the woman drunke with blood of the Saints That religion which is so fiery and fierce must be from the Devill a man-slayer from the beginning unknowne of Christ and his Apostles and all their true Disciples and followers 4 A fourth note of this woman is her Marriage A good way to know one by is the head and how can wee know the Church better then by her head Jesus Christ whose wife she is of whom all the Children of the Church are begotten by vertue of the eternall Covenant of grace as in Lawfull wedlocke Our Mother scornes to be the Popes Concubine she hath betaken herselfe onely to Christ and professeth of him Cant. 2. 16. My welbâ—loved is mine and I am his Christ is he whom her soule loveth and is in her eyes the chiefe of ten thousand Cant. 5. 10. To him she hath plighted her troth and cleaves onely and undividedly unto him in life and in death The whore of Rome holds not Christ the head For 1 By Image-worshiping and many other Idolatries they are fallen from Christ this is plaine in Colossians 2. 18. 19. 2 They set up the Pope in Christs place Bellarmine on the 1 Pet. 2. 8. by the stone understandeth the Pope And Catharinus by head mentioned in Colos. 2. 19. will have the Pope to be meant Ob. But they professe Jesus Christ. An. Union is either Sacramentall so they are joyned by profession or Mysticall so they are not joyned The fift marke of the true Mother is her carriage and behaviour First to her husband to whom in all her behaviour shee expresseth foure vertues As 1 She is chast and faithfull unto him she keepes herselfe onely to her husband and preserves the marriage band She forgets not the guide of her youth nor the commandement of her God nor playeth false with any other lover any secondary head or Vicar generall she thinkes it strange that an husband should have a Vicar She abhorres that foule and spirituall adultery by grosse Idolatry and false worship which the whore of Rome impudently acteth and defendeth Neither Angels nor men nor merits nor Saints nor Images doth she bow unto nor any other alluring harlot can unsettle her from him whom her soule loveth 2 She is subject to her husband in all things content to be tryed and ruled in all cases by his will and word in the Scriptures What will we say to a woman that laies claime to a man to be her husband but rejecteth and disgraceth his directions and cleaveth wholly to her owne will and to other mens counsels and decrees Who will not suspect and conclude her to be an harlot But so doth the apostaticall Romish Synagogue 3 She depends onely on her husband and no other for the meanes of her welfare and all needfull supplies She scornes to seeke to any other Advocates or mediators whether Saints or Angels either for redemption or intercession her husband that can supply the greater can the lesser much more She cares for no pardons nor merits but her Lords She scornes to marry one and seeke maintenance of another 4 Shee honors her husband onely and will give his honor to none other If she did derogate from his glory in the worke of redemption by the doctrine of free-will justification by workes humane satisfactions she were an arrant strumpet and no wife But our Church ascribes all the worke of salvation to God onely from first to last Teaching that we are wholly dead in trespasses and sinnes till he quicken us and that good workes are the way to the kingdome not the cause of it and follow a person justified but goe not before to justifie him and are necessary by a necessitie of presence not by a necessity of efficiency Thus men and Angels are excluded from any part of Gods honor Secondly her behaviour to her children 1 She nurseth them at her owne breasts puts them not forth to suck strange milke of traditions Councels Decretals 2 She instructs them and teacheth her children The vertuous woman opens her mouth with wisdome Prov. 31. 26. Eunica taught Timothy the scriptures of a child 3 She provides for her children as the vertuous woman for all her family Prov. 31. 15. The Church upholds the meanes of salvation to keepe the beleevers in good state She is not the naturall Mother that starves her children that shuts up the breasts from them that hideth the Scriptures and counts it heresie to reade them that corrupteth the Sacraments that a man can see nothing lesse then the institution in them But Popery leadeth her children directly to perdition whatsoever shewes they make to the contrary For 1 They runne after it whose names are not written in the booke of life 2 All the children of that mother are without comfort in life and death because they are the sons of Agar and not of the true Mother and therfore no inheritance belongeth unto them II. Having found out the true Mother in herselfe we are now to enquire how or by what markes we may find this Mother to be our Mother and our selves her children A man may know himselfe the sonne of this Mother by sundrie notes 1 As a child borne comes into a new world and findes a marveilous change in the estate of it So a sonne borne of this mother comes into a new estate is separated from the world and the corruptions of it brought out of the corruption of nature and practise as out of the waste and wombe of the world and set into a new condition in grace and is in all things contrary to himselfe in his old nativity The change especially appeareth in five things 1 Thou wast borne of flesh and after the will of the flesh but now thou art borne of God This is called a birth of water and the holy Ghost because in this the spirit supplies the office of water in washing away corruptions and defilements of flesh 2 In thy old nativity thou wast borne in sinne now being borne againe thou sinnest not 1 Joh. 3. 9. because the seed of God is in thee thou canst not sinne raigning sinne wholly and finally thou hast now a new or renewed nature 3 In thy old nativity thou wast borne dead in sin Eph. 2. 1. but now borne of this mother thou art quickned with a new life of grace called the life of God Now thou livest not but Christ liveth in thee Now maiest thou say as Christ himselfe said Rev. 1 18. I was dead but now I am alive 4 In thy old nativity thou wast as a dead man bound hand and foot without all motion of grace nay all thy motion was downeward for nature with contempt of grace But now a new motion in spirituall things attends spirituall life Now thou movest upward towards heaven according to the command of grace whereto thou wast before an open enemie 5 In thy old
corne and let thistles and tares grow in their place and though they may bee stout and will not heare their duty from us yet wee must not faile in our duty for company but let them know they shall not faile to be called upon and if their sinne be not lesse by it it shall bee the greater Thus shall we testifie our love to God to them to their place nay procure the love of God upon our selves and them for as an irreligious Governour is set up by Gods displeasure over a people so a wise and religious Ruler is a gift of Gods love 2 Chron. 9. 8. God set Salomon a wise and religious King on his throne because hee loved Israel and this is true not onely in the supreme but in those that are sent from him And the woman fled into the wildernesse Some may think it strange that the woman should now flie for which fact shee seemeth to have but little reason seeing her sonne the manchilde was in the former words so exalted to the throne of God and so able to defend her with his iron rod this may seeme to weaken the former exposition but we must knowthere might bee sundry causes besides outward force even many inward dislikes and distastes that might haften her out of sight 2. This verse is here inserted by the Spirit of God by anticipation that is when a thing is mentioned in a former place which was done after for here is mentioned the thing but neither the time nor reason for both which wee must consult the thirteenth and fourteenth verses to which time and place this verse doth properly belong for else would follow First that the woman did flie before the battle begun which all this while was but preparing which is not likely Secondly that shee flew twice 3. That shee did flie before wings were given her all which unlikelihood must needs follow if the verse bee not anticipated for it is plaine by those verses that the slight was afterward that the battell with Michael was fought after shee overcame the dragon after the new assault of the dragon against her and after shee had wings given her to save herselfe by flight Quest. Why is this verse so inserted out of his order and due place Ans. The reason seemeth to be this In the former verse the spirit of God had shewed that the dragon although he watched to destroy the man-childe yet hee was safe being taken up into the throne of God and now if question should be made But what became of the woman he would presently adde the woman was safe too and by what meanes as he by his advancement into the throne so shee by flight but not at the same time for many things came betweene Now as the Spirit of God mentioneth this flight but by the way so shall wee speake of it as here wee finde it reserving the reason of it and meanes and other circumstances to the fourteenth verse where wee shall more fitly meet with them This flight of the woman seemeth to be an allusion unto Israel flying into the wildernesse from Pharaoh that red and bloody dragon pursuing them even to destruction In which flight there are three things considerable 1. The place where she flies with a secret reason implyed because that was the place prepared by GOD. 2. Her sustentation that they should feede her 3. Her mansion or continuance 1260. dayes I. In the place two things are inquired First what is the desart Secondly what is the flight 1. The desart is not to be understood of a certaine place as the desart of Arabia or Libia or any other set place to which the Church was to be tyed to at that time as the Donatists dreamed that this wildernesse must bee theirs in Affrike but a certaine state and condition of the Church opposed to her high and heavenly condition wherein shee shined crowned with twelve starres as verse the first The wildernesse then is nothing else but an afflicted wasted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition and as creatures that live in the desart flie the sight and aspect of men so shee vanished and disappeared from the eyes of men not daring to bee seene the same shee was before 2. The flight into the wildernesse is not by change of place but by change of her state and ornaments Especially by the flight are noted 1. The speedy corruption of all things in the Church for flight is a quicke motion 2. The dissipation and deprivation of particular and visible congregations To cleare this observe that presently after Constantine had procured peace to the Church and put an end to the bloody persecutions of those imperiall dragons shee came under worse tyrants than ever before which were security ambition wealth and ease for the former tyrants by their tyranny exercised and excited faith and piety but this deadeth and eateth out all the former made the Church glorious and shining as fire doth gold but this darkened her and dusted her as appeareth in these instances 1. Persecution forced them to cleave close to the simplicity integrity of doctrine and rites which Christ himselfe instituted and his Apostles observed but now ease and idlenesse maketh the Pastors at leasure to devise and mingle pure doctrine with uncleane and superstitious rites they now begin to dedicate Temples to Martyrs and proceed to make commemoration of them after to seeke out reliques of Saints hence Origen and others begin to dispute doubtfully of the intercession of Saints for us and Nazianzen Audi quoque tu anima magni Constantini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quis sensus insit and after in short time grew impiously to invocate them and after to pray for the dead then came in superstitions as a flood and this was the beginning of the womans flight namely the sudden corruption of doctrines and rites 2. Against the former tyrants they contended earnestly for the faith now ease and wealth maketh them wanton proud and contentious one with an other for primacy praecedency ambition prelacy patriarkhood and motherhood These contentions lost and neglected faith truth and charity 3. All the time of the persecutions the woman held her foundation had the cloathing of the sunne upon her that is the righteousnesse of Christ but now they begin to gard it and lace it with the righteousnesse and sanctity of their owne merits 4. Against all Tyrants shee retained the crowne of twelve starres on her head but now shee must change them into temporall crownes and glorious titles of Patriarkes universall Bishops and Pastors of Pastors yea Princes of Pastors Now must this woman either appeare in the habit of a harlot or flie from the sight of men and so as a faithfull Spouse and Virgin of Christ shee chooseth in a meane estate to retaine her virginity
