Christs victorie over the Dragon: or Satans downfall shewing the glorious conquests of our Saviour for his poore Church, against the greatest persecutors. In a plaine and pithy exposition of the twelfth chapter of S. Iohns Revelation. Delivered in sundry lectures by that late faithfull servant of God, Thomas Taylor Doctor in Divinitie, and pastor of Aldermanbury London. Perfected and finished a little before his death.

CHRISTS VICTORIE OVER THE DRAGON.

REV. 12. 1.

And there appeared a great wonder in heaven.

THE principall scope of the whole Booke of the REVELATION, is to describe three things:

• 1 The Malice of the Devill against the Church.
• 2 The Battels and conflicts of the Church.
• 3 The Victory and conquest of the Church.

This Chapter is as it were an Epitome of the whole booke, which under a most sweet and pleasant Type (then which the whole Scripture containeth not a more excellent or elegant) propoundeth them all in so rich and orient manner, as we cannot wish to behold a more na∣tive face and Image of the Church of all ages, then is pre∣sented to us in this glasse held before our eyes by the Spirit of God; To the end that we should so looke on the dignitie and proper ornaments of the Church, as yet to

take notice what grievous conflicts she is to sustaine by reason of the malice of the old Serpent, lying alwaies in ambush against her: And yet so to looke upon her try∣als, as that wee may at the same time behold Gods pro∣vidence so preserving and strengthning her, as she goes ever away conquering and triumphing.

The Chapter hath six principall parts. * 1.1

• 1 A lively description of the true Church, ver. 1. 2.
• 2 A description of the Devil her chiefe and furi∣ous assailant, ver. 3, 4, 5.
• 3 The fierce battaile betweene these two parties, ver. 7.
• 4 The victorie of the Church, and the Dragons o∣verthrow, ver. 8, 9.
• 5 The triumph of the godly for that victorie, ver. 10, 11, 12.
• 6 The furie of Satan renewing the assault, ver. 13. to the end of the Chapter.

This is the naturall resolution of the Chapter, and without further curiositie (by Gods assistance) wee will prosecute these parts.

But before them all is a generall Preface, making way to them, in these words;

[And there appeared a great wonder in heaven.] In which words are foure things.

• 1 What is this wonder.
• 2 The greatnesse of it.
• 3 The manner of appearing.
• 4 The place whence: in Heaven.

By wonder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or signe, is meant a new vision; or * 1.2 an unusuall type of a strange battell, and marvellously to be wondred at; 1 For the rarenesse of the combatants: a Woman and a Dragon: 2 For the glory of the Woman: Who ever saw woman or creature in such glorious at∣tire,

as to be cloathed with the Sunne, crowned with starres, trampling the Moone under her feet? But wee shall see this woman in a more strange and admirable habit, then if a woman were so arrayed. 3 For the ad∣mirable hugenesse of the Dragon, and power, that with his tayle could cast downe the third part of the starres of heaven, ver 4. 4. For the issue and strange event. Is it not a wondrous thing for a woman to conflict with so hideous a Dragon, and overcome him? Here are many wonders in one.

2 The greatnesse is next. It is a great wonder for * 1.3 three causes. 1 It concernes the Church the Spouse of Christ, a great personage. 2 It containes many great and dreadfull occurrences concerning her. 3 Many other great things are signified in this type and vision.

3 The manner of the appearance of this vision. * 1.4

For it may be asked; How did S^t. Iohn see this signe or wonder? Answ. God offered his visions to holy men two waies; 1 To the eies of their bodies while they were waking; as to Abraham, Gen. 15. 5. Behold the Hea∣vens, and if thou canst number the starres, so shall thy seed be. 2. To the eyes of their mindes, their bodies being cast into a dead sleepe, or trance. This is called a being in the Spirit, Ezech, 37. 1. And thus the Evangelist Iohn saw his visions, Rev. 1. 10. I was in the Spirit on the Lords day, that is, by the power and extraordinary worke of Gods Spirit I was cast into a trance: Rev. 20. 4. I saw the soules &c. which are not visible but by the eies of the minde.

Ob.But this manner of revelation seemes rather to be some uncertaine dreame, then a sure and infallible kind of instruction. Ans. No. This was very usuall for the Lord thus to reveale his will to his servants, and for sun∣drie speciall ends used by him. 1 That the soule for a time after a manner loosed from the body, and drawne * 1.5 from the senses, might have a nearer fellowship with

God, and so be fitter to receive divine light from the Spirit of God; he strengthning the minde extraordinarily for the apprehension of such impressions. So he pleased to binde up all bodily senses, and kept the minde onely waking, that being freed from the fellowship of the bo∣dy and bodily senses, it might both more freely and cer∣tainely apprehend and retaine the divine impressions of things revealed. 2 That Gods servants themselves, and the Church also might receive these visions, not as inven∣tions of man, but might more certainely know them to be the revelations of God, considering that themselves had no use of any naturall faculty, invention, or study; no nor of bodily sense, while they received them; and that, being so extraordinarily attained, they might ac∣knowledge them most divine and extraordinary.

Ob.But Iohn was waking, because he stood on the Sea shore, Rev. 12. ult. Ans. This standing was also in the Spirit: As chap. 17. 3. he was led away into the wilder∣nesse, but it was in the Spirit, and so heere.

Ob.Sathan cast some heathen Priests and Prophets into trances. Answ. 1. This is from heaven. 2 Holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21. 3. There is a difference in the man∣ner; for The spirit of God leadeth and allureth; but the Spi∣rit * 1.6 of Satan useth violence and compulsion.

4 The place where this great Wonder appeared: * 1.7 [In heaven] Three reasons may be given for this. 1 The visions and appearances were seene in heaven, but in∣deed were actually accomplished on earth: they were shewed in heaven and from heaven, but acted in earth. 2. Because God from heaven doth order and governe his Church, and therefore is here heaven mentioned, that in all her conflicts and tumults she should looke up thi∣ther, * 1.8 & place her help & hope above the hills, whence her salvation commeth. 3. By Heaven in this booke cōmonly is meant the true militant Church, and the members of it

here upon earth: As this Chapter affords foure instances; ver. 4. Starres of heaven, are Ministers of the Church: ver. 12. rejoyce yee heavens, that is, beleevers and members of the true Church on earth: ver. 3. another wonder in hea∣ven, of a Dragon with seaven heads; Now heaven pro∣perly taken, is not the place of the Devill, who hath no∣thing to doe there; but Hell is his proper place, and by permission he walkes out into the Church, so as by hea∣ven here is meant the true Church of God on earth: ver. 7 a battell in heaven, that is, the militant Church; for in hea∣ven (properly taken) is no battell, but victory, or rather triumph after victory.

Quest.But why is the Church militant called Heaven * 1.9 in this booke? Answ. for three reasons. I. Because the whole vision is mysticall and sigurative, teaching all a∣long * 1.10 one thing by another. II. Because there is not a more * 1.11 livelie Image and resemblance of that highest heaven (which is the seat of God, and the habitation of Saints in their Countrie) then the universall companie of Saints in earth, which is the true militant Church of Christ, cal∣led heaven for resemblance. III. Because the Church * 1.12 and true members of it have even in earth more to doe with heaven then with earth; and this for three reasons. 1 Her birth is from heaven, for she is borne of God of immortal and heavenly seed. 2 Her conversation is there and her meditations where Christ her head is, thither she tends, Phi. 3. 20. 3 Her inheritance is there; she being but a stranger in earth; her state is there where she shall for ever raigne with Christ: that is her dwelling and standing house, where as she onely passeth through the world, and stayeth but a small time below; and there∣fore she is described in this mystical book, as if she were in heaven alreadie, to which she belongs.

Thus much for the interpretation of the preface:

Now follow the observations.

1 Note how the Spirit of God stirres up our attenti∣ons * 1.13 and affections unto this vision, and the great matters and mysteries therein contained: In that 1 It is no com∣mon matter which we might neglect, but a great wonder and all men are moved at great wonders. If S^t. Iohn him∣selfe * 1.14 wondred at the greatnesse of it, well may it drive us into admiration. If it were a vulgar and triviall matter we might be more carelesse: but as the Spirit of God cannot be employed in any such thing; so hath he set a speciall starre over this subject contained in this vision, that he might gaine our best attention, as to an high and admirable argument. 2 It is a vision seene in heaven, to * 1.15 excite our diligence as to a caelestiall vision: It is no de∣ceitfull sleight, or apparition of any cunning and jugling person (such as the Papists visions be) to confirme some false doctrine or tradition, without or against the word; but a vision from heaven revealed by God to his chosen instrument S^t. Iohn, for the establishing of Gods people in the faith of the Gospell according to the Scriptures. 3. It is a vision of great moment, as for matter and autho∣rity, * 1.16 so also of speciall use to all the members of the Church: seeing whosoever will live godly in Christ Iesus must suffer affliction: and this vision teacheth both how to suffer, and how to conquer; how to carrie the Crosse, and how to winne the Crowne. Such things of so great use, so nearely concerning ourselves, are greatly to be respected.

2 Note in this Evangelist two excellent vertues. 1 His * 1.17 modestie and humilitie: He is carefull to prevent the ascribing of this vision to himselfe; and therefore saith he had it from heaven immediatly; as elsewhere (Chap. 19. 11) he saw the heavens opened to receive the vision of the white horse; and chap. 1. 10. I heard a great voice be∣hind

me; and therefore he brought nothing of his owne, for we our selves cannot see the things that are behind us. So have other the servants and Prophets of God; as Ezech. 1. 1. The heavens were opened, and I saw visions of God.

Vse. To teach us: 1 modestie and humilitie, to ascribe nothing to our selves, to ascribe nothing to our owne wit or capacitie, especially in heavenly things; 2 nor suffer others to ascribe any thing to us what ever our gifts bee, but reserve for God all the praise and honor; which is due onely to him: so the Apostles did, Acts. 3. 12. 16.

2 His fidelity in his service, 1 to his Lord, in that he * 1.18 yeeldeth to him the honor of illumination; and that it is * 1.19 his prerogative to reveale his pleasure from heaven to whom he will, and open the heavens to whom he will; and open the minds of whom he please, and to leave without vision whom he will; and as for himselfe he had never seene this vision had he not seene it in heaven: and if God in heaven (who onelie can foresee and foretell things) had not revealed it to him.

Vse. To teach us, that for all heavenly visions and in∣spirations wee must seeke unto God; and depend upon the illumination of his Spirit for mediate revelation, as Iohn did for immediate: And for the understanding of this vision use the meanes, but not rest in them; but pray him whose chaire is in heaven, to teach the heart. Na∣turall gifts of knowledge may bee by naturall helps and meanes attained by naturall men: but supernaturall must be by speciall revelation of the holy Ghost; the anointing must teach them, 1 Ioh 2. 27.

2 To the Church is this holy man faithfull; he hath the * 1.20 visions of God, but he conceales them not, but faithfully imparts them to the Church of God: Teaching that, All the revealing of mysteries is for the use of the Church Eph. 4. 11, 12.

Vse. 1 Art thou a Minister? All the gifts thou hast

received are thy Lords Talents for the Church: Take heed of hiding them in a napkin, but impart them wil∣linglie and conscionablie.

2 Art thou a private man? All the illumination thou receivest is for others as well as for they selfe: to promote the knowledge and feare of God to so manie as thou canst, especiallie those under they power.

Consider here, 1 that no member hath any thing im∣propriate, the eye, the hand &c. 2 that the poorest and privatest Christian that is faithfull in small things shall be ruler of much.

[In heaven] In that by heaven is meant the visible * 1.21 Church: Note: the true members of the Church are in heaven upon earth: and in earth have more to doe in heaven then in earth Gal. 4. 26. It is called the Ierusalem, which is above, Now the Church on earth is above, and heavenly two waies:

1 In hope and expectation: Rom. 1. 23. waiting for the * 1.22 adoption of Sonnes, which hath a sweet internall and spiri∣tuall, yea and an eternall joy (like that of heaven) in that expectation. Rom. 5. 2. we reioyce under the hope of the glo∣ry of God. and 1 Pet. 1. 8. Whom wee have not seene, yet wee love him, and rejoyce with joy unspeakeable and glorious.

2 In conformitie and inchoation, beginning that * 1.23 life of heaven; and that in respect both of that they are freed from; and that they have attained fruition of.

First, the Saints in heaven are fully freed from all e∣vils: * 1.24 As in three instances. 1. From the world it selfe. They have wholly forsaken the world, and are gathered up to heaven the house of God, and their owne home. * 1.25 Even so the Saints on earth have in part forsaken the earth: First, by election. Rev. 14. 3. the hundreth fortie and foure thousand are bought from the earth; and living in the world are chosen out of the world, Ioh. 15. 19. Secondlie, by affection: using the world weinedlie, as

not using it; and delighting in earthly comforts, not as their owne, but as borrowed for a time. Thirdly, in habitation: they dwell in the world as in a Me∣shec, not as indwellers or inhabitants, but as strangers and pilgrims, absent from home. Fourthly, in con∣versation: they meddle no more with the world then needs must; and in the midst of their earthly callings and business, are still heavenly minded.

