purity faith rather than enjoy the pompe and glory of the world by waxing wanton against Christ Hence note The true Church is not alwayes conspicuous visible and glorious to the world but may be hid obscured and oppressed So was the Church of God in Aegypt thrust out into the wildernesse than which no place is more solitary none more free from the pompe and glory of the world What glory and visibility had the Church in Elias time when hee complained that hee was left alone his life was sought so that hee was faine to flie into the wildernesse to save his life yet were there seven thousand that bowed not their knee to Baal What glory and visibility had the true Church in the Babylonish captivity being compared to dead bones dryed and scattered in the open field Ezek. 37. 2 What visibility had it in the death of Christ when the shepheard being smitten the sheepe were scattered or after his ascention when all the earth worshipped the Beast Rev. 13. 12 Because the Church is a selected company called out of the world a little flocke Iohn 15. 9 as a Parke of God paled in from the waste of the world hortus conclusus Cant. 4. 12. the Garden and Paradise of God wherein wilde beasts may not enter Now God hath put such a distance and enmity betweene them as that the blinde world neither can nor will abide to see her but to chase her out from her how can the world see her that is called out of the world The true Church is such a body as is not alwayes visible to mans eye suppose good men even Elias himselfe for it is Gods onely priviledge to know who are his the foundation being in Gods election and the union spirituall The Churches desert and merit abusing peace and prosperity driveth her here into the wildernesse maketh the Lord strip her naked and set her as in the day she was borne and not onely sendeth her into the wildernesse but maketh her as a wildernesse and leaveth her as a drie land as Hosea 2. 3. The Churches safety as Elias to bee safe was sent into the wildernesse so here the Church provideth for her safety in evill times by flying into the wildernesse Hence is showne hatred to the Dove of Christ dwelling in the Rocke Cant. 2. 19. that is as the Doves by the Kites or Hawkes are chased into the Clifts and Rockes to hide them so the Dove of Christ. The militant condition of the Church in the world suffereth her not alwayes to bee conspicuous and visible neither is shee tyed to any one estate or any one place Not to one estate being compared to the Moone which is sometimes in full sometimes in waine sometimes shining and sometimes hid and not seene and to the Arke tossed with waves and billowes sometimes aloft and presently downe againe in the deepes and to the ship in which Christ was a sleepe so ready to sinke as the Disciples crie Lord save us and this is the continuall estate of the Church in the troublesome sea of this world The Mirtle trees in the bottome Zach. 1. 8. Neither to any certaine place whether Rome or Antioch or Hierusalem but forced oft-times to change her seate as well as her state and tossed hither and thither as 1 Cor. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee have no dwelling place Heb. 11. Hence are the Papists confuted who 1. Affirme the Catholike Church to be a visible company of men under one visible head for what visible head hath the Church in the wildernesse 2 Denying that ever their Church fled into the wildernesse or that ever she disappeared from the world wherein they plainly deny her to be the true Church and this no other who fled into the wildernesse and if their doctrine bee true that the Church must ever bee as a City on a hill the spirit must bee false and the Scriptures which affirme shee must flie into the wildernesse from the fury of Antichrist The Papists object many things against our doctrine but how impertinently and vainely will appeare if we set downe the right state of the question betweene us both in their tenents and in ours 1. They say that the Catholike Church which hath alwayes continued hath beene alwayes visible now would I to beate out their meaning aske what is the triumphant Church in heaven visible or by what glasse or spectacle can they see that glorious company of Prophets Apostles Patriarkes Martyrs and Saints which is the chiefe part of the Catholike Church as Heb. 12. 