they are gods on the Throne the title Iehovah being a title of Gods Essence agreeth to no creature but the name of Elohim being a title of his power is given them because in them the greatnesse and soveraigne authority of GOD the high and supreme Iudge of the world clearly shineth and as himselfe shineth more bright than the Sunne in beames of Majesty above all creatures so in a parcell of his owne Majesty hee makes them shine above all other men for the daunting and terrour of wicked men bee they never so great Is the Magistrates Throne Gods Throne then to contemne the Magistrate is to contemne the Throne of God to which he is taken up The Embassadours of great Princes are honourably respected for the person they sustaine Magistrates must resemble the person of GOD in whose Throne they sit 1. In Piety and holynesse what an unseemly thing is it for him that sits on Gods Throne to doe any thing unbeseeming God or contrary unto God 2. In love of Gods house and word so doth God himselfe his eye his heart and delight is on his owne house and so should his who sits on his Throne Hee that disaffecteth the house of God and the true worship of God hee can neither prove good Magistrate nor good man till hee change his minde and conversation 3. In wisedome knowing what is just and unjust what hee is to doe what to leave undone what to cherish what to punish God on his Throne is called the ancient of dayes for his wisedome in discerning Psal. 2. Be wise yee Kings bee learned yee Iudges and their title of heads must put them in minde of this wisedome in which they ought to resemble the ancient of dayes for the head is the seat of wisedome and understandeth for all the parts now whence must they have this wisdome but in Gods book given into their hands for which cause Rulers were injoyned that the booke of the Law should not depart from them night nor day and the Kings of Israel in their inauguration had Gods booke given them into their hands by this booke David became wiser then his ancients Now if Magistrates cast off the reading of Gods word at home and the hearing of Gods Word at Gods house Ieremy 8. 9. telleth us that folly must rule them and others too they have cast off the Word of the Lord and what wisedome is in them 4. In sincerity and uprightnesse God on his throne is described sitting in garments white as snow noting the innocency and righteousnesse of his judgements Dan. 7. 9. the seates of Magistrates and Iudges should bee like Salomons Throne of white Ivory 1 King 10. 18. signifying the purity and incorruption of Iudge and judgement of a truth God is no accepter of persons Act. 10 and hee that sitteth on Gods Throne must avoide the appearance of partiality hee ought to honour and heare Gods Ministers love and affect the professors of true religion distaste and disaffect the contrary thus doth God Are Magistrates taken up to Gods Throne their throne and seate must resemble Gods Throne and be a counterpaine of that Quest. Wherein Ans. 1. In true inquisition of cause Before Gods Throne there is a true information by opening of bookes and his Throne is said to bee fiery both for his zeale for truth and for manifestation of the truth of causes so on the Thrones and tribunals of men right information and true evidences must carry matters 2. In a just sentence when that is condemned which God would have condemned and that cherished and advanced which God would have set up Esay 44. 28. Cyrus must performe all the Lords desire not his owne for hee is now on the Lords Throne Zach. 4. 14. they must bee assistants to the Rulers of the earth as namely in looking to his worship in repressing swearers drunkards gamesters idle persons c. 3. In sound execution of just sentences against offenders Gods Throne is no idle scarrecrow but commeth to the life of justice which is execution It hath two properties 1. It is powerfull About the Throne of God goeth a fiery streame noting the power of his judgement Dan. 7. which is as unresistible as a streame of fire to stuble no sinner cā ever escape at this throne and if the thrones of Magistrates resemble not Gods Throne great offenders or bold and stout sinners will shift out 2. It is quicke and speedy Gods throne is described to have wheeles Ezek. 1. for the celerity and speed in execution before it are no delatory pleas no spinning of causes no stay of justice by any meanes Dan. 7. 9. Gods Throne hath burning wheeles for celerity in consuming corruption 4. In powerfull protection of the godly GOD from his throne doth so Psal. 76. 9. The Lord riseth upon his throne to save all the meeke upon the earth so Rulers must see that they be answerable to the title given them of God who calleth them the shields of the earth to shelter not vilde and vicious persons sonnes of Beliall but the innocent religious and godly as Davids eyes were on the godly in the land This is taken from the end Hence note Rulers are therefore taken up by God into his throne to protect this woman as this manchilde for the good of the Church Rom. 13. Hee is the Minister of God for thy good 1. Earthly kingdomes are especially ordained to set up and uphold Gods kingdome 2. Their titles are hedges for the Lords field a covering for heate winde stormes Esay 32. 2. 3. The promise that Princes shall bee nursing fathers of the Church That Magistrates take notice of their duty which is not onely to assist the Lord in governing and upholding the civill state but to uphold the Church 1. By professing the religion of God themselves sincerely 2. By protecting true religion and that with zeale and courage against all kinde of opposites David will use his power to cast scorners from Gods face and presence 3. By countenancing and upholding the holy Ministery leading the way to Gods house and worship as all godly Governors ever did and begin the government alwaies with manifesting their zeale to Gods holy religion as David with joyfull bringing the Arke to Hierusalem Salomon with building Gods house Iehoiada with making a covenant with the Lord and compelling the people to stand to it 2 Chron. 23. 16. Nay evill men what ever they were afore were thus far changed into other men as Saul to dissemble religion Saul though he sought Asses before will so soone as called to the kingdome prophesie amongst Prophets so as if confidence and love of Gods house commanded them not as men yet shame and example compeld them as Magistrates Wee that are Ministers must take notice of our duty to call upon Magistrates to use their power for the good of the Church be not accessary to the absurd husbandry of them that plucke up good
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
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
