sanctification of the Sabbath according to Gods speciall Commandement and yeare by yeare urge the reformation of notorious abuses yet after many yeares nothing is amended there is no lesse working no lesse playing nay more open prophanesse than before that strangers from forraine parts admire to see the disorder of this place and the open prophanesse which hath had a name of good teaching and government And as in this so in other things our comfort must be this that we can grieve at what we cannot amend that the peace of your open prophanesse is proclaimed by your selves disclaimed by your Preachers What a griefe is it that while we preach the word of peace we are all broken into pieces and waste out our time wealth thoughts in frivolous quarrels and willingly part with our peace with God with charity to our brethren with inward contentment and outward credit and reputation And to conclude this point if wee shall see Christ a loser amongst us and that men are so farre from growing according to the means as they grow more froward more wilfull more weary and apparently lose the good things they have begun They were diligent hearers men of good example and earnest affections but now turned away either by Popish perswaders or by the perswasion of their owne deceitfull hearts how may wee grieve at the apostasie of such persons as if the Word of God were not the same of the same savour and sweetnesse as ever it was and if it be they cannot bee the same Well were it for them to consider that righteousnesse departed from shall never bee remembred In all these evils if all our paines study and counsell cannot prevaile wee must turne us to sorrow and teares and mourne over you as Christ over Jerusalem who wept and said Oh that thou hadst knowne the day of thy visitation but now these things are hid from thine eyes Luke 19. 42. IV. But most just cause of griefe and sorrow wee have when wee see that the Kingdome of God gets no more ground in our selves and in our own hearts than it doth as 1. If wee can finde that Christ hath long and many a day knocked at the doore of our hearts and sought entrance but we have not opened our everlasting gates that the King of glory might come in unto us Psal. 24. We make shew of receiving him into the Porters lodge by a formall and livelesse profession but wee cannot afford him a roome in the Inne of our hearts nor allow him a rest there as those that rest in him as our chiefe good we cannot esteeme him our Jewell and other things drosse in comparison of him 2. When we find the word tastlesse and powerlesse in us which is the Scepter of this Kingdome by which it is upheld when it is not so sweete unto our taste as honey in our mouthes when we doe not account our it treasure above all pearles and precious things when our hearts are not set upon it our lives not framed by it our selves not delivered unto it or changed by it into the fashion of it So much place as the Word hath in thee so much place hath Christ himselfe If the Word have no place in thee no more hath Christ nor his Kingdome 3. If we finde not our lusts tamed and the enemies of the Kingdome not subdued in our selves our former corruptions unmortified not crucified our love to sinne no lesse then formerly the love of the world not conquered ourselves not denyed nor can deny our profits and pleasures Now may wee justly mourne that the kingdome of darknesse stands so strong in us that all the battery and meanes planted against it cannot demolish and cast it downe 4. If wee finde the Spirit of grace and fortitude foyled and grieved in us that wee grow not stronger and more chearefull in good and holy duties of piety and mercy that we are not stronger nor stouter in affliction sufferings when we cannot endure losses and reproaches for the name of Jesus Christ nor bee chearefull in other trials when the Spirit brings not this Kingdome of God within us which stands in peace joy love of God which is an heaven upon earth this Kingdome of grace set up in the heart of a Christian is indeed an earthly Paradise 5. If wee have made some way toward this kingdome but growne heavy and weary if wee be fallen from our first love if wee have set our hands to the Plough and looked backe to the world to Popery to carnall counsels wee cannot bee fiâ— for the Kingdome of God Luke 9. 62. And the power of his Christ. The Church having sung out the praises of God the giver of her happy victory in these words with the same loud and fervent voyce proclaimeth the due praise and honour of Michael the Generall In whom wee have 1. His Title Christ. 2. His relation to God the Father his Christ. 3. His Attribute power I. The Title Christ signifyeth one anoynted or the Messiah whereof yee lately heard both the things wherein it chiefly consisteth namely 1. In the ordination and separation of his whole person to the Office of a Mediator 2. In the plentifull effusion of all gifts and graces fit for the Head of the Church as also the differences of his anointing from all the legal anoyntings of their Kings Priests and Prophets they by men hee by God they with externall oyle he with internall they ceremonially in shadow he truely and substantially they to a small measure he beyond all measure they for themselves he for his members Therefore here onely consider that this unction hath speciall reference to his Kingly Office and is so farre here properly considerable II. For the word of relation hee is called his Christ or the Lords Christ. First for distinction for other Kings were anoynted and set up by men but none else thus immediately set up by God Psalmeâ— I have set my King upon Sion Secondly for eminence all other Kings were anoynted as members of the Church though heads of the Civill Kingdome but Christ onely the Lords Christ was anoynted as Head of the Church Thirdly for neare relation they were some of them sonnes of God by adoption but Christ was his owne naturall Sonne and had the divine nature dwelling in him not onely vertually and powerfully as they but substantially and bodily after a sort Col. 2. III. The Attribute here ascribed unto Christ is power The power of Christ is twofold One as he is the Sonne of God Another as the Christ of God The former is potentia creationis which hee hath equall with his Father over all men and creatures The other is potentia conciliationis as hee is Mediator whereby hee ruleth in the Church among Saints who are in speciall subjection and confederacy with him For further explication wee must inquire 1. The difference betweene these two 2. Which of them is here meant The difference betweene these two is
wheresoever he goeth Rev. 144. So the Saints on earth who à re those hundreth forty and foure thousand who are bought from the earth follow the Lambe where ever he goeth If he go before them in holy doctrine these sheepe heare his voice and follow him Ioh. 10. 27. If in holy example they imitate him in all wherein he propounds himselfe a patterne to them as in humilitie patience love meekenesse obedience faith and the like As for their affection to him First they love Iesus Christ with a strong flame of love which much water cannot quench and with a love stronger then death and love not their owne lives to the death for his sake Secondly they love him inseparably For as the Saints in heaven would not for al the world forgoe his presence for one day So nothing in the world can drive the Saints from their priviledges in Christ as a cloud of Martyrs do witnesse but as Ruth to Naomi Ch. 1. 16. Thirdly as he loveth them so they him Ioh 13. 1. they once loving him they love him constantly to the end and to all eternitie 5 The Saints in heaven enjoy God the meanes of all their lives Iesus Christ is their temple their light their tree of life their Christall river and all Even so is he to the saints in earth Rev. 22. 3. 5. For though they have meanes and are tyed to them here on earth yet doe they enjoy God above all meanes acknowledging him their life the length of their daies and that they live not by bread but by every word of God That it is he that giveth them power to get substance that blesseth their children with encrease that he that cloathes the Lilies cloatheth them and if all meanes should faile yet he would without them yea and against them sustaine them rather then they should want any thing good or fit for them 1 This as a touchstone trieth who be true members of the Church and who are not He that is so is partly in heavē alreadie hath more to do in heaven then in earth And therefore he cannot be a true member of the Church First who hath no birth but from earth discerned by hatred or neglect of the immortall seed of spirituall parents of the seed and issue of Iesus Christ the sonnes of God he is far from heaven that cannot abide any thing that is heavenly Secondly who hath no inheritāce but in earth discerned by minding things earthlie either onlie or principallie How dce men delude themselves that suppose themselves as neere heaven as any and yet are as farre distant thence in affection as in place having their hearts drawne downe and wedged into the earth as with Iron barres Their whole studie paines and sweat is for things below The heaven they dreame of is not onelie upon earth but earth it selfe and angrie are they when men would acquaint them with better treasure or portion But thus it cannot be with Gods children who are minded as good Nehemiah 2. 3. whose person being in the King of Persia his Court yet his heart was at Ierusalem And as Daniel while he was in the land of his captivitie yet he opens his windowes to Ierusalem Thirdly who hath no conuersation but in earth discovered when no part of the whole course thereof savours of heaven But 1. servants and slaves are they to lusts farre from freedome from sinne nay rather swimme with the streame and drinke in with delight the corruptions of the world but thoughts of heaven are tedious 2 converse and combine themselves with sinners against God and runne with all loose companie to all excesses and vanities Now would they examine this course could it goe for currant or heavenly Do the Saints in heaven sweare and swill and drinke and raile and breake Gods Sabbaths and lye and deceive and can that life be heavenly that doth so Fourthly who hath no delight but in earth discerned in that 1 It is an unwelcome voice to call them to delight in the face and presence of God And how can he be admitted to the presence of his glorie that hath no delight in the presence of his grace but is as heavy to the parts of his worship as to some punishment 2 In stead of delight in the Law of God the rule and charter of heaven they make their lusts their Law and while they professe heaven they walke by no direction but the Magna Charta of Hell And were it not for Gods restraining grace they would be as impious and impudent in sinne as Cain as Cham as the damned nay the Devill himselfe 3. In that they rest more contentedly in the meanes of their outward good then either in the meanes of grace or the author of both The newes of the smallest outward profit rejoyceth their hearts but the newes of heaven and eternall good things by Iesus Christ affects them but a little 4. In that they prize not the life of godlines nor the state of Saints nay scorne it in themselves and others So much of the triall 2 This teacheth three things First that the Christian though he be in the world he is not of the world no more then Christ himselfe was of the world Ioh. 17. 16. for they no longer cleave to the corruptiōs defilements of the world but are separated from them by regeneration Neither can they runne with the world because being in some measure conformable to Iesus Christ they also living among sinners are separate from sinners They cannot cast in their lot with wicked men but are as Lot who was in Sodom but not of Sodom for his righteous soule was vexed with their uncleane conversation Secondly that the Saints set for heaven may not enjoy the earth as their portion seeing their whole estate their friends their fathers house their treasure is not below They are here but strangers travelling home to their country and therefore by the weined carriage of themselves to these things they must as the Patriarches Heb. 11. 14. declare plainly that they seeke a countrie Thirdly that the world may not enjoy the Saints as her darlings And here First the world may not gaine our affections and desires 1 Ioh. 2. 15. Love not the world c. They must be affected as mariners in the midst of a rough sea whose wishes and desires are still at the haven and have not their mindes and affections where their bodies be Secondly it may not gaine our conformitie with it in the customes and guizes of it because it lyeth wickednesses Rom. 12. 2. Fashion not your selves like to this world The Christian must bee cast into another forme fashioned to the manner of the countrey and corporation to which he belongs Thirdly it may not gaine our strength to defend or patronage it But as the Apostle 2 Corinth 10. 3. though we walke in the flesh that is carrie this bodie of flesh
by the holy Scriptures a sweet concord and happy communion with the Saints with whom he fruitfully converseth an harmonicall and musicall peace of good conscience within himselfe which passeth all understanding and all needfull supplies without him both for life and godlinesse 4 By Iesus Christ he hath attained an inexhaust fountaine of Gods love the wealth and rich revenue of precious faith love and all graces heaven to bee his hope and also his inheritance and God himselfe to be his portion in whose love is no lacke in whose presence is fulnesse of joy and to be crowned with immortality and eternall glory the same with Christ our head Now consider if a thousand worlds can afford any one of these contentments or if they all could make a man so rich or happy or if ever thou sawest the greatest Potentate without Christ so rich mighty or glorious as the poorest and basest Christian treading all that vanitie and Mooneshine under his feet 1 To reproove many men who in comparison of the world despise the priviledges in Christ. As such 1 Who for want of â—ound judgemeÌ„t disesteeme the highest state of a Christian weighed with worldly respects preferments Every man makes high rekoning of earthly parentage but scarce one of a thousand cares a rush for the dignity of adoptioÌ„ in Christ as if to be the son of a King were more honor then to be a son of God Earthly preferments ravish and affect men and lift them up above themselves but offer the preferments of the kingdome of heaven to most men they refuse and scorne them How doth it rejoyce mens hearts to see worldly wealth flow in in abundance or when an heritage of a piece of earth fals upon them But how few are of Davids mind who had more joy of heart in the cheerefull countenance of God then others when their corne wine and oyle increased Few are halfe so glad to become heires apparant of heaven 2 Who for want of sound love of Christ plainely refuse Christ for the world As when men lay aside religion good conscience and their duty to get riches and preferments of the world Such as the prophane Esaus of the world who are all for pottage but despise the blessing And the gracelesse Gadarens who as swine still rooting in the earth prefer their pigges before Iesus Christ. And wretched Demasses that forsake the truth to fall to the present world Oh the dayes of tryall will discover a number such But most unhappy of all worldlings are they whose office is to preach Iesus Christ but for wealth and preferments cast off good conscience and the diligent exercise of their callings the right successors of Iudas who must have the bagge and the better to fill it turnes against his Master departs from his calling and so runnes on to destruction Let all of us against this corruption consider 1 That our Lord Iesus himselfe denyed to bee a King and was content to be poore in the world that we might be rich and to be despised in comparison of his office And must it be better with servants then the Master 2 The saints were strangers and pilgrims Heb. 11. 