nativity thou wast borne an enemie of God a child of Hell as full of venome and poyson as a toad or serpent But by this birth thou receivest power to be a sonne of God 1 Joh. 3. 2 and the priviledge of sonnes pardon of sinne the favour of god or fatherly affection and a childs portion in that immortall and eternall inheritance and a sweet joy in the assurance of that estate 2 The second marke to know a man borne of this Mother is his crying The first thing which discovers the birth of a Child if alive is the crying of it or else it is still-borne so the new borne child of this Mother cryeth in sense of want of miserie and of spirituall nakednesse In naturall birth is sense of weakenesse and crying after supply so in supernaturall is sense of frailties and much griefe for sinne and the miserable fruits of it And as the child in those wants can doe nothing for it selfe but cry and by crying it gets help so is it with the child of God when he findeth an utter nothing in himselfe but a gulfe of miserie ready to drown him in despaire yet now he hath a spirit which makes him cry Abba Father Rom. 8. 15. If any of us have never gotten a distinct and sound knowledge of sinnes and the curse of God due to the same nor applied to ourselves that wrath and curse denounced and due to our particular sins of which we are guilty for the humbling and breaking of our hard and stony hearts If we have not out of the sense of an humbled and terrified conscience seene our need of Jesus Christ and from thence have not more earnestly hungred and thirsted after Jesus Christ and cryed as much after pardon of sinne as a condemned man after the Kings gracious pardon These persons may well instruct their conversion and their birth of this woman All thy profession will not make thee a true sonne of the Church except thou cryest in sense of miserie after mercy and grace and this desire be above al other desires in the world On the othe side art thou distressed in conscience in the sense of thy sinne and feare of damnation due to it Doest thou freely confesse thy sinnes and heartily bewaile them Doest thou crie after Christ crucified so as the whole world would not be so sweet as a taste of Christ and the more thou valuest grace dost thou the more thirst and desire after it Oh be of good comfort let not thine estate discourage thee thou art in a good way and a comfortable condition It is a comfort to heare a child new borne to cry it argues both birth and life and so is it here 3 The third note of tryall of one borne of this Mother is sucking An infant so soone as ever it is borne seekes and suckes the breast and so the new borne babe seekes and suckes the sincere milke of the word 1 Pet. 2. 2. And as an infant is never well but when it is sucking night and day and nothing stils the cryes of it or quiets it but the breast so the child of God suppose him but an infant in grace hungerly desires Gods word Gold silver honor pleasure which satisfie carnall men quiet not him only Gods word can quiet and satisfie the heart And as the infant desires the pure breast-milke without any other blending or cookery so Gods children affect chiefly the sincere milke of the word in the plaine evidence of Gods wisedome and care not for blending with froth of wit or humane eloquence but as it comes out of the breasts of the Mother the two Testaments And as the infant sucketh the breast to grow thereby So by the sincere milke the children of God grow in spirituall strength and stature till they come to their talnesse 1 Pet. 2. 2. 4 The fourth note is similitude and likenesse to the father of this birth This mother brings forth children to God in the similitude and Image of god Other Mothers bring children in their owne Image as Adam begat Seth in his owne Image Gen. 5. 3. But what is borne of the spirit is spirit Joh. 3. 6. Now examine how thou expressest the seed of new birth Whom resemblest thou If God be thy father thou resemblest him in quality though not in equality Thou art like him in holinesse in righteousnesse and in the whole divine nature 2 Pet. 1. 4. Our Saviour makes this a sure note of a sonne of God or of the Devill Joh. 8. The Jewes bragge they are sonnes of Abraham ver 39. Christ saith were they sonnes of Abraham they would doe the works of Abraham Then they bragge God is their father ver 41. Christ answereth If God were your father you would love me and resemble him for I came from him and he loves me But I will tell you whose sons you are ye are of your father the Devill for his workes yee doe So thou that professest in the Creed that God is thy Father and thou beleevest in him if in stead of Divine vertues thou expressest impious and vicious behaviour thou art of the Devill whose workes thou doest He delights in blaspheming swearing drunkennesse filthinesse he hates the word the Sabbaths the Ministers he delights in feircenesse slaunders and the like so dost thou Thou professest Jesus Christ thy Lord and Saviour but how dost thou grow in conformity with Christ If thou expressest not his humility patience selfe-deniall holinesse and all Christian vertues in some measure thou art none of his The member will grow in conformity with the head a good child will imitate a good father in goodnesse 5 The fift note of new birth is growth A child once borne growes up to strength and stature A child in nature that still suckes wholsome milke stands not at a pitch but growes every month and quarter sensibly so if thou beest borne of this Mother thou growest 1 In understanding and knowledge 2 Pet. 3. 18. 2 In sound affection and powerfull use of the meanes of salvation As a child the more it growes the more it feeds so a man new borne hath daily more love to the word more reformation by it and outgrowes weakenesses 3. In sound practise of holy duties As a child growes active to naturall and civill actions so the child of God and the Church growes strong to prayer and the parts of Gods pure worship strong to endure the labour of the power of godlinesse 4 In strength for the Christian combate He growes able to beare afflictions and stand under great burdens and crosses for Christ and the Gospell He growes strong in resistance of temptations that he is not now carried ordinarily away neither by the world nor by the God of the world from his place To this marke St. John sends us for tryall of our new birth 1 Joh. 5. 4. He that is borne of God overcommeth the world and ver 18. He
that is borne of God keepeth himselfe and the wicked one toucheth him not Keepeth himselfe that is groweth up in holy watchfulnesse and resistance of temptations to which care God addeth his blessing that he abides untouched that is of raigning sinne the wicked one strikes him not deadly nor can wholly and finally foyle him Examine this strength of CHRIST if it bee in thee for so it is called Ephes. 6. 10. 6 A sixt note is child-like affections 1 To our Father 2 To this Mother The child-like affections to our Father are two 1 Honor. Is Christ thy Father how doest thou honor him Mal. 1. 6. The Apostle Pauls care was that Christ should be magnified in his body by life or death Phil. 1. 20. What obedience shewest thou to his commandements and to his corrections doest thou honor him by trusting in him and depending upon him 2 A second child-like affection to Jesus Christ is love The child loveth his father better then all men else and canst thou be a child and not love him that begat and not as a Creator but a Father If thou canst doe no more for thy parent canst thou doe lesse then love him dearely Examine thy love to Christ and see if thou canst say as Peter Lord thou knowest I love thee Happie is the soule that dares thus appeale to Christ as a witnesse of his unfained love But how canst thou saie thou lovest him when his commandements are heavie and irkesome when thou wilt doe nothing for his sake suffer nothing for his name when thou wilt part with nothing for his words when thou hatest his servants his words and Ministers and risest up in armes against him by horrible sinnes David may have a rebellious sonne an Absalom Christ hath no such All his children love him better then their owne lives Now secondly the child-like affections to this mother are also two 1 To honor love and obey this mother in all her directions in all her corrections according to the word Good children will honor the Mother aswell as the Father according to the Commandement Ob. The Papist catcheth at this as making much for him The Commandements of the Mother Church must be obayed and therefore in their Catechismes besides the commandements of God they injoyne a number of the Churches commandements which must be obeyed in paine of damnation aswell as Gods Sol. To this I answer 1 That this Mother must be obeyed of her children as other parents of their children namely In the Lord. Eph. 6. For this is the difference between the commandements of this Father and this Mother His must be obeyed simply and absolutely as the Lords but hers onely in the Lord. If the precepts of this Father and Mother agree then the Mothers commandements must be obeyed but not if they be either contrary or diverse from his He that brings another doctrine must be accursed He or she that addes to his commandements must be accursed and all the plagues added to them And seeing Jesus Christ the Lord of his Church would deliver no doctrine nor commandements to the Church but what he heard from his Father no more must the Church but what she heares from Christ. 