shoulders but first giveth shoulders and then the burthen answerable to the strength which hee giveth This wisedome of God we may observe in all his creatures to every one of which he disposeth gifts and naturall faculties according to the need of it for the preserving it and the upholding of it in the being and service of it giuing to the small swiftnesse and to the great strength and much more dispenseth to every one of his servants according to his use and service The Lord knoweth it must be a manchilde a masculine and generous spirit that must and can oppose the dragon and represse his power his wisedome knowes that no good thing can bee brought to passe without many difficulties and strong resistances neither can any great and prevailing evill bee hindred without much trouble and tumult as in that of the Ephesians for Diana Acts 19. 32. and therefore hee armeth his servants with courage fortitude and resolution for both these purposes else should they never prevaile The meanest calling hath his thornes and sorrowes according to the sentence Gen. 3. 18. and much more those of greater service and difficulty It is for the great glory of God to send his servants compleate and sufficiently furnished and fitted on hir errands no Prince wil send an Ambassage by the hand of a foole so the Lord for his owne honour sendeth on great services choice and rare instruments Iob 33. 23. a messenger one of a thousand To reprove the effeminate men of our times who are timorous and fearefull to bee seene in Gods cause against the dragon these men if any good bee to be done any evill to be reformed doe cast all difficulties and their hearts like women faint to thinke what may come of it and now every sleight excuse pretence or suspition shall bee as a Lyon in the way strong enough to chase them as so many fearfull hares from the undertaking of any thing that is good and this is the cause there is such abundance of sinne and so little reformation when fearefull Magistrates and others in places let downe Gods cause and intend their owne but consider that 1. The fearefull are in the formost band or ranke of those that goe to hell Revel 21. those who feare men more than God those who have the places of men and the faces of men but the hearts of Hares and affections of women without all true courage for the truth one looke of a dragon maketh a nation of them runne away and forsake their standing as Israel from the sight of Goliah 2. Whence commeth this fearefulnesse but from a false heart destitute of faith love of God zeale for his glory and destitute of the spirit of strength and fortitude 3. It is the note of a man carried with carnall affection who for avoyding of disfavor in Gods cause avoideth his duty 4. An heartlesse and effeminate coward is hee whom every sleight feare casteth almost into a swound wheras were there courage and manlinesse every sleight thing would bee a keene weapon against the dragon Five smooth stones in Davids hand shall throw downe Goliah a Taw bone in Samsons hand shall smite downe a thousand Philistimes An Oxe Goade in Shamgars hand shall slay six hundred enemies yea a naile in Iaels hand shall destroy Sisera Whatsoever calling God hath set thee in expresse thy commission by setting on worke and putting forth with zeale and courage the gifts that thou hast received 1 Kin. 2. 2. be valiant and shew thy selfe a man and know 1. GOD giveth not his spirit to the Saints to feare any more Rom. 8. 15. but the spirit of courage and fortitude and a sound minde contemning reproaches and dangers profits disprofits which would hinder the execution of their calling what saith Nehemiah 6. 11. Shall such a man as I flie I will not take Sanctuary to live 2. It is the grace of a good action to shew a masculine spirit in breaking through the difficulties like Davids Worthies which hinder the undertaking and performance of good duties that like the hearty spies gathereth courage from opposition and troubles which driveth others out of heart 3. It is the manchilde onely that quelleth and conquereth the dragon Moses will not leave a hoofe behinde him at Pharaohs request the dragon is faine to command him out of presence Elijah telleth Ahab it is he and his fathers house that trouble Israel an army of smooth and flattering Prophets durst not say so The dragons could not resist the spirit with which Steven spake yea the dragon sometime is forced to reverence their persons and admire their spirits and subscribe to the holinesse of the manchilde and wish their ends like his 4. This masculine spirit upholdeth the manchilde unto perseverance for how should a Minister who is hated for his love and is esteemed an enemy for speaking truth who is accused of many evils and pursued with all disgraces hold on his holy labours in his holy life or continue in his uprightnesse in so many discouragements were he not supported with faith to beleeve with love to his Lord whose sheepe hee â—eedeth and with assurance of a better reckoning and recompence hereafter than in the world or from it he can expect did not the spirit afford him these shoulders to carry this burthen hee could not but sinke under it and so of private Christians who live amongst people of prophane behaviour by whom they are daily baited scorned disgraced persecuted for their hope and profession and holy practice how could it be that they living in a nasty place as still medling with pitch but yet are not defiled nay they hold forth the word of life in the midst of a froward generation and imbrace still a conversation to which not the world onely but even themselves were once deadly enemies how could they carry through such a course were they not assisted with an heroicall spirit to oppose the dragon and the world By which they patiently indure the contempt of the world the lashes of tongues the losses of things present and the labour of their love to God and good duties Quest. How may I come to this courage and masculine spirit Ans. 1. Begge the spirit to change thee into another man as Othniel Iudg. 3. 