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
such a dignity as all the honor and happinesse crownes and kingdomes which earth can give are but chaffe light and worthlesse A poore and despised Lazarus is happier then all Divesses in hell or earth Did the greatest prophane Monarch in earth know but the happinesse and honor of a poore Saint and his owne woefull estate hee would seeke to change estates with him and if he had a thousand kingdomes he would give them to boote and whatsoever were dearer to him Let no godly man fal out with his estate because it is meane in the world nor any wicked man scorne it Haman would have beene Mordecaies Lackie still but must up to the gallowes 3 Let the godly learn to carry thēselves as Princes so as beseemes such as are anoynted and crowned Kings David in private estate carryed himselfe as a shepheard but crowned a King demeaned himselfe like a King So Saul in private estate followed his fathers Asses but once anoynted was changed into another man 1 Sam. 10. 9. So is the Christian. Qu. How may the Christian behave himselfe as a King An. 1 As Kings we must spend our time and thoughts not in base and inferiour trades or affaires but in the great affaires of the kingdome If a King should lay aside his Crowne and betake himselfe to some handicraft every body would marvaile and shal Christians that are crowned as Princes cast aside this Crowne to bend their thoughts and endeavors either wholly or principally to the attaining of the world 2 As Princes sort themselves not with base and beggarly company but with nobles and Princes So the Christian must not sort himselfe with wicked men that are vile and beggarly in grace but with such as are noble wise counsellors ' and excell in vertue 3 Bee valorous as Kings and couragious against bold and audacious enemies never out of cowardise or timerousnesse contracting base leagues with professed enemies but be still in the field against wicked persons practises and wicked spirits True valour hath two excellent properties First to disdaine the reproches of base and abject persons A noble man scornes to fight with a peasant as a stout man with a boy so the Christians must scorne to revenge themselves on leud and wicked persons or foule their fingers with them not holding such fit matches for them And secondly a noble and generous minde will contemne the losse of any thing goods lands and life before he wil be stained in his honor so a Christian will suffer the losse of all he hath in the world and of the world too before he will basely forsake his Lord. It is truely counted fortitude in a common souldier to follow his captaine through all adventures yea with losse of life and is it not so in a Christian much more 4 Bee armed like Princes with the armour of God and weapons mighty through God against all principalities and enemies in strong holds this is stronger then Castles Guards and all defenced Cities 5 Be bountifull as Princes Christians must be mercifull liberall to distribute as Salomon gave silver in Jerusalem as stones 1 King 10. 27. The godly must be rich in good workes 1 Tim. 6. 18. As Kings are ever giving or forgiving giving to them that can repay them nothing so must we 4 Learne that counsell to the Angell of the Church of Philadelphia Rev. 3. 11. hold that which thou hast and let none take away thy Crowne Kings stand to the death to defend their Crownes so must the beleever stand a professed enemie to all the enemies of the Kingdome of Christ yea stand out in the extreame perill of his life in the defence of his Crowne Qu. May the Crowne be taken away An. The crowne is either First of eternall life which cannot be lost in respect of Gods purpose and preservation though in respect of our infirmity it else might Ob What meanes the threatning An. It is conditionall except thou persevere but Saints doe persevere by 1. Gods keeping them 2. Christs intercessiō that their faith faile not 3. Their prayer of faith and watchfulnesse 4. Their obedience to holy exhortations and menaces Or Secondly the Crowne is the Crowne of holy Ministery and profession called Rev. 3. 10. The fast holding of the word of my patience And this Crowne is especially meant and will be lost if Christians hold not fast But the Christian must stand in defence of shining and saving doctrine of the Scriptures which is his crowne and let none take it away 1. Not the world must draw thee from the knowledge and practise of the sound doctrine of the Apostles What a base thing were it to raise up the Moone above this Crowne of twelve starres Consider Demas and Iudas 2 Let not persecution or temptation pull away thy crowne but demeane thy selfe as a Prince who with valour and courage will endure all difficulties that offer themselves so as he may uphold his Crowne so must thou contentedly digest and stoutly contemne all tribulations and afflictions that happen for the Gospels sake Considering First the way that Christ went was from the Crosse unto the Crowne and he was consecrated Prince of our salvation through affliction Heb. 2. 10. and 12. 2. Secondly that thou must be conformable unto him 3. Let not thy owne lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy Crowne A carefull Prince is vigilant to extinguish and suppresse civill warres especially Doe thou bestirre thee in subduing and resisting the unruly wils affections inclinations and passions of thine owne soule that thy whole man may be brought into the obedience of Christ. He is not worthy the name of a Prince who suppose hee had the rule of all the world were not able to rule himselfe 5 Note what a dangerous thing it is 1 To strive against and resist the word and Gospell of Christ a note of a rebell who pulls the Crowne off the head of the Church To pull downe faithfull Preachers is to pull the Crowne from off the Queenes head and yet this will worldly men do so ill can they brooke faithfull dealing with their soules 2 It is no lesse dangerous to wrong the godly the members of the Church It is above scandalum magnatum in Gods star-chamber an high treason against the spouse of Jesus Christ. What saith Ahashuerosh of Haman Will he force the Queene before my face And then they covered his face as unworthy to see any more light So Christ will say of his Queene And how darest thou wrong the members of the Church in Gods sight Thou shalt dearely buy thy presumption Thus much of the 3. first properties of the Church Who so long as she shined in the clothing of the sun and held the Moone under her fcet and carryed the starrie Crowne upon her head so long she continued the chast spouse of Christ. But in processe of time when in
sanctification of the Sabbath according to Gods speciall Commandement and yeare by yeare urge the reformation of notorious abuses yet after many yeares nothing is amended there is no lesse working no lesse playing nay more open prophanesse than before that strangers from forraine parts admire to see the disorder of this place and the open prophanesse which hath had a name of good teaching and government And as in this so in other things our comfort must be this that we can grieve at what we cannot amend that the peace of your open prophanesse is proclaimed by your selves disclaimed by your Preachers What a griefe is it that while we preach the word of peace we are all broken into pieces and waste out our time wealth thoughts in frivolous quarrels and willingly part with our peace with God with charity to our brethren with inward contentment and outward credit and reputation And to conclude this point if wee shall see Christ a loser amongst us and that men are so farre from growing according to the means as they grow more froward more wilfull more weary and apparently lose the good things they have begun They were diligent hearers men of good example and earnest affections but now turned away either by Popish perswaders or by the perswasion of their owne deceitfull hearts how may wee grieve at the apostasie of such persons as if the Word of God were not the same of the same savour and sweetnesse as ever it was and if it be they cannot bee the same Well were it for them to consider that righteousnesse departed from shall never bee remembred In all these evils if all our paines study and counsell cannot prevaile wee must turne us to sorrow and teares and mourne over you as Christ over Jerusalem who wept and said Oh that thou hadst knowne the day of thy visitation but now these things are hid from thine eyes Luke 19. 42. IV. But most just cause of griefe and sorrow wee have when wee see that the Kingdome of God gets no more ground in our selves and in our own hearts than it doth as 1. If wee can finde that Christ hath long and many a day knocked at the doore of our hearts and sought entrance but we have not opened our everlasting gates that the King of glory might come in unto us Psal. 24. We make shew of receiving him into the Porters lodge by a formall and livelesse profession but wee cannot afford him a roome in the Inne of our hearts nor allow him a rest there as those that rest in him as our chiefe good we cannot esteeme him our Jewell and other things drosse in comparison of him 2. When we find the word tastlesse and powerlesse in us which is the Scepter of this Kingdome by which it is upheld when it is not so sweete unto our taste as honey in our mouthes when we doe not account our it treasure above all pearles and precious things when our hearts are not set upon it our lives not framed by it our selves not delivered unto it or changed by it into the fashion of it So much place as the Word hath in thee so much place hath Christ himselfe If the Word have no place in thee no more hath Christ nor his Kingdome 3. If we finde not our lusts tamed and the enemies of the Kingdome not subdued in our selves our former corruptions unmortified not crucified our love to sinne no lesse then formerly the love of the world not conquered ourselves not denyed nor can deny our profits and pleasures Now may wee justly mourne that the kingdome of darknesse stands so strong in us that all the battery and meanes planted against it cannot demolish and cast it downe 4. If wee finde the Spirit of grace and fortitude foyled and grieved in us that wee grow not stronger and more chearefull in good and holy duties of piety and mercy that we are not stronger nor stouter in affliction sufferings when we cannot endure losses and reproaches for the name of Jesus Christ nor bee chearefull in other trials when the Spirit brings not this Kingdome of God within us which stands in peace joy love of God which is an heaven upon earth this Kingdome of grace set up in the heart of a Christian is indeed an earthly Paradise 5. If wee have made some way toward this kingdome but growne heavy and weary if wee be fallen from our first love if wee have set our hands to the Plough and looked backe to the world to Popery to carnall counsels wee cannot bee fiâ— for the Kingdome of God Luke 9. 62. And the power of his Christ. The Church having sung out the praises of God the giver of her happy victory in these words with the same loud and fervent voyce proclaimeth the due praise and honour of Michael the Generall In whom wee have 1. His Title Christ. 2. His relation to God the Father his Christ. 3. His Attribute power I. The Title Christ signifyeth one anoynted or the Messiah whereof yee lately heard both the things wherein it chiefly consisteth namely 1. In the ordination and separation of his whole person to the Office of a Mediator 2. In the plentifull effusion of all gifts and graces fit for the Head of the Church as also the differences of his anointing from all the legal anoyntings of their Kings Priests and Prophets they by men hee by God they with externall oyle he with internall they ceremonially in shadow he truely and substantially they to a small measure he beyond all measure they for themselves he for his members Therefore here onely consider that this unction hath speciall reference to his Kingly Office and is so farre here properly considerable II. For the word of relation hee is called his Christ or the Lords Christ. First for distinction for other Kings were anoynted and set up by men but none else thus immediately set up by God Psalmeâ— I have set my King upon Sion Secondly for eminence all other Kings were anoynted as members of the Church though heads of the Civill Kingdome but Christ onely the Lords Christ was anoynted as Head of the Church Thirdly for neare relation they were some of them sonnes of God by adoption but Christ was his owne naturall Sonne and had the divine nature dwelling in him not onely vertually and powerfully as they but substantially and bodily after a sort Col. 2. III. The Attribute here ascribed unto Christ is power The power of Christ is twofold One as he is the Sonne of God Another as the Christ of God The former is potentia creationis which hee hath equall with his Father over all men and creatures The other is potentia conciliationis as hee is Mediator whereby hee ruleth in the Church among Saints who are in speciall subjection and confederacy with him For further explication wee must inquire 1. The difference betweene these two 2. Which of them is here meant The difference betweene these two is
