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
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
of God he strengthning the minde extraordinarily for the apprehension of such impressions So he pleased to binde up all bodily senses and kept the minde onely waking that being freed from the fellowship of the body and bodily senses it might both more freely and certainely apprehend and retaine the divine impressions of things revealed 2 That Gods servants themselves and the Church also might receive these visions not as inventions of man but might more certainely know them to be the revelations of God considering that themselves had no use of any naturall faculty invention or study no nor of bodily sense while they received them and that being so extraordinarily attained they might acknowledge them most divine and extraordinary Ob. But Iohn was waking because he stood on the Sea shore Rev. 12. ult Ans. This standing was also in the Spirit As chap. 17. 3. he was led away into the wildernesse but it was in the Spirit and so heere Ob. Sathan cast some heathen Priests and Prophets into trances Answ. 1. This is from heaven 2 Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. 3. There is a difference in the manner for The spirit of God leadeth and allureth but the Spirit of Satan useth violence and compulsion 4 The place where this great Wonder appeared In heaven Three reasons may be given for this 1 The visions and appearances were seene in heaven but indeed were actually accomplished on earth they were shewed in heaven and from heaven but acted in earth 2. Because God from heaven doth order and governe his Church and therefore is here heaven mentioned that in all her conflicts and tumults she should looke up thither place her help hope above the hills whence her salvation commeth 3. By Heaven in this booke cōmonly is meant the true militant Church and the members of it here upon earth As this Chapter affords foure instances ver 4. Starres of heaven are Ministers of the Church ver 12. rejoyce yee heavens that is beleevers and members of the true Church on earth ver 3. another wonder in heaven of a Dragon with seaven heads Now heaven properly taken is not the place of the Devill who hath nothing to doe there but Hell is his proper place and by permission he walkes out into the Church so as by heaven here is meant the true Church of God on earth ver 7 a battell in heaven that is the militant Church for in heaven properly taken is no battell but victory or rather triumph after victory Quest. But why is the Church militant called Heaven in this booke Answ. for three reasons I. Because the whole vision is mysticall and sigurative teaching all along one thing by another II. Because there is not a more livelie Image and resemblance of that highest heaven which is the seat of God and the habitation of Saints in their Countrie then the universall companie of Saints in earth which is the true militant Church of Christ called heaven for resemblance III. Because the Church and true members of it have even in earth more to doe with heaven then with earth and this for three reasons 1 Her birth is from heaven for she is borne of God of immortal and heavenly seed 2 Her conversation is there and her meditations where Christ her head is thither she tends Phi. 3. 20. 3 Her inheritance is there she being but a stranger in earth her state is there where she shall for ever raigne with Christ that is her dwelling and standing house where as she onely passeth through the world and stayeth but a small time below and therefore she is described in this mystical book as if she were in heaven alreadie to which she belongs Thus much for the interpretation of the preface Now follow the observations 1 Note how the Spirit of God stirres up our attentions and affections unto this vision and the great matters and mysteries therein contained In that 1 It is no common matter which we might neglect but a great wonder and all men are moved at great wonders If St. Iohn himselfe wondred at the greatnesse of it well may it drive us into admiration If it were a vulgar and triviall matter we might be more carelesse but as the Spirit of God cannot be employed in any such thing so hath he set a speciall starre over this subject contained in this vision that he might gaine our best attention as to an high and admirable argument 2 It is a vision seene in heaven to excite our diligence as to a caelestiall vision It is no deceitfull sleight or apparition of any cunning and jugling person such as the Papists visions be to confirme some false doctrine or tradition without or against the word but a vision from heaven revealed by God to his chosen instrument St. Iohn for the establishing of Gods people in the faith of the Gospell according to the Scriptures 3. It is a vision of great moment as for matter and authority so also of speciall use to all the members of the Church seeing whosoever will live godly in Christ Iesus must suffer affliction and this vision teacheth both how to suffer and how to conquer how to carrie the Crosse and how to winne the Crowne Such things of so great use so nearely concerning ourselves are greatly to be respected 2 Note in this Evangelist two excellent vertues 1 His modestie and humilitie He is carefull to prevent the ascribing of this vision to himselfe and therefore saith he had it from heaven immediatly as elsewhere Chap. 19. 11 he saw the heavens opened to receive the vision of the white horse and chap. 1. 10. I heard a great voice behind me and therefore he brought nothing of his owne for we our selves cannot see the things that are behind us So have other the servants and Prophets of God as Ezech. 1. 1. The heavens were opened and I saw visions of God Vse To teach us 1 modestie and humilitie to ascribe nothing to our selves to ascribe nothing to our owne wit or capacitie especially in heavenly things 2 nor suffer others to ascribe any thing to us what ever our gifts bee but reserve for God all the praise and honor which is due onely to him so the Apostles did Acts. 3. 12. 16. 2 His fidelity in his service 1 to his Lord in that he yeeldeth to him the honor of illumination and that it is his prerogative to reveale his pleasure from heaven to whom he will and open the heavens to whom he will and open the minds of whom he please and to leave without vision whom he will and as for himselfe he had never seene this vision had he not seene it in heaven and if God in heaven who onelie can foresee and foretell things had not revealed it to him Vse To teach us that for all heavenly visions and inspirations wee must seeke
the cause deserving them they are light and short 4. Not to sense but to faith they are short which apprehendeth Gods favour presence and promise of a good issue 5. Not in the glasse of the law but in the Gospel they are short in Christ his sweetning them sustaining us and shortning them 6. Not in respect of the terme of this life for so they are long but in respect of aeternall glory and rest following them they are but a moment Long and durable sorrowes are no signes of Gods hatred Eccles. 9. 1. for then the Church could have no certainty of Gods favour say not with thy selfe none was ever so afflicted with long and bitter sorrowes and God is gone for ever and a day and his mercy is cleane shut up in displeasure but consider 1. He left not the Church in this long tryall in so dreadfull and forsaken wildernesse the Arke was safe on a world of waters 2. Whether thy sinnes have not been long a growing on therefore they will not hastily away but are like spots long settled in cloth and require much scouring and rubbing 3. Whether ever thy heart and joyes would bee pulled off the world if the Lord should not with strong hand force thee out as Israel out of Aegypt dealing as the nurse weaning the childe being fond on the breast layeth mustard on it to make it distaste it 4. Whether thou hast not more cause in durable tryals to suspect thy want of love to God rather than Gods want of love to thee and whether thou hast not with thee harde knots that had neede of hard wedges To terrifie Gods owne children from presuming either to attempt or hold any of their sinnes embolden not thy selfe to sinne because thou art neare or deare to God for 1. Hee lookes to have more service from thee that standest nearer him in profession than others his eye is most on his garden and hee will bee sanctified in all that come neare him if thou wilt grow wilde it were good for thee to stand in the waste and not in the profession 2. If thou wilt hold thy sinne against him thou shalt know that though hee will not take away his grace so he will not take away his rod. Comfort the godly in their tedious and durable tryals 1. Though they belong yet the Lord supplyeth them all the time with needfull supplies and comforts hee sendeth none into the wildernesse to famish but to feed them and what comfort so ever they want yet they want not the two witnesses for if she did she were sure to perish yet were shee not sustained by the word the Lord Iesus should bee quite cast out of his possession and so lose his kingdome on earth which cannot bee 2. How long so ever they bee they are all determined by God for entrance continuance and conclusion there is a certaine time which they shall not passe for hee that setteth the bounds to the raging Sea hath set bounds to the raging of devils and wicked men and saith thus farre they shall come and no farther and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate which shall be as an harbour or haven so much more sweet and desirable as the waves and billowes of a trouble some sea have been dreadfull and dangerous As there is an houre for the entrance of power of darknesse Luke 22. 53. so it is appointed for durance Exodus 12. 41. wee have seene a great part of these yeares passed and they draw to expiration therefore doe the enemies of the Church bestirre themselves because the time is but short yet this time is determined when the Church shall be eased Vers. 7. And there was a battell in heaven Having largely described the combatants in the former part of the chapter now the Spirit of God commeth to declare the battell it selfe unto which there hath been such preparation and this is no small controversie or trifling conflict but the greatest battell that ever was fought in the world and that in three respects 1. In respect of the place other battels are fought on earth but this in heaven not the heaven taken naturally but figuratively not in the highest heaven which is no place of dragons or quarrels but in the heaven on earth which is the Church militant called by the name of heaven as we have shewed verse the first for many reasons 2. It is great in respect of the armies whether we consider the greatnesse of the Generalls Michael the dragon or the valour or numbers of their forces for both these Generals come with their Angels which are great in multitude in power 3. Great in respect of the quarrell and cause namely whether Iehovah or Iupiter bee superiour whether Christ or Beliall whether Christianisme or Paganisme must prevaile whether Christian religion or Idolatrous worship bee more ancient more venerable more ample and of more worthy respect and acceptance This Verse propoundeth 1. The battell And there was a battell 2. The armies Michael and his Angels The former part predicteth this feirce fight where for the meaning are four Questions Quest. 1. Why I call it a prediction or prophesie being delivered in the time past and not in the time to come it is not said there shall bee a great battell but there was as if it had beene past rather than to come Ans. The manner of the Prophets in speaking of future events is to propound them in the time past Esay 53. 5 6 7. 1. For their more evidence and certainty in themselves as surely they shall come to passe as if they were past already 2. For the surer confirmation of the faith of the Church who are bound as certainly to beleeve bee they never so unlikely as if they were past already 3. That wee might more easily conceive of the words of the Prophets to be true and the word of God to whom past and present are both alike and who hath power to speake unto us in what manner himselfe pleaseth Quest. 2. Of what battell is this to bee understood Ans. 1. It is not to be meant of that battell between Michael and the dragon in the wildernesse for that was past but this was of a future event after Iohns time and that battell was betweene the Generals onely 2. Neither is it to be meant of that perpetual war in the militant Church between the elect and the reprobates both men and Angels which hath continued in the severall ages of the world from the beginning under the conduct of those great Captaines Christ and the dragon for this here is of a warre not yet begun when Iohn prophesied but that was 3. We properly understand it of some speciall and notable part of that warre which in the spring of the Euangelicall Church Satan raised to the overthrow of the salvation of it Now whether the Spirit of God had an aime at the warres of
faith in that diabolicall meanes nor farther than thou bewrayest distrust infidelity contempt and rebellion against God as Eliah said to Ahaziah Is it because there is no God in Israel that thou goest to Baalzebub the god of Ekron 2 Kings 1. 3. 3. It is a signe of a man or woman in a woefull estate that seeketh to witches First hee is an unbeleever if the word had prevailed to heale his infidelitie he would not seeke to Witches faith makes no such haste Secondly hee is one that carelesly or maliciously rejects the Gospell and therefore God gives him over to manifest and open contempt of him Pharaoh despising the Word is given over to bee deluded by Sorcerers Saul for disobedience to the Word is given over to seeke to Witches he did it not before God was gone from him see 2 Thess. 2. 10. 11. Thirdly he is one whose sin and judgement is ripe as wee see in Saul Pharaoh and Manasses who for conspiring with devils named in the Text as an outragious and transcendent sinne was deprived of his Kingdome bound in fetters and carryed to Babylon 4. The helpe thou câ—nâ—â— get from them is not comparable to the hurt by them for First the devill seldome cures the body but hee kils the soule is hee not a devill as well curing as killing Secondly hee seldome removes the evill either farre or long but sometimes returns it againe in some other kinde or person in children servants or cattell Hence is the common observation that such persons never thrive after it but all goeth backe with them Thirdly if thou shouldst get good by theÌ„ yet know 1. Thou must not judge of an action by the successe but by the rule 2. Thou maist not doe evill that good may come of it 3 It were but as a robber should rufsle and live gallantly by taking of purses 5. Consider this never did good and religious man in Scripture seek to a Witch and what a madnesse is it to forsake the Author of life and follow the author of death and if hee be of the father the devill that doth his workes what art thou or what canst thou thinke of thy selfe Lastly here is a use of consolation If salvation bee the Lords the Church shall not perish but indure safe so long as the Lords salvation indureth 1. The rocke of salvation is founded in heaven not to bee shaken by the forces of earth and hell 2. Wee have a strong city salvation hath God set for wals and Bulwarks Esa. 26. 1. Hee that must scale these wals must first scale heaven it selfe and seeing the Lord hath promised to bee a wall of fire round about Jerusalem Zech. 25. how can the enemy make an inrode or incursion 3. All Satanicall and Antichristian forces must combine and plot in vaine to roote out the people of God from the earth they can assoone hinder the Sunne in his course and turne back the whirlewinde into his place as turne away the Lords salvation from his Church Oh but wee see many potent enemies and mighty forces and strong armies levyed by Antichrist and his Princes against the little flocke of Christ and we see no helpe no likely power to keepe from making havocke of all I answer I. Salvation is the Lords who is more mighty to save than they to spoile else would they soone prove too puissant for the little city of God 2 Thou seest no helpe yet is it not farre off Psalm 85. 9. surely his salvation is neare them that feare him that glory may dwell in our Land 3. It shall bee put forth seasonably and shall not tarry Esa. 46. 13. The time hasteneth when the Church shall sing Now is salvation in heaven now hath the Lord manifested his salvation in his Church in the overthrow of Antichrist And strength and the kingdome of our God These are the two other Attributes ascribed to God the giver of victory By strength is meant the mighty arme of GOD which hath two properties of power the former to sustaine and beare up all things so long as hee will have them to bee The latter to subdue all contrary things to his will and power For this strength must prevaile against all adversary power and can be overcome of none The right hand of the Lord bringeth mighty things to passe Psalm 118. 16. partly in the world partly in the Church called out of the world of which latter our Text properly speaketh By Kingdome in Scripture is meant two things 1. The absolute soveraignty of God over all things to whom appertaine all kingdomes this is called the kingdome of power and appropriated to God The Kingdome is the Lords that is originally and in his owne right all other in the creature is soveraignty derived and delegate Dan. 2. 27. 2. That speciall administration and government which hee exerciseth in setting up and upholding his Church at which our Text aimeth The difference betweene this and the former is In that we are all by nature in this onely by grace in that wee onely live and injoy the benefit of creatures in this we live happily and enjoy the benefit of new creation in redemption and sanctification Now whereas this speciall kingdome is either of grace here or glory hereafter the former is here meant even that kingdome of grace which the dragon specially opposeth who resisteth not so much the kingdome of power nor at all the Kingdome of glory but most fiercely assaileth the kingdome of grace as is plainely convinced by the particle Now is strength and the Kingdome of our GOD in heaven In that the Church rejoyceth that now the Lord hath put forth his strength in the overthrow of the enemies and set up his owne kingdome where the dragon and his angels had ruled in darknesse Idolatry cruelty and tyranny we learne that this Saints ought to rejoyce when they see Gods Kingdome set up and prevaile against the dragon and his angels Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voyces in heaven that is the militaÌ„t Church saying The kingdoms of this world are become our Lords his Christs These were loud voyces of joy and praise that the kingdoms of the earth were converted to Christ and because Christ in his Gospel raigned by the Princes among his their subjects And indeed a good heart seeing Jesus Christ manifesting his royall administration and thereby taken up with sense and feeling of Gods goodnesse to his Church cannot conceale nor containe this joy but must vent and expresse it as Iethro Exod. 18. 9. rejoyced for all the goodnesse the Lord did for Israel he inwardly rejoyced he confessed it with his mouth vers 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pharaohs bondage which mercy hee twice expresseth And David seeing the forwardnesse of the people offering freely to the Temple rejoyced exceedingly and blessed God before all the congregation 1
Chro. 29. 10. And when the Arke was brought home to the City of David hee was so over-carried with joy that hee could not containe himselfe but he danced before it 2 Sam. 6. 14. 1. A good heart cannot but esteeme it the greatest cause of joy where God is most honoured But God is most honoured where his Kingdom is most advanced for here he glorifieth his power and grace farre above all that is in the kingdome of power First his power is more admirable in setting up the Church than in setting up the world no lesse is his power in conversion than in the Creation of men The power of his Word converting soules is no lesse than the word fiat framing bodies and substances Neither is his power lesse admirable in upholding his Church then in upholding the world putting forth it self daily both in removing the stops and impediments reared against him by Sathan tyrants heretikes wicked worldlings mans corruption as also by advancing the powerfull meanes by which his kingdome is erected continued and inlarged Secondly his grace is magnified by setting up the Kingdome of grace 1. In gathering himselfe a choise people out of the world by a meanes so contemptible to the world 2. In freeing them from the dominion of sinne from the curse of the law and the power of Satan 3. In bestowing on them the free grace of righteousnesse joy peace of conscience and sanctification 4. In their finall salvation 2. Sincere love and affection to our mother the Church and to our brethren the children of our father cannot but bewray it selfe in rejoycing in their joy seeing this onely affection will shew a man to bee of the house and blood of Christ and his seed How doe men rejoyce when their neare kindred as Parents brethren or children rise up in earthly wealth honour and happinesse Even so will a godly man when he seeth any advanced in grace which brings ever a rich revenue with it desirable above wealth besides honour and favour of GOD to which all earthly honour and favour is winde and vanity and all rejoycing in any man or gift without this is carnall unseasoned and unsound And contrarily he is signed to bee out of the communion of Saints who rejoyceth not in the grace of everie one seeing every grace in every Christian is every Christians grace neither can hee bee a lively member whose welfare is shut up in himselfe seeing the health of the whole body stands in the welfare of every part 3. That must be the greatest cause of joy in earth which is next and likliest to the joyes in heaven But to see the kingdome the Lords is the next and likest to the joyes of heaven Therefore 1. This maketh way and entrance into that Kingdome of glory 2. That Kingdome of glory is but the perfection of this For here is a daily subduing of enemies and that is a conquest of all enemies subdued and vanquished this a gathering of subjects into the kingdome in that all subjects are gathered here the King of glory ruleth his subjects mediately by Princes and Pastors in Magistracy and Ministery there hee ruleth all by himselfe immediately and is by all acknowledged all in all here is a communion of Saints absent from the Lord striving against sinne there is a communion of just and perfect men present with the Lord freed from sinne and triumphing over it here the subjects have begun a chearefull and free obedience ceasing from sinne and have attained peace with God joy good conscience and sweet fellowship with God which is an heaven upon earth there they attaine a perfect obedience a perpetual Sabbath and rest from sinne an heavenly joy in the happy and immediate fellowship with God seeing him as they would So as indeed the setting up of this Kingdome is the setting up of that and is the seed-time of that full Harvest of joy which eye hath not seene This condemnes such as whose eyes are filled with envy at the prosperity and proceedings of the Gospell by which the Kingdome becomes the Lords and gather matter of griefe and wrath where they should most rejoyce As First gracelesse and irreligious people who expresse open contempt of Gods House and Ordinances cleane contrary to holy David who rejoyced to heare the people say to him Come let us goe to the House of God And whereas grace would teach them to count the feet of godly Preachers beautifull they cast mire and dirt in their faces and what disgraces the times wil afford thē an earnest of the ful wages they would pay them if times should prove for them Nothing so much grieves them as a man who is suffered to uphold the Lords Kingdome as Sanballat and Tobiah were exceedingly grieved that Nehemiah sought to build the walls of Jerusalem Secondly profane Ministers who above all men should rejoyce that Christ is preached any maner of way and preferre the worke and prevailing of the Gospell above their chiefe joy yet are full of envy to see Gods blessing given and the Kingdome of the Lord more set up by others than themselves So were the Pharises exceedingly troubled to see the people follow Christ himselfe See all the world goeth after him And their Ghosts walke in the world in numbers of their successors whose hearts rise against those to whose Ministery God gives a better report than to theirs A signe of a proud and unmortified heart Thus did not Moses Num. 11. 28. hee did not presently shove and thrust at Eldad and Medad to thrust them out of the Congregation because they prophesied but was glad and wished more of them The true Apostles were glad that Christ was preached by false apostles though it were of envy but they are false apostles that envie Christ preached of good will Iohn Baptist was glad that Christ increased though himselfe decreased by it Iohn 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven They sing glory to God when Christ appeares and the poore shepheards preach him so would these were they as free from pride and vaine-glory as they and would frame their high spirits to the lowlinesse of our Lord himselfe who rejoyced in spirit and blessed his Father that hee had revealed the things of the Kingdome to Babes Thirdly others disswade and discourage such as are comming on to Christ and were it not for them would shew themselves subjects to this Lord by frequenting his House and Ordinances Oh you must not heare such nor frequent the Lecture you shall get your selfe a blot c. O unhappy men not onely the perswaded whose lot is to light into such mischievous acquaintance by whom they are intised away from their allegiance to their Heavenly King but most unhappy such perswaders who keepe away with themselves all they can fall in with what is their worke but the same with the dragons Vers. 4. to slay every manchilde so soone as he is borne
