprehension of Christ drove away all his Disciples for a time and how the fanne of tribulation blowes away the chaffe from the wheat for ever And thus the whole world was seduced here in speciall manner being forced by open tyranny and rage of the Imperiall Dragons to the levell and prescript to the rites and religion of heathenish and idolatrous Rome Thus hee seduceth us outwardly Within us he hath many meanes and wayes to seduce us as 1. By exciting and stirring our originall sinne blinding our mindes with clouds of darknesse and our understanding with mists of errour working on our wills to embrace things whith corrupt judgement directeth unto stirring our affections to rebell against right judgement and will And thus hee seduceth us by our selves Iam. 1. Every man is seduced by his owne concupiscence 2. By working on our naturall faculties both our spirits and senses Hee knowes how to dull our spirits and make us drowsie and easily give off in any good meditation or service And contrarily hee can refresh and excite them in evill to make them watchfull and of long continuance and constancy in such objects And for our senses hee can draw the eye to behold wishingly the forbidden fruit the eare to set open it selfe to receive lies and slanders the tongue to blaspheme curse sweare lie and revile the smell to wind a commodity which must be compassed by oppression wrong or the like 3. By finding out our inclinations and intents and purposes that he may suggest according to those inclinations as it were hanging his weight upon us to force our owne disordered motions Thus hee doth and can out of our owne universall corruption and from observation of our counsells speeches and gestures lay fit traines for us first receiving true intelligence from our selves by observing our motions lusts affections and then sits himself down in counsell with us in our secret chambers in all our consultations of sinne himselfe being the President of our privy Councell 4. By sweetning his allurements so as no temptation is so bitter or poysonfull against God or man but hee can guild and sugar it and then layeth them in secret and in the darke so as we easily take and no sooner take than are taken by meanes the waters are both stolne and sweet IV. The last thing in opening the doctrine is the reasons why the dragon seduceth the whole earth Namely 1. The just judgement of God upon the world for the contempt of his word and the unkinde usage of the Gospell by which the world meriteth to bee seduced see 2 Thess. 2. 10 11. 2. The desperate wickednesse of Satan 1. Proclaiming open warre against God and withstanding the word of God the faith of men the glory of Jesus Christ. 2. Exercising incessant fury against mankinde all which he seeketh to bring back into his owne damnation 3. Advancing himselfe in his horrible pride to enlarge his owne kingdome to establish his greatnesse upon earth and to shew himselfe the Prince of the world In the generality of persons that the whole earth is seduced by Satan wee learne First how false a note of truth a multitude is the way of the world is the way of errour and of seduced persons to destruction rather conclude with our Saviour the multitude walkes in the broad way but strait is the way that leadeth unto life and few finde it The wisedome of a Christian is not to number voyces but weigh them and not to looke who goe in the way so much as in what way wee goe neither to hold it a good plea I did but as the most did seeing the whole earth is here seduced and deceived Secondly marvell not that many bee seduced and carryed away from God and his truth into so grosse and palpable errours seeing the dragon seduceth here all the earth 1. It is a generall but a righteous judgement of God to give up them that love seduction to be willingly blinded and carryed to destruction 2. Heresies false doctrines and delusions are just punishments of the contempt of the Gospell and word of truth 3. The world is the Princedome of Satan he must prevaile and command his subjects and tyrannize over all earthly and worldly minded men Let us not marvell that Papists are so resolute in such horrible delusions not onely against the cleare light of the Scripture but against common sense as stifly to maintaine transubstantiation judicial forgivenesse of sinnes by a Priest purging of sinne by penall workes and satisfactions salvation by merite of workes worshipping of Angels Saints Images Crosses crusts blocks stones and a thousand such senselesse dotages seeing the Lord hath smitten them with blindnesse that they cannot see the truth Let us not be moved that Popery doth so prevaile in all Countries that Princes and people learned and unlearned
joyne to it For efficacy of doctrine is no proofe of truth because there is an efficacy of errour by which the dragon prevailes against all the earth But is the doctrine effectuall to turne men from the power of Satan to God then it is true not else Nor yet be much dismaied that among our selves after the knowledge and profession of the truth so many should turne away to Popery and are seduced by Priests and Jesuites for how can a carnall doctrine but prevaile among carnall men what looke they after in their religion but men on earth at Princes lawes times persons and earthly respects not one of them after God or his word or rules of direction from it but hate the Scripture as a theef the gallows their Religion then must needs be good But none are altogether given up to Antichristianisme but they they are first given up to Satan to bee seduced Oh that Papists would heare and lay to heart that they are pitifully seduced by the chiefe seducer under Satan which is a plaine signe of perdition for among whom doth Antichrist raigne but onely them that perish Rev. 14. 6 How can they expect to raign in the heavenly Jerusalem with Christ who stick in mysticall Babylon unto Antichrist how shall hee triumph in heaven with Christ that fights on earth for Antichrist But well may we with a sea of teares take knowledge of the generall sinne of our land in the hatred and abuse of the light and bringers of it for which the Lord may justly deliver us up to delusion and efficacy of errour and if we goe on resolved to give no better entertainment to the light the Papists themselves are not more effectually deluded in maine points than it may please God many among us may bee Finally marvell not that so many great wise and learned men in the world oppose resist the truth plot cōtrive against Gods Ordinances servants for how can earth but stand in opposition to heaven they are but pieces of earth and of the world delivered up to Satan to deceive earthly affections lusts motions desires carry them away earthly policie dignity favour ease wealth is all they aime at their way and their end earth is their portion and they the dragons for the dragon seduceth all the earth and only that Doth any resist and oppose heavenly doctrine he is earthly-minded he savours the earth some base lust or sinne is the dragons chaine to hold him under delusion to destruction Thirdly wee learne hereby to beware of seduction and carefully prevent it Quest. What meanes may we use thereunto Answ 1. Get out of the estate of nature into the estate of grace become a beleever by faith get into the hand of Christ and none shall pluck thee thence Iohn 10. Give all diligence to make thine election sure by adding grace to grace and bringing forth fruits of faith the dragons delusions are onely effectuall in them that perish 2. Get out of the world answer the voyce of Christ calling thee out of the world for what is the whole earth but a company of seduced and deluded people If thou art still in the world hee that seduceth all the world cannot but carry thee away from God Demas embraced the present world and forsooke the truth The young man went heavily from Christ for hee had great possessions nay they had him rather The dragon thought to have seduced Christ himselfe by the profer of the world All this will I give thee Oh therefore get thee with all speed out of the world in affection in conversation love it not live not after it 3. Avoid persons and places of seduction Persons are 1. False teachers and false Prophets that come in sheepes clothing but inwardly are ravening wolves Mat. 7. 15. not Priests and Jesuites onely who study the art of deceiving but sweet-tōgued Prophets who by libertine doctrine or loosenesse of life leade the way to wickednesse They are accursed in the Law who make the blinde goe out of the way and all the people must say Amen Deut. 27. 18. 2. Perswaders to Popery and false worship whereof there are not a few at this day and such as perswade to any schisme or separation from the truth Let servants be choice what Masters they serve and bee sure their Masters serve the same Master in heaven with them but above all beware of a Snake in the bosome our weaknesse needeth a faithful Counsellor so neare us For places 1. Beware of ignoran tand rude places which are destitute of instruction and able instructers where the eye is blinde that man is misled any whither and such a people are led away as a prey to the dragon a wicked Ministery makes a naked people Where doe the Frogs and Locusts Priests and Jesuites sculke and croake bin ignorant and untaught places where men are taught no difference betweene the mists of Popery and the shining light of the Gospell where the watchmen are blinde the embassadours dumbe and teachers untaught need teachers themselves in the principles of Religion 2. Avoid infected places where abominations are set up and maintained no poyson kils more certainly or speedily Whether they be Popish Countries to which the Spirit of God would have us bid farewell Revel 18. 4. Goe out of her my people lest yee partake of her sinnes and plagues Or Popish houses where deceivers are harboured idols and lies set up and worshipped a little Breaden god adored true religion reviled and the mysterie of iniquity embraced Avoid these This is the third meanes to avoid seduction 4. Sticke close to the word of God which onely can hold us upright Mat. 22. 29 Ye erre no knowing the Scriptures Here in cleaving to the word First indeavour to grow up in sound judgement for the discerning af doctrines and signes which carry great pretenses of truth and by which the dragon usually seduceth many 1 Iohn 4. 1. Beleeve not every spirit but trie the spirits whether they bee of God for many false spirits are gone out into the world Alas how doe the body of our people lye open to seduction and are ready to entertaine any doctrine any religion for want of this abilitie They embrace a religion because it is established by authority commauded by the law professed by the Prince embraced by the multitude freest fr ōtrouble But aske them a reason of their faith call them to account in Catechisme you would thinke them speechlesse you can force no answer savouring of judgement or reason is there then no need of this exhortation Secondly grow up in sound love to the Word for else thou canst not but bee given up to beleeve lyes 2 Thess. 2. 10. it is not learning knowledge wisedome that can arme or fence us from delusion but love of the truth as in the instances of Adam Iudas Hymeneus and Philetus c. but love of the truth will quench in us love of the world and selfe-love and
follow both for the respiration of the Church and the overthrow of the tyranny of Antichrist Lastly the mysterie of God shall bee finished namely in the seventh Trumpet an end shall bee of the tyranny of Antichrist and the Church shall obtaine happy dayes Our Papists thinke not of this Time Viall or Prophesie let us rejoyce in the neare approach of it which shall take them as Birds in a Nett in the evill day 3. Note the unspeakable happinesse and comfort of the Saints who are free from all the hurt of all the angels of the dragon so as neither things present nor things to come can shake them from their happie estate for thus doth the Apostle Rom. 8. 38. boldly both glory and conclude from this perfect victory of Michael over all the angels of the dragon 1. For things present they are either within us or without us Within us is a remainder of the power of the dragon a bosome enemy as Dalilah ever ready to betray us our owne flesh and the dragon often ploughes with our owne heifer But as neare and wily as it is Michael hath cast it out among the dragons angels not that it be not but that it raigne not in us Our Michael hath destroyed the body of sinne in us and now though there bee many damnable sinnes in us yet there is no condemnation to Beleevers sinne may cast us down but cannot cast us off so long as Michael puts under his hand The blood of Michael cleanseth from all sinne and is never drie Without us is a remainder of the dragons power partly in evill spirits partly in evill men both of them cast out by Michael Evill angels will ever bee molesting the godly because they weaken the dragons Kingdome but to little purpose they may plucke at us but cannot plucke us away they may reach at us by temptation but Michael that saves us not alwayes from their tempting saves us ever from their tyranny and dominion Wee are not free from tryall by them but from the efficacie of errour we are free they may reach at us by accusation by collusion by delusion they will be filching the Word from us and sowing tares and errours among us but by no meanes can hinder the salvation of the Elect nay they cannot but further it for the case is not now with us as it was in the first Adam from which height one apostate angell could cast us downe for that happinesse was in our owne hand and keeping without a Mediatour but this in the hand and keeping of a Mediatour and therefore all of them cannot cast us downe from it the gates of Hell cannot prevaile They perhaps may because they cannot hinder us in the end molest and vexe us in the way by witchcraft by possession or the like as Paul was buffeted by a messenger of Satan and a daughter of Abraham was vexed eighteene years and Christs blessed body was afflicted and transported by the devill from place to place but Michael hath foyled all of them and made this 1. Onely a bodily and externall annoyance by which hee hath leave to winne the wall without not the castle of our hearts within not the wealth of grace not the center of good conscience 2. A temporary chastisement to the Beleever which shall determine in death at farthest but in wicked men it is taking of eternall possession 3. Michael hath left a strong remedie of fasting and prayer and covered us with the armour of God that we may be more than Conquerors even of this molestation Evill men are malignant against the Church and raise up many a storme and tedious persecution but all these angels of the dragon cannot hurt or prejudice their salvation nay as Iosephs brethren while they intend evill God will turne it to good for while they would chase them out of the earth they chase them to heaven as the Aegyptians did Israel to Canaan for First our Michael hath made persecution a fire burning the Bush but not consuming it or as a stout Generall besieging the City of God but not taking it Secondly hee hath made the Church persecuted as a bush of sweet wood the more scorched the more fragrant and sweet-sented Thirdly hee hath made the persecutors his scullions to make bright his Vessels his Fullers to whiten his children his Goldsmiths to melt his gold and purifie it not to consume it his Threshers onely with this flayle to beate out his Wheate from the Chaffe Fourthly he makes the persecuted as his Worthies and Champions placed on the Theater of the world in whom hee puts forth his owne power and makes them more than Conquerours Fiftly hee sets himselfe a companion in suffering and they beare but the markes of Christ are set in the right way in which Michael himselfe went to the Crowne Now because the sword cannot cut asunder the union betweene Christ the Head and his members nor the world the dragons sworne armour-bearer can foyle their faith and graces but as Saul and his armour-bearer who fell together therfore are they also truely said to be cast out with their Prince and Captaine 2. The things to come are those quatuor novissima death the grave hell and judgement but all these are cast out likewise 1. Death in his nature is the devils weapon to murder all mankinde but Michael hath made him of an enemy a friend of a gate to hell a Gate to heaven to Beleevers Death is as a Drone who hath lost his sting and as a fiery serpent seemes to sting deadly but one looke to the Brazen Serpent is a ready cure This sonne of David drawes out this Goliahs sword to cut off his owne head yea out of the eater this Sampson draws meat he makes death determine all the battels betweene the spirit and the flesh and to conjoyne us nearer unto himselfe so as in the dolours of death the Saints who onely taste of death rejoyce and triumph as Moses on his Pisgah when he got the first sight of Canaan 2. The grave which is a Cave of death and a dreadfull dungeon of rottennesse and a darke vault of oblivion is by Michael changed into a sweet bed of rest and the darknesse makes it but fitter to sleepe in in which the body lyeth without sinne or sense of paine a member of Christ retaining for ever an happy union with Christ as well as the soule of whom the whole beleever being a member the grave can no more hold him under for ever then it did the head himselfe who having gloriously risen againe by the same power will raise the members which raised himselfe the glorious head 3. Hell in it owne nature is the appointed prison of the soule separated from God But Michael hath shut up the mouth of it and suffered the sorrows of it for all beleevers and now it is onely prepared for the dragon and his angels 4. The last judgement is as the day in which Pharaohs baker