carry us through fire and water through Pikes and perils through thicke and thin after it Thirdly sticke to the conscionable practice of the Word and then be sure thou canst not bee deceived hold to the rule of that for it cannot deceive thee the powerfull practice of it turneth a man from the power of Satan unto God V. Pray for the spirit of grace to performe his Office for thy establishing in grace Quest. What is his Office Answ. 1. He is that Anoynting which teacheth all things needfull 2. Hee is the Spirit of wisedome and counsell to resolve all doubts it is his voyce that saith behinde thee This is the way walke in it 3. He is the Spirit of courage and fortitude to dissolve the fears of flesh to arme us against tyrants enemies changes tryals and persecutions for the truth 4. He is the Comforter to sustaine us with assured comfort in our heavinesse and to cheare us in our wearinesse 5. Hee is the Perfecter of his owne worke for he leaveth no work imperfect which he beginneth for salvation Col. 1. 28. I strive to be perfect according to his mighty power that worketh in me VI. Add this to the former sticke to the Ministery but see that the Spirit be effectuall in that Ministery for 1. The Spirit worketh all those comforts by means of the Word 2. As the evill spirit is effectuall in such as perish by false doctrines and false perswasions so the Spirit of God is effectuall in the Saints especially in the preaching and perswasions of the word of truth 3. It is just that whosoever suffereth not the Spirit to be effectuall there shall finde the spirit of error effectuall in strong delusions If Ahab will not heare Gods Spirit in Micah hee shall fall by a spirit of errour in the mouthes of his false prophets Now to bee established by an effectuall Ministerie wee must observe two rules 1. Receive not every thing hand over head but search the Scriptures and trie the things that are delivered Iohn 5. 39. and the Bereans were commended for examining the doctrine of the Apostles themselves by the touchstone of the Prophets Acts 17. 11. But Papists would not have the Scripture in common mens hands because they distrust their doctrine 2. Having tryed all things resolve to hold all that is good and continue in the things learned from the Word which is an assured fence against deceivers 2 Tim. 3. â—4 We are further admonished to take notice of the markes and signes of a person that is seduced by the Serpent to the end we may avoid them One is in the dayes of light not to perceive the glorious light of the Gospell 2 Cor. 4. 3. If our Gospell be now hid it is hid to them that perish in whom the god of this world hath blinded their mindes that the light of the Gospell should not shine unto them Hee is a blinde man that seeth not the Sunne shining nor such objects as the Sunne discovereth so hee is blinded by Satan who cannot or will not see his estate to bee damnable and miserable but is alive and happy without repentance and conversion that by the same light cannot see that a sinne in himselfe which hee seeth so to bee in another that by the light cannot be convinced but that some sins are good and commodious as profitable lies and oathes some breach of the Sabbath some usury some idle company and perhaps esteeme it vertue or wisedome that by so cleare a light cannot be perswaded but that there is more ease and pleasure in following lusts and sinnes than in observing Gods law here is one led away and deceived of the serpent 2. Another mark of such a one is not to beleeve the truth but to esteeme the Word as a fable unworthy of our credit Eve was not seduced till her faith in the word was shaken Thou that beleevest not the promises as not expecting salvation by them that turnest away the thoughts from thinking earnestly of the threatnings and punishments due to thy sinnes that walkest in thine owne way and refusest the counsell of the word why seest thou not thy selfe seduced and led away by Sathan in great part already 3. A third marke of such a one is a departing from the doctrine of faith received from the religion and divine worship planted by the Prophets and Apostles and prescribed in the word of God a giving way and willing eares to Priests Jesuites and croaking locusts Eve should not have lent her eare to the serpent against the truth of God Hee easily seduceth those that are willing to bee seduced 4. The fourth marke is to withstand the power of grace and religion accounting the practise of holinesse a needlesse precisenesse esteeming the care of pleasing God to be hypocrisie zeale to be rashnesse and distemper Who seeth not but the dragon hath led these away at his will For what other way doth the Dragon himselfe walke in but in a perpetuall hatred of grace 5. The fift marke is noted wickednesse of life and living in lusts for the more wicked a man is the more subject hee is to be delivered up by God to be seduced and who be they that are given up to the efficacie of Antichrist but such as have pleasure in unrighteousnesse that is such as take felicity in sinne and rather then they will forsake it trample under foot all the hopes of the Gospell 2. Thess. 2. 12. Who be they that are or may be noted at this day carryed away into the delusion of popery and are a prey to Jesuites Priests and deceivers but such as must have liberty and indulgence to live in some sin or other first they resolve upon a beastly life and then fall to such a deluding doctrine as may skinne over the gall of their consciences Of many such Apostates wee may say it were pitty they should professe any other religion then popery for no other would befit the wickednesse of their lives so well 6 The last marke is when sinne is revenged with sinne with hardnesse of heart with brawne of conscience deadnesse of spirit dedolency impenitencie This man is fearefully left by God and seised on by the dragon when neither Law nor Gospell neither piping nor mourning prevailes with him Instance whereof we see in many Apostates and temporizers who having made some shewes of goodnesse in themselves and good affections to others falling to the world and selfe-seeking have slacked in their love to the truth and that sinne revenged with hatred and persecuting of goodnesse and that sinne further revenged with hardnesse of heart and a dead conscience not suffering them to looke either behinde them or before them till they have outrunne themselves in so fearfull violence against the grace of God as commonly godlinesse meets not with such enemies any where as those that once made shew of it And as the dragon most desirously assaulteth these so Gods revenge sheweth it selfe most
by maintaining whatsoever may enlarge the Dragons state and kingdome and resisting whatsoever might weaken or impaire it 1. This appeares in that every wicked man gives up himselfe willingly to Satans rule who raignes like a lyon in every unbeleeving heart there hee enacts lawes of evill there he raignes by sinne there is his seat his court his chaire of estate as for Jesus Christ hee casts off his rule his lawes hee breakes asunder his yokes and disclaimes his person and titles saying Wee will not have this man to rule over us 2. Hee rules not all by himselfe but by his confederates which he convocates at his pleasure and they readily obey the summons Hee can presently gather wicked Councels Synods Conclaves Convocations to act and decree whatsoever pleaseth him against the word of God and the truth of religion onely devising in them what may gall the truth and its professors and uphold superstition and corruption hee hath in store numbers of hereticks false teachers libertine doctors to spread and maintaine doctrines of devils And by these agents he hath in all ages especially upheld his state and power in blinding and seducing the world willing to bee blinded 3. Hee hath the secular arme and civill states of the world at an houres warning to set up and hold up his state in erecting idolatry and false worship in all corners of the world both Heathen Jewish and Popish and this is the ground of all the tumults in this part of the world the thrusting out of the truth and bringing in idolatry whereby the Dragon stands in greater state then in any other ordinary sinnes against the Gospell for first this sinne is most directly against the high Majesty of God secondly as the God of heaven is present and honoured when hee is purely worshipped so is the god of the world when hee is served and as Gods glory is set up in and by true worshippers so is the devils honour in and by idolaters who are therefore said to offer to devils and not unto God Thirdly as the throne of God is upheld by his subjects so is the devills throne by his chiefe subjects who are idolaters Revel 2. 