unto Christ and what is their wages but that of Elimas who whē he could not hinder the Deputy from hearing Paul nor Paul from preaching sought to pervert him from that hee heard for which Paul cals him the childe of the devill the enemy of righteousnesse that ceased not to pervert the straite wayes of God It is a fearefull sinne of a Pharisee not to enter into the Kingdome of GOD himselfe but to hinder such as would enter is most damnable Fourthly many others sinne against this truth who cast their taunts upon no sort of men so much as those who runne after Christ and flocke to Sermons these are yet no subjects of Christ but as the unbeleeving Jews Act. 13. 45. who were inraged to see the Gentiles so ready to receive the preaching of Paul 2. Let this provoke us to testifie our joy wheresoever we see the kingdome of our God prevailing An heart zealous for Gods glory thirsting after mans salvation esteems it the greatest earthly happines to see the subiects of Christ multiplyed by the daily addition of soules to the Church Act. 2. 41. and to see Satan fal like lightning from heaven sinne mastered sinners cōverted enemies stopped or revenged for First this is a due debt and we ought to be thankfull 2 Thess. 1. 2. Secondly Christ hath commanded us to pray that his Kingdome may come therefore also wee must thankfully acknowledge it when it doth come Thirdly they shall prosper that love Jerusalem and preferre it to their chiefe joy But especially our ioy must abound when our Lords Kingdome is set up neare us as First in our Countrey and Kingdome We should pray to see and reioyce in seeing our Prince and Rulers casting downe their Crownes and Scepters at the feet of the Lambe keeping themselves bounded within that commission which they all receive from Him whose the Kingdome is opposing by all their power tyrannicall enemies who delight to spill the blood of Saints as water advancing the Word Sacraments Ministery and meanes of salvation sincere and undefiled cherishing godly Pastors and Ministers upholding holy discipline to reforme or cut off evill members encouraging the religious and sincere-hearted Professors of piety shunning evill men chasing Idolaters and profane persons out of presence and resisting the underminers and resisters of Christs Kingdome whether by secret fraud or open force All Scepters that uphold not Christs Scepter must be broken to pieces the which if it be held up at Court will bee the easier held up in the Countrey Secondly in our Cities and Townes If an eminent and conspicuous Towne as this is yeeld to Christ it is as a Beacon to the whole countrey round about as a mother City once opening to a Prince is a President to the whole Land What a ioy were it if Gods Ordinances had prevailed in this Towne that the Governours had led the way to Gods House as they were wont formerly that Gods Sabbaths were sanctifyed which none looks after that the love of God and his servants appeared among you that we might not say truly that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture than this corporation doth What a comfort were it that you were patternes of concord and agreement to all the Countrey and not the spectacles of unquencheable discord and faction to all the kingdome What a ioyfull thing were it if we might see good men incouraged vicious persons corrected incorrigible outcasts cast out all men brought at least outwardly to the obedience of Ghrist Thirdly in our owne houses What an unspeakeable ioy is it when Gods Kingdome is come into our family when our house is a Bethel the wife is a ioynt-heire of the grace of life with the husband the children are the Children of God by adoption and sing Hosanna to Christ cur servants Gods servants and our kindred of the blood of Christ with us Wee need not bid men reioyce when their children thrive and prosper in the world the most of which ioy is carnall But where bee the hearts fearing God who more reioyce when they prove godly and religious when they see their children walking in the truth c How is the Kingdome of God in the family when the husband checketh his wife because shee is the Spouse of Christ the father frowneth on his sonne because hee is bookish and diligent in reading and good exercises the Master will not indure the servant that will bee a Saint in his service O hypocrite how canst thou reioyce in the Kingdome of God in the Kingdome and hunt it out of thy family know thou not onely wantest grace but hatest it Fourthly in our owne hearts especially to see the kingdome of God set up there will bee matter of assured and lasting ioy Matth. 13. 44. Hee that findes the Pearle goeth away reioycing and selleth all to purchase it The Eunuch converted goeth away reioycing No man can have Christ but hee hath also Christian ioy unspeakeable and glorious For that kingdome within us standeth in peace and ioy Rom. 14. 17. Quest. How shall I know that Christ raignes in me and that his Kingdome is within me Ans. 1. If our enemies be daily weakned Sathan foyled the flesh mortified if we stand with our Lord in his warres he raigneth over us 2. If lawes of evill bee reversed and the Lawes of Christ obeyed now led out of Aegypt we live by the lawes of Canaan 3. If in stead of raigning sinne grace raigne in us as Rom. 5. 21. Christ raigneth by grace This is when wee leave our sinnes and live unto God and seeke in all things to please our last Master best as servants doe 3. If wee must reioyce when wee see the Kingdome returned to the Lord then must wee mourne to see the Lords kingdome winne so little ground in the Kingdomes of the world I. What a lamentable thing is it to see the greatest Potentates of Europe to warre against this kingdome of the Lord yeeld their Thrones Crownes wealth and power to the Beast that is to Antichrist the chiefe adversary of this Kingdome In stead of the lawes of Christ which are the Scriptures of God unto which all the subiects of Christ ought to submit themselves they by all their power thrust upon the world the lawes of Antichrist who because hee cannot stand by the word of God must stand and bee upheld by the secular power and in stead of gathering and cherishing the subiects of Christ the godly Professors of his Word and Gospell they persecute them with fire and sword with proscription and banishment as men onely unworthy to live in their dominion How should our hearts mourne when such as should bee nursing fathers and nursing mothers to the Church are as fierce dragons tyrannizing and wasting the little flocke of Christ and those that should bee assistants to the Ruler of the whole earth make most resistance against him chasing the
death for him Quest. How may I know that I have sound love of Christ which is like to hold out to the death Ans. The love that is unquenchable stronger than death Cant. 8. 6. may bee knowne by foure excellent properties 1. It casts out selfe-love love of the world and all desirable things of it in comparison The woman at the Well having met with Christ forgets her water-pot Zacheus his love will expresse it selfe in despising and thrusting off the world as fast as ever he pulled it in the use of the World will stand with the love of Christ but not the love of it 2. It lookes wholly out of himselfe upon Christ and seeth in Christ three things which it desireth above life First the favour of Christ which is better than life Psal. 4. 6 7. Secondly the glory of Christ which it wisheth rather than this life yea rather than the other Paul for the honour of Christ could wish to bee cut off from Christ if it were possible Thirdly the presence of Christ this makes a good man wish with Paul that hee were dissolved to bee with Christ Phil. 1. 3. It rejoyceth in nothing but in the Crosse of Christ Gal. 6. 14. No souldier can so glory in his scars and wounds sustained for his Prince and countrey as hee doth in his chaines and sufferings for Christ All the glory and happinesse of the world is but dung and drosse in comparison of it 4. It will bee busie in meanest and hardest services for Christ. Mary will kisse the feet of Christ and wipe them with her haires and refuseth not the hardest services Iacobs love to Rachel makes seven yeares of hard Apprentiship and service but as a few dayes and Peters love will shew it selfe in being clearfully led where he would not Iohn 21. 18. 4. Labour for this Christian resolution rather to dye than deny our Lord it being our duty we must ayme at it and being difficult wee must get good arguments and helps to undertake it Quest. How may wee further our selves in this so difficult a resolution Ans. 1. By meditations 2. By practises The meditations are sundry 1. Consider seriously of such Scriptures as foretell persecutions for the name of Christ all which make the suffering of the Crosse inevitable set a starre over such predictions and hold thy minde upon thē as things concerning thy selfe if thou mind to live godly in Christ Jesus and with the predictions ponder the examples of those who have in this fight valiantly indured losse of goods of lands of liberty and life it self for Christ and his Gospell And when thou seest the Prophets Apostles faithfull Pastors and Martyrs wracked hewen a sunder slaine with the sword and would not bee delivered Heb. 11. 35. wilt thou save thy selfe with base and dishonourable conditions which they refused 2. If thou lookest up to God consider that all thy passion and suffering both for the time persons measure manner and all circumstances is appointed by Gods eternall decree without whose speciall appointment not an haire of the head can fall and much lesse the head it selfe For the lives of the Saints are not in the hands of Tyrants but in the hands of God neither is their death casuall and accidentall but determinate Psal. 116. 15. Precions in his eyes is the death of all his Saints Now as thou prayest daily that Gods will may bee done so must thou practise and if the will of God be so that thou suffer let thy will concurre with his will which is just and righteous 1 Pet. 3. 17. 3. If thou lookest upon Christ here is no want of motives to suffer extreme things in his cause and quarrell First consider our sufferings are called the sufferings of Christ 2 Cor. 1. 5. the affliction of Christ Col. 1. 24. the Crosse of Christ Gal. 6. the reproach of Christ Hebrewes 13. 13. the rebuke of Christ Heb. 11. 26. The reason is because Christ is hee for whom we suffer and wee are his Martyrs and witnesses 2. Because Christ suffereth in us whatsoever is done to one of the little ones beleeving in him is done to him Saul Saul why persecutest thou mee 3. Because Christ suffereth with us and in all our troubles is troubled Esa. 63. 9. as the head of the naturall body suffereth with every member by consent 4. And because our sufferings conforme us to Christ fellowship in his afflictions makes us conformable in his death Phil 3. 10. Now who would refuse to bee a Simon to helpe Christ to carry his crosse seeing Christ is at the other end and a partner in suffering Secondly to give up our lives for Christ is an honest duty of thankfulnesse to Christ our benefactor A gratefull part it is to sticke to him in trouble whom wee have followed in prosperity For shall I be such a Swallow in my profession as to take my summer with Christ and not the winter Beside how is it but most just that wee should maintaine his cause to the death who maintained our cause to the death and to sticke to him now before men who by his death doth now plead our cause before God 4. Consider the suffering it selfe and in it wee have great incouragements in that it is First an honourable and glorious service to suffer for righteousnesse Paul wil glory in nothing but in the crosse of Christ Gal. 6. 14. and rejoyceth in nothing so much as his chaine And indeed the chaines and irons of the Martyrs are farre more shining Ornaments than all the golden chaines of the world Is it not more glory for a stout champion and man of Armes to be in a battell than in a Bath The marks and scarres of a souldier received and sustained in his Princes and countries cause are his true glory and so are wounds stripes bands imprisonment or any suffering for the profession of the truth Secondly it is a safe and saving service for it hath many assured and precious promises whereof the LORD will bee faithfull for performance as namely of wisedome to answer Matth. 10. 19. patience to indure the Spirit of glory and GOD to rest on them for comfort 1 Peter 4. 14. strength to conquer and in every temptation a gracious issue 1 Cor. 10 13. And lastly a measure of mercy upheaped and running over Matth. 5. 10 11. Great is your reward in heaven Beside it is the onely way to save the life thus to lose it as the way for Abraham to keepe his sonne was to offer him to GOD when hee called for him so the onely way to save the life is to give it to GOD and to offer it unto CHRIST and for CHRIST whensoever hee pleaseth to call for it For as hee that spareth his seed loseth it but he that sowes saves it and findeth it returned with advantage in the harvest so hee that saveth his life loseth it saith our SAVIOUR and hee that loseth it on this
the earth For First this was Christs commandement Goe teach all nations Mat. 28. Secondly the Apostles obeyed this commandement and fulfilled it Col. 1. 6 13. The Gospell is come unto you as it is unto all the world Thirdly the incredible swiftnesse and power of the Gospell shewes the divinity of it in that before the destruction of Jerusalem or within thirty yeares it was spred into all the inhabited world as many Fathers hold And therefore if any barbarous nation or new-found land bewray utter ignorance of Christ either they were not inhabited or they have had some sound of the Gospell but have suffered it quite to die and bee lost 3. The detection of Antichrist is so plaine and manifest in this fifteenth age past as children can point at him 2 Thess. 2. 3. 4. Horrible persecutions wasting the Church not onely by heathen Emperours but ever since by fiercenesse of Antichrist the Apollyon of Rome foretold in Mat. 24. 6. 5. Generall defection from the faith foretold in 2 Thess. 2. 3. through the spreading of the leaven of Popery which drove the woman into the wildernesse 6. Universall corruption of manners and obstinacy against the truth see Luke 17. 26. and 2 Tim. 3. 1. By all which signes Satan knowes that the last day which is the time of his torment is not farre off For the third Quest. What use makes Satan of this knowledge Answ. Knowing that hee shall shortly bee cast and confined into hell hee recompenseth the shortnesse of his time with cruelty of wrath This knowledge of his damnation doth but whet up his malice against mankinde and seeing that the sentence passed against him hasteneth upon him hee is so much the more busie to pull as many as possibly he can into his owne ruine and damnation a manifest signe of furious and desperate wickednesse Certaine things are hence to bee collected and observed I. There is a determinate time of Satans rage and of the Churches conflict against him The warre lasts not alwayes And why 1. There is an houre for the power of darknesle and but an houre that is a certaine and determinate time in which by Gods permission he may put forth his malice in the world but beyond it hee cannot passe Luke 22 53. 2. As it was with the Head so also with the members There was a time when Christ was assaulted and tempted in the wildernesse and a time when the Devill left him not willingly but because hee could stay no longer the date of his Commission being expired So there is a time when his members and disciples in the ship of the Church shall be tossed and almost covered with waves and a time when there shall bee a great calme Mat. 8. 26. 3. The wickeds rod must not alwayes lie in the lot of the righteous Psal. 125 3. Our mercifull God seeth our weaknesse and need of breathings and refreshings and so mingleth his cup according to our health and strength and as wee are able to beare Whereas were Satan and his Impes left to themselves they would never cease smiting and afflicting 4. Our experience sealeth the truth of the promises who after a storme meet with a calme after a weary hill a sweet dale and after darknesse see light And it assureth of the maine promise of all that after a good fight fought there is a crowne of righteousnesse to bee given by the righteous Judge Which incourageth us with constancy and patience to stand out a little while in this fight Re. 3. 10. there is but an houre of temptation and cannot wee watch one houre are wee sure of victory if wee stand to it but one houre more and shall wee faint Heb. 10. 37. Yet a very little while and hee that will come shall come therefore cast not away your confidence but care a while and be ever safe Behold the field is even almost wonne the battell even at an end and wee are in the last houre of conflict a few stragling enemies are to be rooted out and therefore let us renew our courage and strength as those that are not at leasure either to feare or feele the blowes seeing victory is in our hands already Also it may comfort us in all the assaults and troubles of this life in ward and out ward seeing God hath determined them all and hee that hath appointed the beginning hath appointed the end also The try all is but a storme or cloud and it will vanish And if Satans rage bee limited to a time to a short time so is the wickednesse of his instruments and this time they shall not passe And if now bee the season in which the Lord useth them justly as rods to afflict his children yet ere long these rods must be cast into the fire 2. Note here that the sharper the aslault of the dragon is so much the shorter it is the fiercer the wrath the lesse time it lasteth For why 1. The harder a man worketh the sooner will his worke be done the more busie and violent Satan is the sooner will his measure be full the sooner shall the Elect bee tryed and purged and chased to heaven and the sooner will hee bring destruction on the wicked whom he gallops to hel and hastens to swift damnation 2. Violent things cannot bee lasting or perpetuall and extremes are nearean end It is true that wicked spirits and men are in their affection endlesse and perpetuall in their violence against God and all good things and persons and therefore according to this affection their plagues are endlesse but actually violent they cannot alwayes be First because themselves cannot long subsist but must give place to death and hell Secondly if themselves would never end yet would God put an end to their violences as Matth. 24. unlesse God had put an end and measure to those miserable dayes of Jerusalems destruction no Jew had beene left but for a few Elect God shortened them Which greatly comforteth Gods people in the midst of the great confusions and tumults now stirring in the world 1. Doe wee see iniquity abound and sinne more shamelesse than in former times Is the Sunne in the heavens a witnesse against the earth of such contempt of the Gospell and despight of the grace of GOD the bringers and messengers of it and professors of the grace of God as former times of the Gospell cannot parallel Doe wee see envy cove tousnesse idlenesse and scorne of godlinesse in Ministers see we the raigne of drunkennesse adultery pride blasphemy obstinacy and desperate impenitency in people such as is wonder the earth openeth not her mouth as hell to swallow up her inhabitants so highly sinning against such a light Now hence wee must conclude that the devill is come downe in this age with more than ordinary wrath and in more tyrannous manner than in former dayes And in this outrage of sinne see the outrage of Satans wrath and
Ioy of the Church Whereof 1 The Acts It singeth out 1 The praises of God the giver of all victory 2 The praises of Michael the Generall v. 10. 3 The praises of the Armie or Angels of Michael ver 11. Where 1 The report of the Victory But they overcame him 2 The Causes of it 1 Principall and meritorious The blood of the Lambe 2 Instrumentall 1 The word of their testimony 2 Their constancy in martyrdome they loved not their lives c. 2 The Object Where 1 The matter ascribing 1 To God Salvation Strength Kingdome 2 To Christ power 1. Title Christ 2. Relation to the Father his Christ 3. Attribute power 2 The Reason Where 1 His Crimination 1 What are these accusations 2 Who are accused Brethren 3 Where before God 4 When day and night 2 His Dejection at the tribunall 1 Of God 2 Of men 2 The wofull estate of the enemies v. 12. 1 The woe denounced 2 The Persons on whom the inhabitants of the earth and sea 3 The Reason twofold 1 The comming downe of the Devill 2 His wrathfull Disposition with the cause Where 1 How his time is said to be short 2 How hee knoweth it is so 3 What use hee makes of this knowledge VI. The fury of Satan renewing the assault v. 13. to the end where 1 The new Onset v. 13. In it 1 The person persecuting the Dragon 2 The person persecuted the woman 3 The time and manner when she had brought forth the manchilde 2 The escape of the party assailed v. 14. Where 1 The Kinde It was by flight 2 The Meanes Here 1 The meanes themselves 1 What Wings 2 Number two 3 Whence given her 4 Similitude Eagles 2 Whence she did fly with them from the face of the Serpent 3 Whither into the wildernesse called her place 4 To what end to be nourished and preserved there 5 How long for a time times and halfe a time 3. Another Device of the Dragon against the Womans good-name v. 15. Where 1 The Mischiefe intended In it 1 What the floods of water are 2 What the spring of thē the dragons mouth 3 What the end to carry the woman away 2 The Remedy against it v. 16. 4 Enmitie against her Issue v. 17 Where 1 The Dragons wrath and warre appearing by the 1 Captaine 2 Weapons 2 The persons with whom Described 1 By their paucity the remnant of her seed 2 By their property twofold 1 They keep the Commandements of God 2 They have the Testimonie of Iesus Christ. CHRISTS VICTORIE OVER THE DRAGON REV. 12. 1. And there appeared a great wonder in heaven THE principall scope of the whole Booke of the REVELATION is to describe three things 1 The Malice of the Devill against the Church 2 The Battels and conflicts of the Church 3 The Victory and conquest of the Church This Chapter is as it were an Epitome of the whole booke which under a most sweet and pleasant Type then which the whole Scripture containeth not a more excellent or elegant propoundeth them all in so rich and orient manner as we cannot wish to behold a more native face and Image of the Church of all ages then is presented to us in this glasse held before our eyes by the Spirit of God To the end that we should so looke on the dignitie and proper ornaments of the Church as yet to take notice what grievous conflicts she is to sustaine by reason of the malice of the old Serpent lying alwaies in ambush against her And yet so to looke upon her tryals as that wee may at the same time behold Gods providence so preserving and strengthning her as she goes ever away conquering and triumphing The Chapter hath six principall parts 1 A lively description of the true Church ver 1. 2. 2 A description of the Devil her chiefe and furious assailant ver 3 4 5. 3 The fierce battaile betweene these two parties ver 7. 4 The victorie of the Church and the Dragons overthrow ver 8 9. 5 The triumph of the godly for that victorie ver 10 11 12. 6 The furie of Satan renewing the assault ver 13. to the end of the Chapter This is the naturall resolution of the Chapter and without further curiositie by Gods assistance wee will prosecute these parts But before them all is a generall Preface making way to them in these words And there appeared a great wonder in heaven In which words are foure things 1 What is this wonder 2 The greatnesse of it 3 The manner of appearing 4 The place whence in Heaven By wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at 1 For the rarenesse of the combatants a Woman and a Dragon 2 For the glory of the Woman Who ever saw woman or creature in such glorious attire as to be cloathed with the Sunne crowned with starres trampling the Moone under her feet But wee shall see this woman in a more strange and admirable habit then if a woman were so arrayed 3 For the admirable hugenesse of the Dragon and power that with his tayle could cast downe the third part of the starres of heaven ver 4. 4. For the issue and strange event Is it not a wondrous thing for a woman to conflict with so hideous a Dragon and overcome him Here are many wonders in one 2 The greatnesse is next It is a great wonder for three causes 1 It concernes the Church the Spouse of Christ a great personage 2 It containes many great and dreadfull occurrences concerning her 3 Many other great things are signified in this type and vision 3 The manner of the appearance of this vision For it may be asked How did St. Iohn see this signe or wonder Answ. God offered his visions to holy men two waies 1 To the eies of their bodies while they were waking as to Abraham Gen. 15. 5. Behold the Heavens and if thou canst number the starres so shall thy seed be 2. To the eyes of their mindes their bodies being cast into a dead sleepe or trance This is called a being in the Spirit Ezech 37. 1. And thus the Evangelist Iohn saw his visions Rev. 1. 10. I was in the Spirit on the Lords day that is by the power and extraordinary worke of Gods Spirit I was cast into a trance Rev. 20. 4. I saw the soules c. which are not visible but by the eies of the minde Ob. But this manner of revelation seemes rather to be some uncertaine dreame then a sure and infallible kind of instruction Ans. No. This was very usuall for the Lord thus to reveale his will to his servants and for sundrie speciall ends used by him 1 That the soule for a time after a manner loosed from the body and drawne from the senses might have a nearer fellowship with God and so be fitter to receive divine light from the Spirit