wicked enemies of it For 1. By these overthrows the most desperate enemies are daunted for a time and by the terrour of judgements discouraged from their mischievous enterprises against the Church Did not Gods plagues on the Egyptians stop their unreasonable violence against Israel yea however the kings heart was hardened to destruction yet the people were overcome so as to do them all the good they could leaving themselves bare and naked to adorne and enrich them with their Jewels And how hath the heavy hand of God felt by our enemies made them lesse bold to attempt the like mischiefes yea rather inclined them to be at a kinde of peace with us 2. By the dreadfull overthrows of wicked men the Lord sets up his Church and makes even the enemies themselves submit and stoop to her Psalm 18. 44. When Davids sword prevailes in the Lords battels strangers shall bee in subjection though dissemblingly The proud Aramites were forced to submit themselves wiih halters about their necks to the King of Israell 1. King 20. 31. 2. Chron. 32. 22. When that memorable judgement was executed against the King of Assur and his proud army many are said to bring offerings to Jerusalem and presents to Hezekiah who was magnified thenceforth of all nations So by the fearfull hand of God against proud Herod the Lord made his word to prosper and beleevers to multiply Act. 12 23. 24. 3. By the judgements of God powred out upon wicked men they themselves are convinced in their consciences and forced to acknowledge themselves in a wrong course and that the state of the godly whom they persecute is farre more happy then their owne If Balaam in his prosperity wished himselfe in the number of Gods people what did hee when the sword came against him in the slaughter of the Midianites Numb 31. 8. And when the Egyptians were hurled among the waves did they not wish themselves in the state of the meanest Israelites And shall not all wicked enemies who now brave it out against the Saints do so also when the waters of Gods wrath arise and beginne to returne forcibly upon them III Motives to this duty are these 1. The end proposed by the Lord of all his actions is the setting up of his glory but especially when in overthrowing the dragon hee sheweth forth all his glorious attributes of power justice hatred of sinne revenge of sinne as also of mercy care and love of his Church the over-mastering of her enemies for the terrour of all proud adversaries and the encouraging and confirming the faith of the Saints 2. As this is the Lords end so wee cannot disappoint him of this end without our own great prejudice For as thankfull praises for old mercies invite new so ingratitude being a bundle of many sins hinders the course and current of Gods blessings unto us If we would continue perpetuate mercies to ourselvs we must not deprive the Lord of his due praises 3. The Lord hath manifested his pleasure and that hée is well pleased to have the mindefulnesse of his mercies towards his people to dwell with his Church to beget in them more love of himselfe and a greater desire of promoting his kingdome Hence himselfe pleased to be the institutor of feasts speciall services for perpetuall memory of mercies deliverāces as the Paslover to perpetuate the memory of the Angels passing over the Israelites houses in slaying the first born of Egypt saving thē frō the revenging Angell And in their entring into the land of Canaan hee appointed the feast of Tabernacles in remembrance of all that providence and preservation of them and theirs from all enemies while they dwelt not in walled townes but in Tabernacles forty yeares in the wildernesse 4. The very Heathens themselves after their victories would institute publique solemnities to their gods in way of thankfulnesse and dedicate dayes and temples to them for remembrance and shall Christians come behinde them and as the manner is after victories eate and drinke and bragge and sweare in the meane time forget their songs to the Lord 5. We cannot better or liker to our life of heaven exercise our selves on earth when all the Saints shall solemnly and tryumphantly sing and sound out the glory of God for their finall deliverance from the Dragon and all his Angels by Jesus Christ when the Angels Saints Patriarchs Prophets Apostles Martyrs and all the blessed company of heaven shall joyne in the song of Moses and the Lambe Now the Saints on earth must resemble and begin this life of heaven and seeing all other services and spirituall duties shall cease and onely this shall remaine in heaven our care must bee that it cease not upon earth This doctrine casts out of the society of the Church such as grieve and repine at her prosperity and happy victories for he cannot be a member of the Church who rejoyceth not in her joy nor a sonne of this mother who is not glad in her prosperity Is it a note of a righteous man to rejoyce when hee seeth the vengeance Psalm 58. 10. what is hee then that pineth when hee seeth Gods revenge powred on the heads of his adversaries 1. Such as grieve when Antichrists kingdome is shaken when they heare any newes of defeating his forces and cannot containe or conceale themselves but by magnifying the Catholike Captaines and contemptuous discourses against the Protestants forces bewray what they are and on what part they stand good subjects must they needs bee while they bewray such sure affections to the enemies of GOD our religion our Countrey our King and our Kings Children and good souldiers to Christ and trusty who are sorry when their Generall gets a victory I cannot tell whether to impute their boldnesse more to want of grace in disclaiming the truth or want of wit in such discovery of themselves 2. Such as rage and storme against the power of the Word which discovers the nakednesse of Popery So shamelesse and foolish are some ignorant sots and so earnestly set for their Popish Dagon that if they heare any thing against the doating doctrines of Popery they are ready to tumult as the Ephesians for their Diana It is nothing with them to revile the Ministers and give them all the lie and charge them with ignorance or falsification But what need clearer evidence to cast them for treachery against Christ his truth and holy religion established by the lawes in regard of which if folly it selfe did not leade them they would forbeare 3. Such as cannor endure our solemnities and daies of publike joy for our deliverances against the bloody Papists but as Vipers swell with poyson and griefe that their mother hath any cause of joy and that the Church and Kingdome was lifted up by God from such destruction as never came into the heads of any wretches but Papists or devils The barbarous heathens could not expresse their joy sufficiently in their triumphs gratulatory rites
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
faith in that diabolicall meanes nor farther than thou bewrayest distrust infidelity contempt and rebellion against God as Eliah said to Ahaziah Is it because there is no God in Israel that thou goest to Baalzebub the god of Ekron 2 Kings 1. 3. 3. It is a signe of a man or woman in a woefull estate that seeketh to witches First hee is an unbeleever if the word had prevailed to heale his infidelitie he would not seeke to Witches faith makes no such haste Secondly hee is one that carelesly or maliciously rejects the Gospell and therefore God gives him over to manifest and open contempt of him Pharaoh despising the Word is given over to bee deluded by Sorcerers Saul for disobedience to the Word is given over to seeke to Witches he did it not before God was gone from him see 2 Thess. 2. 10. 11. Thirdly he is one whose sin and judgement is ripe as wee see in Saul Pharaoh and Manasses who for conspiring with devils named in the Text as an outragious and transcendent sinne was deprived of his Kingdome bound in fetters and carryed to Babylon 4. The helpe thou câ—nâ—â— get from them is not comparable to the hurt by them for First the devill seldome cures the body but hee kils the soule is hee not a devill as well curing as killing Secondly hee seldome removes the evill either farre or long but sometimes returns it againe in some other kinde or person in children servants or cattell Hence is the common observation that such persons never thrive after it but all goeth backe with them Thirdly if thou shouldst get good by theÌ„ yet know 1. Thou must not judge of an action by the successe but by the rule 2. Thou maist not doe evill that good may come of it 3 It were but as a robber should rufsle and live gallantly by taking of purses 5. Consider this never did good and religious man in Scripture seek to a Witch and what a madnesse is it to forsake the Author of life and follow the author of death and if hee be of the father the devill that doth his workes what art thou or what canst thou thinke of thy selfe Lastly here is a use of consolation If salvation bee the Lords the Church shall not perish but indure safe so long as the Lords salvation indureth 1. The rocke of salvation is founded in heaven not to bee shaken by the forces of earth and hell 2. Wee have a strong city salvation hath God set for wals and Bulwarks Esa. 26. 1. Hee that must scale these wals must first scale heaven it selfe and seeing the Lord hath promised to bee a wall of fire round about Jerusalem Zech. 25. how can the enemy make an inrode or incursion 3. All Satanicall and Antichristian forces must combine and plot in vaine to roote out the people of God from the earth they can assoone hinder the Sunne in his course and turne back the whirlewinde into his place as turne away the Lords salvation from his Church Oh but wee see many potent enemies and mighty forces and strong armies levyed by Antichrist and his Princes against the little flocke of Christ and we see no helpe no likely power to keepe from making havocke of all I answer I. Salvation is the Lords who is more mighty to save than they to spoile else would they soone prove too puissant for the little city of God 2 Thou seest no helpe yet is it not farre off Psalm 85. 9. surely his salvation is neare them that feare him that glory may dwell in our Land 3. It shall bee put forth seasonably and shall not tarry Esa. 46. 13. The time hasteneth when the Church shall sing Now is salvation in heaven now hath the Lord manifested his salvation in his Church in the overthrow of Antichrist And strength and the kingdome of our God These are the two other Attributes ascribed to God the giver of victory By strength is meant the mighty arme of GOD which hath two properties of power the former to sustaine and beare up all things so long as hee will have them to bee The latter to subdue all contrary things to his will and power For this strength must prevaile against all adversary power and can be overcome of none The right hand of the Lord bringeth mighty things to passe Psalm 118. 16. partly in the world partly in the Church called out of the world of which latter our Text properly speaketh By Kingdome in Scripture is meant two things 1. The absolute soveraignty of God over all things to whom appertaine all kingdomes this is called the kingdome of power and appropriated to God The Kingdome is the Lords that is originally and in his owne right all other in the creature is soveraignty derived and delegate Dan. 2. 27. 2. That speciall administration and government which hee exerciseth in setting up and upholding his Church at which our Text aimeth The difference betweene this and the former is In that we are all by nature in this onely by grace in that wee onely live and injoy the benefit of creatures in this we live happily and enjoy the benefit of new creation in redemption and sanctification Now whereas this speciall kingdome is either of grace here or glory hereafter the former is here meant even that kingdome of grace which the dragon specially opposeth who resisteth not so much the kingdome of power nor at all the Kingdome of glory but most fiercely assaileth the kingdome of grace as is plainely convinced by the particle Now is strength and the Kingdome of our GOD in heaven In that the Church rejoyceth that now the Lord hath put forth his strength in the overthrow of the enemies and set up his owne kingdome where the dragon and his angels had ruled in darknesse Idolatry cruelty and tyranny we learne that this Saints ought to rejoyce when they see Gods Kingdome set up and prevaile against the dragon and his angels Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voyces in heaven that is the militaÌ„t Church saying The kingdoms of this world are become our Lords his Christs These were loud voyces of joy and praise that the kingdoms of the earth were converted to Christ and because Christ in his Gospel raigned by the Princes among his their subjects And indeed a good heart seeing Jesus Christ manifesting his royall administration and thereby taken up with sense and feeling of Gods goodnesse to his Church cannot conceale nor containe this joy but must vent and expresse it as Iethro Exod. 18. 9. rejoyced for all the goodnesse the Lord did for Israel he inwardly rejoyced he confessed it with his mouth vers 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pharaohs bondage which mercy hee twice expresseth And David seeing the forwardnesse of the people offering freely to the Temple rejoyced exceedingly and blessed God before all the congregation 1