2 The Saints in heaven are fully freed from all the * 1.26 corruptions of the world, & loosed from all the bolts and relicts of sinne, being delivered out of the prison of the body. So the Saints upon earth have after a sort changed their lives, and renounced the corrup∣tions that are in the world through lust; and put on a divine nature. 2 Pet. 1. 4. They have a part in the first resurrection already, and have bid a long farewell to the follies of their former times; and hate and lothe their owne unfruitfull works of darknes, in which they were sometimes chiefe actors,

3 The Saints in heaven are finally separate from * 1.27 wicked persons and companies, never to be mingled or molested with them any more. So the Saints in earth with-draw themselves from the company of scandalously wicked men, where they can neither do any good, nor take any. And whereas before their calling, they could runne with them to the same riot of excesse, now is no communion betweene light and darkness: nay, all their delight now is in the Saints which excell in vertue, and no such griefe as to live with Lot in Sodom, or with David in Meshec.

Secondly, in the good things which the Saints in * 1.28 heaven are called to enjoy there is an excellent con∣formitie and inchoation here upon earth; and the saints have in hand, the first fruits of heaven, Rom. 8. 23. as

1 Their chiefe happinesse in heaven is to behold * 1.29

the face of God, and see him as he is, & as they wold; his name being written on their foreheads, Rev. 22.

4. Their chiefe joy and wellsprings are all in him, in whose presence is fulnesse of joy: So the chiefe joy of the Saints on earth is that they have fellowship with God, though not so immediate as they. They see not his face but his backe parts. But happy are they that they can see him through grates, & as they can; though not yet as he is, & as they wold. For this vision wants not an heavenly joy while they are at home in the body; although that fulnesse of joy at his right hand be wanting till they be at home with the Lord. And what they want in the things, is supplied in the desire to be with him, that they may see his glory, and behold him face to face, and so as they may be like him.

2 As the Saints in heaven live according to the * 1.30 Law of perfect righteousnesse, and have attained perfect sanctification, which is the Law and Charter of heaven: so the Saints on earth set the same Law before them to rule and direct every particular acti∣on by; both ayming and wishing that all their waies were directed by the word, Psal. 119. 5. and beginne the same obedience, waighing al they take in or give out by the waights of the sāctuary, which God hath sealed for just.

3 The saints in heaven spend their whole eter∣nitie * 1.31 in the cheerefull, constant and perfect praise of God. They keepe a perpetuall Sabbath; and in the presence of the throne of God serve him night and day in his temple, Rev. 7. 15. so the saints in earth imitate them. For, 1. they delight to be found a∣mong true worshippers, and account them blessed that may dwell in his house, esteeming one day there better then a thousand besides, Psa. 84. 10. 2 They strive to bring free will offerings to God, and to

make their pleasing of God their principall delight; and in the midst of many weaknesses they make some progresse to the cheerefull praise and worship of God. And this not by fits and starts, but in a sin∣cere, true and constant endeavour through their lives, most fruitfull in their age.

4 The Saints in heaven being in immediate fel∣lowship * 1.32 with Iesus Christ, cleave inseparably unto him as their head; love him in the highest degree of affection; and follow the Lambe wheresoever he goeth, Rev. 144. So the Saints on earth, who àre 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, obedi∣ence, 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 * 1.33 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 pow∣er 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 mem∣bers * 1.34 of the Church, and who are not. He that is so, * 1.35 is partly in heavē alreadie, & hath more to do in hea∣ven then in earth. And therefore he cannot be a true member of the Church; First, who hath no birth * 1.36 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 hea∣venly. Secondly, who hath no inheritāce but in earth; * 1.37 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, ha∣ving 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 cap∣tivitie, * 1.38 yet he opens his windowes to Ierusalem. Thirdly, who hath no conuersation but in earth; dis∣covered,

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 de∣light the corruptions of the world, but thoughts of heaven are tedious. 2 converse and combine them∣selves 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 de∣light but in earth; discerned in that, 1 It is an unwel∣come voice to call them to delight in the face and presence of God. * 1.39 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 im∣pudent 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 re∣joyceth 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. * 1.40

2 This teacheth three things. First, that the * 1.41 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 sepa∣rated from them by regeneration. Neither can they runne with the world, because being in some mea∣sure conformable to Iesus Christ, they also living a∣mong 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 righ∣teous soule was vexed with their uncleane conver∣sation.

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 trea∣sure is not below. They are here but strangers tra∣velling 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 af∣fections * 1.42 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 * 1.43 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 ano∣ther forme, & fashioned to the manner of the coun∣trey and corporation to which he belongs.

Thirdly, it may not gaine our strength to defend * 1.44 or patronage it. But as the Apostle, 2 Corinth. 10. 3. though we walke in the flesh, that is, carrie this bo∣die * 1.45

of flesh, as others; yet wee doe not warre after * 1.46 the flesh: but we fight against the flesh; and are not patrons and defenders of the corruptions of the world; no nor of the faults, which wee our selves are ready enough to act. Neither can there be more e∣vident badges and liveries of mere worldly men, that are all earth, then these: 1. to affect and desire onely or principally: 2. to imitate and conforme: 3. to justifie and defend the crooked waies of the world.

So much of the Preface: now of the Vision.

[A Woman cloathed with the Sunne] In this verse, and the second verse, is the description of one of the Combatants, by two arguments: 1 her person, a wo∣man. 2 her properties, which are foure, 1 her ap∣parrell, cloathed with the Sunne. 2 her place, the Moone under her feete. 3. her crowne of twelve starres on her head. 4 her fruitfulnesse and pregnan∣sie, being with child, she cried, &c.

First, we must enquire of the person, and who * 1.47 this woman is; and afterward to the arguments and parts of the description. Woman in this mysticall book signifies three things: 1 Idols, because 1 they are as entising and alluring, as wantō women. 2 Idolaters goe a whoring after them, as uncleane persons after light women; chap. 14. 4. these are they which were not defiled with women. 2 Women signifies in this * 1.48 book, the City of Rome, the seat of Antichrist; cha. 17. 3 the Woman sitting upon the scarlet coloured Beast. 1 be∣cause in her outward pomp and glorie she is oppo∣sed to the chaste spouse of Christ, whose glorie is all within. 2. because with her the great Kings of the earth have committed fornication, chap. 17. ver. 2. 3. because she is the mother of fornications called the

great whore ver. 1. to whose filthines and Idolatries all other are but punies and learners. 3 Woman * 1.49 signifies in this booke, the true Church; the wife and Spouse of Iesus Christ; his love, his dove, his undefiled; and so is the word taken in this place.

Quest. If by the woman be meant the Church, whether the Church militant or triumphant? for it seemes this woman is gotten above the earth, and treads the Moone under her feet, and is decked with wondrous glorie.

Answ. This cannot be meant of the Church tri∣umphant, * 1.50 for three reasons. 1 This woman is in travaile and paine. Now the triumphant Church is past all paines; and all her teares are wiped away, chap. 21. 4. 2 The Dragon makes this woman flie in∣to the wildernesse, this chap. ver. 6. but the Church triumphant is now in her palace, no more in the wil∣dernesse, no more chased with the Dragon; for there he hath nought to doe. 3 This woman needs food in the wildernesse, and is nourished there by meanes appointed by God, ver. 6. But the Church trium∣phant hath no need, no want, no hunger, no thirst, no meanes of life but Christ himselfe, not his two Pro∣phets; therefore it agrees onely to the Church mi∣litant.

Quest. But if it be meant of the Church militant, whether of the Church of the Iewes, or of the Gen∣tiles?

Answ. It is a true vision of the Catholike Church in all ages; but is most applicable to the church of the new Testament, and Gentiles For, 1. Iohn tels us his Prophesie is of things to be done afterwards; even after his trance in Pathmos, Chap 1. 1. 2. The last words of the 17. verse of this Chapter bring us downe to the times after the Apostles dayes; name∣ly, to the bloody persecutions of the Heathen Em∣perors,

and to the rage of Antichrist against them that kept the testimonie of Iesus. 3. This woman was fed in the wildernesse when the outward court was given to the Gentiles; and when the two Prophets prophesied in sackcloth to feede her by their holy doctrine all the time of her being there: this is confirmed chap. 11. ver. 2. 3. compared with chap 12. ver 6.

Quest But why is the Church compared to a wo∣man?

Answ. In two respects▪ First, as simply conside∣red * 1.51 in her selfe: and this for three causes. 1 Because to the woman was first made the promise of the blessed seed who was to breake the Serpents head; * 1.52 and it is still made good to the Church under the * 1.53 same similitude, for to her all the promises of God properly belong. 2 In her selfe considered, she is weak and feeble as a woman without her husband. Ioh. 15. 5. without me yee can doe nothing. All our sufficiency is of God, even to thinke a good thought, or to name Iesus. 3 In her selfe she is as a pure and chast virgin, not defiled with Idolatry, which is a spiritu∣all harlotry, nor running (as the Romish strumpet) after unchast and wanton lusts. 2 Cor. 11. 2. a pure virgin keeps and preserves her selfe for one husband and no more.

Secondly, as the Church stands in relation to o∣ther, * 1.54 she is fitly called woman. For her relation is threefold.

1 To God, and in this relation she is the daugh∣ter * 1.55 of God, Cant. 7. 1. Oh daughter of a Prince. Psa 45 10 hearken O daughter &c. and therefore fitly re∣sembled by a woman, whose father is God, and whose birth is not after the will of man, but borne of God.

2 To Christ; and in this relation she is the spouse * 1.56

of Christ, and so fitly represented by a woman: First, contracted and espoused to Christ in his incarnation or first comming Cant. 4. 10. my Sister, my Spouse. And what is the whole booke of Canticles, but an holy description of the holy handfasting and con∣tracting of this holy couple: Secondly, married as his bride, and taken home in his second comming, to dwell with him for ever.

3 To Christians; and in this relation she is their * 1.57 mother, and so fitly resembled to a woman. For a woman, through the company of her husband, is fruitfull and bringeth forth children: so the Church by her conjunction with Christ, and the power of his word, bringeth forth, and nurseth, and brin∣geth up many children to God, as this woman ver. 2, 5. And hence was that speech of the Ancient; Hee hath not God for his father, that hath not the Church for his mother.

As this woman is the Spouse of Christ, all the pro∣fessed members of the Church must learne to per∣forme the duties of loving Spouses to Iesus Christ. And it will sort well with this occasion in the one to teach the other; and with one labour prosecute & urge two great duties: Both to put women in mind what dutie they owe as wives to their hus∣bands: and all of us, as Christians and spouses of Christ, that the same duties are due from us to our spirituall head and husband.

Quest. What are these duties.

Answ. They are foure. * 1.58

1 To cleave to her husband. For when God saw it was not good for the first Adam to be alone, he made the woman out of Adams owne ribbe being cast asleepe, and brought her and married her unto him, as an undivided companion of his life, that she might cleave unto him alone: saying, For this cause

shall a man leave father and mother, and clc••ve to his wife, and they two shalbe one flesh, Gen. 2. 24 Even so when God saw that after mans fall it was lesse good for him to be alone, he institutes for him a second marriage with the second Adam, whom he casts a∣sleepe by death, and brings his spouse out of his side peirced, and marries the Church unto him; that re∣nouncing and forsaking all loves and lovers but him; she migh cleave undividedly to him. And that now as Salomons spouse we might forget our owne peo∣ple and fathers house, seeing the true Salomon hath vouchsafed to marrie us Gentiles to himselfe, and to lay us by his owne side from whence we were taken

Quest.How must wee cleave to Iesus Christ?

Answ. Three waies. * 1.59

1. In person. First the wife dedicates and deli∣vers up her person to her husband alone: so belee∣vers * 1.60 must deliver up their bodies and soules to Iesus Christ; for now we are no longer our owne, but his, 1 Cor. 6. 19, 20. Secondly, a faithful spouse as a chaste * 1.61 virgin is married but to one man, 2 Cor. 11. 2. Third∣ly, * 1.62 Christ communicates his whole person unto us, and us onely; no other are admitted into his body; he gives his life for his sheepe onely, prayes not for the world. Fourthly, Christ as a faithfull husband * 1.63 leaves father in heaven and mother in earth to cleave to his wife; and therefore we must esteeme him as father, mother, brother, and sister, as Adam was to Eve.