13. If they could not enjoy both religion and riches then they chose religion and good conscience and abandoned honour wealth preferments Moses esteemed Christs rebukes above the wealth of a Kingdome Paul glories in the marks of Iesus Christ Gal. 6. 17. 3 What will it profit a man to winne the whole world and to lose his owne soule This is an unhappy exchange The world lost may be wonne againe 4 The promise is there shall be no losse in leaving all the world for Christ Mat. 19. 29. but great gaine and advantage 5 What a folly were it to bee so affected with the light of the Moone as for it to neglect the brightnes of the Sunne 6 What a confusion were it in the world to offer to set the Moone above the Sunne Such a confusion were it in Christianity to preferre in judgement or affection earthly things before Iesus Christ and things of heaven 2 Let no member of the Church thinke that hee may set the Moone any where but under his feet A sonne of this mother may not set the Moone upon his head by placing his chiefe study how to get and keepe the world and wealth of it Nor in his Iudgement advancing them above their due place but with Mary acknowledge a better part Neither may he set them on his heart by minding earthly things or by affecting and covetous desiring them above better things Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things but in this comparison tread them under his foote and contemne such bewitching vanities The text affords us some motives 1 Because they all resemble the Moone in mutability and ever-changing inconstancy If they or any of them were to abide with us or wee with them there were more cause or colour to allow them an higher place then under our feet but they are al alike fugitive and mutable as the Moone as appeares in this short survay First riches have Eagles wings to fly away Pro. 23. 5. Iob had experience that they were uncertaine riches as Paul cals them 1 Tim. 6. 17. Salomon cals them riches of vanity Prov. 13. 11. And the Apostle Heb. 11. 25. cals their use for a season Secondly honours are as mutable as the Moone Haman the one day was the only man with the King at the banquet the next day he was hanged on his owne gallowes Nebuchad-nezzar advanced himselfe in his grear Babel as if he were a God but the same houre he is cast among beasts Dan. 4 30. Adoni-bezek Iudg. 17. now a conquerour over seaventy Kings and now under the table equall with dogs and eating their offals Great Belizarius the chiefe Duke of all the Romane Empire most potent and glorious in honourable triumphs and victories but spoyled of his wealth by Iustinian accused condemned and had his eyes put out and came to stand in the high waies to beg saying give to Belizarius one token Thirdly pleasures Moone-like goe away by post make love to many like alluring harlots are large in faire promises and winne many to like them and adulterate with them but keepe faith with none It were a vaine thing to expect to hold them if thou hadst the pleasures of Paradise it selfe Pleasures for evermore are onely at Gods right hand Fourthly the life it self passeth as a tale is in a moment changed and who can boast of tomorrow The Moone risen hasteneth not faster to her West and setting then man borne travelleth swiftly to the west and setting of his life Fitfly the whole world passeth away as the Moon is ever upon his speed This old Moone is in her last quarter yea in the houre
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
to inlarge the dragons dominions and leavy a band against Michael by corrupting and â—educing as many as they can they would have all as they bee swearers drunkards prophane and loose but they defie all the host of Michael as Goliah all the Host of Israel Scribes and Pharises will compasse sea and land to get a proselyte and if the wicked can get in one that hath a little begun a shew of goodnesse to make him drunke as they be or abet their lewd courses they triumph as much as the Philistims when they conquered Sampson Doe gracelesse men perpetually fight against Christ what marvell to see men runne on to the extremity of sin to heare and see cursed blaspemers adulterers murderers drunkards and â—ailers no marvell if some dare openly pleade against the conscionable observation of the Lords day â—f some openly disclaime religious exercises openly cast downe godly Ministers for 1. Is it strange for the devill and his Angels to sin in hainous manner 2. Is it marvell that hee that marcheth after the devill should goe on to things unreasonable 3. Is there any other expectation from wicked Angels whose hearts Satan-fils as Iudas and worketh effectually in them 4. Thinke wee their Generall will be so modest and moderate as to sticke at any height of impiety and they being bound must they not obey being captives must they not bee ruled at his will must not every subject bee for his owne Prince and kingdome Are all these enemies so infinite in power number wrath plots against our peace and salvation Learne 1. Not to stand idle are our enemies in continuall fight and action and must wee be bound to peace if wee now bestirre our selves against them must we be counted unpeaceable and turbulent indeed if our enemies would hold their hands so might wee But what a plotte of the dragon is this that while he and his Angels are at fight and in action we under a title of peace worse than warre must not stirre for our Lords right or our owne safety but we have learned that politicall axiom Hostem si agere sinas confirmas Eliubs rebuke I know the pride of thy heart must not stop Davids going out against Goliah 2. Having so many enemies against us wee need not fight against our selves or our owne side Quest. How doe we that Ans. 1. By sinne against conscience when our consciences our brazen wall shall bee taken away from us by them and take their part in accusation and wounding us 2. By security and impenitency in sinne the peace of the strong man 3. By excusing and defending sinne in stead of condemning them or our selves for them 4. By stepping out of our way and calling by which we strip our selves of our owne strength and helpe of the good Angels Vers. 8. But they prevailed not neither was their place found any more in heaven Having spoken of the battell and armies which have joyned issue one against another now in this verse we shall see the successe and to which side the victory falleth The verse expresseth two things 1. That the dragon and his forces cannot prevaile 2. That hee is mightily prevailed against so that his place is found no more in heaven For the first Whereas the dragon by himselfe and his tyrannicall agents the heathen Emperors intended to keep under the Lord of glory chase out of the world the memory and mention of Christianity and hold the world under idolatry blasphemy and heathenish worshipping of idols and devils in stead of God and his blessed Sonne yet could they not prevaile For as the Sonne of God was mightily raised from the dead and had now taken his place at the right hand of his Father so must he for ever hold his place those usurped titles of Deity must now cease and those excessively exalted powers of heathen Emperours advanced against him must now be broken to pieces and deposed now Christ must be proclaimed in the preaching of the Gospell King of his Church and God blessed for ever now Michael and his Angels Christian Emperours faithfull Pastors holy Martyrs and Professors are in the field have wonne the field with an unresistible power against which the dragon and all his Angels could not prevaile The note is this the dragon and his Angels though never so likely can never prevaile against Michael and his Angels Pharaoh was in great likelihood to have prevailed against Israel having them at such a straite and if wise working or power would have done it he wanted neither but he neither did nor could prevaile Haman was in a faire way to have prevailed against all the Iews wheÌ„ he had the letters of death sealed with the broad seale and Posts sent forth but in the issue the dragon prevailed not The Jewes seemed to have prevailed against Michael himself when they had coÌ„demned killed and buried him laid a great stone on him set a watch about him and sealed the grave they thought they had made all sure that they should never have heard more of him but they prevailed not he rose againe gloriously notwithstanding all their policie and power Looke any way a cloud of strong reasons doth compasse us to perswade this truth If we looke upwards unto God wee see in him five things against all or any of which the dragon cannot prevaile as 1. His power who is stronger than all and none can take any out of his hands Iohn 10. 28. Principalities and powers may be potent but hee is Omnipotent and mighty to save 2. His promise that he will not suffer his elect to be tempted above that they are able to beare that hee will adde to every temptation a gracious issue and that hee will shortly tread the dragon even underfeet Rom. â—6 20. 3 His wisedome for hee hath an eye to foresee all dangers an eare to heare all counsels an heart to understand all devices and reach beyond all enemies to turne all their counsels into folly 4. Affection and love so as no curse can prevaile against his people Deut. 23. 5. the Lord would not hearken unto Balaam because the Lord loved thee This love will bring us into the good land through all enemies 5. Protection He is a wall of fire round about Jerusalem A strong tower is the name of the Lord that cannot be scaled a Buckler that cannot be pierced a shield that cannot be broken a rocke that cannot be entred a mighty fortresse that can never be surprised Now were the dragon onely to encounter us weake creatures he could not but prevaile but hee must first prevaile against the power promise wisedome affection and protection of God himselfe before hee can prevaile against us and therefore all is safe Againe if wee looke at our Leader and Generall we have in him five things which make us unconquerable for 1. He is that little stone that breakes to pieces the iron clay gold and silver all Monarches
death for him Quest. How may I know that I have sound love of Christ which is like to hold out to the death Ans. The love that is unquenchable stronger than death Cant. 8. 6. may bee knowne by foure excellent properties 1. It casts out self-selfe-love love of the world and all desirable things of it in comparison The woman at the Well having met with Christ forgets her water-pot Zacheus his love will expresse it selfe in despising and thrusting off the world as fast as ever he pulled it in the use of the World will stand with the love of Christ but not the love of it 2. It lookes wholly out of himselfe upon Christ and seeth in Christ three things which it desireth above life First the favour of Christ which is better than life Psal. 4. 6 7. Secondly the glory of Christ which it wisheth rather than this life yea rather than the other Paul for the honour of Christ could wish to bee cut off from Christ if it were possible Thirdly the presence of Christ this makes a good man wish with Paul that hee were dissolved to bee with Christ Phil. 1. 3. It rejoyceth in nothing but in the Crosse of Christ Gal. 6. 14. No souldier can so glory in his scars and wounds sustained for his Prince and countrey as hee doth in his chaines and sufferings for Christ All the glory and happinesse of the world is but dung and drosse in comparison of it 4. It will bee busie in meanest and hardest services for Christ. Mary will kisse the feet of Christ and wipe them with her haires and refuseth not the hardest services Iacobs love to Rachel makes seven yeares of hard Apprentiship and service but as a few dayes and Peters love will shew it selfe in being clearfully led where he would not Iohn 21. 18. 4. Labour for this Christian resolution rather to dye than deny our Lord it being our duty we must ayme at it and being difficult wee must get good arguments and helps to undertake it Quest. How may wee further our selves in this so difficult a resolution Ans. 1. By meditations 2. By practises The meditations are sundry 1. Consider seriously of such Scriptures as foretell persecutions for the name of Christ all which make the suffering of the Crosse inevitable set a starre over such predictions and hold thy minde upon thē as things concerning thy selfe if thou mind to live godly in Christ Jesus and with the predictions ponder the examples of those who have in this fight valiantly indured losse of goods of lands of liberty and life it self for Christ and his Gospell And when thou seest the Prophets Apostles faithfull Pastors and Martyrs wracked hewen a sunder slaine with the sword and would not bee delivered Heb. 11. 35. wilt thou save thy selfe with base and dishonourable conditions which they refused 2. If thou lookest up to God consider that all thy passion and suffering both for the time persons measure manner and all circumstances is appointed by Gods eternall decree without whose speciall appointment not an haire of the head can fall and much lesse the head it selfe For the lives of the Saints are not in the hands of Tyrants but in the hands of God neither is their death casuall and accidentall but determinate Psal. 116. 15. Precions in his eyes is the death of all his Saints Now as thou prayest daily that Gods will may bee done so must thou practise and if the will of God be so that thou suffer let thy will concurre with his will which is just and righteous 1 Pet. 3. 17. 3. If thou lookest upon Christ here is no want of motives to suffer extreme things in his cause and quarrell First consider our sufferings are called the sufferings of Christ 2 Cor. 1. 5. the affliction of Christ Col. 1. 24. the Crosse of Christ Gal. 6. the reproach of Christ Hebrewes 13. 13. the rebuke of Christ Heb. 11. 26. The reason is because Christ is hee for whom we suffer and wee are his Martyrs and witnesses 2. Because Christ suffereth in us whatsoever is done to one of the little ones beleeving in him is done to him Saul Saul why persecutest thou mee 3. Because Christ suffereth with us and in all our troubles is troubled Esa. 63. 9. as the head of the naturall body suffereth with every member by consent 4. And because our sufferings conforme us to Christ fellowship in his afflictions makes us conformable in his death Phil 3. 10. Now who would refuse to bee a Simon to helpe Christ to carry his crosse seeing Christ is at the other end and a partner in suffering Secondly to give up our lives for Christ is an honest duty of thankfulnesse to Christ our benefactor A gratefull part it is to sticke to him in trouble whom wee have followed in prosperity For shall I be such a Swallow in my profession as to take my summer with Christ and not the winter Beside how is it but most just that wee should maintaine his cause to the death who maintained our cause to the death and to sticke to him now before men who by his death doth now plead our cause before God 4. Consider the suffering it selfe and in it wee have great incouragements in that it is First an honourable and glorious service to suffer for righteousnesse Paul wil glory in nothing but in the crosse of Christ Gal. 6. 14. and rejoyceth in nothing so much as his chaine And indeed the chaines and irons of the Martyrs are farre more shining Ornaments than all the golden chaines of the world Is it not more glory for a stout champion and man of Armes to be in a battell than in a Bath The marks and scarres of a souldier received and sustained in his Princes and countries cause are his true glory and so are wounds stripes bands imprisonment or any suffering for the profession of the truth Secondly it is a safe and saving service for it hath many assured and precious promises whereof the LORD will bee faithfull for performance as namely of wisedome to answer Matth. 10. 19. patience to indure the Spirit of glory and GOD to rest on them for comfort 1 Peter 4. 14. strength to conquer and in every temptation a gracious issue 1 Cor. 10 13. And lastly a measure of mercy upheaped and running over Matth. 5. 10 11. Great is your reward in heaven Beside it is the onely way to save the life thus to lose it as the way for Abraham to keepe his sonne was to offer him to GOD when hee called for him so the onely way to save the life is to give it to GOD and to offer it unto CHRIST and for CHRIST whensoever hee pleaseth to call for it For as hee that spareth his seed loseth it but he that sowes saves it and findeth it returned with advantage in the harvest so hee that saveth his life loseth it saith our SAVIOUR and hee that loseth it on this