13. The Angell of Pergamus is said to dwell where the devills throne was the reason is because that city was most idolatrous and fierce against Christ and his religion Satans throne was set up in Court in Country in Churches in Palaces he ruled all Now this is a rule of tryall of religion of persons of places 1. That religion in which Christ is not exalted in and by that the devill keepes his hold which is true not in the Heathenish onely which knowes not Christ or Jewish which acknowledgeth no Messias come in the flesh but in the naturall religion of Popery which thrusteth downe the Scriptures to set up traditions and setteth up many mediators for one Mediator and maketh every man a Saviour of himselfe by his merits besides their formall idolatry which is a worship of devills And shall wee looke backe to a religion where the devill rules where Christ is banished and Christianity under a pretext of Christ persecuted to death 2. For persons Naturall men are still in the power of the devill very slaves because Christ is not yet entred Sure wee are hee held up his power in us all once not one of our hearts but was his throne if hee be not cast out hee is still in his former state This is the forlorne estate of all of us by nature and if we be not converted and brought to Jesus Christ by faith and obedience to the Gospell the devill acteth mooveth and ruleth us at his pleasure This shewes the necessity of conversion unlesse wee would willingly harbour such a Dragon 3. See wee any place set open for drunkennesse whoredome cursing blaspheming scorning of goodnesse or of such hellish resort where sinne is maintained and upheld and Christ with the mention of godlinesse barred out Be sure Sathans throne is there his signe is on every such doore his armes on every post there is a house swept for the devill at least a suburbes of hell there is the devill present in prevailing manner with strength of temptation absolute command over his slaves whom hee drawes to the height of wickednesse As Salomon giveth counsell to goe by the house of the harlot and not to come neare the doore of her house Prov. 5. 8. So let all godly men avoid all such persons places and practises in which the devill sits in his chaire of estate Sundry places are permitted to Satan by God to possesse where hee domineireth and sheweth himselfe in strange noises frightfull apparitions is powerfull in such houses to hurt destroy he that knows the danger of such haūted places will not enter into them But in such places as wickednesse dwels although Sathan be not sensibly present yet he is more powerfull if not more dreadfull yet more dangerous no wise Christian that hath not a desire to be acquainted with hell beforehand would come into houses so haunted stuffed with yong Dragons and devills incarnate how miserable to live where Satan dwells how difficult to serve Christ where Satan raigneth This also teacheth us to examine our selves whether the dragon bee cast out or keepe his state and command in us where consider 1. The necessity of this tryall 2. The rules of tryall The former appeares 1. Because the greatest part of the world even in places where the Gospel is preached are not brought to Jesus Christ but are voluntary slaves to Satan renouncing obedience to God and professe obedience to the dragon what a severe but just judgment of God is it that they that will not be ruled nor submitted to Gods will should become slaves to the Devill that being delivered by Gods justice unto Satan their whole course should tend to uphold the state of the dragō with the final ruine of their own 2. As it is not the presence of the Gospell so neither the profession of the Gospell that puts Satan out of state What a great Professor was Ananias that seemed to give away all his lands to the use of the Church and yet Satan filled his heart Act. 5. who was a greater Professor than Iudas the steward of Christ yet the devil kept the hold of his heart there is much more then profession required to dispossesse him yea muchmore than preaching of Christ for Iudas did both 3. He is certainly concluded a wicked man under the power of the devill that is carelesse in this examination whether Christ bee in him 2 Corinth 13. 5. Prove your selves know yee not that Christ is in you unlesse yee be reprobates as also who by examination findes not the Spirit of God of Christ to dwell in him Rom. 8. 9. If any man have not the Spirit of Christ the same is none of his Now the rules of this triall are reduced to two heads The
Spirit in his motions but resist and quench them nor in Gods house the Church which they care not for though God bee there specially present nor in their servants and friends who have the promise of his presence if two or three consent in any good thing but hate them and all that love God or speake of his name least of all can they abide his presence comming to judgement 2. How many in so great light walke in the dark worse than the Gentiles most of whom were more just in their dealings more respective of their oaths more sober more temperate more chaste than thousands of deboiste drunkards filthy whore-masters and foule swines whose damnation will be heavier than the heathens it shall be easier for them than for these in the day of the Lord. 3. What a number stand out against Christ as First they that stand not with him Matth. 12. 30. Those that gather not with him doe scatter as our neutrals mungrils lookers on who thinke they can bee of neither part which is impossible thou that art not the Kings friend art his enemie Doest thou not promote the Gospell and therein the state and right of Jesus Christ thou art then against it If being called thereunto thou imployest not thy gifts to win men out of their sinnes and to gaine them to the faith thou standest against Christ and manifestly upholdest the state of the dragon Secondly those that stand against him being opposite to the Ministerie to the pure worship of God c. resisters of the graces of his servants strong limbs and supporters of Antichrist Masse-mongers Antichristian Captaines and savage persecutors of true religion This is the first sort of rules The second is of such as shew the presence of a stronger than the dragon which is Michael onely One tryall is repentance onely that looseth the snare of the devill 2 Tim. 2. 26 It is true that so long as sinne is present in us Satan shall never be cast out of all power in us but if once sinne by repentance be deposed from the raigne of it though not from all presence then is Satan cast out of his full power and as sinne can never get the dominion againe no more can the devill Another sure note is faith which is our victory and casts out the dragon as also brings Christ into the soule who dwelleth in our hearts by faith Eph 3. 17. Get assurance of faith and the dragon is cast out and get increase of faith for the Disciples of Christ could not cast out devils Mat. 17. 