23. Or is their Church in purgatory visible when two chiefe parts of it by their doctrine are invisible and the other part in earth but a handfull to them Well then they must meane the militant Catholike Church which is a speech absurd enough for as one halfe can never be the whole so cannot the militant Church be Catholike no more than a finger can be a hand or a hand the body or perhaps they would have us beleeve two Catholike Churches whereas our Creed teacheth us to beleeve but one But we will take their meaning namely that God hath alway a Church consisting of a great multitude as conspicuous to the world as any earthly kingdom part whereof and alwayes the head shall bee visible at Rome and the rest visibly subject to the Bishop of Rome Now what we hold concerning the point I will propound in sundry conclusions and then examine some of their chiefe arguments By the Church which wee hold invisible wee meane the Church mentioned in the Creed which is but one and Catholike even the multitude of all elect which are or were or ever shall be and to this company all they and onely they whether they be in the way or in the Countrey doe belong For we beleeve according to our Creed that the Church is holy and no wicked person belongeth unto it and that it is a communion of Saints onely to which belongeth remission of sinnes and life everlasting and we cannot but wonder that Papists who mumble up so many Creeds should so fondly hold that the Catholike Church should consist of good bad for are the wicked the body of Christ as they say the Church is or is not Christ the Saviour of his body If wicked and reprobates are the body of Christ why then are they not saved This Catholike Church we say is invisible to the world for 1. Gods election the ground and foundation of it is invisible 2. The greatest part of elect are not subject to sense not the Saints in heaven neither many true beleevers on earth nor numbers of the elect not yet borne or borne againe 3. Visible things are not beleeved but invisible faith is of things not seene and if wee beleeve the holy Catholike Church we cannot see it Now every Popish argument must either prove this to bee visible which none of them doe or they touch not us
or our cause Concerning the militant Church what wee hold will plainly appeare in these Conclusions 1. That God will alwayes have a true part of his Catholike Church in the earth that shall hold and constantly maintaine the true faith in their severall ages to the end of the world and that the true Church cannot faile upon earth 2. That this part of the Catholike Church cōsisteth of men which are visible exercise visible ordinances of word Sacraments government c. and often in times of peace appeareth glorious in many particular and visible congregations for we never deny that particular Churches are often visible 3. That these visible particular Churches are not alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but it may be discontinued and disappeare as all the visible Churches in the old and new Testament ever have done 4. This number of men in whom this part of the Church consisteth may come to be a few and by tyranny or heresie their profession may bee so secret amongst themselves that the world shall not see them neither can any man point to any particular Church and yet the Church is not destroyed for as the Sunne is a shining Sunne in it selfe though in the night we see it not nor in the day a blinde man cannot discerne it so the Church wanteth not her shining glory in her selfe though in the night wee see is not nor in the day a blinde man cannot discerne it the Church wanteth not her shining glory though the blinde world especially in the night of persecution cannot discerne it 5. Although the Church cannot faile upō earth yet the external governmēt of it may faile for a time the Pastors may be interrupted the sheepe may bee scattered the discipline hindered the externall exercise of religion suspended and the sincerity of religion exceedingly corrupted so as the members of the Church are onely visible to the true members within themselves By which conclusions we shall easily meete with the subtilty and vanity of all their reasons which ordinarily conclude from the externall forme to the failing of it selfe in the being and from the invisibility to the blind world to the invisibility amongst themselves as if they would conclude A man is hid therefore he is no man or A blinde man cannot see therefore no other man also or because hee that is without dores cannot see what I doe within therefore neither hee that is within with me Having thus bounded and laid the question let us see how they bend the force of their arguments Ob. 1. The body of Christ is visible but the Church is the body of Christ 1 Cor. 12. 