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
to their gods for the deliverance of their Countries and commonwealths from danger but many among us who yet must goe for good subiects else all is mar'd rather expresse the contrary in the miraculous deliverances of their Prince and Countrey and cannot bee brought to share in the ioy of sound-hearted and loyall subiects 4. Such as will not indure the sound application of doctrine which casts downe the strong lusts and advanced sinnes of men they would blunt the edge of the sword of Christs mouth or wrest it out of the hand of his valiant Captaines they will breake the Scepter of Christ rather than it shall get any victory against the sinnes of men and no man shall stand up to build Jerusalem but they are grieved as was Sanballet and Tobiah against Nehemiah that such a man was come who wished the prosperity of Jerusalem Neh. 2. 10. but these that-will not indure this powerfull voyce of Christ shall heare another uttered by himselfe Those mine enemies who would not suffer mee to raigne over them bring them hither that I may destroy them Now is come salvation c. After the Preface we come to the parts of this triumphant song which are two The former containes the ioy of the Church vers 10. 11. the latter the wofull condition of the enemies vers 12. Woe to the inhabitants of the earth and sea c. The ioy of the Church singeth out 1. The praises of God the giver of all victory 2. The praises of Michael the Generall vers 10. 3. The praises and due commendation of the armie the angels of Michael who had valiantly and couragiously demeaned themselves in the conquering of the dragon and his angels vers 11. In singing forth the praises of God are 1. The matter 2. The reason The matter of praise is the ascribing 1. To God salvation strength and Kingdome 2. To Christ Power The reason For the accuser c. All these Attributes ascribed to God and Christ are amplyfied by the circumstances 1. Of time now 2. Of place in heaven Of the first Attribute Now is salvation in heaven By heaven is meant the Church militant whose conversation is in heaven and which is the heavenly part upon earth So the Word is used through the whole Chapter By salvation is meant two things in Scripture 1. The happy deliverance of Beleevers from the state of perdition and eternall damnation called therefore the heires of salvation Heb. 1. 14. this is spirituall and eternall 2. The safety and externall security of Gods people by their deliverance from cruell tyrants who sought the overthrow and destruction of their bodies so Exod. 14. 13. Behold the salvation of the Lord that is the deliverance from Pharaohs Army This latter a fruit of the former is here especially meant The particle now hath great light in it to cleare the Text for it may be obiected Was not salvation and power Gods before or were they not in heaven that is seene in many singular victories of the Church before Ans. As these Attributes were never wanting in God so the Church never failed of needfull salvation but we must know 1. That the Scripture useth to say a thing is done when it is manifested so to bee as Iohn 17. 5. Glorifie thy Sonne with the glory I had before c. so now salvation is declared and manifested in this victory against the first assault of the Imperiall dragons Before while the heathen Emperours raged against Christian religion for the upholding of Paganisme and heathenish Idolatry iniquity raigned unto death of soules and tyranny to the destruction of bodies by thousands and ten thousands But now salvation is wrought in heaven Christian Emperors have brought in the Prince of peace in stead of those tyrants the Gospell of peace a word of salvation received by faith the end of which is salvation and the peace of the Gospell by which the force of the tyrants is abated themselves confounded and happy safety procured 2. Wheras before the Lord put forth his salvatiō for his Church his praise seemed suppressed or by a few in silence and in corners confessed now is salvation his the praise of salvation is with a loud voyce openly admired and extolled in the publike congregation of all the faithfull by the overthrow of the dragon shineth as the bright beames of the Sunne in all eyes Now is salvation manifested by God magnified by Gods people God is the sole Author and worker of salvation to his Church and members for this is the voyce and song of the Church here Which words seeme to be taken out of the mouth of the Church elsewhere on the like occasion This was the foot of Davids song of deliverance Psal. 3. 9. Salvation is the Lords and of Ionahs Psalme of praise for his miraculous preservation Chap. 2. 10. Salvation is of the Lord and of the Churches song Exod. 15. 2. The Lord is become my salvation and of Habakkuks song Ch. 3. 13. Thou wentest forth for the salvation of thy people even for salvation with thine anoynted where the Lord as a powerfull Generall is said to make an expedition against the enemies of the Church And to shew that there is no Saviour besides him the deliverance of the Church by way of appropriation is called Gods salvation Exod. 14. 13. 1. God alone hath promised it and hee alone can performe it his promise is in Esay 46. 13. I will give salvation to Sion and my glory unto Israel and hee alone can performe it for First the Church cannot save her selfe such is her impotency and weaknesse no more than a flocke of sheepe can fence themselves from the droves of Lyons Wolves Foxes or dogs Secondly neither can other men helpe her Es. 59. 16. and 63. 5. there was none to help none to uphold therefore his arme did save it and his righteousnesse did sustaine it Thirdly no other creature can save her for it is onely his priviledge that made her to save her Esa. 44. 24. Thus saith the Lord thy Redeemer that formed thee from the wombe and Chap. 45. 18. 21. Hee that created heaven and formed earth proveth himselfe thence to be the onely just God and Saviour and commands his people Looke unto me all the ends of the earth and ye shall be saved vers 22. 2. God is onely Saviour of his Church by reason of that affection and relation which is betweene him and his people for First they are his flocke and hee as a good shepherd will save them as David did his sheepe from the Lyon and the Beare Secondly they are his Children and as a mother carrieth her childe in her armes to save it from knocks and dangers so doth the Lord his first-borne Both these are expressed in Exod. 15. 13. by two Hebrew words nacha and nahal the one taken from the tender care of a shepheard the other from the indulgent care of a parent Thirdly the Church is his
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
the first love procureth the Candlesticke to bee removed Alas how is it that our love to the Word is so abated anciently in the beginning of the Gospell they would measure many miles to a Sermon wee will scarce step out of doores nay we put away the word of subjection and drive it away from us as the Jewes did Acts 13. 26. How lamentably are wee falne from the honour and high respect of the word bringers the feet of faithfull Messengers were wont to be beautifull now entertained with scorne and reproach and the more faithfull the more vile and disgraced such as the world is unworthy of are thought unworthy to live in it In good Ieremies case since I cryed out of oppression and wrong I am a derision daily every one mockes me and the word of God is made a reproach unto me Ier. â—0 7. And will the Lord continue his best mercies which are generally thrust away with hatred and scorne How are wee generally fallen off from the obedience of the Word how few can abide the sincere obedience of it in themselves or others how many esteeme the most conscionable obedience of it the most odious thing that may be terming it by disgracefull names that nothing is growne more reproachfull in most places than holy obedience Now is it possible that the Lord should suffer his priviledges to abide with them who abide not in obedience nay of all things cannot abide it Besides what a generall inclination is in our people to looke backe and runne backe to Popery to goe a whoring after their abominable Idols 2. Nationall sinne hastning the Church into the wildernesse is resistance and opposition of the power of godlinesse and religion when men generally content themselves with a forme of godlinesse but resist the power and proclame a defiance against Christ plainly in their course saying Wee will not have this man rule over us would God this sinne were not so plainly the sinne of the age as that hee that runneth might not rea d it for 1. How few can abide the power of grace in others and then is it first expulsed in themselves how few can brooke that man that frequenteth the hearing of Gods Word useth duties of piety at home that will not sweare drinke riot nor be filthy and loose in speech 2. How is the practice of Christianity growing more reproachfull than to live in any sinne and in many places is more safe to be extreamly flagitious and a noted vicious person than a godly liver and would be daily seene were not wicked men restrained by good lawes 3. How is the glorious name of a Christian become a scorne and reproach amongst the basest of men and the most abject as dogs dare barke and doe most against them who most faithfully labour to expresse the power of the Gospell 4. How doe the most like better of prophane men than of the most religious accounting of such as honest men fitter companions than such as unfainedly feare the Lord 5. How doe men generally disswade their friends from their strict courses as from that which they esteem most prejudiciall to their welfare how doe they pursue and chase godly men as their enemies as if one world were not made or fit for them both and yet what is the expectation but of wrath when they are gone and hunted away would not this drive our Church into the wildernesse if it should not be prevented thankes bee unto God for the meanes