20. not for want of faith but for the weaknesse of it Cast into the earth The third thing in the overthrow of the dragon assigneth the place into which he was cast namely into the earth and that for two reasons 1. To manifest and clear the certainty of his overthrow and the Churches victory as Goliah was seene to be overthrowne when David threw him downe to the ground 2. And more specially to shew who they bee whom the devill now tyrannizeth over Hee was thrown out of the boūds of the true Church now he exerciseth his rage in the earth that is among reprobates carnall and earthly minded men whether heathens without the pale of the Church or carnall Gospellers who are within her lappe but rejecting the power of grace sticke to earthly profits courses affections amongst all these the dragon still domineereth and ruleth them all at his wil who reject the rule of God and his Sonne Jesus Christ. Quest. Why was he cast into the earth and not into hell if the Lord could doe it why did hee leave his worke imperfect Answ. 1. Our Lord Jesus Christ wanted then no power nor now doth lacke might to doe it but can tread downe Satan every moment to nothing Neither did Christ leave his worke imperfect but on the Crosse performed all that was required either for the full delivery of his Chosen or for the finall victory over all his enemies but his heavenly wisedome putteth forth this power not all at once but by degrees and in some measure of time which at length is to take full and perfect effect for Christ must tread all his enemies under his feet and they must become his footstoole 1 Cor. 15. 2. This place speaketh not of an absolute ejection out of the Church for Satan was afterward let loose for a thousand yeares but of a limited restraint of him First to a certaine time and place that hee could not oppresse the young and tender Virgin of Christ either by upholding heathenish Idolatry or by hindring the free course of the Gospell and religion of Jesus Christ and Secondly to a certaine measure for he was not so cast out of the Church as that hee ceased to molest and tempt the godly or that he spared to doe what he could to hinder and disgrace the Christian Religion but he was so farre cast out as that hee could not exercise his whole and former power either in violence of temptation or recover so soveraigne authority among the heathens as a little before hee had exercised Quest. But had it not been better for the Church that the Lord Jesus had cast him downe into hell and confined him there Answ. 1. Satan is already cast into hell and there reserved in chaines of darkenesse to the judgment of the last day 2 Pet. 2. and Iude 6. But that is by the generall sentence of God upon him for his first Apostasie which our Text aymeth not at which is a speciall sentence and judgement in one particular Again that generall sentence is now in execution upon him but not fully and perfectly till the day of judgement till which time for the revenge of the wicked world God suffers the evill spirits to range as Lyons to the hurt of men 2. It is not prejudiciall but profitable to the godly that Sathan is cast into the earth and not shut up in hell Not prejudiciall to the elect for hee prevaileth onely against the wicked called here the earth into which he is cast It is not denyed but that hee may and doth molest the godly but his molestation hinders them not but hasteneth them to their happinesse It is profitable for the Church sundry wayes that God still permitteth Sathan some power in the earth 1. That wee might see how strong and furious our adversary is and what need wee have of Gods power to restraine him 2. To manifest the glory of God both in the admirable confusion of this strong enemy and in the no lesse powerfull defence and protection of the Elect. 3. To shake us out of pride security and forgetfulnesse of our selves and our estate who are in daily encounter against the Dragon 4. To quicken and excite our prayers faith watchfulnesse which wee would easily give over if we had no tempter or enemy Note from this that the devill exerciseth no dominion but in and among wicked men For hee is cast
of his foule death and damnation both in soule and body with many passages after his buriall and stirre of the devils about him which comming to Luthers hands hee answered Of Queene Elizabeth they spred in forraine parts some yeares before shee dyed that shee was dead and had reconciled her selfe to the Pope Iohn Husse yet alive was accused that hee affirmed a fourth person in Trinity who when he desired the author or witnesse to bee brough forth and could not obtaine cryed out O miserable man that I am who am forced to beare such blasphemies and standers 2. Another note of an impudēt blasphemer accuser is to accuse in things wherein himself is most guilty With what impudency did Potiphars wife accuse Ioseph of incontinency when only her selfe was unchaste and the solliciter Satan accuseth Iob before the Lord that if hee touch Iob a little hee will curse and blaspheme him to his face whereas nothing is more usuall with Satan himselfe than to curse and blaspheme God perpetually Nero to picke a quarrell against the Christians set Rome on fire and charged the Christians with it hence were they apprehended clad with skinnes of beasts and torne in pieces with dogs and many crucified and heapes of them cast into blazing fires as if they had been cōmon burners destroyers of men The most treasonable massacre that ever the Sun saw was laid upon the pretended treason of poore innocent men drawne into the shambles as sheepe thirty thousand of whose throats were cut in one month At home the Parliament House must bee blowneup and the fact laid upon the Puritans with extreme and ridiculous impudence whereby also Papists charge us with heresie with corrupting the Scripture with Idolatry c. and as impudently doe grosse Recusants accuse conformable men of inconformity some of faction being most factious themselves Athaliah cryes Treason 3. The impudency of accusers appeareth in that when they can prove nothing they lay many hainous things upon the godly to oppresse them with multitude and make the world thinke something must be true among so many and whereas one such crime would beare action enough if true they lay on loade with all manner of crimes Daniels fellowes were charged with First singularity they alone stand out against the Image of the King Secondly Irreligion they will not worship the Kings God Thirdly rebellion and sedition they rebell against the Kings commandement Mar. 15. 3. the High Priest and Pharisees accused Christ of many things And Christians must expect from this impudence all manner of evill sayings for Christs sake falsly Mat. 5. 11. 4. To accuse all the godly for one is a note of an impudent accuser Haman thought it too little to destroy Mordecai but all the seed of the Jewes also For the quarrell is seldome private or personall but generall against all the persons of them that feare God Satan would root out all the godly The same cause that stirres up his wrath against one doth inrage him against every one that is Gods grace and Image Hence it is that no one good man can bee falsly accused but so is every good man in him for they are all alike all dissemblers hypocrites never a good c. See Satanicall impudency 5. A tricke of Satanicall impudency is for some persons sake to accuse the whole religion it self for it is not enough to throw downe the persons but the worship and religion of God also being so contrary to them which is apparent in a number of gracelesse men who never take offence against a godly man but presently flie upon his religion Wilt thou impudently raile on the Sunne because a man stumbles in the Sunshine here is a more hatefull madnesse 6. Another is to seeke occasions of accusing and not finding occasion yet to accuse as they Ier. 18. 