1. 9. Whosoever are enlightened with light of nature or grace have it from this Sunne And not onely these but they who in heaven shine in the light of glory doe borrow of this light Dan 12. 3. they shine as the starres which receive all their shine from the sunne And more they shall shine as the Sunne in the kingdome of their Father Mat 13 43. Because they shall participate of the sunnes brightnesse 2 The effects without are foure and in respect of these also Iesus Christ is compared to the sun 1 The sunne driveth away darknesse otherwise there would be a perpetuall night And at the rising of the sunne things which before were involved in the darkenesse of the night appeare as they are so this Sunne of the Church drives away the darknesse of ignorance the night of our miserie chaseth away the black and thick mist of our sinnes bringeth back the light of knowledge and the day of grace to us who else had layne in perpetuall night and shadow of death And now foule things appeare as they are and sinne appeares out of measure sinfull 2 As the sunne by his beames gives direction to all the waies of our naturall and civil life so this Sun by the beames of his wisdome grace directeth us in all the wayes of spiritual eternal life And as a man can do nothing cōmendably without the light of the sunne so without this Sun we can doe nothing at all 3 The sunne is the most comfortable Creature in all the world warming and refreshing with his beames all living Creatures yea under God quickning creatures dead in themselves so Iesus Christ is the life of the Church and the quickner of all the elect unto eternall life they being in themselves dead in trespasses and sinnes He also warmes his Church with the beames of his love which reflect backe as the sunne beames doe upon himselfe both the head and members He comforteth with his gracious aspect all the faithfull in all corners of the world who had never had life nor breath nor shew of grace without his shine upon them 4 The sun of the world maketh preserveth the severall seasons the Summer the winter the spring the Autumne Iesus Christ the Sun of his Church hath in his power al times seasons He hath in his hand the seed time in grace here the harvest of glory hereafter He appointeth the Summer season and prosperitie of the Church He changeth that season bringeth on her a sharpe winter of trouble affliction All the vicissitudes and changes in the Church are appointed and directed by his wisdome Dan. 2. 21 Nothing befalls the Church by chance but by his most oculate providence 1. Is Christ the Sonne of the Church wee are taught many things As First to a knowledge our Sunne yea to admire our Sunne as ten thousand times passing the sunne of the world For 1 That is a meere creature though glorious but this Sun is the mighty God the creator of that 2 That serves the outward man in the things of this life this the spirituall man in the things of life eternall 3 That riseth on good and bad but this onely on the good onely on Ierusalem Isai. 60 1. Thy light is risen upon thee 4 That riseth every day and every day setteth but this Sunne riseth and never setteth Isai. 60. 20. 5. That obscureth the starres this enlightens beleevers by his presence who shine as starres 6 That may be eclipsed or darkned but the light and grace of this Sunne can never lose or lessen his shine and glory it may be a while clouded from us but never eclipsed in it selfe Secondly We are taught to rejoyce in our Sunne All creatures rejoyce in the sunne but hatefull Bats and Owles which flye the light All creatures in nature follow the sunne and thrive and prosper in it the silly plants as Marigold Dazie Turnsoll so all that are new Creatures doe follow and prosper in this sun And if wee be so we wil draw neere to the Sunne that we may have the blessed beames of his grace to shine upon our cold and frozen hearts that by his spirituall heate we may be revived and refreshed to everlasting life We can open our windowes to let in the Sun-shine to our comfort and why should we not set open the doores and windowes of our hearts that the beames descending from Iesus Christ may enter in enlighten and comfort us Oh our little respect of the ministery shewes plainly enough wee would shut out this Sunne if we could Many of our hearers doe what lyes in them Thirdly we are taught to be thankfull that this blessed Sunne is risen unto us who were in woefull darknesse How thankfull was Paul and those in that dangerous voyage with him Act. 27. 20. when not having seene Sun Moone nor starres for many dayes they saw againe the desired light of the Sun But in so dangerous a tempest of Gods wrath as we had for ever beene tossed and drowned in to get a glimpse of this Sunne of righteousnesse is a farre greater cause of thankfulnesse to God which disperseth all clouds and stormes and brings a most calme and comfortable season The poore men in the Gospell to whom Christ restored sight how glad and thankful were they so soone as they were able to behold the sunne They leapt for joy praised God and preached Christ they made it knowne they had met with Christ No lesse joyfull is he whose eyes of mind Christ hath opened to discerne his change that hee is turned from darkenesse to light Fourthly wee are taught to imitate our Sunne labouring to preserve our purity though wee see much foule behaviour and being conversant among sinners and in many occasions yet as our Sunne did we must keepe our selves pure and not be plucked away with the errour of the wicked as Lot in Sodom abstaining from evill and all the appearance of it Fiftly Wee are taught to walke beseeming our Sunne 1 Warily and uprightly because this Sunne discovers those rubbes and perills by which men fall and hurt themselves In a mistie and darke night to stumble and fall is no such great disgrace but at noon day the sunne shining argues blindnesse or heedlesnesse or some great distemper of body and mind For Christians now to sinne against such light is farre more shamefull then in darkenesse of Popery and ignorance 2 Watchfully In the darke night men may sleep but in the day and sunshine it is time to awake from sleepe and shake off security and walke as in the day The sun of the world may be seene of all eyes but it sees nothing But our Sun seeth all things even the hidden secrets of hearts which no eye else can see neither can any deepe bee hid from his infinite light and knowledge This should move us to watch all our wayes and actions thoughts
this Prophecy aimeth and pointeth at more specially which despised the riches pride pompe and ambition which crept in in the succeeding ages to his bane But as yet she endured afflictions and most violent persecutions and contemned both the force and flatterie of Tyrants by which they would have wonne her from the profession and fruition of Iesus Christ the Sun of righteousnesse The propertie of the Church and true members of it is to despise and contemne the best things and the worst of the world in comparison of Iesus Christ. First the best of the world is troden under the godly mans feet in this comparison Heb. 11. 24. Moses by faith refused to be the sonne of Pharaohs daughter He was adopted a Kings sonne he lived in all the delights of the Court exempt from all care he might have had some hope in time to have attained to the kingdome it selfe yet despising al that dignity went to visite his bretheren the Hebrewes and preferred their oppressed estate before his owne preferment and joyned with them as one certainly perswaded to be at length partner in the promise made to the Fathers The Apostles left all to follow Christ. The wise Merchant sels all to purchase the Pearle Paul accounts not his life deare to fulfill the ministration which he had received of the Lord Iesus Acts 20 24. The same Paul esteemes all worldly respects riches gifts knowledge compared with the riches and knowledge of Christ to be but losse and dung Phil. 3. 7 8. Secondly the worst of the world is contemned for Christ Heb. 11. 25. Moses chose to suffer adversitie with Gods people esteeming the rebukes of Christ greater riches then the treasures of Egypt And ver 35. The saints were racked stoned hewed asunder and would not be delivered because they looked for a better resurrection The Apostles rejoyced to suffer Thirdly both best and worst is troden under foot Rom. 8. 38 39. The Apostle proves that neither life that is the pleasures of life nor death that is the paines and terrors before as well as the stroke of death it selfe nor things present that is evils of sense nor things to come that is evils in expectation nor height neither of prosperity nor depth of adversity nor any thing else can separate us from the love of God neither which he in Christ beareth to us nor wee in Christ unto him 1 As he that hath the Sunne careth but a little for the light of the Moone so the soule that is cloathed with Iesus Christ can tread earthly things under foot The bright sunshine and light obscureth yea and extinguisheth the light of the Moone and sublunary things As soone as Zacheus got Christ into his house and heart presently halfe his goods he gave away and with the other halfe he made restitution If wee could suppose a man to stand in the Sunne how small and insensible would the Moone be unto him how would the whole world scarce appeare as the pricke of a pinne And indeed so is it to the eye of his mind that is clothed with the Sunne He is no reasonable man that will not give over a worse title for a better 2 Faith is an invincible thing all things are possible and easie to it it is an hold or fort which yet never any tyrant could scale or winne Nay the gates of hell cannot prevaile against it and much more is the world too weake to winne it It is the victorie that overcomes the world One inseparable effect of it is sound love of the Lord Iesus which is as strong nay stronger then death much water cannot quench it no not a sea nor a world of waters of afflictions 3 Where the treasure is there is the heart as where the carkeis is thither the Eagles will resort and all other things are nothing to the treasure Christ is the Christians treasure layd up in heaven where Christs home is there is his where Christs estate is there is his And because hee cannot bestow his affections on Christ and the world too nor serve two Masters at the same time commanding contrary things no more then he can with the same eye looke upward and downward at once therefore he cleaves to the one and hates the other 4 The sound Christian hath a right Iudgement restored him and a spirit of discerning to esteeme things in their due place and degree of goodnesse And therefore although he knowes worldly things to be good creatures of God and so in their nature good yet with foure distinctions 1 Mutably good moone-like and not so unchangeably 2 Good but to good men only as the Camelion is coloured according to that whereto she is applyed but become evill to evill men and to sinners the occasions and instruments of much sinne Heb. 11. 25. Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are often occasions and instruments of sinne and are seldome had or held without some sin or other 3 Good but in no excellent or eminent degree of goodnesse neither in themselves as being mutable nor in their effect for they often make good men worse seldome bad men better Those are eminently good things which are so unchangeably such as are saving graces which alwayes make a man better 4 Good but so as in comparison they are not worth the name of good namely in comparison of heavenly and spirituall good things Hence Salomon esteemed wisdome above all wealth and pompe as 1 King 3. And Paul who acknowledged these the good Creatures of God 1 Tim. 44. And profitable helpes to performe duties of piety and mercy chap. 6. 18. Yet in comparison of Christ cals them very drosse and dung For as the light of the Moone in it selfe hath a comfortable brightnesse yet compared with the light of the Sunne is very darknesse So all worldly things in themselves are good comforts and helps yet compared with Christ and waighed with his worth vanish to nothing yea to worse then nothing 5 The true Christian seeth and discerneth in Christ that worth and excellency which al the world cannot afford 1 He sees Christ crowned with honor and glory of perfect wisdome holinesse victory and glory in respect of which all worldly glory is but smoake and windy vanity 2 He sees and enjoyes in Christ the dignity of his adoption by which of a child of wrath he becomes the child of God and attaines a true nobility in the blood of Christ and allyance with the Saints in comparisō of which all earthly nobility allyance is but rottennesse as rising out of sinfull and corruptible seede 3 By Iesus Christ he hath attained an happy communion with God the Father perfect remission righteousnes by God the Sonne sweet and inward consolation by the holy Ghost the safe serviceable attendance of the holy Angels a perfect rule of faith and life