2 Why should Rome a particular Church rather enjoyne lawes on other Churches then other Churches on her seeing that parity admits not superiority 2 The second child-like affection to this Mother is compassion Children of the Church must be sensible and grieved in their Mothers sorrow affliction and oppression It is an unnatural child that takes not to heart his mothers miserie Humanity will make us mourne in the miserie of strangers yea of enemies as David put on sackcloth for his enemies much more will Christianity for the sorrowes of friends especially friends of God How have the Papists shewed that they have not a drop of the blood and spirit of Christians in their late joyes and triumphs and braggs before the victory as they use to doe fatting and feeding themselves in the savage barbarousnesse of Antichristian Captaines against the Church in Bohemia and the Palatinate But what other expectation from such as lay the principles of their Religion in blood and barbarous inhumanitie beyond Scithians or Man-eaters Yea and not a few sorry protestants there are who harbour but a little sorrow for the sorrowes of the Church bewraying the hardnesse and insensiblenesse of their hearts by their poore and penurious releefe Some out of base irreligion sowing scarce so many pence as they would have done pounds had they had conscience and affection of Children This Mother may wish she never stand in need of such children so flinty and degenerate 7 The seaventh note of one borne of this woman is brotherly-affection Christian love to all that are begotten of God as to brethren 1 Joh. 3. 14. highly esteeming them as the excellent in the earth Psal. 16. 3. A man borne of this woman respects not men according to their greatnesse or basenesse in the world but according to this birth be they rich or poore and according to this present relation and that future happinesse they are borne unto A child of this woman cannot disaffect and reproach his brethren because they be brethren and thinke the very brotherhood a sufficient scorne He cannot scorn them for frequenting their Mothers house Nay he cannot but affect them for the fellowship in the Gospell and their consanguinity in this new estate Now lay these notes on thy heart try by them thy estate and know it is better to be out of the number of men then out of this number And cried in paine ready to be delivered The Church bringeth forth no children to God without much travell and paine For as by an inevitable decree painefull sorrow is annexed to naturall birth so it is in this spirituall birth As our Saviour applieth that Ioh. 16. 21. A woman when she travelleth hath sorrow because her time is come I It cost Christ no small travell and sorrow to beget children to God For he must become a man of sorrowes and never was any sorrow like unto his Nay he must sustaine the sorrowes of hell and be broken to pieces with sorrowes of body and soule before one child could ever be begotten unto God and therefore the Prophet Esai 53. 11. saith He shall see the travell of his soule that is the seed for which his soule travelled And in the preaching of the Gospel sowing this seed in the dayes of his flesh in his owne person what great sorrowes sustained hee by the Scribes Pharisees Princes and wordly-wise men and was made a butte of contradiction all men resisting his person his doctrine blaspheming his miracles and mighty workes preferring murderers before him and setting him with Belzebub the prince of the devils II The painefull travell of the Church is by the Ministeriall paines and sorrowes of her Pastors and Preachers Gal. 4. 19. Little children of whom
labour An idle Pastor that gives up the paines of his calling is like a yong mother that wold faine have children without paines and sorrow in bringing forth 2 To love dearely persons wonne to the faith For he that knowes the sorrow of winning and begetting any to Christ cannot but love them as his owne children And therefore hath Gods providence annexed much sorrow to the birth that the child might bee so much more tendred and loved of the Mother as she hath dearely bought it And so in this spirituall birth it is true And a spirituall Father may rebuke and sharply reproove his children begotten by his paines for just faults and this is fatherly love but he that shall reproach the whole seed of Christ and nip and blast goodnesse in them and the more they prosper in grace the more spitefully shall ordinaryly disgrace them I doubt whether such a one be the Father of any of their soules How doth a Mother yea a tender nurse rejoyce in the health and prosperitie of the child and grieve even unto death if the Child thrive not nor prosper And who wold abide a nurse whom nothing so much grieveth as the thriving and growth of the child Fourthly The comfort of a faithfull Minister Howsoever his sorrowes and paines be as sure and inevitable as the sorrowes of a woman in travell yea and as sharp too Yet 1 The are also short as theirs a little while will put an end to their paines 2 They are in the end sweet and turned into joy as theirs Joh. 16 21. A woman as soone as she is delivered remembreth no more the paine because a man-child is borne Their labour and paine passeth away and is quite and quickly forgotten but the joy is lasting and eternall and none can take it away Wee must consider that if we be rejected of men so was the chiefe builder and the Master builders the Apostles themselves If we speake words of truth and wisedome out of the booke of God in the name of God out of the place of God some dare say we will lie as fast as a dog will runne If our innocency were as bright as the sunne some dog will barke against us The servant is not above his Master Our Master as innocent as he was some few said he was a good man but many that he was a Devill and was a very vile man Well this is the comfort of faith it shall breake out of all clouds and darknesse and shine in the faces of all adversaries one day For as it frets the enemie that he cannot withhold Gods gracious blessing from his faithfull servants here So much more shall it breake their hearts that they cannot resist the glorious light of it hereafter And secondly to the people of God to be willing to submit themselves to the sorrowes of the new birth No infant can avoid the difficulties of birth nor no child of God can shunne this Quest. What are these sorrowes 1 Resolve therefore of sorrowes from within to undertake the paines of true repentāce sound sorrow for sinne mortification selfe-deniall renounce the pleasures of sinne which are but for a season As Moses as that of Christ If any will be a Disciple let him deny himselfe Is not here a paines and difficulty to renounce the wisedome of the flesh a mans owne corrupt will his affections and passions which must be stockt up roote and branches his owne naturall inclinations which are nearer to him then his skin his owne habits and bosome sinnes of long maintenance to cut off hands and put out eyes 2 Resolve of sorrowes from without 2 Tim. 1. 8 be partakers of the affliction of the Gospell Take up the crosse daily and after one still expect another Christ and his crosse are inseparable God might have severed affliction from the gospell as he might if he had pleased severed paine and sorrow from the birth of a child but would not For First his wisdome foresaw it stood more with his glory to erect himselfe a Church in the world in despight of Satan and all wicked instruments In no naturall thing is Gods power more seene then in the birth of an infant in grace the hazard and opposition is but the manifestation of his power Secondly The Lord would stop Satans mouth who would accuse the Saints as Iob as if we served God for nought when we are ready for Christ to endure all hazards and deadly dangers Thirdly The Lord tries the truth of his childrens graces while they abide with him in affliction Now we must resolve to goe through the paines of new birth to difference our selves from 1 Carnall gospellers that like not the gospel because it teacheth selfe-deniall 2 Wicked men because the power of it crosseth their whole course 3 Polititians who renounce it because it requires a change and they can endure no change though for the better 3 Resolve of paines and labour in the meanes of grace in hearing reading praying watching fasting and spirituall combate for God brings forward his image in his owne meanes Consider for encouragement 1 The discription of Saints Rev. 7. 19. those are they that come out of great tribulation Wicked are ever going into great affliction as jolly as they are and as free as they seeme to be but the Saints are ever comming forth 2 The worth of grace for which thou sufferest The least is worth all thy sufferings Is knowledge worth nothing Is the light of the sunne so worthlesse a thing wouldest thou suffer any hard labour and peril for money and a small summe of silver and wilt thou be at no paines for faith more pretious thē gold for hope nor for peace of conscience are these worth no paines 3 The happy estate into which thou comest by suffering Thou art borne to blessednesse Blessed are they that mourn All thy paine in suffering is not cōparable to the gaine of suffering The momentany afflictions of this life are not worthy the glory in the life to come looke not on the losse but on the gaine Thou loosest friends but hast God and Christ and his Angels neare thee Loosest libertie of body but hast libertie and joy of Conscience Hazardest outward peace but hast peace with God thy self and all creatures so farre as they cannot hurt thee See our Saviours argument Mark 10. 29. And there appeared another wonder in Heaven Now we come to the description of the Churches adversarie and opposite enemie under the name and tipe of a Dragon To which description is set a preface as before the description of the woman Of which having spoken in the 1. ver we here omit it onely remember that by heaven is meant the Church of God militant for what hath the dragon to doe in heaven in proper acceptation The description of the Dragon is by two arguments 1 His adjuncts being five 2 His effects which are two His adjuncts in the text are 1 Magnitude