of prevention Quest. What are the signs of a Church hastning into the wildernesse Ans. The withdrawing or abating the signes of Gods presence as 1. When the sincere preaching of the word is removed Gods gracious presence is not more visible in any thing than in a faithfull Ministery nor a Christian state is more happy and conspicuous in any thing than in sound and lively doctrine in which God hath promised his presence to his Church to the end of the world Now when God removeth this the Church is going into an afflicted estate a signe that Saul is cut off when God will speake no more to him Every man in the removall of a sound Ministry may discerne the Lord removing himself 2. When the outward ordinance remaineth but without fruit and power a dead and sleepy Ministery under which men remaine blinde and unconverted God is going apace from such a people for as the inward power of the word is an infallible signe of Gods presence who by his spirit warmeth some hearts enlightneth some pierceth some converted some so hath the Lord apparently withdrawne himselfe when his word is without power that men grow not better but worse by it and if this bee generall it is a fore-runner of the Churches flight into the wildernesse How few hearing judgements denounced feare with melting hearts but rather as the Smiths Anvil the more strokes the harder How doe most fashion themselves to the licentiousnesse of the times and not to the fashion of the Word how are many more blinde more deafe more hardened apparently more prophane in life more corrupt in judgement more resolute in Popery than before In a word so small is the power of the Gospel that wee may feare lest it be taking her farewell where it may expect to prevaile more unlesse wee doe prevent it by our speedy amendment 3. As all Politicians hold that a signe of a commonwealth falling and neare the period isto restore favour and increase the number of mutinous and once rebellious Citizens so of the ruine of the Church when the number of ancient enemies are suffered daily to encrease as the heresie of Arius increased the orthodox Pastors and Professors decreased till the whole world marveiled that it became an Arrian and as the Antichristian heresie increased so dyed the visibility of the Church being forced to flie into the wildernesse If Papists and Antichristian Babylonians increase upon us in numbers power in boldnesse who are inraged with fury against us they wil easily grow too strong for us if we throw them down and make them hide their heads whom God honoureth most as in whom his image most shineth how can the Church but goe into the wildernesse where did these Wolves and Lyons ever rest but they devoured the flocke of Christ witnes the forraigne parts at this day Lenity to Vipers destroyeth common-wealths and Churches 4. Peace prosperity and wealth generally abused this was a fore-runner of the Churches flight into the wildernesse in this Text. The Historian telleth us that Foelix noÌ„ est diuturnus but is either punished of God for the abuse or by men for envy sometimes for feare of their greatnesse so it is with the Church ease slayeth her hurtfull riches wound her security feedeth upon her If we see our peace generally abused to pride and wantonnesse to boldnesse in sinning and going on in impenitency to neglect and contemne the meanes of grace and hardening our hearts saying to Prophets prophesie not in that
of the children of darknesse Iames 4. 1. Now were it not for the enmity of this wicked One and ones against the Gospell there would bee no hurt in all the maintenance of holinesse Onely here note how wide they are that call for and commend an unlimited peace whereas the Gospell onely cals for a well conditioned peace 1. No peace is good but which flowes from peace w th God none against him defie that peace that is at defiance with the God of peace beware of an impious peace 2. No peace but joyned with holinesse Heb. 12. 14. carnall companionship is a peace in sinne drunkennesse swearing the devill divideth not his kingdome Christians must owne no such hellish peace detest such a prophane peace 3. No peace but with truth which is magnified above peace against popish pacification conversing with Papists shall wee betray the truth of God under the pretence of peace no peace without contention for truth 4. No peace but with good conscience secure Protestants will have peace in their sinnes let them alone they will let you alone runne with them they like you oppose godlinesse these precise wayes oh you winne them for ever but all is against the Gospell but better is a godly distraction than a wicked peace The Church and members must be in perpetuall warre while it is upon earth as Israel in the wildernesse had daily warres and resistances so all the Israel of God in the wildernesse of this world Hence it is that the Church of God on earth is called militant because it is an inseparable adjunct of it to be in perpetuall flight and battell Ephes 6. 12. wee wrastle against principalities and powers and that without intermission and if wee must still put on the armour of God this implyeth a perpetuall battell God will have us put a difference betweene heaven and earth and know that this is not our resting place and that rest is not gotten with ease hee will have us prize the worth of it in the difficulty danger and strife in attaining it he will crowne none without lawfull striving because none can overcome that fights not The Lord hereby provideth for his owne glory for whereas if it pleased him he might put forth his mighty power in preventing all molestation and overthrowing all his and the Churches enemies at once and so procure to his Church perfect peace and prosperitie even in the world but he more magnifieth himselfe in the victory of his servants than in their peace and they are more glorious in their faith constancy fortitude and patience than in their peace rest and security The state and constitution of the Church is such as none can be servants of Christ but souldiers for 1. So long as the enmity of the seed of the woman and the Serpent lasts there is no hope of truce or cessation of armes 2. There cannot be spirit but there will bee a combate betweene flesh and spirit which if neither the first Adam nor the second both in innocency can escape how shall wee expect to avoid it in state of corruption so long as there is light darknesse will fight against it 3. Where any grace is as is in every true Christians heart there is something worth stealing there the thiefe layeth battery where hee knoweth the treasure is yea the same men who were quiet enough before the appearing of grace are now so raged against it as if either inward temptation or outward fury can prevaile they shall be cast downe as Paul 4. Where there is but an entrance into the profession an admission into the family of Christ a receiving of our Captaines presse-money and a promise to fight the good fight of faith that is cause enough of quarrell and even so much or so little shall not want keene blowes from the dragon and the world 5. Suppose a man should want enemies without him yet he wanteth no enemie so long as hee carrieth about himselfe himselfe is exercise enough to himselfe all his life long and the better he knoweth himselfe the better shall hee know this truth The Lord hereby provideth for his Churches good and the furthering of her salvation and that many wayes 1. He letteth her see the great malice and hatred of the dragon against her and the extent of his mighty power against her against which shee could no way stand but in the power of God thus hee humbleth her in her selfe shaketh her out of her security driveth her out of her selfe and chaseth her to her fort and refuge even God himselfe her rocke 2. Hee letteth her see the desert of her sinnes in some measure and so to further her repentance for though hee have laid the chastisement of her peace on his Sonne yet he by these wicked instruments fatherly correcteth us as children so Iob 13. 26. Thou writest bitter things against me and makest me possesse the sinnes of my youth This good the Lord bringeth out of the evill intentions of the dragon he both awakeneth the conscience to finde out and hunt out secret sins which before she was not aware of as this sharpe water of affliction cleareth her sight so she findeth that the greatest strength of the dragon is in her owne corruption she is now more wary to prevent sinne for time to come as the buffettings of Satan kept under Pauls pride and suffered him not to be exalted above measure 3. The Lord hereby setteth and keepeth all the graces of his servants in exercise and so preserveth and strengthneth them as the health of the body is preserved by bodily exercise so the health of the soule Now in conflict they find the use and worth and measure of their faith hope patience prayers which before were weake and languishing 4. The Lord setteth enimies perpetually in the necks of his servants not that they may be overcome but that they may not bee overcome hee knoweth standing brookes gather dregs that unused iron gathereth rust David in all his battels stood unconquered but in his peace and rest was soone foyled whereas in this battell none are foyled but cowards and none can hold out but are crowned Seeing he can be no Christian that knoweth no combates let us lay up the point of wisedome to forecast and make account of the battell and know we have blowes and bullets to passe through Holy Iob waited when his changes would come and it was his wisedome for time came when hee had thrust upon thrust messenger upon messenger yea changes and armies of sorrowes encamped about him in one day Chap 10. 8. Quest. How shall wee wisely forecast dayes of tryall and battell Answ. 1. Know wee have enemies round about such as will slip no advantage offered we say opportunity maketh a knave our enemies are wrathfull watchfull and never farre off 2. Labour to stand prepared Dost thou not see an enemy now in the field against thee yet bee wise in peace provide for warre a