10. thou art no fit peece by nature to any good service pray for the spirit who is given to them that aske him 2. Forecast and arme thy selfe against the malice of the dragon who the better any businesse is the more busily and basely will hee disgrace it Let Noah build an Arke and what difficulties and scornes shall hee sustaine let Nehemiah build a wall and the Foxes say the dragons shall cast it downe let a man abstaine from evill he maketh himselfe a prey 3. Be sure of a warrantable calling that thou art in the Lords worke and in the way and then thou needest not feare as Luther so many dragons as there are tiles in a
never saw so the serpentine seed hateth all the womans seed which it never saw And as hunters know not nor never saw the particular game they take but lay nets and deadly engines for any of the kinde so these Nimrods and hunters spare none 2 The wrath of every wicked man is a sparke from hell and an ember of the dragons wrath who here hateth the Woman hid aswell as appearing And looke as the dragon hated Christ the head deadly while he was in the world and now hateth him with no lesse deadly hatâ—ed when he hath left the world he hateth him absent as much as present even so his brood hateth his members that were in the world aswell as those that are in it even those that they never knew nor saw and persecute their dead ashes and are as spitefull to their names and memory and to their posterity as their predecessors were to their persons while they lived 3 Darkenesse hateth all light neare or farre off They that hate God the chiefe good must needs hate all the godly that follow the thing that is good They that hate God himselfe must needs hate his image every where for he that hates the father hates all the children whether he know them or no. They hate the glory of God and the true worship and service of God and that they may abolish it they cannot but seek to root out all the people and persons that uphold it 4 Such a venome and poyson is seated in a wicked mans heart as knows no bounds of reason or moderation but overflowes all bancks and limits For there is no spirit to checke or restraine them so as neither sea nor Alpes bound a wicked mans wrath against godlinesse 5 They hate them whom they know not because they know them not for so it was with Christ himselfe they saw him but they knew him not for had they knowne him they would not have crucified the Lord of glory Ioh. 8. 29. When the Sonne of man shal be listed up then ye shall know that I am he So with his members they know them not nor their innocency let their lives be never so unblamable and just If they cannot picke quarrells against Daniel in the matter of the Kingdome they will see what they can do in the matter of his God If God himselfe shew favour to them and his power for them they will not know who the Lord is as Pharaoh but lay on burdens the heavier and therefore as Balak and Moab they seeke their confusion Num. 22. 2 3. A reproofe of numbers of men who in these dayes expresse with what spirit they are guided The Papists raile upon and revile al the godly restorers of our religion whom they never saw nor knew It is a third part of the Pamphlets they send dayly in amongst their Proselytes A man would thinke they had their hands full of adversaries alive and that they need not breake up the graves of the dead and persecute dead ashes What spirit besides the dragons ruled the Councell of Constance who sentenced the dead bones of Wickliffe to be digd up and burnt 41. yeares after his death did any of them ever know or see him or was not the wrath of their predecessors enough against his person Who seeth not the wrath of the dragon in a number of prophane beasts who incessantly make it their table talke to revile and use opprobriously men who never made nor medled with them men hid in their innocency and retyred in their privacy whose life in respect of them is as if they were out of the world And others that exclame against all that make shew of religion as men not worthy to live the worst of all men all dissemblers lyers factious all alike as if they knew them all Whence riseth this wrath certainely not from particular causes but from the generall not from the persons they revile but froÌ„ their own vile dragon like disposition They may pretend some personal quarrells now and then but the cause and care lyeth deeper they will hate the same goodnesse in any other person where soever they may discover it Here now is the dragons wrath against the Woman hid out of sight 2 This is a word of instruction not to marvell in observing the hatred of wicked men against the godly whom they know and see for they doe the same against those they never knew See wee Ahab hating Eliah Micaiah and all the true Prophets he knew no marvell he hath a fountaine of poison ready to flow on all that he knows not if he could reach them And so doth every wicked man if he hate any one good Minister because he is so he hates every one See wee all wicked men be they never so fallen in pieces among themselves yet all joyne in hatred of all the godly then see in them the work of the dragon who plots an unity and agreement against the Church hatred of goodnesse is the bond that joynes wicked ones together And yet Gods hand is in all this the godly must be throughly tryed and the wicked must go on to the filling up of their measure Are wee cast among men who when they cannot hurt godly men yet will not helpe them but as Balak said to Balaam neither