ship of the greatest burden somewhat more slowly but as surely as if a whole side were shattered out Let thy fraught of graces be never so rich one raigning sinne will wrack all One Agag spared shall cost Saul his kingdome and his life one dramme of poyson is enough one swine in a garden to roote up all one dead flie shall make the whole box of ointment to stinke and one sin raigning and unrepented shall slay the soule for ever Secondly He can easily prefer and get countenance to secret sinnes as evill and wandring motions and thoughts to take up the mind by daies and months with foule uncleane desires and purposes yea and practises and actions sutable For Are not thoughts free and who sees so much hurt in them as in the pricking of a pinne et fi non caste tamen caute He that cannot live chastly yet if he can carry it cautelously and charely all is well But the dragon knowes that 1 If the foūtaine be corrupt so are all the streams and this is a cōpedious way to poyson all that comes from within 2 That secret sinnes are stronger snares to hold men faster then more open and manifest both because these are more easily contrived admitted and continued in As also because these want those restraints which usually curbe open crimes even in bad men as shame of men feare of law and sting and terrour of conscience Thirdly He gets no small conquest by holding men in small sins which are so onely in comparison of greater why Is it not a little one and my soule may live in it and The offence skarr noise and punishment of a small sin cannot be great whereas he knowes that First The least and smallest sin let in and allowed will widen and make roome for greater as a little villaine thrust in at a window will soone set the whole house open to the whole crue of theeves and cut-throats Secondly As a skilfull Apothecary he can disperse the poyson of sinne at first in so smal quantitie as that the conscience be not sick But it is that the practice of small sinnes may grow into custome and habit and that the conscience may at length come to digest it as meat and drinke with delight because of the sweet taste in the mouth And then what delight hath God in him whose delight is in any sinne The 6. stratagem of these 7. heads is that the dragon gaineth no small advantage by spreading false feares and terrors to dishearten us in our combat as valorous chieftaines raisé up clouds of dust o◠kindle some false fires that in the smoake of them they may helpe thēselves and hinder their enemies Thus Gideon Judg. 7. by 300. persons discomfited a mighty host of Midianites by blowing every man a trumpet breaking every man a pitcher and holding up every man a burning lampe by which policy they seemed as many bands as they were men at which the amazed hoast fled worse afraid then hurt had they stood their ground Even so Satan to discomfit the Christian spreadeth false feares and terrors in their mindes to make them forsake their ground and these feà res may be reduced to 2. heads 1. Concerning their estates 2. Concerning their actions First For their estates he terrifieth them with these suggestions as 1 That they never had truth of grace but all that ever they had or did was hypocrisie and dissimulation or presumption all 'to make them out of love withgrace 2 That God never loved them for then he would not so afflict them but dandle them as children and this is to shake out the love of God from their hearts which constrayneth them to duty and obedience 3 Terrifieth them with their owne wants ignorance infirmities unworthinesse and feare of shamefull fals as such and such of Gods servants that seemed well rooted his scope herein is to make them weary of all 4 With feare of finall falling a way and withering if the sunne of persecution should arise and thus causeth many to cast away their confidence as if he that beganne the good worke would not finish it II Concerning actions the serpent spreads many false feares to drive the Christian off them as 1 In religious actions he objecteth and urgeth the reproaches and many wrongs there waiteth upon forwardnesse it is but to purchase generall dislike and disgrace expose himself to be a prey and as many Lions and difficulties are in the way sufficient to cast off the sluggard and no fewer losses of friends customers takings in the trade his credit respect of great ones and the like Here not a few are circumvented 2 In common and civill actions he perswadeth men that they cannot live by true dealing without falsehood in word and deed and if they help not themselves with lying swearing dissembling unlawfull gaines by usury and the like they cannot trade or live And hereby he holdeth many tradesmen in the trade of sinne who account nothing evil which may bring them in the goods and profits of this life 3 To hinder actions of mercy and liberality he frighteth men with false feares least by giving themselves come to need and so they wrong their family as if God supplied not seed to the sower and as if he that watereth should want raine See Proverbs 11. 25. 4 To hinder actions of justice especially if against a great man What know you what you doe would a wise man raise a Liō or take a Beare by the tooth will you pull on your selves a needlesse danger thus is he skilful by false terrors to hinder any good hereby he doubleth his strength and winneth ground on our cowardlinesse These things have I set downe that wee might not be ignorant of his enterprises 1. Cor. 2. 11. Being to deale and to grapple with this seaven headed dragon and all the serpentine seed we must learne that needfull lesson of our Saviour Mat. 16. 16 Be wise as serpents Quest. Wherein is the Serpents wisedome Answ. In 4. things 1 The serpent is naturally wise to defend himself frō wrongs to which end he wil wrap up his whole body about his head to save and defend that from danger So must Christians be most carefull of their own safety by carefull respect of their head namely the faith and glory of Jesus Christ and expose themselves to any dangers to save him his glory his holy profession harmelesse as the holy Martyrs did 2 The serpent or dragon who is the old serpent and his seed are very subtill to contrive evill So Christians must be wise and politick to contrive and bring to effect that which is good Rom. 16. 19. Be wise concerning that which is good but simple concerning that which is evill The object of Christian wisdome must be that which is good and a good cause wisely handled is very gracefull which made Davids face to shine even in Sauls envious eye because he behaved
Note the reason why Satan and Antichrist are such enemies to the Word and Scriptures of God namely because it is the hammer of his kingdome and the meanes of the Saints victory against them They know well that nothing can conquer errour but the truth and nothing can chase away darknesse but light And their owne experience by Gods blessing upon the meanes at this day tells them how sound doctrine hath and doth winne ground and victory over their Antichrist whose armed Princes cannot long support him against it Truth is strongest and shall prevaile Marvell not that our Country-Papists hate to death sound and faithfull Preachers while they can indure wel enough frothy and loose doctrine they have reason they feele these by the sound application of the Word shaking their tottering kingdome so doe not the other Marvell not if they maligne and scorne zealous Professors but formall Protestants that hover as meteors in their religion they brooke well enough for those hold out the word of life and light which is the ensigne of victory over them so doe not the other 5. Seeing the Word is so powerfull a meanes of victory let it bee the word of our Testimony and let us learne to give testimony to it First in word and profession speake boldly for the truth and that in the day and where thou maist bee heard not as Nicodemus in the night Secondly in holy life and conversation see it bee a counterpaine of holy doctrine Thirdly in passion and suffering for it whatsoever awaites so holy a doctrine Consider hereunto 1. Christ himselfe was a faithfull witnesse of the truth shall not the servant stand where the Lord stands 2. The end of every Christians comming into the world must bee the same with the end of Christ comming into it but that was to beare witnesse unto the truth Ioh. 18. 37. 3. Consider the dignity of truth it is Gods own therefore the Apostle was not ashamed of it And the truth of God is the Pillar and stud of the world 1 Tim. 3. 15. Not to uphold this Pillar is to let the world fall to confusion 4. The impudency of men against the truth Esa. 3. 9. they are not ashamed to invent and abet lies and open injustice against the Word and bringers of it and are wee ashamed to testifie to the truth 5. Christ will confesse such hereafter as confesse him here Mat. 10. 32. but will bee ashamed of them that are now ashamed of him when the unbeleevers and fearefull shall bee cast into the lake Rev. 21. 8. 6. It is the honourable office of the Spirit of God Iohn 15. 26. He shall testifie of mee and yee shall witnesse also And they loved not their lives to the death This is the second instrumentall or adjuvant cause of the conquest of the Saints namely their constancy and valorous Martyrdome Where to open the meaning we have many questions to resolve Quest. 1. Whether may not a Christian lawfully love his life Answ. The love of a mans life must be considered 1. Simply 2. Comparatively In the former respect it is simply lawfull for a man to love his life for First it is a naturall instinct which God hath put in all creatures for their own preservation and it is an unnaturall sin for a man to sinne against his owne life Secondly the law of God which bindes us not to kill our selves or others bindes us also to preserve our lives and the lives of others And the same law that bindes us to preserve the life of our enemies beast bindes us much more to preserve our owne lives Thirdly in the Gospell the Apostle saith No man ever hated his owne flesh but nourisheth and cherisheth it Eph. 5. 