2 Wee must cleave to Christ in faithfull affection. * 1.64 The earnest love, delight, and affection of the wife must be towards her husband by Gods ordinance, Gen 3. 16. Thy desire shall be unto him; and to him a∣lone, because it is the covenant of God; the recog∣nisance of which is kept in heaven, that both parties

keepe themselves in pure and chast love one to ano∣ther. So must wee as good Spouses love our husband Iesus Christ as our selves; nay better then our selves, not loving our lives to the death for his sake; see∣ing that his love to us was stronger then death, and more to us then to his owne life. This loyall love will be loath to offend him; and having offended him will not rest till he bee pacified againe.

3 Wee must cleave to him in affliction. A wife * 1.65 marries her husbands estate as well as his person, for better or for worse: So we must cleave to Christ in affliction, in poverty, persecution, banishment; and beare his reproach. The husband and wife must beare one anothers burthen; must rejoyce and weepe together. If common Christians must doe so a∣mongst themselves; much more Christ and the Christian. A Kingdome is promised to such. Luke 22 29, 30.

2. The wife must depend upon her husband as * 1.66 upon her head, and that for three things.

1 For direction, subjecting her selfe as owing o∣bedience to all his lawfull commandements Gen. 3. 16. he shall rule over thee, she must heare his voice, and acknowledge a stampe of God upon it in everie thing that is not sinne. This is subjection: and not to be sicke or sullen, or answering or replying when she is crossed in things indifferent. It were monstrous in the body if the hand should goe about to direct the eye, or the foote rise up to rule the head: and they are monstrous wives that covet rule and com∣mand, whom God hath made to be ruled and com∣manded, and subordinated their wils to the directi∣on and discretion of their husbands: Even so the Christian must be subject to Christ in every thing, Ephes. 5. 24. She is not worthy the name of a wife that will be subject as far as she list, or as makes for

her ease. Gen. 2. 19. all the Creatures came to Adam to be named by him, in token of their subjection; and as they, so the woman also was named by Adam, in token of her subjection, that she should never think of the name woman, but also conceive her subjecti∣on. Would to God women did thinke, that to lose subjection, were to lose woman head! In like sort the spouse of Christ hath taken her name of him in token of absolute subjection. What can be more proper for a Christian then to frame to all the rules of Christ; seeing he is the true light, the sunne of right eousnesse, the pillar able to direct?

2 The wife must depend upon her husband for * 1.67 protection. The husband is the vayle of his wifes eyes, as Abraham was to Sarah: Even so the Chur∣ches husband is the saviour of his body, Eph. 5. 23. The only Phineas that turnes away the wrath of God kindled against the Israel of God. The only Moses that standeth in the gappe where Gods wrath had made a breach. Davids wives being taken captives, he rescues them (1. Sam. 30) and smites the enemies with an horrible destruction: So this Sonne of David and Davids Lord, redeemes us his wife out of the hands of our enemies, both spirituall, as sinne, hell, death, Devill, and damnation; and corporall also; so as though they may exercise, yet they shall not hurt his spouse. In all our troubles and dangers we must come unto him, as Ruth. 3. 9. Spread the wing of thy garment over thy hand maid, for thou art the Hus∣band.

3 The wife must depend on the husband for pro∣vision. * 1.68 Whom should the wife depend upon for necessaries, but on her husband? or who must pay the wives debt, but the husband: so who else but Iesus Christ can suppply the Church with such things as she needs? who can bestow pardon of sinne, righ∣teousnesse,

life, and salvation, but he? or who can pay such debts as we owe, but he; both obedience to the whole Law; and satisfaction for the breach of it? None but he can satisfie either the principall or for∣feiture. If any man should maintaine another mans wife, the husband being better able then he; would not all the world judge them harlots and nought? So seeke thou salvation and righteousnesse (as the Romish Church doth) by any other meanes with∣in or without thy selfe then by the name Iesus: thou art an harlot and no spouse of Christ.

3 The wife must rejoyce to honour her husband, * 1.69 even with her owne dishonor. 1 Cor. 11. 7. the wife is the glory of her husband: and so a good Christian is the glory of Christ. Christ rejoyced to honour us with his owne infinite dishonor. The joy of heaven pleased him not without our presence & fellowship in it. All the members honour the head: so must wee honour our head though we be losers by it. Such a dutifull spouse was Iohn the Baptist, who rejoy∣ced because of the Bridegroomes voice. Ioh 3. 29. and saith, ver. 30. He must encrease, but I must decrease. Such good spouses were the disciples that rejoy∣ced, they were counted worthy to be scourged in the Synagogues for the name of Christ; and were contented to be fooles for Christ, 1 Cor. 4. 9, 10. Such spouses were the faithfull martyrs, and all those witnesses that lie under the Altar; who left all, house and home, goods and name, land and libertie, yea life it selfe for the honor of their husband. But how doe we take our husbands part, that have no word of defence, or rebuke of those that highly blaspheme his name by word or deed? Nay, when our selves joyne in his dishonor, disgracing our pro∣fession, polluting his name by swearing, lying, drink∣ing, rioting, gaming, and all unseemely behaviour?

4 The wife as a good spouse must doe all things * 1.70 to please her husband, herein testifying her love to him: so must everie spouse of Christ herein testifie love to Christ. The Apostle prayeth (Col. 1. 10) that they might walke worthy of the Lord, and please him in all things.

Quest. How shall we please our husband?

Answ. By observing sixe rules.

1 Never seeke to please thy selfe in any thing * 1.71 displeasing unto him. A good and loving wife will displease her selfe, and depart from her owne will to please her husband. A good Christian must deny himselfe, his owne will, reason, affections, and desires, and much more his sinnes and lusts (be they as deare as his eyes) to please that husband. The Apostle (Rom. 15. 1, 2, 3.) both propounds the duty, and per∣swades it by a most forcible reason: wee must not please our selves; for Christ pleased not himselfe; that he might pleasure us. He was not bound, but we in way of thankfull retribution are bound.

2 Never seeke to please other men in thine acti∣ons; * 1.72 for then thou canst never please Christ. Gal. 1. 10. If I should now goe about to please men, I could not be the servant of Christ. A loving wife lookes not to please other men, but will please her owne husband though others be never so much displeased: so a sound Christian must resolve to please the Lord and not be plausible to men.

3 A good wife that would please her husband * 1.73 will pry into his nature and disposition; and having found what is pleasing or displeasing unto him, will frame herselfe unto his minde and honest desires. Thus Rebe••ca pleased Isaack in providing for him such meat as he loved. Thou art then pleasing to Christ thy husband, when there is a conformity and similitude in manners and affections. Therefore see

therebe, First, a conformitie in vertues; that thy heart be an holy heart; an humble, innocent, patient, loving spirit; a sober and temperate minde. For what is marriage spirituall or corporall, but a conjun∣ction of two bodies and two spirits into one? Adam had no other but an holy help, made of an holy ribbe, and knew no Eve but out of his owne side: so the se∣cond Adam hath no spouse but an holy one, which sprang out of his owne side. Secondly, a conformi∣ty in will: will nothing but holily as he willeth, and nill what he nilleth. Thirdly, a conformity in pra∣ctise: Likenesse of manners is very pleasing. See thou cheerefully embrace & observe what he commands. Herein is love expressed; hee that keepeth my words, is he that loveth me. Thus must wee grow fit for our head; for, First, marriage requireth fitnesse. God brought Adam a fit help. Secondly, Christ was like unto us in all things, sinne excepted, that we might be like unto him.

4 To please our heavenly husband, we must decke * 1.74 and trimme our selves with graces. It is the folly of these times, and foolish Virgins, to decke them∣selves not with vertue, but with vanitie, pride in at∣tire, and all foolish and immodest fashions. He is none of the wisest earthly husbands that can affect his wife for these things. But it is other manner of attire that makes Christs Spouse lovely. Psal. 45. 13 the spouse is all glorious within; and her cloathing of wrought gold. Thou must put on lowliness, meek∣nesse, love, truth, sobriety, watchfulnesse, sincerity; else the King hath no delight in thy beautie. 1 Tim. 2. 9.

5 A loving wife cannot better please her husband * 1.75 then by loving and gladly entertaining his friends. Every godly man is (as Iohn was) a friend of the bride∣groome. The love of a Christian reacheth to Christ

himselfe; and he that hates the child loves not the fa∣ther.

6 A good wife to please her husband must shew * 1.76 her delight in his presence, and long after him in his absence: so the Christian must rejoyce in the cheer∣full societie of Christ, Isai. 26. 8. when he absenteth himselfe, must thinke much and often upon him; and mourne after him (as the widow doth when her husband is departed) and never be at quiet till she enjoy his comfortable presence againe. Shall Christs delight be with the sons of men; and should not ours be much more with him? And as every good spouse in her husbands absence saith in her self, Come: so saith this Spouse. Come. Amen. Evenso, Come Lord Iesus. Rev. 22. 20.

Having spoken of such maine duties as the spouse of Christ oweth to her husband; we will for her en∣couragement mention some of her priviledges by meanes of this happie conjunction: by which shee may see it is no lost labour to frame to these duties; and so, as by so many motives, be provoked to the cheerefull performance of them.

The first priviledg is, free electiō: the bridegroome * 1.77 hath made choice of us, & not we of him. The wife wooeth not, nor chuseth the husband; but the husband the wife. Ioh. 15. 16. Yee have not chosen me, but I have chosen you. Therefore, 1 Neither was he bound any * 1.78 way to chuse us. As a young man intending to marry is bound to none, nor tyed to any; but out of his free wil makes his choice of one above al other: Even so, the Sonne of God chuseth to himself out of his own free wil, being boūd unto none, a wife out of al man∣kinde, and that is his Church, of which we are mem∣bers. 2 Neither findeth he any reason in us, as o∣ther young men doe in their spouses, to set their love upon them. No disposition, no workes of pre∣paration,

no freewill, no aptitude or affection to∣wards him; but when wee were enemies he made love unto us. 3 Neither if he had passed by us, as he hath many others, were he bound to give any reason to us, or them, that are refused, why he did not chuse us, or them: Even as a yong man free to his choise, ha∣ving betaken himselfe to one spouse, need give no reasō why he hath passed by all the rest in the world.

The second priviledge is, divine pacification. By * 1.79 this marriage all hostility and emnity is removed betweene God and his Church. For, as great Princes use to pacifie strong emnities betweene themselves, and also to stablish true and constant friendship, by contracting some marriages between them: Even so doth the Lord by marrying his owne Sonne to the sonnes of men: Ephes. 2. 14, 15. for he is our peace, who hath broken all partition walls, and abrogated, yea and slaine all hatred; Col. 2. 14. he hath abrogated all hand-writings which were against us, and hath fastened them to his crosse. Now a full atonement is made; all the bonds of the Law, to the rigour, to the curse, are all cancelled; all the claimes of sinne, death, hell, and clamors of accusing conscience are now stil∣led and answered; all our obligations are discharged, and fastened and filed up (as void) on the crosse of Christ, for in no other place in the world could they be cancelled but there. And as while the enmity la∣sted, and the hostility was proclaimed betweene God and us, there was no commerce, nor no enter∣course betweene us; no more then is between nations who have proclaimed open warre against one another: Now by this marriage and peace concluded, we have a safe and happy entercourse & negotiation into the kingdome of God. The way is now laid open betweene heaven and earth; and God himselfe pleaseth to come unto us, yea into us, and dwell and

suppe with us, to conferre with us, to direct us to the advancement of our happy estate. We have daily entrance and accesse unto him, not as strangers or ordinary friends; but as familiars, yea as children, in prayers, praises, meditations, and the like. See Eph. 2 18, 19.

The third priviledge is, gracious assimilation and * 1.80 fitnesse betweene the bridegroome and his bride. For whereas before was an infinite inequality and disproportion betweene these two parties: now by this contract all this inequality is taken away, and a fitnesse given by grace to make the spouse every way answerable to her Husbād; as in these instances.

1 The bride was of base parentage, a daughter of the earth; her father an Ammorite, her mother an * 1.81 Hittite, Eze. 16. 3. But now she is made a chosen ge∣neration, of neere alliance to God, the Daughter of a Prince, yea, of the King of glory.

2 The bride was poore and needy, had no worth, * 1.82 no dowry to preferre her: But by this contract hath an estate made her fit for a Prince. That as her Lord and husband is heire of all things; so she as the wife hath a right in his whole estate; his love is so liberall as he hath stated her, & made her coheire of his own heavenly inheritance, Rom. 8. 17. Here is the com∣fort of a Christian, who hath no worth in himselfe (but of damnation) that he hath now a worthinesse in mercy and many compassions. See Hos. 2. 19.