27. Ye are the body of Christ speaking to men visible Ans. 1. They might tell us what they meane by the body of Christ the Scriptures make mention of a threefold and never a one visible to humane sense 1. His naturall body that is invisible in the heavens 2. His Sacramentall body that is invisible in the Sacrament 3. His mysticall body and that is spirituall and no object of sense II. They might alleage the Scriptures sincerely and not as they use deceitfully to suppresse the words of the Text which would fully answer their arguments the words of the Textare Yee are the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your part which words suppressed by them sheweth us 1. That hee speaketh of a particular Church which then was visible but this is farre from proving the Catholike so to be which is the question 2. That both parts of their reason be false the former because it is not generall for the whole body of Christ is not visible and the later because the Corinthians were not the whole body of Christ for the Apostle saith they were both part of it Object But the Apostle writeth to visible men Sol. 1. From a particular to a generall the reason cannot hold because I see some men by me therefore I can see all men that ever were or shall bee or because I can see a particular congregation at Corinth I can see the Catholike Church in heaven and earth borne and unborne in the way in the countrey Such fond reasons may bee plausible to Romish blinded and hooded sots but as the Sunne maketh mists to vanish so the light of the Gospell doth these mists and fogges of subtilty and deceit 2. They might remember that the Church is a society of men not as men for so a number of Turks might be the body of Christ or a nest of Arians but as beleevers therfore the Church as the Church cannot be seene but beleeved which force of words hath made Bellarmine himselfe to confesse whose words are Videmus enim coetum hominum qui est Ecclesia sed quod ille coetus sit vera Christi Ecclesia non videmus sed credimus and what say wee more or lesse 3. They seeme either not to know or to dissemble the reason why the Church is called visible which is not because the men are visible but because of the external visible forme which being interrupted the visibility is gone though the persons not seene to the world they remaine seene amongst themselves 4. How absurd is it to define a Church by our senses and measure them by flesh and bones this is as one saith Chirurgum agere non Theologum hee that doth so would make a better Surgeon than Divine but these muzes cannot long hide them Hence then I conclude this first objection from their owne premisses thus If the Church be the body of Christ then it is not visible because it is not his naturall body for Christ had not two naturall bodies but his mysticall then invisible this being the true difference betweene a mysticall and a physicall body the one is subject to sense the other the object not of sense but of faith Object II. But the Pastors and Doctors the Sacraments the preaching of the Word the building of the Church are visible ergo the Church is visible Sol. 1. All this concludeth but particular congregations to bee visible which wee deny not but no reason can conclude hence the visibility of the Catholike Church and then it is too short to reach our cause and controversie 2. Consider the visible Church two wayes First according to her external matter and forme and thus consisting of men met together to performe externall Ecclesiasticall actions so farre I say a particular Church is visible Secondly according to her inward forme and so farre as they be of the Catholike Church by effectuall vocation faith righteousnesse and holinesse thus are the same members invisible for though wee see the men professing the faith yet who knoweth which or whether of them professe in soundnesse or in hypocrisie 3. Although a Church be now visible in eminent Pastors in numerous professors and in their glorious fruition of Christ and his ordinances yet no Church in the
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
and with him all the fruits and graces of the Spirit Christ covers none with his robe of righteousnesse but he deckes and adornes that soule with his holinesse Never thinke thou puttest on Christ till thou hast put on the new man created after God and hast attained a new suite and habit and art changed in thy course 5 The grace of hope and expectation Earnestly desiring to be perfectly covered and decked with Christ. 2 Cor. 5. 4. wee desire to bee clothed upon Wee are already cloathed with the justice of Christ and in part and imperfectly with his holinesse but yet much nakednesse and filth is with us and much frailty and sorrow attends us Now there is another garment the garment of glory and immortality which wee long and sigh after to be cloathed withall For if the tast of Christ be so sweet what a happinesse is it to be filled with Christ If in his absence he be so sweet how sweet is he in his immediate presence and fellowship None can have the joy of his Lord enter into him here but he will wish and long to enter into the joy of his Lord hereafter For if in our prison we can so happily enjoy him what shall wee in our palace Thus by 1. mortification 2 justification 3 invocation 4 sanctification 5 joyfull hope and expectation the woman comes to bee clothed with the Sunne Having expounded the severall things in this application of the garment we come to the observations Where we will handle three maine duties of the Church and of Christians The first dutie is Every Christian in sence of his owne nakedness must labour to put on this garment Rom. 13. 