Chro. 29. 10. And when the Arke was brought home to the City of David hee was so over-carried with joy that hee could not containe himselfe but he danced before it 2 Sam. 6. 14. 1. A good heart cannot but esteeme it the greatest cause of joy where God is most honoured But God is most honoured where his Kingdom is most advanced for here he glorifieth his power and grace farre above all that is in the kingdome of power First his power is more admirable in setting up the Church than in setting up the world no lesse is his power in conversion than in the Creation of men The power of his Word converting soules is no lesse than the word fiat framing bodies and substances Neither is his power lesse admirable in upholding his Church then in upholding the world putting forth it self daily both in removing the stops and impediments reared against him by Sathan tyrants heretikes wicked worldlings mans corruption as also by advancing the powerfull meanes by which his kingdome is erected continued and inlarged Secondly his grace is magnified by setting up the Kingdome of grace 1. In gathering himselfe a choise people out of the world by a meanes so contemptible to the world 2. In freeing them from the dominion of sinne from the curse of the law and the power of Satan 3. In bestowing on them the free grace of righteousnesse joy peace of conscience and sanctification 4. In their finall salvation 2. Sincere love and affection to our mother the Church and to our brethren the children of our father cannot but bewray it selfe in rejoycing in their joy seeing this onely affection will shew a man to bee of the house and blood of Christ and his seed How doe men rejoyce when their neare kindred as Parents brethren or children rise up in earthly wealth honour and happinesse Even so will a godly man when he seeth any advanced in grace which brings ever a rich revenue with it desirable above wealth besides honour and favour of GOD to which all earthly honour and favour is winde and vanity and all rejoycing in any man or gift without this is carnall unseasoned and unsound And contrarily he is signed to bee out of the communion of Saints who rejoyceth not in the grace of everie one seeing every grace in every Christian is every Christians grace neither can hee bee a lively member whose welfare is shut up in himselfe seeing the health of the whole body stands in the welfare of every part 3. That must be the greatest cause of joy in earth which is next and likliest to the joyes in heaven But to see the kingdome the Lords is the next and likest to the joyes of heaven Therefore 1. This maketh way and entrance into that Kingdome of glory 2. That Kingdome of glory is but the perfection of this For here is a daily subduing of enemies and that is a conquest of all enemies subdued and vanquished this a gathering of subjects into the kingdome in that all subjects are gathered here the King of glory ruleth his subjects mediately by Princes and Pastors in Magistracy and Ministery there hee ruleth all by himselfe immediately and is by all acknowledged all in all here is a communion of Saints absent from the Lord striving against sinne there is a communion of just and perfect men present with the Lord freed from sinne and triumphing over it here the subjects have begun a chearefull and free obedience ceasing from sinne and have attained peace with God joy good conscience and sweet fellowship with God which is an heaven upon earth there they attaine a perfect obedience a perpetual Sabbath and rest from sinne an heavenly joy in the happy and immediate fellowship with God seeing him as they would So as indeed the setting up of this Kingdome is the setting up of that and is the seed-time of that full Harvest of joy which eye hath not seene This condemnes such as whose eyes are filled with envy at the prosperity and proceedings of the Gospell by which the Kingdome becomes the Lords and gather matter of griefe and wrath where they should most rejoyce As First gracelesse and irreligious people who expresse open contempt of Gods House and Ordinances cleane contrary to holy David who rejoyced to heare the people say to him Come let us goe to the House of God And whereas grace would teach them to count the feet of godly Preachers beautifull they cast mire and dirt in their faces and what disgraces the times wil afford thē an earnest of the ful wages they would pay them if times should prove for them Nothing so much grieves them as a man who is suffered to uphold the Lords Kingdome as Sanballat and Tobiah were exceedingly grieved that Nehemiah sought to build the walls of Jerusalem Secondly profane Ministers who above all men should rejoyce that Christ is preached any maner of way and preferre the worke and prevailing of the Gospell above their chiefe joy yet are full of envy to see Gods blessing given and the Kingdome of the Lord more set up by others than themselves So were the Pharises exceedingly troubled to see the people follow Christ himselfe See all the world goeth after him And their Ghosts walke in the world in numbers of their successors whose hearts rise against those to whose Ministery God gives a better report than to theirs A signe of a proud and unmortified heart Thus did not Moses Num. 11. 28. hee did not presently shove and thrust at Eldad and Medad to thrust them out of the Congregation because they prophesied but was glad and wished more of them The true Apostles were glad that Christ was preached by false apostles though it were of envy but they are false apostles that envie Christ preached of good will Iohn Baptist was glad that Christ increased though himselfe decreased by it Iohn 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven They sing glory to God when Christ appeares and the poore shepheards preach him so would these were they as free from pride and vaine-glory as they and would frame their high spirits to the lowlinesse of our Lord himselfe who rejoyced in spirit and blessed his Father that hee had revealed the things of the Kingdome to Babes Thirdly others disswade and discourage such as are comming on to Christ and were it not for them would shew themselves subjects to this Lord by frequenting his House and Ordinances Oh you must not heare such nor frequent the Lecture you shall get your selfe a blot c. O unhappy men not onely the perswaded whose lot is to light into such mischievous acquaintance by whom they are intised away from their allegiance to their Heavenly King but most unhappy such perswaders who keepe away with themselves all they can fall in with what is their worke but the same with the dragons Vers. 4. to slay every manchilde so soone as he is borne
to keepe him under for ever but yet the third day he arose gloriously so there is a third day for his members wherein they shall rise from under all the infamies and reproachfull slaunders of evill men as out of the graves For if the Head be risen so are the members Secondly the spouse of Christ cannot be cast into such a deepe but he whom her soule loveth hath his hand under her head Cant. 2. 6. so as the Lord never suffers his servants to be so farre cast downe but his hād under thē at lēgth shal lift up their heads Let what floods and waves of reproches and persecutions rise against them they cannot sink Christ is with them in the shippe he will seasonably rebuke the waves still the windes stay the blustring stormes cleare the heavens and make a calme for them 3. So it shall be in regard of the godly whose graces and holinesse must bee exercised but not extinct whose glory and happinesse may a while bee suspended and obscured but not prevented or hindred The Sunne of the world may bee set with clouds covered shut in and hid for many dayes Acts 27. 20. but yet clouds will bee dispersed and the darke mists and fogs will be scattered and the Sunne will recover his shine and strength even so the shine of grace and innocency may bee clouded and darkned many dayes but when God hath exercised his Church a while he will over-blow the tempest againe the Sunne of grace shall rise and disperse these blacke clouds and cause them to vanish unto nothing After darknesse saith Iob I shall see light And suppose the Saints walke in blacke a while yea all the while they are here below yet they shall walke in white Rev. 3. 4. when their mourning garments shall bee taken from them and they clothed with whitenesse of holinesse and glory 4. It shall so bee in respect of the wicked accusers who must not alwayes have their will and force their rod must not lye alwayes on the lot of the godly but when the Lord hath by them whipped and corrected his Children they must be cast into the fire as Ashur was Object But wee see the godly haled to death and destruction by false accusation as Naboth as Christ himselfe as the Christians and Martyrs in all ages executed as traitors heretikes and wicked men Besides how goe the godly hanging down their heads as men onely despised and carying the scorne of the times as men onely worthy of hatred and thus they goe heavily to their graves and their innocency is buryed with them Answ. All this impeacheth not this truth For First this promise is made good so farre as the Lord seeth good for his servants Secondly often in this life the innocency of those who die as guilty is restored them as Naboth whose innocency is recorded to all posterity and the Martyrs in the ten persecutions after-ages honoured their memory and sufferings though they dyed as the greatest malefactors and the poore Christians in Queene Maries dayes who were cursed to hell and burned in the flames for most accursed heretikes and traitors God stirred up Master Fox to cleare their innocency to honour their memory and cause all ages to glorifie GOD in their grace and constancy Thirdly many wrongs must bee reserved for the brightnesse of the great day to reveale and some things perhaps never come to light in this world but then the Saints committing their cause and names in well-doing unto the Lord hee will keepe faithfully that which they commit unto him and for his owne name is jealous of theirs Fourthly in the Courts of men the day goeth against truth and innocency so high as from which in earth is no appeale and so the matter must rest yet there is a day and an high Court of heaven which is without corruption of Judge or witnesse this shall right all errours of inferiour Courts there innocency and innocents shall stand in tryall and the righteous shall there shine as the Sunne in the firmament Mat. 13. 43. if not in the kingdome of the world in the Kingdome of the Father And for the godly whose grace and innocency appeareth not here nor themselves in this strange Countrey are knowne what they are When Christ who is our life shall appeare then shall wee also appeare with him in glory and if Christ be contented to bee obscured here so may we also This doctrine serves to terrifie the enemies of the Church whose tongues are now their owne none may controll them they priviledge themselves to devise and disperse what lyes they list But they must know First that the mouth of wickednesse shall bee stopped Secondly that truth is strongest and will prevaile though they may outface and smother it for a while Could they hinder Christ from rising can they hinder the day from dawning or the Sunne from his rising or course no more can they bury innocency and grace so low but it will rise againe Thirdly they must bee called to reckoning for all wicked speeches and false accusations of the Saints when they would esteeme it their happinesse to lie ever in the darke cave of their rottennesse but they must be fetcht in to carry the shame and perpetuall reproach which they would have cast upon innocency Againe this may comfort the Saints who heare there is a day when their righteousnesse shall bee brought forth they shall have their desire As falsehood and darknesse feares nothing but to bee discovered so truth and light feare nothing but to be hid Now they rejoyce in the day of manifestations of things rolled in darknesse Now shall their innocency triumph when shame shal cover the faces of all accusers as they did Hamans before his hanging In that day shall men and angels see that they were not seditious factious rebellious proud hypocrites and worst of all men but humble peaceable obedient to the good lawes of God and men sober fruitfull sincere gracious and holy Oh how sweete and honourable shall that sentence of absolution from Christs owne mouth be after all the unjust sentences of wicked men 3. This teacheth us a rule of wisedome to judge not according to outward appearance but with righteous judgement Iohn 7. 24. Judge of persons as of coyne by the touchstone not by heare-say We judge of a great heire not as hee is in minority but according to his livelihood and future great estate Labour to esteeme of Saints not as they are here besmeared but as they shall appeare like Christ in glory Seest thou one for Christ made like unto Christ in reproaches and suffering ignominy and rejection now conclude this man must bee like him in glory though the world cast a sea of shame upon him 2 Tim. 2. 12. If wee suffer with him wee shall also raigne with him 4. This is a ground of patience and constancy in wel-doing and suffering evils Grieve not to see the darke night shut
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
glory of our Head Phil. 2. 17. Paul was glad to bee offered upon the sacrifice and service of the Churches faith even so every good shepheard after the example of Christ should bee ready to give up his life for his sheepe The salvation of soules and confirmation of faith must bee dearer to us than our ownelives Col. 2. 24. Irejoyce in my afflictions and fulfill the sufferings of Christ in my flesh for his bodies sake The Apostle rejoyced in suffering for the body of Christ not for the redemptiō reconciliation or expiation of sinne for so onely Christ the Head suffered for the body but for the profit and edification of the members And if thus the Apostle sustaine all things for the Elect that they may obtaine salvation much more must we sustaine all things for the glory and honour of our Head If Priscilla and Aquila shrunke not to lay downe their neckes for Paul how much more chearfully must every private Christian for Christ Rom. 16. 4. This shewes that Christianity is no soft and easie life Is it easie to take up the Crosse daily and to weare a crowne of thornes continually is it easie to leave all for Christ is it easie to be killed al day long for his sake that is always to be ready to indure death it self for our profession Is it an easie thing to carry alwayes about with us the dyings of the Lord Jesus and the marks and brands of our profession Which I speak not to discourage any that looke toward the wayes of God but to admonish all that undertake Christianity to make account of the costs and expences of their profession left they deceive themselves in their reckoning for it may cost thee the sweetest thing which God hath given thee in earth even thy life It is in our nature to conceive with the Disciples in the infancy of their faith to make our selves great gainers in earthly priviledges by Christ as they dreamed of great earthly honour glory plenty and ease and the largest share of worldly happinesse by following him in the meane time they thought not of the troubles persecutions bands stripes leading whither they would not and cruell Martyrdome which they met withall afterward But was the life of Christ himselfe led at ease or shall the servant looke for ease where the Master cannot expect or meet it was the end of Christs comming to bring peace and security or fire and sword warre and enmity not onely betweene strangers and enemies but betweene nearest kindred and dearest friend Mat. 10. 34. What other was the promise and prediction of Christ but that in the world we must have affliction Iohn 16. 33. and that by my many tribulations we must enter into heaven Act. 14. 