of her wane of her change 1 Ioh. 2. 18. And now why should we depend as Pliny speaketh of those shelfishes on the Moone subject to all her changes and not rather set up our hearts and thoughts on things certaine and lasting Why follow wee these false lights which serve to no other end but to seduce their followers The ancient nobility of Rome saith Plutarch used to weare Moones on their shooes that by this Embleme of mutability they should not swell with the glory and greatnesse of their estate A shame for Christians who neither observe that place nor use of the Moone Let us conclude that God in mercy hath made them all mutable and Moonelike that we should not rest our hopes and hearts on such restlesse things nor content our selves with things present if we may call those things present which are alwaies passing away and mutable 2 God hath put them under our feet Psal. 8. 6. thou hast set all things under his feet that we should afford them no place above our feet The croppe of the field the fleece of the flocke the treasures of gold and silver the richest mines in the bowels of the earth the costly and precious Iewels and most orient Pearles all are taken from under our feet that wee might still afford them the right place which God and nature have assigned them Indeed if they were fetched out of heaven we might have them in more estimation Oh how would we then admire them that can so advance them which we see fetcht from under our feet If God had made them our Masters what diligent service would we have given them who can be such drudges to our servants 3 God hath not put in them any such worth or value as the world esteemeth If they were of such worth would the Lord cast them as a musse to all good and bad Were they worthy our hearts surely the Lord would give them as the patrimony and portion of his children whereas he would have few of them encombred with much of them Nay he gives them as wages good enough for servants and slaves as the goods which Abraham gave to the children of the bond-women reserving in the meane time the inheritance for Isaack And as the Moone shines and rules in the night so commonly men in the night of sinne have the most because they have onely portion in the world Iob. 12. 6 The tabernacles of robbers prosper and they who provoke God are in safetie whom God hath enriched with his hand Secondly were they so good in themselves as in mens estimation most men good and bad would not be worse for thē as usually they are For as the Moone in the full is furthest distant from the Sun from whom she receiveth her light and brightnesse so men in generall when they are at the full of prosperity are farthest from the author of it For evill men who are worse by every thing no marvaile if riches be reserved for their hurt What marvaile is it that a spider turnes all to poyson that a wicked man abuseth his ease and prosperity to slay himselfe by them Prov. 1. 32. So wanton children sit and play with fire till they burne themselves Hence is it that commonly they who have most rule over other have the least over themselves and the richest Misers in goods are emptiest of true riches And even good men themselves too often resemble the Moone they can no sooner be full and prosperous in the world but presently admit a decay and wane of their light and decrease in graces Good David in his chase and low estate was as a dead dog in his owne eyes and very mercifull to spare the life of his deadly enemie when he was in his hands But in his full and glory he was not content with all the royalties of his kingdome unlesse Ioab number his people and tell him how many he may command 2 Sam. 24. 2. And now in stead of sparing his enemie he kills his most trusty friend and faithfull servant Vriah Good Hezekiah in his wane and sicknesse was praying weeping confessing and humbling himselfe but in his recovery and health as in his full he is shewing and boasting and priding himselfe in his wealth and treasure which cost him deare This is the case of many private Christians who in their low estate were humble conscionable in hearing reading praying now the world comes on them they are in the full and all in gone And no marvaile seeing even the Church herselfe this woman now clothed with the sunne beganne to decline from her virgin integrity and departing from her Sunne made way to Antichrist when pride pompe ambition and wealth came in request Now she set the Moon above her head till the Sun with his glorious light tooke his leave in which darknesse those famous Churches sit at this day Quest. How may I know whether I have the Moone under my feete or the Moone hath me under foote 1 A note of him that is a drudge and slave of the world not gotten above the Moone is to tread the Sunne that is Christ himselfe under his feet that despiseth the Gospell cares not for his merits for the promises especially the conditions of faith repentance obedience He dotes upon the Moone Christ is a tastlesse name till his soule be a tearing out of his body he will part with nothing lose nothing for Christ. If the Moone be bright the Sunne is set 2 He can treade Gods worship under foote whence the Scripture cals the worldling an Idolater Col. 3. 5. for the service of God and the world can never stand together He that hath the Moone on his head serves another God then doth the true worshipper he sacrificeth as the old Idolaters to the Queene of heaven and not to the God of heaven and behold the Moon walking in her brightnesse Oh how weary is he till the Sabbath be over what a burthen is the time of Gods service What a tedious time is the new Moone and when will it be gone that we may sell wheate and returne to the service of the old Moone Amos 8. 5 3 He can tread religion under his feet and will if occasion be offered For till the moone be under foot he will enjoy the world and by all meanes eschew the crosse he will not suffer persecution for his religion but if the sword be but shaken he wil revolte from his religion Mat. 13. 21. as soon as tribulation comes by by it withers The love of the world hath alwaies been a cause of revolt The love of the world hath made many in these dayes revolt before tribulation come The rumor of trouble is enough to these moonemongers to discharge warne away their religion 4 The wise worldling in whose heart the moone is not set because he knowes not which religion may prevaile will set up the Sunne and moone both together and make an
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
to Herod as Pilate and therefore here private quarrels shall give place that they may joyne and befriend one another in mocking and condemning Christ. 3 The policy of the dragon who well knowes that united forces are strongest and therefore holds all the kingdome of darknesse together for the overthrow of the contrary power for if Gods kingdome should prevaile downe goes theirs It is the voice of them all If we let this man alone the Romanes will come to take our nation It is the prudence of the captaine to keepe his band from mutiny and Satan knowing that a kingdome divided against it selfe cannot stand labours to hold it in peace against the common enemie 4 The common corruption and consent of wicked and unregenerate natures all are of the same poysonfull nature all led by the same spirit that ruleth in the world All their wils given up to the devill to rule and move at his pleasure All their counsels and intendments against Gods people mischieuous like the poyson of dragons Deut. 32. 33. detestable to God and dangerous to mâ—n All alike flexible to sinne for by the infection of sinne one wicked man can soone draw another and all are as ready to such motions as gunpowder to take a sparke of fire All their delights are the same in the ruine and spoile of the Church so far as they can They all eat up Gods people as bread Psal. 14. like dragons who so hate mankind as they devoure men not for hunger but for spight and hatred taking great delight in eating his pray So these delightfully oppresse the people of the high God First See how they are deceived that make unitie a note of the Church Here we see the kingdome of the devill at unitie making up but one dragon all the devils in hell are one in their aimes and ends in their wils and endeavours against the kingdome of Jesus Christ. All the wicked in the world Jewes Turkes Papists Atheists Epicures all disagreeing among themselves yet all joyne in one against Jesus Christ. The world ever afforded a generall unitie against Christ. How was unitie a note of the Church when all cryed crucifie him and were all with one voice against Christ So when the whole world was an Arian Secondly See what is the unitie and peace wee must preach for a unitie in veritie Eph 4. 3. endeavour to keepe the unitie of the spirit in the bond of peace It must be the peace of God that must rule in our hearts Col 3. 15. It is an idle thing to call for and commend an unlimited peace a carnall peace a peace without yea against grace and truth the dragon can maintaine an unitie against veritie And the Scripture every where disclaimeth carnall peace Mat. 10 34. The Angels signe first glory to God and then peace with men but it is not for Gods glory to runne and combine with evill men follow peace and holinesse And the kingdome of God is first righteousnesse then peace Rom 14 17. Nay it is an holy and honourable contention to contend for the faith for truth in doctrine in manners against superstition and corruption and wicked men and manners although the dragon will call it faction turbulence and daunt men w th noyse of troublesome make-bates as truly as Eliah was accucused to trouble all Israell when he destroyed the Altars of Baal Or the Angell might be blamed for troubling the water for the curing of mens diseases Thirdly As hatred of truth unites the hearts of all wicked men against it So let the love of faith and truth unite our hearts for it that we might serve the Lord with one accord and with one minde and one mouth we may glorifie God 1 Hereby wee shall prevent the dragon who while he will not suffer his kingdome to be rent in the maine sowes tares of dissention and division in the Lords field As an old polititian he knows how much it makes for his party if he can raise a mutiny in the contrary army 2 As there is not a greater benefit on earth then communion of Saints so there is no greater damage and detriment to Satan and his kingdome then when it is carefully and fruitfully preserved hence he bestirres himselfe and prevailes with many who would be counted peaceable men to live in open malice by seaven yeares together to the scorning of many of Gods graces for which they shal be countable 3 What a shame that men of wicked opinions and lewd practices can close and combine theÌ„selves against God and his Sonne against his truth and servants and we that professe the doctrine of grace and love and in judgement hold the same truth yet in affection and conversation breake one from another as if we had no such bands upon us as wicked men yea devils have Do not birds of a fether fly together Do not Atheists swearers adulterers drunkards theeves and all wicked ones sharpen their swords whet their tongues and dragons stings to revile these Do not devils stand together against the truth and shall we speake as the dragon do as the dragon be not halfe so fast for the truth as they against it can no Christian bands tye us as fast as malice and hatred of Christ doth them A great red Dragon Now we come to the five properties of this dragon The first of which is his magnitude or greatnesse which propertie is expressed for more terrour seeing the greater the dragon is the more dreadfull he is Hee is great in foure respects First In respect of the head of this dragon Satan who is the greatest in all the world for power rule dominion in which sense he is called Mat. 12. 29. The strong armed man Ephes. 6. 12. principalities powers and spirituall wickednesse in high places yea and more he is called The God of the world Some of the Ancients have compared him to Behemoth Job 41. 33. In the earth there is none like him nor any power to compare with him and He is without feare of men Secondly In respect of the members the dragon is great both for 1 Multitude 2 Qualitie 1 For multitude All the numberlesse number of wicked men and devils are the body of this dragon The greatest army that ever was gathered in the world are now mustred against the Woman of all tongues nations and ages 2 For qualitie They be great and potent instruments for the dragon hath under his colours the most and most potent Monarchs of the world to fight for him The most politicke Counsellers and Achitophells to plot for him the greatest armadoes and Armories of warlike instruments and all mortall weapons to wound and kill for him The greatest Antichrist and Cham of Rome that servant of servants and all his armies of Priests Jesuites orders Fryers and sisters to blesse and curse as another Balaam for him He hath great mynes and mints of gold and treasure to
of the number here are but seaven heads but ten hornes not so many heads as hornes and so there are more Executors then Princes more Instruments then Captaines and heads and Generals and the title aptly bringeth them in all The Church of God is among the wicked as among so many horned beasts of great power and place to hurt and oppresse See Psal. 22. 12. Many Buls have compassed me even mighty buls of Bashan and vers 16. doggs have compassed me as a fearefull Hare beset with a kennell of doggs is in great danger so the weake Woman here beset with fierce and ravenous beastsand vers 21. Save me from the Lions mouth and from the hornes of Unicornes Hence Dan. 7. the calamitie of the Jewes is from the foure Beasts that is those great Monarchs and Rulers described under the name of sundrie beasts which with strong hornes fought one against another but all against the Church and every where tyrants are called in Scripture Lions Beares Unicornes Wolves for their cruelty in themselves and for the oppression of the people of God Mat. 10. Our Saviour forewarneth his disciples of their condition I send you as sheepe among Wolves and these have force and power far above the sheep To come to the times here aimed at how was the Church in the beginnings of the New Testament pushed and goared with the hornes of these beasts such as Herod the son of Antipas who beheaded Iohn and Herod Agrippa who slew Iames with the sword and persecuted Peter delivered by an Angell Acts 12. Such were Felix and Lysias and Festus who used their hornes power and places to persecute Paul and Christians in those daies And after these how lamentably was the Church wasted by the Romane persecuting tyrants even those ten Imperiall hornes and other savage dragons untill Constantine who all imbrued themselves till they were all red with the blood of many thousands of Christians In regard of the wicked themselves who all of them by nature are furiously and impetuously like bruit beasts carried against grace and piety and as little restraint have they in themselves as furious beasts unlesse God by common grace restraine them or by speciall saving grace change them and make them of Lions Wolves Beares Cockatrices Kids Lambs and harmles creatures Isa. 11. 6. For so there the Prophet stileth men in their nature because their enemies are so cruell and sanguinary more like beasts then men Godly men go soft pace in the way of godlinesse because they have a restraint in their reliques of flesh present with them but wicked men without restraint of grace as bruit beasts rush upon mischiefe as the horse into battaile If the godly walke they can run if the Saints runne they can fly if the godly bee foot men they are light horsemen In the Church 1. The sins of the Church often strengthen and sharpen and multiply the hornes of the dragon Psal. 81. 13. 14. O that Israel would have walked in my waies I would soone haue humbled their enemies through the whole story of Judges so often as Israel sinned God gave them into the hands of oppressors cap. 4. 2. cap. 2. 14 cap. 6. 1. 2 The afflictions of the Church make the Enemies lift up their hornes when they see and heare of their troubles and foyles when they see that their prayers and exercises of religion cannot help them especially when they see God for their humiliation leaveth them as a prey in their hands this maketh them exult as against Christ on the Crosse He trusted in God let him deliver him want of grace yea hatred of grace maketh them insult where they should pity not thinking the same or worse things may be fall themselves Lam. 24 5. and 2. 15. 