18. Come let us devise against this Ieremy and smite him with the tongue Dan 6. 4. the impudency of Daniels accusers is that they fought an occasion and will not stay till occasion be offered and they confesse Daniels innocency among themselves saying Wee shall finde no occasion but in the matter of his God and yet contest against it to the King himselfe Luke 6. 7. The Pharisees watched Christ to get accusations against him Let watchers and devisers of plots against innocent men see with whom they runne 7. It is high impudency in accusing that when they cannot for evill they will for good Daniel for praying Christ for healing on the Sabbath the godly for the matter of their God for tendernesse of conscience for going to heare Sermons for singing Psalmes in their houses for carrying Bibles for care in keeping the Sabbath for repeating Sermons at home for exercises of religion for not swearing for not being gamesters tosse-pots and Taverners his impudent accuser can make it more easie and seeme more gracefull to bee manifestly prophane and vile than sincerely good and a resister of evill 8. It is shamefull impudence to accuse where speciall respects binde to defend honour and imitate But a shamelesse accuser casts off with all shame all bands and respects 2 Sam. 16. 3. Ziba will not spare but falsly and villanously accuse his raiser and Master Mephibosheth and that of no lesse than high treason that he stayed in Jerusalem to be made King and so got his lands 2 Sam. 15. 13. Absalon spares not his owne father There is no man to doe justice Not the nearest band of nature can stay an evill heart from accusing where it should honour and defend It will neither acknowledge him from whom it hath received benefits nor yet beeing in the world The sinne is likest Satan when it is most ungracious and unnaturall II. Next the motives or disswasions from false accusation are so much the more to bee urged because of our great pronenesse and inclination to this sinne For First slipperinesse of the tongue a nimble member casteth many headlong into this sinne unawares especially in persons addicted to loquacity and garrulity or chatting who as empty vessels give a loud sound but no soundnesse or savory matter or choise discourse can bee heard from them and wanting matter in themselves will finde it upon others Secondly lying and false accusing agreeth best with the corruption and depravation of our nature which being at first corrupted and spoyled by a lie wee leane that way ever since and as a vessell keepe the smell of our first liquor yea our whole nature is degenerate into a lie Thirdly wee have selfe-love in abundance and pride of heart by which wee set up our selves and contemne and treade upon others This admiration of our selves makes us disdaine others and according to this distemper we speake and fil our mouths and others eares with detraction and false accusation lest so much be detracted from us as we heare or see added to another Seeing therefore we are so prone to drinke in this puddle water of detraction and false accusation
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
a Physitian who hath put Art and nature to the uttermost extent but cannot prevayle against the disease leaves the Patient to death so the Lord Esa. 1. 5. Wherefore should ye be smitten any more ye fall away more and more 2 Another note is pleasure in unrighteousnesse 2 Thes. 2. 12. this signes a man given up to this wrath By unrighteousnesse is meant error of judgment or of practise whereby God or men are deprived of their due as righteousnesse gives both their due By taking pleasure in unrighteousnesse is meant 1 Not a willing of their sins only but a liking and allowing of them 2 An high prizing and esteeming of them as things we take pleasure in 3 An earnest greedy and delightfull pursuing of them 4 A fight and contention for them and against contrary grace 5 A resolution by no meanes to part with them no more then we will with things in which we take most content and pleasure Examine the content which thy course giveth thee and see whether it be a sweet fruit of the Spirit of truth or arise from the spirit of error and delusion For there be many wayes that be good in a mans owne eyes but the issues are death Prov 14. 12. and a most grievous plague it is when a seduced heart flattering the sinner shall cause him to blesse himselfe while his sinne worthy to be hated is found with him Psal. 36. 2. This calling of good evill and evill good drawes on sinne with cartropes Esa. 5. as many nowadayes count religion precisenesse care of pleasing God hypocrisy zeale rashnesse and folly in the meane time they thinke their owne prophane estate good enough Well take heed of pleasure in unrighteousnesse which argueth a man stripped of all sound grace for the least grace would acknowledge the least grace and disallow the least evill and it argues a man in a course which brings on swift damnation and whosoever delights in unrighteousnesse the righteous Lord will dash all his joyes and make them end in wo and desperate sorrow 3 Another note is society with vile persons out of favouring their vices as with Atheists swearers drunkards enemies of grace and such whose damnation sleepeth not For what is this but to partake and thrust a mans selfe into the wrath of other mens sinnes and how can a man be knitt unto the members of a body and not to the head If Gods justice have permitted thee to be one with the members thou mayest well discerne he hath permitted thee and for the present delivered thee to the head seeing the head and the members make up but one dragon And as there is not a more discernable marke of a Beleever then love and hearty union with the brethren 1 Ioh. 3. 14. so is there not a more discernable note of a man belonging to the dragon then by sorting with his brood and running with workers of iniquity 4 He is apparently under the dragons wrath that confirmes himself in the customable neglect of Gods Ordinances publike or private This man will fall to nothing as he that ordinarily refuseth his meat or at best his religion is but a passion or fit or is in respect of persons or occasions And it is because he will not be reclaymed from some lust 5 He also that is an enemie of righteousnesse a man whose bent is to disgrace the way of God and turne men out of the way as Elymas Act. 13. 8. 10. a flaunderer a deviser against it an open contester against the powerfull purity of Gods word an instrument of the divell and make-bate to cast out thy meanes of Salvation such a one is in the divells worke and why not in his power The like of them that mis-judge the generation of God and pronounce wicked sentence on them whom the Lord acquiteth as if a good man be cast into some furious disease they are ready to judge the estate of the soule by the distemper of the braine and disgrace a godly and holy life by a violent death c. Now the meanes to avoyd this great wrath are twofold I. To avoyd the speciall sinnes which arme Satan with this great wrath against us as 1 Want of care to know God Rom. 1. 