his good service and change his minde ere morning How impudently and instantly did Ieremies accusers pursue him The false Prophets and Priests accuse Ieremy to the Princes and all the people saying This man is worthy of death for he hath prophesied against this City as yee have heard with your eare Ier. 26. 11. Hee is charged that hee sought not the wealth but the hurt of the people that hee discouraged the people by his preaching and weakned the hands of the men of warre But when they could not by slandering and false accusing impeach his innocency nor get the law passe upon him they come basely to the King and besought him to put him to death Ier. 38. 4. 1. This comes of extreme hatred of grace and incessant wrath against the light whether in doctrine or in practice for all wicked men are carried by the same wicked spirit and Prince of darknesse and all of them plot and contrive how to disparage and discourage both the one and the other This extreme malice makes them shamlesse in accusing as in Satan whose malice against God made him accuse GOD himselfe to Adam There is no light so bright and shining but they will darken no conversation so cleane and unspotted but without all shame and feare they can traduce Now what an impudency is it to barke aganst the Sunne 2. Tyranny of sinne where it raigneth carrieth a man beyond all humanity and all bounds of modesty to act and pursue whatsoever gracelesse fact the devill moveth against all lawes of God and nature It carrieth Cham away to deride his owne fathers nakednesse and Absolon to rise in rebellion against his owne indulgent naturall father and to take his wives in the sight of Israel putting off all shame and forehead and all but the name of a man The reason hereof is because a slave must not contest with his Lord nor stand reasoning the case with himselfe but must doe what the devill will have him to doe hee must be ruled at his will beside the similitude betweene the devill and a man given up to this sinne of accusation for many other sinnes men have common with beasts fiercenesse craft indociblenesse filthinesse but this sinne men have peculiarly common with devils and participating with his sinne participate in his name called Diaboli 2 Tim. 3. So as when the devill groweth modest and moderate and out of the goodnesse of nature is ashamed of any sinne which hee can either act or get acted then may wicked men cease to bee impudent in accusing but not before 3. Satan and his instruments have alwayes bad causes in handling and accordingly must bring them about by bad and wicked meanes such as most shamefull lyes and slanders and most impudent accusations which the lesse ground or colour of truth they have the more clamor impudence and instance must they thrust them forward withall If so then take no offence against the truth or true religion because it hath beene and alwayes is exposed to false accusations by the father of lyes and his lying of-spring who all know that if the Gospell succeed and flourish their kingdome cannot stand if the light approach darknesse is chased away So long as may bee verified of Satan and his fellow-accusers what is said in Ier. 3. 3. Thou hast an whores forehead and couldst not be ashamed so long the Church must bee as it hath beene in all ages and times of the world stifly and instantly accused of rebellions insurrections seditions treasons and the most grievous scandals that hell can devise Here for the better proceeding consider three things 1. The markes of impudent accusers and accusation 2. Motives to beware of this sinne 3. Meanes by which godly men may fence themselves from the same I. The markes are sundry 1. It is a diabolicall impudency to accuse of that whereof the accused are not onely guiltlesse but to which they are cleane contrary Were it not an high impudency to accuse the Sunne of darknesse or piety it selfe of the highest wickednesse to accuse the godly of that which their whole course actually confuteth How blacke was the devill faine to appeare in the dayes after the Apostles when the Heathens cryed out of Christians as the causes and authors of all publike calamities and plagues If Nilus overflowed not their field if earthquakes pestilence or famine came on them presently the poore Christians were cast unto the Lyons How like unto those Heathenish cryes are those of this day that godly persons keepe no lawes disobey Princes are seditious enemies to the State c. But is not all cleane contrary for if there bee any true peace in any Land it is for and by the Gospell which is a Gospell of peace How like unto those were those horrible slanders cast upon the Protestants of Paris to make them odious Priests and Fryers in their Sermons perswaded the people that the Lutherans met at banquets in the night and putting out the Candles went together Jacke with Jill after a beastly maner Other Sorbonists accused them that they held there was no God that they denyed the humanity and divinity of Christ the immortality of the soule the resurrection of the dead and the whole body of religion and all this when the confession of their faith was extant to the contrary How is the government of Jesus Christ thrust away by most impudent pretexts that Christian policy is an enemy to civill policy whereas the Kingdome of Christ not being of this world incroacheth not into matters of civill government and civill policy is so farre from being abated or abolished as that it is strenthened and stablished by the preaching of the Gospell The Romanists to shew their brood and off-spring and the Jesuites the first-borne of Satan are attained to such an impudence as they may teach their Tutor to accuse 1. In that they fasten impudently on us hundreds of wicked doctrines which our religion is a flat enemy unto as That wee require onely faith to salvation That we condemne all good workes That we say the Church hath failed many hundred yeares till Luther and Calvin That we teach God the Author of sinne That wee wrest the sword out of Princes hands c. and infinite more which they write and print with such invincible impudency as shewes them to have lost with truth all forehead and blushing 2. In their devillish devises and accusations of holy and godly men bothliving and dead That Calvin called upon the devill That Bucer at his death denyed Christ to be come That Master Perkins dyed in despaire of whose gracious and happy end my selfe was an eye-witnesse What marvell if they could devise such Cart-loads of slanders after their death who could not stay till they were dead Of Beza they wrote a booke that hee dyed a Catholike with many strange stories of his death which booke himselfe being alive confuted with great zeale Of Luther they published an horrible miracle
Aegypt that went before it the darknesse was most grievous and so is this no plague in the world before this was comparable to it 2. The Lord restrained from them not the light of the Sunne onely but of fire and Candle and withdrew his blessing and comfort from all his creatures so in this spirituall Aegypt and Antichristian Kingdome is a miserable palpable blindnesse they see nothing of Christ savingly nor of the Scriptures which witnesse of him nor of sound interpreters the Candles in the CHVRCH consuming themselves to give others light nor are guided or comforted by the Spirit who is as fire warming and inlightning beleevers God hath laid a curse on all their means of light that they get no sound or saving light from them no not their greatest schollers unlesse they bee enlightned to sinne against their consciences 3. Yet had the Israelites light mingled among the Aegyptians Even so the true Church hidden in Babylō hath light and knowledge and great blessing on weak means though the Aegyptian cannot discern or see it as among our selves a Recusants house hath nothing but darknesse and superstitious ignorance when a Protestants house perhaps next to it hath light of knowledge holinesse and saving grace 4. That darknesse was next to the death of their first-borne even so here the pale horse followes the blacke Revel 6. 8. and this darknesse fore-runnes everlasting darknesse in hell as that did death in the Aegyptians houses But with this difference that this is a more miserable darknesse 1. In the kinde because it is spirituall as it is called Aegypt spiritually a blinde body is miserable a blinde soule is damnable 2. That was a darknesse of the ayre but not of their eyes this is of both and the blackest darknesse is within them as theirs was without them 3. The Aegyptians by their darknesse knew the benefit of light the better and saw their plague and mourned under it but these Aegyptians are pleased with their darknesse and fight against the light the more and are not more fearefull or watchfull against any thing than that the light should peepe in amongst them Thirdly next as Antichristian Apostasie is blackest so is it most generall of all heresies even the Catholike heresie into which all other heresies of the New Testament runne as into a sinke One cals it an abridgement of all old heresies For it is not against any one Article of faith as other particular heresies are but First against the holy Scripture which is the Scepter of Christ infinitely disgracing it calling it a nose of waxe a sheathe for every sword insufficient obscure the booke that makes heretikes and The Scriptures have no authority but from thē no sense but from them they forbid the reading of them they preferre Apocryphals traditions Church-determinations above them c. Secondly against the whole Gospell which is a doctrine of free justification and salvation by the onely righteousnesse and merits of Christ imputed by faith but they teach to seeke salvation in our owne merits and satisfactions here or hereafter Thirdly against the whole person and offices of Christ They appoint infinite Priests to repeate his onely sacrifice a number of mediators against this one Mediatour that men may bee heard by their prayers and saved by their merits They appoint the Pope a King of Kings by whom all Kings raigne who hath all power in heaven and earth yea the Head and Husband of the Church which is proper to Christ. Fourthly against all the foundation of religion and Catechisme For although they hold in word and outward profession the Creed of the Apostles the Lords Prayer the words also of the ten Commandements yet indeed and by direct consequent they reverse and renounce every Commandement of the tenne every Article of the twelve if wee except that of the Trinity and every Petition of the sixe as sundry godly writers have cleared and my selfe have in a readinesse to prove Thus of Antichristianisme considered in it selfe II. Now consider the tyranny of it comparatively with the tyranny of temporall enemies and the wrath will bee infinitely greater and that in three respects 1. For secrecy of working 2. For transcendency of the danger 3. For hopelesnesse of recovery Of the first open mischiefe a man may avoid or prepare for but here is a more secret and undiscernable mischiefe a great adversary but slie and under a contrary profession of friendship the greatest wounder of Christian Faith under pretext of Christian Faith whether wee consider his person or his worke For his person hee is a sonne of perdition a sonne must resemble his father the dragon his father buildeth up his Kingdome rather by fraud than by force so doth his eldest sonne Antichrist Hence is this great Adversary compared to a Whore who hunteth the precious life of man not by open force but by secret and faire pretenses sugred speeches and alluring flatteries shee hath a cup in her hand full of abominations the draught is deadly poyson but shee hath put it in a golden cup Revel 13. 11. the second beast which is Antichrist speakes like the dragon that is breathes out devillish doctrines and thundereth hellish curses against the true Professors of Christian Faith but hath two hornes like the Lambe that is a counterfeit shew of humility and meeknesse For his worke it must bee a mysterie of iniquity Hee must sit in the Temple of God hee must not bee a Turke to destroy by fire and sword and open defiance of Christ the profession of Christianity but an Herodian who pretending to worship him intendeth to kill him Hee must denie Christ to bee come in the flesh but in a mysterie not openly and directly for then all Christians would abhorre him and renounce him but indirectly and by expresse consequence and saith the Father Whosoever denyeth Christ in his deeds the same is an Antichrist Of the second this tyranny of Antichrist is more inward spirituall than the furious persecutions of other tyrants and inward plagues are a thousand times more deadly than outward It is true that as the dragon is extremely tyrannous against the bodies of Saints so is Antichrist but yet the cruelty of both is more spirituall than temporall and aymeth more at the death of the soule than the body and it is most true that one saith Open tyrannies and outward oppressions are torments of sinfull men but these inward are the increasers of sinnes and vices Pharaohs hard heart was a more deadly stroke than all the ten plagues beside It was a more grievous plague to give up the Idolatrous Gentiles to their owne lusts and vile affections Rom. 1. then to give over the Idolatrous Samaritans to bee torne with Lyons 2 Kings 17. Let heathen tyrants come upon a Christian they can take but his externall lower and sensitive part but let this Ecclesiasticall tyrant come hee winneth the highest towers and faculties of man his minde judgement affections