3 The continuall estate of the Church is to bee in the world as a wildernesse wherein what can they looke for but to be environed with wild and furious beasts that is evill men who for their disposition are as wild and fierce as Tygers Lions Leopards Cockatrises because both of their power and desire of hurting and making a pray and spoile of the Church The world in which the Church is a stranger affordeth to her natives all her aide and mighty meanes to furnish them against the Church which maketh them advance their horns on high in pride and fury against the Church for they have 1 Carnall wisdome prudence policy in martiall exploits and whereas a good conscience can go but one way they can shift into a thousand by waies which is their advantage 2 They have multitudes power and strength of arme and flesh wherein they boast and glory 3 They have armories defenced Castles Citties and can want no weapons of death against the Woman 4 They have treasures revenues wealth large possessions gold of India which are the sine ws of warre 5 They have friends allies confederates holy leagues auxiliary forces and supplies and in these they lift up their hornes and are made very strong and bold for those that have no part in God glory and pride themselves in every thing but God Quest. But what doth the Lord all this while to suffer the dragon thus to exercise his rage and domineere over the Church can he help all this and will he not step out for his Church Answ. The Lord hath sundrie good ends of this his providence For 1 He so ordereth the matter as that the Church must be conformable to her head and the servants not above their Master Christ himselfe was in the wildernesse with wild beasts expecting the great dragon to set upon him as he did in three horrible and hellish temptations and through his whole life he was beset with these horned beasts among whom the principall was Herod Ascalonita who as soone as he was borne sought to slay him and devoured all the Infants of Bethelem hoping he had bin within his net And Pontius Pilate the Romane President who with the Scribes Pharisees and chiefe â—â—iests crucified and put him to death and yet who can deny that he was the Son of his Love and most deare unto his Father 2 He doth it not to extinguish but exercise not to destroy but trie their faith patience and graces for grace is like gold the oftner tried in the fire the purer Rev. 2. 10. 3 To acquaint them both with their owne danger and so to stirre them up to a constant watching as also to let them see their owne impotency and weaknesse so to drive them out of themselves to relie on his strength and power who is onely able to overmatch these mighty hornes in mans eie 4 To weane them from the love of this world to which wee are all naturally wedded and to hye themselves through it as through a dangerous wildernesse So Davids soule was weary with dwelling in Mesech 5 To advance not onely the patience of God suffering his enemies to rise to such a height but also to manifest his
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
we all professe our selves his souldiers and subjects and hope to be saved by him Ans. If the dragon prevaile against any of us and have us under his power it is otherwise we cannot belong to two contrarie Captains we are his under whose colours we fight and to whom we have given our selves to obey Now therfore examine this point whether or how farre the dragon hath prevailed in any of us Rules of examination are these First where Michael cannot prevaile in such persons the dragon doth prevaile Now there Michael cannot prevaile where 1. His Word 2. His Spirit 3. His arme and hand is resisted ordinarily I. That his Word prevailes not in many of us is too manifest Did Gods word rule many of our Rulers they would goe through stitch and shew courage and conscience in Gods causes in beating downe the sinnes of the times frame their government according to Gods Word and till they doe so Christ rules not by them and if Christ prevaile not the dragon doth except a lying spirit step out and say there is a third 2. How little Michaels Scepter prevailes among many inferiour men is evident by the prevailing of ignorance in such dayes and meanes of knowledge How the god of the world blindeth a number of infidels is lamentable to consider who after many yeares hearing have still the vaile over their hearts and lie and live in grosse Aegyptian darknesse as ignorant as children as farre to seeke in substantiall grounds of Catechisme as they were at their first hearing that we cannot say Christs word prevailes in them unlesse wee may say that the light prevailes at midnight Oh what a pity it is How many civill honest men whose soules out of servent love wee mourne for are reached by this doctrine Not to speake of numbers who would be thought some-bodies in religion yet many turne away from it many turne against it yea hate and abhorre it 3. Adde hereto an other infallible conviction of many a one in whom the word prevailes not because it works neither reformation nor change both which it workes where it prevailes In many hearers it reformes not within the thoughts are idle unclean unsavory the affections are unruly violent passionate disguised c. It reforms them not without their words are vain as ever as unbridled unchristian as swearing as lying as ever their actions as unprofitable as uncharitable and hurtfull for who can looke for figs of thistles their whole life is unchanged what lust raigned that raigneth not still In none of these Michael prevaileth but the dragon hath them fast enough II. That the Spirit of Christ is likewise resisted and cannot prevaile is manifest both in his motions and graces How many good motions doth the Spirit suggest in the night in the day as upon other occasions so especially in the Ministery of the Word thou goest away and hopest to be better by this or that admonition but either thy slothfulnesse lets it die of it selfe or thou lettest in some lust to kill and quench it and so thou art much worse than before for wheras before he was kept out now thou hast driven him out and thus many men weare out their age in purposes and vaine hopes of amendment and are cut off before ever they seriously attempt it So mightily hath the dragon prevailed Add to these another Band who finding the word knocking at the dore of their hearts and the Spirit calling aloud from their lusts and beloved sinnes begin to quarrell and resist the Spirit and fight valiantly against all such motions and all the messengers by whom he moveth there is no perswasion of the Spirit can prevaile lusts must bee served profits sports and carnal delights must be intended and followed and who sees not the dragon effectually prevailing in such men For where the motions of Gods Spirit are repelled how just is it that GOD give over such persons to the efficacy of Satanicall delusion Now for the graces of Gods Spirit by which Michael prevaileth in how many that come to Church are they resisted scorned and blaspemed Is any thing made a more common by-word at this day than the light of grace and the power and practice of sound grace and what childe cannot see that the dragon who rules in darknesse doth there prevaile where nothing is so much chased as the light and the glory of the Saints is turned to their shame and reproach who but dogs and dragons would barke and spet poyson against grace III. They also resist Michael that suffer not his arme to prevaile How many incorrigible sinners be there whom neither Gods word nor workes can bow or bend Let God backe his word with visible judgments strokes round about them upon them yet they harden their hearts still and still turne to their old course going on from evill to worse Let God curse their trades they will breake the Sabbath still let God drowne their Boates their goods they will row on the Sabbath still let God smite by milder rods they heare not the rod nor who appointeth it let God breake the staffe of bread they will still make stones bread let God bring heavie strokes they will not understand though the foundations of the world be moved Psal. 82. 5. how doth Michael prevaile when such sensible strokes make men more senslesse and why should hee smite them any more who fall away more and more Esa. 1. 5. The second Marke or Rule of tryall is this Where the dragon holdeth a man under his slavery there he prevaileth but this he doth sundry wayes 1. When hee fetters any man as a slave to his owne lusts and the commands of the flesh chaines him to a blinde and rebellious heart to passionate and froward affections and throwes him into the streame of corrupt nature This prevaling of lusts is the dragons victory when sinnes and lusts grow in number strength continuance 2. The dragon prevailes by the world when hee brings men in bondage either to the profits or pleasures or to the fashions of the world What a number follow the world with full streame and their whole strength who cannot so truely be said to have the world as that the world hath them this eager love to the world signeth a man to have cast out the love of God from his heart see Iam 4. 4. 1 Iohn 2. 15. and that the Prince of the aire prevaileth in the course of the world is apparent Ephes. 2. 2. According to the course of the world according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience where is he almost that conformes not to the corruptions of times places and callings If times bee for Protestants so be they if times were for Papists so would they if times throw downe the Gospell and Preachers of it so can they in their whole course frame in religion to their senses not to their faith
and live wholy by examples and not by rules Who sees not how the dragon triumphes and tramples on such time-servers who yet would scorne not to bee reputed sound Christians 3. The dragon prevaileth by Antichrist and enthralleth numbers by the efficacie of his delusions He that is a slave unto Antichrist is a slave to the dragon for Antichrist commeth in the efficacie of Satan because Satan worketh powerfully in him by him 2 Thess. 2. 9. who can without sorrow consider of the numbers that now runne a whoring after Popery and favour it and plead for it after that not the Gospell onely hath so clearely detected it but after it hath convinced it selfe to bee the most savage and blood-thirsty religion that ever was that would make but one Bonfire of three kingdomes and blow up in one moment religion and justice Church and Kingdome Prince and people nay after so many good lawes enacted against it wherein the whole Kingdome hath given sentence and pronounced it guilty of the highest treason that ever men or devils could devise Is it not the same religion it was then did they ever reverse any of their bloody positions did they ever any where prevaile and not chase out with a sea of sorrowes all that looke toward the truth and holy religion Well the sentence was foretold Re. 13. Antichrist must prevaile amōg them that perish A terrible Thunderbolt from heaven against all professed members of that Antichristian body especially against Apostate Papists among whom the uncleane spirit hath brought seven worse than himselfe to hasten their perdition 4. The dragon prevaileth by false and libertine teachers like the false Prophets that prophesied lies and the visions of their owne hearts to strengthen with sinful dawbing wicked hands and discourage godly hearts now when a people follow such and love to have such guides and guidance as Ier. 5. 29 30. the dragon hath prevailed to pull them to hell Michael prevaileth by faithfull teachers who bring wholesome and sound doctrine and causeth his people to delight in them and follow them contrarily the dragon prevailes by such teachers as frame themselves to speake so as to please all that seeke unto them in ther loose courses and according to all that they would have and so sell thē to Satan And what a just revenge of God is it that a people who will not suffer the Lords servants to prevaile with them to bee brought to the truth should bee fitted with such Teachers as with sweet words and fine devises shall prevaile with them to their destruction and looke how much any one hates a true teacher by so much hee loves a flatterer who shall doe him as much mischiefe as the other would have done him good Beware of this sly reach of the dragon prevailing against not a few 5. The dragon prevailes mightily in disobedience Ephes. 2. 2. In whom doth the Prince of the aire rule but in the children of disobedience and these bewray themselves every where I. In such as walke in the disobedience of nature sonnes of Belial who reject all yoakes and refuse all counsell by Gods word Gods Spirit Gods people to walke at large compassing their lusts according to the command of their owne rebellious wils a Sermon or a Play is all one onely they can sit out a play with more patience II. Such as are wilfull in their disobedience against Gods Word not onely of an unteachable disposition but untractable pricke their corruption but a little in sound application oh how it will shew it selfe in raging stormy and unruly distempers this festred heart that will abide no searching is conquered by Satan these that will not suffer Christ to rule them are called his enemies and called out to execution Luke 19. 27. III. These wilfull rebels commonly lye in ambush against the faithfull either to accuse them to make them hatefull to Magistrates or to slander and scorne them to make them hated of others as Ier. 18. 18. Come let us smite him with the tongue and vers 23. even some pretensed friends sought to banish him nay to doe more even against his life if they could have prevailed No man can seeke sinistrously to prevaile against a good man but the dragon hath first prevailed against him 6. The dragon prevailes by bad society and example when workers of iniquity meet oh how the devill rules their counsels tongues actions many hands make light worke and rid much worke if any man refuse or forbeare or scorne to joyne himselfe to Gods people if any reproach Gods name truth or servants hate the society of Saints their persons their profession or godly practices the dragō hath his will on thē and in them and where the dragon thus prevailes the Lord Jesus hath nothing to doe but to prepare himselfe to warre and wrathfull judgement against such sworne enemies of his Kingdome Neither was their place found any more in heaven We have heard in the former part of the verse that the enemies could not prevaile against the Church now wee shall see that themselves were prevailed against and so conquered and chased by Michael and his Angels as they could not ever make their party good against the woman any more but themselves were turned into a shamefull flight so as they could not stand before her This overthrow of this great Army is signified in this phrase that their place was found no more in heaven Where to finde the meaning wee will answer foure Questions Quest. 1. What is meant by heaven Ans. Some understand hereby this heavenly vision and make this the meaning that they vanished away or the heavenly vision called before a wonder in heaven which though it may be true in part for they did vanish for a time yet it is somewhat harsh to call an heavenly vision by the name of heaven and beside wee shall see they will appeare againe in this vision and renew their forces and fiercenesse against the woman Some by heaven understand the Throne of dignitie and authority which wee have shewed to bee a kinde of heaven or Throne of God and this is true also in part that the conquered party was cast from the Throne of God when those openly professed dragons were subdued and cast from the top of Imperiall State and Majestie without hope of recovery of their strength against the woman any more But by heaven I understand the Church of God as in many other places of this Chapter in which the dragon sate and exercised his tyrannie Quest. 2. What is it not to have his place found any more Answ. The phrase is taken out of Daniel 2. 35. where this Michael the stone that was cut out of the Mountaine is said to smite the image of iron clay brasse silver and gold that the place of it was found no more but they were destroyed and dispersed as chaffe so the same Michael here did so breake in pieces the power of the dragons that they had no