unto God and depend upon the illumination of his Spirit for mediate revelation as Iohn did for immediate And for the understanding of this vision use the meanes but not rest in them but pray him whose chaire is in heaven to teach the heart Naturall gifts of knowledge may bee by naturall helps and meanes attained by naturall men but supernaturall must be by speciall revelation of the holy Ghost the anointing must teach them 1 Ioh 2. 27. 2 To the Church is this holy man faithfull he hath the visions of God but he conceales them not but faithfully imparts them to the Church of God Teaching that All the revealing of mysteries is for the use of the Church Eph. 4. 11 12. Vse 1 Art thou a Minister All the gifts thou hast received are thy Lords Talents for the Church Take heed of hiding them in a napkin but impart them willinglie and conscionablie 2 Art thou a private man All the illumination thou receivest is for others as well as for they selfe to promote the knowledge and feare of God to so manie as thou canst especiallie those under they power Consider here 1 that no member hath any thing impropriate the eye the hand c. 2 that the poorest and privatest Christian that is faithfull in small things shall be ruler of much In heaven In that by heaven is meant the visible Church Note the true members of the Church are in heaven upon earth and in earth have more to doe in heaven then in earth Gal. 4. 26. It is called the Ierusalem which is above Now the Church on earth is above and heavenly two waies 1 In hope and expectation Rom. 1. 23. waiting for the adoption of Sonnes which hath a sweet internall and spirituall yea and an eternall joy like that of heaven in that expectation Rom. 5. 2. we reioyce under the hope of the glory of God and 1 Pet. 1. 8. Whom wee have not seene yet wee love him and rejoyce with joy unspeakeable and glorious 2 In conformitie and inchoation beginning that life of heaven and that in respect both of that they are freed from and that they have attained fruition of First the Saints in heaven are fully freed from all evils As in three instances 1. From the world it selfe They have wholly forsaken the world and are gathered up to heaven the house of God and their owne home Even so the Saints on earth have in part forsaken the earth First by election Rev. 14. 3. the hundreth fortie and foure thousand are bought from the earth and living in the world are chosen out of the world Ioh. 15. 19. Secondlie by affection using the world weinedlie as not using it and delighting in earthly comforts not as their owne but as borrowed for a time Thirdly in habitation they dwell in the world as in a Meshec not as indwellers or inhabitants but as strangers and pilgrims absent from home Fourthly in conversation they meddle no more with the world then needs must and in the midst of their earthly callings and business are still heavenly minded 2 The Saints in heaven are fully freed from all the corruptions of the world loosed from all the bolts and relicts of sinne being delivered out of the prison of the body So the Saints upon earth have after a sort changed their lives and renounced the corruptions that are in the world through lust and put on a divine nature 2 Pet. 1. 4. They have a part in the first resurrection already and have bid a long farewell to the follies of their former times and hate and lothe their owne unfruitfull works of darknes in which they were sometimes chiefe actors 3 The Saints in heaven are finally separate from wicked persons and companies never to be mingled or molested with them any more So the Saints in earth with-draw themselves from the company of scandalously wicked men where they can neither do any good nor take any And whereas before their calling they could runne with them to the same riot of excesse now is no communion betweene light and darkness nay all their delight now is in the Saints which excell in vertue and no such griefe as to live with Lot in Sodom or with David in Meshec Secondly in the good things which the Saints in heaven are called to enjoy there is an excellent conformitie and inchoation here upon earth and the saints have in hand the first fruits of heaven Rom. 8. 23. as 1 Their chiefe happinesse in heaven is to behold the face of God and see him as he is as they wold his name being written on their foreheads Rev. 22. 4. Their chiefe joy and wellsprings are all in him in whose presence is fulnesse of joy So the chiefe joy of the Saints on earth is that they have fellowship with God though not so immediate as they They see not his face but his backe parts But happy are they that they can see him through grates as they can though not yet as he is as they wold For this vision wants not an heavenly joy while they are at home in the body although that fulnesse of joy at his right hand be wanting till they be at home with the Lord. And what they want in the things is supplied in the desire to be with him that they may see his glory and behold him face to face and so as they may be like him 2 As the Saints in heaven live according to the Law of perfect righteousnesse and have attained perfect sanctification which is the Law and Charter of heaven so the Saints on earth set the same Law before them to rule and direct every particular action by both ayming and wishing that all their waies were directed by the word Psal. 119. 5. and beginne the same obedience waighing al they take in or give out by the waights of the sāctuary which God hath sealed for just 3 The saints in heaven spend their whole eternitie in the cheerefull constant and perfect praise of God They keepe a perpetuall Sabbath and in the presence of the throne of God serve him night and day in his temple Rev. 7. 15. so the saints in earth imitate them For 1. they delight to be found among true worshippers and account them blessed that may dwell in his house esteeming one day there better then a thousand besides Psa. 84. 10. 2 They strive to bring free will offerings to God and to make their pleasing of God their principall delight and in the midst of many weaknesses they make some progresse to the cheerefull praise and worship of God And this not by fits and starts but in a sincere true and constant endeavour through their lives most fruitfull in their age 4 The Saints in heaven being in immediate fellowship with Iesus Christ cleave inseparably unto him as their head love him in the highest degree of affection and follow the Lambe
wheresoever he goeth Rev. 144. So the Saints on earth who à re those hundreth forty and foure thousand who are bought from the earth follow the Lambe where ever he goeth If he go before them in holy doctrine these sheepe heare his voice and follow him Ioh. 10. 27. If in holy example they imitate him in all wherein he propounds himselfe a patterne to them as in humilitie patience love meekenesse obedience faith and the like As for their affection to him First they love Iesus Christ with a strong flame of love which much water cannot quench and with a love stronger then death and love not their owne lives to the death for his sake Secondly they love him inseparably For as the Saints in heaven would not for al the world forgoe his presence for one day So nothing in the world can drive the Saints from their priviledges in Christ as a cloud of Martyrs do witnesse but as Ruth to Naomi Ch. 1. 16. Thirdly as he loveth them so they him Ioh 13. 1. they once loving him they love him constantly to the end and to all eternitie 5 The Saints in heaven enjoy God the meanes of all their lives Iesus Christ is their temple their light their tree of life their Christall river and all Even so is he to the saints in earth Rev. 22. 3. 5. For though they have meanes and are tyed to them here on earth yet doe they enjoy God above all meanes acknowledging him their life the length of their daies and that they live not by bread but by every word of God That it is he that giveth them power to get substance that blesseth their children with encrease that he that cloathes the Lilies cloatheth them and if all meanes should faile yet he would without them yea and against them sustaine them rather then they should want any thing good or fit for them 1 This as a touchstone trieth who be true members of the Church and who are not He that is so is partly in heavē alreadie hath more to do in heaven then in earth And therefore he cannot be a true member of the Church First who hath no birth but from earth discerned by hatred or neglect of the immortall seed of spirituall parents of the seed and issue of Iesus Christ the sonnes of God he is far from heaven that cannot abide any thing that is heavenly Secondly who hath no inheritāce but in earth discerned by minding things earthlie either onlie or principallie How dce men delude themselves that suppose themselves as neere heaven as any and yet are as farre distant thence in affection as in place having their hearts drawne downe and wedged into the earth as with Iron barres Their whole studie paines and sweat is for things below The heaven they dreame of is not onelie upon earth but earth it selfe and angrie are they when men would acquaint them with better treasure or portion But thus it cannot be with Gods children who are minded as good Nehemiah 2. 3. whose person being in the King of Persia his Court yet his heart was at Ierusalem And as Daniel while he was in the land of his captivitie yet he opens his windowes to Ierusalem Thirdly who hath no conuersation but in earth discovered when no part of the whole course thereof savours of heaven But 1. servants and slaves are they to lusts farre from freedome from sinne nay rather swimme with the streame and drinke in with delight the corruptions of the world but thoughts of heaven are tedious 2 converse and combine themselves with sinners against God and runne with all loose companie to all excesses and vanities Now would they examine this course could it goe for currant or heavenly Do the Saints in heaven sweare and swill and drinke and raile and breake Gods Sabbaths and lye and deceive and can that life be heavenly that doth so Fourthly who hath no delight but in earth discerned in that 1 It is an unwelcome voice to call them to delight in the face and presence of God And how can he be admitted to the presence of his glorie that hath no delight in the presence of his grace but is as heavy to the parts of his worship as to some punishment 2 In stead of delight in the Law of God the rule and charter of heaven they make their lusts their Law and while they professe heaven they walke by no direction but the Magna Charta of Hell And were it not for Gods restraining grace they would be as impious and impudent in sinne as Cain as Cham as the damned nay the Devill himselfe 3. In that they rest more contentedly in the meanes of their outward good then either in the meanes of grace or the author of both The newes of the smallest outward profit rejoyceth their hearts but the newes of heaven and eternall good things by Iesus Christ affects them but a little 4. In that they prize not the life of godlines nor the state of Saints nay scorne it in themselves and others So much of the triall 2 This teacheth three things First that the Christian though he be in the world he is not of the world no more then Christ himselfe was of the world Ioh. 17. 16. for they no longer cleave to the corruptiōs defilements of the world but are separated from them by regeneration Neither can they runne with the world because being in some measure conformable to Iesus Christ they also living among sinners are separate from sinners They cannot cast in their lot with wicked men but are as Lot who was in Sodom but not of Sodom for his righteous soule was vexed with their uncleane conversation Secondly that the Saints set for heaven may not enjoy the earth as their portion seeing their whole estate their friends their fathers house their treasure is not below They are here but strangers travelling home to their country and therefore by the weined carriage of themselves to these things they must as the Patriarches Heb. 11. 14. declare plainly that they seeke a countrie Thirdly that the world may not enjoy the Saints as her darlings And here First the world may not gaine our affections and desires 1 Ioh. 2. 15. Love not the world c. They must be affected as mariners in the midst of a rough sea whose wishes and desires are still at the haven and have not their mindes and affections where their bodies be Secondly it may not gaine our conformitie with it in the customes and guizes of it because it lyeth wickednesses Rom. 12. 2. Fashion not your selves like to this world The Christian must bee cast into another forme fashioned to the manner of the countrey and corporation to which he belongs Thirdly it may not gaine our strength to defend or patronage it But as the Apostle 2 Corinth 10. 3. though we walke in the flesh that is carrie this bodie of flesh
by the holy Scriptures a sweet concord and happy communion with the Saints with whom he fruitfully converseth an harmonicall and musicall peace of good conscience within himselfe which passeth all understanding and all needfull supplies without him both for life and godlinesse 4 By Iesus Christ he hath attained an inexhaust fountaine of Gods love the wealth and rich revenue of precious faith love and all graces heaven to bee his hope and also his inheritance and God himselfe to be his portion in whose love is no lacke in whose presence is fulnesse of joy and to be crowned with immortality and eternall glory the same with Christ our head Now consider if a thousand worlds can afford any one of these contentments or if they all could make a man so rich or happy or if ever thou sawest the greatest Potentate without Christ so rich mighty or glorious as the poorest and basest Christian treading all that vanitie and Mooneshine under his feet 1 To reproove many men who in comparison of the world despise the priviledges in Christ. As such 1 Who for want of â—ound judgemeÌ„t disesteeme the highest state of a Christian weighed with worldly respects preferments Every man makes high rekoning of earthly parentage but scarce one of a thousand cares a rush for the dignity of adoptioÌ„ in Christ as if to be the son of a King were more honor then to be a son of God Earthly preferments ravish and affect men and lift them up above themselves but offer the preferments of the kingdome of heaven to most men they refuse and scorne them How doth it rejoyce mens hearts to see worldly wealth flow in in abundance or when an heritage of a piece of earth fals upon them But how few are of Davids mind who had more joy of heart in the cheerefull countenance of God then others when their corne wine and oyle increased Few are halfe so glad to become heires apparant of heaven 2 Who for want of sound love of Christ plainely refuse Christ for the world As when men lay aside religion good conscience and their duty to get riches and preferments of the world Such as the prophane Esaus of the world who are all for pottage but despise the blessing And the gracelesse Gadarens who as swine still rooting in the earth prefer their pigges before Iesus Christ. And wretched Demasses that forsake the truth to fall to the present world Oh the dayes of tryall will discover a number such But most unhappy of all worldlings are they whose office is to preach Iesus Christ but for wealth and preferments cast off good conscience and the diligent exercise of their callings the right successors of Iudas who must have the bagge and the better to fill it turnes against his Master departs from his calling and so runnes on to destruction Let all of us against this corruption consider 1 That our Lord Iesus himselfe denyed to bee a King and was content to be poore in the world that we might be rich and to be despised in comparison of his office And must it be better with servants then the Master 2 The saints were strangers and pilgrims Heb. 11. 13. If they could not enjoy both religion and riches then they chose religion and good conscience and abandoned honour wealth preferments Moses esteemed Christs rebukes above the wealth of a Kingdome Paul glories in the marks of Iesus Christ Gal. 6. 17. 3 What will it profit a man to winne the whole world and to lose his owne soule This is an unhappy exchange The world lost may be wonne againe 4 The promise is there shall be no losse in leaving all the world for Christ Mat. 19. 29. but great gaine and advantage 5 What a folly were it to bee so affected with the light of the Moone as for it to neglect the brightnes of the Sunne 6 What a confusion were it in the world to offer to set the Moone above the Sunne Such a confusion were it in Christianity to preferre in judgement or affection earthly things before Iesus Christ and things of heaven 2 Let no member of the Church thinke that hee may set the Moone any where but under his feet A sonne of this mother may not set the Moone upon his head by placing his chiefe study how to get and keepe the world and wealth of it Nor in his Iudgement advancing them above their due place but with Mary acknowledge a better part Neither may he set them on his heart by minding earthly things or by affecting and covetous desiring them above better things Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things but in this comparison tread them under his foote and contemne such bewitching vanities The text affords us some motives 1 Because they all resemble the Moone in mutability and ever-changing inconstancy If they or any of them were to abide with us or wee with them there were more cause or colour to allow them an higher place then under our feet but they are al alike fugitive and mutable as the Moone as appeares in this short survay First riches have Eagles wings to fly away Pro. 23. 5. Iob had experience that they were uncertaine riches as Paul cals them 1 Tim. 6. 17. Salomon cals them riches of vanity Prov. 13. 11. And the Apostle Heb. 11. 25. cals their use for a season Secondly honours are as mutable as the Moone Haman the one day was the only man with the King at the banquet the next day he was hanged on his owne gallowes Nebuchad-nezzar advanced himselfe in his grear Babel as if he were a God but the same houre he is cast among beasts Dan. 4 30. Adoni-bezek Iudg. 17. now a conquerour over seaventy Kings and now under the table equall with dogs and eating their offals Great Belizarius the chiefe Duke of all the Romane Empire most potent and glorious in honourable triumphs and victories but spoyled of his wealth by Iustinian accused condemned and had his eyes put out and came to stand in the high waies to beg saying give to Belizarius one token Thirdly pleasures Moone-like goe away by post make love to many like alluring harlots are large in faire promises and winne many to like them and adulterate with them but keepe faith with none It were a vaine thing to expect to hold them if thou hadst the pleasures of Paradise it selfe Pleasures for evermore are onely at Gods right hand Fourthly the life it self passeth as a tale is in a moment changed and who can boast of tomorrow The Moone risen hasteneth not faster to her West and setting then man borne travelleth swiftly to the west and setting of his life Fitfly the whole world passeth away as the Moon is ever upon his speed This old Moone is in her last quarter yea in the houre
hotch potch of his religion Gal. 6 12. false teachers to avoid persecution will make and coyne a new Gospell joyne Moses and Christ justification of faith and workes And many admirers of the moone can finely joyne Papists and Protestants religion together and binde them together with a rope of sand can justifie and qualifie their toyes and inventions and for advantage like hucksters for the Apostle calls them sellers for gaine blend our wine with puddle waters of mens devices There are too many of these patchers that will patch old ragges with new garments and in the meane time bring in disgrace those that are so strict that cannot blend as they doe For what cares he to tread religious persons under foot if times do so that can suffer religion to be troden downe with silence nay with approbation but how impossible is it to have the Sun and moone shine together 5 He that maketh his gaine his godlinesse that bestowes more thoughts care time for the world then heaven That can stand in all windes for profit and by right or wrong get the world That cares not for nor desires but feares the appearing of the Sonne of God the Sunne of righteousnesse to judgement Let this man resolve that the Moone is upon his head or in his heart and not under his feet To conclude thou that wouldest know that the Moone is under thy foote and that thou art a sonne of this woman thou must 1 Magnifie Christ above a 1000. worlds 2 Set up Gods service above the world 3 Subordinate the Moone to thy religion 4 Hate and detest mixture in religion 5 Esteeme godlinesse the greatest gaine hate that gaine that is severed from godlinesse and long for the appearing of Jesus Christ thy happie and perfect gaine And upon her head a Crowne of twelve starres The third propertie followes in the description of this woman who is set forth by a Crowne upon her head Where consider three things 1 Why this woman is crowned 2 The matter of the Crowne a Crowne of twelves starres 3 The place of it on her head 1 The Churches Crowne betokeneth foure things 1 The honor of her person that she is a Queene for no women are crowned but Queenes or Kings wives The true Church is no lesse being espoused to Jesus Christ the King of his Church Psal. 45. 9. upon thy right◠and thy Queen doth stand Salomons wife being a type of the Church set upon the right hand of Jesus Christ the true Salomon 2 Her eminency and glory for a Crowne was ever an ensigne of royall dignitie and crowned persons were ever in ranke above other ordinary persons So is the Church of God of the blood royall and advanced to partake of the divine nature raised to the height of spirituall and eternall glory which common persons are not and therefore the Lord hath fitted her with an incomparable ornament for no ornament is comparable to a Crowne 3 Her rich and abundant estate for a crowne is the richest thing that the world can give So this Queene partaketh of all her husbands wealth and shareth in the riches of that glorious inheritance Eph. 1. 18. And as the crowne compasseth her head so the Lord compasseth her with the riches of grace and of glory in all fulnesse and perfection For seeing Christ is hers so are all things with him 1 Cor. 3. 21. 4 Her victory and conquest For crownes are set upon the heads of conquerors Rev. 6. 9. And to him that overcommeth is granted to sit on the throne Rev. 3. 21. So the Church hath overcome and conquered sinne Satan death hell flesh and all enemies hath in the power right of her husband troden them all under feete For as the wife partaketh of all her husbands victories so she of Christs 2 The matter of this Crowne of twelve starres Other Princes weare crownes of gold beset with pearles and precious stones but this Queene hath a Crowne of twelve starres What cares she for gold and stones that hath the Moone under her feet Quest. What is meant by this crowne of twelve Starres Ans. The shining doctrine of the twelve Apostles here compared to bright and beautifull starres by whose meanes this woman gat this victorious Crowne For this was the Crowne and ornament of the Primitive Church that she was reared and advanced by the diligent and personall preaching and sufferings of the blessed Apostles Ob. But if this was the Churches Crowne then the Church of after ages and at this time hath lost her crowne and ornament Answ. No. For 1 that doctrine is delivered to us in writing to which while we hold our selves fast we are not despoyled of our ornament 2 The substantiall ministeriall duties which the Scriptures ascribe to the Apostles are not to be restrained to their persons but are to be extended to all those that are their true successors which preach the same Christ and him crucified and administer the same Sacraments And Christ is now with the Apostles in their successors to the end of the world as he promised Mat. 28. 20. And this seemes implyed in the number of twelve which is a number of universalitie and perfection including all that purely preach Christ as the Apostles did 3 The Pastors of the Church as they succeed the twelve Apostles in this function of crowning the Church so also have they the name of starres in many places So the Church hath still a crowne of twelve starres 3 The place of this Crowne on her head Some understand by head the beginning of the Church of the New Testament and so it is true she had then the Crowne of Virginitie and purity above all after-times when yet Apostolicall doctrine was not so corrupted by humane devices additions and traditions as shortly after it was But that is not all for the true Church was never without this Crowne But this Woman after the manner of other Queenes is said to weare her crowne on her head To note 1 That her glory and crowne is in and from her head For as the man is the glory of the woman so is Christ the object of the Apostolike doctrine the glory of his spouse the Church 2 That her Crowne is not of or from this world for the moone is under her feet The Crowne is not thē set upon her head whē she is rich glorious to the world but when the shining light of heavenly veritie is set aloft as the starres are above to direct her in all doctrines and actions When by the light of the Scriptures all the firmament of the Church is guided and ruled in all actions aswell inferiour as superiour then is shee a crowned Queene 3 To note a note of visibilitie The head is most conspicuous and the most apparent part of a man and a Crowne set upon the head may be seene a far off as the starres