abrogated all hand-writings which were against us and hath fastened them to his crosse Now a full atonement is made all the bonds of the Law to the rigour to the curse are all cancelled all the claimes of sinne death hell and clamors of accusing conscience are now stilled and answered all our obligations are discharged and fastened and filed up as void on the crosse of Christ for in no other place in the world could they be cancelled but there And as while the enmity lasted and the hostility was proclaimed betweene God and us there was no commerce nor no entercourse betweene us no more then is between nations who have proclaimed open warre against one another Now by this marriage and peace concluded we have a safe and happy entercourse negotiation into the kingdome of God The way is now laid open betweene heaven and earth and God himselfe pleaseth to come unto us yea into us and dwell and suppe with us to conferre with us to direct us to the advancement of our happy estate We have daily entrance and accesse unto him not as strangers or ordinary friends but as familiars yea as children in prayers praises meditations and the like See Eph. 2 18 19. The third priviledge is gracious assimilation and fitnesse betweene the bridegroome and his bride For whereas before was an infinite inequality and disproportion betweene these two parties now by this contract all this inequality is taken away and a fitnesse given by grace to make the spouse every way answerable to her Husbād as in these instances 1 The bride was of base parentage a daughter of the earth her father an Ammorite her mother an Hittite Eze. 16. 3. But now she is made a chosen generation of neere alliance to God the Daughter of a Prince yea of the King of glory 2 The bride was poore and needy had no worth no dowry to preferre her But by this contract hath an estate made her fit for a Prince That as her Lord and husband is heire of all things so she as the wife hath a right in his whole estate his love is so liberall as he hath stated her made her coheire of his own heavenly inheritance Rom. 8. 17. Here is the comfort of a Christian who hath no worth in himselfe but of damnation that he hath now a worthinesse in mercy and many compassions See Hos. 2. 19. 3 The spouse was deformed without beauty or comlinesse nay had no other but an ugly shape of sinne and unrighteousnesse far more blacke and hatefull then the Ethiopisse whom Moses married But now hath attained a perfect beauty in rightcousnes and the beauty of her husband maketh her beauty perfect See Ezech. 16. 14. Thy name was spread among the Heathen for thy beauty for it was perfect through the beauty which I set upon thee He maketh her like himselfe not having spotte or wrinkle or any such thing Ephes. 5. 27. having washed her with his blood 4 The spouse in her selfe was naked exposed to al injuries and covered with nothing but shame excepting a few ragges and figg-leaves too short and thinne a cover to hide her shame But now as mercy hath married her so it hath cloathed her here shee is cloathed with the sunne Her husband hath provided her costly garments her cloathing is of wrought gold Psal 45. 13. that is the golden righteousnesse of Christ shining as gold precious as gold durable as gold desirable as gold A garment as usefull as costly called Garments of Salvation Isai. 61. 10. This garment serveth both for necessitie and ornament The fourth priviledge is in free and liberall donation A bridegroome contracting a marriage with a Virgin gives her Iewells and Love-tokens as Isaac sent to Rebecca so the Lord Iesus doth with this woman 1 What he covenanteth and promiseth he also pledgeth with many graces and love-tokens even many graces shining as so many Iewels every one testifying his mindfulnesse and bounty toward her 2 He bestowes his person upon her and by becomming hers shee becomes his and they twaine are one flesh a gift then which heaven hath no greater 3 With his person he bestowes his goods upon her that is all his merits all his obedience all his sufferings all his glory all his prayers 4 He invests her not onely into his goods but into his inheritance and in due time consummates this marriage and brings his spouse home to his house of glory a prepared mansion for her and puts her in possession of all the wealth of heaven and that celestiall inheritance where she enjoyeth his immediate presence All which being lost in the first Adam is restored in the second by whom heaven is restored to us and wee to it The fifth priviledge is her high and honorable exaltation and advancement The whole dignity and honour of the husband is derived unto the wife be she in her selfe never so base and unworthy As in Esther a poore captive maid married to Ahasuerosh made a sharer in the honour of all his kingdome And Bathsebe a meane woman advanced to be Davids Queene But the honour of the Church goes beyond all the honor of all the Queenes that ever the sunne saw or theearth bare by reason of this marriage and contract For 1 They were matched to men and layd in the beds and bosomes of men but she comes into the bosome and greene bed of him that is God and man Cant. 1. 15. 2 They were married to Kings but earthly and mortall who dyed and left them widowes and often miserable But she to the King of Glory who onely hath immortality her King and husband never dyeth nor can leave her a widow 3 They were married to consort in some one kingdome and part of the earth and in such honor authority glory and riches as were as mortall and perishing as themselves and not long but they were parted But she to a King who rules from sea to sea to whom all Kings are subjects and by whom they rule to a kingdome that is unshaken not withering to an authority glory and wealth which is firme stable reserved in the heavens Neither is there of his kingdome any end either in respect of extent or of durance The sixt priviledge is strong and eternall consolation In that by this contract a firme and constant happinesse is assured which all the contracts in earth cannot performe This undivided conjunction of Christ with his Church answers al objections which might either prevent or discontinue the happinesse of a Christian. First for things which might seeme to prevent our happinesse Ob. 1. Our owne unworthinesse and infinite disproportion He is a divine head a mighty God ◠a base worme and man of earth How can he marry himselfe unto me An. We are not knit immediatly unto his divine nature but by the meanes of his humanity Thou canst not reach his deity he can stoope
to these duties 1 Thou shalt uphold the Crowne on the Churches head by upholding the puritie and shine of holy doctrine The faithfulnesse of Pastors crownes the Church 2 They selfe shall be held as a shining starre in the right hand of Christ here Rev. 1. 16 And this right hand shall surely protect provide for and defend thee in thy faithfulnesse then which what greater glory and crowne canst thou desire below 3 Thou shalt by thy faithfull shining attaine that unfading Crowne of glory Dan. 12. 3. by turning many to righteousnesse thou shalt shine as the starres in the firmament Remember that goad Bee faithfull to the death and I will give thee a Crowne of life Rev. 2. 10. 2 Seeing the true Church is a Crowned Queene the daughter of God and spouse of Jesus Christ then must every sonne and daughter of this woman partake of this advancement and be joynt heires of the same crowne yea in present possession of it Did men see the high and royall estate of Beleevers they could not so despise and scorne the persons and condition of Saints but admire and seeke to have part with them in such honor as have all the Saints Let us therefore a little set our eyes on this point to discerne the high estate of the Christian and we shall behold him not crowned with thornes onely but with shining starres and glory which wicked Princes were never capable of The point then is that All the Saints on earth have Kingly dignitie All the Children of this Mother are crowned as well as shee 1 Pet 2. â— Yee are a royall Priesthood The Scripture plainly saith that the Saints are already made Kings unto God Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance all the children of the Church are called Queenes as she is Cant. 67. There are threescore Queenes 1 Their birth and allyance is all princely royall sons of God their father the great King of Kings As all the sons of hereditary Emperors are borne Kings and have Kingly dignitie so all the Sonnes of God much more Children of a Queene their Mother here crowned in the text All wives and spouses joyned in contract to the true Salomon and so are Kings wives to whom crownes pertaine and every one of them having right interest in his person have title unto all his estate and kingdome Thus have they all right to the crowne kingdome 1 By their fathers will Luk. 12. 32. Feare not little flocke for it is your Fathers will to give you the kingdome 2 In their mothers right whose crown descendt to al her seed being the seed of Christ Isai. 55. 3 By the pucrhase of their head Jesus Christ who gives them not promise onely but possession in present Behold I give you a Kingdome even as my Father hath given me a kingdome Luk 22. 29. but this possession is only in the entrance and first degree in this life and the full fruition and perfect possession reserved to the life to come 2 They are all anointed as Kings both in their head who is anointed with oile of gladnesse above all his fellowes Psal. 45. 7. as also in themselves for we have received that anointing 1 Iohn 2. 27. That holy oyle descendeth from Aarons head to the skirts of his garments Psal. 133. 2. All apparelled like Kings with the princely robe of righteousnesse more shining then Herods garment or then the Sun it selfe which deckes the whole man within and without All attended as Kings with Angels as a guard all styled with glorious and princely titles as kings to whom as the person and merits of Christ are communicated so also his name not called only Christians but Christs 1 Cor. 12. 12. Even so is Christ. All enthroned as kings on a more stately throne then Salomonâ— described 1 King 10. 18. For Christ shall give them to sit with him in his throne as himselfe sitteth in the throne of his Father Rev. 3. 21. All rich as princes Rev. 21. 7. Hee that overcommeth shall inherit all things 3 All the Saints have the power of Princes As 1. A commanding power not so much over others as over themselves Stronger is hee that rules himselfe then hee that rules a Citie Prov. 16 32. He layes laws upon himselfe and bindes himselfe to obedience and will command as Abraham and Ioshua all his inferiours to keepe the wayes of God 2. A performing power to effect greater things then greatest Princes Mark 9. 23. To him that beleeveth all things are possible Faith in Christ makes him receive all he can ordinately desire and performe all in Christ that he ordinately desireth to doe for it can obtaine of God power and strength to doe it 3 A conquering power Every Saint is already crowned a conquerour in part over sinne and Satan and temptation and his owne lusts and the world The devill resisted flieth him and he over-takes him and treads him under foot here is another manner of conquest then Davids was over Goliah And for the world Christ promiseth all the saints Rev. 2. 26 27 power over the nations to rule them with a rod of iron and breake them in pieces like a potters vessel Which is a power proper to Christ who received it from his Father for himselfe and his members and executeth it in his and their name also and for their common right and they also get victory by the help of faithfull Pastors 4 A power of judging All the Saints shall judge like Princes not the world onely but the wicked angels also the authors of all that unrighteous judgment which they in the world sustained 1 Cor. 6. 3. for Christs sentence shall be their sentence and shall be ratified by all the Saints And in the meane time they judge themselves by arraigning and condemning themselves for their sinnes and pleading for pardon 4 All the Saints are crowned already with twelve stars and expresse the bright shining of saving and Apostolike doctrine and uphold and maintaine it to their power and professe it and glory in it as in a crowne upon their heads 1 To magnifie the grace of God who out of so base and miserable estate and thraldome out of the chaines of hell and out of eternall damnation into which we were all cast by sinne hath lifted up his Saints into so high and excellent glory Never was poore Hester halfe so much obliged to great Ahashâ—erosh for raysing her from the dust to lay her in his owne bed and bosome as we are to the Lord for such an admirable advancement For herein he powred out all his love that while we were his enemies hee would not onely cast his skirts over us but crowne us first with compassion and then with a Crowne of twelve starres here in grace and hereafter in heavenly glory 2 To magnifie the state of Gods children who are set in