blesse nor curse them Praise God that hath limited the power of wicked wills and violent affections They that would hurt one godly man would mischiefe all if they could and those that will not help them would hurt them if they were able See wee evill men desirous and contriving to cast downe the worship of God and a faithfull Ministery in the place where they live their wrath reaâ—heth beyond that place if it it were in their power they would abolish the true worship of God out of the world and leave no faithfull Ministery standing in the earth Hatred is of kindes and the dragon hates faithfulnesse every where fearing the decay of his Kingdome and his owne fall by their standing 3 This teacheth us 1 to unite and combine our selves to all the Saints even those whom wee never saw nor knew they being of the same Father Mother blood spirit family and inheritance with us 2 Againe as we love the head so also the members but the head though wee have not seene yet we love and beleeve 1 Pet. 1. 8 so the members whom we beleeve every where to be dispersed wee must love though wee see not for the love of the members must bee a sparkle from the flame toward the head 3 Further wee must not ground the love of Saints in our senses but in our faith which cannot but worke by love if to him that begat so also to all that are begotten 4 If faith may not be measured by sight being of things invisible no more may love the daughter of faith But if wee beleeve in him whom wee see not wee must also love them whom wee see not 5
starres of heaven both in themselves in respect of divine and heavenly light and gifts of wisdome and knowledge especially of sanctitie and heavenly conversation as also in respect of the high regard and reverent respect which faithfull Pastors have amongst true beleevers for as they have the highest place in the Church of God so walking worthy their place they have the highest place in the hearts of beleevers Now these starres set by God in their orbs shining in so high place are said to be drawne downe and throwne to the earth 11. The second thing in the meaning is How the starres are said to be cast downe to the earth Ans. To fal froÌ„ heaven to earth here is not to be taken literally but it is in matter of religion to fall froÌ„ a heavenly profession and hope to carnall and earthly counsels and courses and then the Pastors are said to fall from heaven to earth when they fall backe in their 1. judgement 2. affection 3. practice and conversation 1 Then in judgement they fall and faile when the light that was in them is turned to darknesse when they turne away from divine and heavenly truth to errours lies mens fancies and traditions to doctrines of libertie to please carnall mindes and turne from substance to superstition 2. When in affection they change the love of the word into the love of the world they affect the winning of wealth and ease above the winning of soules in stead of minding divine studies to save themselves and others now they minde earthly things in stead of the love of Christ which they seemed to professe and expresse in feeding his I ambes now they are carried with selfe-love seeking and feeding themselves only here is a lamentable â—all of starres from heaven to earth 3. When in practice they exchange their godlines with gaine their piety and sanctimonie into earthlinesse covetousnesse and worldlinesse their conversation which seemed and should have beene in heaven into earthly fleshly and unfruitfull courses This is a woefull fall of the starres which have lost their station as pernicious to the Church and to theÌ„selves as if the starres in heaven should fall upon the earth III But how or by what meanes could the dragon cast downe such excellent men that shined by the light of holy doctrine and conversation as bright as the starres in the heavens Ans. By his taile by which word are there implied all those base artes wicked instruments meanes by which the dragon casts down the stars and these are three which the word most expresly implieth 1. By force and tyranny Dragons have more force in their tayles than in their jawes and therefore this is a figurative speech befitting the nature of a dragon when by the rage of persecution and bitter war and wrath by their fire and sword and cursed cruelty the dragon forces many of the Pastors who had shined and ought still to have done in their places to fal froÌ„ their shine froÌ„ their doctrine holy professioÌ„ holy conversatioÌ„ first to corrupt earthly doctrine then to corrupt and earthly life and behaviour such as other men of earthly mindes and professions have undertaken and expressed 2. By flattery and insinuations by which as by a dragons tayle the Pastors were beaten downe for as dogs do use to fawne and flatter their masters with their taile so the dragon not by open force onely but by secret fraud and insinuation assaileth the stars namely by many faire promises and sugred perswasions making offers of wealth and preferment favor and what else the world can bestow on her favorites by which meanes hee drew many ambitious pompous and câ—vetous teachers from their former study and care in propagating the truth and from their diligence and labour in advancing the salvation of men unto earthly studies and cares how to build their owne houses and feather their owne nests not caring that Gods house lay waste 3. By poyson and infection much poyson lieth in the taile of a serpent the dragon poysoned a great number more with heresie and poysoned opinions against the truth of Christian religion for which end he daily stirreth up heretikes and false apostles and false teachers who being furnished with all arts to deceive draw a number of the starres away from sound and heavenly truth into the apostasie of earthly and impious doctrines cleane contrary to the Scripture and to the person natures and offices of Jesus Christ. Thus the Prophet Isay 9. 