14. but put yee on the Lord Iesus Christ. Considering 1 The necessity in that we the of-spring of Adam are as naked in our nature as ever Adam was And as the naked infant is exposed to all injuries and death it selfe unlesse the parents take it from the birth and wrappe it in cloathes so were we till it pleased our heavenly Father to provide us a cover for our soules nakednesse Wee must not therefore suffer this cloathing to lie in Gods wardrobe but we must put it on partly by faithfull application grounding our confidence on the onely merit and righteousnesse of Christ who is the matter of our righteousnesse and partly by imitation of his holy vertues growing in daily sanctification 2 The excellent properties and benefits of this garment should stirre up our diligence to make our selves sure of it which properties and benefits are of two sorts 1 in saving us from evils 2 in procuring us all good 1 In saving us from evils in that 1 It alone covereth all guilt being a long white robe not as the garments of Davids servants cut off by Hanun which hid all but their shame 2 It covers from all danger as well as from shame Isa. 4. 6. It alone armes the beleever with safety and protection It is a commodious garment for al seasons for summer and winter fit to keepe out heats and colds winde and weather It is commodious for all estates prosperity adversity sickenesse health peace or warre to beare off blowes or shot called both a wedding garment for peace and an armour of proofe for warre Eph 6. Wouldst thou know what to doe to be safe in time of plague famine warre sicknesse persecution thou must put on Christ and walke safely in all dangers Dwell under the shadow of the almighty Ruth fearing injurious dealing gate her softly and secretly to Boaz saying Cover me with the lap of thy garment chap. 3. So get thou to Christ and now let dangers insue and death make an assault upon thee and take thee away it shall doe thee no more hurt then it did Christ himself it shall onely lift thee up as it it did him to his glory This garment shall be sure never to shrinke in the wetting neither shall he that weares it Wouldest thou know what to doe in the buffetings and temptations of Satan here is a sufficient cover and strength against all temptations Satan will object Thou art a sinner hateful to God Answ. In my selfe I am so but in this garment my sinne is hid Ob. But no sinner can come to heaven Answ. No unlesse he have the wedding garment which I have by faith and this brings me into the Bride Chamber Ob. But thou art unworthy of any thing but damnation Answ. In my person I am but in this garment I have a worthinesse imputed to me Rev. 3. 4. Ob. But sinne drives thee from GOD and GOD from thee how darest thou pray or hope to speede An. If I came to GOD in my owne name I were hopelesse but I am clothed with Christ in the sight of GOD and present his merit in my behalfe By fastning on me this garment I am one and the same person with Christ and GOD can no more deny me then him Wouldest thou know what to doe against accusations and cold feares and terros of Conscience This garment put on keepes the heart warme and comfortable as if a man walked in the warme sunne â—f a man were clothed with the sunne how could he be cold It is one of the curses of the Law to put on clothes and not be warme but this garment removes all curse never was any clothed herewith exposed to the curse Never came Christ any where but if he found not joy he left joy behind him as in Lazarus Zacheus the Iaylor c. 2 In procuring us all good which it doth 1 In bringing us into acceptance with God Ioseph might not come in his prison garments before Pharaoh but must change his garments Gen. 41. 14. So there is no accesse or acceptance with God in our owne old forlorne garments till we change them casting off our foule and filthy garments and adorne our selves with this second vestiment figured in the beautifull and holy garments of Aaron without which upon painy of death he might not appeare before the Lord 2. In procuring grace and blessing In this garment only we become heires of blessing For as Iacob could not have got the blessing from his Father had not his Father smelled the sweet smell of his brothers garment so no more could wee if we were not wrapped in this garment of our elder Brother Being in this garment the Lord pronounceth of us as Isaac of his sonne The smell of my sonne is as the smell of a field which the Lord hath blessed Gen. 27. 27. Touch but the hemme of this garment and vertue comes forth Weare it and hide thy selfe in it and thou hast got blessednesse Psal. 32. 1. Blessed is that man whose iniquitie is hid and whose sinne is covered Ob. But have we not all put on Christ already and are baptized into his name How can we still put him on Answ. 1 The putting on of Christ is a continued act of the whole life For the understanding