circumstances as knowing he must not onely do good but be wise to do good 2 It will do all the good it can if it cannot do all the good it would for so the dragon doth in evill 3 It will be in lesser duties and commands as conscionable as in greater Psal. 119. 6. When I have respect to all thy Commandements 4 In temptations to sin 1 It thinketh not it self gotten on t of sinne by running unto the other extreme 2 It will abstaine from evill and from the appearance of evill 3 It will abstaine from evill though good might come of it Rom. 3. and so preventeth the tempter who ever thrusteth on evill under the colour of some good by it Comfort to the church not to feare the high reaches and deepe devises of the enemies for 1 The wise God taketh the wise in their craftinesse and breaketh the head of the crooked serpent and dragon of the sea Isai. 27. 3. 2 Though the dragon have 7. heads our head is wiser then them all In him are treasures of wisdome and knowledge dragons may hide their counsailes from men but not from him who hath 7. eies to foresee and prevent all mischiefes from his Church Zach. 4. He hath the 7. spirits of God Rev. 5. 6. that is a most absolute wisdome and power to repell all the dragons subtilties Ob. What is this to us Answ. Yes these 7. spirits are sent into all the world vers 5 6. 2 The head hath wisdome for all the members and understandeth not for it self only but for them 3 He is made of God to us wisdome as well as righteousnesse 2 Cor. 1. 30. 3 Though Charmers whisper and busily pull many from the truth yet by this wisdome of thy head thou maiest discerne betweene truth and error betweene the voice of a shepheard and of a stranger Let never so many false Prophets goe out into the world thy comfort is thou art of God and hast overcome them 4 Though tyrants and antichristian powers should draw thee before councells and consistories feare not what to say in that houre wisdome shall be givē to thee as the poore silly Martyrs to cōfound the mighty and learned 5 Though in the world thou art counted silly and simple to crosse thy selfe in the reputation of it be content let others be wise in the world be thou wise by the word so shalt thou be wise to salvation when worldly wisdome shall end in folly and damnation And ten hornes Now wee come to the fourth propertie of this dragon namely his power and strength called here ten hornes where consider 1. What those hornes be 2. The number of them 1 The word horne properly taken is wel knowne to be that part of the beast wherein is his chiefe strength and beauty but in scripture it is commonly taken Metaphorically and signifieth strength might power kingdome glory Sometimes in the Creator 2 Sam. 22. 3. The Lord is the horne of my salvation that is my powerfull and glorious Saviour Sometimes in the Creature and thus great Provinces and Princes and those mighty Kings and kingdomes which like beasts with hornes both defend themselves and offend and hurt one another are usually called by this name in scripture Dan. 7. 7. The fourth beast by which some understand the Romane Monarchy and others better the Asiaticall kingdome of the Selucidae was fearefull and terrible and very strong It had Iron teeth and devoured and brake in pieces all before it and it had ten hornes and those were ten kings that should rise successively and ver 8. another little horne that was Antiochus Epiphanes ver 24. called little because he was yongest brother and had no right to the kingdome before whom there were three of the first hornes pluckt away that is 3. kings who had right before him but all made away by him that he might come to the kingdome And the Beast Rev. 13. 1 by which is meant Antichrist is said to have 7. heads and ten hornes here in agreeing with this dragon both of them are monstrous and though they are divers beasts yet resemble one another in great correspondency and those ten hornes are expounded to be ten Kings vassals of Antichrist Cap. 17. 12. Here by hornes I understand 1 In generall the mighty power and strength of the whole dragon both head and members that is of Satan and his instruments against the Woman the Church in generall thus Zach 1. 18. The Prophet saw a vision of foure hornes and the Angell expoundeth it saying These be the hornes which have scattered Iuda Israel and Ierusalem that is the enemies which oppressed the Church called 4. hornes not in respect of number as if there were no more but of universalitie because they make waste and havocke of the Church in all the fowre costs and regions of the world as East West North South As 1 On the East of Judea were Moabites Ammonites and Idumeans 2 On the West were Philistims 3 On the South Egyptians and Ethiopians 4 On the North Syrians Assyrians and Babylonians So the Church is beset with these foure hornes II In speciall the excessive power and glory of the imperiall dragon or Romane Emperours who most of them were successively armed with as much power as cruelty to wast and destroy the woman that is the first Churches and Christians of the new testament to which story the Evangelist John in all this vision hath speciall reference as wee have already in part shewed and shall declare further all along as we come to the particular The number tenne hornes this may be taken two waies 1 Definitly and with limitation and restraint to a certaine number and so hath an eye either to the ten bloody tyrants and persecutions under those Emperors or to the ten Kings and kingdomes of Europe which were under the Romane Empire who made themselves vassailes to that dragon and gave that power and hornes to him against Christ and his spouse this Woman 2 Or rather which I thinke the better we are to take this number here indefinitly for all those Kings and Princes and Captaines under them who leagued and banded themselves against the Woman which by the perfect number of ten are noted to be exceeding many 1 Because this number is often so taken in the Scripture for an uncertaine but a very great number Numb 14. 22. they tempted me ten times Job 19. 3. Ye have reproched me ten times that is very many times Rev. 2. 10. Ye shall have tribulation ten dayes that is many dayes a certaine time for an uncertaine and the whole visible Church is described by tenne Virgins that is a numerous multitude of professors Math. 25. 2 I take in the instruments and agents of Kings and Princes because the horne properly ariseth from the head and those instruments of violence and fury sent from their heads and Commanders are aptly meant also by hornes 3 Because
state which he ascribeth unto him for as great Princes have many great titles which declare their might So hath the dragon he is called Joh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of this world and Ephes. 2. 2. the Prince of the aire Epes 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of the world and 1 Cor. 4. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of this World And his estate is described no lesse magnificent then his titles for he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Court like a Prince not only his palace in hell where he commandeth the inferiour devils but one erected here on earth in the hearts of wicked men Nay he hath not onely a Court but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdome Math. 12. 26. If Satan be divided his kingdome cannot stand thus the Scripture speaketh of him as a crowned King and great Monarch Quest. But wherein doth the dragon exercise his Princedome Answ. This kingdome of the devill is partly spirituall partly corporall 1 He rules and playeth Rex chiefly spiritually and inwardly in all the children of disobedience acting and moving them according to his pleasure In al unregenerate men all the dragons heads are crowned for 1 He hath conquered and subdued their persons their minds by ignorance their wils by rebellion their harts by hardnesse their whole man by lusts 2 He setteth up his edicts his will is their law and they are moved at his pleasure as slaves and captives 2 Tim. 2. 26. and how just is it that they who will not be ruled by the will of God in his word to salvation should be left to the will of the devill to destruction his servants are they whom they obey 3 As a crowned King is not content to rule according to his owne will but his subjects must take up armes in defence of his title and whensoever he commandeth must fight his battels So doe and must unregenerate men give up their members weapons of unrighteousnesse and fight for sinne against grace and are ready as voluntaries to maintaine abet strive for and defend the lusts of sin and beare weapons against heaven and Jesus Christ in whose name they are baptized this is the forlorn estate of any wicked man that his person is in the power of the devill and he being a slave his whose life is a homage to the dragon and his whose power and strength warreth against God his Creator Now the dragons heads are crowned and he set upon his throne II Outwardly and corporally the dragon useth Kingly authority thrusting on his counsailes by secular power and prevailing with wicked Kings and tyrants to execute all his bloody edicts against the Woman and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong man not onely because he is admirable strong in himselfe but because he commandeth secular powers and getteth their forces and weapons drawne against the Church hence is he said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels and instruments and armour that is as Chrysostom interpreteth wicked mē Potentates that fight as leaguers and confederates with him If this great Centurian bid Cain rise up and slay his owne naturall brother Cain must and will doe it against all laws of God and nature If he command Pharoh to slay the seed of the woman and oppresse the Woman her selfe hee is in pay under the Devill and must doe it If hee command Nero Domitian Trajan and the rest of the crowned heads at whom our text aimeth to shed like fearce and sanguinary dragons the blood of the Christians till the streets of Rome ran with blood as Jerusalems did in Manasses time they readily give their crownes to the dragon and execute all his designes If he command Popish Princes and Captaines to persecute with fire and sword with bloody Inquisitions Massacres with force and fraud the holy religion of God these slaves and tyrants must and will give their crownes to the dragon and the beast and in savage manner make no end of effusion of Christian blood but would barbarously wish as one of them to ride their horses to the bellies in the blood of Protestants Thus the dragons heads are crowned in al those Kings and Princes that are enemies to the Church and exercise their power in peace or war against her From Satans malice and contrariety to Christ and his Kingdome and all he claimeth as in these particulars 1 If Christ be Lord of all the dragon will claime all Math 4. All these things will I give thee for they are mine Dare he so before Christs face challenge his right and will he not behind his back 2 If Christ have a kingdome of light which tendeth to gather the elect and destroy the wicked The dragon hath a kingdome of darknesse cleane contrary which tendeth to destroy the elect if it were possible and to gather all the wicked to him in his owne damnation 3 If Christs kingdome be ample and large from East to West and from sea to sea Psal. 2. 8. and 72. 8 The dragon will compasse the earth Job 1. and getteth the harvest of the world leaving but a few gleanings for Christ. 4 If Christ require spirituall worship being a spirituall King the dragon will require the same Math. 4 If thou fall downe and worship me And that which he could not obtaine of Christ he winneth of all the wicked in the world who worship the beast and the dragon Rev. 14. 3. 5 If Christ call his kingdome inwardly by his spirit and without by the ministry of Angels and men So will the dragon rule and move his subjects partly by inward motions and suggestions and partly by wicked angels and wicked men who are all bad agents and factors for him 6 If Christ ordaine power and authority and raise up Kings and give them crownes and scepters that as they rule by him so they should rule for him and for the upholding of his title and kingdome The dragon in speciall despight of this ordinance prevaileth with them to bend their power against Christ and his Church from whom and for whom they received it Is from the subtilty of the Dragon who knoweth it is the greatest advantage to his kingdome if he can get all his heads crowned for his experience hath taught him three things First that if he can get in great ones hee gaineth in them all their inferious who follow the motion of the great wheeles If Rehoboam commit adultery all Iudah will sacrifice under every greene tree Second that his kingdome being of this world as himselfe is the god of the world so his kingdome standeth by secular power and worldly meanes well he knoweth that truth needs no secular arme for it hath a stronger power and arme for it but falshood needeth worldly power and policie to uphold it if his