29. and even the body is a member of Christ and a temple of the Holy Ghost But in comparison it is not lawfull as to love a mans life more than God or the truth of God or above Christ and the faith and religion of Christ to love the naturall life and meanes of it above the spirituall and heavenly this is sinfull for First we must buy the truth but not sell it at any rate all the lives of men and Angels are not to bee valued with God and his truth Secondly the wise merchant sels all for the Pearle that is for Christ and his Gospell and goeth away rejoycing Thirdly in this comparison not to hate father and mother and wife and Children yea and his owne life is to renounce Christ Luke 14. 26. but this hatred is not single but comparative and respective In which comparison our Saviour saith Hee that saveth his life loseth it and hee that loseth it saveth it as he that spareth his seed loseth it and hee that soweth it saveth it And thus are the words here to be meant that the Saints preferred the faith truth of Christ before their owne lives and loved death more than their lives when by it they could more glorifie Christ For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they fleighted contemned yea despised their lives and rather exposed them to hazzard and losse then to bee removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Quest. 2. Can none overcome but Martyrs and those that die for Christ Ans. Many that give not their lives for Christ overcome and conquer for God calls not all to that honour and service of Martyrdome but even in such as give not their lives to the death for Christ must be three things First preparation and disposition they must bee ready to give their lives for Christ if hee please to call them to it as those that prize Christ and his grace above their lives and in way of thanfulnesse to him that gave his life for them do sacrifice theirs to him Secondly affection of which our Text speakes They loved not their lives to the death The love of their lives must bee subordinate under Christ. This will follow the former where Christ is prized hee will beeloved and victory which alwayes implies not the action of Martyrdome implyeth ever the affection rather to die than deny the Lord Jesus Thirdly expectation to bee Martyrs in action as wel as in affection if the Lord please so to imploy us Rom. 8. 35. All day long are wee counted as sheepe for the slaughter Where these three are the Lord who esteemes of men not by events but affection and the ready minde accounts of them as Martyrs as Aquila and Priscilla are said to lay downe their neckes for Christ Rom. 16. 4. their readinesse is reckoned for the deed Quest. 3 It seemes then a man may not flye in persecution May he Answ. Yes some flight in persecution is lawfull For First Christ himselfe alloweth his Disciples to flee Mat. 10. 23. If they persecute you in one City flee into another Secondly we have good examples of
4. Reasons 4. Vse vnhappy men that preferre the world above Christ. And who refuse Christ for the world To fortisie our selves against this profanesse 6. helps 1. 2. 3. 4. 5. 6. Motives to keepe the Moone under our feet 1 Al are alike fugitive 1 Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Honors Date obulum Belizario 3. Pleasures Psal. 16. 11. 4 Life it selfe 5 Whole world 2 God hath put them under our feet 3 Hath put no great worth in themselves Good men as the Moone seldome in the full but in danger of eclipse Signes of him whom the Moone hath under her feet 5. 1. 2. Ier. 44. 19. Iob. 31. 26. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 5 Signes of him that hath the Moone under his feet Property 3. The crowne of the Church implyeth 4. things 1 Honor of her person 2 Eminency above others 3 Her rich estate 4 Her victory The Crowne of 12. stars is the shining doctrine of the 12. Apostles The woman is still crowned with 12. Starres 3 Reasons I. 2. 3. The Crowne said to be on her head for 4 Reasons 1. 2. Doct. Ministers are as starres in the firmament of the church 4. reasons 1. 2. 3. 4. Vse And must resemble Stars 1 In humilitie for 4. reasons 1. 2. 3. 4. 2 In stability 3 In fidelity 4 In unity 5 In coÌ„stancy Motives to these duties 3. 1. 2. 3. Doct All Saints on earth have Kingly dignity Reasons 1 Have royall birth as Kings 2 Are anoyn ted as Kings 3 Have the power of Kings 1 A commanding power 2 A performing power 3 A conquering power 4 A judging power 4 Are all crowned as Kings Vse To magnifie Gods grace And the state of Gods children And to demeane themselves as Princes 1 In great affaires 2 With Nobles and Princes 3 With valour and courage 4 Be armed as Kings 5 Be bountiful as Princes Let none take away thy Crowne How a Christian may loose this Crowne To resist the Gospell is to pul the crown off the head of the Church Quest. Bringing forth children in nature and in grace resembled in 5. things 2. 3. 4 5. Quest. How the Woman is ready to be delivered Quest. How she cryed in paine to be delivered Doct The Church is a fruitfull Mother of Children to God Her bed is greene 2. Reasons Reasons 3. 1. 2. 3. Vse Not to content ourselves with our first birth in nature reas 6. 1. 2. 3. 4. 5. 6. How to know the true Mother Church 1 Note because she is called Catholike A nomine ad rem non valet consequens Nulla fuit unquam haeresis quae nolit videri catholica 2 Nor by Antiquity 4. reas 1. 2. Vâ—tustas erroris 3. 4. De Poenit. distinct 5. a De Clericis l. 1. cap. 19. b Art 92. c Sess. 24. d 3 part Thom 4. 80. art qu. 3. 3 Nor by perpetuity or durance Numerum numerantem augens non numerum numeratum Romae dicitur Babylon quia ad finem seculifutura est officina omnis Idololatriae et fedes Antichristi 4 Nor by multitude and amplitude Ecclesia fuit in uno Abeli in uno Henocho Multitudo orthodoxa Totus mundus factus fuit Arrianus Hi vulgus habent nos sidem 5 Nor by succession of Bishops 4 Reasons 1. 2. 3. Successio Cathedrae et doctrinae Church of Rome hath no succession either of 1 Doctrine 2 Seat Non habent haereditatlm Peâ—ri qui non habent sidem Petri. De poenit c. 6. Scripturam docere quae sunt notae Ecclesiae de notis Eccles. c. 1. Cap. 3. The true Mother known by 5. notes 1 Her face and what that is 2 Her voice 3 Her vertues 2. 1 Holinesse 1 Of doctrine 2 Of persons 3 Of manners 2 Meeknesse 4 Her marriage 5 Her carriage 1 To her husband 1 Faithfull 2 Subject 3 Dependeth on him 4 Honoureth him only Necessitate praesentiae non efficientiae 2 To her children 1 Nurseth them 2 Teacheth them 3 Provideth for them Rev. 13. 8. Galat. 4. 30. How we may know our selves sons of this Mother 7. notes By our change in 5. things 1. 2. 3. 4. 5. 2 The voice of Prayer 3 Sucking the breasts 4 Image of his Father 5 Growth in strength stature 1 In understanding 2 In affection 3 In activity 4 In strength to suffer 6 Child-like affections 1 To our Father Honor. Love 2 To our Mother Love Par in parem non habet jus Compassion 7 Brotherly-affection Doct. 2. The Church brings no children to God without travell 4. Reas. Reas. 1. 3. 4. Foure maine hindrances of new birth Naturall ignorance Fleshly feare Joh. 12. 41. Irresolution Love of sin Use. 1. The dignity of the Ministry The end of the Ministry Comfort of faithfull Ministers Vse II. Reasons why God would not sever Christ and his crosse Travell in the meanes of grace 3. Reas. 1. 2. 3. By the dragon what is meant 1. Satan called a dragon for 4 reasons 2. Instruments of Satan called dragons Why. The whole kingdome of the devill but one dragon 3. Reas. 3. Heathen persecuting Emperours of Rome dragons 3. Reas. Doct. All wicked men united against Christ. 4. Reas. Reas. 1. 2. 3. 4. Vse 1. Unitie no note of the Church 2. What unitie and peace Ministers must preach for 3. Christians must unite themselves in the truth Reas. Dragon called great in 4. respects 1. 2. 3. 4. The Church is beset with fierce enemies and dragons Reas. 1. 2. 3. 4. Vse 11. Aids to be procured against the dragon 1. 2. 3. 2 Chro. 20. 15 Ve ll I. Vse 4. 5 Grounds of courage against so great a dragon Iste Leo ob feritatem Christus ob fortitudinem Christus Leo ad vincendum diabolus ad nolendum August Doctr. The fiery disposition of enemies of the Church 1 The head 2. 3. 4. 2 In the members 3 In the Imperiall dragon Three causes hereof 1. 2 3. Vse 1. Vse II. Vse III. Vse IV. 3 Grounds of comfort Doctr. The dragon is as subtile as cruell 1. 2. 3. 4. Why God giveth good gifts to evill men that abuse them 3. Reas. Why do wicked men contrive and bend their wils against the Church 3 Reas. 2. 3. 1. Vse I. 1. Dragons subtilty in dissembling his person Satan assayleth us 1. In our solitarinesse 2. In our sorenesse In our sleepe 4. In our nakednesse 3 Instances 5. In our death II 1. Satans subtilty in hindring good actions Satans subtilty in shaking and holding out graces Of faith 2. Of Repentance 3. Of Sanctification Of sanctification 4. Thrusting on good things by ill meanes Propounding to good actions bad ends What good the dragon cannot hinder he will disgrace Whether personall Or sociall Satans subtilty in frustrating good actions The word frustrate 3. waies Satan frustrates seemly profession 3. waies 2 3. 2. The dragon as subtill to thrust on evill as to trust out good 1 By making evill seeme good 2 Or lesse evill III. Satan a most subtil