28. the heathens because they regarded not to know God God gave them up to a reprobate minde For when men cast God out of sight and out of minde how just is it that God cast them out of sight and minde Thou that hast not God before thine eyes thinkest not of him but as of one that hath nothing to doe with thy matters forgettest him to be a judge and witnesse of all thou doest deridest the true knowledge of God and wilt take no direction from him know it thou hast thy choise God will have as little to do with thee for the present as thou desirest his grace and presence shal be farre enough from thee owne thee who will guide thee who will his mercy and helpe will be farre to finde Who seeth not this heavie stroke of Gods wrath in numbers left by God and ruled by the divell men of reprobate mindes destitute of judgment and common reason rejecting all that is good refusing nothing that is naught rejoycing in the highest sinnes swearing drinking drabbing rayling cursing defying whatsoever savoureth of God or Godlinesse 2 Sinne want of love to the truth 2. Thes. 2. therefore God gave them up to the strong delusions of Antichrist See wee a man despising the meanes or bringers of the truth or a man that willingly suppresseth and choaketh the truth in himselfe or withstandeth the holy meanes resists and scornefully thrusts away the preaching of the Gospell of truth or preferreth vaine speculations and frothy discourses and devises of mens braine before the simple truth of Scriptures or a man that doth not regard to procure preserve practise and propagate the true knowledge of God this man is farre from love of the truth he is fit for any delusion there is no trust in him but be his knowledge and profession never so great he may make a strong Papist an open Apostate or any thing but a sound and constant Beleever If wee know the truth happie are we if we love it 3 Sinne idolatry Rom. 1. 26. for this cause God gave up the heathen to vile affections namely for their idolatry And yet theirs was invincible they knew not the true God by the light of the Scripture but only by reading in the booke of nature How much more shall Christians be given over for their wanton and wilfull Idolatry after so long teaching and such cleare shining of the truth amongst us Where an idoll stands up there is no place for God Dagon and the Arke cannot stand together How farre Antichristian Idolatry hath driven God from that synagogue wee may read in the great letters of such senselesse errors as no blinde heathens were ever worse seduced It was Gods patience that our easinesse to Romish Masses and
most gracious pardon So for people and Kingdomes What may wee gather from the great and open prevayling of Antichrist in any Kingdome which will be apparant in the infinite increase and boldnesse of Papists and Recusants in such places in the swarmes and numbers of the people after a strange boldnesse running and resorting to their Masses in the open increase of multitudes of locusts and frogs Jesuites and Priests croaking in corners and streets challenging seducing and deceiving and as diligent as the dragon himselfe whose tayle they are to wrap men not loving the truth in this fearefull wrath and deepe perdition What may bee hence gathered but the provocations of such a kingdome kindling so great a wrath of God against them Did Antichrist ever come into a kingdome and the sins of that kingdome not let him in Were men not fierce against the Lord in contemning and despising his truth in open â—rophanation of his Sabbaths in desperate scoffing at religion in bringing in their sinnes to their height Had they not lost their first love their zeale their taste of Manna were not they unthankfull to the Lord for setting them out of this Aegypt and were they not looking and running back to the Onions and flesh-pots which made the Lord shake the fiercest Arrow of his Quiver against them Could any thing but hellish prophanenesse and contempt of so shining grace have entred such a wrath amongst them as heaven nor hell in this life cannot inflict a greater for Turkish tyranny is light in comparison of Antichristian Oh that our Apostasie to a very formall and powerlesse godlinesse were laid to heart as the hatcher and breeder of such wrath which will not bee so easily removed as let in Did wee still march couragiously as wee began in the beginning the reformation wee should not then need to feare our former oppression and tyranny Let us bee wise by the rod shaken over us lest the stroke and smart fall also on us and shew us our folly 5. Labour to preserve one another from this damnable way To which wee have these and sundry motives First wee pull one another out of fire and water and should much more out of the fire and water of Gods wrath yea out of hell and damnation Secondly all our Saviours course was to winne soules to seeke and save what was lost Thirdly God hath made every man his brothers keeper who hath commanded to pull our neighbours yea enemies Oxe or Asse out of a ditch And therefore every man must bee servant to every man as Paul to winne some and not bee carelesse whether hee stand or fall sinke or swimme live or die And wee must by all good meanes preserve and strengthen our brethren Ministers by discrying the danger this is our chiefe intent not wrath and anger to our people Private men by exhortation brotherly conference wise reproofs of the obstinate c. All by godly life and holy innocency which is a meanes both to stop the mouthes of malicious Papists and winne such as are tractable Knowing that he hath but a short time In these words is the reason of the dragons wrathfull disposition where consider three things 1. How Satans time is said to bee short 2. How hee knoweth it is so 3. What use he makes of this knowledge For the first Quest. How can that be said a short time which hath continued now since the writing of this Prophesie sixteene hundreth yeares or not much lesse Ans. A time long in it selfe must bee said to bee short respectively So this 1. In respect of God to whom a thousand yeares which is a long time in it selfe and to us is but as one day and so even thus long since our Lord said Rev. 21. 6. Behold I come shortly 2. In comparison of former times so this continuance of Antichrist which is simply in it selfe a long time is comparatively said to be short in respect of the time and ages going before it And so the whole time of the New Testament which is in it selfe a very long time is called the ends of the world 1 Cor. 10. 11. the last houre 1 Ioh. 2. 18. for so the manner of Scripture is which distributeth the world into three ages the first from Adam to Moses the second from Moses to Christ the third from Christ his first comming to his second This last period was called the last houre not because presently upon Christs Incarnation or Ascension the world was to end for how then could the Church have beene gathered through the Christian world but because 1. This was the last and full time in which all was consummated and ended which was fore-prophesied in former ages touching mans redemption even the full and last revelation which is to bee in earth and no other change of worship and Ministery is to bee expected as in the former till the great and last day in which the great Judge shall put an end to dayes and time which shall bee no more and to the warfare of the whole Church 2. It shall bee a farre shorter time than that which went before yea in likelyhood shorter than either of the former periods or ages for seeing it shall bee bitter and sharpe by the tyranny of Antichrist for the Elects sake Christ saith these dayes shall be shortened Mat. 24. For the second Quest. How doth Satan know his time to bee short Ans. 1. Because hee knowes his time is determined for the wicked spirits know perfectly by the accusation of their conscience and partly by the sentence already passed upon them that a day of further torment awaites them whence they say Mat. 8. 