nativity thou wast borne an enemie of God a child of Hell as full of venome and poyson as a toad or serpent But by this birth thou receivest power to be a sonne of God 1 Joh. 3. 2 and the priviledge of sonnes pardon of sinne the favour of god or fatherly affection and a childs portion in that immortall and eternall inheritance and a sweet joy in the assurance of that estate 2 The second marke to know a man borne of this Mother is his crying The first thing which discovers the birth of a Child if alive is the crying of it or else it is still-borne so the new borne child of this Mother cryeth in sense of want of miserie and of spirituall nakednesse In naturall birth is sense of weakenesse and crying after supply so in supernaturall is sense of frailties and much griefe for sinne and the miserable fruits of it And as the child in those wants can doe nothing for it selfe but cry and by crying it gets help so is it with the child of God when he findeth an utter nothing in himselfe but a gulfe of miserie ready to drown him in despaire yet now he hath a spirit which makes him cry Abba Father Rom. 8. 15. If any of us have never gotten a distinct and sound knowledge of sinnes and the curse of God due to the same nor applied to ourselves that wrath and curse denounced and due to our particular sins of which we are guilty for the humbling and breaking of our hard and stony hearts If we have not out of the sense of an humbled and terrified conscience seene our need of Jesus Christ and from thence have not more earnestly hungred and thirsted after Jesus Christ and cryed as much after pardon of sinne as a condemned man after the Kings gracious pardon These persons may well instruct their conversion and their birth of this woman All thy profession will not make thee a true sonne of the Church except thou cryest in sense of miserie after mercy and grace and this desire be above al other desires in the world On the othe side art thou distressed in conscience in the sense of thy sinne and feare of damnation due to it Doest thou freely confesse thy sinnes and heartily bewaile them Doest thou crie after Christ crucified so as the whole world would not be so sweet as a taste of Christ and the more thou valuest grace dost thou the more thirst and desire after it Oh be of good comfort let not thine estate discourage thee thou art in a good way and a comfortable condition It is a comfort to heare a child new borne to cry it argues both birth and life and so is it here 3 The third note of tryall of one borne of this Mother is sucking An infant so soone as ever it is borne seekes and suckes the breast and so the new borne babe seekes and suckes the sincere milke of the word 1 Pet. 2. 2. And as an infant is never well but when it is sucking night and day and nothing stils the cryes of it or quiets it but the breast so the child of God suppose him but an infant in grace hungerly desires Gods word Gold silver honor pleasure which satisfie carnall men quiet not him only Gods word can quiet and satisfie the heart And as the infant desires the pure breast-milke without any other blending or cookery so Gods children affect chiefly the sincere milke of the word in the plaine evidence of Gods wisedome and care not for blending with froth of wit or humane eloquence but as it comes out of the breasts of the Mother the two Testaments And as the infant sucketh the breast to grow thereby So by the sincere milke the children of God grow in spirituall strength and stature till they come to their talnesse 1 Pet. 2. 2. 4 The fourth note is similitude and likenesse to the father of this birth This mother brings forth children to God in the similitude and Image of god Other Mothers bring children in their owne Image as Adam begat Seth in his owne Image Gen. 5. 3. But what is borne of the spirit is spirit Joh. 3. 6. Now examine how thou expressest the seed of new birth Whom resemblest thou If God be thy father thou resemblest him in quality though not in equality Thou art like him in holinesse in righteousnesse and in the whole divine nature 2 Pet. 1. 4. Our Saviour makes this a sure note of a sonne of God or of the Devill Joh. 8. The Jewes bragge they are sonnes of Abraham ver 39. Christ saith were they sonnes of Abraham they would doe the works of Abraham Then they bragge God is their father ver 41. Christ answereth If God were your father you would love me and resemble him for I came from him and he loves me But I will tell you whose sons you are ye are of your father the Devill for his workes yee doe So thou that professest in the Creed that God is thy Father and thou beleevest in him if in stead of Divine vertues thou expressest impious and vicious behaviour thou art of the Devill whose workes thou doest He delights in blaspheming swearing drunkennesse filthinesse he hates the word the Sabbaths the Ministers he delights in feircenesse slaunders and the like so dost thou Thou professest Jesus Christ thy Lord and Saviour but how dost thou grow in conformity with Christ If thou expressest not his humility patience selfe-deniall holinesse and all Christian vertues in some measure thou art none of his The member will grow in conformity with the head a good child will imitate a good father in goodnesse 5 The fift note of new birth is growth A child once borne growes up to strength and stature A child in nature that still suckes wholsome milke stands not at a pitch but growes every month and quarter sensibly so if thou beest borne of this Mother thou growest 1 In understanding and knowledge 2 Pet. 3. 