15. saith The false prophet which teacheth lies is the taile calling him so in foure respects 1. For basenesse and contempt let them beare themselves aloft in conceit of their wit and learning and others admiration of them 2. For their base flattery and playing the parasites and sawning upon patrons and Princes as dogs on their masters with their tailes for a bone or a crust 3. For their inconstancy and mobility as a dogs taile wags and moves easily on this side and that so they in their doctrine and conversation are here there and buzzing every where for an advantage 4. Especially for their poysonfull and hurtfull disposition and effects for as venomous beasts hide their venome in their tailes by which on occasion they doe much hurt and mischiefe so false and corrupt teachers by eloquence sophistry and base shifts hide the poison of false and erronious doctrine by which they infect and taint the Church of God for which cause Isa 59. 5. false doctrine is compared to the egges of Aspes which if they bee eaten bring most present death and broken sendeth forth a Basiliske that is is most perniciòus both Autoribus to those that invent and devise them and also Auditoribus to those that receive and digest them it bringeth eternall destruction to both as certainly as if they should eate the egge of a Basiliske which is most deadly of all serpents slaying men onely with her sight and poysonfull vapours that sparkle out of her eyes In the times next after the Apostles at which the spirit of God here more expresly aymeth how the imperiall dragon bestirred himselfe and how many starres he drew down stories are not silent to relate 1. Infinite numbers by persecution as Euseb. lib. 8 cap. 3. when wicked Dioclesian commanded the Christians oratories to be demolished and laid even with the ground the Scriptures to be burnt the Bishops to bee cast in prison and compelled by torments to renounce Christianity and offer unto Idols many suffered death constantly Sed alij infiniti animis prae formidine perculsi facile post primum impetum prorsus tandem succubuerunt In the seventh persecution under Decius we read of Serapion and Nichomacus who through their tyranny renounced Christianity and Cyprian de lapsis lib. 2 cap. 8. mentioneth Enaâ—stus a Bishop in Aftrike and Nicostratus a Deacon who made shipwracke of faith and as starres fell for feare from heaven to earth 2. Many starres
Constantine that great champion of Christ who under Christs Standard made warre with and overthrew Maxentius Maximinus and Licimous horrible dragons and tyrants as were likely I will not certainly define but without all doubt that was included in this prophesie if not principally meant of which Euseb. lib. 9 cap. 9. who saith he received from Constantine himselfe the narration of the fight and victory Quest. 3. Why doth the Spirit of God foretell this battell Answ. 1. The Lord would not have his Church conceive that here she hath found any resting place or can enjoy perpetuall halcion dayes but that there abideth unto her many irreconciliable warres in this military condition against divers enemies hereticall tyrannicall and Antichristian 2. He would manifest his care and wisedome over his Church and children whose tryals he foretelleth that they might not thinke them come by chance or God not foreseeing them or distrust his favor while they are exercised by them but in these predictions might see him both ordering them for his glory and for their salvation 3. God would not have troubles come on a sudden or stealing on his servants but with warning that they might arme and prepare themselves with wisdome fortitude and patience to resist them that the Church might stand her ground not discouraged much lesse cast away her confidence that hee might abate the smart of them if they were sudden and blunt the edge of them by providing for them Quest. 4. But why doth the Lord ordaine or permot this fight and opposition being against his glory his Church his truth and his servants or how can he be mercifull and good to protract and permit so great evils Ans. 1. As God is good in his mercy so hee is no lesse good and great in his justice 2. This fight against the Church is not simply evill but hath in it a respect of good and therefore God permitteth it because 1. It is partly an execution of justice and a just correction of the sinnes of the Church 2. It is such an evill as much good is thence produced to the Church as hereafter wee shall see 3. It is not such an evill but that Gods wisedome and power can and doth moderate order bridle and turne to a good end and issue the dragon indeed intendeth them mischievouslly to quench the graces of God the wicked agent◠under him directly fight against his glory and truth and chosen ones and would chase them into the bottome of the sea to drowne them as Pharaoh but Gods mighty power and wisedome hereby will chase them to heaven as he did Israel to Canaan being a wise Physition that can temper hemlock and poyson to a medicine and remedie and over-rule the poysoned crooked wils of gracelesse men to the effecting of his owne most gracious pleasure and righteous will so as we may say to our brethren when forgetting nature grace humanity Christianity they contrive to cast us into pits and sel and send us away as Iosephs brethren to put a little base profit into their owne purses Gen. 50. 