22. And therefore whosoever thou art that soundly professest the Gospell shift off the sufferings of the Gospell as long as thou canst or if God hold them off a while left discouraged in thy first entrance into the profession thou shouldest looke back to the former thraldome yet bee sure to meete with the Crosse of Christ and afflictions for the Gospell ere thou beest a Conquerour and gettest possession of Canaan If thou beest in a faire way of ease and credit among men suspect and mistrust thou art wrong and if thy way bee rough thorny and strewed with crosses be not discouraged for so must the way of heaven be here be right markes of the right way 2 This teacheth us that many dainty Professors of the Gospel are farre from soundnesse in Christianity Here is a note of soundnesse not to love the life to the death for Christ and Christian profession And this will cast out a number of our Protestants who onely have a name they live but are dead and like Cyphers in Arithmetique fill up a number but themselves are not in number or any value as 1 Such as value their reputation above Christ and his profession in sincerity To come to Church and heare and receive the Sacrament sometimes and make a formall profession none will blame them it were disgracefull to bee Atheists unprofitable to bee Papists or Recusants But to bee a forward man in religion or noted for precisenesse or a favorer of such to be seene or heard to stand for Gods glory or good causes and men with zeale and courage oh beware this will draw on reproach and scorne of men oh I am undone if ever I heare that voyce but from a Damsell Thou art one of them Now is thy name dearer unto thee than the name professiō of Christ Mayest thounot love thy life in this comparison with Christ and doest thou preferre a little blast of vaine men before him never thinke thou canst give thy life to death for Christ thou mayest like heaven well but yet lovest earth before it 2 Such as will bee at no losse nor cost for Christ and his Gospell are farre from soundnesse A base sinne of base minded men who say they will have the wealth of heaven by Christ but for Christ or any good cause of Christ for the upholding of his Word and Gospell will not diminish a graine of their wealth Be there not many in this place that will cast away more at one cast at Bowles or dice than they will part with to the servant of God that labours with them in word and doctrine all the yeare long Bee there not many of our chiefe men and most able that doe not hold Christ in this exercise worth a brasse farthing for many yeares together Assure thy selfe thou wilt never part with thy life for Christ who wilt not part with thy penny for his sake and profession 3 Such as will not part with any sinne for Christ nor his Word but against the voyce of Christ retaine envy malice injustice Sabbath-breaking deceit in trading swearing gaming reviling Gods servants nothing is reformed by the Word Wilt thou suffer thy body to be slaine for Christ when thou wilt not suffer one sinne to die or be slaine at his Word and for his glory 4 Those that will not indure the paines of godlinesse the tediousnesse of mortification the labour of love the diligence required in Christian duties are farre from this practice Canst thou endure to goe to prison for Christ that wilt not bee at paines to goe to Church to meet him Canst thou indure the paines of death for Christ whose sluggishnesse denieth the paines of obedience to his Commandements Hee that will not disease himselfe in active obedience will much lesse in passive 3 If we must not love our lives to death for Christ then we must change the corrupt love of our selves to the sound love of Christ and his truth This sound love of Christ floweth from the love of Christ unto us and is but a reflection of his owne beame upon himselfe and therefore of the nature of his love to us which seeing it was to the death for us it calleth for our love to the
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
hence the dragon in this verse is said to be cast downe into the earth where he was before but into a farre lower condition 3 Because the Saints by holy profession and godly conversation testifie the glory of God as the heavens do Psal. 19. 1. and therefore as their house and inheritance is there so are their cogitations and conversation 4 They have a tast of heaven and beginning of heavenly joy and gladnesse for the victory and salvation which in part they have already obtained by Christ against enemies spirituall and temporall which is pointed at in this text For as in heaven is a perfect and unmixed joy for a full deliverance and perfect salvation so here is a tast and resemblance for a deliverance in part None are called to rejoyce in Scripture but onely godly men who are said here to dwell in heaven Psal. 32. 11. Be glad ye righteous and Psal. 40. 16. Let them that seeke the Lord rejoyce Now by joy I meane not any naturall joy arising from things pleasing to nature which wicked men and reprobates yea the beasts have in abundance but that heavenly and spirituall joy which is called the joy of the Spirit both because it is wrought by the Spirit of God and also hath spirituall and heavenly things for the obiect of it as 1 The ioy of reconciliation with God and remission of sins 2 Joy of heavenly graces faith love c. called ioy of faith Phil. 1. 25. 3 Joy of heavenly glory held in certaine hope this is called ioy unspeakable and glorious 1 Pet. 1 8. and joy of salvation Psal. 51. 12. This ioy is limited in Scripture to the faithfull and therefore is called the joy of Gods people and all other are barred out from it Prov. 14. 10. The stranger entreth not into his joy 1 The godly are only qualified persons and fitted for holy reioycing For First they onely have Christ who merited this ioy and therefore it is called His joy Ioh. 15. 11. 2 They onely have the Spirit the immediate worker and preserver of sound ioy whence it is called a fruit of the spirit Gal. 5. 22. and the oyle of ioy because it flowes from that anoynting 3 They onely have faith which is not of all men and therefore they onely have joy of beleeving having with Christ gotten all things they have purchased the field and goe away reioycing Simeon reioyced when his faith had got Christ into his armes 4 They onely are such as mourne and onely such are called to ioy Mat. 5. 4. It ariseth out of sound sorrow and a broken heart as the Lute is tuned to sweet musicke by wresting the strings as if wee would breake them to pieces 5 They onely have attained victory in part over enemies and are delivered from the dragons power As Israel having escaped the sea and mountaines and Egyptians so the Israel of God being set free frō hell sinne sinners and the curse of sinne have iust cause of ioy and gladnesse and all but they want it 6 They onely are in heavenly state and condition and have taste of the ioyes of heaven which differ not in kinde from those they expect in heaven but only in degree 2 Wicked men are never bidden to reioyce nor are capable of this ioy He never enters into it nor it into him for First he is at warre with God a stranger to the covenant without Christ without the Spirit What joy where is no life what joy can man dead in sinne have separate from Christ the fountaine of life and wanting the quickning Spirit Secondly what joy can hee have on whom sentence of condemnation is passed and hee going on to execution If such a man laugh every one will thinke hee hath little cause It is a laughter in the face not in the heart Thirdly what true joy can hee have who neither hath the Well nor can abide the Bucket by which he should draw out of the Wels of salvation and consolation Esa. 12. 3. Gods Word which onely hath the joyfull tydings of salvation hee hath no part in it is a bill of indictemēt to him The Sacraments to him are Seales set to blankes seale nothing to him His prayers are abominable he hath no joy in any service all the duties of his calling are sinne to him Hee rejoyceth indeed in the creatures of God but as a theefe in a true mans purse and that joy which ariseth out of the creature perisheth with it Fourthly wicked men need not bee bidden rejoyce for 1. What hindereth or pincheth such his sinne troubleth him not it is his delight Temptations of the devill vexe him not hee runnes out to meet the Tempter His conscience troubleth him not that is brawned up The world vexeth him not but dandles him as her darling 2. They are surfetted already with carnall joy and are called from such joy to mourning and howling Iam 5. 1. and Luke 6. 25. Note hereby what a miserable estate a wicked man is in who cannot finde one syllable in all the Scripture to ground any comfort in and so hath no warrant nor cause to reioyce in any thing For God hath covenanted nothing but woe and wrath with them Esa. 65. 13. My servants shall rejoyce and yee shall be ashamed my servants shal sing for joy of heart and ye shal cry for sorrow of heart and howle for vexation of spirit Consider a little 1 What good thing is there in heaven or earth good as in it selfe so to thee that art an impenitent person Looke at God the chiefe good he is thine enemie a consuming fire what ioy hath stubble and chaffe in the fire Looke at Christ the Saviour of his body and he is thy Judge and he whom thou hast pierced In stead of the sweet Comforter thou hast the spirit of bondage and feare a sound of feare is ever in thine eares Iob. 15. 21. Looke on thy selfe thou art a man in the divells fetters ruled at his will and within thee a wicked conscience eyther following thee with hue and cryes vexing and accusing thee or else dead and benummed which hath given thee over to all sinne to swallow it with senslesnesse and greedinesse Looke without thee thou swimmest in a streame of outward contents and fulnesse and herein thou reioycest too much but thou hast thy portion here and to the impure all is uncleane thy table meat drinke wife children all are a snare to thee all upheapeth thy sin and vengeance thou hast nothing out of Gods love because thou hast nothing in the Sonne of his love Looke beyond thy self the presēt what hast thou to ioy in what hope hath the wicked in death when God takes away his soule A few mooveables God sends thee away with but the inheritance is reserved for the sons of the free-woman 2 As thou hast no cause of ioy so thou hast no hold of thy ioy who hast grounded it in perishing things Well
saith Iob the rejoycing of wicked men is but for a moment because the best of it is in momentany things the rich man in riches the wise man in wisdome and some sots in the boasting of wisdome as if wisdome were to dye with them many in their callings and every carnall man hath some carnall ioy to feed his heart with but all of it shall not lift thee an inch above earth here thou findest it and leavest it here it riseth and here it resteth as it riseth no higher so it reacheth no higher 3 If thou hast no warrant for thy ioy in lawfull things what warrant or answer hast thou for thy ioy in unlawfull things if thou hast no reason to ioy in naturall things what will be the issue of thy sinfull ioy of thy ioy in iniquity which chaseth God and his Spirit away Salomon saith the foole maketh a pastime and merriment of sinne Prov. 14. 9. when men excessively reioyce in sports and games some in swearing drinking uncleane and filthie speaches some in cursed and blasphemous language some in wantonnesse and whoring this is the divels mirth and musicke and the ioy of hellish spirits All this ioy in the workes of the flesh is sure to end in sorrow and every dram of it to be repayed with a talent of wo. The same of such as reioyce in revenging quarrelling treading underfoot and oppressing their brethren every sheafe must bow to theirs and every mans will must fall downe before theirs be they never so uniust else there is no living neere them The like of those that reioyce in rayling reproaching and disgracing Gods children and the profession of holy religion Here are a rable of reioycers who cannot reioyce but when God is farthest off out of sight and out of minde none can be liker to Satan then in this sin of reioycing in evill their onely ioy is to goe merrily to hell 2 This quite overthrowes the conceit of carnall men who hold the state of godly and religious men the most uncomfortable and that they must bid all mirth and joy and pleasure of their lives farewell if once they looke toward religion But wee see no other have any cause of true joy but they none in the Scripture called to rejoyce but they none but they are in league and friendship with God none but they have assurance of pardon of sin and deliverance by Christ none else know their names written in heaven none else have peace of conscience which is a continuall feast none else have part in the glory of the Sonnes of God Yet carnall men thinke they want joy and comfort Why 1 Because they cannot now rejoyce in carnall things as before wordly ioy is now unsavorie to them in respect of spirituall 2 Because themselves cannot enter into their ioy 3 God brings it ordinarily out of sorrow 4 Wicked men do all they can to disquiet them and chase away their ioy 5 They see not how the ioy of Christ and worldly griefe can stand together But as farre are they deceived as if a blinde man should say there is no sunne or shine because he seeth it not or because the sunne is clouded therefore it is not in the heavens No there is nothing but ioy in godly life and most ioy in the greatest afflictions of it If there be any sorrow it is because they cannot be godly enough And all that sorrow is mixed and concluded with ioy Have any such cause of ioy as inhabitants of heaven 3 This teacheth all the godly to be sure that all their ioy savour of heaven and be such as beseemeth the inhabitants of heaven and such as never entred into a carnall heart Quest. How may I know it so to be Answ. When it resembleth the ioyes of heaven namely in these things 1 As their persons so their ioyes are quite taken from earth and earthly things they never more ioy in momentany things of this life but in eternall and unvaluable excellencies So our ioyes resemble heaven when they are lifted up above earth when they are remooved from the worthlesse trifles of earth and are set on solid ioyes of heaven 2 As their ioy is sutable to their place and condition so must ours 1 They are in heavenly places so wee are risen with Christ and set in heavenly places with him and should our ioy be in earthly drudgery and not seeking things above How uncomely were it for a Princes sonne for some base hire to spend his time in serving hogs or to scullion in a kitchin or runne upon errands at the command of every slave and is it not much more base for sonnes of God heires of heaven and co-heires with Christ to runne and goe at the base beck and call of sinne and Satan and worldlings slaves to the world forgetting the priviledges to which they are borne Those heavenly inhabitants being so high in place iudge these things small the earth is contemned and as small to them as the point of a pin And could we get up our mindes aloft and fixe them in heaven we would think the greatest things on earth as small as mites and motes of the sun unworthy of our ioy 2 Those heavenly inhabitsnts with perfection of place having attained perfection of estate have a cleare iudgment to discerne and chuse their ioyes and to iudge them onely worth having Even so must wee labour to get our iudgment cleared to preferre the ioyes of that fruitfull Canaan before those of this desert and barren wildernesse What is it but want of judgment and experience that makes children affect childish trifles before matters of worth and moment to preferre an apple before a Lordship a top and scurge before their patrimony which they laugh at in themselves when they come to a riper understanding And what is it but want or weakenesse of iudgement for men professing godlinesse not to put away such childish things How would iâ— beseeme a man of yeares to ride upon a sticke as when he was a child or to make clay-houses as children do If a man should see a great fellow delight in such toyes he would thinke that eyther he is out of his wits or was never in them Even so for men in the Church that should be past children to remaine babes in affections and follow inferiour trifles with neglect of the manly businesse of heaven is foolish and ridiculous All which is said to helpe our ioyes to be heavenly beseeming our state and condition which they cannot be if they be earthly 2 See thy ioy be heavenly in the rise and ground of it so is theirs And then is it so First if it be from the Lord as the author and fountaine of it taken up in those pipes which himselfe appointeth See thou hast it by hearing the ioyfull voyce of the Gospell Psal. 51. 8. Make me to heare joy and gladnesse It must come by hearing Wait then on the word both for the obtayning and