commaund to supply him with whatsoever may make him a great and most puissant adversary Thirdly In respect of head and members he is great in respect both of the joint desire will and endeavour they have to hurt and waste the Church which is great and inexpressible And secondly of their joint power and authority to execute those fiery and wicked wits which is so great so catholike universall and unlimited as no power in earth is comparable and only the powr of God superiour Fourthly The dragon is said here to be great in respect of the great seat and City where this imperiall dragon raigned over all the Kings of the earth Rome that great and mighty Citie as it is called Rev. 18. 10. 1 Great in splendor and beauty as set upon seaven hils for which she is famous in all the world 2 Great in power and authority In Jesus time having command over all the Kings of the earth the eye of the world the Metrapolitan of all the earth Queene of nations and Mistresse of Monarchs The state of Gods people in this world is beset with great mighty enemies as fierce and potent as dragons Thus the Church complaines Psal. 44. â—9 Thou hast smitten us downe into the place of dragons and covered us with a shadow Seing that the Church is to encounter with great dragons and enemies not flesh and blood onely which are mighty without and within us but with principalities and powers and these not only the members of the kingdome of darkenesse but the head and Prince of all the wicked even that wicked one and then all the band led by him among whom there is nothing in sight or expectation but death and danger 1 The Church is described to be as a lilly among thornes These thornes are sharpe and thicke about it to hinder the rooting and the prosperitie and pricke the Lilly in the name and profession And how weake a thing is a lilly to defend it selfe from the prickly thornes And Christ sends out his servants as sheepe in the midst of wolves weake and silly creatures in comparison of them 2 The world which alwaies lyeth in wickednesse is no changeling it is a very Egypt to the Israel of God not onely oppressing them with cruell burdens and taskes but a breeder of fell and hideous dragons and most poisonful monsters tyrants hypocrites heretickes partly by secret traynes to infect and poyson holy doctrine and conversation and partly by manifest assaults to sting and wound theÌ„ in their names profession yea by tyranny persecutioÌ„ to threaten with present death every moment And as the Church was once so it is ever in the world as in a wildernes the wicked inhabitants of which are as so many wild beasts and dragons among whom is no hope of truce or composition 3 The Lord will have his Church thus beset with great dangers That First She may be throughly tryed and winnowed Rev. 2. 10. Secondly Have experience of her owne weaknes to be humbled Thirdly Depend upon the strength of God in her combate to quicken prayer Fourthly To take notice of the worke and victory of grace with the issue of faith and patience which can conquer so great enemies Fiftly To make heaven sweete after so many feares sorrowes and sufferings when the enemies whom their eyes have seene they shall never see more 4 The Lord sees often just cause in the Church and members to afflict them with such fell dragons and scorpions for seldome is the Church cast into the place of dragons but meritoriously justly seldome doe common calamities by tyrants come on the Church but the ambition covetousnesse and contention in teachers or else the earthlinesse securitie or lustes and loosenesse of professours went before Object How stands this with Christs legacie My peace I leave with you c. And with his promise My peace none shall take from you Sol. Christ never takes away nec suam nec a suis that is neither his peace nor from his for his peace differs farre from all worldly and externall and wel standeth with worldly affliction all that will live godly must suffer persecution And in the world saith Christ ye shall have affliction but in me ye shall have peace even at the same time For not all the tyrants nor torments of the world can shake out the sweet peace of God and a good conscience as in a cloud of Martyrs it might manifestly appeare And therefore first the greater the enemie is the greater care and watchfulnesse is required on our part 1 Pet. 5. 8. Your adversarie goeth about like a roaring Lion therefore besober and watch Ephes. 6. we fight against principalities and powers therefore stand in the armour of God And though Christians thinke it too strict to be tyed to a constant watch over their life yet to give up or be negligent in this watch is but to agree with this enemie for thy owne destruction The adversarie is great in power in wrath in watchfulnesse against thee and thou hast no more assured meanes of safety then to set a watch about thy selfe in all times in all places in all companies in all occasions over all thy parts gifts affections speaches actions that thou maiest be able to defend them all with peace of conscience against all accusers and defeate also so great and wrathfull a dragon Secondly Against so strong an adversarie wisdome will seeke to procure the greatest helps and succors that he can Quest. What aides may I procure Answ. First All our help stands in the name of the Lord. Fly to God for protection for God therefore doth suffer his Church to be beset on all hands with such multitudes of combined enemies and dragous as that she hath no way left but to looke upward for Gods eye to watch her and Gods hand to save her As Iehosaphat 2 Chro. 20. 12. There is no strength in us to stand against this great multitude neither do we know what to do but our eyes are towards thee Get God thy friend to take part against these great dragons Quest. How Answ. 1 By faith Iames 2. 23. Abraham beleeved God and was called the friend of God 2 By obedience Joh. 15. 14. Yee are my friends if you do what I command you This covers a man with Gods protection whereas sin layes Israel naked as in the Calfe and the wiles of Balaam A man that hath so many enemies had not need by sinne to make God his enemie too Secondly Gods Angels are good aydes who have charge over thee so long as thou keepest the way by whose presence Thou shalt walke upon the dragon and tread under foot the young Lion and dragon Psal. 91. that is overcome the strongest and greatest enemies Thirdly Among other parts of Christian armour the sword of the spirit the sheild of faith the breast-plate of righteousnesse and a good conscience and there is
strive with unreasonable men that are not guided by truth humility charity or Christianity but by fury railing pride pretences of law threatning and violence the dragon will shew not his hornes only but his crownes to See wee the wicked of the world giving up their crownes to the dragon and with all their strength and power and authority setting their crownes on the dragons head wee on the contrary must learne with all our power to set up and uphold the Crown and Scepter of Christ in our selves and others for as all the limbes of the dragon reioice to see him crowned and domineere to the ruine of the Church so let all the children of Sion reioyce in their King Psal 149. 2. Shall the Papists triumph and glory wheÌ„ the Antichristian forces prevaile against the reformed religion and shall not wee when the woman prevaileth against the dragon Quest. How may I uphold Christs Crowne and Scepter against the dragon Ans. 1. Cast down thy Crowne at the feet of the Lambe and worship him that sitteth on the Throne as the Seniors Rev. 4. 10. this is done by 2 practices 1. If thou deny thy selfe and diselaime whatsoever is in thy selfe as being void of all power and strength to attaine any thing that is good 2. If thou ascribest all power to God and Iesus Christ of creation and providence of preservation yea of finall victorie against all enemies whom hee will make his footstoole and set his feet upon their neckes and crownes as Ioshua did II. Alow thy heart for his throne and chaire of state that in it he may sit and command and beware of resisting his person or entrance or peaceable possession in thy soule Psal. 24. open thy gates that the King of glory may enter avoid whatsoever would hinder his peaceable entrance or coÌ„tinuance especially in foure things 1. Infidelity for Jesus Christ is no way received but by faith Iohn 1. 12. 2. Impenitency he dwelleth no where but in an humble and contrite soule 3. Raigaing sinneâ— which are as iron gates and percullices to keepe out Jesus Christ out of his kingdome and hold the sinner in rebellion against his Sove aigne and King where any sin raigneth there Christ cannot raigne and as no man can serve two contrary masters being enemies so no man can bee subject to two kings enacting contrary lawes 4. Idolatry what communion betweene Christ and Antichrist 2 Cor. 6. 15 16. III. Take the oath of allegeance to Jesus Christ to submit to his lawes willingly David tooke this oath Psal. 119. 10. I have sworne and will performe to keepe thy righteous judgements A seeming subject is most pernicious such as the Pope and Jesuites have catechized to refuse the oath of allegeance to our Soveraigne they are among us but not of us Such subjects to Christ are wicked men and hypocrites Christians onely in name and profession are counterfeit are in the Church but not of it 1 Joh. 2. they want all the notes of good subjects which are 1. To know and attend to the lawes and word of his King the word of the Law and the Gospell is the municipall lawes of this kingdome called the word of the kingdome a good Christian will attend to the word preached as a good subject to his Kings Proclamation 2. To obey his lawes yeelding obedience to the whole law in true indeauour so did David have respect to all the Commandements Psal. 119. 6. and also faith and repentance to the Gospell 3. Neither this by constraint but as a willing people Psal. 100 of unwilling made willing drawne by the Father as the sheepe of Christ to heare his voyce and follow him IIII. Resist the Dragons incroachments upon this Kings kingdome know the enemies the Devill world sinne Pagans Papists Heretiques Atheists they would pull thee from allegeance to former slavery furnish thy selfe with weapons against all the enemies of the kingdome which are the word faith hope love righteousnesse patience especially prayer against the kingdome of darknesse and the proceeding of the enemies of the Church Hester must stand up and intercede for her people let us not faile at this time Shal the Pope injoyne a fast for the prosperity of the warres against the Church and wee shamefully neglect it And his tayle drew downe the third part of the Stars Having spoken of the five properties by which we have heard the Dragon described wee come to the second part of the description which is by two effects The former against the Starres of heaven in this verse The latter against the woman in the next verse For the meaning every word is mysticall wee must stand a while in the interpretation in which are foure things to be considered First what is meant by the Starres of heaven Ans. Fondly doe the Papists understand here by the dragon Lucifer drawing downe with him in his fall many Angels which they say are meant by Stars of heaven not attending the scope of the place for I reade not in all the Scripture where Satan is called Lucifer Calvin cals it a grosse ignorance to father Satans name upon Isa. 14. 12. but it is called by this name Rev. â—2 10. 1. These Starres fell to earth after Iohns prophesie whereas they fell before mans sall 2 These starres fell in the Church when the battell was pitcht against the woman but Satan fell and his angels before there was any Church in the world or before there was any mention either of Christ or his Church 3. Those fell with the dragon these cast downe by the dragon 4. These starres were cast downe by the dragon to the earth from mysticall heaven to mysticall earth but those Angels were cast downe by GOD from heaven into hell where they are reserved in chaines of darknesse to the judgement of the great day and both taken in their proper acceptation But this place is an allusion to Dan. 8. â—0 where Antiochus Epiphanes a type of Antichrist is said to cast the starres unto earth and tread upon them where he calleth by the name of the Host of heaven those whoÌ„ our Euangelist calleth the starres of heaven that is the Ministers and Pastors of the Church called by this name as we have declared verse 1. 1. As they are set in their orbes by God and receive their light from the Sunne and move in their certaine order and station so are these set in their severall stations to keepe the watch of the Lord by a perpetuall decree so long as day and night succeed one another 2. As they shine in the darknesse of the night so doe these give light to the Church in the darke night of this world partly by doctrine and partly by holy example Matth 5. 14 Ye are the lights of the world and the light of the starres is not for themselves 3. As starres are eminent and in high place above the earth so the Pastors and Teachers are in eminency as
art thou about so long as the dragon is alive To comfort the bright shining starres and faithfull Ministers in their troubles and oppositions 1. In regard of their adversaries who are they that fight against the light but mēbers of the kingdome of darknes let a godly man shine as a bright star in his orbe who be they that oppose seek to cast him downe but Papists and favorites of them swearers Atheists unclean and of filthy life and tongue what marvell if such spit poyson what other to bee expected A Pot boyles over with such liquor as is within 2. In regard of their safety which is in Gods faithfull promise of foure things 1. His presence with them I am with you to hide you from strife of tongues Psal 31. 20. 2. His assistance in their calling so farre as is necessary hee will take their part and rebuke the dragon as in Ioshua Zach. 3. 2. 3. His protection he will take them into his right hand Rev. 1. 20. 4. Remuneration that they shall shine more and more till they shine as starres in the kingdome of Glory Dan. 12. 3. The impotency of the dragon hee cannot throw downe all the starres but onely a third part so as two third parts remain still in their orbes shining Whē the first Angel blew the Trumpet that is when the Gospel was preached by the Apostles haile and fire and blood fell as stormes that is persecutions and perils contradiction exile and slaughter by the stubbornnesse of the Iewes against them and by this fire of persecutiō the third part of the trees were burnt that is the Apostles excellēt teachers of the Church compared to fruitfull and florishing trees for their greennes shadow fruits a great part of them were afflicted slaine put to deadly torments but not all the dragon could scorch but a third part Verse 8. When the second Angel blew his trumpet a great mountaine that is the Romane tyrants so called for their hight power and swelling pride burning with fire that is of fury and fiercenesse against Christian religion was cast into the sea that is many people of the world subiect to the Romane power and Empire and the third part of the sea was turned into blood that is many thousand Christians were oppressed and consumed with the fire of the burning mountaine but onely a third part And the third part of creatures dyed that is faithfull Christians slaughtered and murthered the third part of ships that is the Churches whose Pastors are her Pilots and these planted by the hand of the Apostles themselves oppressed and subdued Now this fierce dragon would have turned all the sea to blood killed all living creatures the life of whose faith was manifest in found profession would have destroyed and sunke all ships and Pilots all visible Churches and Pastors but could onely a third part Verse 10. When the third Angel blew his Trumpet there fell a great starre that is the Romane Bishop for by starres are meant teachers called absinthiam or wormwood fell from heaven that is falling from purity of doctrine and declining to taste the bitter morsels of pride ambition preheminence and of humane doctrines and devises it fell into the third part of RIVERS made them bitter many dyed of thē that is the same corruption tainted and imbittered the third part of Pastors Bishops by whō as by rivers the sweet waters of heavenly doctrine should and have flowed have bin derived unto others but now by that exāple were tainted with grosse superstitiō errors herisies earthlines carnal pompe and pleasure But not all onely a third part for many upheld in themselves and in others the sincerity of holy doctrine and example Verse 12. When the fourth Angell blew his Trūpet the third part of the Sunne the Moone and the Stars were smitten with darknesse and the day was smitten the night also viz. a grievous night of darknes either of Idolatry superstitiō as some or of persecutiōs as others darkned and obscured the cheife ornamēts of the purer Church of Christ the Sunne the Scriptures the Moone the doctrine borrowed thence the Starres the Ministers the day that is the joy and comfort of the Church in enjoying her happy Sun and the night it reached even to those without the Church being as in the night but the dragon could not darken all the Sunne all the Moone and all the Starres but a third part onely The fift Angel blew his trumpet Rev. 19. 1. the Antichristian Locusts rising out of the smoake of Popish rites and traditions are commanded to hurt no tree or grasse that is no Pastors or priuate Christians which are sealed in their foreheads Cap. 9. 15. When the sixt Angel blew his Trumpet the foure Angels not by nature but by office some instruments approved of and appointed by God for the execution of his judgements they must slay onely the third part of men of Christians and can goe no further Those sixe Trumpets thus explaned have notably proved the point in hand namely the dragons impotency God for his glory will not suffer the dragon to breake in sunder his order whereby he hath appointed to teach and call men by such as are called and sent Rom. 10. 15. the Ministry is Gods ordinance not mans and God will uphold it 2. The whole government and blessing of the Ministry belongeth to Jesus Christ who hath undertaken to furnish his Church with Pastors in all ages for the edification of his owne body till wee all meete in one perfect man Ephes. 4. And looke what was the Office of the High Priest a singular type of Christ in the old Testament the same is the Office of Christ in his Church The High Priests was to looke to the lights in the Sanctuary and to supply them with holy oyle that they might never goe out and now though the dragon be never so desirous to put out all the lights yet he is too weake for Jesus Christ in his care and calling 3. The necessity of the Church suffers onely a third part but not all the starres to be throwne downe for the harvest of the elect must be gathered in all ages and therefore labourers must bee successively thrust forth So long as the Lord keepeth house hee must have stewards to dispose his mysteries and allowance to his family so long as hee hath a flocke hee will have shepheards to tend it and will not suffer them all to bee smitten at once for then all the sheepe should be scattered so long as hee hath a Vineyard he must have dressers so long as he hath a field he must have husbandmen so long as the shippe of the Church is on the troublesome sea of this world he will not suffer her without Pilots to bring her safely to shoare 4. Christ cannot be so forgetfull of his neare relation with his faithfull pastors as to suffer the dragō to throw
the prince of devils 3. Let a private man hold out the light of grace with courage and constancy the dragon standeth before him and proclaimeth him factious contentious schismatical If he see his actions beseeming his profession he chargeth him with pride with hypocrisie as Iob the graces gifts of God which he cannot deny in his servants he can disgrace obscure with as dangerous a mistake as Hanun did the servants of David whose charity had bin their owne security Quest. It being thus how may wee hold out in any good beginnings and withstand the dragon Ans. Practise sixe rules 1. Learne a point of Christian wisedome and experieÌ„ce never to trust the flatteries of the dragoÌ„ seeing the Spirit of God hath detected his flatteries faire promises to be but pretences for our destruction The Romish dragons insinuate into their Proselites as winding serpeÌ„ts they lameÌ„t the state of their soules and perswade like very loving Counsellors to their religion and to leave the heresie of the Protestants they can faine Crocadiles teares can call heaven and earth to witnesse that they respect nothing in the world but to promote the truth and save simple mens seduced soules and it is nothing but the Catholike faith that maketh them venture their lives and fortunes and a number more windy and empty words in all which the dragons stand before the woman to devoure her children And which is a deeper plot of the dragon he can pretend peace fâ—ienship amity marriages oathes and what not and all that under cloake and pretence of peace hee may slay and devoure as France in that horrible Massacre 1572. had woefull experience Hee can pretend zeale religion and support of the Catholique cause when he is digging and undermining and laying powder barrels and iron barres for the destruction of three whole States Kingdomes A foolish woman must she be that will give any credit hereafter to the flatteries and faire pretences of such perfidious dragons who salute not but to wound and with Iudas kisse to kill Never begin any thing that is good but with full resolution to stand to the defence of it against the dragon and the better any duty is be so much the more prepared for Christian combate Be sure thou standest on a sure ground and warrant for that thou dost seeing the dragon that standeth before thee will sift thy action throughly both for thy calling and commission and for the matter that it bee justifieable and for the manner if it bee done well and for the end if it be good and direct Remember in every thing that thou standest in the eye of thine owne conscience to observe thee in the eye of the dragon to accuse thee and in the eye of God to judge thee Stand still before God in undertaking any good course not for direction onely but for assistance hee must begin and he must perfect doe thou begin and goe on in him and with him get his strength with thee for thee which is onely able to uphold thee so the two Olives Rev. 11. 4. stand before God the ruler of the whole earth As the dragon standeth in ambush to resist and kill the first motions in grace so stand thou on thy guard to resist his first motions against it give no place to the dragon let him seeme never so reasonable to begin with his conclusions will bee impudent and important thus thou shalt beate him with his owne weapon As hee hateth the first shew and sprout of grace so hate thou the first motion and rise of temptation where hee begins his assault begin thy resistance Stand couragiously and with comfort knowing that 1. If thou stand to him hee cannot stand to thee resist the dragon and hee will flee 2. As he standeth to destroy so thy captaine standeth before thee to save and cover thee 3. When hee stood before Christ thy head he was defeated and confounded his power so broken as thou standest before a conquered enemy and now hee may stand before thee who art a member of Christ to molest and trouble thee but never to deprive thee either of conquest or crowne 4. The Christian standeth now not afore the dragon as a single man but as incorporated and one with Christ and partaker of his glorious victory So shee brought forth a manchild In this Verse the Euangelist returneth to the woman and sheweth how the dragon was disappointed of his purpose both in respect of I. The woman who is described 1. By her birth in this verse 2. By her fight in the next II. Her Issue described by three Arguments 1. His sexe masculine generous a manchild 2. His Office to rule the Nations with a rod of Iron 3. His height of advancement hee was taken up to God and his Throne It must a while stay us to enquire who this man-childe was that was now brought forth seeing there are sundry and divers opinions and the true opening of this point will helpe us all along this vision into many proper and comfortable points which have not beene till of late so dived into by the common streame of interpreters Most have thought that by this man-child must be meant Christ and some take it of Christ personally in persoÌ„ born into the world some of Christ mystically brought into the world begotten and brought forth in beleevers hearts To which I grant that as there are few passages and phrases in this divine prophesie which doe not look back to some former history passage or prophesie as hath beene and might be further plentifully noted so doth this verse and vision looke backe to the birth of Christ personally into the world and lively representeth it in many particulars as 1. This woman bringeth forth a manchilde In fulnesse of time GOD sent his Sonne made of a woman 2. The dragon here watcheth to slay the childe so soone as ever he was borne so did Herod seeke to kill the babe so soone as he was borne 3. As Mary by divine admonition flyeth into the desart of Aegypt to save her selfe and the babes life so this woman flyeth into the wildernesse with Eagles wings the place prepared by God to save her selfe and her seed 4. As Mary stayed in Aegypt almost foure yeares till Herod was dead so this woman stayeth in the desart 1260. dayes which is almost foure yeares for 1460. dayes is just foure yeares the time of her danger 5. As Herod that dragon cast after the flight of Mary an horrible flood of persecution slaying all infants under two yeares old to destroy the man-childe so this woman had a flood of waters cast after her to destroy her flying into the wildernesse 6. As Christ Maries Sonne ascended to heaven and sate at the right hand of the Throne of God his Father so the sonne of this woman is taken up to God and to his Throne 7. As Christ Iesus the sonne of Mary most
properly ruleth all nations with a rod of Iron Psal. 2. so this sonne of the woman in this verse so as we see a notable correspondence in the birth of this man-childe to the birth of Christ that man-childe who was figured by all those man-children that first opened the wombe under the law so as it cannot be denyed but that this vision looketh backe to the history of Christs birth and is first true in the most and maine passages of it of Iesus Christ And this be named once for all the vision Quest. But is not Christ here directly meant Ans. It seemeth to mee by many strong reasons in the text that Christ is not properly and directly meant by this man-childe for I. If by this man-childe here be meant Christ then by the woman must be meant not the Church as we have interpreted proved but the Virgin Mary as some Papists imagine although even some of them finding many parts of the description of this woman not agreeing to her conclude as Ribera out of Methodius that not Mary but the Church is this woman II. The man-childe here borne is the sonne of the Church but Christ is not the sonne of the Church therefore hee is not this man-childe for Christ is the Sonne of God and the sonne of Mary but not the sonne of the Church nay hee is the Father of the Church Esay 9. 6. and the Church is called his seed Esay 53. but no where is hee called the sonne of the Church nor the seed of the Church III. This woman is said to travell to bring forth this man-childe but the Church is never said to travell to bring forth Christ. Indeed the Apostle Galat. 4. 19. saith Hee travelled in birth with the Galathians to forme Christ in them by his Ministery but not that he travelled of Christ but of them to bring them forth Christians IIII. We must remember that Iohn writeth here a Propheticall history of things to come to passe after his time and not of things formerly passed and therefore neither of the personall nor mysticall birth of Christ for first consider him 1. Personally he was before this time not borne only but dead and risen and ascended to the Throne of God all this was past and Iohn had seene it and needed no new vision to manifest this unto him which he knew before and had so largely described in his Euangelicall Story 2. If wee consider the mysticall birth of Christ in the hearts of beleevers by the preaching of the Gospell this also had beene done formerly in abundant measure and was a thing not to come and to bee done but onely to bee continued so as it cannot bee meant of Christ either personally or mystically V. It will not agree to Christ that is said of this man-childe that presently he was taken up to God after his birth without mentioning any of the great workes for which hee was borne and came into the world for Christ was to doe more than be borne and ascend hee must fast and teach and pray and doe many powerfull miracles and suffer and bee buried and rise and then ascend neither is the word fitly here used to note the ascension of Christ that hee was caught up to the Throne of God as it were by the power of some other for hee is said to goe up Acts 1. 19. and to ascend as doing it of his owne power indeed we weake creatures are said to bee caught up 1 Thess. 4. 17. by a mighty power without our selves as this man-childe in the Text but it is not so with him in his ascending who had all power in heaven and earth Mat. 28. c. last Object But there bee two things in the Text which seeme so proper to Christ as that they cannot agree or be ascribed to any other First that hee ruleth the Nations with a rod of iron and this is Christs property Psal. 2. 9. and cannot agree to any other Ans. All power is Christs originally and primarily but wee may not forget that hee promiseth the same power by Communication to his members Revel 2. 26. To him that overcommeth I will give power over the nations and he shall rule them with a rod of iron not that the soveraign power of Christ over the whole earth is communicable to any creature for none of his Offices can passe from him to another but noteth that beleevers have benefit part in his exaltation and power and therefore wee must not marvell if we finde this power which is properly invested in Christ to be communicated and in part executed for him by others Object 2. But this man-childe is taken up to the Throne of God now who but Christ ever sate in heaven in the Throne of God Sol. In the Throne of Gods right hand as Mediator and head of the Church in heaven properly so taken onely Christ sitteth and no other creature man nor Angel but the Throne of God in Scripture is taken mystically and figuratively for 1. There is an heaven upon earth the Church which is many times called by the name of heavē as in this Chapter And a kingdome of grace in which the Lord hath set up his Throne unto which he lifteth whom hee pleaseth now wee are sonnes of God 1 Iohn 3. 2. Ephes. 2. 5. 6. Now we are saved by hope Rom. 8. 24. 2. Heavenly glory is called figuratively a Throne wherein howsoever Christ only sitteth by his owne right and priviledge yet the Saints also by communication and participation are admitted to sit on the Throne with him as members with the head Rev. 3. 21. To him that overcommeth will I give that he shall sit with me on my Throne as I overcome and sit with my Father on his Throne Thus the twelve Disciples are promised to sit on twelve Thrones and the twenty foure Elders representing the Church of the old and new Testament sate upon twenty foure Thrones Revel 11. 26. so as this is no barre but some besides Christ may be meant by this man childe 3. In the worldly administration howsoever the kingdome and Throne be the Lords and all power belongeth unto God yet it pleaseth him in the government of the world to take up Rulers and Princes after a sort into his owne Throne and setteth them in highest place next himselfe to rule over the Nations and putteth a rod of power into their hands investing them not with his power onely but with his name also I said ye are gods thus he taketh them into his owne Throne putteth on them a part of his owne Majesty whereof their Thrones and Seates carry a little representation and in this sense is this phrase here taken Having shewed that this man-childe is not to be meant of Christ and answered the objections that have caried some to that interpretation let us inquire who he is and looking neare unto the Text and scope of the place the series of times