20. when they thought evill against me God did dispose it to my good You who should have beene my naturall brethren thought me in too high favour with my father you envied his love to me you thought if you could sel me off all should be yours and therefore wracked on me your barbarous malice but see God over-ruleth your rage your fiercenesse could not frustrate the good purpose of God who against all your plots hath raised mee to save much people alive Object But is not the Gospell a Gospell of peace Gods kingdome a kingdome of peace and Christ himselfe the Prince of peace typified in Melchisedek Isa. 9. the professors of the Gospell sonnes of peace how will this stand thus with such open hostility and perpetuall warre how is it true Isa. 9. 7. there shall be no end of peace when we see there is no end of warre Ans. 1. these two are not contradictory to bee at peace and at warre at the same time because they are not in the same respect so our Saviour teacheth In the world ye shall have tribulation but in me at the same time ye shall have peace Iohn 16. 33. the reason is because those that are Gods consist of two parts flesh and spirit according to the spirit they are in Christ and according to the body they are in the world therefore when in their spirits they enjoy the peace of Christ they are in the body afflicted in the world a wicked man cannot so bee Hee that is wholly in and of the world having affliction hath no conjunction of peace but are oppressed and over-whelmed with sorrow because the true peace of heart is onely in Christ and received by the spirit of faith 2. Peace is the daughter of warre and by warre the Saints attaine and retaine peace were they not at warre with the dragon and the world they could never enjoy an houre of peace I finde more sweet in wicked mens malice than in their delicates 3. Distinguish of peace it is either spirituall or carnall the peace of Christ or of the world which the Disciples themselves expected by Christ when the temporall dominion should bee restored to Israel and the Iewes delivered from the Romane bondage supposing they should bee great Rulers in their Countries but Christ wisheth thē to dreame of no such thing this peace Christ disclaimeth as Mat. 10. 34. Thinke not I am come to send peace but a sword and fire Secondly there is a spirituall and inward peace which Christ claimeth to be his My peace I leave with you he bringeth that peace to the world which the world giveth not nor knoweth not a peace not with the dragon or his party but peace with God peace of conscience and peace with all men so farre as lyeth in them This is the peace of Gods kingdome which is not interrupted by warres with the dragon and the world but established 4. Wee must with Luther distinguish of warre there is an Active warre and a Passive Christ and his Gospel and servants move no Active warre the Gospell of peace proclameth peace not warre the end of his comming and the Gospell publishing is to set all things at peace But there is a passive war waged by the Prince of darknesse discord against Christ and his people and the sonne of peace by all his skill cannot avoid this warre not that it is a fruit or effect of the Gospell or by any fault or cause in in the Gospell which perswadeth peace and concord with God and man but occasionally and by an accidentall event partly by the malice of the devill that man-slayer who being that Prince of darknesse deadly hateth the light partly by the malice of the world which yeeldeth not unto the truth and holy admonitions but warreth againstit and chaseth it so farre as they can out of the world and partly out of the wicked concupiscence
would be taken but the Lord provides a ransome for him the enemy himself shal pay his ransom himselfe shall suffer for him he shall sinke and perish that the other escape Herod seekes the Babes life his owne life shall ransome it and that the Babe may escape he shal die that sought the Babes life 4. The pride of wicked enemies must needs give them a fearefull fall For if for the humiliation and scourge of the Church God suffers him to prevaile a while the more he prospers in his way the more he provokes God and prides himselfe against him till hee be at the height fit to bee taken downe Rabshakeh because the gods of the Nations could not deliver the people out of his hands growes to high blasphemie against the God of heaven Psal. 73. 6 9. Pride compasseth them as a chaine and then they talke presumptuously and set their mouth against heaven so doe Papists at this day 5. As his seed time is so is his harvest like to bee As a man sowes so shall he reape he is ever sowing iniquitie and cannot but reape affliction Prov. 22. 8. his owne wickednesse takes him by the heele as hee brewes sorrow so must he drinke hee drinkes deepe of the cup of sinne and must drinke deepe of the cup of vengeance according to his conception so is the birth like to bee he hath conceived mischiefe and must bring forth wrath his sorrowes are comming on him as on a woman in travell as certain as sharpe but hopelesse and desperate Object The enemies have a wealthy and flourishing estate Answ. 1. All they have is from the wrath of God and shall in wrath be snatched away from them so that their place which knew them shall know them no more 2. Riches shall not availe in the day of wrath nor can deliver from death Prov. 11. 4. However our adversaries would blinde their Proselytes they shal know that wealth can never buy heaven nor release from hell nor Purgatory the next chamber to it as idle Monkes have dreamed Ob. But they are strong and potent and prevaile Answ. 1. They may prevaile for a time but shall not escape 2. It is enough they deceive themselves with a conceit of stability and sure footing but let not us be deceived for company but looke into the Scriptures we shall see that nothing is more vaine than a wicked mans prosperitie Psal. 37. 