to the death for Christ and his glory Fourthly so perfect is Gods Image on them that the inhabitants of that heaven are without all spot wrincle that is in full sanctification and it is the joy of Saints here that the Church is all faire and no spot is in her both in respect of inchoation and acceptation 3. Another chiefe good thing the mover of their ioy is their happy priviledges with God a taste and beginning of all which the Saints below have to feed their ioy As 1. They are in heaven and Inhabitants of heaven so are wee 2. They raigne as Kings are crowned and have conquered as Kings so we are made Kings to God Rev. 1. 6. are crowned Re. 3. Let none take away thy crowne and are conquerours yea more than conquerours Rom. 8. A conquerour may bee conquered but so cannot wee Onely this they are conquerours in their Countrey we in the way thither 3. They are sonnes of God and heires of the Kingdome so are wee now the sonnes of God onely they appeare so to bee we not yet 1 Iohn 3. 1 2. 4 They drink of the waters of the Well of life and so do we onely they drinke at the Fountaine and Well-head wee at the streames somewhat below 5. Their ioyes are perpetuall the Well is never drawne dry it is a lasting and everlasting ioy from an everliving Fountaine No more shall the Saints in this heaven ever lose their ioyes My joy shall none take away from you Now have I propounded the ioyes fit for an Inhabitant of heaven What an happy thing is it to be free of such a City All other priviledges are chaffe to it all other ioyes bitternesse to it Quest. May we not reioyce in any thing else Answ. 1. Godlinesse denyeth no lawfull delights but giveth both allowance and sweetnesse to them 2. No ioyes are lawfull but such as are moderated guided and subiected to these 3. None but such as are received and used as pledges of these 4. None but such as uphold these in the due measure of their goodnesse and uphold a proportionall affection in us toward these And 5. Are referred unto these as our chieFe ioy and onely beseeming heaven upon earth and heaven above earth Woe to the inhabiters of the earth c. Now followeth the latter fruit of the former victory namely the most grievous plagues and evils inflicted upon the wicked world Where are three things 1. The woe denounced 2. The persons on whom the inhabitants of the earth and sea 3. The reason for the devill is come downe c. Woe It is a Particle in Scripture 1. Of lamentation Lamen 5. 16. Woe unto us that wee have sinned 2. Of commination or threatning and prediction of some wofull imminent evils and events so in this Text it threatneth the iudgement of God upon the wicked world In this use it threatneth sometimes temporall iudgements Mat. 24. Woe to them that give suck in that day Sometimes eternall damnation as to Iudas Mat. 26 24. Woe to that man it had beene good for him that hee had never beene borne and sometimes spirituall plagues and iudgements the ordinary fore-runners of that so it doth here This Text therefore is like that Volume spred before Ezekiel Chap. 2. 10. which was written within and without and there was nothing written but lamentation and mourning and woe Which compared with the former part of the verse teacheth that the Ministers of God must as faithfully deliver the voyces of wo and legall threatnings out of the world as the voyce of ioy and glad tydings of Euangelicall promises and comforts Aarons sonnes in the Law must blow the Trumpets of the Lord to siguifie unto Euangelicall Ministers that they must sound an alarme against all Gods enemies and be at defiance against all sinne according to the Commandement Esa. 58. 1. Cry aloud spare not lift up thy voyce as a Trumpet tell Israel of his sinne and Iudah of his transgression And thus for our example did the Prophets Apostles and the Lord of the holy Prophets Jesus Christ. Eliah tels Ahab to his face that it is hee that troubled Israel Nathan telleth David Thou art the man Iohn Baptist telleth Herod It is not lawfull for thee to have her Act. 2. 24. It was you that crucified the Lord of glory Acts 8. 22. Repent of thy malice and pray if the wickednesse of thy heart may bee forgiven thee Mat. 3. 7. O generation of Vipers who hath forewarned you to fiye from the anger to come Mat. 23. 13. Woe be to you Scribes and Pharises hypocrites for yee will not enter your selves and ye shut the doore against others Verse 33. Serpents and generation of Vipers how will yee flye the damnation to come 1. This is a part of the will of God and it belongs to faithfulnesse to deliver the whole Counsell of God and keepe nothing backe The Embassadour to a Prince must deliver his Masters minde and commission wholy if hee will expect the reward of fathfulnesse 2. This is that part of the Word which is the portion of the greatest part of the world and even of them that live within the visible Church for no naturall man no impenitent person hath any part in any other part of the Word Pro. 26. 3. To the horse belongs a whip and a rod for the fooles backe and as Iehu said to Iehorams servant What hast thou to doe with peace so long as the sinnes of Iezabel remaine so what hath any wicked man to doe with peace of the Gospell so long as hee is in his sinnes Wee may not cast this childrens bread to dogs nor these precious pearles before Swine 3. This is as necessary a part of the Word to salvation as any other neither is there any part fruitfull but by this Can any man heare of pardon that will not heare of his sinne Will any skilfull Chirurgion apply healing Salve to a corrupt and festred wound before hee open and cleanse it And must wee powre oyle into sound parts of men yea or into their wounds before wee have powred in Wine to search them No were we to preach before Kings as Nathan we must preach the Law before pardon The Lord appearing to Elias there was first a mighty strong winde that rent the Rocke and then an earthquake and after that a terrible fire and then came a still voyce in which hee was comfortable Even so when his Ministers by the tempest of the Law have rent the rockie hearts of men and made them at their wits ends that they come trembling and crying with the Iayler Acts 16. Sirs what may I doe to be saved now is a fit season for the voyce of peace and the bindings of the Gospell 4. The whole Scripture doth nothing but separate betweene light and da knesse betweene the Children of the Kingdome and the children of Hell and so must the true handling and application of it sever
an happie condition they shall not be rolled in the destruction of evill men but shall be hid in the secret chamber of Gods providence when the storme of wrath shall come like haylestones yea like tallents of ledd upon the heads of sinners then shall there be a difference betweene him that feareth God and him that feareth him not then shall it be seene that it is not in vaine to serue the Lord. 4 It is a terror for evill men seeing it is as impossible for a sinner to avoyd wo as God to be untrue in proclayming it Sorrow followes the sinner as a shadow the body Most common it is for the wicked to applaud themselves in a wofull condition for whatever their estate seemes it is most unhappy They spend their dayes in pleasure and forecast that none shall have more pleasure then they But it is like Belshazzars when the writing on the wall appeared ouer against him They lay about them for wealth and a secure estate here below and rather then want it will curse and resist the people of God as Balaam little thinking that the Angell stands with a drawne sword to meet them in every corner to slay them No all the earth cannot make him happy who fights against heaven and whom heaven hath accursed earth cannot blesse He hath sowne tares and tares he must reape 5 Here is a spurre and incitement unto repentance and a trumpet to awaken secure soules that while it is called to day they may heare the voice lest all these woes seise upon them and oppresse them unawares It stands every sinner in hand to rise out of the bed of security and get a melting and bruised heart considering the day that commeth which shall burne as an oven and all that are proud and all that do wickedly shal be as stubble Mal. 4. 1. But seeing men are loth to apply this part to themselves we must helpe it home a little more particularly 1 What a fearefull wo is denounced in Scripture against all Popish and Antichristian Idolaters Rev. 14. 9. If any man worship the beast and his image and receive his marke in their hands and foreheads the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone for ever Whosoever shall do thus and persevere after admonition and will not come out of Babylon must perish in her destruction They prepare fire and faggot for the Saints whom they call heretickes but worshipping the beast and his image Christ prepares fire and brimstone for them and the smoake of their torment shall ascend for evermore Now there is no way to avoyd this woefull damnation by wilfull persisting in that Apostasie but instead of the character of Antichrist by taking in our foreheads the seale of CHRIST by which he separates us from the world by faith and holinesse and from Antichrist by zealous profession of the truth which he persecutes and marketh us up for his owne sheep the property of which is to heare his voice and follow him Ioh. 10. 2 What a dreadfull wo belongs to our voluptuous gallants that are at ease in Sion who put the evill day farre away and remember not Iosephs affliction Amos 6. 1. Silkes and Velvets cannot cover the secure sinner from this woe Greatnesse of birth place power treasure cannot elude these threats which are more stable than the foundation of the earth but according to the cursed seeds thou sowest shall thy harvest bee Gods people sow in teares to reape in joy and thou must have a share in the sorrow for sinne and in the afflictions of Gods people or never looke to share in their joy 3. Were the Prophet Esay living where hee proclaimed one woe upon drunkards hee would powre out ten thousand upon this drunken age which is drowned with drinke Esay 5. 11. 22. Woe bee to them that rise up early to follow drunkennesse and to them that continue till night Woe bee to them that are mighty to drinke and strong to powre in strong drinke How will the drunkard escape this woe and all the threates in the Booke of God which shut him out of heaven where is no roome for drunkards There is but one way and one there is to leave thy cup of drunkennesse and come drinke another cup a cup of mercy a cup of teares for thy sinne a cup of the blood of Jesus Christ a cup of the water of life that heaven may be opened to thee a sorrowfull and sober penitent which thy sinne had shut and barred against thee 4. What a fearefull woe doth our Saviour denounce upon all contemners of the Gospell and despisers of the blessed light of it Mat. 11 24. It shall bee easier for Sodom and Gomorra in the day of the Lord then for such And whence else was the heavy woe here upon the earth and Sea but for sinnes against the Gospell not receiving the truth in the love of it 2 Thes. 2. See we any woe or heavy hand of God upon the Kingdome in this effect who seeth not the cause the contempt of the Gospell doth any extraordinary crosse and judgement lie on this City on your trades on your estates why are yee blinde to this day and will not see the cause you poare like blinde men on secondary meanes fewnesse of buyers troubles abroad scant of money scarcity of times and the like but you see not the next cause at home your contempt and sleighting of the Gospell your Sabbath-breaking your want of reformation according to the rules of Gods Word your causlesse hatred of the bringers of the truth c. change your course and God will change his entertaine his best blessings and then expect inferior else know as sinne is linked fast so are Gods judgements these shal be but the beginnings of woe and one woe shall follow upon another till repentance come between For the devill is come downe c. The reason of the former woe denounced followeth and is twofold 1. The comming downe of the devill 2. His wrathfull disposition where of the reason is given because he knowes his time is short For the Exposition Quest. What is this comming downe of the Devill was not Satan before among the inhabitants of the earth till now that this victory is gotten by Christ were not wicked men under this curse and woe before this by Satans wrath and ruling Ans. Yes the devill was the Prince of the world before this and was commander among the Inhabitants of the earth and sea but he is now said to come downe in three respects 1. In a more generall and universall mischiefe intended by the dragon which was to spread it selfe over the face of the earth which was by a generall Apostasie of the world from Christ to Antichrist foretold in 2 Thess. 2. 2. In a farre more dangerous and mischievous manner of working by which he shall prevaile farre more efficaciously than ever before For whereas
watched and brought upon the world since the fall was the raysing of Antichrist He had beene mischievous before and wrathfull in open tyranny but now he putteth forth a greater wrath in secret delusion Which truth will appeare if we consider 1 Antichristianisme in it selfe 2 In comparison with open tyranny 3 In the more feareful fruits and grievous effects of it 1. Antichristianisme in it selfe is the most fearefull plague that ever the wrath of God or Satan strucke the world withall if we consider 1. The cause 2 The effect 3. The generality In the cause it proceedeth from the greatest wrath that ever God put forth upon earth for 1. It is a wrath from the divine iustice due to the most fearefull sinne in the world which was the worlds reiecting the truth of the Gospell wherein the wrath of God is come both upon the Jew and Gentile to the uttermost 2. It is a wrath of the dragon whetted by the wrath of God in which God sendeth the strongest and most prevailing delusions that ever were in which that wicked spirit who seemed to bee cast out of the world by the preaching of the Gospell is returned againe and hath brought seven worse spirits than himselfe 3. It is a wrath not onely punishing sinnes of such a deepe staine but with most fearfull sinnes such as immediately forerunne damnation even that universall damnation of all those who chased away the truth of God to embrace the delusions of Antichrist 2 Thess. 2. 10. God shall send strong delusions that all they may be damned who loved not the truth 4. It is a wrath so great as the Spirit of God finds no parallell to compare it with but the great day of Gods wrath and therefore in the opening of the sixt Seale Revel 6. 12. which describeth the comming of Antichrist into the world hee resembleth the time of his appearing to the greatest day of wrath that ever was before it and describeth it by all those fearefull events which shall accompany Christ himselfe when he commeth to his last and universall iudgement The signes of the wrath of that great day of wrath are seven by this wrathfull day of Antichrist notably resembled 1. Great and fearfull earthquakes shall goe before the comming of Christ Matth. 24. 7. Even so at the comming of Antichrist the foundations of the earth shal be shaken a new face of things shal appear the pillers and foundations of old Apostolicall doctrine and discipline shall bee shaken downe and a new Ecclesiasticall Monarchy shall eate up the ancient civill and Imperiall government which was the studd and pillar upholding the earth and societies of men 2. The Sunne shall bee darkned as sackcloth Mat. 24. 29. and Christ the sunne of righteousnesse who shined so cleare in the firmament of the Church the onely Saviour Mediatour and satisfaction shall bee wholy darkned and horribly ecclipsed in the day of Antichrist the holy doctrine concerning his person natures offices and benefits shall be cleane obscured as the Sunne at midnight a blacke vaile of traditions and a thicke curtaine of humane constitutions blacked and darkned all his most sacred Ordinances the Sacraments by theatricall pompes and devises shal be adulterate the worship of Christ by adoration of Idols and veneration of creatures wholy depraved Now is the Sunne of the Church turned into darknesse 3. The Moone shall be turned into blood So the Church which as the Moone receives all her light from the Sunne of righteousnesse shal seem all blood partly by the cruell and bloody warres and partly by the bloody persecutions of Antichrist who shall boast of both swords and fill both his hands with weapons of wrath and cruelty 4. The Starres shall fall from heaven Marke 13. 