3 The spouse was deformed, without beauty or * 1.83 comlinesse; nay, had no other but an ugly shape of sinne and unrighteousnesse, far more blacke and hate∣full, then the Ethiopisse whom Moses married: But now hath attained a perfect beauty in rightcousnes; and the beauty of her husband maketh her beauty perfect: See Ezech. 16. 14. Thy name was spread a∣mong the Heathen for thy beauty; for it was perfect

through the beauty which I set upon thee. He maketh her like himselfe, not having spotte or wrinkle, or any such thing, Ephes. 5. 27. having washed her with his blood.

4 The spouse in her selfe was naked, exposed to al injuries; and covered with nothing but shame, ex∣cepting a few ragges and figg-leaves, too short and thinne a cover to hide her shame. But now, as mercy hath married her, so it hath cloathed her: here shee is cloathed with the sunne. Her husband hath provi∣ded her costly garments; her cloathing is of wrought gold, Psal 45. 13. that is, the golden righteousnesse of Christ, shining as gold, precious as gold, durable as gold, desirable as gold. A garment as usefull as costly, called Garments of Salvation Isai. 61. 10. This garment serveth both for necessitie and orna∣ment.

The fourth priviledge is, in free and liberall dona∣tion * 1.84 A bridegroome contracting a marriage with a Virgin, gives her Iewells and Love-tokens, as Isaac sent to Rebecca: so the Lord Iesus doth with this woman.

1 What he covenanteth and promiseth, he also pledgeth with many graces and love-tokens, even * 1.85 many graces shining as so many Iewels, every one testifying his mindfulnesse and bounty toward her.

2 He bestowes his person upon her, and by be∣comming hers shee becomes his, and they twaine * 1.86 are one flesh; a gift, then which heaven hath no grea∣ter.

3 With his person he bestowes his goods upon her, that is, all his merits, all his obedience, all his * 1.87 sufferings, all his glory, all his prayers.

4 He invests her not onely into his goods, but into his inheritance, and in due time consummates this * 1.88

marriage, and brings his spouse home to his house of glory, a prepared mansion for her; and puts her in possession of all the wealth of heaven, and that ce∣lestiall inheritance where she enjoyeth his imme∣diate presence. All which being lost in the first A∣dam, is restored in the second; by whom heaven is restored to us, and wee to it.

The fifth priviledge is, her high and honorable * 1.89 exaltation and advancement. The whole dignity and honour of the husband is derived unto the wife, be she in her selfe never so base and unworthy: As in Esther a poore captive maid married to Aha∣suerosh, made a sharer in the honour of all his king∣dome. And Bathsebe a meane woman advanced to be Davids Queene. But the honour of the Church goes beyond all the honor of all the Queenes that ever the sunne saw, or theearth bare, by reason of this marriage and contract: For;

1 They were matched to men; and layd in the * 1.90 beds and bosomes of men: but she comes into the bosome, and greene bed of him that is God and man, Cant. 1. 15.

2 They were married to Kings, but earthly and * 1.91 mortall, who dyed and left them widowes and of∣ten miserable: But she to the King of Glory, who onely hath immortality, her King and husband ne∣ver dyeth, nor can leave her a widow.

3 They were married to consort in some one * 1.92 kingdome, and part of the earth; and in such honor, authority, glory, and riches as were as mortall and perishing as themselves, and not long but they were parted: But she to a King who rules from sea to sea, to whom all Kings are subjects, and by whom they rule: to a kingdome that is unshaken, not wi∣thering: to an authority, glory, and wealth which is firme, stable, reserved in the heavens. Neither is there

of his kingdome any end, either in respect of extent, or of durance.

The sixt priviledge is, strong and eternall conso∣lation. * 1.93 In that by this contract a firme and constant happinesse is assured, which all the contracts in earth cannot performe. This undivided conjunction of Christ with his Church answers al objections which might either prevent or discontinue the happinesse of a Christian.

First, for things which might seeme to prevent * 1.94 our happinesse.

Ob. 1. Our owne unworthinesse and infinite dis∣proportion. * 1.95 He is a divine head, a mighty God: •• a base worme, and man of earth; How can he marry himselfe unto me?

An. We are not knit immediatly unto his di∣vine nature; but by the meanes of his humanity. Thou canst not reach his deity; he can stoope to thy huma∣nity.

Ob. 2 But he is an holy head, and the righteous God; but I want righteousnesse and holinesse: How unfit to be contracted to him?

An. 1 Christ marries not his Church, because she is holy, but to make her so. It is not the condition to marrie her, if she be pure or holy; but that the may be so. Eph 1. 4.

2 Thy righteousnesse is much lesse a cause of this contract; but this contract a cause of thy righ∣teousnesse; for he decks thee with a glorious robe in sense of thy nakednesse.

Ob. 3 But alas, my desire is not to him as it should: how can he then desire or affect me? I desire every thing else, every thing more.

An. 1 He seekes and wooeth, and chuseth us, and not we him.

2 Labour thou to know his excellency more, by

which thou mayest preferre him before al loves and lovers, as surpassing them al in true worthines, good∣nesse and perfection. This is a part of the Covenant. Ier 31. 34.

Ob. 4. But I am base and poore, despised among meane men, and worthily: and how can he affect mee?

Answ. Be yet more base in thy owne eyes also: and say as David, 1 Sam. 18 18. What am I, that I should be the sonne in Law to the King! Hee chuseth none but the abject; and calleth himselfe the God of the abject. He chuseth the Apostles, who were the of-scouring of all things.

Secondly, it answereth all Objections for the dis∣continuance * 1.96 of our happinesse.

Ob.

1 From the presence of sinne. My sinne may separate betweene him and me.

Answ. 1 If it could not hinder the contract; much lesse the continuance now the guilt is removed.

2 Every sinne offends him; but every sinne sepa∣rates not.

3 The spouse may sinne of infirmity, not of wil∣ful stubbornnesse; and therefore may fall, but not fall away.

Ob.

2 The desert of sinne is eternall separation.

Answ. 1 Hee hath taken the desert on Himselfe.

2 Hee punisheth not with bitternesse and extre∣mity, who hath commanded husbands not to be bit∣ter to their wives; but passeth by many, pardons all, covers all, cures all in his spouse, Ier. 31. 34. Isai. 54. 10.

Ob.

3. Grace is weake, and my sense of righteous∣nesse little and small, if any.

An. Grace in the elect is weake, but perpetuall; because the covenant is everlasting. Floods of cor∣ruption shall not quench this small sparke. Cant. 8. 7

Ob. 4 But hee may depart in displeasure. Cant. 5. 6.

An. 1 For a time, and for her good; but she finds him againe.

2 A man must leave father and mother, and cleave to his wife; and much more will this Lawgiver. There can be no desertion on his part.

Ob. 5 But though he be faithfull; I am unfaithful, and may depart from him.

An 1 Neither on her part: For she is confirmed * 1.97 in grace, which hath a priviledge above that in in∣nocency. That was in a possiblity of not sinning; but this in a not-possibility of sinning to death.

2 He that with his life purchased her happinesse, will now by his glorious power preserve it.

Ob. 6. But outward force and violence may dis∣solve this marriage; at least death may.

An. 1 The gates of hell cannot prevaile to dis∣solve this marriage.

2 Whom God hath thus inseparably joyned none can put asunder.

3 Death which dissolves all other marriages, is here overcome; and neither party can dye any more: the death of Saints being but a going home to their husbands house.

Vse. 1. In afflictions; remember thy happinesse is stable.

2 In temptation to sin; remember thy honor and advancement.

[Cloathed with the Sunne] Having described and discovered the person; wee come to the properties by which she is described: and these are foure.

The first property is, that she is cloathed with the Sunne. In which 1 the garment: the Sunne. 2 the ap∣plication: she is cloathed therewith. By Sun is meant Iesus Christ; who, not seldome, is so called in the

Scriptures: As Psa. 84 11. The Lord is the Sunne and * 1.98 shield, Mal. 4. 3. To you that feare my name shall the Sunne of righteousnesse arise.

Quest Why is Christ resembled by the sunne, or wherein is he so?

An. In two respects. 1 in his affects and proper∣ties * 1.99 within it. 2 in his effects and actions without.

1 The effects within it are five.

1 Vnity. There is but one Sunne in the world: and but one Sunne of righteousnesse in the Church he is the only begotten Sonne of the Father; Ioh 1. 14. No sonne else begotten of the substance of the * 1.100 Father: no name else &c.

2 Light. The sunne is not onely an heavenly * 1.101 light, but the fountaine of light; and in it selfe a body of most shining and surpassing light: So Iesus Christ is light in his essence; a light which none can reach; an heavenly light; the light of the world, and in him is no darkenesse Rev 1. 16. his face shineth as the * 1.102 Sunne in his brightnesse.

3 Purity. The Sunne is a pure creature, which lookes upon all inferiour creatures; and none can hide them from the sight of this great eye of the world; and though it looke upon all filthinesse, it contracts none: Even so Iesus Christ is purity it self, * 1.103 whose all-seeing eye none can avoid: for all things are naked to him with whom we are to deale. The Aegyptians were wont to call the sunne many-eyed. * 1.104 But our Lord disperceth from himselfe on all sides * 1.105 infinite beames of light, as so many eyes on all crea∣tures: the which, if they cannot avoid the view of the sunne of the world, much lesse of this Sunne of heaven. And yet so pure is this Sunne, that living and conversing among sinners, he contracted no staine of sinne Although he was borne of sinners, living with sinners, dyed with, and for sinners, and as a sinner, yet

no man could justly accuse him of sin, but he remai∣ned purer then the sunne.

4 Power. The sunne is a powerfull creature, for * 1.106 though the body of it be in heaven, yet the warme and comfortable beames of it reach to the extreame parts of al the earth: Even so, althogh Iesus Christ be in heavē bodily, as being ascēded thither in his flesh; yet by his spirit and grace he is present with his Church in all parts of the world to the end of it. And as the sunne rising comes forth like a Giant to runne his course, and makes haste in his way, and no created force can hinder him: So this powerful Sun of the Church makes hast in his way to his Church, & as a mighty Giant cannot be hindred from her by all created power of men and angells united together.

5 Participation. The sunne is a communicative creature, dispersing all his light and comfort to o∣thers, not onely to terrene Creatures below upon the * 1.107 earth, but even to the heavenly and celestiall bodies themselves, for all the starres & the Moone borrow their light from the sunne: Even so Iesus Christ en∣lighteneth every one comming into the world, Ioh. 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 * 1.108 of the sunne, things which before were involved in the darkenesse of the night, appeare as they are: so * 1.109

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 * 1.110 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 * 1.111 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 them∣selves dead in trespasses and sinnes. He also warmes his Church with the beames of his love, which re∣flect 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 * 1.112 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 here∣after. He appointeth the Summer season and prospe∣ritie of the Church: He changeth that season, & bring∣eth on her a sharpe winter of trouble & affliction. All the vicissitudes and changes in the Church are ap∣pointed 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 * 1.113 taught many things; As,

First, to a knowledge our Sunne, yea to admire * 1.114 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 ne∣ver 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 clou∣ded from us; but never eclipsed in it selfe.

Secondly, We are taught to rejoyce in our Sunne. * 1.115 All creatures rejoyce in the sunne, but hatefull Bats and Owles which flye the light. All creatures in na∣ture 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 refre∣shed 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 e∣nough,

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 * 1.116 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 disper∣seth all clouds and stormes, and brings a most calme and comfortable season. The poore men in the Gos∣pell to whom Christ restored sight, how glad and thankful were they so soone as they were able to be∣hold 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; * 1.117 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 * 1.118 Sunne.

1 Warily, and uprightly: because this Sunne dis∣covers those rubbes and perills by which men fall * 1.119 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 heedles∣nesse,

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; * 1.120 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 and spee∣ches; for we may bleare mens eyes, but not his.

3 Decently and comely. When the sunne is up * 1.121 men must doe lawfull and justifiable things, because all eyes are upon them. Let the theefe cover him∣selfe with darkenesse; let the adulterer watch the twilight; let Papists, and Atheists, and profane per∣sons doe shamefull things without shame: But let us in so open a light doe things comely; let not the light make us ashamed of any indecent and uncomly or unconscionable action; let not the sunne see our na∣kednesse without shame or holy blushing.

4 Painefully and diligently. When the sunne riseth, man goeth forth to his labour by Gods ordinance. Ps. * 1.122 104. 25. so while the sunne and day and light lasts us, let us walke and worke hard for faith, for repen∣tance, for oyle, for the wedding garment, See Iohn 12. 35, 36.