2. they are soone cut downe and wither as grasse there is a little flourish but no stability if the flower bee not cut downe it withers of it selfe and verse 20. They shall be consumed as the fat of Lambes offred in daily sacrifice which no sooner came to the fire of the Altar but it melted and vanished into smoake so are these and how thē are they stable shal we compare their vain and unstable stability with any thing more vaine Psa. 1. 4. see him compared to chaffe 1. Nothing is more vile than chaffe it is good for nothing so is nothing more vile than a wicked enemie of God and his Church 2. Nothing more vaine so nothing more light than a wicked man hee is lighter than vanity and can hold no waight Psal. 62. 10. let him be waighed as Baltasar he will be found too light and the heavier he is with sinne the lighter hee is to God 3. Nothing is sooner blowne away than chaffe nor nothing more easie to bee blowne away out of his place than a wicked man they may shew like Mountaines but are but heapes of chaffe they may seeme like rocks for firmnesse and stability but wanting solidity before God have no stablishment David did but looke off them and they were gone and their place not found Object But they continue long in their fiercenesse against the Church and we cannot hope of any issue or end of their malice Ans. For the time of Gods patience they are still but whē that is expired they are hurled away out of their places as chaffe lyes still unmoved in a calme season till a strong winde arise and then it is seene no more so wicked men who are chaffe may be still till the wrath of God as a storme or whirlewinde arise and carry them quite away see Hos. 13. 3. Againe though the Lord seeme silent while hee doth not teare them in peeces like a Lyon yet hee doth alwayes as a moth consume them when his wrath blazeth not out in flames at once to burne up these thornes yet it feeds on them as fire on fewell and moulders them away insensibly Object They have many faire pretenses for their practises they intend the advancement of religion the setting up of the ancient Catholike faith the suppressing of heretikes the blowing up these apostates and heretikes with whom no faith is to bee kept Ans. Iezabel may for a time cover her cruelty with pretext of piety and religion 1 King 21. but God will ere long shew that piety shall be no cloke to villany and murder Secondly let this provoke the enemies to some moderation toward the people of God if not for love of grace in them yet for love of themselves hee that would not goe under continuall expectation of sudden ruine let him cease his enmity against the people of God nothing in the world can save a wicked man from being cast away in his malice cast not downe thy countenance on them as Cain who was therefore cast out of his fathers house raise not false reports against them nor receive any invent not words against them as did Davids enemies Haman was hanged on his owne gallowes for such inventions and suggestions against Israel Afflict them not by word or deed by fraud or force for this is a token of perdition 2 Thess. 1. For the notes of a man whose place shall not bee found but hastening his ruine First one in the Text hee that is a plotter against Christ the Head or against his Members runnes upon the point of this heavy curse Iudas plots against Christ and presently his place was not found hee went to his owne place Act. 1. 25. the Jewes plotted against Christ and the Romans came and tooke away their place and Nation The Nation or kingdom that wil not serve thee shal perish so he that cōtrives against the members of Christ hasteneth his own ruine God gives such over to run riot that every one may see the end of their way Saul when he hunts David and had set an envious eye upon him and watched him mischief that all Davids piety and wisedome and innocency cannot prevaile but hee bolts on GOD gives him up to runne to witches which himselfe had condemned that all might see God gone from him Even so when men contrive against Gods servants against their owne consciences and their owne protestations as Saul did to David make grace and innocency their Butt to shoot at and as much hope to make a league with hell as with them God gives them
joyne to it For efficacy of doctrine is no proofe of truth because there is an efficacy of errour by which the dragon prevailes against all the earth But is the doctrine effectuall to turne men from the power of Satan to God then it is true not else Nor yet be much dismaied that among our selves after the knowledge and profession of the truth so many should turne away to Popery and are seduced by Priests and Jesuites for how can a carnall doctrine but prevaile among carnall men what looke they after in their religion but men on earth at Princes lawes times persons and earthly respects not one of them after God or his word or rules of direction from it but hate the Scripture as a theef the gallows their Religion then must needs be good But none are altogether given up to Antichristianisme but they they are first given up to Satan to bee seduced Oh that Papists would heare and lay to heart that they are pitifully seduced by the chiefe seducer under Satan which is a plaine signe of perdition for among whom doth Antichrist raigne but onely them that perish Rev. 14. 