25. So in the appearing of Antichrist the Bishops and Pastors shall become Apostates from the truth and of shining starres in holy doctrine holy life and beautifull graces in their severall Orbes shining in humility charity sobriety diligence and heavenly-mindednesle shall fall to pride ambition contention wordlinesse warre seats of Judicature and whatsoever is earthly and sensuall and pompous 5. At the comming of Christ the heaven shall depart as a scrole so in the day of Antichrists comming the Church the heaven upon earth shall bee shut up and hide it selfe and shall not bee visible and conspicuous to the world And although many good and godly men still in all ages contested against Antichrist yet were they condemned for heretikes and were counted no part of heaven nor faithfull members of it 6. The Mountaines and Ilands were removed out of their places By Mountaines are meant Kings and Emperours who by the fraud and power of Antichrist were removed from their high places and authority which was swallowed and ingrossed by Antichrist and by Ilands the people and nations who were all forced upon paine of damnation in stead of obedience to Christ to submit themselves to the tyrannie of Antichrist Nothing so firme as Mountaines nothing so farre off as Ilands but Antichrist reached them 7. As in the day of Christs wrath the wicked shall in utter despaire of their estates call for the hils and Mountaines to cover them and hide them from it so shall the great day of Antichrist drive great ones to utter despaire not knowing what shall become of them and of their estates and this shall bee the hire and recompence of all the ayders and supporters of Antichrist in the day of their particular iudgement if their consciences bee awakened at farthest in that last and great day of wrath in the generall iudgement Thus wee see the Scripture setting out the day of Antichrist to bee as wrathfull as the great day of Christ which of all dreadfull things is to all wicked men most terrible Secondly now consider the great wrath of Antichristianisme in the effect and we shall see it the most horrible mist and black darknesse that ever the world was stricken withall Other heresies and hereticks which made way to this are called the black horse Revel 6. 5. as being contrary to the white horse Verse 2. which was the integrity of Apostolike doctrine but those did obscure and darken the light as in the evening But when Antichrist comes this heresie chaseth away all light as at midnight Not that the Church ceaseth to bee no more than the Sunne ceaseth to be at midnight but it appeareth no more in that Horizon or Hemisphere thā if it were not all Heaven passeth as a scrole which is no lesse but lesse seene Hence is the Kingdome of Antichrist called spiritually by the name of Aegypt Rev. 11. 8. for it resembleth that Kingdome especially in three things 1. In Idolatry 2. In cruelty and oppression of the Israel of God 3. Most of all in blindnesse and darknesse with which that Kingdome was covered for three dayes Exod. 10. 21. And betweene the darknesse of that Aegypt and this there is apt resemblance 1. Of all the plagues of
consideration of the approach of death was a spurre to the Apostle Peter to double his diligence in the Ministery 2 Pet. 1. 13. The Magistrate hath a notable worke in hand in repressing the wrath of the dragon upholding and encouraging godliness and annuall Magistrates have but a short time when it is longest in their office Have you but a short time be the more stirring and carefull to do good that little time Wee have seene some in that short time have done a great deale of ill businesse therefore imitating the dragon because they would not heare the voice of God But a good man in office will do a great deale of good in a short time Wee heare sometimes some Magistrates reckon what a short time they have to weare out I would wee could heare what good they are resolved to do in that short time which will away apace for it is onely the good they do in it which will abide for their comfort Finally the private Christian hath an excellent worke in hand namely to worke out his owne salvation and to further others both in workes of piety and by workes of mercy spirituall and temporall to helpe them unto heaven and in earth Hast thou but a short time for so great a worke be so much the more diligent Seest thou the dragon because his time is short so industrious in heaping up his owne damnation and wrapping as many others as he can into his judgment and wilt or canst thou slack thy pace and diligence in promoting thine own and other mens salvation 3 As the divell and his instruments shew and declare the shortnesse of their time by extreme wickednesse because Satan powres forth his spirit upon the world to poyson it with outragious sinnes so let us manifest that wee keepe in mind the shortnesse of our times and that we are cast into the last ages by our readinesse and cheerefulnesse in good duties and in abundant fruits of the spirit which in the last dayes was to be powred out Act. 2. 17. Wee must expresse the powring out of this spirit by our increase in knowledge faith obedience and be more fruitfull in our age Thus wee shall aright testifie our right judgement of our owne time and of the last age of the world And as the wicked of the world shew apparātly the last time and Christ neare at hand by abundance of iniquity by worldlinesse atheisme excesses of carnall delight for is it not as in the dayes of Noah wherein men eate and drinke and marry and give in marriage and cast off all care of judgment so let us shew it the last age and that a short time remaines by using the world as not using it by marrying as not marrying and by heavenly conversation and all this because the time is short as the Apostle adviseth 1 Cor. 7. 29. 30. because there is no constancy or durance of any of these earthly contentments no more then of the world it selfe let us use these moderatly and gaine those which are lasting unwithering and unperishing Vers. 13. But when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-child SAtan being cast out of heaven I meane that heaven upon earth which is distant from the earth not in distance of place but in sanctity of faith and manners so as he cannot prevayle to prejudice the same as hee would for neither can hee hinder the sound of the Gospell but it prevaleth in the world neither can hee seduce the Elect nor prevent the Saints of their salvation Now seeing himselfe cast vnto the earth he rageth among earthly-mindedmen and stirreth up his agents and vassals to raise up horrible persecutions and new tyrānies to root out if it were possible the name and mention both of Christ and the woman his Spouse but all in vaine as the former assault was as appeares in the sequell of the Chapter In this and the fourteenth Verse are two things 1. A new onset of the dragon upon the woman with the reason in this Verse 2. The evasion or escape of the woman with the meanes in the next Verse In the Onset consider First the person persecuting The dragon Secondly the person persecuted The woman Thirdly the time and manner When shee had brought forth the man childe I. The persecutor is the dragon that is both the devill the head of that fierce kingdome and all such instruments as he raised and used against the Church in this new assault and persecution for there is but one persecutor of the woman in all ages even Satan who is the same but hee hath many members and Ministers even a continuall spawne and succession who as they carry his nature so here also his owne name and are one and the same dragon in minde in will in malice in act Hence it is that in Scripture whatsoever the one doth the same the other is said to doe Revel 2. 10. The devill shall cast some of you into prison What Commodus Decius or the other Tyrants did the devill is said to doe and the workes of the Jewes in persecuting Jesus Christ is called the devils worke Iohn 8. 44. Ye are of your father the devill his workes yee doe 1. Because the dragon being the god of the world ruleth the hearts of wicked men who inclines their wils to hate the Church and stirres them up to persecute and leades them at his will 2 Tim. 2. 26. and a slave cannot doe but what his Lord commands him onely he inspireth and acteth voluntaries 2. The same causes which stirre up the one stirre up the other to this fury First as there is an old enmity betweene the woman and the serpent so is there betweene the seed of the woman and the seed of the serpent If there be hostility betweene two Princes it is maintained among all their subjects Secondly as the dragon being a deadly enemy to Gods glory incessantly seeketh to hinder and abolish pure religion holy worship and worshippers because it is contrary to his designes and stoppeth his power which prevaileth in Idolatry superstitiō and Atheisticall liberty so doe wicked enemies his issue and off-spring in all ages fight against the true worship of God holy religion and pure worshippers as against their contraries because they despise their false gods detest their idolatry resist false religion contest against their superstition and actually reprove their Atheisticall liberty and all their proceedings contrary to the light of grace and the word of grace Thirdly as the dragon feares that Christ and his Kingdome will weaken his kingdome so the spawne of the dragon feare the same Herod and Domitian feare the comming of Christ and therefore command them of the stock of David in Jewry to be slaine If we let this man alone say the Pharises all men will beleeve him and down goes our credit Yea say the Rulers and the Romanes will come and
set many wits on worke to tel us what they be But they agree not nor can seeing the meanes of the Churches safety are infinite Some define them to be faith and patience which lift her from earth to heaven Some say they are the two Testaments the Old and the New in which the Churches defence lyeth Some say they are the two Tables containing love of God and of our neighbour Some that the one is the wing of prayer the other of charity Some that the one is the contempt of earth and the other the aspiring to heaven But we need not be so acute and if wee should settle upon any two things wee should perhaps misse the minde and ayme of the holy Spirit of God as most of these must needs do The likelyest if we would restraine the number and conceive it definite were the providence of God protecting and his oracles directing the woman in this speedie flight But the number is definite for indefinite and two in this place for the propriety of the subject and metaphore For for a bird to have more wings then two or fewer then two to fly withall were harsh and improper Not that wee are not to conceive more meanes of Gods providence and the Churches safety then two for these two wings are the same with the seven pipes serving to the lamps Zech. 4. 2. alluding to the pipes of the candlesticke which were seven of which he speaketh in that place and as the number of seaven aptly agreeth with that allusion so onely the number of two aptly agreeth with this But whence had the Woman these things They were given her The text implyeth two things First That the Church had no wings of her owne all her safety and defence is layd out of herselfe as a weake woman can make small shift for herselfe against such an army of dragons Secondly Though it be not sayd who gave her the wings yet it is implyed they were given of God for he is the father of lights from whom commeth every good gift and he that prepared her the place vers 6. prepared her wings to flye to it with him onely is counsell and strength he onely can afford meanes of escape and evasion he stretcheth out his strong and oculate providence as two wings the feathers of which are the truth and faith of his promise sealed and delivered by the hand of his Two Witnesses and thus he saveth her Lastly for the similitude wings of a great Eagle So many phrases in this booke so many mysteries Here is an allusion to Exod. 19. 4. you have seene how I have caryed you on Eagles wings and brought you unto me By those Eagles wings someunderstand Moses Aaron their leaders but they themselves also were carryed upon these wings By them is meant the powerful meanes of opening a way in the sea rayning Manna from heaven breaking a rocke for water covering them with a cloud by day and night c. In this text these wings of a great eagle note to us 4. things 1 As the eagle out of her love to her young ones fluttereth and steareth them out of the neast to a safer place when she feares danger so the Lord for the love of his Church in danger urgeth her out of her neast and rest and leads her into a safer place in the wildernesse Christ out of Iudea Israel out of Egypt 2 As the eagle having gotten her young ones forth when they begin to fly supports them with her wings lest they should fall Deut. 32. 11. so the Lord supports his Church in her flight from falling carefully seeing to her that she take no hurt 3 As an eagle especially a great eagle hath strong wings agill and able to carry her in a strong flight to flye farre from danger so the Lord in the needs of his Church provides some great and powerfull meanes and by them as by strong wings sets his Church beyond al the reach of hurt and danger Thus Nebucad-nezzar a great man is called a great eagle with great and long wings and full of feathers fit to accomplish GODS word against Zedekiah Ezeck 17. 2. 4 As the eagle flyeth high aloft in the aire and beyond all sight of men by the length and strength of her wing so the Lord drawes his Church neare unto him from out of the sight of men and neare Heaven and the nearer him the further from danger Observ. 1. God who could save the woman by his word without wings doth not ordinarily save her but by wings For Gods providence excludes not but includes meanes of safety Moses must be saved from the waters to be a Deliverer but he must be put into a basket pitcht and prepared for him They in the ship Act. 27. must be saved from drowning but they must abide in the ship and then some on plankes some on boards and pieces of the ship came safe to land Exod. 15. 25. God could have sweetned the bitter waters with a word but Moses must cast in a piece of wood to sweeten them He could have divided the sea and dryed the way by his strong word but doth it by a strong East winde Which teacheth us not to neglect the meanes appointed by God for our good for God who tyeth not himselfe to wings tyeth the woman to use them when he pleaseth to afford them Hezekiah must be healed by a lumpe of dry figs. Nature teacheth that he that would reape must sow he must eate that must live and he must fight that would have victory So grace teacheth that he that would reape one harvest in glory must sow the seed of grace in the seedtime and he that would live eternally must feed on Christ by hearing reading beleeving and obeying his word and he that would be crowned must strive lawfully Observ. 2. The Woman having no wings of her owne hath wings given her of God which teacheth that the Church and members of it shall have wings sufficient to avoyd all hurtfull danger in due season For 1 Our text saith God will afford two sufficient for escape and wings of an eagle to fly swiftly and make a speedy escape and wings of a great eagle to fly strongly and aloft and far from danger 2 Gods presence is not an idle presence with his people but he is present to save Ier. 30. 11. I am with thee to save thee 3 The Arke was a type of the Church and that was all and alwaies covered with wings of Cherubins signifying the divine protection alwaies watching and covering the Church and spreading his wings over the faithfull to repell any harme further then he will turne any evill to his owne glory and his Churches good For wee must know that all promises run with exception of the crosse and God in his wisdome doth not alwayes give to every member of the Church wings to fly from externall tyranny and persecution but dealeth as a good husband man