18. 2 In sound affection and powerfull use of the meanes of salvation As a child the more it growes the more it feeds so a man new borne hath daily more love to the word more reformation by it and outgrowes weakenesses 3. In sound practise of holy duties As a child growes active to naturall and civill actions so the child of God and the Church growes strong to prayer and the parts of Gods pure worship strong to endure the labour of the power of godlinesse 4 In strength for the Christian combate He growes able to beare afflictions and stand under great burdens and crosses for Christ and the Gospell He growes strong in resistance of temptations that he is not now carried ordinarily away neither by the world nor by the God of the world from his place To this marke St. John sends us for tryall of our new birth 1 Joh. 5. 4. He that is borne of God overcommeth the world and ver 18. He
man plainely speaketh that he will not suffer the dragon to be wronged or dispossessed out of his hold and heart but like an old Gadaren hee had rather have a Legion of devils nestled in him than indure the presence of Jesus Christ. 2. By resisting the holy Ordinances of Christ indeavouring to cast out Christ in his Gospell proclaiming hereby not onely that the devill is not cast out of his own soule but that himself is an open enemy to the power of Christ for hee that would hinder or stop the breath of Christs mouth in the mouths of his Ministers or that furthereth not the Gospell by all his power is an open enemy to the Kingdome and Scepter of Jesus Christ. 3. By making the Preachers of the Gospell by whom the Lord Jesus casteth out the dragon their Buts and markes to shoot their poysoned arrowes of despight and bitternesse Well may they know that the strong man keepes the hold of their hearts and that Christ a stronger than hee is not yet come to dispossesse him for therefore hate they the servants because they hate the Master which is the very same office that the dragon injoynes them and the very proper worke of the dragon This being so let so many as would shew themselves friends of Michael submit to his power holding it a singular priviledge that wee may bee employed in upholding the power of Christs Kingdome and the rod of it One of the chiefe priviledges of the Church of the Jewes was to keepe Gods Oracles in the letter Rom. 3. 2. but it will bee our preheminence above them to locke up the true sense of the word in our hearts by which Christs power puts forth it selfe in our hearts so wee shall provide for our selves with Mary that good part which when the outward Ministery may bee taken from us or we from it shall never be taken from us nor we from it 3. We learne hereby not to despaire of any mans finall estate bee hee never so wicked for though the strong man have him never so fast a stronger than hee may come and rescue him out of his hands the Demoniacke whom none could tame but in his fiercenesse and fury brake all bands and chaines as Sampson did the greene cords yet Christ by one word tamed him and brought him suppliant to him so men that are possessed with lusts as with so many devils that breake through all lawes and yoakes of Christ as if they were Spiders Webs the threats of the Word are as the flaxe on Sampsons armes the promises of the Gospell are tastelesse and despised as the blessing was by prophane Esau yet time may come that Christ may meet with these his powerful Word may tame them and bring such out of their fury and madnesse They are then impudent and shamelesse in their slanders and false assertions who say Wee say they are damned or they are reprobates c. Wee say hee that is an Idolater in his heart or is an hinderer of Gods Word a slanderer of the faithfull Preachers of it a scorner of godly persons or exercises a defier of the duties of holy religion a persecutor to his power of innocent men this man is for the present a wicked man and in the way of destruction and all Gods curses hang over his head and if hee repent not hee shall bee surely damned But doe wee therefore exclude him from repentance doe we shorten the arme of God or stint his mercy that hee may not recall such a one at his pleasure may not this man who is a Saul