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
spirit Esay 66. 2. Thou must therefore confesse with that Ruler that thou art unworthy hee should come under thy roofe Mat. 8. 8. 4. By purging away sinne by sweeping and sweetening the roomes of our hearts for him Thinke not now that Christ will lodge any more among the beasts in a foule stable Prepare him therefore a roome in the Inne of thine heart 5. By loving obedience to his Commandements On this condition Christ comes in as hee promised Ioh. 14. 23. If any man love mee and keepe my word my Father and I will come in and dwell with him Secondly wee cast the Dragon out of our selves by proclaiming warre against our owne corrupt nature and ruling over affections Wee can never overcome him within us till wee have conquered our selves As this is the greatest so it is the first victory to get under feet our owne uncleane lusts motions thoughts and actions which are the harbours and burrowes of wicked spirits these serpents lie in these thickets to cast out envy malice drunkennesse uncleanenesse to ruinate and batter downe these holds of the dragon and bring every thought into the subjection of Christ that when hee comes hee may finde nothing in us Thirdly wee cast out the Dragon by carefull fencing and watching our strongest forts and faculties The Dragon keepes hold especially in ignorance of minde in rebellion of the will in corruption of the conscience and having these forts hee can command the whole man at pleasure Now to cast him out of these our most inward and highest forts wee must deliver them up to Jesus Christ to bee informed strengthened commanded and defended by him Hee onely is able to keepe what wee commit unto him Fourthly wee shall cast out the Dragon by suffering Christ still to draw us to himselfe by the power of the Gospell and to fashion us daily unto holinesse Ioh. 12. 32 The prince of this world cannot be cast out till Christ draw us unto himselfe who as he draweth by his word which is called the arme of God and by his spirit moving in those meanes so must wee give up our selves to be ruled and moved by his Word and Spirit These motions and directions cast out and keepe out Satanicall motions and temptations by which hee holds up his rule and state Without a mans selfe every godly man must strive to cast downe the power of Sathan every where both by Christian profession and Christian conversation By Christian profession manifesting it selfe in foure maine practises 1. Upholding to his power wholsome doctrine which is the rod and scepter of Christ and by the zealous maintaining an holy Ministery in which Christ casteth downe the Dragon Shall Jesus Christ seeke in the ministerie to cast out the Dragon then wo to those that oppose ministery Shall Jesus Christ striue by holy and sound doctrine to subdue the power of the devill whose kingdome stands in lies and errors Wo then unto those unhappy men that shall seeke to bring in the Dragon againe by broaching or defending false doctrine heresie popery idolatry or Antichristian delusions who instead of the ministers of Christ would bring in the vassals of Antichrist Priests Jesuites locusts and impostors 2. In promoting piety and the reigne of Christ by grace in others For true religion practised promoted encouraged propagated casteth out the Dragon and onely that What unhappy men are they and apparent limbes of the Dragon who disgrace and discourage godlinesse every where who plot to cast out piety religion and all godly men Is this to joyne with Michael in casting out the Dragon 3. In forwardnesse in doing good which glorifieth God and honoureth our profession The Dragon would set up his kingdome by pretenses of great workes of mercy charity building of Churches and Hospitalls c. And Antichrist is bold to outboast all professions in such pretenses But wee must bestirre our selves that neither papists nor hypocrites put us downe in workes of mercy love or charity that wee may honour our profession by a readinesse to every good worke 4. In readinesse constantly to suffer for the truth and fearlesly to sticke to the Gospell that as our Lord subdued the Dragon by giving witnesse to the truth so should wee by maintaining the same truth to the utmost of our power and the last drop of our blood Ler Ephraim divide his heart betweene two religions let the fickle Galathian change his judgement in maine points let the Ephesian fall from his first love let profane dogs and swine fall backe to generall revolt and apostasie 2. Pet. 2. 2. As none are more serviceable to the Dragon then these so none give him a greater blow then constant witnesses and martyrs none so much cast him downe By Christian conversation also must every Christian joyne with Michael in casting out the Dragon and this partly at home and partly abroad I. A man can never bee good abroad that promotes not piety at home Hee that hath cast the dragon out of his heart will also cast him out of his house which is done 1. By setting up the service and worship of God in his family that hee and his house may serve the Lord. Hee whose heart is a Temple of God his house shall bee a Church and a little Bethel there shall be no roome for swearers drunkards riotous persons scorners nor sonnes of Belial for these are the brood of the Dragon 2. By preventing and wisely resisting the speciall sinnes of the calling all crafts and deceitfull mysteries by which the Dragon over-reacheth most men in the carrying of their speciall calling A godly Christian in these will not as others do what others do but what himselfe hath warrant to do hee will not make his calling a service of the Dragon but subordinateth it to his generall calling wherein hee acknowledgeth himselfe a servant to Jesus Christ. 3. By waching narrowly those lusts in which the Dragon thrusts himselfe on to disturbe and throw downe Gods worship in the family as anger and wrath which hinder prayer worldlinesse or unfruitfull employments which thrust out or ingrosse the times of family-duties When the Dragon had drawne David from his watches it was easie to imploy him in strange services of sinne II. Abroad a Christian must take his Lords part against the Dragon Both in respect of good men walking fruitfully and watching good occasion in the communion of Saints instructing some comforting others guiding others in the way lovingly counselling reproving encouraging c. And in respect of evill men 1. If corrigible and hopefull helping them out of the snare and power of Sathan saving some with meeknesse and pulling others out of the fire 2. If wilfull or scornfull either avoid their company and all needlesse society with them because the Dragon mightily prevailes in infectious society and it is an unequall yoking 2. Cor. 6. 14. 15. 16. Or if thou beest cast into their company bee undaunted in good causes and give them no
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
our losses great hee can if hee please double our portion as Iobs at the latter end Also for things pertaining to godlinesse and a better life we have strong consolation in that Christ hath power 1. To merit 2. To apply 3. To uphold 4. To perfect our salvation 1. He hath power to merit our salvation because he hath power to satisfie wholly by himselfe the justice of God without any piecing or patching to his merit and righteousnesse He hath power to pay the whole debt and to cancell the bill and hand writing that was against all Gods chosen He is of power to pardon sinne Mat. 9. 6. that ye may know the Son of man hath power to forgive sinne on earth and he hath power to fulfill the Law 2 He hath all power to apply his merit to our salvation because to this end he did mightily raise himselfe from the dead by his owne power and ascended into heaven that by a powerfull intercession he might apply his sacrifice to the Saints From thence he hath power to send his Spirit to acquaint us with the things given us of God And he is of power to worke faith in the hearts of the Elect whereby they may apply to themselves his whole merit and obedience while they are here below 3 He is of power to uphold our salvation divers wayes By setting us upon a strong foundation and a sure rocke not to be shaken by any contrary power By strengthening us by a powerfull word which is a mighty organ and a strong arme able to save 2 Tim. 3. 16. By comforting and strengthening us by the Spirit of strength and power 2 Tim. 1. 7. God hath not given us the spirit of feare but of power And by making us invincible in suffering Phil. 4. 13. I can do all things by the power of Christ assisting me Yea to saile by hell to heaven and to passe by the crosse to the crowne 4 He is of power to perfect our salvation and hath engaged this power to this purpose 1 Pet. 1. 5 Wee are kept by the power of God to salvation And why First He is of power to make our imperfect duties pleasing to God hiding all the imperfection of them under the mantle of his mercy Secondly He hath a superior power to al enemies that none of them can separate us or plucke us out of his hands for he hath the keyes of hell and death Rev. 1. 18. Thirdly He hath power to lead us through death dust into his owne glory so as we have assurance of a glorious resurrection by the working of his mighty power Phil. 3. 21. Fourthly He hath power not only of preparing mansions for us in his Fathers house but in the last day to descend from heaven to fetch us up to himselfe that wee may be ever with the Lord. Our Ioshua hath power to bring us into Canaan II. Here is a ground of comfort and encouragement in all well-doing and to goe on fearelesly in good duties wherein commonly we have the power of the world against us For why First He is of power to strengthen us of weake to make us strong Of our selves wee are able to doe nothing that we have any power to any thing that is good it is from his power His grace alone is sufficient for us 2 Cor. 12. 9. Without mee yee can doe nothing Secondly He is of power to reward our least labour of love to his name or Saints and all the power of the world cannot hinder him Thirdly He is of power to cleare our innocency to disperse the fogs and clouds of calumnie and reproches and to make our righteousnesse shine as the sunne at noone-day He can and will make our darknesse light Fourthly His power encourageth our prayers because he is able to receive them and doe abundantly above all that we aske or thinke Fifthly He is of power to make us perserve for he is able to perfect his worke and this power shall uphold a poore Christiā if the truth should faile from the Church and Kingdome Object I am weake and oftentimes carelesse in keeping my ground and grace Answ. Quicken up thy selfe become a member of Christ and if thy faith be weake that thou canst not comprehend him his power is strong to comprehend thee yea the weakenes of God is stronger then men 1 Cor. 1. 25. Object But the enemies are strong and powerfull Jesuites other seducers subtle and sundrie adversaries armed with power grace of times cruelty c. Answ. Yet this power of Christ layes such hold on every true Beleever that no seducer can deceive him nor no power plucke him out of his hands No power can dismember this Head nor reach their graces 6 He that is of power gave us strength when we had none is of power even in death and in our dust when al strength is gone both to keepe faithfully for us what we commit unto him till the last day also to renew us with strength as the Eagles and change our vile bodies to be like his glorious body like it in quality not equality in strength shining agility incorruption fitted as a glorious member to be united to so glorious an head and that for all eternity III Another ground of comfort is that out of this power of Christ we may conclude the stability of the Church which is his Kingdome This power hath upheld the truth these many hundred yeares against the divell the world the Turke Antichrist Popish Princes and forces against tyrants massacres inquisitions torments pouder-plots against false brethren and hypocrites that against all the gates of hell it is not onely taught and preached but triumpheth and conquereth so as all the world may see a mighty power protecting it The Church is an heavie stone to lift at because it hath all Christs power for it and therefore if all nations rise against it they shall be torne in pieces The truth is stronger then all and must prevaile at last it may be smothered as fire under ashes extinct it cannot be so long as Christ who is truth hath power to uphold it The promise is strong that all the gates of hell shall not prevaile against it For as Christ is truth that uttered it so he is Omnipotent to accomplish it This power shall ever keepe this Arke upon the waters from drowning Hitherto of the consolation Instruction also ariseth from this power of Christ and 1 To Ministers that they preach Christ the power of God 1 Cor. 1. 24. that is not onely by preaching to acquaint men with the power of Christ but so to preach as Christs power may be put forth in the Gospell which is the rod of his power and so as to bring in subjects daily under this power of Jesus Christ Preaching a mans selfe will not doe it nor preaching of men will not doe it nor every learned nor every idle discourse of Christ but to speak from the spirit and