Princes nor Antichristian forces so long as Christ is in the ship it shall not miscarry To be nourished The fourth generall in this verse is the end why the woman fled into the wildernesse and that is both to be preserved safe and provided for there And this place is an allusion to the ancient story of the former Jewish Church whom when she cannot be safe in Aegypt God brings into the wildernesse where not having any provisiō by ordinary meanes he doth extraordinarily feed her by Manna from heaven for the space of forty yeares And thus he dealeth now with the Church of the Gentiles under the Antichristian tyranny heavier then that of Aegypt When the woman can finde no safety or peace amongst men in the publike profession and exercise of Christian Religion the Lord retyres her into secret places which afford her private exercises of religion and in this hidden desert and afflicted estate provides secret meanes of her feeding and safety The Church of God and every member in the most hard times and desert condition shal be assuredly fed and provided for Of all places the wildernesse was most unlikely to afford food and provision where was neither sowing nor reaping planting nor watering the earth affords them neither fruit nor corne for forty yeares and now the Lord affords them for one yearely a dayly harvest not of corne but of bread not from earth but from heaven he spreads for them a large table in the wildernesse and feeds them with dainty food and quailes at his pleasure So Elias flying from Iezabel was sent by God into the wildernesse where he might seeme more miserable as exposed to famine a more dreadfull death then the sword But he fled to be fed there and the ravens shal be his stewards and Caterers before he shall sterve in the wildernesse 1 The truth of Gods promise cannot faile Psal. 37. 3. Trust in the Lord and thou shalt be fed assuredly and vers 19. the upright men in dayes of famine shall have enough Psal. 84. 11. He withholdeth no good thing from them that walke uprightly He should deny his truth his faith himselfe if he should not feed and provide for his and therefore if all fields should faile and the whole earth grow barren GOD cannot fayle but feed those that trust in him 2 Gods power confirmes it who is not tyed to ordinary meanes nor limited to places nor hath bound up our life in the fruits of the earth but man lives by every word of God not only ordinary but extraordinary so as if men will not or cannot feed Elias ravens can and shall And all that he can doe with meanes he can without them 3 His love is to his owne as unchangable as his power is infinite He may alter their place and state but not his love He may change their condition but not his owne affection And if the love of the creature be so bountifull and communicative how can there be any lacke in his love which is a full sea and fountaine and all affection in the creature to his is scarce as the drop of a bucket 4 His neare relation to his Church causeth it Every man provides for his owne family else he is worse then an Infidell 1 Tim. 5. 8. Wee belong to Gods houshod and family and if an evill father can and will give good things to his children much more our heavenly father He will blesse and feed his inheritance Psal. 28. 9. And if there be no Master but will maintaine his servant in his own work much more will our Lord and Master in heaven 5 His infinite wise providence who mingleth his chastisements with mercy and crusheth not his Church out of measure nor tramples her under his feet when he suffers men to trample on her It is enough to bring her into the wildernesse and that not to starve her but to provide for her He leads her thither but leaves her not there but as a father affords her meat and cloth and at last provides her an inheritance Object But Gods people are often in want hunger thirst as Lazarus Paul the Apostles and Christ himselfe Answ. God who would not allow beggers from dore to dore which is against all order and rules of charity hath ordeined there should be poore alwaies with us to be examples of their patience and objects of our charity And many of these the deare servants of God may know great want and scarcity so did the Church Heb. 11. 37. Because corporall benefits are not alwayes not to all the godly allowed in any great measure but then only when Gods glory and their owne salvation call for them But what they are scanted in temporall things they are supplyed in spirituall which they alwaies certainly injoy And when they are most scanted they are not forsaken but have enough to bring them home and are denyed only of those things which might proove burdens Now this serves to comfort the Saints in want and to cherish our faith For First what the Lord will do he can do and wil do all for our good Secondly his providence is waking when wee sleepe Manna shall fall in the night when Israel sleepeth God watcheth to feed his Church when she sleepes He watcheth for Mordecai when he sleeps for the babe and his Mother in the night when they sleepe Thirdly his absolute soveraignty and power may make the wildernesse our portion for a time he may pitch us here or there in a faire place or in a foule in a moyst or in a dry and wee must be willingly disposed by him whose wisdome over-reacheth ours Fourthly when all meanes are turned against us he is most able and willing to succour us Ioseph and Mary shall have gold and precious things brought them a farre off when they thinke not of it Let us therefore labour to see our want of faith our greatest want and if we know not what to do let our eyes be toward him And if our thoughts be inquisitive as Isaac how shall I do for this or that or where is the ram say to thy soule as Abraham My soule God will provide Now stirre up thy faith which leaneth not on meanes or things seene but on the naked word Abraham leaned only on Gods truth and power when al was contrary Rom. 4. 20. 2 This may provoke and encourage every one in the study and practise of piety which hath so sure a reward and patron And though wee may not serve God for temporalls as hypocrites can do yet wee must honour him who hath undertaken the care not of our inheritance only hereafter but of our present maintenance and love him unfainedly who makes good unto us even the promises of this life made unto godlinesse aswell as of that to come And though this may seeme a smaller mercy because it is so common to the worst yet it is not common to enjoy temporalls
to the exact rule of justice contrary to Iob. 3. 9. None can answer God one for a thousand Neither can he blinde us as he doth himselfe by saying accedente gratia Dei for Gods grace and satisfactory works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never stand together Rom. 11. 6. if of grace not of workes 5 That a Priest may properly forgive sinnes as Tecellius the Popes pardoner openly proclaymes in Churches and elsewhere that although a man had layne by our Lady the Mother of Christ and begotten her with child yet he was able by the Popes power to pardon the fact This horrible blasphemy was the ground of Luthers revolt from Popery 6 That a man having true faith in Christ may be damned Bellarm. de baptis l. 1. c. 14 Against the Apostle in Eph. 2. 10. Wee are saved by faith and Rom. 5. 1. by faith wee have peace with God and our Saviours promise that the gates of hel shall not prevaile against it To these sixe I could adde sixe hundred more to make this flood of Antichristian heresies swell but I content my self with a taste I I. A flood of slaunders and gulfe of reproaches and hellish devises imputing to the Woman and true profession of religion most scandalous opinions and hainous enterprises and all to keepe the Woman under water to get the secular sword drawne against her and to make the Princes jealous fierce and severe against her as the greatest enemie of their estates and royalties Instances of the former Doth not Antichrist out of his mouth send out most false and slaunderous lies as that our doctrine teacheth 1 That the Church hath fayled from off the earth many hundered yeares till Luther 2 That wee condemne all Councells Fathers Antiquity and will onely be tyed and tryed by Scripture whereas wee refuse not to bee judged by men judging according to Scripture and allow the Churches approbation and consent of Antiquity onely holding it absurd that the authority of Scripture should depend upon the approbation of the Church which is the question And this were to make the shine of the sunne dependant on the light of a candle 3 That wee teach God the author of sin even of that treacherous sinne of Iudas Rhem on Act. 2. sect 9. Whereas wee only teach as Scripture doth that Christ was delivered up according to the determinate counsell of God and that God hardneth evill men not as an author of evill but as a righteous judge and not by bare permission but by actuall with-holding his grace and giving them over to the divell to be hardned as a just judgement 4 That wee are enemies to all good workes and hold only faith necessarie nay that we condemne good workes as sinfull pharisaicall hypocriticall Rhem. on Rom. 2. sect 3. whereas wee teach that to justification before God faith is only necessarie but such a faith as worketh by love and that good workes are inseparable fruits of faith signes of justification and a way in which Christians must walke to salvation And many more imputations there are not needfull to be all rehearsed For the latter Have not the Papists in all ages prooved themselves to be the very mouth of the dragon breathing out nothing but their owne poysonfull inventions against our religioÌ„ and sincere Preachers and Professors of the same Have they not published to all the world and do that no sort of men are such enemies to Princes and governement none such disturbers of a setled State and common peace no sect so bad none so unworthy of common favour none such enemies to Laws orders Kingdomes Have they not licked up the spettle of the father of lies and infinitely shamed themselves with lyes and slaunders as blacke as the waters of Styx the river of hell as that Luther learned his Divinity of the devill was borne of the devill and dyed of drunkennesse That Calvin was eaten up of wormes and dyed blaspheming and invocating devills whose life and death was so holy and happy as the dragon must open a wide and impudent mouth to staine the same That Beza dyed reconciled to the Pope and cursed the day he ever knew Protestant doctrine which Beza himselfe lived to confute That Mr. Bucer denyed at his death that Christ was come the whole country and D. Redman preaching at his funerall knowing the contrary and as true as that Mr. Perkins dyed in despaire of whose happy life and death my selfe was an eye-witnesse as true as that those whom they called Puritanes had blowne up the Parliament house III. Another part of this flood is the cruell and bloody Edicts the cruell Constitutions and inhumane Rescripts which they furiously breath-out with such violence and rage as a strong current and flood which hath broken out of the bankes Such as are their Trent-curses for every slight difference in opinion from them Such as are their Spanish barbarous Inquisitions which are as the sharp teeth in the mouth of the dragon Such as their Romish Bulls and cursed excommunications their degradations c. Such as are their six Articles their horrible execrations and abrenunciations and all of that kinde to destroy root out and for ever to drowne the very name and memory of the woman and sound Christian Religion For the third The end of the dragon in sending out this water was to drowne and carry away the woman First The end of all the dragons furie is the destruction of the Church nothing will serve him but drowning his malice stints not it selfe in any mischiefe or hurt he can bring upon her Secondly His wrath once caryed her out of Paradice now he would carry her out of the way to heaven also he envyes not onely her safety and quiet in earth but her salvation in heaven Thirdly It notes a difference betweene the waters sent out by God upon the Church and these of the dragon The floods of God do but water or if any more do but wash the City of God The floods out of the dragons mouth are to wast and destroy the woman and to cary her away from the earth The dragon had made sundry assaults upon the woman before and still Michael had crossed him and against this last hid the woman safe yet so great is his furie and rage and so blind his malice that not observing Gods providence towards his Church he bolts on forward to new enterprises against her Whence learne that Satan and his instruments will never give over their malice against the godly though they have never so ill successe in the same Psal. 1â— 4. Do not workers of iniquity know that they eat up my people as bread q. d. though they do know them Gods people and see by many arguments that God is their God yet they oppresse them with desire and delight even as desirously and greedily as they eate bread when they are hungry Did not Phar 〈◊〉 see that none of his devises succeeded against â—srael
yeares No Antichrists rage and floods might cause her to hide her head for that time but could not drowne her Againe here is a direction for Beleevers in extreme dangers 1 Get to the rocke beleeve in Jesus Christ by faith become a member of his body Against this rocke the gates of hell cannot prevaile and therefore a Christian built on this rocke cannot miscarry Men on a rocke are safe in high floods when houses are driven downe and men and cattell drowned Get thee to this rocke and then though the floods of wickednesse may make thee afraid yet shal they not hurt thee Psal. 18. 4. and 46. 1. 3. 2 Leane upon the power of God who can make waters stand as dry land and not flow till his people be passed over Art thou ready to faint to sinke to despaire of ever swimming out of the floods behold this power it can make iron swim 2 King 6. 6. and if thou beest in thy selfe as heavie in the floods as iron say as in Psal. 93. 4. The waves of the sea are marvellous but the Lord is more mighty 3 Cleave to the word of God which applyeth this power and makes it thine owne God hath set his powerfull word on the sea and floods and set barres and dores unto them and sayd Hitherto shall ye come and ye shall lift up your proud waves no further Againe he hath set over and passed his word unto thee for thy security Christs word makes Peter walke safely on the waters Waite on his word which only can make a great calme If thou losest this security thou canst not but sinke in thy troubles as David had it not beene for thy Law I had perished in my trouble And further if this word were weake he hath sworne to thee Esa. 54. 9. that as the waters of Noah shall never go more over the earth to drowne it so he will nevet be so angry as to cast thee into the floods to drowne thee 4 Keepe Christ in the ship awaken him with thy prayers cry to him as the Disciples O Master save us wee perish He walkes on the waters and will make thee so to do also Hee may seeme to sleepe till thou beest dashed threatned and ready to sinke but he will awaken in time and rebuke the windes and seas and make a present or seasonable calme Next in that the earth holpe the woman learne that the Church hath often helpe where she least expects it The earth is the dragons owne bounds for he was cast into the earth yet this earth affords helpe and safety to the woman against the dragon Israel at the sea environed with monntaines enemies and floods was by the sea saved from the sea whence they expected to be swallowed up The same sea that threatneth to swallow Israel saves Israel Could Daniel expect safety by the Lions from the Lions Could Ionah expect helpe from the devouring sea by the devouring Whale Could the three children expect safety from the fire by the fire 1 The Lord being the Lord of hosts hath all creatures in heaven and earth to command for the helpe and safety of his Church and hath made a league betweene them and his people for peace and ayde for warre defensive and offensive against their enemies 2 Things which are impossible to men are possible to God and therefore he worketh above al the power of nature and beyond the reach of reason and nothing can hinder his counsell or hand Zech. 8. 