I travell in birth againe till Christ be formed in you Elias in his calling was in so painefull travell as he was weary of his life 1 King 19. 4. Ier. 4. 19. The paines of the Prophet Esay made him cry His belly his leannes 29. 16. the Apostles of Christ what paines they endured appeares 2 Cor. 11. 23. In labours abundant in stripes above measure in prison many times in death often How they were resisted in their Ministery whipped like vagrants reviled stocked turned out at townes ends like miscreants see Acts 2. 15. 4. 18 5. 28. 13. 46. And after what violent torments they indured in their Martyrdomes the Ecclesiasticall story sheweth And at this day the labout and sufferings of godly and faithfull Ministers is like the labour and sorrowes of a woman in travell For when we travell to bring forth some Children to God out of the common track of the world how are we often oppressed contradicted and opposed by time-servers and libertines How abased and rejected by the multitude What heavy strokes and lashes endure wee from the tongues of the basest What slaunders are raised and impudently cast out against us by Papists and Atheists and inhumane wretches who fight against us with nothing but witlesse lies and falsehoods So as it is evidently true as Christ foretold his Disciples If they persecuted me they will you also Joh 15. 20. And as evident that if Christ were on earth they would spare him no more then they doe us He that refuseth you refuseth me III. It is no small part of this travell of the Church that her poore babes are so pained and suffer with her while she so hardly brings them forth For what child is there that can begin to looke into the light of this spirituall world to receive the word of God to embrace the faith by which Christ may be formed in him but presently he is pinched with scornes and taunts and heavily laded with shamefull indignities even for desiring the sincere milke of the word for the maintaining of that life with which he is newly quickned Neither can it be otherwise seeing whosoever wil live godly in Christ must suffer persecution And whosoever will be a disciple of Jesus Christ must resolve to take up his crosse daily IV. The paine and travell of the Church is more sharpe and sorrowfull by reason of those mighty lets and resistances of this new birth not only without by Devils and all sorts of wicked men but even within and nearer us then they and these are especially foure 1 Naturall ignorance what a let was it in Nichodemus he must goe into the wombe againe else cannot be borne againe Joh. 4. 10 2 Feare of difficulties losses and that this birth would prove an enemie unto their credit profit or pleasure and they see the prejudice and reproach cast upon such as are new borne 3 Too hasty and inconsiderate and irresolute undertaking of this businesse not casting the costs and how many sad throwes and pangs they may sustaine many therfore in liking of the good way have some pangs and remorse as if they would goe through the paine to the birth But finding more difficulty then they expected give it over againe for so did many who came to Christ and were Disciples a while but left him on the plaine field Joh. 6. 4 The presence and love of sinne First The presence of sinne there is another monstrous and adulterous birth that hinders begotten by the unlawfull copulation of Satan and the corrupt will Satan being the Father and our naturall corruption the Mother of this issue and these struggle with us and get us by the heele and make the case so difficult as that the Saints cry with Paul Rom. 7. Oh miserable man that I am who shall deliver me c. Secondly love of some speciall sinne or sinnes which makes all Gods ordinances inefficacious Iudas his covetousnesse Demas embracing the world or a secure heart which lets all doctrine runne out Heb. 2. 1. not cherishing or retayning it to an holy conception and birth Now what mervaile is it that there be no small labour to our Mother when our selves are not onely so helplesse to our owne birth but such hinderers of it Object Esay 66. 7. Sion shall bring forth before her sorrowes and payne come on her and therefore brings her children without paine Sol. The Prophet speakes not of the same thing but of a sudden and unexpected deliverance and restitution of the Church which before seemed utterly barren and forsaken And hath respect to the miraculous propagation of the gospell by the Apostles of our Lord Jesus which should be so sudden and unexpected as if a woman should be delivered before her paines be upon her for how miraculous was it that the Gospell by so few men in so short time and by so base persons in all outward respects should be published to the whole world and that all people should be by their outward calling brought to the unitie of faith So as this which is spoken in a special respect cōcerning an outward calling by an extraordinary power of God infringeth not this doctrine cōcerning the inward calling and conversion in the ordinary course of it which is not done without much resistance As neither that of the Apostles was And this concernes the Ministers and Ministery and sheweth 4 things First the honor and dignitie of the holy Ministery in that it is the onely instrument appointed by God for the bringing forth of Gods children Never was a despiser of the Ministery yet borne of God or a sonne of the true Church no birth without this immortall seed Secondly the end of the Ministery must be to bring children to God To forme Christ in men Gal. 4. 19. and fashion them new creatures like unto Jesus Christ. The ayme of a true Minister is not how many livings he may get and hold how much money he may lay up how high he may climbe how idle he may be and still keepe up his credit But how many soules he may be under God a father unto How he may imprint in mens hearts the gracious image of Jesus Christ that in the day of his reckoning he may with boldnesse and comfort say Behold here am I and the children that thou hast given me Esay 8. 18. And whosoever aymes not at this or at any thing more misseth his worke and perverteth his calling his reckoning shall tell him so wee must therefore frame our doctrine that it may be for the plainnesse soundnesse as Christ by it may be formed the play of wit nor prophane strong lines nor frothy straines of strange languages will not doe it The Prophets nor Apostles nor our Lord himselfe never preached so Thirdly the duty of a faithfull Minister consisteth in two things 1 To resolve on paines in his calling as knowing he cannot bring men to Christ without paines and
name or we will not heare Ier. 44. 16. to delight and rest in flattering and smooth Ministers that may not disturbe us Esay 30. 10. to dull us from hearing the rod not turning to the smiter to rest in the outward meanes of good and not on the Author and blesser All these fore-runneth desolation and sheweth the Church to bee neare the wildernesse II. The second point in the womans flight is her sustentation that they should feede her alluding to the feeding of the Church of the Iewes in the wildernesse this woman is fled into the vaste and desolate wildernesse where she is sure to bee safe because the Text saith God hath prepared her a place but now shee seemeth in as ill case as before what shall shee doe for food there is no tilling sowing reaping no fruits in the barren wildernesse how shal she doe for food the Text answereth They shall feed her The word They standeth in relation to some persons spoken of before for it is not said That she should be fed nor that he that is the Lord might feed her but that they should feed her Now who are those that must feed her The words then have reference to Chapter the 11. 2. so that the two witnesses shall feed her for the time of both fitly agreeth Quest. What is meant by those two witnesses Ans. The Papists grosly conceive them to bee Henoc and Elias who they say are reserved above in Paradise to returne againe in the dayes of Antichrist to oppose him whom Antichrist shall slay and trample their dead bodies in the streets of Hierusalem but they shall revive the third day at which miracle the Iews say they shall be converted to Christ and shall slay Antichrist in the Mount Olivet and cleave unto Christ who shall come againe five and forty dayes after A notorious fable without all colour of Scripture for of Henochs returne in flesh or spirit is not a syllable in the Scripture and of Elias his spirituall returne it was â—â—â—formed before Saint Iohn writ this Prophesie as our Saviour affirmeth Matth. 17. 11. in Iohn Baptist I forbeare to follow or persecute so manifest a falshood Some also understand them of such Pastors and witnesses of the truth as assisted the woman and resisted the corruptions of those times not too precisely but a few noted by that number and by that number because the law requireth two witnesses at least to confirme every truth But I doe understand the two witnesses to be the two Testaments of holy Scripture for 1. Both witnesse unto God in his holinesse truth power justice mercy and all other attributes and to Christ Iohn 5. 2. Both witnesse the will of God to man in all things to bee beleeved done 3. Both witnesse against the wicked not the Law onely not Moses onely but the Gospell the word that I speake saith Christ shall judge you at the last day 4. Both feed the woman in the wildernesse maintaining heavenly life and strength both supply her with a dayly showre of Mannah as was notably prefigured in that type to which allusion because the Spirit of God here looketh I rather chuse this interpretation of Augustine and others The words thus unfolded we may learne That God feedeth his children even in the wildernesse and provideth for his owne in times of greatest scarcity as here the woman in a place of famine barrennesse banishment and persecution is fed and provided for Never was the Israel of GOD without a showre of Mannah nor a Rocke of water in the dry and barren wildernesse 1 Kings 19. 