their pleasure hee calleth them all by their right names Object What need we care for them seeing God is so carefull Sol. Provoke not God to remove them 1. See the neede of starres for illumination warmth moisture refrigeration by them discerne seasons of grace guide thy course on the sea of this world starres were made not for ornament onely but for use heate influence 2. Make use of their light some hate the light as of commets portending evill to them and blesse themselves from them 3. Reioyce in their light constantly not as the Iewes did in Iohn that counted him a light for a season men receive Preachers as new Starres or Commets gaze a while but care not how soone they be wasted The second effect by which the dragon is described is by his mischievous attempt against the woman as the former was against the starres this effect is set downe 1. By his action he stood before the Woman 2. His intention to devoure the childe when it was brought forth I. In his action observe two things 1. What it is to stand before the woman 2. How he standeth before her 1. To stand before the woman is an allusion to the ancient Story both of the dragon standing before Eve the woman that is the mother of the world and of the Church to seduce her as also of Pharaoh called the dragon of Aegypt watching the destruction of the male children of the Church so soone as the mothers should bee delivered of them to which places out of doubt the text hath reference This standing before the woman implieth two things 1 His readinesse and nearnesse as one at hand narrowly watching observing to assault and destroy the blessed seed 2. His instance and diligence in the purpose hee departs not farre nor long but standeth and abideth proceedeth and persisteth in his mischievous purpose and intention against the Church and members he standeth still but not idle 2. How he standeth before her and that is two wayes 1. By fraud and secret trechery he layeth traines out of sight for her hurt and by flattery seeketh to bring and lure her into his snare 2. By open force and violence to subdue such as by secret traines he cannot allure II. His intention to devoure the childe hee seemeth to doe nothing lesse but the Spirit of God uncaseth him sheweth us the true end of all his couÌ„sels and indeavours Let the dragon dissemble never so much friendship as to Eve in eating his minde is murderous for hee standeth not afore us to abridge us of our liberty or goods or outward comfort onely but his direct aime is to compasse our death and destruction of soule and body Quest. But what had the child done or when should he devoure it Sol. He watcheth the destruction of it before it be borne if the woman miscary not in bringing forth some abortive birth then he bestirreth himselfe to destroy the young and tender birth so soone as it taketh breath in the Church Where in the dragon note three things 1. The groundednesse and setlednesse of malice in the nature of the dragon who out of his wickednesse unstirred and unprovoked carrieth deadly wrath against the children of the Church There is a naturall enmity and antipathy betweene the seed of the dragon and the seed of the woman for what can the childe doe against him before hee is borne 2. The policy of the dragon who will not suffer the womans children to grow up to strength and stature but will oppresse them even in the biâ—â—â— or as soone as they are borne while they are tender and least able to resist hee knoweth the fittest time to blast grace is in herba in the cradle in the beginnings 3. The implacablenesse of this savage dragon whose pittilesse disposition nothing can move not infancy not tendernesse not innocency not causelesnesse nothing can pleade or prevaile for a drop of compassion nay these rather cause and stirre up his wrath and kindle his rage and fury more against them and this is the enemy with whom we have to deale whom Gods spirit hath thus graphycally and punctually described that we might stand so much the more watchfully and preparedly against him So soone as any childe commeth to bee borne of the Church Satan watcheth by all means to destroy him 1 Pet. 5. 8. Satan as a roaring Lyon seeketh whom to devoure The principall businesse of Satan in the world hath ever been to take out of the way and to destroy vijs modis by secret fraud or open force all that should bee spiritually begotten of the Church especially such as should stand up to maintaine the religion of Christ. How Herod the dragon stood before the woman seeking to slay the childe Iesus so soone as he was borne appeareth Mat. 2. 16. hee could not hinder his holy conception his quickning birth but his hope is to devoure him being borne the same fury he sheweth to the members and to come to that our text aimeth at how the dragon by the heathen Roman Emperours and bloody Tyrants Nero Domitian Trajan and the rest did by most cruell Edicts torments and unheard of punishments and persecutions stand in the whole Empire with the greatest vigilancy that might bee to swallow up whatsoever Christian should be borne in the Church utterly to extirpate all Christians and extinguish the Christian faith is manifest in every leafe and line of that bloody Story But especially the dragon by those tyrants watched and observed most diligently lest any defender of the Christian faith either in Magistracy or Ministery should spring up in so much that if any President or Governour was more moderate or lesse rigorous against ChristiaÌ„s he was presently devoured by the dragon as a favourer or childe of the woman His incessant labour to hinder the glory of God for whereas the glory of a King is the multitude of his subjects he cannot abide that Gods glory should bee increased by the increase of the subjects of his Kingdome He is the Arch-tyrant and head of all tyrants in the world and setteth up and holdeth up his kingdome by tyranny and injustice and as Attaliah could never thinke her selfe stable in her usurped authority till she had slaine all the Kings seed 2 Kin. 11. 1. so this monster of tyrants and scourge of the world thinketh his kingdome can never bee sure and stable if he kill not all the Kings seed the sonnes of this woman the Church His extremâ— hatred of the true religion the true service of God amongst the Israelites was an abomination to the Aegyptians and therefore like dragons they oppressed them The dragon never ceaseth to hinder or corrupt the purity of Gods worship or to persecute whom he cannot hinder Let Israel but talk of going to worship in the wildernesse the hellish Pharaoh presently begins to rage to augment the burthens and never cease his unjust vexation till himselfe cease to
and dependance of the words with antecedents and consequents By the man-childe I understand some potent Prince or Princes or some speciall deliverers whō God stirred upto succour and to relieve the Church against those Tyrannicall Romish Emperors persecutors By whom the dragon was defeated and disappointed whose aime was to devoure all the seede of the woman for these were 1. Sonnes of the Church 2. A man-childe stout strong valiant 3. Ruled over the Nations with a rod of iron viz. an unresistable power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the Throne of God that is advanced unto chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall dragons And running over the story of those times the best commentary of a Prophesie I finde that in the yeare 182 after Christ the Church had tolerable peace under Commodus the Emperour in whose raigne the Gospell was greatly spread Hist. Eccl. cap. 21. but he being no Christian or sonne of the Church but a flagitious man was not this man-childe In Anno 247. the first Christian Emperour was Philip of whom we read that he submitted himselfe to the discipline of the Church Eccles. Hist. lib. 6. cap. 25. I doe not see but now the man childe might begin to be borne Afterward in 319. after the long and bloody raigne of Maxentius of whō the story saith that there was no great City in which 100. Christiās were not daily drawne to execution God raised up Constantine the Great an obedient and loving sonne of the Church and tooke him up to his Throne of government next to himselfe for under God was none greater than he and put into his hand not a scepter of gold onely an ensigne of dignity and regall or rather imperiall authority but a rod of iron the strongest of metals fit to beate downe all before it by which rod hee flew foure savage dragons who stood against the woman Maximian and his sonne Maxentius Maximinus and Licinius and by the same wonne all the West Empire ruled over Italy Spaine France Germany Brittaine besides his dominion in Affrike he restored peace to the Church abolished tyrannicall decrees commanded that none should injure any Christian was himselfe the greatest protector of Christianity that wee reade of in that story To these we may adde the two Theodosi's Christian Emperours and others in authority sonnes of the Church by whom shee was succoured and protected from the dragon in these tyrannicall times Ob. But the Text speaketh but of one man-childe but you interpret it of many Ans. I tie not the man-childe to one individuum or person but to all such set in dignity as God stirred up as protectors and nursing fathers to the tender Church and her babes in these terrible times for these Reasons The manchilde not one individual person but so many Protectors as Christ stirreth up 1. The manner of Prophets in the singular number to set downe a series or row of persons whereof one chiefe is still in being and continued by the succession of many Dan. 7. 17. Foure Kings are not the singular persons but the foure kingdomes and governments in the succession of sundry Kings And foure great beasts vers 3. by every beast is not signified a singular person but a State and succession 1. By the Lyon the Kingdome and successive Kings of the Assyrians and Babylonians 2. By the Beare the kingdome and successive Kings of Medes and Persians 3. By the Leopard the Greekes and Macedonians 4. By the beast with iron teeth and ten hornes the kingdome of Seleucidae and Fagedi 2. In Pauls Epistle 2 Thess. 2. 3. The man of sinne is not one person but a state and row of men who have beene the heads of Apostasie in the kingdome of Antichrist all which make up one man or person after a sort not one in number or nature but one in order succession power will and continuance So in the same Chapter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinderer of this man of sinne is not one Roman Emperour but the Empire 1. The state and succession of Emperors which was by succession yet the Apostle saith Hee that withholdeth Even as Saint Iohn 2. Epist. 7. cals many deceivers or Antichrists one Antichrist so many men of sinne one man of sinne many withstanders one withstander 3. In the Revelation nothing more ordinary cap. 13. 1. the beast rising out of the Sea is not one person but the state and succession of Antichrist Cap. 17. 9. the seven heads of the beast are so many States and Governments as Christ himselfe confesseth and the whore in verse 1. is not one person but the Romane state departed from Christ to Antichrist and prostituting her selfe to all idolatry and impurity of doctrine and manners the successors of Antichrists Kingdome Cap. 2. 1. The Angel of the Church of Ephesus not one man or Pastor but many for there were many Pastors and Angels therein Acts 20. 17 18. 4. Even in this Chapter wee have described the woman verse 1. not one Church but the succession of the Church in many ages yet called but a woman And verse 3. the dragon in this vision the whole spawne and row of dragons and tyrants raised by Satan against the woman even ten bloody persecutors all called one dragon for reasons you have heard and there is no reason but the manchilde may be as well collectively taken according to the manner of all Prophets and prophesies The dragon watcheth the woman but in vaine for shee bringeth forth for all that The Church shall bring forth children to God in despight of the dragon especially such children as the Text aimeth at to serve his Providence in the defence upholding of his Church Es. 66. 7. Acts 7. 20. Moses was borne in despight of Pharaoh as the circumstance of time there noteth Christ himselfe was brought forth in despight of Herod and all his plots which appeareth most plainely in those children of the Church excellent instruments prophesied of many yeares before they were borne and named of God whom it had besteaded the dragon that they had never beene brought forth if hee could have hindered them as first Isaac in whom all nations should be blessed by that blessed seed that should descend of him whereof he was a type and in whom the birth of Christ was foretold sundry thousands of yeares before it came to passe would not the dragon have hindred both the type and the truth from being borne if hee could so as all Gods promises and the Covenant of Grace in them should have beene falsified by the dragon 1 Kings 13. 2. wee read of Iosiah named before he was borne 323. yeares and of his piety and zeale in destroying dolatry and defacing of the kingdome of the devill and had it not beene much for the dragons kingdome to have hindred his birth if hee could Esay 44. 28.