29. Art thou come to torment us before the time 2. Hee knowes this time is hastening upon him sundry wayes 1. By prediction and observation of Scriptures He observed the Apostles saying that on us the ends of the world are come 1 Cor. 10. 11. joyning himselfe with those Christians that then lived and all the rest that were to live till the end of the world being all comprehended in one body and all subjected to the same last dispensation of grace which was not to bee ended or changed but by the returne of Christ to judgement 2. By daily experience hee seeth the decrepit age of the world as in the severall parts so in the whole If old buildings cracke it threatneth ruine 3. Hee knowes and observeth most of the signes of Christs second comming to be past as 1. That many false Prophets inspired by himselfe are risen up and have deceived many as was foretold Matth. 24. 24. This is an argument of the last houre 1 Iohn 2. 18. we know it is the last houre for many Antichrists are come that is petty-Antichrists the prodromi and forerunners of that great one 2. That the Gospell hath beene preached through the world predicted Mat. 24. 14. and accomplished Rom. 10 18. Their sound is gone through all the world and their words unto the end of
are most easily foyled in these rather then in the other For the first Satan is more dangerous in these for as an enemie when he cannot overcome in a pitcht field gets him to the woods and bushes and there layes his ambushments in which he is more dangerous then in open hostility so Satan when he cannot by violence and open force conquer by secret and bewitching allurements he gets an easie victory For the secoÌ„d our-selves are more securely drawn and allured by the sweetnesse of prosperity which as a bewitching Delilah hath more prevayled by sugred words and craft against many Sampsons then by all the power of the Philistians If prosperity came out against us with a bloody ensigne or a flag of defiance or with a dreadfull sword shaking in open hostility our feare would be more and our danger lesse But it comes as Ioab or Iudas when it kisseth it killeth it killeth with kindenesse and with the sweet poison of a cunning inchanted cup. Which serves for refutation of Papists who glorie in outward prosperity as a note of the true Church but by this text and our owne experience we see that their prosperity is like Jaels milke which hath brought them on a dead sleepe as Sisera whence they shall never awake without a mortall wound and like the dead sea in which no life or living thing no grace no spirit no spirituall worship is to bee found Likewise it reprooves the folly of carnall men who wil be acquainted with religion so farre as they may profit themselves and thrive by it If godlinesse may be gainefull and wisdome come with inheritance they are forward and devoute but if it will not stand with their state ease credit and outward prosperity either they forsake it with Demas or with Demetrius persecute it Heaven it selfe hath no content because golden gaine and hurtfull prosperity powres not from thence 2 Note hence how contrary our nature is to Gods he by his infinite wisdome fetcheth good out of evill for us but wee out of our folly suâ—ke evill of good God gives us good gifts as sweet as hony but we like spiders draw infection and poison from them Lamentable it is how wee pervert all Gods gracious ends and aymes for our good There be three chiefe ends which the Lord aymeth at in raining downe the showres of good blessings and prosperity upon us but we pervert them 1 He expresseth his bountifulnesse to lead us to repentance Rom. 2 4. Every benefit should be a meanes yea Sermon of repentance But we by hardnesse of heart that cannot repent abuse them to hinder our selves from repentance or to multiply that where of wee must repent And no marvell if the wicked by their prosperity harden their own hearts when the godly are in danger by others prosperity to harden themselves as David Psal. 73. 13 14. 2 The Lord shineth upon us with the sunne of prosperity that wee might rejoyce in the beames of his love and serve him with more chearefulnesse and better hearts Deut. 28. 47. thou servedst not the Lord with joyfulnesse and a good heart for the abundance of all things But wee use them as clouds to hide from us the light of the sunne and hinder our sight from the beholding of his grace being never lesse mindfull of him then when he is most mindfull of us 3 The Lord affords outward prosperity to his servants to bee by them occasioned and incouraged in goodnesse to quicken them in the way and to make by them better speed to heavenly habitations Luke 16. 9. Make you friends of unrighteous Mammon that they may receive you into heavenly Mansions namely not as causes but witnesses of our salvation But we make it as a dead sea in which lives nothing or as nailes to fasten our hearts to earth and earthly things so as hardly and heavily are wee lifted up in heavenly meditation or conversation All this injoynes us First to bewayle the vile corruption of our nature which is so started away from God with whom we had once a similitude and conformity Secondly to watch it narrowly being so slippery and prone to decline even where it is most incouraged and fenced to the contrary Thirdly to labour to correct it and bring it backe the way it is gone from God Keepe it straightly to Gods aymes and ends For shall the Lord even by afflictions ill in their nature worke out our good in conversion sanctification and salvation and shall wee be so contrary to him as by his benefits set forward our owne damnation as if the Lord intended to kill us with kindnesse 3. If prosperity more bane the Church than adversity then must wee be more watchfull in prosperity and peace because then danger is nearer For compare these two a little and see and say whether is more dangerous For 1. Prosperity usually is a beame in the eye and shuts the eye of understanding and closeth the eare from hearing counsell whereas the rod and persecution openeth the shut eye and the eare that was sealed Iob 33. 16. For as the Sunne and dust doe hinder the sight whereas a ruffling stirring wind cleareth both the ayre and our eye so the sunshine of prosperity fils the eyes of the minde with moates and dust which suffers us not to discerne spirituall things so clearly till God by some tempest cleare our sight according to that Vexation sharpeneth the sight See Iâ—r 31. 18 19. 2. Prosperity commonly makes men secure naked open to temptation whereas persecution and tyranny makes them watchfull and armed and fit to make resistance against sinne and assaults David who could not be ouercome in his battels but was humble tender-hearted chaste and conscionable compiling holy Psalmes and prayers full of gracious soliloquies in his peace and rest was soone conquered now must hee have Bathsheba slay Vriah in the pride of his heart send out Ioab to number his people to see how hee could stand by his owne strength and what great evill comes amisse now hee is off his guard and out of his strength and as a City without wals Looke upon Hezekiah in his sicknesse and see him a picture of humility a patterne of piety full of confessions prayers praises and divine meditations Esa. 38. But look on him recovered and you shal see him glorying in his wealth priding himselfe in his treasures and confederating with enemies for as a faire hot summers day makes a man cast off his cloathes whereas a cold storme or winde makes him fasten them unto him even so it is incident to good men in the gleame of peace and rest to walke more loose and at large whereas a threatning storme will make them buckle themselves and get their graces fast unto them 3. Prosperity makes men and Churches wanton and unruly as Israel is an untamed heifer knows not his master and leapes over all hedges but adversity is as a thorny