6. Eliah flying for his life is fed by an Angell and what else would our Saviour teach by thoâ—â— two miracles of so many thousand in the wildernesse with so small meanes Matth. 14. 18. but that such as follow Christ and cleave unto his word shall not bee destitute of any thing needfull though in never so vast and terrible a wildernesse They are first in respect of God secondly of themselves In respect of God for three causes 1. Because of his gracious promise so often passed Psal. 34. 10. The Lyons shall want but they that feare the Lord they shall want nothing that is good Psal. 84. 11. no good thing shall be wanting to him that liveth uprightly Psal. 37. 19. they shall have enough in dayes of famine for godlinesse hath the promise even of this life as well as of that to come 2. Because of his mighty power who can doe what he hath promised 1. He can create food where none is as Mannah in the wildernesse and water out of a Rocke the most unlikely meanes in the world and out of an Asses tooth to Samson as dry as a flint 2 Hee can multiply a little and make it supply many and make it last long as 1 Kings 17. 14. the Meale in the barrell 2 Kings 4. 3. Oyle in the Câ—use we see the like in Christs miracles feeding many thousand with seven Loaves 3. He can by extraordinary meanes supply his servants if ordinary faile if men feed not Elias Angels shall if Angels doe not Ravens shall 4. He can without all meanes sustaine them if both ordinary and extraordinary faile them as Moses and Elias forty dayes without any food This mighty power added to his promise assureth his Church to be fed seeing nothing can hinder him from doing them good 3. Because of the fulnesse and abundance of grace in God and fulnesse of goodnesse to communicate it who can deny him to be the Ocean and full Sea even the inexhaustible fountaine of goodnesse and who can hinder his full streames from issuing forth and running abroade in all affluence or whether should it flow and issue if not to his Sanctuary who have the Buckets to draw out of this deepe Well but beleevers In regard of themselves and in this respect there are three more causes 1. The right of the Church for the beleever having Christ hath in him right to all things of this life good for them If Christ be yours then all is yours whether things present or to come 1 Cor. 3. 22. 2. Their relation to God they are nearer than Gentiles yet he feeds them they are nearer than Oxen yet God hath care of oxen they are nearer than sparrowes yet he feeds them for 1. They are his servants The Prodigall childs father is said to have bread enough for his servants much more have Gods servants in his house 2. They are childreÌ„ He that provideth for dogs and Swine will hee not provide for his children 3. They are the Spouse and wife of Christ will a loving husband suffer his deare wife to want food and necessaries if hee know her need and be able to supply it therefore so long as the Lord hath knowledge of the Chuches estate and love of her person shee shall not be destitute 3. Their power and prevailing of their faith procureth them food they trust in him and commend
the cause deserving them they are light and short 4. Not to sense but to faith they are short which apprehendeth Gods favour presence and promise of a good issue 5. Not in the glasse of the law but in the Gospel they are short in Christ his sweetning them sustaining us and shortning them 6. Not in respect of the terme of this life for so they are long but in respect of aeternall glory and rest following them they are but a moment Long and durable sorrowes are no signes of Gods hatred Eccles. 9. 1. for then the Church could have no certainty of Gods favour say not with thy selfe none was ever so afflicted with long and bitter sorrowes and God is gone for ever and a day and his mercy is cleane shut up in displeasure but consider 1. He left not the Church in this long tryall in so dreadfull and forsaken wildernesse the Arke was safe on a world of waters 2. Whether thy sinnes have not been long a growing on therefore they will not hastily away but are like spots long settled in cloth and require much scouring and rubbing 3. Whether ever thy heart and joyes would bee pulled off the world if the Lord should not with strong hand force thee out as Israel out of Aegypt dealing as the nurse weaning the childe being fond on the breast layeth mustard on it to make it distaste it 4. Whether thou hast not more cause in durable tryals to suspect thy want of love to God rather than Gods want of love to thee and whether thou hast not with thee harde knots that had neede of hard wedges To terrifie Gods owne children from presuming either to attempt or hold any of their sinnes embolden not thy selfe to sinne because thou art neare or deare to God for 1. Hee lookes to have more service from thee that standest nearer him in profession than others his eye is most on his garden and hee will bee sanctified in all that come neare him if thou wilt grow wilde it were good for thee to stand in the waste and not in the profession 2. If thou wilt hold thy sinne against him thou shalt know that though hee will not take away his grace so he will not take away his rod. Comfort the godly in their tedious and durable tryals 1. Though they belong yet the Lord supplyeth them all the time with needfull supplies and comforts hee sendeth none into the wildernesse to famish but to feed them and what comfort so ever they want yet they want not the two witnesses for if she did she were sure to perish yet were shee not sustained by the word the Lord Iesus should bee quite cast out of his possession and so lose his kingdome on earth which cannot bee 2. How long so ever they bee they are all determined by God for entrance continuance and conclusion there is a certaine time which they shall not passe for hee that setteth the bounds to the raging Sea hath set bounds to the raging of devils and wicked men and saith thus farre they shall come and no farther and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate which shall be as an harbour or haven so much more sweet and desirable as the waves and billowes of a trouble some sea have been dreadfull and dangerous As there is an houre for the entrance of power of darknesse Luke 22. 53. so it is appointed for durance Exodus 12. 41. wee have seene a great part of these yeares passed and they draw to expiration therefore doe the enemies of the Church bestirre themselves because the time is but short yet this time is determined when the Church shall be eased Vers. 7. And there was a battell in heaven Having largely described the combatants in the former part of the chapter now the Spirit of God commeth to declare the battell it selfe unto which there hath been such preparation and this is no small controversie or trifling conflict but the greatest battell that ever was fought in the world and that in three respects 1. In respect of the place other battels are fought on earth but this in heaven not the heaven taken naturally but figuratively not in the highest heaven which is no place of dragons or quarrels but in the heaven on earth which is the Church militant called by the name of heaven as we have shewed verse the first for many reasons 2. It is great in respect of the armies whether we consider the greatnesse of the Generalls Michael the dragon or the valour or numbers of their forces for both these Generals come with their Angels which are great in multitude in power 3. Great in respect of the quarrell and cause namely whether Iehovah or Iupiter bee superiour whether Christ or Beliall whether Christianisme or Paganisme must prevaile whether Christian religion or Idolatrous worship bee more ancient more venerable more ample and of more worthy respect and acceptance This Verse propoundeth 1. The battell And there was a battell 2. The armies Michael and his Angels The former part predicteth this feirce fight where for the meaning are four Questions Quest. 1. Why I call it a prediction or prophesie being delivered in the time past and not in the time to come it is not said there shall bee a great battell but there was as if it had beene past rather than to come Ans. The manner of the Prophets in speaking of future events is to propound them in the time past Esay 53. 5 6 7. 1. For their more evidence and certainty in themselves as surely they shall come to passe as if they were past already 2. For the surer confirmation of the faith of the Church who are bound as certainly to beleeve bee they never so unlikely as if they were past already 3. That wee might more easily conceive of the words of the Prophets to be true and the word of God to whom past and present are both alike and who hath power to speake unto us in what manner himselfe pleaseth Quest. 2. Of what battell is this to bee understood Ans. 1. It is not to be meant of that battell between Michael and the dragon in the wildernesse for that was past but this was of a future event after Iohns time and that battell was betweene the Generals onely 2. Neither is it to be meant of that perpetual war in the militant Church between the elect and the reprobates both men and Angels which hath continued in the severall ages of the world from the beginning under the conduct of those great Captaines Christ and the dragon for this here is of a warre not yet begun when Iohn prophesied but that was 3. We properly understand it of some speciall and notable part of that warre which in the spring of the Euangelicall Church Satan raised to the overthrow of the salvation of it Now whether the Spirit of God had an aime at the warres of
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
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