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
themselves to his care and their faith is such as cannot leave them ashamed besides this faith is accompanied with their prayers of faith which is the key of heaven and a powerfull and undeniable meanes of speeding because of the promise that whatsoever we aske in faith we shall obtaine and shall faith prevaile for the greater and not for the lesse for heaven and not for earth Of comfort to the true Church and members of it who can never be Orphans or destitute seeing the Lord can take up any wildernesse to be as an Inne for her the wildernesse in which they are may want meanes but they shall want none so long as he hath fulnesse never discontent thy selfe or aske the question as the Disciples Matth. 15. 33. Where shall we have so much bread in the wildernesse In these hard times of scarcity set thy faith to work it will tell thee as Abraham his sonne God will provide much lesse maist thou murmure as Israel against Moses Hast thou brought us into the wildernesse to starve us No no God doth it to feed thee as well as them thou shalt want nothing if thou wantest not faith To teach us to acknowledge and depend upon Gods Providence for the whole provision of our lives because he hath a rich storehouse every where that can never faile as rich in the wildernesse as in the City 1. For spirituall refreshing and comfort Art thou destitute or fearest such times may come in which vision may bee precious for God can as easily and suddenly turne our spirituall plenty into famine or dearth as he lately did our temporall Oh then what should I doe Flie the corruption of the world follow the Lord unfainedly preserve an hunger and appetite after grace and even in this barren wildernesse thou shalt not be destitute of the sound consolation of the Gospell which to want were the most grievous and heavy famine of all God will one way or other send his two witnesses they shall feed thee for as all the world could not hinder the Mannah from falling in the wildernesse so all the tyrants on the earth shall not hinder from thee these sweet showres of this heavenly Mannah in thy wandring and wildernesse 2. Wantest thou earthly comforts and art thou as in a barren wildernesse without means set thy faith a while to feed upon the promise Hebr. 13. I will not leave nor forsake thee and this faith wil certainly get fruition thou shalt be fed assuredly But mark the promise God promiseth not alwayes wealth abundance nor any great store of dainties but that even in the wildernesse thou shalt be fed sustained comforted as Israel in the wildernesse had no great variety but were fed had no abundance and yet no want God that sends Elias bread and flesh by the Ravens sent him not a banquet and sweet meates for hee must drinke of the brooke running by and he that gave Israel bread and flesh in the wildernesse gave not both at once to teach us to bee content with things present if wee can have bread and no flesh Ob. But if we must doe nothing but depend on God we may live easily and without care Ans. I. True faith is never idle but most industrious in the meanes and though labour is no cause yet it is a meanes in which God giveth us food 2. The wildernesse is a place of labour for though God giveth bread from heaven yet hee created it not in every mans Tent or rained it into every mans hatch but scattereth it abroad without the Tents that they might goe forth and gather it so where God affordeth any meanes wee must use them conscionably for spirituall food is a labour appointed Iohn 4. 14. and we must goe forth and draw in the Wels of salvation Isa. 4. and for temporall if any idle body will not labour he ought not to eate To stirre us up to contentation if God onely feed us though wee want abundance and store as he dealt with Israel in the wildernesse so now hee giveth to every man his Omer and measure according to the measure of his owne wisedome and with thy measure thou must be contented The Physitians rule for quantity of food must stand and what thou wantest in quantity thou hast in quality and sweetnesse Nay further stirre up thy selfe with thankfulnesse to God thy feeder and preserver If a friend should in our distresse take us in and give us boade but a month or two we thinke we could scarce be thankful enough unto him the Lord in this our wildernesse supplyeth all our wants feedeth our soules with heavenly Mannah our bodies with daily bread filleth our cups with water out of the Rocke spreadeth his owne table for us setteth Christ upon it the bread of life covereth our boards also and maketh our cups runne over in the sight of our adversaries is never weary of his cost and charges upon us now how should a right ordered heart bestirre it selfe in thankfulnesse for so great favours and expresse it in all duties Let us quicken our selves in this duty which both retaineth old favours and inviteth new III. The third point in the womans flight in this verse is the time of her mansion and continuance in the wildernesse namely one thousand two hundred sixty dayes wherein observe 1. What is meant by dayes 2. What or when were these dayes 3. Why this time is reckoned by dayes I. By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient types as we have hitherto in this chapter declared Now to reckon so man̄y yeares by so many dayes may seeme strange to him that is not acquainted with the Prophets and yet it is observed usually through the whole Bible except by Daniel who reckoneth not alwayes by dayes of yeares but by the weekes of yeares according to the use and style of the Chaldeans amongst whom and in whose tongue he wrote Ezek. 4. 5 6. he is commanded to lie on his left side 390. dayes for 390. yeares of their iniquity and idolatry God had patiently suffered them 390. yeares now shall they suffer sword and famine 390. dayes which is a yeare and 25. dayes or about 13. months the time of the siege and straitnesse Numb 14. 34. the Israelites are commanded to walke and wander in the wildernesse forty yeares according to the forty dayes in searching the Land a day for a yeare recompencing every dramme of sinne with a pound of sorrow so as a propheticall day is a yeare And this of necessity every one must beleeve for howsoever Daniel 9. 24. reckoneth the prophesie of the comming of the Messias by weekes yet every day of those weekes must bee measured by propheticall dayes namely every day for a yeare else the just time of Christs comming will not fall right as it ought to doe and accordingly we reade in Scriptures not of an ordinary
and live wholy by examples and not by rules Who sees not how the dragon triumphes and tramples on such time-servers who yet would scorne not to bee reputed sound Christians 3. The dragon prevaileth by Antichrist and enthralleth numbers by the efficacie of his delusions He that is a slave unto Antichrist is a slave to the dragon for Antichrist commeth in the efficacie of Satan because Satan worketh powerfully in him by him 2 Thess. 2. 9. who can without sorrow consider of the numbers that now runne a whoring after Popery and favour it and plead for it after that not the Gospell onely hath so clearely detected it but after it hath convinced it selfe to bee the most savage and blood-thirsty religion that ever was that would make but one Bonfire of three kingdomes and blow up in one moment religion and justice Church and Kingdome Prince and people nay after so many good lawes enacted against it wherein the whole Kingdome hath given sentence and pronounced it guilty of the highest treason that ever men or devils could devise Is it not the same religion it was then did they ever reverse any of their bloody positions did they ever any where prevaile and not chase out with a sea of sorrowes all that looke toward the truth and holy religion Well the sentence was foretold Re. 13. Antichrist must prevaile amōg them that perish A terrible Thunderbolt from heaven against all professed members of that Antichristian body especially against Apostate Papists among whom the uncleane spirit hath brought seven worse than himselfe to hasten their perdition 4. The dragon prevaileth by false and libertine teachers like the false Prophets that prophesied lies and the visions of their owne hearts to strengthen with sinful dawbing wicked hands and discourage godly hearts now when a people follow such and love to have such guides and guidance as Ier. 5. 29 30. the dragon hath prevailed to pull them to hell Michael prevaileth by faithfull teachers who bring wholesome and sound doctrine and causeth his people to delight in them and follow them contrarily the dragon prevailes by such teachers as frame themselves to speake so as to please all that seeke unto them in ther loose courses and according to all that they would have and so sell thē to Satan And what a just revenge of God is it that a people who will not suffer the Lords servants to prevaile with them to bee brought to the truth should bee fitted with such Teachers as with sweet words and fine devises shall prevaile with them to their destruction and looke how much any one hates a true teacher by so much hee loves a flatterer who shall doe him as much mischiefe as the other would have done him good Beware of this sly reach of the dragon prevailing against not a few 5. The dragon prevailes mightily in disobedience Ephes. 2. 2. In whom doth the Prince of the aire rule but in the children of disobedience and these bewray themselves every where I. In such as walke in the disobedience of nature sonnes of Belial who reject all yoakes and refuse all counsell by Gods word Gods Spirit Gods people to walke at large compassing their lusts according to the command of their owne rebellious wils a Sermon or a Play is all one onely they can sit out a play with more patience II. Such as are wilfull in their disobedience against Gods Word not onely of an unteachable disposition but untractable pricke their corruption but a little in sound application oh how it will shew it selfe in raging stormy and unruly distempers this festred heart that will abide no searching is conquered by Satan these that will not suffer Christ to rule them are called his enemies and called out to execution Luke 19. 27. III. These wilfull rebels commonly lye in ambush against the faithfull either to accuse them to make them hatefull to Magistrates or to slander and scorne them to make them hated of others as Ier. 18. 18. Come let us smite him with the tongue and vers 23. even some pretensed friends sought to banish him nay to doe more even against his life if they could have prevailed No man can seeke sinistrously to prevaile against a good man but the dragon hath first prevailed against him 6. The dragon prevailes by bad society and example when workers of iniquity meet oh how the devill rules their counsels tongues actions many hands make light worke and rid much worke if any man refuse or forbeare or scorne to joyne himselfe to Gods people if any reproach Gods name truth or servants hate the society of Saints their persons their profession or godly practices the dragō hath his will on thē and in them and where the dragon thus prevailes the Lord Jesus hath nothing to doe but to prepare himselfe to warre and wrathfull judgement against such sworne enemies of his Kingdome Neither was their place found any more in heaven We have heard in the former part of the verse that the enemies could not prevaile against the Church now wee shall see that themselves were prevailed against and so conquered and chased by Michael and his Angels as they could not ever make their party good against the woman any more but themselves were turned into a shamefull flight so as they could not stand before her This overthrow of this great Army is signified in this phrase that their place was found no more in heaven Where to finde the meaning wee will answer foure Questions Quest. 1. What is meant by heaven Ans. Some understand hereby this heavenly vision and make this the meaning that they vanished away or the heavenly vision called before a wonder in heaven which though it may be true in part for they did vanish for a time yet it is somewhat harsh to call an heavenly vision by the name of heaven and beside wee shall see they will appeare againe in this vision and renew their forces and fiercenesse against the woman Some by heaven understand the Throne of dignitie and authority which wee have shewed to bee a kinde of heaven or Throne of God and this is true also in part that the conquered party was cast from the Throne of God when those openly professed dragons were subdued and cast from the top of Imperiall State and Majestie without hope of recovery of their strength against the woman any more But by heaven I understand the Church of God as in many other places of this Chapter in which the dragon sate and exercised his tyrannie Quest. 2. What is it not to have his place found any more Answ. The phrase is taken out of Daniel 2. 35. where this Michael the stone that was cut out of the Mountaine is said to smite the image of iron clay brasse silver and gold that the place of it was found no more but they were destroyed and dispersed as chaffe so the same Michael here did so breake in pieces the power of the dragons that they had no
aske it of God Iam. 1. David prayeth God to turne Achitophels wisedome into foolishnesse and so it was God onely can make us wiser then this our enemy therefore as a child the weaker it feeles it selfe the faster hold it layes on the hand of the father so let us on our heavenly Father 3. By sticking to the Word Psalm 119. 24. make that the man of our counsell which onely can make us wise to salvation By this David was wiser then the ancient then the counsellers By this all the serpents stratagems are discovered and diverted 4. Grow up in the feare of God which is the beginning of wisedome This stands not in contemplation but operation rectifying the minde affections actions and is nothing but an upright endeavour to please God in all things A good understanding have all they that do thereafter II. Against the sting poyson and biting of this serpent 1. Let us looke to the brazen Serpent Christ that wee may be both healed and saved No other sight but this can ease us not gold not silver not lands nay not heaven it selfe without Christ nothing but Christs blood The Israelites must bee cured onely by looking the Christian by beleeving 2. A speciall preservative is prayer The policie of the weesell is that knowing the serpent will set upon her and that hee cannot abide the sent of Rue which wee call herbe-grace shee runnes and eates of that herbe and so the sent of it drives off the serpent so wee being sure to be set upon by the serpent who is too strong for us must runne to this herbe-grace and let our dayly and fervent prayer be as Rue against him Thus are wee taught to prevent temptation by praying not to be led into it 3. Daily apply the vertue and power of Christs death to the cure of thy sinne The Harts horne burnt is of power to drive away the serpent and a good antidote against his poison Christ is this Hart or Hinde his horne is the power of his death this horne burnt or parched on the crosse with his Fathers wrath is the onely antidote against the malignity of Sathan III. Against his satanicall opposition and enmity be sure to get God thy friend if God bee with thee Jesus Christ for thee the Spirit of God within thee who can be against thee Rom. 8. 31. If God be for us who can be against us And if Christ be dead and risen for thee who can lay any thing to thy charge verse 33. 34. Now God is with thee so long as thou art with him for hee leaveth not those who have not left him first IV. Against his accusation get 1. The testimony of thy conscience excusing thee that no sinne is unrepented 2. Corin. 11. 12. 2. The testimony of the Spirit that thou art the Lords and in Jesus Christ and then is no condemnation Rom. 8. 1. 3. The Lords justification of thy uprightnesse Iob 1. By fearing God and departing from evill This of the names The second argument by which the Dragon is described is his effect that hee seduceth or deceiveth the whole world where foure things for opening the words I. What is it to seduce Answ. In proper speech it is to mislead or draw a man aside from the right way into some by-way and is a Metaphor taken from travellers or passengers who being ignorant of the right way are led aside into error and wrong wayes Thus the dragon after the way of God had beene propounded to the world in the preaching of the Gospell and Jesus Christ had beene published the onely Way by whom wee can come to the Father by all meanes would shut up this way to heaven and did draw aside the world from the true worship of God to idolatry and false worship of idols and heathen gods and from the embracing of Christian religion to Paganisme and Heathen rites so as the very name of Christ should be extinct if it were possible This is the seduction of the dragon which he incessantly labours in as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false religion II. The persons that are seduced are the whole world alluding to his generall seduction and surprising of all mankinde in our first parents as also the generall corrupting of true religion in the daies of Noah when all flesh had corrupted their wayes and were destroyed by the deluge But by the whole world or earth are meant the reprobates or earthly minded men who intended the world and minded earthly things with contempt of heavenly These were the dragons prey for their multitude called the whole earth For first it is not possible the elect should bee seduced Matt. 24. 24. 2. They are onely in the world but not of the world they are not the earth while they are in the earth nor parts of it but citizens amongst Saints and of another corporation 3. The dragon cannot go beyond his commission which reacheth not to any elect but onely to those who by the just decree of God are given up to his seduction and their owne destruction Rev. 9. 4. The locusts are sent out with a limited commission they are commanded not to hurt the grasse of the earth nor any greene thing that is the elect who have any appearance of true grace these are not to be wounded with the keene stings of their damnable errours and devillish devises but onely the reprobate who have not the seale of God in their foreheads And Revel 13. 13. who be they that worship the beast but they all they and onely they that dwell upon earth earthly men who have no part in heaven whose names are not written in the booke of life III. How or by what meanes doth the dragon seduce the whole earth Answ. Hee hath many wayes some without us and some within us Without us especially three 1. Hee deceiveth by false doctrines errours heresies and lies in which sense Antichristianisme is called the deceiuablenesse of unrighteousnesse 2. Thes. 2. 9. because under pretence of truth and Christianity it fights against Christ and his truth Thus was Ahab seduced by foure hundred false prophets Thus Elymas seduced the deputy and resisted Pauls doctrine and Paul cals him the child of the devill Acts 13. 10. and so be all they that disswade others from hearing the truth II. He deceiveth the world by impious frauds diabolicall impostures and prodigious workes for the confirmation of error Reuel 13. 14. the beast did great wonders to deceive them that dwell on the earth by signes as to make fire come downe from heaven and the like This beast is Antichrist and that false prophet Revel 19. 20. who wrought false miracles by which he seduced those that received the marke of the beast Hee shall do great wonders to confirme a deceivable doctrine yea even call for fire from heaven Which though Bellarmine to free his Pope
joyne to it For efficacy of doctrine is no proofe of truth because there is an efficacy of errour by which the dragon prevailes against all the earth But is the doctrine effectuall to turne men from the power of Satan to God then it is true not else Nor yet be much dismaied that among our selves after the knowledge and profession of the truth so many should turne away to Popery and are seduced by Priests and Jesuites for how can a carnall doctrine but prevaile among carnall men what looke they after in their religion but men on earth at Princes lawes times persons and earthly respects not one of them after God or his word or rules of direction from it but hate the Scripture as a theef the gallows their Religion then must needs be good But none are altogether given up to Antichristianisme but they they are first given up to Satan to bee seduced Oh that Papists would heare and lay to heart that they are pitifully seduced by the chiefe seducer under Satan which is a plaine signe of perdition for among whom doth Antichrist raigne but onely them that perish Rev. 14. 6 How can they expect to raign in the heavenly Jerusalem with Christ who stick in mysticall Babylon unto Antichrist how shall hee triumph in heaven with Christ that fights on earth for Antichrist But well may we with a sea of teares take knowledge of the generall sinne of our land in the hatred and abuse of the light and bringers of it for which the Lord may justly deliver us up to delusion and efficacy of errour and if we goe on resolved to give no better entertainment to the light the Papists themselves are not more effectually deluded in maine points than it may please God many among us may bee Finally marvell not that so many great wise and learned men in the world oppose resist the truth plot cōtrive against Gods Ordinances servants for how can earth but stand in opposition to heaven they are but pieces of earth and of the world delivered up to Satan to deceive earthly affections lusts motions desires carry them away earthly policie dignity favour ease wealth is all they aime at their way and their end earth is their portion and they the dragons for the dragon seduceth all the earth and only that Doth any resist and oppose heavenly doctrine he is earthly-minded he savours the earth some base lust or sinne is the dragons chaine to hold him under delusion to destruction Thirdly wee learne hereby to beware of seduction and carefully prevent it Quest. What meanes may we use thereunto Answ 1. Get out of the estate of nature into the estate of grace become a beleever by faith get into the hand of Christ and none shall pluck thee thence Iohn 10. Give all diligence to make thine election sure by adding grace to grace and bringing forth fruits of faith the dragons delusions are onely effectuall in them that perish 2. Get out of the world answer the voyce of Christ calling thee out of the world for what is the whole earth but a company of seduced and deluded people If thou art still in the world hee that seduceth all the world cannot but carry thee away from God Demas embraced the present world and forsooke the truth The young man went heavily from Christ for hee had great possessions nay they had him rather The dragon thought to have seduced Christ himselfe by the profer of the world All this will I give thee Oh therefore get thee with all speed out of the world in affection in conversation love it not live not after it 3. Avoid persons and places of seduction Persons are 1. False teachers and false Prophets that come in sheepes clothing but inwardly are ravening wolves Mat. 7. 15. not Priests and Jesuites onely who study the art of deceiving but sweet-tōgued Prophets who by libertine doctrine or loosenesse of life leade the way to wickednesse They are accursed in the Law who make the blinde goe out of the way and all the people must say Amen Deut. 27. 18. 2. Perswaders to Popery and false worship whereof there are not a few at this day and such as perswade to any schisme or separation from the truth Let servants be choice what Masters they serve and bee sure their Masters serve the same Master in heaven with them but above all beware of a Snake in the bosome our weaknesse needeth a faithful Counsellor so neare us For places 1. Beware of ignoran tand rude places which are destitute of instruction and able instructers where the eye is blinde that man is misled any whither and such a people are led away as a prey to the dragon a wicked Ministery makes a naked people Where doe the Frogs and Locusts Priests and Jesuites sculke and croake bin ignorant and untaught places where men are taught no difference betweene the mists of Popery and the shining light of the Gospell where the watchmen are blinde the embassadours dumbe and teachers untaught need teachers themselves in the principles of Religion 2. Avoid infected places where abominations are set up and maintained no poyson kils more certainly or speedily Whether they be Popish Countries to which the Spirit of God would have us bid farewell Revel 18. 4. Goe out of her my people lest yee partake of her sinnes and plagues Or Popish houses where deceivers are harboured idols and lies set up and worshipped a little Breaden god adored true religion reviled and the mysterie of iniquity embraced Avoid these This is the third meanes to avoid seduction 4. Sticke close to the word of God which onely can hold us upright Mat. 22. 29 Ye erre no knowing the Scriptures Here in cleaving to the word First indeavour to grow up in sound judgement for the discerning af doctrines and signes which carry great pretenses of truth and by which the dragon usually seduceth many 1 Iohn 4. 1. Beleeve not every spirit but trie the spirits whether they bee of God for many false spirits are gone out into the world Alas how doe the body of our people lye open to seduction and are ready to entertaine any doctrine any religion for want of this abilitie They embrace a religion because it is established by authority commauded by the law professed by the Prince embraced by the multitude freest fr ōtrouble But aske them a reason of their faith call them to account in Catechisme you would thinke them speechlesse you can force no answer savouring of judgement or reason is there then no need of this exhortation Secondly grow up in sound love to the Word for else thou canst not but bee given up to beleeve lyes 2 Thess. 2. 10. it is not learning knowledge wisedome that can arme or fence us from delusion but love of the truth as in the instances of Adam Iudas Hymeneus and Philetus c. but love of the truth will quench in us love of the world and selfe-love and