world Romane or other hath priviledge to be alway so visible but way and doe disappeare and become invisible Ob. III. The Church is the kingdome of Christ but every kingdome comprehendeth a visible company ergo the Church is visible Sol. The Proposition we grant true of the Catholike Church else it is weake and false the Assumption is false standing upon the foote of an absurde comparison of a spirituall kingdome with a temporall True it is that every worldly kingdome standeth upon a visible company of members under one head and king but Gods kingdome is spirituall and invisible for who ever saw with the eye of flesh a spirituall kingdome which commeth not with observation Having cleared the doctrine propounded and freed it from Popish objections wee will make the first Use of it to answer the common usuall Question of our Adversaries viz. Where was your Church an hundred yeares agoe or before Luthers time Ans. 1. Our Church was never utterly extinct as Papists say nor without beeing since the world had beeing but was ever the same 1. In her selfe her inward glory was ever the same her inward graces the same the same Faith Hope Love Repentance the same ornaments but as a great Princesse in costly robes keeping her chamber and not comming abroad in the sight of others 2. Shee was the same to God ever deare to him and provided for by him for food and harbour all the time shee was hid from the world As the woman here 3. Shee was ever the same to Jesus Christ the same ship of Christ that ever she was and Christ in her present even when shee is covered with waves and holdeth her up onely undrounded in the tempest onely she was not 1. In the same state shee was hid amongst themselves as in a barren and wilde Antichristian wildernesse as a little wheate in a heape of Chaffe and as a little gold insensible amongst much drosse 2. Not the same to the eye of the world for the world was unworthy of her and although she shined in her selfe yet for the sins of the world she shined as a candle in a darke place II. As the Church was ever the same so was the true religion which wee professe before Luther 1. In the institution of it in paradise 2. In the promulgation of it by the preaching of Patriarks Prophets Apostles and their successors 3. In the profession of faithfull beleevers Martyrs and Confessors of it in all ages but the true religion being chased out of sight by the horrible idolatry and tyranny of Antichrist who had given to traditions and Antichristian pollutions wings to flie above the Scripture and trodden under foote the purity of holy religion God of his mercy raised up Luther whose holy paines preaching and writing was not a novation but a renovation not a planting of a new religion but a renewing replanting of the ancient and true religion not an institution but restitution of the truth of God not an introduction but reduction not inducing a novelty but reducing the true and holy religion of the Prophets and Apostles While wee are here below wee must make account of the wildernesse and wisely prepare for all estates and conditions for it is not the lot of the members of Christ still to enjoy such externall peace such free exercises of Gods Ordinances and such multitudes to joyne in the externall profession of Christ and his Gospell as wee by Gods special grace doe now enjoy and we may be forced to flie into the wildernesse ere we be aware let us looke upon Israel Gods own people in the wildernesse make â—ccount to follow theÌ„ in their passage through that terrible and dreadfull desart knowing that 1. A wildernes is a place unpeopled unfrequented and such is the state of the Church in respect of the small number of professors in comparison of the rest We must not therefore thinke worse of the truth and doctrine for theirfew either faithfull teachers or faithfull followers of it as neither must we esteem the better of the dolaters for their large and numerous multitudes that stand with them 2. The wildernesse is a place of temptation Israel tempted by God in the wildernesse tentatione probationis Israel tempted God in the wildernesse tentatione dubitationis Is God amongst us Satan tempted Israel in the wildernesse tentatione deceptionis we must therefore make account of and fore cast temptation and arme our selves If we were as holy as our head Christ himselfe we shall be led forth to be tempted in the wildernesse 3. The wildernesse is a place of journey and so full of changes as Israel in the wildernesse had 42. stations and were ever in their journey we must not thinke this wildernesse our resting place but expect changes of places and conditions and as Christian Pilgrims be content with the toile of our travell being assured that 1. We have the Lord before us both in his presence and direction 2. As they we still journey toward Canaan as our aime 3. As they had their eyes and thoughts on their Canaan so wee settle our affections on heaven our Canaan and the things that lead and helpe us thither 4. The wildernesse was a place of warre and conflict in which Israel was beset with enemies round Canaanites Philistians Amalekites so wee must not make account of setled peace here but expect Amaleck and Ogg Sehon Gyants and tyrants Antichristian Amaleck Popish Philistims Romish Canaanites bold obdurate enemies who will disclame the house of God disgrace the religion of God revile and resist the servants of God for propounding the truth of God no expectation of truce or peace till we recover our Canaan 5. The wildernesse is a place full of annoyances wants and dangers the Israel of God must make account of wilde beasts fiery Serpents want of bread want of water and never expect any harvest in the wildernesse hence therefore we must learne 1. To arme our selves with faith patience and constancy without which wee must needs fall short of Canaan 2. Christian moderation that wee may know with Paul Philip 4. 11. to want to abound to be full to be empty 3. Never to thinke our selves well till we be hence where we are out of hope of any harvest but of sorrow and danger To comfort Gods people who are contemned despised and brought to a few having not onely the whole world against them but sometimes in the house of God where they expect most comfort are rated and scorned by those whom God hath enjoyned to speake peace to his people and to whet their tongues against vilde persons and bold sinners rather than harden and hearten them against the generation of them that seek God But hence all that feare God may be strengthened and encouraged yea contented to be brought into the wildernesse for 1. It is no new estate to the true Church but a condition with which she is anciently acquainted and all
fought for Israel against the Aegyptians Exod. 14. 25. and a great multitude of sundry sorts of people went out of Aegypt with them chapt 12. 3â— and many strangers seeing Gods power and grace with his people returned with them out of Babylon Why doe not our Romanists so but runne out further and by greater multitudes It is to be feared that God hath appointed such to destruction as Pharaohs servants said to him Exod. o 7. Wilt thou first know that all Egypt is destroyed c. yea it cannot be in the dayes of such light and detection of Antichrist especially in these countries so furnished with meanes of knowledge that any can anew bee carried quite away with the efficacie of seduction but such as whose names are not written in the booke of life Rev. 3. 8. Now more specially for particular members the same comfort is specially to be applyed to them for neither shall the dragon ever prevaile utterly against any sound Christian be he never so likely neither by temptation nor persecution I. Not by temptation for 1. It is impossible the Elect should bee totally seduced 2. Their head could not be overcome by temptation and is as able to uphold them as himselfe 3. There is an houre for the power of darknesse and after that comes light The Disciples may bee a long time tossed with waves and the ship full of water ready to sinke but Christ awakes seasonably and rebukes the storme and makes a calme 4. God leads no childe of his into temptation but he leads him out also II. Neither shall any persecution prevaile against them for 1. No persecution can separate us from the love of God sinne can no suffering Rom. 8. 35. nor 2. Hinder the joy to be revealed 2 Cor 4. 17. nay it cannot but further it for if wee suffer with him wee shall also raigne with him nor 3 Frustrate the promise that whosoever holds out to the end let his sufferings be what they will shall be saved nor 4. Barre out the presence and comfortable favour of God who in such times of extremity useth most familiarly to reveale himselfe both in the inward comforts of the Spirit above other times and in extraordinary outward favours answerable to their present estate Oh how had the dragons prevailed if they could have bolted and barred out the comforts of God from the Martyrs in their prisons and flames of fire The tyrant Nebuchadnezzar could not hinder the fourth like the Sonne of God from walking in the furnace 5. It cannot raze out the marke of God set on his servants before the persecution come whom if hee save not from the danger hee will save them in the danger Lastly it cannot deceive their expectation of a happy issue and deliverance yea even in those who are persecuted to the death their death is to them a full and finall deliverance from all sinne misery and enemies yea their death is but as a gate of life and a speedy entrance into the full possession of their heavenly Fathers whole estate sooner than the course of nature would have afforded them Our Lord and Head might not have the cup of death passe from him and yet was heard for he was passed happily through it into his glory and his body is as the burning bush but not consumed Let Chaffe feare the fire but not gold This of the first Vse II. Note here the happy estate of the true Beleever being stable and invincible both in grace and glory There is never a Beleever but hath or shall have obtained a noble victorie over Satan sinne death hell the world even in this life his faith now treads the dragon under his feet and carrieth in it a power superiour to the power of all the gates of hell Now our care must be to finde this victory begun in us already and follow the chase But how may we finde that we have prevailed over the dragon and begun this victory I answere by these notes First if we have proclaimed and doe maintaine the warre against the Kingdome of Satan and sinne by an undanted profession of Jesus Christ and by upholding and renewing the warre dayly against all unrighteousnesse within or without us but he is farre from victory that hath strucke a league with his owne sinnes 2. Marke If wee have gained some ground and beaten out the strong man out of some part of his holds and whereas hee keepeth foure holds especially in us in our mindes by ignorance in our wils by rebellion in our consciences by corruption in our life by loosnesse and disorder we may know him in part ejected if wee daily renew our mindes with sound knowledge if our wils be altered made of unwilling willing and pliant to Gods will if our consciences be pure tender and excusing us in the sight of God and if our whole course bee changed from the course of nature to the life of God and of grace Now we may conclude a great victory is atchieved against the dragon 3. Marke If we have spoyled him of his weapons or blunted them or turned them against himselfe Then we spoile him of his weapons when we crucifie the lusts of the flesh and mortifie our earthly members then we blunt them when wee strike upon them rules of Gods Word and oppose them with the lusts of the Spirit Gal. 5. 17. then wee turne his weapons against himselfe when our members are given up weapons of righteousnesse serving a renewed minde our thoughts are brought into the subjection of Christ and in our lives we practise cleane contrary to his motions and temptations 4. Marke If we uphold and advance the Scepter of Christ in our hearts that his Word rule us in all things as the lawes of the kingdome to whom wee professe our selves now subjects yea and if our selves be become by his anoynting kings to rule and sway over our thoughts wils and affections over-mastering our selves and those strong lusts which will be plotting rebellion raising mutinies against grace If we can call in and cherish the new aids and succours of grace daily by the constant and conscionable use of Gods holy ordinances the Word prayer and meditation by which wee are strengthened Now have wee attained a greater victory than if we could command kingdomes and such as gives us a comfortable assurance that we can never bee quite overcome shaken and molested we may bee but the dragon shall never recover his power and strength in us to hinder our salvation for hee that hath begun this good worke in us will finish it unto the day of Christ. Further if the dragon and his Angels prevaile not against any of Michaels Band or Army wee see hence the miserable estate of every one over whom the dragon doth prevaile who are hereby knowne and concluded not to belong unto Jesus Christ but to be excluded from his colours and company Object Oh God forbid any should bee rejected from Christ