hence the dragon in this verse is said to be cast downe into the earth where he was before but into a farre lower condition 3 Because the Saints by holy profession and godly conversation testifie the glory of God as the heavens do Psal. 19. 1. and therefore as their house and inheritance is there so are their cogitations and conversation 4 They have a tast of heaven and beginning of heavenly joy and gladnesse for the victory and salvation which in part they have already obtained by Christ against enemies spirituall and temporall which is pointed at in this text For as in heaven is a perfect and unmixed joy for a full deliverance and perfect salvation so here is a tast and resemblance for a deliverance in part None are called to rejoyce in Scripture but onely godly men who are said here to dwell in heaven Psal. 32. 11. Be glad ye righteous and Psal. 40. 16. Let them that seeke the Lord rejoyce Now by joy I meane not any naturall joy arising from things pleasing to nature which wicked men and reprobates yea the beasts have in abundance but that heavenly and spirituall joy which is called the joy of the Spirit both because it is wrought by the Spirit of God and also hath spirituall and heavenly things for the obiect of it as 1 The ioy of reconciliation with God and remission of sins 2 Joy of heavenly graces faith love c. called ioy of faith Phil. 1. 25. 3 Joy of heavenly glory held in certaine hope this is called ioy unspeakable and glorious 1 Pet. 1 8. and joy of salvation Psal. 51. 12. This ioy is limited in Scripture to the faithfull and therefore is called the joy of Gods people and all other are barred out from it Prov. 14. 10. The stranger entreth not into his joy 1 The godly are only qualified persons and fitted for holy reioycing For First they onely have Christ who merited this ioy and therefore it is called His joy Ioh. 15. 11. 2 They onely have the Spirit the immediate worker and preserver of sound ioy whence it is called a fruit of the spirit Gal. 5. 22. and the oyle of ioy because it flowes from that anoynting 3 They onely have faith which is not of all men and therefore they onely have joy of beleeving having with Christ gotten all things they have purchased the field and goe away reioycing Simeon reioyced when his faith had got Christ into his armes 4 They onely are such as mourne and onely such are called to ioy Mat. 5. 4. It ariseth out of sound sorrow and a broken heart as the Lute is tuned to sweet musicke by wresting the strings as if wee would breake them to pieces 5 They onely have attained victory in part over enemies and are delivered from the dragons power As Israel having escaped the sea and mountaines and Egyptians so the Israel of God being set free frō hell sinne sinners and the curse of sinne have iust cause of ioy and gladnesse and all but they want it 6 They onely are in heavenly state and condition and have taste of the ioyes of heaven which differ not in kinde from those they expect in heaven but only in degree 2 Wicked men are never bidden to reioyce nor are capable of this ioy He never enters into it nor it into him for First he is at warre with God a stranger to the covenant without Christ without the Spirit What joy where is no life what joy can man dead in sinne have separate from Christ the fountaine of life and wanting the quickning Spirit Secondly what joy can hee have on whom sentence of condemnation is passed and hee going on to execution If such a man laugh every one will thinke hee hath little cause It is a laughter in the face not in the heart Thirdly what true joy can hee have who neither hath the Well nor can abide the Bucket by which he should draw out of the Wels of salvation and consolation Esa. 12. 3. Gods Word which onely hath the joyfull tydings of salvation hee hath no part in it is a bill of indictemēt to him The Sacraments to him are Seales set to blankes seale nothing to him His prayers are abominable he hath no joy in any service all the duties of his calling are sinne to him Hee rejoyceth indeed in the creatures of God but as a theefe in a true mans purse and that joy which ariseth out of the creature perisheth with it Fourthly wicked men need not bee bidden rejoyce for 1. What hindereth or pincheth such his sinne troubleth him not it is his delight Temptations of the devill vexe him not hee runnes out to meet the Tempter His conscience troubleth him not that is brawned up The world vexeth him not but dandles him as her darling 2. They are surfetted already with carnall joy and are called from such joy to mourning and howling Iam 5. 1. and Luke 6. 25. Note hereby what a miserable estate a wicked man is in who cannot finde one syllable in all the Scripture to ground any comfort in and so hath no warrant nor cause to reioyce in any thing For God hath covenanted nothing but woe and wrath with them Esa. 65. 13. My servants shall rejoyce and yee shall be ashamed my servants shal sing for joy of heart and ye shal cry for sorrow of heart and howle for vexation of spirit Consider a little 1 What good thing is there in heaven or earth good as in it selfe so to thee that art an impenitent person Looke at God the chiefe good he is thine enemie a consuming fire what ioy hath stubble and chaffe in the fire Looke at Christ the Saviour of his body and he is thy Judge and he whom thou hast pierced In stead of the sweet Comforter thou hast the spirit of bondage and feare a sound of feare is ever in thine eares Iob. 15. 21. Looke on thy selfe thou art a man in the divells fetters ruled at his will and within thee a wicked conscience eyther following thee with hue and cryes vexing and accusing thee or else dead and benummed which hath given thee over to all sinne to swallow it with senslesnesse and greedinesse Looke without thee thou swimmest in a streame of outward contents and fulnesse and herein thou reioycest too much but thou hast thy portion here and to the impure all is uncleane thy table meat drinke wife children all are a snare to thee all upheapeth thy sin and vengeance thou hast nothing out of Gods love because thou hast nothing in the Sonne of his love Looke beyond thy self the presēt what hast thou to ioy in what hope hath the wicked in death when God takes away his soule A few mooveables God sends thee away with but the inheritance is reserved for the sons of the free-woman 2 As thou hast no cause of ioy so thou hast no hold of thy ioy who hast grounded it in perishing things Well
offers a blessing to a place and people for their instruction and comfort of themselves and families to mutinie and murmure against Gods bountie and fall to threatnings if any such blessing be let in Is this love of truth that when Popish seducers come and open their packe and by bookes and perswasions broach their fundamentall errors that sophistry and plausible slights should drive some to a stand and demurre whether they be in the right others to a profession that there is not so much difference betweene them others to an indifferency that they have resolved to be with the stronger and all this after threescore yeares of the shine of the light among us Now open your eyes and behold what is all this but a fearefull stroke of Gods wrath plaguing them for not receiving the truth in love by giving thē up thus to be deluded If CHRIST cannot prevaile the Divell must Beware then of so desperate a sin and let it awaken us to entertaine Christ in his truth and Gospell better then we have done For motives hereunto 1 Consider that in our text looke on the dangerous estate of all resisters and contemners of the truth For First they are no children of wisdome for wisdome is justified of all her children Secondly they judge themselves unworthy of eternall life Act. 13. for they have no name to be saved by they lye without redemption uncalled unsanctified unsaved If Christ be the light they are in darknesse If he be the Saviour and head of the Church these are no members share in none of his merits Thirdly Christ will proove too strong for him that rejecteth or resisteth him Bring those mine enemies that I may stay them Luke 19. 27. Fourthly Christ will not stay where he is not welcome but will be gone he will not stand casting pearles before swine Mat. 7. 6. and he hath places enough to offer his grace to who will better esteeme his word and worke he need not sticke to a people unwilling resisting Know you that there is no such need of plotting and devising how to be rid of Christ and his Gospell he goeth fast enough of himselfe from ungratefull persons as you may see in the Nation of the Jews Mat. 21. 