to day breathing out nothing but slaughter threatning scorne and slander against the Saints become a Paul to morrow Who can intercept Christ in his way but hee may meet with such a man and unhorse him and strike him downe and tame him and make his Scales fall off his eyes and bring him to say O Lord what wouldest thou have mee to doe Can hee tame and cast out the dragons and devils and cannot hee tame and subdue wicked men at his pleasure Farre he goeth we say that never returneth but wee know not who it is that goeth so farre Whosoever therfore casts such scandalous and reproachfull falshoods against godly Preachers bewrayeth either want of understanding of that hee heareth or desires maliciously to accuse a fearefull guiltinesse of conscience which it will bee time to looke unto lest while it accuseth it selfe for want of other accusers the Lord say one day Evill servant out of thine owne mouth thou shalt bee judged 4. As Christ where-ever hee commeth destroyeth the worke of the devill so every Christian where-ever hee commeth must stand with Christ in this great worke and every where according to his calling and gifts cast out the workes of the devill for why First every souldier must stand with his Captaine and Generall in his warres and our very name of Christians sheweth with whom and under whom we must take part Secondly the promise of our Baptisme and our vow openly and solemnely made bindes us to stand out against Satan for therein wee have taken our Presse-money and are ledd into the field Thirdly wee are furnished with power and covered with the armour of God from Christ that we might share in his victory that as he did tread Satan under his feet so must wee Fourthly wee are annointed as Kings to maintaine warre and to conquer Satan and plant our battery against the wals of hellish Iericho Fiftly the same Spirit that is in the head is in the members the head and members have but one spirit Gal. 4. 6. Christ breatheth the same spirit on all his members Ioh. 20 22. the same spirit worketh the same things in the head and members being the spirit of courage and fortitude in them both Sixtly we never want just cause to bee at defiance with the dragon being the greatest enemie of God and of us continually seeking to cast downe his glory and us from our happinesse Now the duty being inforced by so many reasons it will be asked But how may wee be most fruitfully conversant in this service whereto I answer 1. If we cast him out of our owne soules And 2. If wee destroy his workes without us in our severall places according to the power and calling that God hath given us Within us we shall cast him out first by getting Christ to come into us for it is Christs presence that casts out the Dragon And how may I get Christ into mee Answ. 1. Heare him knocking in the ministery attend to his words of promise of threatning and direction for these are his knocks by which hee knocks at many a deafe mans dore Revel 3. 20. 2. Open the dore unto him to receive him in We open our hearts to Christ by faith As hee dwelleth in the heart by faith so also by faith he is received in Ioh. 1. 12. 3. Receive him by humility Hee dwells in an humble and contrite
will walke in the easie and broad way where is elbow-roome profits pleasures â—applause of the world and pleasing of a mans selfe 3 The worth of grace and salvation and the excellency of eternall life allows it not to be common to every idle hand It is as a precious commodity in the hands of a few as pearles and jewells are so much more advanced in price as they be harder to come by 4 The true Church is the parke of God empaled from the rest of the world or a garden enclosed Cant 4. 12. aparadice of God not the wast of the world a fold not the field If it be objected that the multitude of Abrahams seed are as the sands of the sea innumerable Gen. 15. 5. and who can number the dust of Jacob or the fourth part of Israel as Num 24 10. and that Sion shall abound with children and many shall come from the East and West and sit downe in the kingdome of God Mat. 8. 11. and that Iohn saw a multitude which none could number of all nations kindreds tribes and tongues that stood before the Lambe in white robes Rev. 7. 