dreadfull and severe against such revolters Was cast out The second thing to be observed in the overthrow of the dragon is the manner of it namely Sathans dejection or rather ejection out of the Church Quest. What ejection is here meant Answ. 1. Not that after his fall for that was not by warre as this but a just sentence and punishment that was because hee stood not in the truth this because heestood against it 2. Nor that finall ejection in the day of judgement for after that hee never assaults the woman but after this hee doth after that he is cast into hell but here into the earth 3. Therefore Satan is cast out of heaven these two wayes 1. By the head of the Church 2. By the members Christ our head hath obtained a perfect victory over him two wayes 1. By the power and merit of his death by which he encountred the devills and conquered them spoiling principalities and powers Col. 2. 15. So as the Dragons erecting a crosse for Christ set up a gibbet for themselves as Haman and for Christ a chariot of tryumph 2. By the vertue and efficacie of it daily applyed to the elect through the power of his resurrection ascention and sending of the holy Ghost into the hearts of the faithfull by whose grace as by a stronger then himselfe Sathan the strong man is ejected and can keepe possession no longer This is when faith apprehends the merit of his death and the efficacie both of his resurrection ascension and sitting at the right hand of God whence hee sendeth the Spirit But this ejection by the head is not properly meant for it was done before Iohns prophecie but this was after This ejection of Sathan then is properly by the members three wayes 1. By casting out and resisting Paganisme idolatry blasphemie impiety and all injustice and immanity against God and man in which the Dragon ruled and raigned as the god of the world 2. By the preaching and promulgation of the Gospell which is the hammer of the dragons kingdome and the utter overthrow and eversion of his whole power Luk. 10. 18. The Disciples in their ministery saw Satan fall downe like lightening 3. By open profession and maintenance of the faith and truth of the Gospell and lifting up the name and glory of Christ there where formerly Satans throne was This secondary ejection here meant and aimed at seemeth to be when after the daies of the Romish tyranny by the heathen Emperours the great and unlimited power of the old Roman Monarchie in which the Dragon had ruled and overspread the earth with all idolatry and blasphemie and had poisoned and corrupted the whole knowne world was now broken and throwne downe the maintenance of Christian faith and profession was restored and liberty given unto Christians by the manchild afore-mentioned Now was the devill cast out his idolatries detected the deceivablenesse of heathenish error discovered and his whole power so broken as hee could no longer either hinder the preaching of the Gospell or the propagation of Christian religion nor keepe the nations longer from the truth of the Gospell as he had long before done by his tyranny This I take to be the ejection of the dragon out of the Church aimed at in this text The note is that till Christ and his Gospell came the Dragon was not ejected Wheresoever Christ is not there the dragon stands in full state and strength Matt. 12. 29. the strong man keepes the house till a stronger come to dispossesse him This house is the uncleane world the whole world that lyeth in wickednesse 1. Iohn 5. 19. Whole mankinde in the first Adam all unregenerate men for so the world is taken Rom. 5. 12. By one man sinne entred into the world that is the whole world out of Christ or the whole world not chosen out of the world 2. Tim. 2. ult Before men come to the knowledge of the truth namely of Christ they are all in the divels snare taken of him at his will These snares are errours of judgment lusts of life depravation of manners or some raigning sinne or sinnes by which Satan holds them under his vassallage as a fowler can hold the bird by one foot or by one twig and snare as well as by the whole body or net For first as sinne hath given him possession of all mankinde as in Iudas his heart so hee never goeth out of himselfe nay hee is loath to be cast out and when he is it is not without extraordinary reluctation molestation Mark 1. 26. The uncleane spirit departs not without tearing and vexing and throwing him in the midst of them saith Luke all signes of extreme impatience Secondly none can cast him out but Christ for onely Christ is stronger then hee men cannot cast him out no not holy men as that man said Master wee came to thy Disciples but they could not cast him out Angels cannot cast him out for they cannot satisfie sinne onely the seed of the woman breakes the serpents head Gen. 3. 15. Christ onely is that Angell which Iohn saw Revel 10. 1. descending from heaven by his incarnation having the key of the bottomlesse pit that is power over hell and death as Revel 1. 18. and a great chaine in his hand the strong chaine of his omnipotence which chaine hath many linkes 1. The strong linke of his passion and death upon the crosse which had more strength in it then the lives of all men and Angels 2. That invincible linke of his resurrection for it was impossible for him to bee held under death The Jewes could devise to put him to death but not to hold him in the grave but by his mighty power hee opened his owne grave and all the graves of the Saints 3. That mighty linke of his ascension by which he opened heaven for his Church when the devill would for ever have barred it up against us 4. That mighty linke of sending out the holy Ghost and sending out the Apostles and Pastors with a mighty and unresistable commission for the conversion of the world But what was the end of this mighty chaine of so many strong linkes Even to binde up Satan the Dragon described here and there in the same words a thousand yeares The power of Christs death published in the ministery of the Gospell bound up the devill by destroying Paganisme and converting the nations to the faith as fast as ever any Conquerer bound his enemy in chaines and restraines him from the execution of his mischievous will against him for had not the Dragon beene bound Christianity could not have conquered the world as it did but now saith Christ Iohn 12. 22. speaking of his death is the prince of this world cast out though not wholly and fully as in the last day Thirdly the wicked world is so farre from impeaching the state and power of the Dragon that it strengtheneth and establisheth it
his holds I. In his owne person preaching most divine and effectuall doctrine with such authority and power as never man spake so For Michael carryeth a two edged sword in his mouth so sharpe as that it pearceth and cutteth Leviathan in peeces And this doctrine was confirmed partly with a most holy and innocent life so as when the dragon came he found nothing in him Iohn 14. 30 no power no right no matter to fasten any temptation upon being pure from all sinne both in nature and act partly with most powerfull miracles evidences of his divine person because they were performed by his owne power and such as the dragon could neither resist falsifie or imitate II. In the persons of his servants whether Prophets Apostles or Pastors When the Disciples were sent out into Judea to preach they returned to Christ rejoycing because the devils were subdued and Christ said he saw Satan fall downe like lightning Luke 10. 18. How suddenly the sound of the Gospell was carried into all nations by the Apostles and the world conquered unto Christ appeareth in the Epistles of Paul Then went downe Paganisme Idolatry Atheisme and the walls of hellish Iericho were soone throwne downe by the sound of these rammes-hornes And at this day how doe the faithfull Pastors hold forth the shining light of truth to destroy and cast out heretikes and the numberlesse droves of false teachers and seducers out of the Church for as the devils were not able to withstand one word of Christs mouth in his flesh and infirmity so the same word is no lesse powerfull in the mouths of his Ministers with whom himselfe is present to the end of the world 4. He comes with a powerfull Spirit a Spirit of fortitude and unresistable strength by which as hee upholds the whole frame of the world in the estate of nature so also the whole frame of the Church and the whole state of grace in the world renewed and called out of the world This Spirit is not powerfull onely in the Head to foyle the dragon but in every member also who cast him out and tread him under their feet Rom. 16. 20. 5. He comes with a powerfull arme of justice to revenge and confound all enmities spirituall and corporall this our Ioshua hath set his feet on the neckes of five Kings at once and daily casteth out the dragon by the miserable destruction of tyrants and enemies Neroes Domitians Dioclesians Trajans Valences c. and at last shall make all his enemies his footstoole Now seeing onely the power of Jesus Christ can cast out the dragon let us make much of the presence of Christ and rejoyce in it Magicians have devised many wayes of casting out devils as Amulets Words Characters but all diabolicall Papists have devised holy-bread holy-water salt herbes lights Crosses the word Jesus or some part of the Gospell to charme or exâ—rcise devils of the same diabolicall invention and intention with the former but Christ is present with no such sorceries neither doe they cast downe the dragon but hold him up Satan is not cast out by Beelzebub except by compact and collusion but the Lord hath appointed the holy Ministerie and in it hath promised his presence and in that hee commeth to cast out Satan the way to keep Satan downe is to embrace and rejoyce in an holy and powerfull Ministery This is the hammer of heresies the sword against his temptations the touchstone of errour the whetstone of grace the rule of prayer and a whole armory against all the enterprises of the dragon He that findes the power of the Ministery casting downe the dragons power in his owne soule will sticke to it as to the arme of God nothing shall be of power to plucke him from it being the power of God and the wisedome of God Every man saith hee will cleave to Christ and the power of Christ for he onely can foile the dragon but renouncing the Ministery thou renouncest Christ who hath said Hee that receiveth you receiveth mee and hee that refuseth you refuseth mee Luke 10. 16. Againe note hence the reason why the powerfull preaching of Gods Word is so generally resisted in the world namely because all wicked men whatever they professe are friends with the dragon and chuse to be under his power as for the power of Christ they renounce it and say plainly We will not have this man to rule over us nor endure his yoakes as for example 1. Why doth Satan so oppose the true preaching of the Word but because hee feeles the power of Christ in it haÌ„mering downe his kingdome of darknesse hee stormes not at frothy and foolish preaching onely faithfull Preachers beare the burden of his rage Christ and his Apostles and all faithfull Pastors he opposeth he slandereth because Christ is powerfull in them against his Kingdome and not in others 2. What is the cause that Antichrist cannot indure the Scriptures but disgraceth them with vile terms or that he doth preferre fables and devises of men before them shut them up and imprison them in Cloysters and unknown tongues punish the reading of them in the Mother-tongue with death c but because being an enemie to the power of Christ hee findes it the weapon which hath wounded him and must slay him and the rod that Christuseth to smite him downe no winde can so blast herbes as this breath of Christ blasteth him The Arke cannot stand up but Dagon goeth downe Christ and Antichrist cannot stand together 3. Why doe the Idolatrous countries of Spaine Italy France and the rest sticke so fast to the support of Antichrist and keepe life in him and cast him not out as other Countries have done but because Christ is not come among them they resist his power and the rod of his power they suffer not the breath of Christs mouth the preaching of the Word among them and where doe Papists increase at home but in rude and untaught countries where Christ is not come in the power of his Word 4. Why doe our Papists both Recusants and Church Papists most resist and disgrace painfull and diligent Preachers these cannot be indured preach damnation are authors of faction enemies to authoritie c. but the very reason is because these comming in the power of Christ are the greatest enemies of Antichrist their good father and friend for if there bee idle or corrupt Preachers they like well because they know these are speciall friends to their friend for if the Spirit of Christ breath not in him who stands in the roome of a Minister Antichrist may and doth stand in full state and strength for all him 5. Why doe many formall Protestants that say they wil be saved by Christ so directly and manifestly resist the power of Christ to salvation and doe the dragon so good service as none more as First by spurning against wholesome doctrine and turning the backe contemptuously and professedly on the house of GOD This