6 How can they expect to raign in the heavenly Jerusalem with Christ who stick in mysticall Babylon unto Antichrist how shall hee triumph in heaven with Christ that fights on earth for Antichrist But well may we with a sea of teares take knowledge of the generall sinne of our land in the hatred and abuse of the light and bringers of it for which the Lord may justly deliver us up to delusion and efficacy of errour and if we goe on resolved to give no better entertainment to the light the Papists themselves are not more effectually deluded in maine points than it may please God many among us may bee Finally marvell not that so many great wise and learned men in the world oppose resist the truth plot cōtrive against Gods Ordinances servants for how can earth but stand in opposition to heaven they are but pieces of earth and of the world delivered up to Satan to deceive earthly affections lusts motions desires carry them away earthly policie dignity favour ease wealth is all they aime at their way and their end earth is their portion and they the dragons for the dragon seduceth all the earth and only that Doth any resist and oppose heavenly doctrine he is earthly-minded he savours the earth some base lust or sinne is the dragons chaine to hold him under delusion to destruction Thirdly wee learne hereby to beware of seduction and carefully prevent it Quest. What meanes may we use thereunto Answ 1. Get out of the estate of nature into the estate of grace become a beleever by faith get into the hand of Christ and none shall pluck thee thence Iohn 10. Give all diligence to make thine election sure by adding grace to grace and bringing forth fruits of faith the dragons delusions are onely effectuall in them that perish 2. Get out of the world answer the voyce of Christ calling thee out of the world for what is the whole earth but a company of seduced and deluded people If thou art still in the world hee that seduceth all the world cannot but carry thee away from God Demas embraced the present world and forsooke the truth The young man went heavily from Christ for hee had great possessions nay they had him rather The dragon thought to have seduced Christ himselfe by the profer of the world All this will I give thee Oh therefore get thee with all speed out of the world in affection in conversation love it not live not after it 3. Avoid persons and places of seduction Persons are 1. False teachers and false Prophets that come in sheepes clothing but inwardly are ravening wolves Mat. 7. 15. not Priests and Jesuites onely who study the art of deceiving but sweet-tōgued Prophets who by libertine doctrine or loosenesse of life leade the way to wickednesse They are accursed in the Law who make the blinde goe out of the way and all the people must say Amen Deut. 27. 18. 2. Perswaders to Popery and false worship whereof there are not a few at this day and such as perswade to any schisme or separation from the truth Let servants be choice what Masters they serve and bee sure their Masters serve the same Master in heaven with them but above all beware of a Snake in the bosome our weaknesse needeth a faithful Counsellor so neare us For places 1. Beware of ignoran tand rude places which are destitute of instruction and able instructers where the eye is blinde that man is misled any whither and such a people are led away as a prey to the dragon a wicked Ministery makes a naked people Where doe the Frogs and Locusts Priests and Jesuites sculke and croake bin ignorant and untaught places where men are taught no difference betweene the mists of Popery and the shining light of the Gospell where the watchmen are blinde the embassadours dumbe and teachers untaught need teachers themselves in the principles of Religion 2. Avoid infected places where abominations are set up and maintained no poyson kils more certainly or speedily Whether they be Popish Countries to which the Spirit of God would have us bid farewell Revel 18. 4. Goe out of her my people lest yee partake of her sinnes and plagues Or Popish houses where deceivers are harboured idols and lies set up and worshipped a little Breaden god adored true religion reviled and the mysterie of iniquity embraced Avoid these This is the third meanes to avoid seduction 4. Sticke close to the word of God which onely can hold us upright Mat. 22. 29 Ye erre no knowing the Scriptures Here in cleaving to the word First indeavour to grow up in sound judgement for the discerning af doctrines and signes which carry great pretenses of truth and by which the dragon usually seduceth many 1 Iohn 4. 1. Beleeve not every spirit but trie the spirits whether they bee of God for many false spirits are gone out into the world Alas how doe the body of our people lye open to seduction and are ready to entertaine any doctrine any religion for want of this abilitie They embrace a religion because it is established by authority commauded by the law professed by the Prince embraced by the multitude freest fr ōtrouble But aske them a reason of their faith call them to account in Catechisme you would thinke them speechlesse you can force no answer savouring of judgement or reason is there then no need of this exhortation Secondly grow up in sound love to the Word for else thou canst not but bee given up to beleeve lyes 2 Thess. 2. 10. it is not learning knowledge wisedome that can arme or fence us from delusion but love of the truth as in the instances of Adam Iudas Hymeneus and Philetus c. but love of the truth will quench in us love of the world and selfe-love and