43. and those famous Churches of Greece and the Gentiles now sunke under Mahomet Fiftly who be they but despifers of the Gospell and not lovers of the truth that are in danger of Antichrists seduction and lye open to all his slights and subtilties And this is the just plague awayting such as being enlightned thrust away the truth with both hands and shut the doore of the Kingdome against themselves Now let us looke to it that as we have the truth wee have also a love and sound embracing of it lest it come to passe that God in his wrath be provoked to deprive us of judgment and understanding and deliver us to such blindnesse as the Papists themselves shall not be more effectually deluded then we shal be that against the light of Scripture yea against common sense and reason wee shall sup the poyloned broth of Popery and as stiffly as that seduced synagogue maintaine such shamefull absurdities as are Transubstantiation judiciall forgivenesse of sinnes by Priests salvation by the merit of workes worshipping with heathenish idolatry Saints Angels images relickes crosses bread and bones and a thousand such senselesse dotages Sixtly cōsider how the divel into whose hand they are given up prevailes against these men and bindeth them with strong chaines and bolts of unrighteousnesse to damnation First They being permitted to him he blindeth their eyes and hardeneth their hearts to destruction Secondly He not only strips them of the benefit of Christs victory but useth them as vassals to fight against Christ and his Church and to withstand his victory 3 He makes them not onely to live in the darke but to love the darknesse and hate the light because their deeds be evill 4 He makes their damnation more grievous then if they had never heard of Jesus Christ for before they sinned of ignorance but now of malice and wilfulnesse before they sinned without Christ now they sinne against Christ. This made Christ mournefully weepe over Jerusalem who could not see her owne mournefull estate Wee can give Christ no occasion to mourne over us but we have much more cause to mourne over our selves 2 Add hereto the benefit of receiving Christ and his truth into the inner roume of our hearts For First it is the only antidote against the poyson of Antichrist and heresie It is not the profession or knowledge but love of the truth that armeth a Christian against the efficacie of his power this shall strongly fence him when the greatest profession yea the deepest learning and knowledge that ever men or Angels had shall not do it Secondly Christ never comes but to make us gainers he commeth to Jerusalem to gather her as an hen her chickens Mat. 23. 37. It may be wee may lose swine by him as the Gadarens but it is to chase away divels Iusts and sinnes in which the divels rule It may bee wee may part with some goods as Zatheus but it is to bring salvation to our house What if wee must sell all with the young man it is to have treasure in heaven Keepe Christ and we have treasure and wealth enough Now the meanes to further us in this dutie of embracing Christ and his truth are of two sorts First To east off the lets and impediments that hinder Secondly To get neare us the helps and furtherances The first let is ignorance of Christ of his worth and offers of grace Ioh. 4. 10. if thou knewest the gift of God and who it is that talketh with thee thou wouldest have asked c. A foolish cocke contemnes a pearle can skill of nothing but barly A rude man knows not the worth of a jewell but a Lapidary who knows it and the wealth of it will buy it and by it enrich himselfe This shews that both Preachers and hearers are ignorant of this saving knowledge who say to the Almighty Depart from us wee have no desire to know thy wayes nor that the meanes of knowledge be setled among us The second lett is envy and hatred of Christ and the truth truly dealt with This sinne in the high Priests and Pharises got Christ upon the crosse Ioh. 12. 19. See ye not that the world goeth after him if we suffer this man downe goeth our credit all will beleeve him and wee shall displease the Romans the Romanists and be great losers Ioh. 11. 48. Luk. 19 14. the citizens hated the Nobleman and sent him word We will not have this man to rule Whosoever expresseth hatred to his word and ordinances to his graces and vertues to his servants and children this man hates his person and sends him word hee will not have him to reigne over him And many such messages Christ hath dayly sent him from us The third
lett is earthlinesse and covetousnesse the love of swine The losse of swine and feare of losse sends Christ packing from the Gadarens We have too many Gadarens who cannot distinguish betweene Christ and a pig unlesse it be to preferre a pig before him Oh if Christ come among us and settle neare us wee shall lose this profit and that poore Christ brings a charge with him and when men are resolved not to part with a nutshell for Christ say what they will and heare as many Sermons as they do they had rather have a legion of divells stay among them then Christ. Love of swine makes the Gadaren put off all love to his owne soule yea and all charity frō their neighbours they are contented better with a legion of divells among them with their swine then with Christ without them The fourth let is love of lusts and our darling sinnes And these are dearer to men then their swine these foule and swinish lusts in which they wallow as swine make men fall quite out with Christ and his truth For Christ and his word never speakes good to an evill man He is one that knows all and will tell thee all that ever thou hast done Ioh. 4. He will be rough against thy darling sinnes He will whip out buyers and sellers from the Temple and let no sinne take Sanctuary Thou art a great swearer he will say thou must not sweare at all and then thou must sew up thy mouth and not speake at all Thou art an adulterer and he will cry out against him that lookes on a woman to lust after her Thou art mighty to drinke he will disgrace thee and barrethee out of heaven He is so precise as he will urge thee to set a watch before every word that no filthy or foolish talking nor jesting proceed thence He will be urging to continuall hearing of the word and observation of the whole Sabboth which to many is a misery of miseries and bands and yokes fit for none but slaves These men so farre in love with their sinnes cannot but hate Christ and cast him out of their coasts darknesse cannot but hate light and Christ hath foretold it Ioh. 7. 7 the world hateth me because I testifie of it that her workes are evill And his Ministers finde it in theirs how they would resist himselfe in person because his word makes all things manifest Eph. 5. 13. It discovers the drunkard adulterer atheist swearer gamester Sabbath-breaker and if a man be any of these or all these how can he but wish Christ and his word a thousand miles off him Now of the meanes to helpe us to receive Christ and his truth 1 To set our hearts upon the truth as our treasure But it but sell it not Count all drosse in comparison of Christ. Chuse the good part with Mary This affection keepes the word but the wicked wanting it lose it at last though they seeme to hold it a long time The good Merchant rejoyceth to finde the pearle therefore he will sell all to purchase it 2 To grieve when we finde not such sweetnesse in the word as wee would and as sometimes we have done Suspect now Christ stands aloofe for some disrespect of him he dislikes something in his entertainment Nay we must grieve not only when our selves preferre other things before it but when others do so Psal. 119. 136. Rivers of waters runne downe mine eyes because they keep not thy word How then did he mourne for his owne faylings 3 Wayte at the gates of wisdome frequent her threshold heare her voyce let that voyce perswade thee be ruled by her counsells hate all vaine inventions discovered by it whether errors in doctrine or corruptions of life Embrace her servants for he that receiveth you receiveth me love them for their glad tidings Evill men may heare much but seldome refraine from any evill way They pretend great love to Christ but hate to the death his servants 4 Let it worke upon our hearts till wee finde a resolute purpose to hold Christ and his truth through crosses losses and troubles for the defence of it till we attaine the resolution of ancient Beleevers who willingly suffered the spoiling of their goods Heb. 10 34. and till our lives be not deare unto us nor loved to the death in comparison of Christ and his Gospell as the blinde man confessed him though he were sure to be excommunicate Ioh. 9. 5 Follow the meanes by which the truth may come to dwell plentifully in us and amongst us The former by frequent hearing meditation reading and prayer especially aske wisdome and yee shall finde it Christ is the gift of God the way to obtaine him is prayer If thou hadst knowne the gift of God thou wouldest have asked c. The latter is by bringing it in reckoning with others often speaking of it conferring especially whetting it on our families and friends as Abraham did 6 In holy conversation and practise of life shew the life and counterpaine of the truth So much of the truth we know truly as we practise He hath received Christ who expresseth the vertues of Christ. Let it therefore be our care to leave a patterne and sweet sent of grace and truth every where behind us as our Lord himselfe did Who hath great wrath knowing that he hath but a short time The words conteine the second reason of that dreadfull woe denounced upon the earth and sea taken from the wrathfull disposition of the divell who in the former words is said to have descended and amplified by the reason of it because he hath but a short time Quest. What is meant by this great wrath of the dragon Answ. The sly stealing of Antichrist upon the world by a Catholicke Apostacy is here called the great wrath with which the Divell commeth into the earth For whereas he could not succeed by open tyranny of the Imperiall dragons but that Christian religion was more propagated and many dayly pulled out of his power by the preaching of the Gospell and that Christianity prevailed against Idolatry and Ethnicisme now as a furious person whose plots have not hitherto succeeded he comes with a new mischiefe more spitefull then the former he rayseth a mist of blacke darknesse to obscure the sunne of grace and secretly worketh in the mysterie of Antichrist God permitting him to come with strong delusions on the blinde side of the world Now he that could not by open force destroy the Church or cast out Christ doth under the name of Christ and pretence of the honour of Christ and his religion fight more furiously and prevayle more forcibly then ever he formerly could by open persecution and tyranny The words therefore foretell and threaten the mighty enterprises and secret stratagems of the dragon by Antichrist who was in after-times to prevaile in all the Christian world This is the great wrath here spoken of and teacheth that The greatest wrath that ever Satan