great and chearfull noise not of men wishing for good but of a multitude chearing themselves and congratulating together in the victory of Michael and the ruine of the dragon For this preface is a prophesie foretelling something to come although delivered in time past after the manner of Prophets II. Whos 's voice was this Answ. Sundry of great learning and piety hold this voice to be the joy and acclamation of angels in heaven for the happy victory of the Church because it is said verse 12. Rejoyce ye heavens c. But this seemeth not to be so for two reasons in the context First they say The accuser of our brethren is cast out but the angels are not our brethren they are our fellow-servants Revel 22. 9. and chap. 19 10. where the same Greeke words shut out the word one in our English translation which the new translation observeth This is plaine in that opposition Heb. 2. 16. Hee tooke not the seede of Angels but of Abraham that hee might be like his brethren as the angels were not Secondly these are said to overcome by the blood of the lambe and by the blood of their owne testimony or martyrdome which cannot agree to angels who can bee no martyrs Others hold it to be the voice joy of the Saints in heaven who acknowledge us their brethren and rejoyce in our joy and in the overthrow of the Churches enemies But this being an exultatiō arising out of a particular victory namely the first great victory of Michael against the imperial dragōs it is not so easie to conceive how the particular passages of the Churches affaires may be knowne or revealed to the Saints in heaven For the brittle glasse of the Trinity blowne by the Papists is long since broken It is out of doubt that they do most perfectly rejoyce with us in the generall victory of Michael against the dragon and in the finall conquest of the Church and ruine of all the enemies which they know well enough and by better experience then our selves But that they rejoyce in the particular passages of the Church on earth wee may either doubt ordeny it Neither can it be cleared why they should more see the particular comforts of the Church then her particular combats and sorrows which if they should see and not sorrow for how could they be in perfect charity and if they should see and sorrow for how could they be in heavenly happinesse I expound it therefore to bee the cheerfull noise of innumerable citizens of the Church militant provoking themselves to sound forth the majesty and praise of God for his great mercy to his Church and his great judgements against the dragon and his angells III. Why is it called a lowd voice Answ. For foure reasons 1. For the multitude of them that joyne in this victoriall and gratulatory verse and voice the consent of many is called but one voice even all the Saints in those times were knit in one consent all of them enjoying the benefit of the deliverance as well as they that got the victory 2. For the magnitude of the joy for so great a victory It is fit the joy should be correspondent to the blessing which indeed was an heape or bundle of blessings both spirituall and temporall 3. Because this victory was to be audibly proclaimed to the whole world and not in a corner every where shall these devout and divine notes testifie how Christ and Christians have prevailed against all profane paganisme idolatry and tyranny 4. From the faithfull and sanctified persons it was very lowd for it was beyond a voice whereas in the slow and formall thankes of men without godlinesse there is nothing be yong a voice which can scarce get without their mouths that either God or man may heare them But this voice was joyned with faith and feeling and issued from fervencie and love which were as wings to lift up and mount it to heaven and make the earth ring againe from which warme and stirring affection if this voyce of praise did not proceed it were still-borne dead without life and motion All the faithfull whēthey see the overthrow of the enemies of the Church must break out into the joyful praises of God Psal. 58. 10. The just shall rejoyce when they see the vengeance and shall say Verily there is a God that judgeth Exod. 15. 1 When Pharaoh and his host were drowned Moses and Miriam solemnly sung out the praises of God So did Deborah and Barak in the overthrow of Iabin and Sisera and appointed a song of tryumph to be publiquely sung in Israel to keepe in minde and memory that honourable victory Iudg. 5. 1. And as here all the band of Michael tryumph in the overthrow of the dragon and his kingdome so was it alwaies the use of the Church to sing out the praises of God for the overthrow of the enemies Thus did they sing to Saul his thousands and to David his tenne thousands when hee had slaine Goliah 1. Sam. 18. Thus in Hesters time in testification of the praise of God and their owne duty was instituted a feast to be annually kept for the destruction of Haman and the Jewes joyfull deliverance Hest. 9. 31. But is not this contrary to Christian and brotherly charity which ought alwayes to wish desire and delight in the salvation and prosperity of men rather then to rejoyce in their ruine and overthrow and that hatefull sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned as most unbeseeming Christians I answer so long as it appeares not to us that any enemy of God is destinated to destruction we ought to pray for his conversion and salvation alwayes attempering our prayer to the glory of God the justice of God and the amplifying of his kingdome But where God hath revealed his justice and now hope of amendment is cut off in such persons wee must rejoyce that they are falne But with two conditions 1. With holy affections not as they are our enemies but as they are Gods enemies not rejoycing in the evill that hath overtaken their persons but in the good that befals the Church by the overthrow of their state power courses which were directly set against God 2. With mixt affections consider them as men so humanity bids us sorrow in their ruine consider them as men in whom the will and justice of God is revealed and now piety steps in and makes us rejoyce in the righteousnesse of it Object 2. Oh but it is said in Prov. 24. 17. Bee not glad when thine enemy falleth and let not thy heart rejoyce when he stumbleth how will this stand with this doctrine Answ. The answer will bee plaine if wee consider the enemies and the affection here meant 1. Salomon speaketh here of private enemies thine enemy such as have done wrong to us Wee may not rejoyce in any evill befalling our enemies as ours But our Text and doctrine speakes
saith Iob the rejoycing of wicked men is but for a moment because the best of it is in momentany things the rich man in riches the wise man in wisdome and some sots in the boasting of wisdome as if wisdome were to dye with them many in their callings and every carnall man hath some carnall ioy to feed his heart with but all of it shall not lift thee an inch above earth here thou findest it and leavest it here it riseth and here it resteth as it riseth no higher so it reacheth no higher 3 If thou hast no warrant for thy ioy in lawfull things what warrant or answer hast thou for thy ioy in unlawfull things if thou hast no reason to ioy in naturall things what will be the issue of thy sinfull ioy of thy ioy in iniquity which chaseth God and his Spirit away Salomon saith the foole maketh a pastime and merriment of sinne Prov. 14. 9. when men excessively reioyce in sports and games some in swearing drinking uncleane and filthie speaches some in cursed and blasphemous language some in wantonnesse and whoring this is the divels mirth and musicke and the ioy of hellish spirits All this ioy in the workes of the flesh is sure to end in sorrow and every dram of it to be repayed with a talent of wo. The same of such as reioyce in revenging quarrelling treading underfoot and oppressing their brethren every sheafe must bow to theirs and every mans will must fall downe before theirs be they never so uniust else there is no living neere them The like of those that reioyce in rayling reproaching and disgracing Gods children and the profession of holy religion Here are a rable of reioycers who cannot reioyce but when God is farthest off out of sight and out of minde none can be liker to Satan then in this sin of reioycing in evill their onely ioy is to goe merrily to hell 2 This quite overthrowes the conceit of carnall men who hold the state of godly and religious men the most uncomfortable and that they must bid all mirth and joy and pleasure of their lives farewell if once they looke toward religion But wee see no other have any cause of true joy but they none in the Scripture called to rejoyce but they none but they are in league and friendship with God none but they have assurance of pardon of sin and deliverance by Christ none else know their names written in heaven none else have peace of conscience which is a continuall feast none else have part in the glory of the Sonnes of God Yet carnall men thinke they want joy and comfort Why 1 Because they cannot now rejoyce in carnall things as before wordly ioy is now unsavorie to them in respect of spirituall 2 Because themselves cannot enter into their ioy 3 God brings it ordinarily out of sorrow 4 Wicked men do all they can to disquiet them and chase away their ioy 5 They see not how the ioy of Christ and worldly griefe can stand together But as farre are they deceived as if a blinde man should say there is no sunne or shine because he seeth it not or because the sunne is clouded therefore it is not in the heavens No there is nothing but ioy in godly life and most ioy in the greatest afflictions of it If there be any sorrow it is because they cannot be godly enough And all that sorrow is mixed and concluded with ioy Have any such cause of ioy as inhabitants of heaven 3 This teacheth all the godly to be sure that all their ioy savour of heaven and be such as beseemeth the inhabitants of heaven and such as never entred into a carnall heart Quest. How may I know it so to be Answ. When it resembleth the ioyes of heaven namely in these things 1 As their persons so their ioyes are quite taken from earth and earthly things they never more ioy in momentany things of this life but in eternall and unvaluable excellencies So our ioyes resemble heaven when they are lifted up above earth when they are remooved from the worthlesse trifles of earth and are set on solid ioyes of heaven 2 As their ioy is sutable to their place and condition so must ours 1 They are in heavenly places so wee are risen with Christ and set in heavenly places with him and should our ioy be in earthly drudgery and not seeking things above How uncomely were it for a Princes sonne for some base hire to spend his time in serving hogs or to scullion in a kitchin or runne upon errands at the command of every slave and is it not much more base for sonnes of God heires of heaven and co-heires with Christ to runne and goe at the base beck and call of sinne and Satan and worldlings slaves to the world forgetting the priviledges to which they are borne Those heavenly inhabitants being so high in place iudge these things small the earth is contemned and as small