will use the wings of faith and confidence of prayer and patience the wings of piety and holinesse and these weake wings of mine shall leane upon the strong wing of God til his appointed time and deliverance come 5 Learne when it is lawfull to fly in persecution namely when God hath given wings to fly withall but the woman must not fly before she have wings When thou hast wings thou mayest use them Quest. How shall wee get wings to fly from danger Answ. 1. Become Eagles and you shall have Eagles wings so Christ calleth the godly Luk. 17. 37 Eagles First To fly aloft and lift up our neasts even in the rocke converse and dwell in heaven and there hide our selves Secondly To be of sharpe and strong sight to see our meat a farre off to fetch the promises from farre and feed on them as present to behold Gods face in Christ cleared as the sunne in his strength by the Eagle-eye of our Faith Thirdly Not to be wearie of flying or faint in wayting but renew our strength as the Eagle Psal. 103. and goe and grow from strength to strength Fourthly Where the body is thither to resort Luk. 17. 37. follow after Christ and frequent the places and meanes where he is preached fly after him by holy thoughts and desires ascending to heaven where he is 2 To get wings to fly danger be sure of a commandement and warrant as Ioseph for the safety of Christ his wife and himselfe Mat. 2. and as Elias fly for thy life into the wildernesse when thou art sent First heare that voice Get out of her my people and that Esa. 26. 20. Get thee into the chamber my people till the storme be over 3 Fly to God by earnest prayer He that wanteth wings to fly to God wanteth wings to fly danger First get the wings of a Dove to fly to GOD and then shalt thou get the wings of an Eagle Psal. 55. 6. 4 Fly from sin by the wings of repentance and godly sorrow Thus Iohn Baptist commanded the Jewes to fly from judgment to come Mat. 3. 7 8. This is the way to fly present wrath else thy flight will be to little purpose flying froÌ„ a Lyon thou meetest with a Beare and it is like the flight of Amaziah 2 King 14 19. who fled but death met him in his flight From the presence of the dragon This is the second generall in the verse Quest. How can the woman fly from him whose throne is in al places being the god of the world and himselfe every where compassing the whole earth And if she fly any where among wicked men it is but to fly from the divel to the devill her state is not bettered Besides is she so swift to fly that the divell cannot overtake her Answ. This flight from the dragon is not in respect of place and bodily motion but in respect of state and condition so as here wee must not understand a change of place but a change of condition and ornaments 2 It is not an absolute avoyding of the dragons presence for both he and his army ever compasse the Saints but it is respective namely from his deadly power in persecuting as when the power of tyrants is so restained that they cannot reach and overtake the Saints to murther and destroy them as formerly in the dayes of heathen Emperors 3 The woman could never fly from Satans temptation or molestation but by this flight might did avoyd the serpents face that is open persecution and tyranny as Paul was saved from the mouth of the Lion Nero. 2 Tim. 4. 17. The sense then is that the Church was now more safe from open persecution and oppression than before called here the face of the dragon as they that fled out of Jerusalem Act. 8. 1. fled not from the temptation of the devill but from the reach of the high Priests Object But you say that the Text and this flight is to bee understood of the times of Antichrist and was there ever more horrible spoyle and tyrannie against the Saints and faithfull Christians than all that time was ever the dragons face more furious than in Antichristian religion which never met with any godly man of any degree whom they spared Answ. Antichristianisme being contrary to Christianity must bee most cruell and fierce as that is most meeke and peaceable so was it ever an Apollyon and destroyer of Gods Saints but First not in open profession of hostility against Christ as the Imperiall dragons the Antichristian dragon is as fierce but he hides his face and under a colourable pretext and profession of Christ destroies Christ and Christian profession Antichrist comes not like a Turk with a flag of defiance against Christ but like an Herodian pretending his worship intendeth his murther Secondly for the time of the blacknesse of Popery though they persecuted to death all the Professors of the true religion whom God had set out in the severall ages to witnesse his truth and to confirme the rest of the Saints yet the Lord hid most of the Saints from their rage and fury the intentions of Antichristian enemies were bloody and tyrannous but the Lord by preserving his Church caused them to faile in execution because hee kept them from the face and knowledge of the dragon and saved them from the mouth of the Lyon experience hereof was manifest in Queene Maries dayes in the Massacre of 1572 and Gunpowder treason Into the wildernesse Hither doth the woman flie and it is called her place appointed her by God for her safety Of this wildernesse wee have spoken at large Verse 6. and will now onely note this lesson that the woman The true Church is not alwayes glorious but alwayes safe She is not alwayes glorious and externally conspicuous to the world For sometime she is hid in the wildernesse in an afflicted and sorrowfull condition Was not the Church hid and obscure when as cleare an eye as Elias could not see it yet were 7000. reserved was shee not hid and inglorious in Christs time in a few obscure persons Ioseph Mary Simeon a few shepheards fishers women Publicanes and other meane despised persons persecuted excoÌ„municated by the Priests Scribes Pharises and Elders of the people Was not the Church obscure under the heathen Emperours when the Pastors were slaine the Churches spoiled the Scriptures of God burned no Christian suffered to live no sooner was any knowne but accused no sooner accused but condemned and executed In the ages next to them the whole world wondred to see it selfe so suddenly become an Arrian aâ—d that there were in the world scarce five Catholike Bishops who durst shew themselves in that age Where was now the glory of the Church Hilary a Bishop in France living in those times about the yeare 370 tels us where then we might finde the Church If any would finde the Church saith hee it must