2 A ground of comfort: that this Sunne shall ne∣ver * 1.123 fall to his Church. The sunne may be hid and clouded for a time, but at length shall breake forth * 1.124 with much brightnesse and comfort: So Iesus Christ may hide himselfe, and the cloud of our sinnes and corruptions may get betweene him and us; but at

length his grace and light shall shine forth againe, and manifest it selfe to every soule to which it ever arose. So for the publique estate of the Church. As the Sunne of the world may withdraw and remove it selfe, and doth in winter, so as all things seeme dead and lost; but be the winter never so sharpe and tedious, the sunne comes backe againe, and brings with it a sweet and pleasant spring: So the Church may sustaine a blacke and bitter winter, be afflicted and shaken with many stormes & blustrings of furi∣ous enemies, but these shal blow over, and it shall see a happy spring againe. Our sun is in the heavens; and so long as the enemies cannot reach him to pull him thence; (whatsoever winter the Churches abroade doe now sustaine; whatsoever winter our Church at home may endure) faith and patience will waite and attaine a sweet spring, and fruitfull summer a∣gaine; which shall make the enemies gnash their teeth, and the Church sing for joy, as men do sing in harvest. Amen.

We have seene what the garment is: Now of the application, [Clothed] where consider,

• 1 How the Sonne is a garment.
• 2 How it differs from other garments.
• 3 How the woman is clothed with it.

First, Iesus Christ the Sunne is in many places of * 1.125 the Scrpture called by the name of a garment by re∣semblance; because his righteousnesse and meritori∣ous obedience supplieth all the offices of a precious garment to the Church of God. In observing the use of a garment we shall see what usefull offices Christ performes to his Church his body.

Quest. What are the chiefe ends of garments?

Answ. Garments serve, 1 for necessity. 2 ornament. 3 distinction. * 1.126

1. The necessity of a garment is in three things.

1 To cover bodily nakednesse, and to hide all cor∣porall * 1.127 shame and defects: so the Church wrapped in this robe of Christs righteousnesse, hath all her sinnes (which are her speciall nakednesse and shame) hid and covered from the eyes of God. When Adam had sinned he saw his nakednesse, and sewed figg∣leaves; but neither they, nor any thing he could de∣vise could hide it, till God made him a cover: Nei∣ther can any of the sonnes of Adam by their owne reach or power attaine a cover; but the Son of God, the second Adam onely can afford a garment to hide sinfull nakednesse from the eyes of God.

2 To defend the body from the injurie of wea∣ther * 1.128 both of Summer and winter: so onely Christ his meritorious righteousness can save & shelter the soule from the burning heat of his Fathers wrath; and from the pinching and shaking terrours of a mans self-accusing conscience. Onely Christ can cover his Church from the stormes and blasts of temptation by Satan, and from the raging tempests of persecution by tyrants and enemies. Isai 4. 5, 6. Iesus Christ was the true Cloud and Pillar protecting his people through the wildernesse by day and by night, who makes a gracious promise that upon all the glory shalbe a defence, aud a couering shalbe for a shadow in the day for the heat, and a place of refuge, and a cover for the storme and for the raine. He will for ever supply all to his Church of all ages, whatsoe∣ver he did to Israel by that Cloud, which was but a shadow of his protection.

3 To preserve and cherish naturall life for a while * 1.129 by keeping in and repressing naturall heat, which else would spend too fast: So doth Iesus Christ and his pretious merits preserve and cherish spirituall life and heate in the soule; nay, (which no clothes can) brings in a new and heavenly heat & life, where

was nothing but a cold death; and maintaines it, not for a time onely, but unto life eternall: Whence this second Adam is called, 1 Cor. 15. 45. a quickning spirit; a spirit not changed into a spirit, but for that his body after the resurrection became and remaines spirituall and glorious; and quickning, not onely be∣cause his holy flesh is united to the quickning word, but because by his death he brings life unto the world, dead and rotten in sinnes and corruptions.

2 Garments serve not onely for necessitie, but al∣so * 1.130 for ornament. When Rebecca was given to Isaac to be married, Abrahams servant gave to her from Isaac (in token of love) not onely raiment and garments; but also Iewels of gold and of silver, and precious bracelets to put on her hands. Gen. 24. 22. 53. A ma∣nifest type of the Church married to her Isaac Iesus Christ; who endoweth her not with garments only to cover her nakednesse; but Iewells also to adorne her. See Ezec. 16. 10, 11. the Lord covers his spouse with fine silke; and deckes her with ornaments, bracelets, and chaines.

Quest. What are these ornaments?

An. The blessed and beautiful graces of humility, faith, hope, love, good conscience, layed up in the closet and Casket of the heart within; and the shi∣ning and grace of holy life, and vertuous conversa∣tion of Saints; which as a cleane garment adornes the righteousness of faith where ever it is. Because wher∣soever the merit of Christ is applied, there the spi∣rit of Christ is conferred: who effectually worketh all these shining graces by which the whole man is sanctified, and the spirits mansion adorned.

3 Garments serve for distinction: as the liverie * 1.131 given to servants shewes to whom they belong, & what Masters they serve. Even so the righteousnes of Iesus Christ, is 1 In the external professiō of Christ, a

liverie and garment discerning and distinguishing the Christian from all Heathens, Turkes, and Infi∣dels. 2 In the sound application of it, there is a re∣all distinction of the servants and sons of God from the slaves of sinne and the Devill, not onely with∣out the Church, but within the bosome it. A King is not better knowne by his purple, then a sound be∣leever is hereby discerned from all hypocrites, and the prophane of the world.

Secondly, how doth this garment differ from o∣ther garments?

Ans. In the 1 efficient. 2 matter. 3 price. 4 vse * 1.132 5 durance.

1 The Author. All other garments for the body are made by man: but this could onely be made by God and man Hee must be God to performe an in∣finite * 1.133 righteousnesse, and meritorious obedience: he must be man, for it could not besteed man, had it not beene done in the nature of man. He must be man to suffer: he must be God to overcome. See Ezec. 16. 10. I clothed thee.

2 The matter and manner. All other garments are * 1.134 made of dead creatures, God made naked Adam and Eve coats of skinnes of dead beasts, Gen. 3 21. But for his soule he made this garment of the life and death of the Sonne of God: of his death, to make satisfaction; of his life, to fulfill the law: thus for the matter. Now for the manner or fashion. Other gar∣ments are made to the body, but we must be fashi∣oned to this our garment. Christ must not submit to us, but we must frame to him.

3 The price. Other garments are made either of * 1.135 some homespunne webbe, or bought with corrupti∣ble things, a base & vile price in comparison: But this is no homespunne piece, nor bought with any other price then the precious blood of Iesus Christ, no∣thing

in heaven or earth else could buy these costly robes. And therefore these robes are said to be made white in the blood of the Lambe, Rev. 7. 14. Other blood staines, and fowles, and dyes red; but this blood makes white, and purgeth from all sinne, 1 Ioh. 1. 7 and makes white as snow, Isa. 1. 18. A colour of grace, not nature; of faith, not art.

4 The use. Other garments may couer our bodi∣ly nakednesse, * 1.136 but this our spirituall: and therefore are called long white robes that need no eching or patching with humane merits or satisfactions; for this were absurde, to set an old patch on a new gar∣ment▪ And for ornament, other garments can but a∣dorne the body in mans eyes, this beautifies the whole man in Gods eye, and makes us (as Iacob) ac∣ceptable to our Father in our Brothers garment.

The durance. They all waxe old and decay. Even * 1.137 Israels clothes in the wildernesse by miracle kept from wearing fourty yeares, yet afterwards f••ll to ragges: But this is an ever-new garment; for as Christs blood is ever new, so is the merit of it. But suppose those garments should not; yet we waxe old and decay, and leave them in earth: but this gar∣ment we carry to heaven with us, which lasts with us to all eternity. Herein also it differs from other clothes, for those we put on and off at our pleasure, but this once put on is put on for ever, never to bee put off any more.

Thirdly, how is this woman cloathed with the * 1.138 Sun, that is, the righteousnesse of Christ, more pure and shining then the sunne in his strength?

Answ. Two wayes.

1 On Gods part, by his gracious imputation of * 1.139 Christ and his merits unto the true beleever. This is a phrase taken from creditors, who doe not impute a debt they meane to forgive, but account it as dis∣charged,

though the party be never able to pay it. So God doth impute Christs righteousnesse to the beleever, and the beleevers sinnes to Christ our sure∣ty. So as in and by faith in Christ made sinne for us, wee are made and reputed no sinners, but acquited and freely discharged. Rom. 4. 24, 25. Abraham be∣leeved, and it was imputed to him for righteousnesse; and not to him onely, but to us that beleeve.

2 On mans part by sound application and accepta∣tion: * 1.140 I say sound application, because application is twofold. 1 Sacramentall and by profession onely. Gal 3. 17. all that are baptized into Christ, have put on Christ. And thus in respect of the sacrament and ex∣ternall profession, good and bad may put him on: as every man may easily hang a cloak or loose garmēt upon himselfe. 2 Spirituall and by faith also, when a man is not only baptized with water, but also with the holy Ghost and fire, when inward and outward washing goe together. A man is then truely said to be clothed, when he hath put on all his clothes, one peece as well as another. And this is Augustines di∣stinction * 1.141 Some put on Christ onely by Sacramentall wa∣shing, some by spirituall regeneration. This is also the Apostles distinction, speaking to them that were baptized already: Rom. 13 14. But put yee on the Lord Iesus Christ; so implying that there was a further putting on of Christ then by the Sacrament.

Quest. But what is required to this putting on of Christ?

Answ. There are five graces especially necessary * 1.142 to this clothing of a Christian.

1 The grace of true repentance and mortification. which bewrayeth it selfe in two things. 1 A sight and most humble sense, and sorrow, and (as Dan. 9. 8) shame for our nakednesse. A daily putting off the fil∣thy ragges of our owne sinfull nature, and lothsome

lusts; for this new garment will never come upon our old ragges of sinne Adam casts off his figgeleaves, when God makes him coates.

2 The grace of speciall faith which justifieth, and so * 1.143 incorporateth into Iesus Christ. For what is put∣ting on of clothes, but a close knitting and uniting them to the body? And what else is our putting on of Christ, but a neere union and conjunction with him? And therefore the Apostle, Gal. 3. makes the putting on of Christ, and being in Christ, all one, ver. 27, 28. and that this union by adoption is by faith, ver. 26. Now as the man and his garments are but one man: so Christ and the beleever are but one; even as he and his Father are but one, Ioh. 17. 22. Wouldest thou daily put on Christ as thou dai∣ly puttest on thy garments; then thou must daily re∣new and strengthen thy faith for the strengthning of this union.

3 The grace of fervent invocation and prayer. That * 1.144 Iesus Christ wold cloath himself with our sins, that we may be clothed with his righteousness, for before we can put on Christ, Christ must put on our sinnes and wretchednesse. 2. Cor. 5. 21. He made him sinne for us, which knew no sinne, that wee should bee made the righteousnesse of God in him Hee must bee covered with shame, that our shame might bee covered.

4 The grace of true sanctification and holinesse. * 1.145 Thou canst not put on Christ but thou must put on his graces. For, 1 Christ is the treasury and store∣house of all graces; which were in all abundance in the manhood of Christ: he is full of grace, Ioh 1. 14. 2 Christ and his graces are inseparable; so as without putting on of these, there is no putting on of Christ; his fulnesse supplies us, Ioh. 1. 16. 3 Christ is never given for justification, but his spirit is given to our

sanctification; (and with him all the fruits and gra∣ces of the Spirit. Christ covers none with his robe of righteousnesse; but he deckes and adornes that soule with his holinesse. Never thinke thou puttest on Christ, till thou hast put on the new man created af∣ter God; and hast attained a new suite and habit, and art changed in thy course.

5 The grace of hope and expectation. Earnestly de∣siring * 1.146 to be perfectly covered, and decked with Christ. 2 Cor. 5. 4. wee desire to bee clothed upon. Wee are already cloathed with the justice of Christ, and in part and imperfectly with his holinesse, but yet much nakednesse and filth is with us, and much frailty and sorrow attends us. Now there is another garment, the garment of glory and immortality which wee long and sigh after to be cloathed with∣all. For if the tast of Christ be so sweet; what a hap∣pinesse is it to be filled with Christ? If in his ab∣sence he be so sweet; how sweet is he in his im∣mediate presence and fellowship? None can have the joy of his Lord enter into him here; but he will wish and long to enter into the joy of his Lord hereafter. For if in our prison we can so happily en∣joy him; what shall wee in our palace? Thus by 1. mortification 2 justification. 3 invocation. 4 sanctifi∣cation. 5 joyfull hope and expectation, the woman comes to bee clothed with the Sunne.

Having expounded the severall things in this ap∣plication of the garment, we come to the observati∣ons. Where we will handle three maine duties of * 1.147 the Church and of Christians.