condition saveth it Thirdly it is the onely gainefull service to thy selfe above all other Thy body thou givest to his mercy who might command it to punishment Thou offerest it weake and sinfull to receive it sinlesse and glorious Thou givest it for a while to dishonour and abasement to receive it for ever glorified Thou walkest here a while in blacke that thou mayest ever walke in white hereafter Thou sufferest a short paine but gainest joyes long and weighty 2 Cor. 4. 18. A bitter breakfast said our Martyr but a better dinner In a word what is there but cleare gaine in exchanging a miserable life for a moment into an eternall happinesse which eye never saw nor heart of man can thinke As there is no losse in serving God so much lesse in suffering for Christ. Be faithfull to the death thou shalt have a crowne of life there is gaine enough 5 Looke at the enemies they are no way so much disappointed as when a godly man loveth not his life unto death but willingly forgoeth it for the name and profession of Christ. For whereas they intend nothing but evill as Iosephs brethren God turneth all to good yea to the best as appeares in these instances 1 They hope to bring Gods people to a very few and worke wisely to keepe them under as Pharaoh But how are they disappointed for the blood of the Martyrs is the seed of the Church the more they are oppressed the more they increase This camomile the more it is troden under the feet of tyrants the more it spreadeth rooteth and increaseth This palme tree cannot be so oppressed with the weight of bloodie decrees but it shall more apparantly rise up from under it 2 They hope and intend to bring infamie and ignominie on their names for ever by devising the most opprobrious and exquisite torments for them But how are they disappointed for as sweet drugs stamped and pounded cast the sweetest smell so the Saints pounded in the morter of affliction sweet incense is never so sweet as cast into the fire so is it heere 3 They intend nothing but their death the chiefe of all evills which they can inflict but are disappointed for they suddenly deliver them from all evills of sinne and punishment and send them speedily to the fruition of their chiefe good which is God himselfe and all the pleasures at his right hand While they devise to kill them they doe but cure them While they thinke to banish them out of the earth they call them out of their banishment Pharaoh by tyranny will chase Israel out of his land but it is but to thrust them on to their Canaan They intend by their furious fires to burne and consume Gods golden vessells but they shall onely purge them from their drosse The heaviest flayle of affliction shall but cleanse and sunder Gods wheat from the chaffe Never were the three children so glorious as in the midst of the furnace never was the tyrant so pusled so confounded so conquered From the Meditations come to the Practises which may helpe us in this great resolution and performance 1 Labour daily in subduing and mortifying corrupt lusts Get daily power to dye to all sinne else canst thou never dye in the quarrell of grace And of all lusts beware of three which are strongest lets First selfe-love he that cannot denye himselfe can never take up the crosse Selfe-love makes a mans life so sweet and deare unto him as he cannot abide to heare of heaven it selfe in exchange so that he that hath not power to deny himselfe let him be never so wise learned civill yea or religious he will at last dishonour God by backesliding and deniall of Christ. Secondly love of the world which will not harbour with love of Christ this easily makes him look backe whose hand is on the plough Demas forsook the truth to embrace the world And if thou dost not master this lust though thou wert as neare Christ as Iudas thou wilt turne from him yea against him Thirdly pride and applause of men which will never endure the shame of the crosse To batter down this high turret the Apostle Heb. 12. 2. bids us looke on Jesus who endured the crosse and despised the shame He not onely sustained but sanctified to us the mockings and contradictions of sinners 2 Another practise is to labour for sound judgemēt in matters of faith This only produceth a threefold action which must necessarily go before undaunted profession First a sound apprehension firmely and distinctly to beleeve the truth of religion For wee must first beleeve with the heart and then confesse with the mouth Rom. 10. 9. 10. and 2 Cor. 4. 13. I beleeved and therefore I spake Secondly from sound judgment issueth an high estimation of Christ and his truth above all the world or life it selfe All things are doung in comparison of him both in themselves and in the judgement of a sound Christian. And as the Lord himselfe hath magnified truth above all things so doth sound judgment framed to his Thirdly from sound judgment issueth a wise and advised resolution to hold the best fastest and keepe this whatsoever wee let go for it and not to shrinke from the truth for saving our life no more then our Lord himselfe did This sound judgment will keepe out a treacherous purpose of saving thy selfe by betraying the truth either by silence policie or open deniall 3 Another practise is to get sound affections to Christ and his truth especially two First love that is truths keeper every Apostate knew the truth but never any loved it And only love of Christ is stronger then death Secondly sound joy by which we are made not only contented but joyfull in sufferings for Christ which is indeed a matter of true rejoycing Act. 5. 41 The disciples were glad when they were counted worthy to suffer 1 Pet. 4. 13. Rejoyce in that ye are partakers of Christs sufferings Hence the Martyrs in the Primitive Church were so forward to offer their lives up to Christ as the woman of Edissa came running with her child in her armes into the fire lest the Christians should be burned ere she came and not she with them the like of Blanditta a peerelesse woman of Accolus a mirror of patience so our owne Martyrs who sang in the midst of the flames and had more joy then their tormēters This joy none can take away 4 Because to lay downe ones life is not the past of mans weakenesse but of Gods goodnesse and to suffer for Christ is a worke above naturall strength and the holy Ghost onely can stablish men to this triall we must not presume of our owne strength as Peter but pray for the mighty power of the Spirit to make us of weake strong and that he who hath given us to beleeve would also give us to suffer and strengthen us to all patience with joyfulnesse Col. 1. 10. Consider that none have
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
are most easily foyled in these rather then in the other For the first Satan is more dangerous in these for as an enemie when he cannot overcome in a pitcht field gets him to the woods and bushes and there layes his ambushments in which he is more dangerous then in open hostility so Satan when he cannot by violence and open force conquer by secret and bewitching allurements he gets an easie victory For the secoÌ„d our-selves are more securely drawn and allured by the sweetnesse of prosperity which as a bewitching Delilah hath more prevayled by sugred words and craft against many Sampsons then by all the power of the Philistians If prosperity came out against us with a bloody ensigne or a flag of defiance or with a dreadfull sword shaking in open hostility our feare would be more and our danger lesse But it comes as Ioab or Iudas when it kisseth it killeth it killeth with kindenesse and with the sweet poison of a cunning inchanted cup. Which serves for refutation of Papists who glorie in outward prosperity as a note of the true Church but by this text and our owne experience we see that their prosperity is like Jaels milke which hath brought them on a dead sleepe as Sisera whence they shall never awake without a mortall wound and like the dead sea in which no life or living thing no grace no spirit no spirituall worship is to bee found Likewise it reprooves the folly of carnall men who wil be acquainted with religion so farre as they may profit themselves and thrive by it If godlinesse may be gainefull and wisdome come with inheritance they are forward and devoute but if it will not stand with their state ease credit and outward prosperity either they forsake it with Demas or with Demetrius persecute it Heaven it selfe hath no content because golden gaine and hurtfull prosperity powres not from thence 2 Note hence how contrary our nature is to Gods he by his infinite wisdome fetcheth good out of evill for us but wee out of our folly suâ—ke evill of good God gives us good gifts as sweet as hony but we like spiders draw infection and poison from them Lamentable it is how wee pervert all Gods gracious ends and aymes for our good There be three chiefe ends which the Lord aymeth at in raining downe the showres of good blessings and prosperity upon us but we pervert them 1 He expresseth his bountifulnesse to lead us to repentance Rom. 2 4. Every benefit should be a meanes yea Sermon of repentance But we by hardnesse of heart that cannot repent abuse them to hinder our selves from repentance or to multiply that where of wee must repent And no marvell if the wicked by their prosperity harden their own hearts when the godly are in danger by others prosperity to harden themselves as David Psal. 73. 13 14. 2 The Lord shineth upon us with the sunne of prosperity that wee might rejoyce in the beames of his love and serve him with more chearefulnesse and better hearts Deut. 28. 47. thou servedst not the Lord with joyfulnesse and a good heart for the abundance of all things But wee use them as clouds to hide from us the light of the sunne and hinder our sight from the beholding of his grace being never lesse mindfull of him then when he is most mindfull of us 3 The Lord affords outward prosperity to his servants to bee by them occasioned and incouraged in goodnesse to quicken them in the way and to make by them better speed to heavenly habitations Luke 16. 9. Make you friends of unrighteous Mammon that they may receive you into heavenly Mansions namely not as causes but witnesses of our salvation But we make it as a dead sea in which lives nothing or as nailes to fasten our hearts to earth and earthly things so as hardly and heavily are wee lifted up in heavenly meditation or conversation All this injoynes us First to bewayle the vile corruption of our nature which is so started away from God with whom we had once a similitude and conformity Secondly to watch it narrowly being so slippery and prone to decline even where it is most incouraged and fenced to the contrary Thirdly to labour to correct it and bring it backe the way it is gone from God Keepe it straightly to Gods aymes and ends For shall the Lord even by afflictions ill in their nature worke out our good in conversion sanctification and salvation and shall wee be so contrary to him as by his benefits set forward our owne damnation as if the Lord intended to kill us with kindnesse 3. If prosperity more bane the Church than adversity then must wee be more watchfull in prosperity and peace because then danger is nearer For compare these two a little and see and say whether is more dangerous For 1. Prosperity usually is a beame in the eye and shuts the eye of understanding and closeth the eare from hearing counsell whereas the rod and persecution openeth the shut eye and the eare that was sealed Iob 33. 16. For as the Sunne and dust doe hinder the sight whereas a ruffling stirring wind cleareth both the ayre and our eye so the sunshine of prosperity fils the eyes of the minde with moates and dust which suffers us not to discerne spirituall things so clearly till God by some tempest cleare our sight according to that Vexation sharpeneth the sight See Iâ—r 31. 18 19. 2. Prosperity commonly makes men secure naked open to temptation whereas persecution and tyranny makes them watchfull and armed and fit to make resistance against sinne and assaults David who could not be ouercome in his battels but was humble tender-hearted chaste and conscionable compiling holy Psalmes and prayers full of gracious soliloquies in his peace and rest was soone conquered now must hee have Bathsheba slay Vriah in the pride of his heart send out Ioab to number his people to see how hee could stand by his owne strength and what great evill comes amisse now hee is off his guard and out of his strength and as a City without wals Looke upon Hezekiah in his sicknesse and see him a picture of humility a patterne of piety full of confessions prayers praises and divine meditations Esa. 38. But look on him recovered and you shal see him glorying in his wealth priding himselfe in his treasures and confederating with enemies for as a faire hot summers day makes a man cast off his cloathes whereas a cold storme or winde makes him fasten them unto him even so it is incident to good men in the gleame of peace and rest to walke more loose and at large whereas a threatning storme will make them buckle themselves and get their graces fast unto them 3. Prosperity makes men and Churches wanton and unruly as Israel is an untamed heifer knows not his master and leapes over all hedges but adversity is as a thorny
the commandements of God without wavering or halting betweene two opinions They hold them not as luke-warme Laodiceans but stedfastly unmoveably they hold fast the faithfull word as their life Pro. 4. 13. As Naboth they will not lose a foot of their birthright 4. Vnspotted adorning and beautifing the truth in all things by conforming their lives to the Commandements of God These are the conditions In sure Coffers also doe the remnant keepe the Commandements 1. Of a firme memory Luke 2. 51. Mary 〈◊〉 and pondered the things in her heart Psal. 119. 16. I will not forget thy word And this sanctification of memory sanctifies the whole man 2. Of a faithfull and beleeving heart for faith mingled with the Word giveth rooting and so continuace This was Abrahams Coffer in which hee laid the promises and neither delay nor deadnesse of Sarahs wombe nor conflict of contrariety or impossibility could rob him of them 3. Of a sound and loving affection of the soule love is a safe and faithfull keeper things that we love wee will hold fast Oh love I thy law saith David such love is stronger than death no water can quench it 4. Of holy practice in the whole life bewrayed in three things 1 In professing a good profession as Christ before Pilate holding forth the word of life 2 In promoting and defending to our power all good things and persons in their conformity to the law a good man preserves the law aswell as observes it 3 In suffering for good things and sealing if we be called the truth with our blood Next let us inquire how we may shew our selves of this remnant and know our â—elves to bee keepers of the Commaundements The Markes are these 1 If we doe all from within for all obedience to the law must flow from a pure heart the end of the Commandement is love out of a pure heart Psal 119. 2. Keepers of his testimonies seeke him with their whole heart If we heare we heare with an honest heart Luk. 8. 15. If we pray wee poure not out words but our soules as Hanna If wee praise wee call all that is within us to praise him Psal. 103. 1 2. If wee preach wee are fervent in spirit as Apollos If we receive the Sacrament it is with examination of our hearts As the clocke mooves from the spring within it selfe so is the motion of a good man to the law from within not from without 2 If wee do all by our rule holding the truth for the truths sake The word is called a lanterne and the commandement a light and obedience to the commandement a comming to the light that our workes may be manifest first to our selves and then to others that they are according to God Ioh. 3. 21. This argues a secret disciple silently denying his owne and acknowledging Gods wisdome holinesse and soveraignty An artificer that would have his worke approoved must not coble it up any way but do all by rule and line and square so here in all things make truth thy guide 3 If wee easily depart not from the commaundement but sticke to it First in all things even the least as the greatest In commandements against thy profits the Saints endured the spoiling of their goods Heb. 10. and Abraham to fly out of his country In commandements dangerous as Daniel and his fellowes and the Martyrs In commandements most irkesome as Abraham in killing his sonne Secondly in all times not as the Galathians who ran well but desisted but with constancy as one that hath begun soundly and wisely Thirdly in all places at home and abroad in the house and walking by the way Dan 6. 7. in Gods house in thine owne house in other mens houses never laying aside the Commandement Fourthly among all persons and companies high aswell as low and before the meanest Christian as the greatest Hold the commandement among the wicked as among the godly so did Lot This is the third note 4 If we willingly endure to be examined and tryed A good man can endure the conviction and triall of Gods Ministers as Peter did Pauls Gal. 2. 14. David Nathans 2 Sam. 12. Eli Samuels 1 Sam. 3. But Saul Ahab Amaziah Felix will abide no triall A signe they have not kept the commandement Yea a good man will try himselfe and examine himselfe whether he be in the faith 2 Cor. 13. 5 and will come to the light to judge himselfe Nay more he will desire God himselfe the Judge to try him Psal. 26. 1 2. and is glad that it is the Lord that will and must examine and judge him 1 Cor. 4. 4. 5 He earnestly loves others that keepe the commandements of God His soule cleaveth to the Saints he doth them all the good he can he speakes to God for them as Elisha prayed for the mother and the child and Paul for the Ephesians he speakes to man for them in their defence as Hester for the Jews David for Ionathan Nicodemus for Christ. He speakes to themselves and to their hearts for their comfort strength instruction and encouragement He never scornes nor reviles them but honors them that feare the Lord. 6 He seeth in all he doth his faylings and humbleth himselfe dayly and abhorres himselfe in dust and ashes as Iob. chap. 42. 6. David that so resolutely kept the comman dements saw what a beast he was by his faylings Psal. 73. 22. Agur seeth himselfe more foolisher then any man Prov. 30. 2. Paul after many a yeare striving and combate for the law in the inner man complaines what a miserable man he is Rom. 7. 14. 24. how carnall he was and sold under sinne Now this hastens us to Christ and makes us watchfull against corruptions and still strive hard to the marke That wee may be provoked to shew our selves of this remnant by keeping the commandements of God and abiding in the duty which the word commandeth let us take these motives 1 Keepe the word and it will keep thee keep the name of Christ and thou shalt be kept in his name Pro. 2. 11. Ioh. 17. 6. 11. 2 All the commandements of God are pure the law is holy just and good of the same nature power and justice as God himselfe Psal 119. 128. I esteeme all thy statutes right and hate all false wayes Yea all of them tend to perfection of holinesse as our Father is perfect 3 In keeping them is great reward Psal. 19. 11. The righteous are in some manner recompenced on earth they enjoy a sweet peace with God and in their consciences assured hope and precious promises But their full and finall reward is in heaven Rev. 22. 14. Blessed are they that do his commandements that their right may be in the tree of life and may enter through the gates into the City If Salomon shall endeavour to keepe the Commandements God promiseth to establish him in a Kingdome 1 Chron. 28. 7. On the same condition will he establish us in