to them as the point of a pin And could we get up our mindes aloft and fixe them in heaven we would think the greatest things on earth as small as mites and motes of the sun unworthy of our ioy 2 Those heavenly inhabitsnts with perfection of place having attained perfection of estate have a cleare iudgment to discerne and chuse their ioyes and to iudge them onely worth having Even so must wee labour to get our iudgment cleared to preferre the ioyes of that fruitfull Canaan before those of this desert and barren wildernesse What is it but want of judgment and experience that makes children affect childish trifles before matters of worth and moment to preferre an apple before a Lordship a top and scurge before their patrimony which they laugh at in themselves when they come to a riper understanding And what is it but want or weakenesse of iudgement for men professing godlinesse not to put away such childish things How would iâ— beseeme a man of yeares to ride upon a sticke as when he was a child or to make clay-houses as children do If a man should see a great fellow delight in such toyes he would thinke that eyther he is out of his wits or was never in them Even so for men in the Church that should be past children to remaine babes in affections and follow inferiour trifles with neglect of the manly businesse of heaven is foolish and ridiculous All which is said to helpe our ioyes to be heavenly beseeming our state and condition which they cannot be if they be earthly 2 See thy ioy be heavenly in the rise and ground of it so is theirs And then is it so First if it be from the Lord as the author and fountaine of it taken up in those pipes which himselfe appointeth See thou hast it by hearing the ioyfull voyce of the Gospell Psal. 51. 8. Make me to heare joy and gladnesse It must come by hearing Wait then on the word both for the obtayning and
still in the Temple of God neither is the woman yet got out of the wildernesse Neither doth this time begin presently after the revelation of it for there must come betweene the womans dwelling in heaven the cloathing of her with the Sunne the Crowne of twelve Starres the treading of the Moone under foot the assault of the dragon the birth of the manchilde the foyling of the dragon and after all these the flight as wee have heard and all these are not done on a sudden but require many hundred yeares for their effecting 5. Propos. If it cannot bee knowne certainly unto us à priori who have not seene the accomplishment and conclusion of this Prophecie yet it shall bee knowne to the Church à posteriori as other parts of this divine Revelation are by the events and performance Some godly men have conjectured à priori and set downe their opinions which how farre they carry truth time will discover I will onely alleadge three late Writers and leave their opinions to your consideration 1. Of Pareus who on Revel 11 2. saith if it were lawful for him to conjecture hee would say this terme might begin in the yeare 606. when Boniface 3. gate up into the chaire of pestilence and then it must end in anno 1866. but that of this terme saith he God will cut off some for the Elects sake 2. Of Moulin a French Writer in the booke intituled The accomplishment of the Prophecies dedicated to his Majesty who begins the time in the yeare when the Pope laid the foundation of his temporall Empire anno 75 5. to which number if ye add these 1260. yeares of this Hierarchicall Kingdome and Empire it must last to the yeare 2015. of Christ according to which reckoning it hath 391. yeares yet to come but that saith hee of this time some may be shortned for the Elects sake 3. Of learned Brightman who supposeth it to begin about the yeare of Christ 426. and to expire in the full account about the yeare 1686. yet these daies as neare as they be for the Elects sake may be shortned For on Chap. 19. 4. he tels Rome when shee kept a Jubilee 30 yeares ago that within a Jubilee of 50 yeares from thence shee should keepe a Jubilee not so much for her owne joy as the joy of all Gods people over her who shall rejoyce in her utter destruction and therefore shee had more need intend her funerals than Jubilees How true this is he knows who inspires his speciall servants Onely wee see greater likelihood of it every day than other The Lord hath said it wee must waite and pray him to hasten his owne worke for the joy and deliverance of the Church 6. Propos. In all these difficulties and differences among the most learned scarce one consenting with another in the period of entrance I add the last conclusion that the safest opinion of the most modest and learned is that a number finite is put for an indefinite and that this number is indefinite not that it is not certaine and defined to God but that it abides undefined as yet and uncertaine to us for the terme of beginning and expiration This is the judgement of the modest and learned Bishop Abbot in the 108. page of his demonstration against Antichrist It is the judgement of Bishop Cowper In this opinion rests that learned Pare us because he saith hee findes not a better nor safer To these agreeth To stanus and other the soundest of our Writers And in this the safest and soundest I also will rest Now to sundry Observations which wee have noted concerning the time on Verse 6. wee will briefly add these following 1. No sorrowes or afflictions can steale upon the Church but all are knowne foreseene and determined by God Here the woman chased into the wildernesse is knowne of her Lord the place provivided by him and shee in it provided for all the time Her state is hidden to the world retyred in her selfe but not hidden unto God but by him she is hidden in the chambers of his Providence during all this tyrannie and raigne of Antichrist In all our sorrowes and restraynts consider they are foreseene of God and we are not unseene in them Let us with Hagar in the wildernesse say Thou God seest mee Have I also looked after him that seeth me 2. God hath measured all the afflictions of the Church that although tyrants may disturbe and hinder pure religion by force and violence yet is it but for an appointed time Antiochus may interrupt Jewish religion and bring in Swines flesh into the Temple but it is but for three yeares and ten dayes a time times and piece of time Antichrist that great Apollyon may make havocke and â—â—ead under foot the holy city but it is but for 42. moneths a time times and halfe a time even three Propheticall yeares and an halfe Iezabel wasts the Church and causeth the Prophets to hide themselves in Caves and flie for their lives but it was but three yeares and an halfe in the letter The Jews may bury Christ in the grave rol a stone upon him and seale watch the sepulcher but they can keep him down only three dayes Know that what affliction soever thy selfe or any member or the whole Church sustaineth it is not endlesse neither shall the whole nor parts suffer one houre more then Gods wisdome hath assigned The proudest waves cannot passe those bounds and bankes which Gods power hath set them 3 All the sorrowes of the Saints are by Gods divine power overruled to their good and safety to preserve them from some present danger spirituall or temporall and to chase them under Gods hiding place as David Psalm 32. 7. Truly may the woman say Periissem nisi periissem I had not beene safe if perill had not driven mee into the wildernesse And did not the Lord see his Church safest in the wildernesse he would not suffer her hid there the greatest part of the time of the New Testament He over-ruleth death it self to be the greatest of al deliverances 4. In all the sufferings and oppressions of the woman this comfort abideth by the godly that shee is not left of God nor destitute of his presence nor of his Providence for supply nor without a promise of deliverance nor without faith of the accomplishment nor without a joyfull assurance that the time of this oppression is not farre from expiration Verse 15. And the serpent cast out of his mouth water as a â—lood after the woman that he might cause her to be carried away of the flood THE woman chased out of sight being now in the wildernesse in a close and secret dispersion in corners But this contents not the dragon that shee is out of sight because she yet is and hath a beeing he is still unquiet because she is not brought to utter havock and confusion he would afford her no roome in
they brew and digest the bread of affliction they prepared for others 2 Let us acknowledge with much thankfulnesse the truth of this prophesie Wee have seene the earth drinke up many floods cast out of the dragons mouth by Antichristian tyranny sufficiently strong and deepe to have carried her quite away Among many instances I will record two in fresh memory and not farre off In the yeare 1521. when Luther had appeared before Caesar at Wormes to give account of his doctrine and doings what a mighty flood issued out of the mouth of the dragon which in the Imperial edicts threatned nothing but death and bloodshed against the Professors of the Gospell and this flood like Danubius ranne through all Germany But now see how the earth drunke up the flood Shortly after arose an exceeding great trouble in Spaine to the pacifying of which the Emperour went in person and so the Professors of the Gospell had a little breathing till the States of the Empire assembled at Norinburge got those cruell Edicts mitigated and qualified to the great prosperity of the Gospell The other in our owne Kingdome in the dayes and memory of our Fathers When in the raigne of Queene Mary many were carryed away with that raging and high-swelling flood of the sixe Articles and the enemies were devising not to strike off the branches onely but as one perswaded to strike at the root in cutting off the then Lady Elizabeth being then in prisonand very unlike ever to get out of their bloody hands now see how the Lord caused the earth to helpe his Church for who was the meanes to keepe them off her and her head on her shoulders but King Philip of Spaine an earthly Idolater who had no reason but to bee a greater enemy to her than her sister or that state Now the earth dranke up the flood and a few moneths set that happy Lady and the Church and Kingdome by her in such glory and prosperity as ancient ages had never seene and future ages perhaps both wish and admire 3. In the present tryals and persecutions of the Church when wee see the floods swell even almost over her head and Antichristian Armies every where gathered and carry afore them whole Provinces and Churches be not dismayed but stand still and see the Lords salvation he will appoint one meanes or other to swallow up all these floods as here hee commanded the earth to â—each her helping hand both to take in and harbour the Lords exiles in the secret chambers of her desert Mountaines and Caves as also to drinke in the dangers for them Nay more the Lord who causeth the earth to helpe the woman will in and by these persecutions helpe up his Church and truth Act. 8. 