The first dutie is; Every Christian in sence of his owne nakedness must labour to put on this garment; Rom. 13. 14. but put yee on the Lord Iesus Christ. Con∣sidering. 1 The necessity; in that we the of-spring of Adam are as naked in our nature, as ever Adam was:

And as the naked infant is exposed to all injuries and death it selfe, unlesse the parents take it from the birth, and wrappe it in cloathes: so were we till it pleased our heavenly Father to provide us a cover for our soules nakednesse. Wee must not therefore suffer this cloathing to lie in Gods wardrobe; but we must put it on; partly by faithfull application, groun∣ding our confidence on the onely merit and righte∣ousnesse of Christ, who is the matter of our righte∣ousnesse; and partly by imitation of his holy vertues, growing in daily sanctification. 2 The excellent pro∣perties and benefits of this garment should stirre up our diligence to make our selves sure of it: which properties and benefits are of two sorts: 1 in sa∣ving us from evils. 2 in procuring us all good.

1 In saving us from evils, in that, 1 It alone cove∣reth * 1.148 all guilt, being a long white robe, not as the gar∣ments of Davids servants cut off by Hanun, which hid all but their shame. 2 It covers from all danger, as well as from shame. Isa. 4. 6. It alone armes the beleever with safety and protection. It is a commo∣dious garment for al seasons, for summer and winter; fit to keepe out heats and colds, winde and weather. It is commodious for all estates, prosperity, adver∣sity, sickenesse, health, peace, or warre; to beare off blowes or shot, called both a wedding garment for peace, and an armour of proofe for warre, Eph 6. Wouldst thou know what to doe to be safe in time of plague, famine, warre, sicknesse, persecution? thou * 1.149 must put on Christ, and walke safely in all dangers. Dwell under the shadow of the almighty. Ruth fea∣ring injurious dealing, gate her softly and secretly to Boaz, saying; Cover me with the lap of thy gar∣ment. chap. 3. So get thou to Christ; and now let dan∣gers insue, and death make an assault upon thee, and take thee away; it shall doe thee no more hurt then

it did Christ himself; it shall onely lift thee up, as it it did him to his glory. This garment shall be sure never to shrinke in the wetting, neither shall he that weares it. Wouldest thou know what to doe in the buffetings and temptations of Satan? here is a suffici∣ent cover and strength against all temptations. Satan will object Thou art a sinner hateful to God.

Answ. In my selfe I am so; but in this garment my sinne is hid.

Ob.But no sinner can come to heaven.

Answ. No, unlesse he have the wedding garment which I have by faith: and this brings me into the Bride Chamber.

Ob.But thou art unworthy of any thing but dam∣nation.

Answ. In my person I am, but in this garment I have a worthinesse imputed to me, Rev. 3. 4.

Ob.But sinne drives thee from GOD, and GOD from thee; how darest thou pray or hope to speede?

An. If I came to GOD in my owne name I were hopelesse: but I am clothed with Christ in the sight of GOD, and present his merit in my behalfe. By fastning on me this garment, I am one and the same person with Christ, and GOD can no more deny me then him.

Wouldest thou know what to doe against accusa∣tions, and cold feares and terros of Conscience? This garment put on keepes the heart warme and comfortable, as if a man walked in the warme sunne. ••f a man were clothed with the sunne, how could he be cold; It is one of the curses of the Law, to put on clothes and not be warme: but this garment removes all curse, never was any clothed herewith exposed to the curse. Never came Christ any where, but if he found not joy, he left joy behind him as in

Lazarus, Zacheus the Iaylor, &c.

2 In procuring us all good, which it doth. 1 In bring∣ing * 1.150 us into acceptance with God. Ioseph might not come in his prison garments before Pharaoh, but must change his garments, Gen. 41. 14. So there is no ac∣cesse or acceptance with God in our owne old for∣lorne garments, till we change them, casting off our foule and filthy garments, and adorne our selves with this second vestiment, figured in the beautifull and holy garments of Aaron, without which (upon painy of death) he might not appeare before the Lord 2. In procuring grace and blessing. In this garment only we become heires of blessing. For as Iacob could not have got the blessing from his Fa∣ther, had not his Father smelled the sweet smell of his brothers garment: so no more could wee, if we were not wrapped in this garment of our elder Bro∣ther. Being in this garment, the Lord pronounceth of us, as Isaac of his sonne; The smell of my sonne is as the smell of a field which the Lord hath blessed, Gen. 27. 27. Touch but the hemme of this garment, and vertue comes forth. Weare it and hide thy selfe in it, and thou hast got blessednesse. Psal. 32. 1. Blessed is that man whose iniquitie is hid, and whose sinne is covered.

Ob. But have we not all put on Christ already, and are baptized into his name: How can we still put him on.

Answ. 1 The putting on of Christ is a continu∣ed act of the whole life. * 1.151

For the understanding whereof wee must know, that Christ is put on either in regard of his satisfacti∣on, or of his sanctification. Now although we have put on Christ once for all in respect of his satisfacti∣on, which faithfully applyed to us, is our justifica∣tion: yet in respect of sanctification, he is put on e∣every

day more and more: seeing that the life of be∣leevers is a daily profiting and encreasing in spiritu∣all graces unto full holinesse.

2 This putting on of Christ in this world is in much * 1.152 weaknes. 1 In respect of the weaknes of the instru∣ment. This instrument is faith, which is feeble at the best, as knowledge is, & as all other graces are; & the more we can encrease in knowledge, and stirre up our faith, the more firmely we lay hold on Christ and his righteousnesse for life and salvation; and so in respect of us we more certainly and feelingly put on Christ. 2 In respect of the strength of the opposites. These are the security and corruption of flesh, which is still working against grace. In the dayes of peace and prosperitie (as in a warme sunshine) wee are willing to hang our garment loosely and lightly a∣bout us, and it is ready to fall off: we must therefore daily strive against flesh, and fasten Christ unto us. This is done, when by daily confession of sinne, stri∣ving against sinne, prayer for pardon of sinne, assent of the promises, and purposing to sinne no more, the poore beleever fastneth Christ unto him; and by dai∣ly renewing faith and repentance, he layes faster hold on Christ then before. This every baptized person doth not, yet this putting on of Christ should be the work of every day Many cōmēd this garmēt, but few put him on. It may be doubted that a little tryall wil manifest it in multitudes, that either they never put on Christ, or hung him loosely in a vaine profession.

The second duty. The Church must labour to ex∣presse the bright shining and purity of Iesus Christ with whom she is clothed: A man that weares a great mans cloth, will be seene and made knowne to others, that he belongs to such a Master.

Quest. How may a Christian expresse the shining of the Sunne of righteousnesse.

Answ. First, in purity of nature by regeneration, * 1.153 and sanctification of nature, which healeth in part and chaseth away native darkenesse, and bringeth a new & saving light. So the Apostle, Yee were dark∣nes, now ye are light in the Lord. The sunne shineth * 1.154 by the lightsomnesse of his owne nature: so the Sunne of righteousnesse was in his nature more pure and shining then the sunne: And every one clothed with this Sunne is renewed, and hath attained a glo∣rious and divine nature, 2 Pet. 1. 4. yea, the so clothed are new borne of God, and as sonnes of God shining &c. Phil. 2. 15.

Secondly, in the puritie of the shining and new gifts and graces of the Spirit within: Such as are; 1 Illu∣mination, * 1.155 the light of knowledge, Iudgement, and discerning. Can a man be clothed and compassed with the sunne, and not be enlightened? 2 Love, which is as a warme flame shewing and shining a farre off: such was in Zacheus; such was in the lay∣lor. 3. Zeale, which is a fervent and fiery affection. He shall want no heate that is cloathed with the sunne. We see, how in our Sunne Iesus Christ, the zeale of his Fathers house consumed him: and so in the rest of the faculties. As the sunne shines in every part: so it is not enough to have one part graced, but grace must be in all.

Thirdly, in shining and lightsome conversation without. The sunne shines not onely within, but * 1.156 from within shines outwardly: so must a Christian clothed with the sun manifest his clothing as well by shining and lightsome actions, as by renewed nature. 1 The commandement is, Let your light so shine be∣fore men: As the sunne shines to men from within his owne substance; so did our sunne of righteous∣nesse; and so must his be that are clothed with the sunne, their life must be as a light in a lanthorne;

not a glistering on the outside onely, as a civill mans or an hypocrites may, but a light within, shining out∣wardly on every side. 2 Iesus Christ shined in all in∣nocency * 1.157 and graces; and wee must labour to shine as he did, that we may appeare to whom wee belong. Can any man be clothed with this Sunne, and not shine, both in purity of grace within; and gracious conversation without? His words were so gracious, as never man spake so: Do thou expresse Christ in all thy words, let them be savoury, fruitfull, and for God and his glory; as all his were from God, and for God; he walked in lightsome pathes. 3 His life was wholly heavenly, as the sunne shines from heaven. * 1.158 If thou beest clothed with the sunne, thy conversati∣on must bee heavenly, thou must direct all thy thoughts that way, and in all thy actions ayme some∣way to further that end. 4 He kept himselfe from the impurity and darknesse of the world and age * 1.159 in which he lived, though a most wicked generatiō: So must thou be like the Sunne of the world and of the Church; walke and move as lights in the midst of a froward and crooked generation. 5 He brought light unto the world, as the sunne doth; so must thou * 1.160 (if clothed with the sunne) to thy power, and in thy place enlighten all round about thee.

How dare men mocke at purity and holinesse, and cast myre and durt upon so precious and costly a gar∣ment? * 1.161 For what is it they scorn, but even Iesus Christ * 1.162 himselfe, whom God hath given for the clothing of his Church? How doe the Papists and enemies of grace and religion undermine our religion, and make their advantages on us, but under such titles and imputations of purity, precisenesse, scripturers, and the like? And must wee needs learne of them to blow up our owne religion: Let the land of Aegypt be darke, there shall be light in all Goshen. There can∣not

be a truer note of a false Church then to shunne the light, and love the night of darke ignorance, and feare and scorne nothing so much as the sunshine up∣on themselves or others. But against the scorne of prophane ones, hold before thee, 1 The commande∣mēt, to be as pure as the sunne, Phil. 1. 10. for the word * 1.163 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken from the splendor of the sunne, which is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This purity must bee * 1.164 from all corruption in doctrine and manners, as the sunne is not mixed with any staine or impurity. Do not thou joyne with the prophane ones, who here object: Wee like not this purenesse; such strictnes is naught; and to stand so precisely as not to yeeld a little to the fashions of the times &c.

Answ. Will they moderate the holy Ghost; set him to schoole; teach him to speak; if he over-reach bring him to their scantling? But hee tells thee; thou must either be pure or impure without toleration or indulgence of thy selfe. We shall be impure enough when we have done all we can, without pleading for it. Thou must be clothed either with the sunne, or with thy sinne. 2 Hold before thee the Lords com∣mendation of the Church, that she is not onely faire * 1.165 as the Moone, which hath some specks and defects, but pure as the sunne, Cant. 6. 9. that is, both in his owne gracious acceptation, and in the Churches en∣deavour. What care I to be mis-judged of men, and to have my glory turned into shame, I stand or fall to the Lord. 3 Hold before thee the danger of * 1.166 wanting this wedding garment, which is, to bee shut out from the supper. If so, then what shalbe to him that rents and scornes it: If they that are ashamed of this white garment, because it is laced with crosses and reproaches, be shut out: what shall they be that deride and shame it? Woe bee to them that of all o∣ther habits cannot abide white & shining garments;

but rent and teare them, as too precise and pure, and yet can brooke drunkards, swearers, and pro∣phane beasts. 4 Hold before thee the promise of * 1.167 walking in white hereafter; which promise is made to none but such as walke in white here. Rev. 3. 4. And this; The just shall shine as the Sunne in the kingdome of heaven; but they must be just, they must beginne to shine on earth, wherein wee beginne the life of heaven; for the first shining must be in the kingdome of grace. The sunne shineth still, if never so many Dogges barke against it.

The third duty is; That being thus clothed, wee be carefull to keepe our clothes cleane and undefiled. * 1.168 This is called in the Scripture a walking worthy of Iesus Christ; Eph. 4. 1. when the whole life of a rege∣nerate man is as a cleane garment new washed. And Phil. 1. 27 onely let your conversation be such as besee∣meth the Gospell of Christ, as if it were the onely care of a Christian. Three maine reasons there are to en∣force this duty.

1. Civility teacheth men and women to beware * 1.169 where they sit downe, especially in foule and soily places, when they have their new and wedding garments on. So grace much more, and the feare of God in the heart will not suffer any one in this gar∣ment carelesly to sit downe in the seat of sinners, nor to meddle with the soyle and pitch of sinne, which cannot but staine and besmeare their faire and wed∣ding garment. And as no man will meddle with his ordinary soyling businesse on the Sabbath while he hath his best clothes on: So thou that art a Christian (to whom every day must be a Sabbath and rest from sinne, which is the ordinary and foule trade of the world) must not soyle thy selfe with lusts, but a∣void the very appearance of evill.