by maintaining whatsoever may enlarge the Dragons state and kingdome and resisting whatsoever might weaken or impaire it 1. This appeares in that every wicked man gives up himselfe willingly to Satans rule who raignes like a lyon in every unbeleeving heart there hee enacts lawes of evill there he raignes by sinne there is his seat his court his chaire of estate as for Jesus Christ hee casts off his rule his lawes hee breakes asunder his yokes and disclaimes his person and titles saying Wee will not have this man to rule over us 2. Hee rules not all by himselfe but by his confederates which he convocates at his pleasure and they readily obey the summons Hee can presently gather wicked Councels Synods Conclaves Convocations to act and decree whatsoever pleaseth him against the word of God and the truth of religion onely devising in them what may gall the truth and its professors and uphold superstition and corruption hee hath in store numbers of hereticks false teachers libertine doctors to spread and maintaine doctrines of devils And by these agents he hath in all ages especially upheld his state and power in blinding and seducing the world willing to bee blinded 3. Hee hath the secular arme and civill states of the world at an houres warning to set up and hold up his state in erecting idolatry and false worship in all corners of the world both Heathen Jewish and Popish and this is the ground of all the tumults in this part of the world the thrusting out of the truth and bringing in idolatry whereby the Dragon stands in greater state then in any other ordinary sinnes against the Gospell for first this sinne is most directly against the high Majesty of God secondly as the God of heaven is present and honoured when hee is purely worshipped so is the god of the world when hee is served and as Gods glory is set up in and by true worshippers so is the devils honour in and by idolaters who are therefore said to offer to devils and not unto God Thirdly as the throne of God is upheld by his subjects so is the devills throne by his chiefe subjects who are idolaters Revel 2. 13. The Angell of Pergamus is said to dwell where the devills throne was the reason is because that city was most idolatrous and fierce against Christ and his religion Satans throne was set up in Court in Country in Churches in Palaces he ruled all Now this is a rule of tryall of religion of persons of places 1. That religion in which Christ is not exalted in and by that the devill keepes his hold which is true not in the Heathenish onely which knowes not Christ or Jewish which acknowledgeth no Messias come in the flesh but in the naturall religion of Popery which thrusteth downe the Scriptures to set up traditions and setteth up many mediators for one Mediator and maketh every man a Saviour of himselfe by his merits besides their formall idolatry which is a worship of devills And shall wee looke backe to a religion where the devill rules where Christ is banished and Christianity under a pretext of Christ persecuted to death 2. For persons Naturall men are still in the power of the devill very slaves because Christ is not yet entred Sure wee are hee held up his power in us all once not one of our hearts but was his throne if hee be not cast out hee is still in his former state This is the forlorne estate of all of us by nature and if we be not converted and brought to Jesus Christ by faith and obedience to the Gospell the devill acteth mooveth and ruleth us at his pleasure This shewes the necessity of conversion unlesse wee would willingly harbour such a Dragon 3. See wee any place set open for drunkennesse whoredome cursing blaspheming scorning of goodnesse or of such hellish resort where sinne is maintained and upheld and Christ with the mention of godlinesse barred out Be sure Sathans throne is there his signe is on every such doore his armes on every post there is a house swept for the devill at least a suburbes of hell there is the devill present in prevailing manner with strength of temptation absolute command over his slaves whom hee drawes to the height of wickednesse As Salomon giveth counsell to goe by the house of the harlot and not to come neare the doore of her house Prov. 5. 8. So let all godly men avoid all such persons places and practises in which the devill sits in his chaire of estate Sundry places are permitted to Satan by God to possesse where hee domineireth and sheweth himselfe in strange noises frightfull apparitions is powerfull in such houses to hurt destroy he that knows the danger of such haūted places will not enter into them But in such places as wickednesse dwels although Sathan be not sensibly present yet he is more powerfull if not more dreadfull yet more dangerous no wise Christian that hath not a desire to be acquainted with hell beforehand would come into houses so haunted stuffed with yong Dragons and devills incarnate how miserable to live where Satan dwells how difficult to serve Christ where Satan raigneth This also teacheth us to examine our selves whether the dragon bee cast out or keepe his state and command in us where consider 1. The necessity of this tryall 2. The rules of tryall The former appeares 1. Because the greatest part of the world even in places where the Gospel is preached are not brought to Jesus Christ but are voluntary slaves to Satan renouncing obedience to God and professe obedience to the dragon what a severe but just judgment of God is it that they that will not be ruled nor submitted to Gods will should become slaves to the Devill that being delivered by Gods justice unto Satan their whole course should tend to uphold the state of the dragō with the final ruine of their own 2. As it is not the presence of the Gospell so neither the profession of the Gospell that puts Satan out of state What a great Professor was Ananias that seemed to give away all his lands to the use of the Church and yet Satan filled his heart Act. 5. who was a greater Professor than Iudas the steward of Christ yet the devil kept the hold of his heart there is much more then profession required to dispossesse him yea muchmore than preaching of Christ for Iudas did both 3. He is certainly concluded a wicked man under the power of the devill that is carelesse in this examination whether Christ bee in him 2 Corinth 13. 5. Prove your selves know yee not that Christ is in you unlesse yee be reprobates as also who by examination findes not the Spirit of God of Christ to dwell in him Rom. 8. 9. If any man have not the Spirit of Christ the same is none of his Now the rules of this triall are reduced to two heads The
is a Catholique heresie against the whole foundation 2. There is but one way to eternall life by Jesus Christ stray out of this way and you runne most assuredly to perdition 3. Esteeme the truth above wealth peace or life it selfe because God hath magnified it above all things 4. Consider the force of errour as the secret working of poison and who they be that are given up to Antichristian lies and delusions 2. Thess. 2. 10. 5. Considering the danger of the times and the businesse of the limbes and agents of Antichrist beware of three things 1. Of false prophets who come in sheepes cloathing and call themselves Catholique Doctors Know them by their fruits their seditions warres treasons massacres stabbing of Princes powder-plots arming of subjects against their undoubted Soveraignes c. They are locusts spoiling invading and eating up kingdomes 2. Beware of the leven of popery of their impudent and lying bookes which they spred boldly and busily of curious and alluring pictures and all false arts to deceive us 3. Beware of conversing with such too much out of desire to please some Touch no pitch In a word Remember what yee have beene taught concerning the whore of Babylon how you have beene called out of her what destructions they have provided for us and what plagues God hath provided for them This of the first point 2. Note this that wheresoever Jesus Christ the great Michael commeth there the Dragon is throwne to the ground and cast from his state and power This seed of the woman breakes the serpents head This lyon of the tribe of Judah conquers and casts downe the roaring lyon both in himselfe and his members This Michael is hee that sits on a white horse and hath a bow in his hand Revel 6. 2. that is the word of the Law and Gospell whence hee shoots deadly arrows to wound his enemies Psal. 45. 6. And to him is given a triumphant crowne beeing the King of glory and he goeth out conquering that hee may overcome The proofe hereof appeares by considering the two wayes of Michaels comming Hee comes 1. In person 2. In Spirit 1. Michael in the dayes of his flesh and infirmity in his owne person encountred all the devils hand to hand subdued all the devills he met withall and healed all that were oppressed with the devill Yea if there were a legion in one man hee made them come running and couching and begging forbearance Hee imposed them silence by a word and by the same cast them out of their hold 2. Hee comes in spirit by the powerfull preaching of the Gospell by which Sathan was so bound up and cast out of his rule that the exorcists could no longer practise their devillish arts Act. 8. 8. when the Gospell was preached in Samaria the great power of Simon Magus which had madded the people vanished and came to nothing Act. 16. 16. The spirit of the Pythonisse was driven away at Philippi by the Gospell preached by Paul Act. 19. 18. After the Ephesians had received the Gospell they burnt their magicall bookes and had no more to do with those devillish arts That is famous which Suidas reporteth of the oracle of Apollo when Augustus Cesar under whom Christ was borne asked who should rule after him no answer was given but this The Hebrew child who is King over the gods commands mee to leave this Temple and get mee to hell now therefore go quietly from these our altars To which wee will adde that of Porphyrie a deadly enemy of Christ and a scoffer of Christian religion who as Eusebius cites him hath these words Nowadaies men marvell that our city is so many yeares together annoyed with the pestilence whereas Esculapius and the other gods are farre gone away from it For since this Iesus is worshipped we can get no benefit by the gods One reason of the point is taken from the end of Christs comming which was to dissolve the works of the devill 1. Ioh. 3. 8. to shake downe his kingdome and destroy his power All the worke and office of Christ is but to cast out the Dragon The strong man had bound all mankinde hand and foot 1. From doing good 2. Unto punishment for doing evill 3. From helping our selves Now a stronger then hee commeth and looseth the prisoners that were bound his office being partly to preach liberty to the captives by his doctrine and partly to open the prison doores by his merit and obedience Another reason is taken from the power of his person who is God and man as God he hath absolute power and soveraigne command over all creatures even the same joint power with the Father and the Holy Ghost infinite uncreated omnipotent As mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man hee is by his office exalted at the right hand of God above all names and principalities to whom the Father hath committed and by whom hee executeth all power in heaven and earth for the Father ruleth all by the Sonne Hence is his title Lord of Lords and King of Kings Revel 17. 14. The Angell said Hee shall be great Luke 1. 32. And so hee was for hee is the greatest in respect 1. Of his person 2. Of his office 3. Of his kingdome and command over all Hence must it follow that the power armory and skill of the dragon is but impotency folly and weaknesse compared to Michael and must be hopelesse to prevaile unlesse hee could bring also into the field divine power and eternall majesty The third reason is taken from the powerfull meanes with which Christ commeth armed and furnished against the Dragon and these are five 1. A powerfull death which is of more strength than the lives of all men and Angels Hebr. 2. 14. By death he destroyed him that had the power of death that is the Devill Iohn 12. 31. Now is the Prince of the world cast out But how by Christs lifting up upon the Crosse for he saith If I be lifted up This Michael hath spoyled principalities and powers upon his Crosse That is the Charriot of triumph there hee tormented the devils while they tormented him there they crucified themselves more than him and as Haman there they reared a Gibbet for their owne execution 2. A powerfull resurrection wherein he mightily declared himselfe the Sonne of God Rom. 1. 4. a worke passing all created power either to doe or hinder from being done for whereas his powerfull death was properly the death of sinne wherein the dragon ruled so his powerfull resurrection overcomes the world hell the grave in all which the dragon before tyrannized for hereby hee applyeth that salvation which by his death he merited hee maintaineth that salvation which he had formerly procured and hereby raiseth up all his members to eternall life at the last and great day of his appearing 3. A powerfull Ministery for the conversion of persons and nations and casting the dragon out of
follow both for the respiration of the Church and the overthrow of the tyranny of Antichrist Lastly the mysterie of God shall bee finished namely in the seventh Trumpet an end shall bee of the tyranny of Antichrist and the Church shall obtaine happy dayes Our Papists thinke not of this Time Viall or Prophesie let us rejoyce in the neare approach of it which shall take them as Birds in a Nett in the evill day 3. Note the unspeakable happinesse and comfort of the Saints who are free from all the hurt of all the angels of the dragon so as neither things present nor things to come can shake them from their happie estate for thus doth the Apostle Rom. 8. 38. boldly both glory and conclude from this perfect victory of Michael over all the angels of the dragon 1. For things present they are either within us or without us Within us is a remainder of the power of the dragon a bosome enemy as Dalilah ever ready to betray us our owne flesh and the dragon often ploughes with our owne heifer But as neare and wily as it is Michael hath cast it out among the dragons angels not that it be not but that it raigne not in us Our Michael hath destroyed the body of sinne in us and now though there bee many damnable sinnes in us yet there is no condemnation to Beleevers sinne may cast us down but cannot cast us off so long as Michael puts under his hand The blood of Michael cleanseth from all sinne and is never drie Without us is a remainder of the dragons power partly in evill spirits partly in evill men both of them cast out by Michael Evill angels will ever bee molesting the godly because they weaken the dragons Kingdome but to little purpose they may plucke at us but cannot plucke us away they may reach at us by temptation but Michael that saves us not alwayes from their tempting saves us ever from their tyranny and dominion Wee are not free from tryall by them but from the efficacie of errour we are free they may reach at us by accusation by collusion by delusion they will be filching the Word from us and sowing tares and errours among us but by no meanes can hinder the salvation of the Elect nay they cannot but further it for the case is not now with us as it was in the first Adam from which height one apostate angell could cast us downe for that happinesse was in our owne hand and keeping without a Mediatour but this in the hand and keeping of a Mediatour and therefore all of them cannot cast us downe from it the gates of Hell cannot prevaile They perhaps may because they cannot hinder us in the end molest and vexe us in the way by witchcraft by possession or the like as Paul was buffeted by a messenger of Satan and a daughter of Abraham was vexed eighteene years and Christs blessed body was afflicted and transported by the devill from place to place but Michael hath foyled all of them and made this 1. Onely a bodily and externall annoyance by which hee hath leave to winne the wall without not the castle of our hearts within not the wealth of grace not the center of good conscience 2. A temporary chastisement to the Beleever which shall determine in death at farthest but in wicked men it is taking of eternall possession 3. Michael hath left a strong remedie of fasting and prayer and covered us with the armour of God that we may be more than Conquerors even of this molestation Evill men are malignant against the Church and raise up many a storme and tedious persecution but all these angels of the dragon cannot hurt or prejudice their salvation nay as Iosephs brethren while they intend evill God will turne it to good for while they would chase them out of the earth they chase them to heaven as the Aegyptians did Israel to Canaan for First our Michael hath made persecution a fire burning the Bush but not consuming it or as a stout Generall besieging the City of God but not taking it Secondly hee hath made the Church persecuted as a bush of sweet wood the more scorched the more fragrant and sweet-sented Thirdly hee hath made the persecutors his scullions to make bright his Vessels his Fullers to whiten his children his Goldsmiths to melt his gold and purifie it not to consume it his Threshers onely with this flayle to beate out his Wheate from the Chaffe Fourthly he makes the persecuted as his Worthies and Champions placed on the Theater of the world in whom hee puts forth his owne power and makes them more than Conquerours Fiftly hee sets himselfe a companion in suffering and they beare but the markes of Christ are set in the right way in which Michael himselfe went to the Crowne Now because the sword cannot cut asunder the union betweene Christ the Head and his members nor the world the dragons sworne armour-bearer can foyle their faith and graces but as Saul and his armour-bearer who fell together therfore are they also truely said to be cast out with their Prince and Captaine 2. The things to come are those quatuor novissima death the grave hell and judgement but all these are cast out likewise 1. Death in his nature is the devils weapon to murder all mankinde but Michael hath made him of an enemy a friend of a gate to hell a Gate to heaven to Beleevers Death is as a Drone who hath lost his sting and as a fiery serpent seemes to sting deadly but one looke to the Brazen Serpent is a ready cure This sonne of David drawes out this Goliahs sword to cut off his owne head yea out of the eater this Sampson draws meat he makes death determine all the battels betweene the spirit and the flesh and to conjoyne us nearer unto himselfe so as in the dolours of death the Saints who onely taste of death rejoyce and triumph as Moses on his Pisgah when he got the first sight of Canaan 2. The grave which is a Cave of death and a dreadfull dungeon of rottennesse and a darke vault of oblivion is by Michael changed into a sweet bed of rest and the darknesse makes it but fitter to sleepe in in which the body lyeth without sinne or sense of paine a member of Christ retaining for ever an happy union with Christ as well as the soule of whom the whole beleever being a member the grave can no more hold him under for ever then it did the head himselfe who having gloriously risen againe by the same power will raise the members which raised himselfe the glorious head 3. Hell in it owne nature is the appointed prison of the soule separated from God But Michael hath shut up the mouth of it and suffered the sorrows of it for all beleevers and now it is onely prepared for the dragon and his angels 4. The last judgement is as the day in which Pharaohs baker
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
wicked enemies of it For 1. By these overthrows the most desperate enemies are daunted for a time and by the terrour of judgements discouraged from their mischievous enterprises against the Church Did not Gods plagues on the Egyptians stop their unreasonable violence against Israel yea however the kings heart was hardened to destruction yet the people were overcome so as to do them all the good they could leaving themselves bare and naked to adorne and enrich them with their Jewels And how hath the heavy hand of God felt by our enemies made them lesse bold to attempt the like mischiefes yea rather inclined them to be at a kinde of peace with us 2. By the dreadfull overthrows of wicked men the Lord sets up his Church and makes even the enemies themselves submit and stoop to her Psalm 18. 44. When Davids sword prevailes in the Lords battels strangers shall bee in subjection though dissemblingly The proud Aramites were forced to submit themselves wiih halters about their necks to the King of Israell 1. King 20. 31. 2. Chron. 32. 22. When that memorable judgement was executed against the King of Assur and his proud army many are said to bring offerings to Jerusalem and presents to Hezekiah who was magnified thenceforth of all nations So by the fearfull hand of God against proud Herod the Lord made his word to prosper and beleevers to multiply Act. 12 23. 24. 3. By the judgements of God powred out upon wicked men they themselves are convinced in their consciences and forced to acknowledge themselves in a wrong course and that the state of the godly whom they persecute is farre more happy then their owne If Balaam in his prosperity wished himselfe in the number of Gods people what did hee when the sword came against him in the slaughter of the Midianites Numb 31. 8. And when the Egyptians were hurled among the waves did they not wish themselves in the state of the meanest Israelites And shall not all wicked enemies who now brave it out against the Saints do so also when the waters of Gods wrath arise and beginne to returne forcibly upon them III Motives to this duty are these 1. The end proposed by the Lord of all his actions is the setting up of his glory but especially when in overthrowing the dragon hee sheweth forth all his glorious attributes of power justice hatred of sinne revenge of sinne as also of mercy care and love of his Church the over-mastering of her enemies for the terrour of all proud adversaries and the encouraging and confirming the faith of the Saints 2. As this is the Lords end so wee cannot disappoint him of this end without our own great prejudice For as thankfull praises for old mercies invite new so ingratitude being a bundle of many sins hinders the course and current of Gods blessings unto us If we would continue perpetuate mercies to ourselvs we must not deprive the Lord of his due praises 3. The Lord hath manifested his pleasure and that hée is well pleased to have the mindefulnesse of his mercies towards his people to dwell with his Church to beget in them more love of himselfe and a greater desire of promoting his kingdome Hence himselfe pleased to be the institutor of feasts speciall services for perpetuall memory of mercies deliverāces as the Paslover to perpetuate the memory of the Angels passing over the Israelites houses in slaying the first born of Egypt saving thē frō the revenging Angell And in their entring into the land of Canaan hee appointed the feast of Tabernacles in remembrance of all that providence and preservation of them and theirs from all enemies while they dwelt not in walled townes but in Tabernacles forty yeares in the wildernesse 4. The very Heathens themselves after their victories would institute publique solemnities to their gods in way of thankfulnesse and dedicate dayes and temples to them for remembrance and shall Christians come behinde them and as the manner is after victories eate and drinke and bragge and sweare in the meane time forget their songs to the Lord 5. We cannot better or liker to our life of heaven exercise our selves on earth when all the Saints shall solemnly and tryumphantly sing and sound out the glory of God for their finall deliverance from the Dragon and all his Angels by Jesus Christ when the Angels Saints Patriarchs Prophets Apostles Martyrs and all the blessed company of heaven shall joyne in the song of Moses and the Lambe Now the Saints on earth must resemble and begin this life of heaven and seeing all other services and spirituall duties shall cease and onely this shall remaine in heaven our care must bee that it cease not upon earth This doctrine casts out of the society of the Church such as grieve and repine at her prosperity and happy victories for he cannot be a member of the Church who rejoyceth not in her joy nor a sonne of this mother who is not glad in her prosperity Is it a note of a righteous man to rejoyce when hee seeth the vengeance Psalm 58. 10. what is hee then that pineth when hee seeth Gods revenge powred on the heads of his adversaries 1. Such as grieve when Antichrists kingdome is shaken when they heare any newes of defeating his forces and cannot containe or conceale themselves but by magnifying the Catholike Captaines and contemptuous discourses against the Protestants forces bewray what they are and on what part they stand good subjects must they needs bee while they bewray such sure affections to the enemies of GOD our religion our Countrey our King and our Kings Children and good souldiers to Christ and trusty who are sorry when their Generall gets a victory I cannot tell whether to impute their boldnesse more to want of grace in disclaiming the truth or want of wit in such discovery of themselves 2. Such as rage and storme against the power of the Word which discovers the nakednesse of Popery So shamelesse and foolish are some ignorant sots and so earnestly set for their Popish Dagon that if they heare any thing against the doating doctrines of Popery they are ready to tumult as the Ephesians for their Diana It is nothing with them to revile the Ministers and give them all the lie and charge them with ignorance or falsification But what need clearer evidence to cast them for treachery against Christ his truth and holy religion established by the lawes in regard of which if folly it selfe did not leade them they would forbeare 3. Such as cannor endure our solemnities and daies of publike joy for our deliverances against the bloody Papists but as Vipers swell with poyson and griefe that their mother hath any cause of joy and that the Church and Kingdome was lifted up by God from such destruction as never came into the heads of any wretches but Papists or devils The barbarous heathens could not expresse their joy sufficiently in their triumphs gratulatory rites