1. The wicked men of earth raise great persecution against the Disciples at Jerusalem and scatter them but they being scattered and dispersed spread the Gospell through all the Regions of Iudea and Samaria In the story of the Waldenses is reported that the banishing of Waldo his followers out of LyoÌ„s was a means which God used to spread the doctrine of the Gospel in the darkest times of Antichrist almost over all Europe Thus the Lord bringeth light out of darknesse to his Church the earth shall not bury the truth but spread it neither shall these Antichristian floods drowne the woman but shall onely water her furrows And let the Church be instant with the Lord he wil in the end of these businesses shew he hath a reach beyond all Actors and lookers on the wrath of men shal turn to his praise themselves shal drink the rivers of blood which they intend against the woman and shall root themselves out that the Gospell which they fight against may finde footing in the most desolate Popish Countries and the time and their pride hasteneth it Let us alwayes set these props under our faith to support us through our tryals whether wee see meanes 〈◊〉 〈◊〉 It is enough to see the power and faithfulnesse of God who can and rather than faâ—â—e will worke the Saints delivery by unknowne and even by contrary meanes Waite upon the Word If hee seeme not to regard thee in danger awake him by thy prayers hee may delay helpe a while but he cannot dehy thee helpe but hee must deny himselfe but either hee will lead thee out by preventing the danger or helpe thee through it and make thee more then a Conquerour in it by a conquered death 4. As the Church abroad is tryed and in resistance of the floods of violence and lies under the fire and sword of the enemy so the dragon ceaseth not amongst us in our peace to cast out such floods as hee can of scandalls slanders and reproaches of Gods people against which wee must foâ—tifie our selves with assurance that all these floods shall be drunke up and dryed up also for us For 1. Our Head is the truth and as strength of truth prevailed in his owne person and rose againe from underground so it shall in all his members by his mighty power 2. Gods promise is to bring forth our righteousnesse as the light even as a bright morning comes after a sad night of black darknesse 3. Gods providence watcheth as well the names and reputation of the Saints as their persons because as their persons are nearely joyned to Christ so are their names nearely linked to his and their honour is his as their reproach is his Heb. 13. 13. 4. Looke upon the unknowne meanes used by God to drinke in these floods Sometime from heaven The Angell turnes away the flood of scandall which had like to have drowned the Virgin while Ioseph was thinking to put her away Mat. 1. 20. Feare not to take her Sometime the earth as here rather than faile shall drinke it up The Judge shall pronounce Christ innocent Saul shall proclaime Davids innocency 1 Sam. 24. 18. Thou art more righteous than I. Lastly though truth and innocency may bee clouded a long time yet it shall bee disclosed and time the mother of truth shall dry up and drinke in all wicked accusation when all secrets shall bee disclosed as well for the opening of innocency as the shutting of the mouth of guiltinesse Vers. 17. Then the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the Commandements of God and have the testimony of Iesus Christ. THE dragon being againe defeated of his purpose in drowning the woman seeth that hee cannot hurt her yet he cannot but hate her the more Hee cannot meet with her to doe the mischleâ—â— that he would for she is out of sight neither can the floods cast out of his mouth reach her for shee is safe and hid and the earth shall drinke it for her yet hee abates not of his wrath against her and for the wrath hee beares to her hee goes and makes warre with her issue described here
The soule hath as well his eye of faith as the body the eye of sense and by that we see not the head only but the members and beleeve and live in the Communion of Saints And went to warre The wrath of the dragon produceth the warre of the beast and Antichrists wars are the dragons wars the dragon by and in Antichrist makes warre upon the Church For 1 The wrath of the dragon is in them as the chiefe moover inspirer and General who seales commission to his universal Vicar and Liâ—utenant who receives power from him Revel 13. 2. 2 The cruelty of the dragon is in them who as he is an homicide and manslayer from the beginning so is this an Apollyon a destroyer a scarlet beast of a bloody coulor dyed in the blood of Saints a woman drunke with blood 3 The scope of the dragon is in them universall and unmercifull destruction of bodies and soules Rev. 13. 15. Whosoever will not worship the beast he commaunds them to be slaine But this is a small thing to his spirituall warre in which he comes with effectuall delusions among them that perish that all they might be damned c. 2 Thes. 2. 10 11. 4 The meanes of the dragon is in them As the dragon seekes to draw the worship of God upon himselfe from God Mat. 4. so doth Antichrist sit as God and all the earth must worship the beast As the dragon to attaine his ends will salsifie and vilifie the word of God so the beast slayes the two Prophets Rev. 11. 9. that is as some interpret the two Testaments He must needs destroy soules if first he can destroy the Scriptures And never were the two witnesses so warred against as by Antichrist 5 The subtilty of the dragon is in them even all his seaven heads He fights not only like a Balak with open fiercenesse but like a Balaam a false prophet by his wiles and delusions He comes not so much with displayed banners as with hostility wrapped up with all guile and deceitfull pretenses He will not be seene to warre as an enemie and persecuter of the Church but under specious termes of the Patron and just defender of the Catholike Church Now if the warres of Antichrist be the dragons warres of all other wee must hold them the most pernicious to mankinde and of all other deprecate these and wish rather to fall into the hands of any Turke or tyrant then into the hands of Antichrist For First other tyrants are raysed by the generall wrath of the dragon against mankinde but this from the greatest wrath against the Church the seed of the Woman Secondly those are satisfied with our goods lands liberty or life and intend no further but this not so content must have our religion consciences and salvation our heaven and God from us Thirdly their weapons are corporall and onely wound and slay the body Let Nero Domitian Decius Dioclesian or the Turke or Scythian come they can bring sword fire wilde beasts melted ledd gibbets and other exquisite bodily torments But the cruelty of Antichrist beside all these brings strong delusions idolatry apostacy heresie And this spirituall persecution is so much more cruell as the soule is more excellent then the body and so much more dreadfull as the destruction of both together is more desperate then of one alone Wee must not measure the cruelty of Antichristian warre as theirs by the privation of mortall life but by the invaluable losse of life eternall 2 Note the miserable estate of such as fall unto the part of Antichrist they are intereffed in the dragons warres and directly fight against Christ against their owne salvation and others Wee must esteeme them greater enemies then any tyrants or robbers that would only bereaue us of our goods or lives These slaves of Antichrist are become bondslaves to the dragon for none worship the beast but they first worship the dragon Rev. 13. 4. 3 Let it moove us to stand so much the more resolutely against Popery and the impostures of Antichrist seeing wee stand against the wrath of the dragon for the right and honour of Jesus Christ against his sworne enemie and for our owne salvation This will be the honour of the Saints that they perish not only as sheepe woryed by the wolfe but as the valiant souldiers of Jesus Christ who even in martyrdome are more then conquerors With the remnant of her seed The number of faithfull Christians that sticke close to Christ against the corruptions of Antichrist is but a small number and as small in worldly reputation Christs company was alwaies a little flocke Luk. 12. 32. And Israel is as the sand of the sea yet a remnant onely shall be saved Rom 9. 29. This phrase is a metaphore taken from tradesmen who having cut out a whole piece of cloth leave some small remnant or remainder even so the true professors of the Gospell are but as a small remainder of the whole piece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the whole croppe so is the small number of true Beleevers reserved by grace to the whole field and croppe of the world as it was in the state of the ancient Church in captivity Zech. 3. 1. Is not this a brand pulled out of the fire the state of the people being as a great tree cut downe and cast into the fire of which one little brand was snatched out of the flame and returned from captivity and the dragon would have had that brand burnt to ashes too so here he warreth on the remnant of the seed of the woman in the wildernesse So also is the number of Gods company sayd to be one of a City and two of a tribe as if in a great inundation of water which carrieth away a whole towne or country some one or two houses or persons should escape or as if in a blazing and universall fire devouring a whole City one or two houses should bee left standing 1 Few are chosen Mat. 20. 17. God hath decreed that few shal be saved The earth affords much clay for potters but little oare for gold Common stones are many pearles but a few In the universall Church signified by the Arke were but few even eight soules saved all the rest drowned 1 Pet. 3. In particular visible Churches there are but a few names that defile not their garments Rev. 3. 4. All are not Israel that go for Israel and all that go for Virgins are not admitted to the bridegroomes chamber 2 The gate to heaven is straight and few finde it Mat. 7. 14. None know it of themselves and of them that know it few will endure the persecution the sharpenesse the selfe-deniall the mortification the losses the crosses with which that straight way is strawed the most