2 It is for the honor of Christ that we be carefull * 1.170

of our garments. 1 King. 10. 5. The Queene of Saba noted the wisdome and glory of Salomon in the sit∣ting of his servants, and the order of his Ministers, and in their apparrell: Even so the wisedome and glory of this true Salomon shineth in the shining and glorious attire of his servants. How can a servant expresse greater contempt of his Lord, then to take his new liverie and tread it under his feet, or trayle it through the mire and durt? But so doth he that professing the name of Christ, liveth unsutable to his profession.

3 As he never had this garment, whose care is not to preserve it pure and cleane: so no man hath assu∣rance * 1.171 of his owne soundness in grace, without this care. Rev. 3. 4. In that Church of Sardi, where the corruptions were great and generall, were found a few names whose soundnesse was described by this; That they had not defiled their garments.

Quest. How may wee keepe our garments cleane and fayre?

Answ. 1 By making conscience of every sinne, and sincerely purposing and endeavouring to obey * 1.172 God; for every sinne is a polluting of our selves and our garments. True Christianity stands not in know∣ledge * 1.173 or profession; but in uprightnesse, and in study * 1.174 to keepe a good conscience.

2 By framing our life sutable and tunable to holy doctrine. A Christian then keepes his garment * 1.175 cleane, when his life is a patterne of the Gospell; and his conversation witnesseth his conversion. Hence (Rom. 6. 17.) the Gospel is called a mould or forme; because as a mould or seale leaves behind it a print or image of it selfe on such things as to which it is applyed: so the Gospell leaveth a print or impression of heavenly wisdome, holinesse, and grace in the minde and lives of the godly; and changeth them in∣to

it selfe, as the waxe receiveth on it selfe the Image and print of the seale. Not so the Law, it comman∣deth or forbiddeth; but leaveth no such print; hath no power to change or renew.

3 By keeping our selves free from the contagion of sinne in others, no way allowing or consenting un∣to * 1.176 their sinne, or communicating in their evill; but preserving a diligent watch not to be defiled by o∣thers, or being plucked away by their errours, so to fall from our owne stedfastnesse.

1 If this be to keepe our garments cleane, then * 1.177 be there but a few names (as in Sardi) in whom wee may discover this care in this so filthy a generation, in which most men (nor regarding the place of their profession, nor the presence of God and his Angels and servants) goe abroad so beastly disguised, that a man can scarce know them in the ranke of Christi∣ans; Yea, so myred and moyled are they in their be∣loved sinnes, that they have soyled all their gar∣ments, their profession and name into which they were baptized. Where can a man bestow himselfe and cast his eye in this sluttish age, and not see and heare numbers who professe salvation by Iesus Christ! But,

1 Renting and tearing this holy vestment by cursing, swearing, blasphemy, nay some that bow at * 1.178 the name of Iesus, presently sweare by the body, blood, and wounds of Christ.

2 Others bespawling it with brutish and hatefull * 1.179 drunkennesse, by which they wash not onely religi∣on * 1.180 out of their hearts, but reason out of their heads, and have scarce left themselves men, much lesse Christians.

3 Others bemyre them with worldlinesse, cove∣tousnesse, pride, cruelty, deceit, lying; that many hea∣thens would be ashamed of them and their religion,

as savouring more of earth or hell then of heaven.

4 Others bemoyle their garments with fleshli∣nesse adultery, fornication, filthinesse, and unclean∣nesse, * 1.181 in word and deed, which ought not to bee na∣med amongst them that name themselves Christi∣ans.

5 Others by apostacy and falling from their pur∣poses * 1.182 and beginnings of grace, welter themselves and garments as swine in the myre, and dogges re∣turned to their vomit, 2 Pet. 2. 22. Better they had never heard of this garment, then to wallow in such filthy puddles of lust and former filthinesse.

6 Others that teare off this garment, contem∣ning * 1.183 the Ministery and all good exhortation, by speaking evill of the good way, and persecuting the way of God; scorning and reviling such as have care to keepe cleane their garments.

7 Others not so foule as these former monsters, * 1.184 but perhaps having grace in their hearts, and a more 〈◊〉〈◊〉 profession of it; and yet not well watch∣〈◊〉〈◊〉 themselves, stand not so fast, but by some fall and soule offence dishonor at once God and his word, themselves and their profession. Who although they can say, We are no swearers, no drunkards, adulte∣rers, nor of notorious prophane life; yet by yeelding to some lust, doe by some one action (especially if they be of note in the profession) more dishonor God, then some other men by a thousand oathes and blasphemies. Thus good David made all Gods ene∣mies to blaspheme God and his religion.

2 Let all of us learne to beware of stayning our * 1.185 holy profession; and be carefull that our Christian * 1.186 course be the ornament of the Gospell. That which the Apostle requireth of all seruants (Tit. 2. 10.) is required of all the servants of God, who must shew all good faithfulnesse, that they may adorne the

doctrine of God our Saviour in all things.

Quest. How may wee doe this?

Ans. By considerations and practise.

The considerations are foure. 1 The preciousness of thy garment. The name of Christ is as a precious * 1.187 oyntment; and wilt thou cast it into a sink-hole? Wilt thou occasion the prophane to blaspheme and scoffe at Gods holy religion? seest thou not the ma∣lice of the Devill and his instruments, who (because they hate God and his truth) maligne not so much the person of a poore Christian, as the light and truth in him? For though they love nothing more then sin in any one, yet let a poore Christian tread aside a lit∣tle, you shall easily perceive where the bile is. Oh these are your Bible-bearers, your professors, your holy brethren; all alike, never a better; This is a good∣ly profession, that gives you leave to doe thus and thus; as if the profession were not of God, because the professors are men. Seeing therefore all the ma∣lice of prophane ones lies against God himselfe and his truth, let all that professe the name of 〈◊〉〈◊〉 and his religion, be so much the more wary.

2 The foulnesse and reproach of a professor of * 1.188 the Gospell lights upon Christ both the head and members. What saith Nathan to David (2 Sam. 12. 14) By this deed thou hast caused the enemies of the Lord to blaspheme. Rom, 2. 24. The name of God is blasphemed through you. Thou who gloriest in the Gospell, and trans∣gressest the Gospell; dishonorest not thou Christ? as ver. 23 And therefore we see how grievously God takes it of his own people that they should pollute his name among the heathen, Ezech. 36 20 Will not the pro∣phane Atheists and Miscreants say as much of us as the Gentiles of the Israelites? These are the people of the Lord; these are the professors of the Gospell, these are the fruits of their holy profession. The re∣proach

of a professor of the Gospell lights also upon Christ in his Members. For (as Salomon saith) a lewd son dishonoureth the whole house: so one carelesse Chri∣stian casts myre and shame on all his houshold. Woe be to him that offends the least of these little ones, much more to him that offends and wounds all. It is a strong argument to keepe many wretches from heynous attempts, because they will not staine their blood, and blemish their house: and much more should Christians beware of staining the blood of Christ, and dishonouring the house of their Father.

3 The sin of a professor of the Gospell is a double sinne, he sins not onely against his soule, but against his * 1.189 profession; he sinnes not onely against his owne, but against Gods name, which he prayes to be hallowed before the forgivenesse of his sinne or his salvation; he sinnes not against the Law onely, but against the Gospell. The sinnes of Atheists, Papists, scorners, worldlings, are single sins in comparison; and bring no discredit to the Gospell to speake of: but for one clothing himselfe with Christ his name, to bee a swearer, covetous, or drunk, for such to be profane as Esau was; let it never be declared in Gath, nor publi∣shed in Aske••on; let not the uncircumcised laugh at it; let not Papists finde such advantage against our doctrine. O that there were no such Sauls; or if there were, that they might die in obscurity, and not live in thelight, to dishonour & disgrace it; who not only fal themselves, but throw downe many with them!

4. Saints by calling must be saints in conversation; * 1.190 if we be called to be Saints, wee must live as Saints, * 1.191 shewing forth the vertues of him that hath called us; that our attire and actions may make men say, surely this man is a Christian as he professeth: As King Ahazia readily gessed by the Prophets attire, that it was Elias, 2 King. 1. 8. Hereby thou glorifiest

God in thy selfe and in others, mooving them to glorifie God in the day of their visitation, 1 Pet. 2.

2. Hereby the enemies, Papists, and prophane ones, if thou reclaimest them not being incurable, yet thou shalt convict them in their consciences, stop their mouthes, and get reverence to thy person even in their hearts.

The practises are sixe. 1 Because we are prone * 1.192 to foule our garments, we must watch our selves nar∣rowly, and with Iob suspect all our wayes. Rev. 16. 15. Blessed is he that watcheth and keepeth his garments. In every thing whatsoever we speake or doe: what? will this disgrace my profession, and foule my gar∣ments? Is this right, and wil it doe my profession no wrong?

2 As in our bodily garments we make daily work * 1.193 for the Landresse: so in the garments of our soules we make daily washing worke: and that not by a light staine and soyle which will easily scoure out, but with deepe and grounded filthinesse, which re∣quires much rubbing, scouring, beating, wringing, and rinsing. And therefore we must still have recourse to the laver of the Church, and purification of the Sanctuary. As the Iewes, touching any thing, by which they became legally uncleane, or if they sus∣pected any defilement in their garments or persons, they must wash their bodies, and change their gar∣ments, and goe to be purified according to the puri∣fication of the Temple: So the Christian being defi∣led with the touch of any knowne or suspected sin, must presently have recourse to the blood of Christ, (a fountaine opened to the house of Iudah) and wash himselfe throughly: purging first his heart by repen∣tance, and then (with Peter) his head, hands, and all. Thus may he keepe his garments cleane, though he foule them every day.

3 Avoid slipperie waies and occasions of falling; watch against offences, make strait steps to thy * 1.194 feet, lest thou fall and foule thy clothes. Feare of falling keepes us from fals. Sort not with foule per∣sons and evill workes. Psa. 1. 1. and 2 Cor. 6. 17. Touch no uncleane thing, but hate the workes of them that fal away. 2 Pet. 1. 4. To attaine or retaine the god∣ly nature, thou must flye the corruptions of the world through lust. A man that would keepe his clothes cleane, will not runne into a flaxdressers shop.

4 Soundly reforme thy owne uncleannesse; wash * 1.195 unto cleannesse. An hypocrite may draw out water and wash, but there followes no reformation or cleannesse; he slubbers and sluts up the businesse, and leaves the soyle in. But sound reformation brusheth off moats as well as palpable foulnesse; appearances of evill, as well as apparant evils; nor will it stay waiting when soyle will goe off of it selfe, but will force it off. He knowes it will not leave him, but he will leave it. What himself sees not or cannot shun, he will be glad if another tell him, and help him to be rid of it. And from thy selfe help to cleanse all about thee. Greeve for the abominations and foulenesse of others which thou canst not helpe and for the slaun∣der of Gods religion by it. So David Psalme 119. 136. and Ieremy.

5 Observe and make right use of Gods afflictions: * 1.196 for when Gods children are loth to be at the paines to clense their garments, the Lord himselfe is faine to play the Landresse: as once when he washed Ieru∣salem, he whitens them againe by afflictions. Dan. 12. 10. As a Fuller washeth and cleanseth a cloth by beating it, so doth the Lord. Thou mightest save the Lord some labour, and thy selfe some blowes. If wee would judge and cleanse our selves, wee should not be judged of the Lord.

6 Pray with David: Let no man be ashamed be∣cause of me. What a griefe were it to heare the Papists, and scorners to triumph because of thee? What a woe, that thy pride, covetousnesse, swea∣ring, drunkennesse (which professest goodnesse) should cast dung in the faces of all Gods Children? Doth not offence of one bring woe enough; but that with offence of God thou shouldest scandalize all? And were it their names only, it were a lesse sin: but the name of God through their sides is wounded and blasphemed.

And the Moone was under her feet.] Here is the se∣cond propertie of this woman. Where, 1. the mea∣ning. * 1.197 2. the doctrine.

In the meaning two things 1. What is meant by Moone; 2. what by under her feet.

1 The Moone is not properly taken, but by a Me∣taphor or borrowed speech. For, this elegant Pro∣phecy * 1.198 of the Revelation is as full of mysteries us of sentences, yea as of words. The Moone therefore signifieth the world, and all earthly things; which are aptly compared to the Moone in foure things.

1 In inferiority. The Moone is the lowest of all * 1.199 celestiall bodies, and betweene the Sunne and Moone is no comparison: So the world and the externall blessings of it are the least and lowest of Gods bles∣sings: neither is there any comparison betweene hea∣venly and earthly things, as there is no proportion betweene sublunary and superlunary things.