take our Nation Fourthly the dragon is false and unjust in usurping that which is not his and so are his issue for tyrants and persecutors as appeares in the story of the Primitive Church promoted and accused the Christians for lucres sake that they might have the spoyle of their goods as Promoters sometimes use not for justice sake or for love of the lawes to accuse men but to get money to themselves so here these two commonly goe together cruelty and injustice Which serves to satisfie some places of Scripture that seeme contrary to this doctrine for it seemeth that God stirreth up persecutors hee bids Shimei rayle and Ashur is the rod in his hand and therefore the dragon is not the only persecutor Answ. There is great difference in the worke of God and of the dragon in the same action for 1. God worketh by wicked men in afflicting his Church but the devill worketh effectually in them 2. In the manner God by permitting and ordering their malice the dragon by immitting and inspiring them with malice and mischiefe 3. In the end God for the good and salvation of his Church the devill for their destruction and damnation if it were possible The fire of Gods furnace who ever be the blowers is to try and purge as gold the fire of hell is to burne up and consume if it might bee Againe whence are the persecutors of godly men and godlinesse they are of the dragon and of their father the devill whose workes they doe Whence is Popish religion of all other the most fierce and cruell but from the dragon who inspireth and acteth them with his owne spirit of enmity and murther who was a murtherer from the beginning for as these Antichristian dragons were next in time to the Imperiall so also the next in condition for as among them so among these none must goe backe from the judgement seat non mutata sententia which was an old law against Christians That religion must needs be Antichristian which is most contrary to Christs his doctrine and person was lowly and meeke hee never kindled furious or sulphurious fires against the persons and bodies of his enemies but used other arguments of love and lenity to winne and perswade them So whence are they who picke quarrels against godly men as Nero did to discharge his owne guilt upon their backes desirous to finde and father occasions and suggestions against them Are they not inspired and acted by the devill and wholy guided by the dragon in minde will and affection Wouldest thou shew thy selfe an absolute slave to the devill goe on in the way thou art in to persecute revile and wrong the servants of God When wee see a man fierce and furious that no perswasion no reason no bands or strength of men can rule him wee will say surely hee is possessed of the devill as truely may wee say here This furious enemy is possessed by the dragon whom no reason or perswasion of GODS Word no bands or ties of religion or grace can conquer but hee goes on in rage and fury against godly men and as farre as hee can contrives mischiefe against them Here is one possest with an uncleane spirit the devill acteth and moveth him what hee doth the devill doth Let persecutors set what face and countenance they can they bee persons in whom the devill raigneth Rev. 2. 13. Antipas was slaine where the devill dwelt that is by men in whom the devill held his throne and hold 3. From the former reasons wee may discerne who they bee from whom wee may looke for persesecution if occasion and time serve 1. If men expresse any fierce enmity andgreat difference in matter of religion whether in judgement or practice here will arise easily as great an estrangement as was betweene Jewes and Samaritans who meddle not one with another and it will easily goe farther from affection into action if occasion serve If Cain cast downe his countenance upon his brother for the sacrifice sake and if Abels finde better acceptance no band of nature can make up the quarrell if Cain finde opportunity hee will lift up his hand in the murderous act as well as cast downe his eyes upon him If thou hearest men persecute by their tongues the way of God as persecutors spare no speech against that way supposing it a justification of themselves conclude of them their hands will be ready enough upon occasion to act the persecution of their tongues The dragon can put him into one part as well as another 2. When men regard not in conscience and sincerity Gods holy Ordinances nor love the meanes of grace and salvation they will easily bee brought to persecute and throw downe the same Gods justice strikes the want of love to the meanes of grace with a stronger delusion and hee that in the shine of the Gospell shewes not love this man in the storme will shew hatred And whosoever stands out against the light of grace and word of grace there is the same reason with that in the dragon because there is an hidden darknesse in himselfe contrary to it 3. When a man is set to make good his own estate credit profit with the love of the Church and Gospel if he fear Christs cōming near him wil not stand with his projects and profits this man is in the high way to this mischiefe Gods glory shall give way to his owne and rather then Gadarens will lose Piggs and Swine all the City will rise and pray him to bee gone and if he will not by intreaty they will goe further as the Jewes fearing losse by Christ persecute him to the death And to this add covetousnesse and injustice noted in the causes when men for lucres sake and for no just cause else for a little mony or expectation of reward shew themselves enemies to godly men they are not to be trusted If Iudas will fill his bagg let Christ looke to himselfe The dragon in these lusts rules them and moves them and carries them from evill to worse and on occasion will shew it 4. If the dragon be the persecutor of the Church then the way to overcome all persecutors is to overcome the dragō and to prevaile against the devill Enemies of the Church and people of God are as fierce and inexorable as the dragon they must goe on as farre as the dragon is permitted to move them and therefore to conquer them we must prevaile against the dragon not by force furie impatience reviling or the like but First by the Word as Christ in his temptations Secondly by prayer that Christ would rebuke him and add fasting because this devill goeth not out but by fasting and prayer Thirdly by innocency holinesse and the practice of godlinesse this indeed makes him more raging but farre weaker and hath GODS promise of defence Fourthly by the contrite spirit of patience meeknesse forgivenesse love and peace Thus wee
overcome evill with goodnesse II. The person persecuted is the woman The proper object of the devils malice next unto Christ himselfe is the Church of Christ and so inevitable a condition is persecution as nothing in the world can keepe it long off For 1. Here is a woman weake in her selfe and impotent whom none but a coward would contend withall but the dragon is inured since the first skirmish in Paradise to offer violence and wrong to such as can least repell it frō whom the Priests and Jesuites have learned the principles of their trade in seducing seely women and ignorant sots who have no strength nor weapons 2. This woman hath Michael standing with her and hath brought forth a potent man-childe to helpe her yet hee weigheth not all the strength and power gathered for her Hee that dare assault Michael himselfe in person will for all him fiercely and fuririously assault the woman 3. Here is a woman cloathed with the Sunne having the Moone under her feet crowned with a crowne of twelve Starres arrayed with righteousnesse and holinesse as the Spouse of Christ the groūd and pillar of truth But this abates not the dragons wrath but kindles it that shee is the justified and innocent Spouse of Christ Besides here are many things worth winning from her 4. This is the same woman that hee had immediately before persecuted and now againe renewes his persecution for loath hee is to afford this Dove of Christ any rest for the soale of her foote The Church then cannot bee discerned by that durable and lasting peace and glory which Papists make a mark of their Church but rather by durable and lasting conflicts and obscurity For trouble is the best tryall of religion and Christ was best knowne by his Crosse and so also is his Spouse Object The dominion of Christ shall be everlasting in glory and Jerusalem is a vision of peace Answ. True but his kingdome not being of this world it is in respect of the spirituall and invisible Kingdome of Christ the glory of which the world cannot see and of that sweet and inward peace of conscience and joy of sanctified soules which the stranger enters not into Object But what hath the poore Woman done Answ. The dragon persecutes not for evill but for good here the better worke the worse wages and no other reward can godly men expect at the hands of wicked ones to whom they have beene instrumēts of greatest good David mitigateth Sauls vexation by his harpe but how vexeth he David for recompense Let us therefore make no account of rest and peace here which is not the Churches resting place Our Lord taught us to make other accounts Ioh. 16. 33. In the world yee shall have affliction Wee would have Canaan before the Canaanites be subdued But wisdome will expect freedome when the combate is ended not before It is enough we have our earnest in hand to begin withall wee must looke for our wages in the end of our worke and the crowne after the victory 111. The time of this persecution seemes very expresse in the text namely when the dragon had beene cast unto the earth and after the woman had brought forth her man-child The dejection we have shewed to be the suppressing of the power of the heathenish tyrants and Emperours who upheld pagan idolatry oppressed the Christian Church and withstood the power and passage of the Gospell The bringing forth of the man-child wee have shewed to be the raysing up of Christian Princes and Emperors the protectors and maintainers of Christian faith who succeeded after the heathen Emperours Wee must therefore secke out this fierce persecution in the times of Emperors by profession Christian even in those times when the woman might have expected rest and peace by this manchild who now had the rod of iron in his hand And by looking into the story and event of those times which is doubtlesse the most true and proper interpretation of prophecies wee finde among the Emperours Christian after Constantine a twofold persecution of the dragon one civill the other ecclesiasticall and more pernicious The former was by the cruelty of divers Christian Emperours after Constantine as Constantius Iulian Apostata Valence and others who had nothing but the pretext and name of Christian but indeed differed nothing from most fierce and savage tyrants wasting the Church and the Orthodoxe pastors and professors The latter namely ecclesiasticall much more pernicious then the former was when the dragon poysoned the Church partly with damnable heresies of Arius Eunomius c. for the maintenance whereof the Emperors most violently persecuted the sound Bishops Pastors and Professors the dragon that could not now prevayle by slaughters and Butcheries as before doth now by poysonfull lies partly with pride pompe ambition and fierce contention of Orthodoxe Bishops for primacy and superiority over other Churches and Pastors For now the man-child having furnisht the Church with peace ease wealth lands patrimony large revenues and immunities the maine studie is for the increasing and maintaining of their pompe And as ease wealth and security increaseth so the care of soundnesse of faith and sincerity decaieth Presently from pride grows hot contention among themselves Councell is called against Councell Synod against Synod the greatest strife is for Patriarchicall seats and quarrels for primacy precedency Churches immunities Clergy-priviledges Peters patrimony and revenues of holy Church To these ends the principall employment of those Bishops was for setting up altars images crosses unctions orders of Monkes and Nunnes consecrated garments habits shavings and an hundreth toyes which tooke up their thoughts time and lives while the primitive simplicity of Christ and his truth with Christian faith and religion slipped from betweene their fingers Thus Antichrist came to his hight and turret and thrust in on the blind world as an armed man Now was the woman disrobed the Church spoiled of her chiefe ornaments and graces wherein she shined and was indeed crowned in her low and afflicted estate Now were the Ministers who made way unto Antichrist lifted up and intended every thing but conscionable Ministery Now Ierome justly complaines that after the Christian Church found Christian Princes she became in wealth and power greater but lesse in vertue and piety And this I take to be the most violent assault by most virulent poison cast out of the mouth of the dragon especially aymed at in this text yea the most bloody and fierce persecution which then began to assault the woman who had brought out the man-child from under which she is not yet recovered as we shall see if God permit The point is this Prosperity and peace much more baneth and woundeth the Church then tyranny and persecution Deut. 32. 15. Israel when he should have bene upright waxed fat and spurned with his heele for sooke the God that made him and regarded not the strong God of