of Gods and his Churches enemies publike enemies who through us wound Gods glory 2. There is a twofold joy Some riseth of private affection by which men are glad their injuries are revenged by God and this is an unwarrantable affection The other riseth out of publike affection and zeale for the glory of God and this is free from troublesome passions and affections of private hatred impatience wrath and private revenge and this the godly doe and may exercise when they see Gods revenge upon the wicked still retaining the graces of meeknesse patience charity and the like Christian vertues This joy ariseth out of spirituall causes as the other out of fleshly and these causes are especially three 1. The manifestation of Gods glory which seemed to be obscured in the oppression of the Saints 2. The manifestation of his justice upon uncurable enemies whose conversion rather they had desired 3. The deliverance of the Church arising from and joyned with the destruction of the enemies and the former is the proper matter of their joy not the destruction it selfe properly and simply Having now cleared the point by this explication wee come to the confirmation of it by sundry Reasons 1. The Lord who needeth no praise from us being eternally happy in himselfe yet bindeth his Church and people straightly to the duty of thankefulnes for taking their part against the dragon For First it is the condition on which hee conferreth this mercy Psal. 50. 15. I will deliver thee and thou shalt glorifie mee Secondly he will have us to acknowledge no merit no desert or power in our selves to helpe our selves that all our rejoycing dependance and glory may be in his love and mercy Thirdly it is his rent and tribute due from us for all his mercies and deliverances It is the onely recompence we can repay to give him the honour and glory of his mercy who can give him nothing else In what estate soever we bee the Lord expects a sacrifice from us if wee be in affliction and under any oppression now the sacrifice of a broken and contrite heart is above all sacrifices Psal 51. 17. If in prosperity now he expects the sacrifice of praises to waite for him in Sion Fourthly it becomes the just to bee thankfull who feele the benefit sweet and comfortable which ungodly men and they that are without passe by and taste not so as if the Church should not praise God he should lose all his honour Thus the Lord expects it from them not from the other 2. The godly must most excite themselves to joyfull praises where they see Gods glory most manifested but the overthrow of the dragons kingdome is a work wherein the Lords glory shineth out aboue the other ordinary works of his providence especially in the manifestation of his two Attributes justice and mercy His powerfull justice is seene in breaking Satans power to peeces hee makes himselfe knowne by executing justice and by getting himselfe a name upon such dragons as Pharaoh Nero Haman Iulian c. his mercy is magnified in his Church First in that the overthrow of his and her enemies is a signe of his presence and good favour toward her who now rejoyceth in the light of his countenance Secondly it is a fruit of his everlasting Covenant made with his people whereof hee now sheweth himselfe mindefull Thirdly it is an effect of his speciall grace hearing the sighes and prayers of his people under their enemies oppressions whereby hee is now excited risen up for their seasonable salvation Fourthly the taking part with his people against the dragon argueth his sympathy and neare affection who is troubled in all their troubles and undertaketh their cause as his owne and feeleth after a sort accounteth their sufferings as his own In thy great glory thou hast overthrown thē that rose up against thee that is the Aegyptians who rose against Israel and accounted of God as risers up against himselfe 3. The overthrow of the dragon and thrusting down the power of wicked men carrieth in it abundant matter of joy to kindle the hearts of the Saints unto zealous and abundant praises for as Salomon saith Pro. 29. 2. When the wicked beare rule the people sigh but when the righteous are in authority people rejoyce and there is great cause in both for 1. When the wicked beare rule Gods worship is trodden under foot and the Kingdome of Christ is hindred Now contrarily when wicked men are foiled and good men come in their places the true worship of GOD is erected which is the soule and life of the world Christ is declared King ruling in the midst of his enemies and the bounds of his Kingdome are inlarged these will know their duty out of the Word these will doe their duty according to the Word these will uphold the Arke and glory of God will encourage his servants and rule in the feare of God 2. When wicked Rulers are in place civill justice is neglected as Iudges 5. 6. in the dayes of Shamger and Iael the highwayes and townes were unoccupied there was nothing but danger and spoile to him that went out and in for robbers oppressors Wicked men like themselves may doe what they list but when religious men are advanced civill justice and peace which is the maine stay and life of the world is maintained the sword is not suffered to rust in the sheath but is drawne out to the terrour of evill men and suffers not every man to doe as he list as Israel did being without a King 3. When wicked men beare rule there is abundance of all high sinnes against morall and civill laws and increase of sinners which like weeds and vermines can scarce by greatest iudustry be destroyed or kept under but when good men beare rule they will compell men to the keeping of the commandements of God they will seeke and take up to just correction drunkards that lie swilling and swearing and dicing and carding by dayes and nights they will gather up such as lie and wallow like swine in the streets who had they not better helpe than their own would be buried alive in the mire Under such government as wicked men would be nipt and kept under so would righteous men increase as under a faire gleame of incouragement Pro. 28. 28. 4. Where wicked men beare rule as all sins are suffred so is Gods justice let-in in all kindes of plagues publike and personall They bring evill on the place sometimes infamie and disgrace sometimes poverty and want and a generall curse upon mens callings and estates for want of reforming open abuses sometimes the fire of contentions quarrels and frivolous suites like that which came out from Abimelech and consumed Sichem and from Sichem and consumed Abimelech sometimes by driving away the light and removing the Candlesticke from an unhappy and unworthy people to some that will bring forth better fruit whereas where godly men are exalted
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
Scriptures out of their Countries to receive in humane traditions thrusting down the pure worship of God to set up horrible Idolatry blasphemy and sacrilegious worship of stockes stones and the breaden god persecuting to death the faithfull and godly Preachers taking into their bosomes shavelings Baals Priests fabulous Fryars Jesuiticall King-killers and Antichristian god-makers What a griefe is it to cast our eyes abroad into the world and consider what a small part of it is come in as subiects to this King In the Easterne part of the world we may see Gog and Magog Turkes Jewes and Sarazens to hold out this Kingdome of Christ and set up Mahomet against him the god of that part of the world In the Westerne part we may see Antichrist Apollyon his Holinesse the Arch-enemy of the Churches of the Gentiles holding out by power and policy by force and fraud this Kingdome of our God in the most of this Westerne world and none may buy or sell no nor breath or live but such as receive the marke of the beast in their hands and foreheads So as wee must beleeve Jesus Christ to bee the great King For if we should trust our senses he seemeth in comparison of the world to be as Ishbosheth a King without a Kingdome II. To come nearer to our owne Countrey If we turne our eyes home wee may finde matter of mourning that this Kingdome of the Lord hath gotten no more ground in this Kingdome or rather hath lost much ground of late yeares sure it is God never gave more excellent gifts nor more furnished lights to his Church in any age since the Apostles then in this last age since the discovery of that Antichristian darknesse nor in this age unto any nation more than unto this nation and where he giveth much doth he not require much But oh the misery that is come upon his Church that 1. Whereas wee should have beene generally setled on our Rocke and foundations without wavering we are now calling our grounds in question and must dispute against deniers of our principles 2. Whereas Antichrist and Popery was a dead stinking carkeise detestable to every man of any nose or iudgement now the dead bones seeme to reunite themselves and flesh and skinne to come on them and begin to revive and take heart and contest yea iustle againe with the truth which once gave it the deadly wound as if it had brought seven spirits worse than before to take possession againe 3. Whereas painefull Preachers have beene worthily honoured and Gods graces admired in them in former times when the Word of God had free passage and was glorified what a griefe is it to see them now disdained and in stead of them to behold those Locusts the Priests and Jesuites fighting under their King Abbaddon and consuming the greene grasse and prevailing against so many high and low in these dayes of light to see these set by 4. Whereas the doctrine of the Sabbath was described plainely out of the Word of God and practised unlesse in very rude places in holy and commendable manner now the holy observation of it is rather accounted a kinde of heresie and all the dayes of the weeke afford not so much profanesse as that day wherein all the subiects of the Lords Kingdome ought onely to attend upon himselfe 5. How did the Lord Jesus mourne when hee saw the Jews without able Teachers as sheep without shepheards Mat. 9. 36. And what a mournfull sight were it to see a goodly field ready for the harvest but never a man in the Countrey to gather it in but there it must rot So what a lamentable thing is it to see so many Churches and Parishes without able Ministers and some countries utterly barren of meanes to gather them into the Kingdome whose Ministers in stead of feeding them either sterve them or poyson thē in stead of directing and comforting the poore Church smite her wound her shame her by taking away her vaile from her What a case was the poore Church in when the Pharises made a Canon that if any did sincerely professe Jesus Christ hee should bee excommunicated Iohn 9. 22. and afterward whē Diotrephes cast men out of the Church for receiving the brethren 3. Iohn 10. 6. How did David mourne and his eyes gush out rivers of teares because men kept not the Word The same cause have wee to see men generally cast off the regiment of Jesus Christ and led by the devill and their owne lusts The desperate prophanesse against the meanes is most damnable The Trumpet of the Gospell cals them to subiection but they say This man shall not rule over us 7. Wee have cause of mourning to see the Gospell going away and the Kingdome a taking away from us that is The Word of the Kingdome and the meanes of grace Who doth not see the Word of the Kingdome gone in the power of it For where may a man see the power of it but in a very small remnant so farre from the power of converting that it cannot prevaile against open sins nor trifling vanities And who seeth not the kingdome going away in the presence of it as wel as in the power Will Christ stay where hee is so unwelcome May wee not heare the same voyce as the Jewes did Mat. 21. 43. because they refused the Corner stone therefore the Kingdome should be taken from them and given to a Nation that would bring forth the fruits of it Or is it not a refusing of the Corner stone to trample upon the Preachers and Professors of holy religion and preferre before them Priests and Papists and to fall in love againe with Antichristian Idolatry and Masses and Breaden gods which reverse our Corner stone and cannot stand with the presence of the Arke So long as we have the Bridegroome with us wee may reioyce however other things goe with us but if he goe then our sorrowes come in as an unresistable flood III. To come to our owne places It will set griefe to every good heart to see how little ground the kingdome of the Lord hath gotten a long time If we shall see that after thirty or forty yeares constant preaching Magistrates professing religion are carelesse of religion as Gallio let religion runne as it will so that their aimes may succeed and projects prosper and not seldome turne the edge of authority against religion and religious persons If wee see that Magistracie will not bee wonne to joyne with the Ministery to set an edge and add a point to holy doctrine to make our weapons the more mighty and piercing against sinne and sinners Well knowes Satan the Kingdomes of the world would bee the Lords if these his two Ordinances should shake hands if David and Nathan or God stand together Iosias and Huldas and therefore labour to divulse them and prevailes so farre as wee seldome enjoy their happy conjunction What a griefe is it that when wee call for the