in foure things 1. One of them is essentiall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the same essentiall Omnipotence with his Father and the Holy Ghost as God The other is officiall the power not of Essence but of Office as Christ. 2. The former was before all time this given him in time 3. The former incommunicable to any creature for finite is not capable of infinite the latter communicable to Christ himselfe 4. The former is unchangeable and everlasting but the latter given up againe to his Father of whom hee received it 1 Cor. 15. Quest Now which of these is here meant Ans. The latter which is the regall power of Christ the Mediatour which putteth forth it selfe two wayes 1. In preserving and defending his Church against all enemies spirituall and temporall whether wicked spirits or wicked men tyrants and persecutors 2. In the conversion or eversion of his enemies breaking to pieces such Princes as will not bend be bowed and dashing to pieces like a Potters vessell so many as will not kisse the Sonne of God to testifie thereby their amity and subjection And now singeth the Church Here is this power of Christ the King of his Church manifest the dragon was potent but Michael is Omnipotent the dragon was powerfull in earth against the Church but Jesus Christ hath all power in heaven and earth whereby he hath gloriously overthrowne him The power of Christ as Mediatour is superiour to all other created power Not his essentiall power onely as the Sonne of God but even the power of his Office as the Lords Christ and as the royall King of his Church is superiour to all created power besides Phil. 3. 21. According to the working whereby hee is able even to subdue all things unto himselfe Heb. 2. 8. Thou hast put all things in subjection under his feet In that he put all in subjection under him hee left nothing that is not put under him 1. His is a full power a plenitude of power Mat. 28. 18. All power is given to mee in heaven and earth Other creatures have much power given them but he hath all power power in heaven to pacifie his Fathers wrath to open heavē which was shut by sinne and to crowne the Saints his members with heavenly glory He hath also all power in earth to chuse out of the world a people where hee will to gather and call by his voyce those whom hee hath chosen to perfect and keepe in his name those whom hee hath gathered to represse tame and overcome all their enemies In all which is a plenitude or fulnesse of power not agreeable to any creature 2. No other creature hath either right or capablenesse of this power The first-borne only had a right and power over all the rest of the brethren none of them over him so hath Christ as Mediatour the first-borne of many brethren Againe other creatures may have great power some by usurpation as Satan the god of the world some by commission and permission as lawfull Princes and Magistrates but Christ by right of inheritance hath all power and this grounded in the love of the Father Iohn 3. 35. The Father loveth the Sonne and hath given all power and all things into his hand No creature can have all things in his hand Here is a just right and undoubted title Againe as the Father only can give it so the Sonne onely can receive it because it is a power attending the hypostaticall union of the two natures and therefore proper to Jesus Christ. Finally not any one member nor all put together are capable of the gifts of the Head but the Father hath appointed him head of all things 3. By Induction we shall see this power of Christ above the power of all creatures and how can it bee other seeing he that sustaineth all things by his mighty Word must bee more powerfull than they all Hebr. 1. First his power is above all created power in heaven For hee is the Lord of the holy Angels and even these glorious creatures that excell in power attend and worship him comming into the world to save the world Heb. 1. 6. and also comming againe to judge the world is attended with all the holy Angels who are therefore called his Angels because to him as their Lord the Angels and powers are subject 1 Pet. 3 ult Secondly his power is above all humane power for his is absolute mens power limited All humane powers are held of him by him and for him Kings raigne he holds off none but hath a soveraignty in his owne right All their power concerneth things on earth and can goe no farther but to binde the outward man but his chiefe power is spirituall in things heavenly ruling in the hearts and consciences of men of which the tribunals of men can take no notice Thirdly his power is above all the power of wicked creatures be they neverso desperately contrary The Devils and wicked spirits obey him and cannot resist his Word as we see every where in the Gospel And wicked men shall one day confesse with Iulian Vicisti Galilaee Jesus of Galilec hath overcome us Fourthly his power is above all the power of unreasonable and senselesse creatures bee they never so fierce and raging Mat. 8. 27. Who is this whom the windes and seas obey Also fire and water as in the Furnace a fourth was seene like the Sonne of God restraining the flames who afterward walked on the waters Also diseases obey him hee saith to the Leper Be cleane and he is so to the lame man Take up thy bed and walke and hee doth so to the blinde Wash and see and so it is And what marvell seeing death it selfe obeyes and delivers his prey at his word Iohn 11. 44. at that Word Lazarus came forth bound hand and foot This concernes the enemies of Christ and of his Kingdome to terrifie them seeing such is the power of Christ as will make them all his footstoole and though they carry matters with strong hand against him they shall not doe so alwayes for 1. This power will reach them and they shall feele it one day 2. It will bridle them and they shall not resist it as now they doe 3 It will prevaile against them to bend or break to save or condemne them 4. The greater they be it will get it selfe more honour upon them as Pharaoh and they shall see and say it is hard to kicke against the pricks More specially 1. Every naturall man is an enemy of Christ every one till hee bee regenerate and reconciled every sinner going on in his sinne Let this power of Jesus Christ shake thee out of thy sinnes for was it such in his low and base estate as all the devils in hel could not resist but with one word were quelled and doe we dare to provoke him now in glory are we stronger than hee 1 Cor. 10. 21. How desperately doe
but in temporall is the Priest to be governed by his Ecclesiasticall Superiour and it cannot be that in temporall things he should acknowledge the secular Prince because no man can serve two Masters And saith Suarez It is a generall rule that Ecclesiasticall persons are exempted from secular jurisdiction not onely in Ecclesiasticall crimes but also in civill which cannot be denyed without denying a principle of faith And another The rebellion of a Clerke against his Prince is not treason because hee is not his subject 6. They must hold no great difference whether they kil their Prince with poysō or steel for there be many examples saith Mariana both ancient moderne of enemies killed this way but hee denies that hee may be justly poysoned who may otherwise be killed by fraud for it seemes inhumane to present him with poyson in his meate or drinke because it makes him an instrument of his owne death but yet a remedy hereof is to apply it outwardly by poysoning the robe or seate c. as hath beene used by the Moores to some Princes Thus conscionably hath the great and conscionable Jesuite Mariana resolved this great case of conscience l. 1. c. 7. per totum Now tell mee whether these be not sound traitrous doctrines and if any higher treason can be higher then the lowest of them Whether these bee not fit jewels to admit into a kingdom Whether these men are to be magnified in our Pulpits above Calvin Beza Luther Bucer c. Whether their bookes are so fit to bee studied being shops of rebellion by novices or others or to bee turned to ashes in some happy Bonfire that the memories of such fire-brands as their Authors might perish from off the earth Whether a Jesuited Papist bee any other than a rebel in an high degree only quiet till he have oportunity and till hee can conquer his Master according to their doctrine All which I propound to exhort all that would not be poysoned and diverted from their allegiance to Christ and our Christian King to beware of Popish doctrine above al of Jesuitical principles which are the Catechismes of high Treason and to exhort all Christians to submit to the power of Christ put by him into the hand of his Anoynted in all lawfull and indifferent things and to stand farre off from the Tents of these Corahs and to stand farre off from the Tents of these Corahs and Conspirators remembring that of Salomon Feare the Lord and the King and medle not with the seditious 2. This pertaines to the members of the Church for consolation instruction and examination 1. It comforts the poore Church beset with mighty enemies within and without and on every side and being in it selfe as a silly woman or worme weake and destitute of all helpe and meanes may say as Iehosaphat 2 Chron. 20. 12. There is no strength in us in respect of this great multitude But here is comfort the name of our Head is Vcall Pro. 30. 1. of a verbe that signifieth power Object What is it to us that Christ hath power Ans. Yes because hee hath it not for himselfe but for us The power of a Prince is for his subjects and the power of the head is the strength of the members Ob. But if he have such power for us why doth he leave us in such weaknesse and as sheepe ready for the slaughter Ans. It is not because hee hath not such power as might make us stronger than all adversary power even in outward meanes but therefore hee leads us through weaknesse that himselfe may be glorious in being seene our strength for he useth to perfect his power in our weaknesse Ob. But if Christ had such power why gave hee way to his enemies not onely bodily to apprehend and crucifie him but spirituall death the grave sinne and Satan to seise upon him as an ordinary and impotent man Answ. Not because hee then wanted power but First by his Fathers dispensation for the time of his abasement which was not the time of manifesting his power But even then he told Pilate hee had had no power over him but by his Fathers permission Iohn 19. 11. and hee could have commanded more than twelve Legions of Angels Secondly by voluntary resignation as hee said I have power to lay downe my life and I give my life for the world which made his death not impotent as other mens but a powerfull death Thirdly in respect of necessary satisfaction having undertaken our cause and condition wee were fallen into the power of sinne death hell the grave and all miseries this very condition must he undertake and beare away for us that which wee should have lyen under for ever For as a man cannot carry away a burden which hee takes not up so could not Christ have removed our burden if hee had not undertaken it Hee could not overcome death but by dying nor the grave but by entring into it nor heale us but by his owne stripes nor inrich us but by his poverty Fourthly in respect of commiseration and compassion He was touched with infirmity that he might bee a mercifull high Priest Hebr. 4. 15. Hee would know our miseries by his owne sense that he might affect them and be pittifull unto us Fiftly for his owne greater glory and exaltation that both in respect of his person and of his work The power of his person shines brighter than the Sunne breaking out of a Cloud in that hee enters the lists with these enemies within their own precincts and there gives them the overthrow conquers Satan in the wildernesse Death in his owne denne principalities and powers not in heaven but on the Crosse. The power of his worke shineth in that hee worketh the greatest work that ever was by contraries To bring life out of death and to save the world frō death by death is no lesse power then that which made all things of nothing and brought light out of darknesse To bring us to heaven by his descending into hell and heale us by his stripes this is a powerfull worke indeed Now this ground being laid that Christ never wanted fulnesse of power when hee was weakest lowest and much lesse now in his glory exaltatiō we may build assured comfort on his foundation I. We shall not faile of needfull supplies of all things pertaining to life and godlinesse 2 Pet. 1. 3. His divine power affords all needfull things for life He can prepare a table for us in the wildernesse Psal. 78. 19. No Father is so able to provide for his children as he is for his in whose hands are all the corners of the earth Hee is of power to supply us with all good meanes for his service Hee is able to give wisedome and the Spirit to them that aske him He is able to feed and cloath us and to fill up our Gomer and inable us to all liberality If our beginnings bee small or
things nor every great It is for an enemy not a brother to be unnaturall to reteine stomacke to grudge envy revenge c. Object 3. Oh but I have often forborne and forgiven Answ. How often hast thou forgiven seventie times seven times so is the commaundement and he is still thy brother Object 4. But in this case I cannot beare him the wrong is so great Answ. Intwo cases a man may and must be more strict even with his brother 1 In reteining his owne innocency 2 If his brother will not see and confesse his offence But if thy brother come and say I pray thee forgive me then though the wrong be as great as that of Iosephs brethren against him as he was readier to offer pardon then they to aske so must thou Mat. 18. 33. Shouldest not thou have had compassion on thy fellow servant much more on thy brother Quest. What are the conditions of this brotherly love Ans. 1. It is universall to all Saints 2. Sincere not in tongue but in truth 3. Fruitfull in effest as in affection 4. Constant. 2 It reprooves such as scorne this title and thinke it an high reproach to be of the holy brotherhood First these persons disclayme all kindred with Christ they are of another house and blood their speech bewrayes them Secondly they scoffe at Christ himselfe who was the chiefe of this brother-hood our elder brother and was not ashamed to call us brethren it was no reproach then Thirdly They set the Holy Ghost to schoole as not knowing how to speake in the Scripture who every where cals the Saints brethren and holy brethren Heb. 2. 1. Let him that dares despight the Spirit and scorne his language know he shal be shuffled out of this society and pronounced a brother of the divell and damned ones It also reprooves such as wrong the brethren of Christ like the brethren of Ioseph seeke to cast them into pits and prisons buy and sell them in their good names and intend evill against them while they are yet a farre off Let them consider that in Mat 25 40. In as much as yee did it unto one of these my brethren yee did it unto me Go ye cursed And marke Christ disdaines not after his resurrection to call us brethren Mat. 28. 20. and darest thou wrong them whom he so honoureth 3 Here is a ground of true and just dealing with all men Be not fraudulent deceitfull cunningly by lyes oathes false weights or measures to deceive thy brother Let no man defraud his brother by any meanes the Lord is the avenger of such namely in speciall manner What wilt thou deceive thy brother be unmercifull to thy brother hide thine eyes from thy brother fall frō thy brother in his distresse was not a brother made for adversity and dost thou adde to it 4 Superiours learne moderation humility and mercy It is a good meditation every way to looke at the case of an inferiour as the case of a brother First To worke humility Deut. 17. 20. The King must not puffe up himselfe above his brethren Great schollers must not puffe up themselves above them of meaner gifts for one is your Doctor and yee are all brethren Mat 23. 9. Secondly To worke moderation the husband must moderate his authority because though he be superiour yet the wife is joynt heyre of life 1 Pet. 3. Masters must moderate themselves toward their servants because they have the same Master in heaven to whom they are with their servants fellow-servants Iob contended not with his maid because he that made one made both c. 31. 13. Onesimus a converted servant must be received as a brother Thirdly To worke mercy to the poore this poore man is not a beast but a brother not as a dog ranging for hunger but a poore Christian a poore brother and I must not turne my eyes from my poore brother mine owne flesh This sicke man is not a sheepe sicke of the rot but one of Christs field this poore servant is not my horse or Oxe whom I feed and tend and if they be sicke I aske counsell and drench them but my brother made in Gods image as I am a member of Christ as I am whom I must tender in sicknesse and health and shew my selfe a brother made for adversity 5. This may comfort poore Christians A brother is a name of equality The poorest Christian hath the same Father Mother alike pretious faith and the same common salvation with the richest Christs Kingdome is not politicall which stands of superiours and inferiours but in Christ all are one Thou poore man effectually called hast not such favour of great men but hast as great share in Gods favour and in the death of Christ as the richest Thou wantest gold and silver but that did not purchase life but Christs precious blood and that thou enjoyest at full Great men have privy stayres in their palaces but thou goest up the same stayres to heaven by the same Word Sacraments Faith Prayer of faith c. a rich mans prayer is no beter then a poore mans Thou canst not faire so daintily nor cloath thy selfe so costly in purple and silke as the rich but God at his table feasteth thee as plentifully and arayeth thee with as costly a robe of Christs righteousnesse as the highest Potentate 2 Those that are in spirituall fraternity with Christ and one with another lye open to all manner of wicked accusation Who was ever a more faithfull and trustie servant then Ioseph yet was not he accused of incontinency and for that cast into prison a long time and could never come to due triall Gen. 39. 9. Iob by the Lords owne testimony a peerelesse man and most upright before God and man yet was not he accused before our God of hypocrisie not only by the great Accuser but by his friends David whose conscience smote him for cutting the lap of Sauls garment was still accused by the Courtiers of high treason against him and one that sought his life crowne and Kingdome The Prophets who were holy men of God and mirrors of piety and grace were all accused of most haynous things Daniel of disobedience Elias of troubling all Israel Amos of conspiracy Ieremie of revolting c. The Apostles who shined in holinesse and innocency as starres of the first magnitude were accused to be authors of sedition troublers of Cities raisers of tumults contemners of lawes trumpets of rebellion preachers of ordināces not lawful to receive Act. 16. 19. Was not Paul accused by Tertullus Act. 24. 5 to be a pestilent fellow a moover of sedition among the Jewes through the world and one that taught every where against the law of Moses And whence were those rackings and mockings and scourgings and stonings and slaughters and torments of those whom the world was not worthy of Heb. 11. 36. but from the same originall of wicked slaunders and keenest darts of false accusation Quest. Why
of nature in delivering them up to vile affections and unnaturall sinnes to receive such recompence of their errour as was meet Rom. 1. 24. 27. how much more must hee thinke it a meet recompence of such a sinne against the light of grace to give them up t◠effectuall delusion to be carryed by Satan hoodwinkt and headlong unto destruction But let us see some instances 1. How he spared not his owne people the Jews his owne first borne among whom when the Sonne of God came as to his owne they received him not when false Prophets and false Christs rose up among them those they followed both before his comming and after as both divine and humane stories make mention Iohn 10. 8. All that came before me were theeves and robbers Acts 5. 36 37. Iudas and Theudas drew away many to destruction And after false Christs and Prophets were to rise with such efficacy of delusion as to deceive if it were possible the very Elect Matth. 24. Iosephus speakes of sundry especially one Aegyptian which carryed away thirty thousand Jewes by one vaine delusion to destruction And not long after this same sinne made their nation spew them out that they are now an hissing an execration to all the nations of the earth They renounced Christ to rule over them and ever since the dragon hath had them in possession 2. Consider how the wrath of God came upon the former ages of the world according to the warning of the Gospell and how the earth and sea who would not receive Christ received Antichrist in his roome and the inhabitants of them not loving the truth were therefore led away with horrible lies See Gods retaliation First God sent them Apostles Euangelists and true Pastors who sought only the glory of God and the salvation of men but they despised and distasted them But how did the Lord plague the earth in the same kinde giving up the inhabitants to receive hypocrites Impostors Fryers and fat Monkes who onely sought themselves and to make a spoile of men eating up their estates as Locusts for number and unprofitablenesse these were willingly borne as the Church of Corinth despising the Apostle Paul gave eare to false Apostles who robbed and spoyled them Secondly Christ the Lord came with an easie and sweete yoake his doctrine and his Apostles was a freedome from the bondage and burden of Ceremonies and traditions of the Fathers 1 Pet 1. 18. and the new commandement was only to beleeve in the Sonne of God and love one another This sweet yoake was cast off but with what an exchange now the devill yoakes them with traditions superstitious ceremonies and plagues the earth with tyrannicall and Antichristian Lawes Canons Decretals devised by men his little finger is heavier then Christs loynes yet Popish Countries receive them and like them well Thirdly Christ instituted and ordained a most holy Sacrament the Communion of his blessed body and blood but the inhabitants of the earth and sea despised that simple and most chaste and Primitive institution But was not the world ever since justly plagued with that gawdy and impudent harlot of the Popish Masse the very spirit and quintessence of Antichrist Fourthly how could the world bee more severely plagued then by receiving that greasie Priesthood that hatefull sacrifice of Antichrist but could it be plagued more iustly for abolishing the Priesthood and sacrifice of Christ Fiftly Christ in the Gospell calleth men to the participation of grace life pardon heaven and salvation freely offered in the Gospel men would not heare this voyce How iustly therefore hath the world bin blinded and gulled these many hundred yeares in buying at great rates lies sleights impostures iuglings meere tricks of wit and cunning pardons dispensations merits masses and heaven it selfe Sixtly Christ ordeined in his Church holy Pastors giving them liberty to live in holy wedlocke according to Gods Ordinance This order of Christ pleased not the earth and sea but how sensibly revenged for no sooner did they refuse and reject holy Pastors but they admitted most filthy bawds and unchaste Pope-holy Priests and Nunnes into Ecclesiasticall Orders I might say into the Popes chaire A man had need of a vizard to speake of their holinesse and stop all his senses to heare it Seventhly when the world scorned and persecuted the Saints living how did the Lord give them up to worship and invocate in most idolatrous manner the Saints dead and departed And when they despised and trod under foot the living images of God the godly and holy Professors of Christ great was the Lords revenge in giving them up to worship dead images of wood stone metalls c. 3 God who is ever the same and like himselfe hath heretofore warned us in this land that we have not received Christ nor embraced his truth in that love and affection that became us 1 By the prevailing of Priests and Jesuites heretofore in the land who swarmed as the frogs of Aegypt and have seduced many thousands but never any that loved the truth 2 By the propensity and readinesse of many to receive any religion or doctrine according as the times should require And this hath ever beene the sinne of English people to swim with the streame of times And this print of Gods finger is at this day set upon many plainly convincing that they never received the truth in the love of it 3 By the generall fighting against the light and hatred of the very sent of sincerity in both preachers and people which the Apostle makes a sure note of perdition Phil. 1. 28. Let Iohn Baptist come he is excepted against and hath a divell Let Paul come too much learning hath made him mad Let Christ come he is a friend of Publicans a demoniacke c. But let Antichrist come Popery come a flatterer and deluder come the multitude applaud them receive them Delusion shal be effectual to the damnation of such as he must carrie into his owne perdition 4 The same arrowes of Gods wrath against this sinne are shot in amongst our selves many of whom plainly bewray their naturall hatred of the light and love of lies Let a man come in the name of Christ convince intreat perswade beseech men to be reconciled let him with the losse of his owne peace seeke theirs the more faithfully and sincerely he deales the more despightfully he is rejected the more paines and love such a man sheweth the lesse is he loved or recompensed by many presently they plot to sterve him out or if he stay he must live on aire or grasse for them Let a flatterer come in his owne name and call the churle liberall and sing an Omnia benè and for their owne applause profit or credit run along in all their courses no marvell if these men be put in their bosomes and how can it be but he that hates true dealing should love false Is this love of the light when God