Judah in all the 4. quarters of the world Zach. 1. 20 yet vers 21 God hath 4. Carpenters or workmen with tooles and axes to strike off these hornes that is as the dragons hornes are in all quarters to scatter and wast the Church so the Lord hath every where instruments to batter them although the Lord could do it with any one instrument or by never a one yet for the full consolation of the Church he described them to be as many and in as many places to resist and suppresse them 5 Though these hornes of the dragon be many and powerfull yet God doth often turne them one against another as the Midianites swords were thrust into their fellowes sides and shall at length easily and certainly breake all their hornes lifted against him and his Church as in Haman Herod Pharob Iudas Iulian Zenacherib A proofe how he brake in pieces the Antichristian horne in our Fathers daies some persecutors died suddenly as Annanias some with their guts falling out as Iudas some with lothsome excrements finding unnaturall waies by the mouth nostrils some brake their necks some became frantick none escaped without repentance though for a while they held up their heads and hornes aloft Quest. But what meanes may this Woman use against all these hornes for her safty Answ. 1 She must know as all humane power cannot resist those mighty hornes and therefore must utterly dispare of her owne strength for wee fight not against flesh and blood but against spirituall wikednesse also in high places nor against weaklings but against the strong man armed Luk. 11. 21. Who is resolved to keepe his hold against the Prince of the world yea the god of the world and not against one enemie or two but ten horns an infinite army of principalities and powers with all his aids and abettors which are the great and innumerable worldly hornes all at his command against the Church and her Head Jesus Christ What is the world but Satans armorie and our adversaries are not more puissant and numerous as wee are few in number weake in our selves weaker in our sinnes utterly unable to resist their hornes and assaults Impar congressus as Saul to David he is a man of war and the other a stripling therefore we must despare of our strength 2 Fly to the strength of God which wil make us conquerors acknowledge that salvation is the Lords the dragon hath his strength from earth the Woman hath her strength from heaven by prayer David comes to Goliah in the name of the Lord and foyleth him so let us disparing of our selves be strong in the Lord and in the power of his might Ephes. 5. 10. wee shall be able to doe all things through the help of Christ strengthening us Phil. 4. 13. Colos. 1. 11. we are strengthened through him c. 3 The dragon is strong by humane confederacies and alliance we must confederate with God by daily renewing our covenant by faith repentance strengthen our league and union with God who will give us victory through our Lord Jesus Christ. 1 Cor. 15. 57. 4 Leane upon the promise of God who hath undertaken to breake for his Church all the hornes of the wicked Psal. 75. 10. Even all these ten hornes shall be broken distrust not the promise but believe and be safe faith will be an honourable victory for it apprehendeth the power which brought Christ safe from the wildernesse and wild beasts and shall bring the Saints safe through all An admonition to the enemies Psal. 75. 5. Lift not up your hornes high 1 what are they in nature but savage beasts and dragons nay the wildest of the beasts retaineth more goodnesse in his nature then the wicked man doth in his Christ was more safe in the wildernesse among wild beasts then in the world among wicked men the beasts in the wildernesse acknowledge their Lord and hurt not him But if hee come among wicked men Iudas will betray him the Jewes will accuse him Pilate will condemne him the common souldiers will crucifie him Daniell was more safe among the Lions then among his enemies so was Paul too who had better escaped the beasts at Ephesus then the men Lazarus found the dogs more pittifull then Dives The beast knoweth and feareth those that doe him good but these worse then beasts neither know nor acknowledge God nor his people from whose hand and for whose sake they hold all they have 2 What are they in Gods account Obj. He favoureth and prospereth them Sol. Though they seeme to cary all before them and are men of place and power and all men stand in awe of them yet in Gods account they are but beasts amonst men their strength and power but as the raving and pushing of horned beasts 3 How are they crossed in their owne account they shal never have their wils against the Woman nor shall never destroy her faith and fortitude their intended mischiefe shall effect her good By tearing with their teeth they would utterly devoure her but as Ignatius let wild beasts teare and grind her it is but to make fit bread for the Lords table 4 Though now Papists and Antichrists hornes be lifted up God seeth and sustereth and smileth he seeeth and hath let his servants see their day comming the sins of the Church do a little while put it off but Gods word is as a hatcher lifted up to knocke both the head and hornes and the strong arme of God shall make good his word and ere long these tenne hornes shall hate the whore and make her desolate see Revel 17. 16. And seaven crownes on his heads The 5. and last propertie by which the dragon is described is by his great conquest victories together with his high rule and authoritie which he exerciseth and usurpeth in the world against the Church By crownes or diadems is meant 1. in generall the whole kingdome of darknesse which Satan by the greatnesse of his power usurpeth not upon inferiours and vassalls onely but upon the chiefest Monarchs and potentates of the earth whose crownes after a sort become his crownes 2 The many victories and great conquests which partly by fraud and partly by force he hath carried away amongst earthly Princes and carnall professors for who weare crownes but Conquerors 3 Here especially is meant the supremacy or supreme majesty of the Romane dragon or Empire subduing under it the Princes provinces nations by innumerable victories but especially prevailing against the Church and primative Christians as so many Conquerors The number of the crownes are 7. according to the number of his heads and all his 7. heads are crowned because his subtilties have so often prevailed The dragon usurpeth and exerciseth kingly authoritie and regall power in earth by which he often prevaileth against the Woman the Church This our Saviour teacheth both in the style that he giveth him and also by the
state which he ascribeth unto him for as great Princes have many great titles which declare their might So hath the dragon he is called Joh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of this world and Ephes. 2. 2. the Prince of the aire Epes 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of the world and 1 Cor. 4. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of this World And his estate is described no lesse magnificent then his titles for he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Court like a Prince not only his palace in hell where he commandeth the inferiour devils but one erected here on earth in the hearts of wicked men Nay he hath not onely a Court but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdome Math. 12. 26. If Satan be divided his kingdome cannot stand thus the Scripture speaketh of him as a crowned King and great Monarch Quest. But wherein doth the dragon exercise his Princedome Answ. This kingdome of the devill is partly spirituall partly corporall 1 He rules and playeth Rex chiefly spiritually and inwardly in all the children of disobedience acting and moving them according to his pleasure In al unregenerate men all the dragons heads are crowned for 1 He hath conquered and subdued their persons their minds by ignorance their wils by rebellion their harts by hardnesse their whole man by lusts 2 He setteth up his edicts his will is their law and they are moved at his pleasure as slaves and captives 2 Tim. 2. 26. and how just is it that they who will not be ruled by the will of God in his word to salvation should be left to the will of the devill to destruction his servants are they whom they obey 3 As a crowned King is not content to rule according to his owne will but his subjects must take up armes in defence of his title and whensoever he commandeth must fight his battels So doe and must unregenerate men give up their members weapons of unrighteousnesse and fight for sinne against grace and are ready as voluntaries to maintaine abet strive for and defend the lusts of sin and beare weapons against heaven and Jesus Christ in whose name they are baptized this is the forlorn estate of any wicked man that his person is in the power of the devill and he being a slave his whose life is a homage to the dragon and his whose power and strength warreth against God his Creator Now the dragons heads are crowned and he set upon his throne II Outwardly and corporally the dragon useth Kingly authority thrusting on his counsailes by secular power and prevailing with wicked Kings and tyrants to execute all his bloody edicts against the Woman and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong man not onely because he is admirable strong in himselfe but because he commandeth secular powers and getteth their forces and weapons drawne against the Church hence is he said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels and instruments and armour that is as Chrysostom interpreteth wicked mē Potentates that fight as leaguers and confederates with him If this great Centurian bid Cain rise up and slay his owne naturall brother Cain must and will doe it against all laws of God and nature If he command Pharoh to slay the seed of the woman and oppresse the Woman her selfe hee is in pay under the Devill and must doe it If hee command Nero Domitian Trajan and the rest of the crowned heads at whom our text aimeth to shed like fearce and sanguinary dragons the blood of the Christians till the streets of Rome ran with blood as Jerusalems did in Manasses time they readily give their crownes to the dragon and execute all his designes If he command Popish Princes and Captaines to persecute with fire and sword with bloody Inquisitions Massacres with force and fraud the holy religion of God these slaves and tyrants must and will give their crownes to the dragon and the beast and in savage manner make no end of effusion of Christian blood but would barbarously wish as one of them to ride their horses to the bellies in the blood of Protestants Thus the dragons heads are crowned in al those Kings and Princes that are enemies to the Church and exercise their power in peace or war against her From Satans malice and contrariety to Christ and his Kingdome and all he claimeth as in these particulars 1 If Christ be Lord of all the dragon will claime all Math 4. All these things will I give thee for they are mine Dare he so before Christs face challenge his right and will he not behind his back 2 If Christ have a kingdome of light which tendeth to gather the elect and destroy the wicked The dragon hath a kingdome of darknesse cleane contrary which tendeth to destroy the elect if it were possible and to gather all the wicked to him in his owne damnation 3 If Christs kingdome be ample and large from East to West and from sea to sea Psal. 2. 8. and 72. 8 The dragon will compasse the earth Job 1. and getteth the harvest of the world leaving but a few gleanings for Christ. 4 If Christ require spirituall worship being a spirituall King the dragon will require the same Math. 4 If thou fall downe and worship me And that which he could not obtaine of Christ he winneth of all the wicked in the world who worship the beast and the dragon Rev. 14. 3. 5 If Christ call his kingdome inwardly by his spirit and without by the ministry of Angels and men So will the dragon rule and move his subjects partly by inward motions and suggestions and partly by wicked angels and wicked men who are all bad agents and factors for him 6 If Christ ordaine power and authority and raise up Kings and give them crownes and scepters that as they rule by him so they should rule for him and for the upholding of his title and kingdome The dragon in speciall despight of this ordinance prevaileth with them to bend their power against Christ and his Church from whom and for whom they received it Is from the subtilty of the Dragon who knoweth it is the greatest advantage to his kingdome if he can get all his heads crowned for his experience hath taught him three things First that if he can get in great ones hee gaineth in them all their inferious who follow the motion of the great wheeles If Rehoboam commit adultery all Iudah will sacrifice under every greene tree Second that his kingdome being of this world as himselfe is the god of the world so his kingdome standeth by secular power and worldly meanes well he knoweth that truth needs no secular arme for it hath a stronger power and arme for it but falshood needeth worldly power and policie to uphold it if his