our losses great hee can if hee please double our portion as Iobs at the latter end Also for things pertaining to godlinesse and a better life we have strong consolation in that Christ hath power 1. To merit 2. To apply 3. To uphold 4. To perfect our salvation 1. He hath power to merit our salvation because he hath power to satisfie wholly by himselfe the justice of God without any piecing or patching to his merit and righteousnesse He hath power to pay the whole debt and to cancell the bill and hand writing that was against all Gods chosen He is of power to pardon sinne Mat. 9. 6. that ye may know the Son of man hath power to forgive sinne on earth and he hath power to fulfill the Law 2 He hath all power to apply his merit to our salvation because to this end he did mightily raise himselfe from the dead by his owne power and ascended into heaven that by a powerfull intercession he might apply his sacrifice to the Saints From thence he hath power to send his Spirit to acquaint us with the things given us of God And he is of power to worke faith in the hearts of the Elect whereby they may apply to themselves his whole merit and obedience while they are here below 3 He is of power to uphold our salvation divers wayes By setting us upon a strong foundation and a sure rocke not to be shaken by any contrary power By strengthening us by a powerfull word which is a mighty organ and a strong arme able to save 2 Tim. 3. 16. By comforting and strengthening us by the Spirit of strength and power 2 Tim. 1. 7. God hath not given us the spirit of feare but of power And by making us invincible in suffering Phil. 4. 13. I can do all things by the power of Christ assisting me Yea to saile by hell to heaven and to passe by the crosse to the crowne 4 He is of power to perfect our salvation and hath engaged this power to this purpose 1 Pet. 1. 5 Wee are kept by the power of God to salvation And why First He is of power to make our imperfect duties pleasing to God hiding all the imperfection of them under the mantle of his mercy Secondly He hath a superior power to al enemies that none of them can separate us or plucke us out of his hands for he hath the keyes of hell and death Rev. 1. 18. Thirdly He hath power to lead us through death dust into his owne glory so as we have assurance of a glorious resurrection by the working of his mighty power Phil. 3. 21. Fourthly He hath power not only of preparing mansions for us in his Fathers house but in the last day to descend from heaven to fetch us up to himselfe that wee may be ever with the Lord. Our Ioshua hath power to bring us into Canaan II. Here is a ground of comfort and encouragement in all well-doing and to goe on fearelesly in good duties wherein commonly we have the power of the world against us For why First He is of power to strengthen us of weake to make us strong Of our selves wee are able to doe nothing that we have any power to any thing that is good it is from his power His grace alone is sufficient for us 2 Cor. 12. 9. Without mee yee can doe nothing Secondly He is of power to reward our least labour of love to his name or Saints and all the power of the world cannot hinder him Thirdly He is of power to cleare our innocency to disperse the fogs and clouds of calumnie and reproches and to make our righteousnesse shine as the sunne at noone-day He can and will make our darknesse light Fourthly His power encourageth our prayers because he is able to receive them and doe abundantly above all that we aske or thinke Fifthly He is of power to make us perserve for he is able to perfect his worke and this power shall uphold a poore Christiā if the truth should faile from the Church and Kingdome Object I am weake and oftentimes carelesse in keeping my ground and grace Answ. Quicken up thy selfe become a member of Christ and if thy faith be weake that thou canst not comprehend him his power is strong to comprehend thee yea the weakenes of God is stronger then men 1 Cor. 1. 25. Object But the enemies are strong and powerfull Jesuites other seducers subtle and sundrie adversaries armed with power grace of times cruelty c. Answ. Yet this power of Christ layes such hold on every true Beleever that no seducer can deceive him nor no power plucke him out of his hands No power can dismember this Head nor reach their graces 6 He that is of power gave us strength when we had none is of power even in death and in our dust when al strength is gone both to keepe faithfully for us what we commit unto him till the last day also to renew us with strength as the Eagles and change our vile bodies to be like his glorious body like it in quality not equality in strength shining agility incorruption fitted as a glorious member to be united to so glorious an head and that for all eternity III Another ground of comfort is that out of this power of Christ we may conclude the stability of the Church which is his Kingdome This power hath upheld the truth these many hundred yeares against the divell the world the Turke Antichrist Popish Princes and forces against tyrants massacres inquisitions torments pouder-plots against false brethren and hypocrites that against all the gates of hell it is not onely taught and preached but triumpheth and conquereth so as all the world may see a mighty power protecting it The Church is an heavie stone to lift at because it hath all Christs power for it and therefore if all nations rise against it they shall be torne in pieces The truth is stronger then all and must prevaile at last it may be smothered as fire under ashes extinct it cannot be so long as Christ who is truth hath power to uphold it The promise is strong that all the gates of hell shall not prevaile against it For as Christ is truth that uttered it so he is Omnipotent to accomplish it This power shall ever keepe this Arke upon the waters from drowning Hitherto of the consolation Instruction also ariseth from this power of Christ and 1 To Ministers that they preach Christ the power of God 1 Cor. 1. 24. that is not onely by preaching to acquaint men with the power of Christ but so to preach as Christs power may be put forth in the Gospell which is the rod of his power and so as to bring in subjects daily under this power of Jesus Christ Preaching a mans selfe will not doe it nor preaching of men will not doe it nor every learned nor every idle discourse of Christ but to speak from the spirit and
in demonstration of the spirit that men may say Christ is here indeed I feele his power quickning counselling comforting c. 2 To Magistrates that they put forth all the power they receive of Christ for the glory of Christ and the good of the Church as knowing First that all powers are of God and therefore for God and his causes Secondly they are his Ministers for the good of the good and them that do well Thirdly those that honour God God will honour and contrarily And who seeth not that those that extraordinarily oppose this power of Christ in his Ordinances God extraordinarily opposeth them they cannot so openly contemne him and despise his word but God as manifestly powres contempt upon them and makes them extraordinary spectacles of disgrace and contempt For how can a man set himselfe against God and prosper Fourthly All the power in Christs owne hand was set against sinne and the divels kingdome what better example to a Christian Magistrate 3 To every Christian three wayes 1 Wee are instructed to submit our selves to the royall power of Christ our King as willing subjects acknowledging him the great Centurion of the world For this was prophesied of us in the New Testament Psal. 110. 3. Thy people shall come willingly at the time of holy assembling And otherwise we shall be worse then wicked angels or the unreasonable creatures who all obey his word as we saw before 2 To depend upon this power of Christ as our soveraigne King who hath all power to do us good Want we heavenly things he hath all power in heaven and for heaven he hath power to call to justifie to sanctifie to beautifie to glorifie Want we heavenly graces and riches he hath treasures of wisedome and grace Want we earthly things he hath all power in earth he can bestow not dews of heaven only but the fat of the earth Isaac had but one blessing but he hath more blessings then one and if he be rich being our husband wee shall not be poore 3 To acknowledge this power of Christ in all our receipts of blessing or comfort 1 Finde wee the worke of conversion and sound grace this is not by free-will or preparations or operations of nature but here is a creating power put forth by Christ a power divine working many miracles making a blind man see a deafe man to heare dispossessing a man of many divels raysing a dead man and quickning him that was dead in trespasses and sins 2 Finde wee not onely our peace made up with God but that now wee are lovingly affected to Gods people for Gods image and goodnesse Here is a fruit of Christs mighty power who hath reconciled the wolfe and the Lambe the child and the cockatrice Esa. 11. 6. 3 Finde we any worke of holinesse begun any presence of grace any beginnings of heavenly motion in faith hope love joy zeale constancy Here is a great power of Christ our head by whose power all these are purchased here is a power making a Blackmoore white as snow 4 Findest thou any strength against sinne any temptation foyled any lust given over and hated which thy nature inclineth unto Oh here is the power of Christ above the power of nature Never was sinne foyled but by Christs power never was any a Conquerour in the spirituall combate but by the presence power and strength of the Generall 5 Finde we our prayers heard our defects covered our duties accepted All this is the vertue and power of Christs prayer and by the merit of his obedience Thus must wee with the Church here sing out the power of the Lords Christ. And this also of the Instruction Next this serves the members of the Church for examination namely to try whether we feele this power of Christ put forth in our selves else all is unprofitable and uncomfortable to us Phil. 3. 10. the Apostle counts all other knowledge and priviledges but losse and dung in respect of knowing in himselfe the vertue and power of Christs death and resurrection This is more then to heare of Christ of his life and doctrine of his death and passion It is a lively feeling in his owne soule the power and vertue of his death in the death of sinne and of his resurrection in rising from the grave of sinne This is more then to preach of Christs life and death and goeth beyond all eloquent discourses of the actions and passions of Christ if the Preacher as too many onely know the vertue of Christs death as the Physitian knows the vertues of herbes and simples onely by his reading or relation without his owne experience This knowledge of the power and grace of this Salomon must be like the knowledge of the Queene of Sheba 1 King 10. 7. It was a true word which I heard of thy sayings and wisdome howbeit I beleeved not this report till I came and have seene it with mine eyes neither can halfe the power and glory of Christ be attained by reading or report except our selves by inward feeling and experience come to discerne it That is an happie knowledge of the power of Christ not which is speculative or discoursive but which is experimentall such as the Samaritans Ioh. 4. 42. They say to the Woman Now we beleeve not for thy relation but because our selves have seene Him Quest. How may I discerne the power of Christ in my selfe Answ. It may be discerned by foure special marks or evidences I By the power of the word which is his powerfull arme to salvation So much as thou findest the power of the word so much of the power of Christ mayest thou discerne in thy selfe Now examine 1 Hast thou found the word commanding light out of darknesse in thy soule as in the first creation hath Gods powerfull word created a new saving light in thee that whereas thou wast blind now thou art sure thou seest the face of God in Jesus Christ reconciled unto thee 2 Hath the word in the Ministery beene a powerfull voice of Christ calling thee as Lazarus out of the grave where thou wast by nature under the dominion of death by sin hath it brought in a new life of God and grace What word besides the Omnipotent word of Christ can raise a dead man If the word of God hath inspired a new breath of the Spirit and wrought heavenly motions in thee thou mayest plainly see the power of Christ in thy selfe 3 Hath the word beene powerfull as a mighty engine to cast downe high and strong holds and bring every thing unto the subjection of Christ hath it taken thy highest holds and now sitteth as a Commander there If it have an inward command the understanding conceiveth and is convinced in the certainty of things which be contrary to nature and sense it will shut the owne eyes and yeild to things foolish and absurd to reason The will easily denyeth it selfe worldly wisdome reason profits pleasures liberty and life