Anthony c. Oh abominable sinke of Romish Idolatry the true Church doth not sing salvatioÌ„ to Saints living or dead but saith of Abraham Iacob They know us not Es. 63. 16. here Salvation is the Lords this the Church of Rome doth not therefore it is not the true Church But 3. Above all their hatefull Idolatry they exceed themselves and all other Idolaters in worshipping the Queene of heaven and depending on their Lady and where the true Church sing salvation to the Lord they sing salvation to the Lady The Psalter of Bonaventure which they call the Ladies Psalter is a witnesse beyond exception or credit where in every Psalme whatsoever is sung to the Lord they change into the Lady Psalme 3. 1. O Lady why doe they increase that trouble me Psal 6. 1. O Lady correct me not in thy fury so in all the rest all prayers all confessions all the praises of Gods salvation are turned wholy upon her Add to this that they turned Athanasius Creed into our Ladies Creed Whosoever will be saved must above all things beleeve firmely concerning Mary which whosoever holdeth not firmely cannot be saved and so on and concludes This is the faith of our Virgin Mary which whosoever c. They have and doe sing to her the Song of Simeon Now let thy servant of Mary depart in peace for mine eyes have seene the salvation of Mary which thou hast prepared before the face of all people a light c. They sing to her the Song of Zachary Luke 1. 68. Blessed be the Lady and the Mother of my God of Israel who by thee hath visited and redeemed his people and raised up an horne of salvation And Maries owne Song My soule doth magnifie my Lady and the Song of Ambrose We praise thee Lady wee acknowledge thee to bee the Lady c. The same Bonaventure in his Ladies Psalter lately imprinted prayeth to her thus Coge illum peccatoribus misereri Enforce Christ to have mercy upon sinners and in his Treatise called corona B. Mariae Virginis Iure matris impera tuo dilectissimo filio Command thy welbeloved sonne in the right of a mother to turne our hearts from the love of earthly things unto heavenly And in their Mariall the name of the Lady is a strong tower the sinner flyeth unto her and is saved as is said of God Prov 18. 10. Is not this to sing salvation to their Lady not to the Lord Biel upon his Exposition of the Canon of the Masse saith Wee flie principally to the Queene of heaven for it is signified in Ester the Queene who comming to appease King Ahasuerus had this grant It shall be given thee though thou aske halfe of my Kingdome so God the Father having his justice and mercy as the chiefest goods of his Kingdome keepes his justice to himselfe and surrenders his mercy to the Virgin Mary and so makes her as Bonaventure cals her the chiefe corner stone Bernard de Busti in his Marial tels us Velocior est nonnunquam salus memorato nomine Mariae quà m invocato nomine Iesu filij ejus A man may be sooner saved by mentioning the name of Mary than by calling upon the name of Christ her sonne How then is salvation the Lords Christ saith I have trodden the winepresse alone and there was no man with me Esa. 63. 3. but saith hee there was one woman c. Bozius de signis Ecclesiae saith By the two Cherubins covering the Arke are signified Christ and Mary through whom God is mercifull and heareth our prayers and as Hevah was the mother of the living that filled earth so Mary was the mother that bare all men to heaven That vision beleeved of theÌ„ above the Canonicall Scripture of the two Ladders set up the red Ladder on the top of which Christ stood the Fryers of Francis could not get up by but the white Ladder on the top of which the Virgin Mary stood by that they easily gat up shewes to whom that hereticall Church sings their salvation The heathens would rend their garments and pull their haire off their head to heare such blaspemies against their so reputed gods and wee Christians can comport with such hatefull blaspemous Idolatrous people No marvell if the Gospell take her to her wings when such vile seducers are taken into our bosomes and such Preachers as withstand them cast out of all request But Papists expect not salvation onely from the Host of heaven but from the host in earth Not troubling you with their Crosses Relickes Images all which they invocate for helpe with most religious devotion They all expect the very same salvation from the broaden god as from Christ himselfe the very God for it is very Christs body blood bones flesh Boots and spurs and all Their detestable prayers to their breaden god are infinite in number and sacriledge I will not stirre that sinke now But can wee sufficiently detest or bee too opposite to a religion whose god may be stolne away as Labans Why hast thou stolne my gods where Chrysostome saith Art thou not ashamed of the speech what can they be stollen and be gods too whose god may bee burned in the fire as the bread even after consecration whose god may bee eaten by dogs mice wormes yea by his worshipper Avernoes after his long travell and experience of many religions detested as worst and fondest of all the Christian Religion because said hee they teare him with their teeth whom they worship as a god Can we bee too farre from that religion whose god may poyson him that eates him as in many instances I could shew in their host and whose god may bee broken to pieces and some of them reserved for relickes shall wee bee so senselesse as they to expect salvation from that which cannot save it selfe from wormes The second reproofe after Churches lighteth on many persons that seeke and expect salvation not from the Lord but from the devill seeking to Witches and sorcerers a common sinne even of hearers of the Word Consider some reasons shewing the wickednesse of it 1. It is against Gods Commandement Levit. 19. 26 â—1 Yee shall use no inchantment the soule that turneth after such I will set my face against and cut off God by his Law pronounceth death on the Witch and the seeker to him see Deut. 18. 10. 2. All commerce with the devill directly or indirectly mediately or immediately is condemned First the open compact with Satan by the Wisard who openly invocates the devill and for his helpe renounceth his Creator his Baptisme Jesus Christ and his redemption worships the devil executes his commands c. It is absolutely wicked to require this of them which they cannot doe without their owne destruction and wraps themselves in the sinne for not principals onely but accessaries are worthy of death Rom. 1. 32. Secondly for the secret compact on thy part thou seekest them for thou gettest no cure but by