in the promise which makes them sweeter then ordinary even the love-tokens of a father and not the wages of an hireling 3 This may assure the Church and members that in the hardest times of straightnesse and persecution they shal be spiritually fed which is here chiefly aymed at For all the adversary power of Antichrist or dragons cannot hinder God from providing and preserving to the Church faithfull Pastors secretly and conscionably to feed the woman in the wildernesse in season and out of season And as none can send Pastors but he so none can hinder the Pastors whom he sendeth to dispense his allowance whom he furnisheth raiseth and protecteth till his worke bee done and the Churches need supplyed The starres are in his hand who then can hinder them But if they could intercept his messengers they cannot hinder himselfe who can and will by himselfe feed the woman if all means else should faile as Eze. 34. 14. I will feed them my selfe And if himselfe feed not all Ministeriall labour is but lost Quest. How doth the Lord himselfe feed the Church Answ. 1. By the word of his grace He leadeth his sheepe into the greene pastures of his wholsome word By writing his word in their hearts and carrying his law into their secret parts He onely who hath his chaire in heaven can teach the heart And who can hinder his strong arme and mighty power or the might and power of his word which is omnipotent as himselfe or who can stand in his way to hinder his accesse into a beleeving soule 2 As he did with his ancient people so still he feeds the Church with bread from heaven by the gracious gift of his Sonne whose flesh is meat indeed and whose blood is drinke indeed even that onely true Manna and bread from heaven He is the gift of God Ioh. 4. if thou knewest the gift of God This is that shepheard mentioned Ezek. 34. 23. I will set up a shepheard and he shal feed them even my servant David And if CHRIST will come in and feed in and with a beleeving soule who shall hinder him 3 He will feed her by his Spirit of grace who is greater in her thē the spirit that ruleth in the world His office is to open the heart to worke faith to bring in holy light and illumination and light of consolation to bring things into remembrance to uphold by his mighty power to perseverance and salvation against all the adversarie powers of it 1 Pet. 1. 5. 4 See hence what a bootlesse thing it is for enemies to strive and struggle against the word and truth of GOD. The woman must be fed even in the wildernesse First Where God hath any called or to call his word shal be taught either openly or secretly Secondly Christ compares the course of the Gospell to the course of the lightning which flyes swiftly and suddenly from one side of heaven to another and cannot be stopped for the Gospell passeth and is protected with divine power Thirdly how impossible was it for all the tyranny and policy of the devill and flesh to hinder the power of the Gospell in the most tyrannicall times of heathen Emperors How miraculously and fully was the Church fed in that wildernesse But in this wildernesse mentioned a wonder it was that so many ages of Antichrist the enemies having as many eyes as Argus and as vigilant to destroy and root out the memory and mention of sound Professors and wanting no will nor humane power yet could not prevaile but that the darkest and most violent ages of Popery yeild us witnesses of the truth in whom wee see that the Woman in the wildernesse must be fed In our fathers dayes it was a wonder that those hot and fiery dayes of Queene Mary wasted not all that sincerely stood with Christ against Antichrist and his breadden god And when they threw down all the meanes of knowledge and Instruction how admirable was it that so many poore soules did steale up so much knowledge and resolution as to be invincible in maintaining and suffering for the truth Who sees not that the woman in the wildernesse must be fed and provided for This makes the enemies at their wits ends they cannot worke wisely enough to destroy her but ascamomile the more it is pressed the more it spreadeth and riseth up This makes the Church impregnable No hold in earth so strong but may be wonne if not by sword yet by famine onely this fort cannot be famished All the inquisitions in the world cannot intercept her food Antichristian forces may besiege her but cannot take her c. This sets them in a rage they give her bread of affliction to eate and teares to drinke she thrives with it they give her ashes and mould up her bread with them and give her blood to drinke she is in better plight with that then Kings children with dainties Thus God confoundeth them and convinceth them that they even fight against God who makes the blood of Martyrs the seed of the Church He makes poison feed her for she must be fed A time times and halfe a time In these words is the fift generall in this verse namely the time how long the Woman was fed The Lord when for the sinnes of the Church he was urged to bring some severe rod and correction that he might expresse his remembrance of mercy in judgment and shew that in love and measure he meant to chasten used to foretell the very time of deliverance before the misery was inflicted Thus the expiration of that great oppression of Israell in Aegypt was foretold about 350. yeares before it began that they must be strangers 400. yeares Num. 14. 34. Israel must walke and wander in the wildernesse forty years according to the forty dayes of searching the land The Babylonish captivity was for continuance of seventy yeares long before signified and then to determine and expire The bondage of the Jews under Syrian tyrants was precisely foretold to last sixty and two weekes So in the New Testament the sorest oppression that ever befell the Church namely by Antichrist is in these words before hand described for continuance and determination For that the persecution of Antichrist and the time of it is here noted is the consent of Interpreters For the text denyes it selfe to be meant of the Turkes treading the holy City Jerusalem underfoot because the two Prophets must helpe her Now what can two Prophets do against Turkish tyranny It is not Prophecy can represse them but sword and power with which he comes armed openly against Christ and not by under-hand seduction and lyes which must be resisted and conquered by Prophecy But where and when the period for beginning and ending of this time is very obscure and perhaps as yet unknowne to man the Spirit of God being more willing to lead us in the search then in the
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
the commandements of God without wavering or halting betweene two opinions They hold them not as luke-warme Laodiceans but stedfastly unmoveably they hold fast the faithfull word as their life Pro. 4. 13. As Naboth they will not lose a foot of their birthright 4. Vnspotted adorning and beautifing the truth in all things by conforming their lives to the Commandements of God These are the conditions In sure Coffers also doe the remnant keepe the Commandements 1. Of a firme memory Luke 2. 51. Mary 〈◊〉 and pondered the things in her heart Psal. 119. 16. I will not forget thy word And this sanctification of memory sanctifies the whole man 2. Of a faithfull and beleeving heart for faith mingled with the Word giveth rooting and so continuace This was Abrahams Coffer in which hee laid the promises and neither delay nor deadnesse of Sarahs wombe nor conflict of contrariety or impossibility could rob him of them 3. Of a sound and loving affection of the soule love is a safe and faithfull keeper things that we love wee will hold fast Oh love I thy law saith David such love is stronger than death no water can quench it 4. Of holy practice in the whole life bewrayed in three things 1 In professing a good profession as Christ before Pilate holding forth the word of life 2 In promoting and defending to our power all good things and persons in their conformity to the law a good man preserves the law aswell as observes it 3 In suffering for good things and sealing if we be called the truth with our blood Next let us inquire how we may shew our selves of this remnant and know our â—elves to bee keepers of the Commaundements The Markes are these 1 If we doe all from within for all obedience to the law must flow from a pure heart the end of the Commandement is love out of a pure heart Psal 119. 2. Keepers of his testimonies seeke him with their whole heart If we heare we heare with an honest heart Luk. 8. 15. If we pray wee poure not out words but our soules as Hanna If wee praise wee call all that is within us to praise him Psal. 103. 1 2. If wee preach wee are fervent in spirit as Apollos If we receive the Sacrament it is with examination of our hearts As the clocke mooves from the spring within it selfe so is the motion of a good man to the law from within not from without 2 If wee do all by our rule holding the truth for the truths sake The word is called a lanterne and the commandement a light and obedience to the commandement a comming to the light that our workes may be manifest first to our selves and then to others that they are according to God Ioh. 3. 21. This argues a secret disciple silently denying his owne and acknowledging Gods wisdome holinesse and soveraignty An artificer that would have his worke approoved must not coble it up any way but do all by rule and line and square so here in all things make truth thy guide 3 If wee easily depart not from the commaundement but sticke to it First in all things even the least as the greatest In commandements against thy profits the Saints endured the spoiling of their goods Heb. 10. and Abraham to fly out of his country In commandements dangerous as Daniel and his fellowes and the Martyrs In commandements most irkesome as Abraham in killing his sonne Secondly in all times not as the Galathians who ran well but desisted but with constancy as one that hath begun soundly and wisely Thirdly in all places at home and abroad in the house and walking by the way Dan 6. 7. in Gods house in thine owne house in other mens houses never laying aside the Commandement Fourthly among all persons and companies high aswell as low and before the meanest Christian as the greatest Hold the commandement among the wicked as among the godly so did Lot This is the third note 4 If we willingly endure to be examined and tryed A good man can endure the conviction and triall of Gods Ministers as Peter did Pauls Gal. 2. 14. David Nathans 2 Sam. 12. Eli Samuels 1 Sam. 3. But Saul Ahab Amaziah Felix will abide no triall A signe they have not kept the commandement Yea a good man will try himselfe and examine himselfe whether he be in the faith 2 Cor. 13. 5 and will come to the light to judge himselfe Nay more he will desire God himselfe the Judge to try him Psal. 26. 1 2. and is glad that it is the Lord that will and must examine and judge him 1 Cor. 4. 4. 5 He earnestly loves others that keepe the commandements of God His soule cleaveth to the Saints he doth them all the good he can he speakes to God for them as Elisha prayed for the mother and the child and Paul for the Ephesians he speakes to man for them in their defence as Hester for the Jews David for Ionathan Nicodemus for Christ. He speakes to themselves and to their hearts for their comfort strength instruction and encouragement He never scornes nor reviles them but honors them that feare the Lord. 6 He seeth in all he doth his faylings and humbleth himselfe dayly and abhorres himselfe in dust and ashes as Iob. chap. 42. 6. David that so resolutely kept the comman dements saw what a beast he was by his faylings Psal. 73. 22. Agur seeth himselfe more foolisher then any man Prov. 30. 2. Paul after many a yeare striving and combate for the law in the inner man complaines what a miserable man he is Rom. 7. 14. 24. how carnall he was and sold under sinne Now this hastens us to Christ and makes us watchfull against corruptions and still strive hard to the marke That wee may be provoked to shew our selves of this remnant by keeping the commandements of God and abiding in the duty which the word commandeth let us take these motives 1 Keepe the word and it will keep thee keep the name of Christ and thou shalt be kept in his name Pro. 2. 11. Ioh. 17. 6. 11. 2 All the commandements of God are pure the law is holy just and good of the same nature power and justice as God himselfe Psal 119. 128. I esteeme all thy statutes right and hate all false wayes Yea all of them tend to perfection of holinesse as our Father is perfect 3 In keeping them is great reward Psal. 19. 11. The righteous are in some manner recompenced on earth they enjoy a sweet peace with God and in their consciences assured hope and precious promises But their full and finall reward is in heaven Rev. 22. 14. Blessed are they that do his commandements that their right may be in the tree of life and may enter through the gates into the City If Salomon shall endeavour to keepe the Commandements God promiseth to establish him in a Kingdome 1 Chron. 28. 7. On the same condition will he establish us in
Christ neither needeth nor receiveth the testimony of any man Ioh. 5. 33. Answ. Christ is true God and his truth is the truth of God infallible more certaine and firme then al mens testimony And it were very unworthy that infinite should need finite or infallible should need fallible or that the author of truth should need authority from men In this sense Christ neither needeth nor receiveth the witnesse of any man as necessarie to himselfe or for his own part but that they might be saved partly for the weaknesse of men who cannot come to understand divine things without mens testimony or ministery and partly for their salvation which by men he promoteth He useth Iohns witnesse and calleth for the witnesse of the meanest beleever Now the reasons why every one of the remnant must give witnesse to Christ are these 1 Nothing that wee can do can more honor God and Iesus Christ then this Rom. 4. 21. Abraham was strong in faith and gave glory to God What or wherein can wee give greater glory to God then when our faith giveth him a witnesse of his great power truth and goodnesse even contrary to sense and reason as Abraham did 2 Nothing can more honour our selves then to be vouchsafed witnesses to God testifying his truth and the excellency of Gods holy religion both in word and conversation Were it not a great honour for a great Prince to call a meane subject to be a witnesse on his side for the opening of a truth that nearly in honour concernes him But this honor have all the Saints it being the office and function of the whole Church to be the ground and piller of truth the upholder and maintainer of that truth which upholdeth the honor of God himselfe What an honor was it that the Lord called in the whole Church of the Iewes to be witnesses on his side Esa. 43. 10. against all the heathens to testifie of his Omniscience in predictions of things to come which their gods could not do and of his Omnipotency in admirable workes done for them in the wildernesse in the sea in the land of his singular goodnesse and providence in innumerable mercies wherein they were advanced above all people of the earth Did the Lord need them to witnesse no but it was their honour to be vouchsafed such grace that whereas all the heathens witnessed to their idolls they of all people on the earth witnessed and celebrated the great and noble acts of God done among them 3 Nothing makes us liker to Christ our head that true and faithfull witnesse this was his speciall office to witnesse the truth as the redeemer of mankinde and the author of truth Ioh. 18. 37. For this cause was I borne and came into the world that I might testifie of the truth Even so every member of Christ is borne into the Church and commeth into the world of Beleevers to give witnesse unto the truth as being taught in the truth and as the redeemed of the Lord. 4 As nothing can make us liker to God so nothing is better pleasing unto God God the Father hath often and sundry wayes testified unto his Son First Sensibly and audibly in his baptisme and transfiguration also that he was the son of his love who had all his love cast upon him Secondly By the internall revelation of his Spirit in the hearts of beleevers as to Peter Mat. 16. 17 Flesh and blood hath not revealed this but my Father in heaven Thirdly and especially by the mission ministery of the Son himselfe Ioh. 3. 33. he that receiveth his testimony fealeth that God is true for he whom God hath sent speaketh the words of God If wee desire to be like God or to please God we must herein imitate him as deare children Which serves for the reproofe of such as are afraid or ashamed of this testimony contrary to 2 Tim. 1. 8. Be not ashamed of the testimony of our Lord. Many will not testifie to Christ among poore men some because great men resist it some are afraid of the strictnesse of it some of the crosses some of the scornes of it and most because this witnesse would witnesse against their own contrary courses and men of little faith are dejected in small matters But such Christ wil be ashamed of in the day of his appearing and shall witnesse against them that he never knew them Such also are condemned as do contest against the witnessing of Christ. The world is full of false witnesses such as were suborned against Christ as First all false teachers that father that on Christ which he never spake as Papists or others that deny any article of faith and Christian Religion so the Apostle 1 Cor. 15. If the dead rise not againe we are false witnesses So to teach the doctrine of mans merit of free-will to good image-worship or the like is to be a false witnesse against Christ himselfe Secondly all unbeleevers that receive not this testimony whether such as scorne to heare the witnesses of Christ if they dislike the person they will none of the witnesse loth to drinke good wine because they like not the dish or such as heare sometime but beleeve not the witnesse this infidelity makes God a liar so farre as a wicked man can 1 Ioh. 5. 11. Thirdly such as contest against his witnesses to elevate their testimony for as in the dayes of his flesh there wanted not such as witnessed against himselfe in person that he was a drunkard a devill a friend to Publicans and sinners an enemie to Caesar a blasphemer so for the same end to weaken the authority of his witnesses there never wanted such as would witnesse against Iob that he was an hypocrite that Paul was a pestilent fellow a moover of sedition a preacher of false doctrin unworthy to live And can the devill devise so foule accusations or so slaunderous which his agents will not boldly urge against the witnesses of Christ to whose innocency godlinesse God himselfe witnesseth This also serveth to comfort 1 Poore Christians despised in the world God honors the poorest Beleever to be a witnesse to his truth and a poore mans testimony is as good even in mens Courts as a rich but much more before Gods tribunall 2 Such as suffer for this testimony losses reproaches and the contempt of the world Even wee lovingly respect such as suffer for their love to us in upholding our truth and innocency and much more doth the Lord see the promise for incouragement Mat. 19. 29. It is also a word of instruction that we frame and fit our selves to this witnesse Quest. How may that be Answ. To a good testimony is required a good witnesse and to a good witnesse must concurre these five things 1 Knowledge and certaine perswasion of the truth to which we are to testifie When Christ was to raise up witnesses to the truth of the Gospell he would have them his owne
reas 726 Beast that Antichrist noted and described 820 Beginning of good watched by Satan to hinder it 248 Benefits of receiuing Christ and his truth 688 Birth of children in nature and grace how they are alike 92 The spirituall farr better then the naturall 97 Appeares in fiue things 110 Effected with paine foure reasons 118 Hinderances of the new birth 120 Resolue to goe through all 124. motiues 125 Body of Christ threefold 300 Blood of Christ how we ouercome by it 605 How all our enemies are ouercome by it 606 Answers all obiections for us 607 Bootlesse to struggle against the truth or Church 782 Brethren seuerall sorts 554 All brethren that professe Christ and how 555 Mockers enemies taxed 559 Brotherly loue commended to Christians 557 motiues ibid. Objectiōs answered 558 Conditions of it 559 C Callings generall and speciall disordered 174 Censure not euery one that is accursed 568 Christ cleaue to him in person affection affliction 19 Depend on him for direction protection prouision 20 Honour him 22 Please him six waies 23 More excellent then the world and so esteemed of the godly 68 Receiued into us how 455 Church six priuiledges of it as Christs Spouse 25 What her crowne is 77 How it continues 78 How on her head 79 See more 219 A fruitfull mother of children vnto God 95 Mother-church which 98 Popish notes disproued 99 Fiue true notes auowed 104 Markes of true children of the Church 110 Sorts of them 4. 271 Safe euer by the saluation of God 508 Not alway glorious but alway safe 768 In hardest times assuredly fed and prouided for 777 Comming of Christ expells Satan 444 Why and how 446 Conclusions about the churches visibilitie 297 Consolation in the great power of Christ 538 Conversion casts out euery deuill why and how 471 Courage necessarie for great performances 279 Motiues to it 280 Meanes 281 Crowne of Christ set hold it on his head 222 Crowne Princedome of Satan what how wherein 200 Cruelty in the deuill and his instruments 142 Whence and why permitted 144 D Dangers what to doe in them 812 Dayes put for yeares 321 Death of Christ how necessary 537 Deceiue the world how 411 Delight in earth discouered to be predominant foure notes 13 Desart what in this Chapter 292 Despaire not of the worst 452 Despise life and all for Christ why and how 624 Meditations and practises 632 Differences of Gods working and Satan in the same action 733 Disgrace put vpon good actions 162 Disloyalty taught by Popish religion 533 Diuell called a dragon in foure respects 127 So are also his instruments 128 Why comprised here in the name of one dragon 128. 129 Notes of him cast out 431 Motiues to cast him out 454 Meanes 455 Dragon embleme of persecuting Princes why 129 Defeated many wayes 242 Meanes to ouercome him 736 Not cast out till Christ his Gospell come 425 Ouercome not onely by Christ but by Christians 599 Dominion exercised among wicked men only 439 E Eagles wings what they are 758 Ease in our Christian profession not comfortable 339 End of magistracy what and wherein 289 Enemies of Christ who 530 Enemies of the godly haue foure chiefe sinnes in their oppositions 566 Enemies of the Church shall be finally destroyed foure reasons 390 Enemies spirituall ouercome by the power of Christ in us 550 Enterprise of wicked enemies bootlesse 465 Entertaine Christ his truth motiues meanes letts 686 Euili actions how by Satan put forward 166 Exorcisme to dispossesse a diuell 449 Expect floods of opposition and persecution 804 F Faith our victory how 606 Faiths power wherein bewrayed 548 False feares what mischiefe to the Christian combatant 178 Families how the deuill is cast out of them 258 Fence against the deuill how 407 Fidelitie to God and the Church requisite exemplified 7. 8 Fight against Christ. how the wicked doe so 357 Notes of them 362 Flight of Satan sometimes fained 175 Flight of the Church what when how 752 How from the face of the dragon 766 Floods of waters signifie afflictions and why 793 Out of the dragons mouth three sorts of them 795 Fly in persecution when lawfull and not lawfull 619. 765 Food for the soule what and how certaine 781 Friendship pretended to deceiue 153 Frustrate Fruitlesse how good things are made to be 164 G Garment of Saints is Christ for necessity ornament distinction 39 Better then the other in fiue respects 42 How put on 43 Motiues to put it on 46 and that continually 49 Expresse the shining of it 50 Not disgrace it on others 52 Keepe it cleane why how and who offend 54 God saueth his Church by meanes though he could without them 759 giues sufficient meanes 760 Godlinesse wherein the power of it is seene 549 Good gifts how giuen to euill men 149 Great aduersaries of the Church 136 Great helps against them 138 Great encouragements likewise 140 H Happinesse of Christians cannot be preuented nor discontinued 30 nor a whit prejudiced by any enemies 467 Hatred in wicked ones against the good vnknowne or unseene fiue Reasons 824 Hearing of the word hindred by Satan 169 Hell why the deuill is not confined to it 437 Helpe euer afforded to the Church in the greatest persecutions Reas. 811 Many times when she least expects it four Reasons 814 Heauen the Church militant so called 5. and 642 True Christians already in heauen how 8 Many therefore no true members of the Church 12 Heresie more hatefull to the Church then tyranny 755 Heresies drunke up of the earth how 807 Hornes what they signify 186 Horned beasts against the Church that is hurtfull men 188 I Iesuites and other Papists impudent in false accusations 574 Impotency of Satan in doing mischiefe 238 Instances of Satan neare us or standing before us 254 Instructions by consideration of Christs power 542 Instruments of speciall good fitted of God thereunto 276 Instruments of the diuel notes of them 355 cast out together with himselfe 460 How seeing they preuayle so much 462 Impudent and instant in false accusations 569 Markes of them 572 Ioy none but the godly called to it and why 643 Ioy of Heauen must now be expressed and how that may be 649 How heauenly earthly joyes may stand together 655 Ioyne all in fight against Satan 344 Iudgment-day signes of it shewed in the comming of Antichrist 695 K Keyes a signe of power and in Christs hand 426 Kingdome of God what and how it florisheth 509 Kingdome of Antichrist resembled by Egypt how 697 L Lambe Christ so called why what vse 603 Lamentable estate of wicked men 352 Law and terrors needfull to the best 659 Legall and Evangelical keeping of the commandements 835 conditions of keeping of them 836 sure coffers to keep them 837 markes of them that keep aright 837 motiues 840 Lets of receiving Christ his truth 689 Lessons to be learned of Satan to redeeme time 723 Life how it may be loved 617 Light skirmishes get