9. To all these and like places I answer That wee must consider the Beleevers 1 Simply in respect of themselves and the Church in respect of the severall parts and thus they are an innumerable multitude 2 Comparatively in respect of unbeleevers infidells hypocrites and reprobates so they are few and as an handfull to a whole floore a remnant to a whole piece a sparke to a great flame a drop to a whole streame Therefore multitudes are no marke of the true Church as Papists teach but of Satans Synagogue neither the rule of our way which is straighter then that the multitude walke in 2 Be not offended with the fewnesse of the godly compared with heapes of wicked men The true Church is as a little wheat in an huge heape of chaffe as a little gold in a mountaine of clay or drosse a gleaning after the harvest a few berries after the vintage And thus as it hath beene it wil be till the GOD of heaven have cast the god of the world into his owne place Neither bee offended that wee teach them to be few but rather quarrell with Christ and the Scripture from whom wee so speake For wee stint not this number to a definite company as some fondly say we do this is their Arithmeticke neither ours nor the Scriptures But a few there are and as our text saith But a remnant Why wrangle they not with the Scripture that speakes but of one of a City and two of a tribe as it was then it may be againe But let such stretch the way of heaven as wide as they can yet will it bee too strait for carnall men and carelesse men be they never so just and civill 3. Let us strive earnestly to be of this little flocke and remnant and joyne rather with a few godly then a multitude of sinners Walk in the way of good meÌ„ and though thy company be small it shall be good and suppose this sect be every where blasphemed in court in country in markets and meetings in pulpits and tavernes yet one day thou shalt wish thy selfe of this small number and be most unhappie that thou hast sorted with thy company which thou hast chosen and now canst have no better 4. If the true members of the Church bee so few never bee daunted at the great shoales and number of Atheists Epicures Libertines hypocrites scorners blasphemers worldings not at the overspreading of Popery and Idolatry Wee must not measure the Church by our senses though few appeare yet there is a remnant God will have seven thousand reserved whom Elias cannot see Rom. 1. 1. 5. A few there be who in heart and soule cleave to us the benefit of whose prayers we enjoy 5. If so few shall bee saved praise God that any beleeve and that ever it was thy lott to bee brought to the faith seeing the Apostasie to Antichrist is so generall this is as great a mercy to thee as in the great deluge one Noah to bee saved or in a raging fire in a City one house or one person to bee saved Which keepe the Commandements of God Here is the first of the properties by which the small remnant is described where 1. What it is to keepe the Commandements 2. How the godly keepe them The keeping is either Legall or Euangelicall Legall is the perfect and personall observation of the whole Law in the whole man in all things at all times Matth. 19. 17. If thou wilt enter into life keepe the Commandements Thus onely Christ since the fall kept the Commandements and wee shall in heaven This is not here meant Euangelicall is that acceptable obedience to the Law which the Gospell injoyneth upon Beleevers To understand this know 1. That the Gospell being not to abolish but to establish the Law is not satisfied unlesse the Beleever bring such a perfect and absolute obedience as the Law requireth Onely this being impossible to the infirmity of flesh it is satisfied that wee bring it not in our owne person as the Law requires but in the person of our surety made by God our righteousnesse 2. And because the grace of the Gospell allowes us not to be carelesse or idle in the work of the Lord it enjoynes on every Beleever a conscionable and constant indeavor of keeping all the CoÌ„mandements of God even in our owne persons in way of gratitude and thankfulnesse 3. And lest the godly should bee discouraged by the sense of their owne imperfections and failings in performance seeing themselves at best but unprofitable servants for their incouragement quickning the Gospel calleth that indeavour and strife in obedience being chearfull and sincere A keeping of the Commandements because it is accepted of God as perfect the person being in Christ in whom all defect and imperfection is covered But how doe the godly keepe the Commandements In just conditions and in sure and safe coffers The conditions are foure They keepe them 1. Vndiminished God hath betrusted them with his whole law and they set all the law of God before them and have respect to all the Commandements they be no Papists to strike out the second Commandement or any other They know the Commandements are linked and chained together as a band of ten clauses breake one and the whole band is forfeited 2. Vnmingled not blending the Lords sweet wine with puddle water of humane fancies This remnant care not for the additions traditions and commandements of men but hold them close to the Commandements of God They pollute not themselves with the abominations of Popery superstition and Idolatry but shut their eares against the determinations of Churches Councels Fathers Popes contrary to Gods commandements yea ifan Angell should bring any other doctrine they would pronounce him accursed 3. Vnviolate defending propagating maintaining
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