6. It seemed as impossible for Israel to be brought backe to a glorious estate in Jerusalem from captivity as dead men to be brought out of their graves but though this be impossible in the eyes of the remnant of the people of those dayes should it be therefore impossible in my sight saith the Lord of hosts 3 The Lord most magnifieth his wisdome when he helpeth by most unknowne and unlikely meanes for now he sheweth he hath a reach beyond the creature and what we cannot see or oversee he foreseeth for us It was an unknowne meanes proper to Omnipotency to dry up the sea for Israels passage It was an unknowne meanes beyond the creatures reach to suspend the fire from burning persons and things combustible applyed to it It was an unknown and unexpected meanes to feed Israel in the wildernesse with a dayly harvest not from earth but from heaven The dragon and Antichrist have not so many devises and reaches to offend the Woman as the Lord hath wayes to overreach them and defend his Church 4 The Lord magnifies his mighty power when he sends helpe by contrary meanes which of al other are most unlikely as here by the earth for here he brings most helpe whence is indeed most danger As when earthly and carnall-minded men intending the cleane contrary procure helpe and peace to the Church Thus the Lord helped David out of Sauls hands by the Philistimes as deadly enemies to David as Saul was Thus he helped Moses out of the water by Pharaohs daughter no lesse enemie to Israel then Pharaoh himselfe Thus when Zedekiah was taken his eyes put out and himselfe bound prisoner into Babell Ieremy being in prison must be helped out and by whom but by Nebuchadnezzar King of Babel and Nebuzaradan his chiefe steward in al appearance as great enemies to Ieremy as to King Zedekiah Ier. 40 1. 2. And rather then Paul shal be killed and have no helpe God will save him by one in likelyhood fitter to kill him then they even the chiefe Captaine Act. 21. 32. And how often was he helped by Felix Festus Agrippa men open enemies to Christ And how often did the Lord stirre up earthly instruments such as Cyrus Ebed-melech Gamaliel whose power and policy he used for the drying up of the floods risen and swelling against the Church A notable instance we have in Dan. 1. 10. What great favour and tender love God gave Daniel and his fellows from Ashpenaz an heathen and enemie and how God overruled his speach to Daniel that while he thought no such thing he secretly implyed the true way whereby Daniel and his fellowes should attaine their desire If you looke worse I shall lose my head then said Daniel put this to the triall ten dayes and so obtained their wish Note hence the justice of God upon the earth and earthly enemies of the Church They minde by raysing floods to drowne the Church but themselves must drinke up those floods to the drowning of themselves The woman flyes out of Aegypt into the wildernesse Pharaoh meanes to drowne her in the red sea but the earth must helpe her for earthly Pharaoh himselfe and all his earthly company drinke up the flood for her and she escapes it Thus comes Hamanâ— devise upon his owne head his gallowes catch himselfe Thus the gunpowder blew up the plotters and layers but not one for whom it was layd Thus the enemies drink as
the commandements of God without wavering or halting betweene two opinions They hold them not as luke-warme Laodiceans but stedfastly unmoveably they hold fast the faithfull word as their life Pro. 4. 13. As Naboth they will not lose a foot of their birthright 4. Vnspotted adorning and beautifing the truth in all things by conforming their lives to the Commandements of God These are the conditions In sure Coffers also doe the remnant keepe the Commandements 1. Of a firme memory Luke 2. 51. Mary 〈◊〉 and pondered the things in her heart Psal. 119. 16. I will not forget thy word And this sanctification of memory sanctifies the whole man 2. Of a faithfull and beleeving heart for faith mingled with the Word giveth rooting and so continuace This was Abrahams Coffer in which hee laid the promises and neither delay nor deadnesse of Sarahs wombe nor conflict of contrariety or impossibility could rob him of them 3. Of a sound and loving affection of the soule love is a safe and faithfull keeper things that we love wee will hold fast Oh love I thy law saith David such love is stronger than death no water can quench it 4. Of holy practice in the whole life bewrayed in three things 1 In professing a good profession as Christ before Pilate holding forth the word of life 2 In promoting and defending to our power all good things and persons in their conformity to the law a good man preserves the law aswell as observes it 3 In suffering for good things and sealing if we be called the truth with our blood Next let us inquire how we may shew our selves of this remnant and know our â—elves to bee keepers of the Commaundements The Markes are these 1 If we doe all from within for all obedience to the law must flow from a pure heart the end of the Commandement is love out of a pure heart Psal 119. 2. Keepers of his testimonies seeke him with their whole heart If we heare we heare with an honest heart Luk. 8. 15. If we pray wee poure not out words but our soules as Hanna If wee praise wee call all that is within us to praise him Psal. 103. 1 2. If wee preach wee are fervent in spirit as Apollos If we receive the Sacrament it is with examination of our hearts As the clocke mooves from the spring within it selfe so is the motion of a good man to the law from within not from without 2 If wee do all by our rule holding the truth for the truths sake The word is called a lanterne and the commandement a light and obedience to the commandement a comming to the light that our workes may be manifest first to our selves and then to others that they are according to God Ioh. 3. 21. This argues a secret disciple silently denying his owne and acknowledging Gods wisdome holinesse and soveraignty An artificer that would have his worke approoved must not coble it up any way but do all by rule and line and square so here in all things make truth thy guide 3 If wee easily depart not from the commaundement but sticke to it First in all things even the least as the greatest In commandements against thy profits the Saints endured the spoiling of their goods Heb. 10. and Abraham to fly out of his country In commandements dangerous as Daniel and his fellowes and the Martyrs In commandements most irkesome as Abraham in killing his sonne Secondly in all times not as the Galathians who ran well but desisted but with constancy as one that hath begun soundly and wisely Thirdly in all places at home and abroad in the house and walking by the way Dan 6. 7. in Gods house in thine owne house in other mens houses never laying aside the Commandement Fourthly among all persons and companies high aswell as low and before the meanest Christian as the greatest Hold the commandement among the wicked as among the godly so did Lot This is the third note 4 If we willingly endure to be examined and tryed A good man can endure the conviction and triall of Gods Ministers as Peter did Pauls Gal. 2. 14. David Nathans 2 Sam. 12. Eli Samuels 1 Sam. 3. But Saul Ahab Amaziah Felix will abide no triall A signe they have not kept the commandement Yea a good man will try himselfe and examine himselfe whether he be in the faith 2 Cor. 13. 5 and will come to the light to judge himselfe Nay more he will desire God himselfe the Judge to try him Psal. 26. 1 2. and is glad that it is the Lord that will and must examine and judge him 1 Cor. 4. 4. 5 He earnestly loves others that keepe the commandements of God His soule cleaveth to the Saints he doth them all the good he can he speakes to God for them as Elisha prayed for the mother and the child and Paul for the Ephesians he speakes to man for them in their defence as Hester for the Jews David for Ionathan Nicodemus for Christ. He speakes to themselves and to their hearts for their comfort strength instruction and encouragement He never scornes nor reviles them but honors them that feare the Lord. 6 He seeth in all he doth his faylings and humbleth himselfe dayly and abhorres himselfe in dust and ashes as Iob. chap. 42. 6. David that so resolutely kept the comman dements saw what a beast he was by his faylings Psal. 73. 22. Agur seeth himselfe more foolisher then any man Prov. 30. 2. Paul after many a yeare striving and combate for the law in the inner man complaines what a miserable man he is Rom. 7. 14. 24. how carnall he was and sold under sinne Now this hastens us to Christ and makes us watchfull against corruptions and still strive hard to the marke That wee may be provoked to shew our selves of this remnant by keeping the commandements of God and abiding in the duty which the word commandeth let us take these motives 1 Keepe the word and it will keep thee keep the name of Christ and thou shalt be kept in his name Pro. 2. 11. Ioh. 17. 6. 11. 2 All the commandements of God are pure the law is holy just and good of the same nature power and justice as God himselfe Psal 119. 128. I esteeme all thy statutes right and hate all false wayes Yea all of them tend to perfection of holinesse as our Father is perfect 3 In keeping them is great reward Psal. 19. 11. The righteous are in some manner recompenced on earth they enjoy a sweet peace with God and in their consciences assured hope and precious promises But their full and finall reward is in heaven Rev. 22. 14. Blessed are they that do his commandements that their right may be in the tree of life and may enter through the gates into the City If Salomon shall endeavour to keepe the Commandements God promiseth to establish him in a Kingdome 1 Chron. 28. 7. On the same condition will he establish us in
the two witnesses are 315 Withstand Satan sixe rules 258 Wiues duties to their husb 18. c. Wizzards no good Christian that seekes to them 506 Woe what note it is 6â—6 Woman the Church militant so called 16 17 Word of God by it wee overcome spirituall enemies how 611 treachery of Papists disarming us of it 613. word neglected or despised leaves wicked sinners 614 World must not get our affections conformity patronage 14 Y Youth taxed for slipping their time 723 Z Zeale meeknes how to be tempered in Ministers others 661 ERRATA Pag. 14. read it lyeth in wickednesse p. 38. r let the light make us ashamed p. 75 r. in the full and all is gone p. 103. r. personall and doctrinall and they have not the succession of Peter who have not the faithof Peter p. 112. r. may well mistrust their conversion p. 135 r. in Iohns time having command c p. 199. r. must not touch Iobs life p. â—74 r. either of their faith or salvation p. 282. r. meditate often on Gods promises p. 285 r laudatorie oration p. 310 r. word of salvation p. 522. r. Nathan or Gad p. 607. r. dead workes Heb. 9. 14. p. 7â—5 r. more easily drawne p. 803 r. all these happie meanes p. 837 r. Oh how love I thy Law FINIS Hebr. 11. 4. Hebr. 12. 1. 1 Tim. 9. 12 2 Tim. 2. 5. 4 8. 2 Chr. 19. 11 20. 17 Phil. 1. 27. Parts of the Chapter 1 What is this Wonder The greatnes of the wonder in 3. things The manner of apperance of this vision Sundry ends why God thus revealed himselfe Spiritus Deâ— alli cit Satanae cogit vi The place where this wonder appeareth By heaven commonly in this booke is meant the militant Church For 3. reasons 1. 2. 3. Attention affection incited by sundry arguments 1. 2. 3. The modesty of this holy Evangelist His fidelity 1 To his Lord. 2 To the Church True members of the Church are in heaven upon earth 1 In expectation 2 In inchoation Saints in heaven fully freed from all evils 1 From the evill world foure waies 2 From the corruptions of the world 3 From wicked persons societies Conformity of Saints in earth with Saints of heaven 1 In vision of God 2 In framing to the Charter of heaven 3 In keeping a perpetuall Sabbath 4 In fruition of the presence of Christ. 5 In enjoying God the meanes of their lives Vse No true members of the Church 1 That have no birth but from earth 2 That have no inheritance but in earth 3 That have no conversation but in earth * 4 That have no delight but in earth Discernable by 4 notes Vse The Christian is in the world not of the world The world may not gaine our affections 2 Nor our conformity 3 Nor our patronage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woman in this mysticall booke signieth 3. things 1 Idols 2 City of Rome 3 The true Church This woman is not the Church triumphant for 3. reasons Church compared to a womâ—â— 1 In respect of her selfe 3 Causes 2 In relation to others 1 To God 2 To Christ. 3 To Christians The spouse of Christ 1 must cleave to her husband 1 In person for 4. reasons 1. 2. 3. 4. 2 In affection 3 In affliction 2 She must depend upon her husband 1 For direction 2 For protection 3 For provision 3 She must honour her husband 4 She must please her husband In 1 Not pleasing her selfe 2 Nor pleasing men 3 Observing what will best please him 4 By decking the soule with graces 5 By respecting his friends 6 By delight in his presence Sixe priviledges of the spouse of Christ. 1 Free election 2 Divine pacification 3 Gracious assimilation in 4. things 1. 2. 3. 4 Free donation in 4. things 1. 2. 3. 4. 5 High exaltation in 3. things 1. 2. 3. 6 Eternall consolation Answereth all objections 1 In things which might prevent our happinesse 2 In things that might discontinue to our happinesse In posse non peccare In non posse peccare Christ the Sun is there opposed 1. to shadowes of the ceremoniall Law 2 To our naturall darknes 1 Vnity 2 Light Solis Jubar in vegore miridâ—aâ—o oculos intueÌ„lium perstringit et talis est gloâ—ia Christi summa et inaspectabilis 3 Purity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multioculum 4 Power 5 Participation Effects of this Sunne of the Church 1 Illumination 2 Direction 3 Refection 4 Distinction of seasons Vse The Sunne of the Church infinitely surpasseth the sun of the world in 6. things 2 Rejoyce in our Sunne 3 Be thankful for our Sunne risen 4 Imitate our Sunne 5 Walke beseeming our sunne 1 Warily 2 Watchfully 3 Decently 4 Diligently Vse The Sunne of the Church never setteth Christ a garment why Necessitie of a garment in 3 things 1 To cover the body 2 To sence the body 3 To cherish the body 2 vse of garments is for ornament 3 For distiction This garment differeth from other garments in 5. things 1 The author 2 The matter 3 The price 4 The vse 5 The duraÌ„ce The woman cloathed with this Sunne 1 On Gods part by imputation 2 On mans part by application Quidam induunt Christum tantum quoad Sacramenti perceptionem alij et ad vitae sanctificationem Five graces requisite to the clothing of a christian â— Repentance 2 Faith 3 Prayer 4 Holinesse 5 Hope 1 Duty hence to put on this garment is necessary 1 To save from evils Cant. 1. 7. The Church wold find Christ at noone in the heat of the the sun of persecution to be refreshed by him 2 To procure us all good 2 wayes The putting on of this garment is a continuall act of this life And in much weaknesse for 2. reasons Christians must expresse the bright shining of this garment 1 In renovatioÌ„ of nature 2 In the shine of spirituall graces 3 In shining conversation Reasons 5. 2. 3. 4. 5. Vse Not to cast dirt upon so pretious a garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to leave it off for the frown of men 4. reasons 2. 3. 4. We must keep cleane this costly garment for 3. reasons 1. 2. 3. How to keepe our garment cleane 3. rules 1. 2. 3. Vse 7 Sorts of men defile their garments 1. 2. 4. 5. 6. 7. Vse Beware of stayning thy holy profession 1. 2. 3. 4. Saints by calling be Saints in conversation Six helps to keep our garments cleane 2. 3. 4. 5. Property 2. The world compared to the Moone in 4. things 1 In inferiority 2 In mutabilitie 3 In obscurity 4. In the use The treading of the Moone under feet is the contempt of the world A sound Christian despiseth the best of the world And the worst of the world And all the world in comparison of Christ. Reasons 5. 1. 2. 4. Sound judgment holds earthly things good with 4 Cautions 1. 2. 3. Why the christian prizeth Christ above all the world