2 In mutability, and ever-changing inconstan∣cy. * 1.200 If she increaseth, she decreaseth as fast: if she be now in the full, she is presently in the wane: if she shine a few nights, that brightnesse shall in a few dayes be turned to blacke darknesse: and never

is she seene two nights together with one face: So all worldly and earthly things are of as round a fi∣gure as the Moone, unstable, and in nothing constant but in inconstancy. 1 Ioh 2. 17. The world passeth a∣way, and the lust of it; yea and the lustre, that is, what∣soever is desirable in it.

3 In her spots and obscurity. For the Moone in * 1.201 her chiefe shining is clouded and specked with black spots, and a darknesse within her obscureth her: so are all worldly things. The greatest wealth of the world is spotted with many wants, cares, feares. The greatest glory with sad adversity, and some sense of miserie. The most delicate pleasures are but bitter-sweet and moth-eaten, and very baites covering mortall hookes. And all the desirable things the world affordeth, cannot supply a light and com∣fort without some darknesse: Not so the sunne, and the Churches Sun is a brightnesse and blessing with which God ads no sorrow.

4. In the end and use. For by Gods ordinance the Moone is set to governe the night, as the sunne to * 1.202 rule the day: So the profits and pleasures and world∣ly comforts serve for our use and benefit while wee are in the night of this world, and in this vale of darknesse, covered with vailes of sinne, and clouded and compassed with the darkenesse of calamities the fruits of sinne. But, the Sunne rising, there is no need of the Moone: So when that blessed Sunne of righ∣teousnesse shall rise in his glory upon us, and wee shall walke in that blessed light of heaven, there is no need of the world or worldly comforts. That blessed Sun shall swallow up, and drowne all the lights of these candles, and the Moone it selfe. As that holy woman and Martyr going to her death, said, I goe now to a place where money beares no mastery. Rev. 21. 23. That Citie hath no need of the worlds sunne

nor Moone, for the glory of God and the Lambe is the light of it. And ch. 22. 5. There shall be no night there, nor any use of a candle, &c. for the Lord gives them light. Where the Sunne never sets, what need the Moone, Isa 60. 20.

2 In the treading the Moone under her feet. 1. What is meant by feet. 2. What to tread un∣der feet. For the first. Feet are often taken in Scri∣pture Metaphorically, and signifie the affections, de∣sires, cares, endeavours. Because as the feet carry the body, & are the instruments of motion; So these carry our minds to and fro. For the mind is borne about by the affections, as the body by feet. Ecc. 4. 17 When thou entrest into the house of God, looke well to thy feet, Prov. 4. 27. Remoove thy feet from evill, that is, affect not in desire, act not in endeavour. For the * 1.203 second. The treading of the Moone under the feet of this woman, is in one word, the contempt of the world. And hath in it three things in the phrase implyed.

1 A disaffecting of earthly things, and a contempt of things below. For we shew our disrespect and base account, yea a casting out of our affections the things we tread under our feet.

2 A mind elevated and lifted above the world and all earthly things. The womans affections are set above them all; as wee stand wholly above the things which we cast under our feet.

3 A setled and undaunted resolution against the varieties and changes of crosses and afflictions, swal∣lowing and digesting, yea stoutly contemning the ca∣lamities and adversities, as well as the prosperitie of the world; and by no meanes will suffer her selfe to be divorced from her Sunne. And this was the ve∣ry estate of the Virgin-Primitive Church next af∣ter the Apostles (which this Prophecy aimeth and

pointeth at more specially) which despised the ri∣ches, pride, pompe, and ambition which crept in in the succeeding ages to his bane. But as yet she en∣dured afflictions, and most violent persecutions, and contemned both the force and flatterie of Ty∣rants, 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 * 1.204 godly mans feet in this comparison. Heb. 11. 24. Mo∣ses 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 * 1.205 for Christ, Heb. 11. 25. Moses chose to suffer adver∣sitie 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 resur∣rection.

The Apostles rejoyced to suffer.

Thirdly, both best and worst is troden under foot, * 1.206 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 * 1.207 for the light of the Moone: so the soule that is cloa∣thed * 1.208 with Iesus Christ, can tread earthly things un∣der foot. The bright sunshine and light obscureth, yea and extinguisheth the light of the Moone and sublunary things. As soone as Zacheus got Christ in∣to his house and heart, presently halfe his goods he gave away, and with the other halfe he made resti∣tution. 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 o∣ver a worse title for a better.

2 Faith is an invincible thing: all things are pos∣sible * 1.209 and easie to it; it is an hold or fort which yet ne∣ver 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 af∣flictions.

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 * 1.210 restored him, and a spirit of discerning to esteeme * 1.211 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 un∣changeably. * 1.212

2 Good, but to good men only; (as the Camelion * 1.213 is coloured according to that whereto she is apply∣ed) 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 be∣cause 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 muta∣ble; * 1.214 nor in their effect; for they often make good men worse, seldome bad men better. Those are e∣minently 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 no∣thing.

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 glo∣ry * 1.215 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 com∣parisō 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 com∣munion 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 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 * 1.216 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 * 1.217 the world despise the priviledges in Christ. As * 1.218 such,

1 Who for want of ••ound judgemēt disesteeme the highest state of a Christian, weighed with worldly respects & preferments. Every man makes high re∣koning of earthly parentage: but scarce one of a thou∣sand cares a rush for the dignity of adoptiō 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 * 1.219 refuse Christ for the world. As when men lay aside religion, good conscience, and their duty, to get ri∣ches and preferments of the world Such as the prophane Esaus of the world, who are all for pot∣tage, but despise the blessing. And the gracelesse Gadarens who as swine still rooting in the earth, prefer their pigges before Iesus Christ. And wretch∣ed Demasses that forsake the truth to fall to the pre∣sent 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, de∣parts from his calling; and so runnes on to destru∣ction.

Let all of us against this corruption consider; * 1.220 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, * 1.221 then the Master? 2 The saints were strangers and * 1.222 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 * 1.223 owne soule? This is an unhappy exchange. The world lost may be wonne againe. 4 The promise * 1.224

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 * 1.225 of the Sunne? 6 What a confusion were it in the world, to offer to set the Moone above the Sunne? * 1.226 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 Iudge∣ment, 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 ex∣change them for better things; but in this compari∣son tread them under his foote, and contemne such bewitching vanities.

The text affords us some motives. 1 Because * 1.227 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 * 1.228 cause or colour to allow them an higher place then under our feet: but they are al alike fugitive and mu∣table as the Moone; as appeares in this short survay. First, riches have Eagles wings to fly away, Pro. 23. * 1.229 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 Apo∣stle, Heb. 11. 25. cals their use, for a season. Secondly, * 1.230 honours, are as mutable as the Moone. Haman the one * 1.231

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 Ba∣bel, 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 of∣fals. Great Belizarius, the chiefe Duke of all the Ro∣mane Empire, most potent and glorious in honou∣rable 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, * 1.232 pleasures (Moone-like) goe away by post; make love to many, like alluring harlots; are large in faire pro∣mises, * 1.233 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 * 1.234 are onely at Gods right hand. Fourthly, the life it self * 1.235 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) * 1.236 is ever upon his speed. This old Moone is in her last quarter; yea in the houre 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 an∣cient nobility of Rome (saith Plutarch) used to weare Moones on their shooes, that by this Em∣bleme 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 * 1.237 hast set all things under his feet) that we should af∣ford 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 * 1.238 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 ta∣bernacles of robbers prosper, and they who pro∣voke God are in safetie, whom God hath enriched with his hand. Secondly, were they so good in them∣selves 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 * 1.239 the Moone; they can no sooner be full and prospe∣rous 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 com∣mand. 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 sick∣nesse was praying, weeping, confessing and hum∣bling 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 wo∣man 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 glori∣ous light tooke his leave; in which darknesse those famous Churches sit at this day.

Quest. How may I know whether I have the * 1.240 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 * 1.241 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 * 1.242 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) * 1.243 to the Queene of heaven, and not to the God of * 1.244 heaven, and behold the Moon walking in her bright∣nesse. 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 ser∣vice of the old Moone, Amos 8. 5? 3 He can tread re∣ligion

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 religi∣on. 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 moone∣mongers, to discharge & warne away their religion.

4 The wise worldling, in whose heart the moone * 1.245 is not set, because he knowes not which religion may prevaile, will set up the Sunne and moone both together, and make an hotch potch of his religion. Gal. 6 12. false teachers to avoid persecution will make and coyne a new Gospell, joyne Moses and Christ, justification of faith and workes. And many admirers of the moone can finely joyne Papists and Protestants religion together, and binde them toge∣ther with a rope of sand, can justifie and qualifie their toyes and inventions; and for advantage like hucksters (for the Apostle calls them sellers for * 1.246 gaine) blend our wine with puddle waters of mens devices. There are too many of these patchers that will patch old ragges with new garments, and in the meane time bring in disgrace those that are so strict, that cannot blend as they doe. For what cares he to tread religious persons under foot, if times do so, that can suffer religion to be troden downe with silence, nay with approbation: but how impossible is it to have the Sun and moone shine together? 5 He that * 1.247 maketh his gaine his godlinesse, that bestowes more thoughts, care, time for the world then heaven; That can stand in all windes for profit, and by right or wrong get the world; That cares not for, nor de∣sires,

but feares the appearing of the Sonne of God, the Sunne of righteousnesse to judgement. Let this man resolve that the Moone is upon his head, or in his heart, and not under his feet. To conclude, thou * 1.248 that wouldest know that the Moone is under thy foote, and that thou art a sonne of this woman: thou must, 1 Magnifie Christ, above a 1000. worlds. 2 Set up Gods service above the world 3 Subordi∣nate the Moone to thy religion. 4 Hate and detest mixture in religion 5 Esteeme godlinesse the grea∣test gaine; hate that gaine that is severed from god∣linesse; and long for the appearing of Jesus Christ thy happie and perfect gaine.

And upon her head a Crowne of twelve starres] The * 1.249 third propertie followes in the description of this woman; who is set forth by a Crowne upon her head. Where consider three things. 1 Why this woman is crowned. 2 The matter of the Crowne, a Crowne of twelves starres. 3 The place of it, on her head.

1 The Churches Crowne betokeneth foure things.

1 The honor of her person, that she is a Queene; * 1.250 for no women are crowned but Queenes or Kings wives. The true Church is no lesse, being espoused to Jesus Christ the King of his Church. Psal. 45. 9. * 1.251 upon thy right•• and thy Queen doth stand: Salomons wife being a type of the Church, set upon the right hand of Jesus Christ the true Salomon.

2 Her eminency and glory; for a Crowne was e∣ver an ensigne of royall dignitie; and crowned per∣sons * 1.252 were ever in ranke above other ordinary per∣sons. So is the Church of God of the blood royall, and advanced to partake of the divine nature, raised to the height of spirituall and eternall glory, which common persons are not; and therefore the Lord hath fitted her with an incomparable ornament, for

no ornament is comparable to a Crowne.

3 Her rich and abundant estate; for a crowne is the * 1.253 richest thing that the world can give. So this Queene partaketh of all her husbands wealth, and shareth in the riches of that glorious inheritance, Eph. 1. 18. And as the crowne compasseth her head; so the Lord compasseth her with the riches of grace and of glory in all fulnesse and perfection. For seeing Christ is hers, so are all things with him, 1 Cor. 3. 21.

4 Her victory and conquest. For crownes are set * 1.254 upon the heads of conquerors, Rev. 6. 9. And to him that overcommeth is granted to sit on the throne. Rev. 3. 21. So the Church hath overcome and con∣quered sinne, Satan, death, hell, flesh, and all enemies; & hath in the power & right of her husband troden them all under feete. For as the wife partaketh of all her husbands victories, so she of Christs.

2 The matter of this Crowne; of twelve starres. O∣ther * 1.255 Princes weare crownes of gold beset with pearles and precious stones: but this Queene hath a Crowne of twelve starres. What cares she for gold and stones that hath the Moone under her feet?

Quest. What is meant by this crowne of twelve Starres?

Ans. The shining doctrine of the twelve Apo∣stles, here compared to bright and beautifull starres, by whose meanes this woman gat this victorious Crowne. For this was the Crowne and ornament of the Primitive Church, that she was reared and ad∣vanced by the diligent and personall preaching and sufferings of the blessed Apostles.

Ob. But if this was the Churches Crowne, then * 1.256 the Church of after ages, and at this time, hath lost her crowne and ornament.

Answ. No.

For 1 that doctrine is delivered to us in wri∣ting, * 1.257

to which while we hold our selves fast, we are not despoyled of our ornament.

2 The substantiall ministeriall duties which the Scriptures ascribe to the Apostles, are not to be re∣strained * 1.258 to their persons, but are to be extended to all those that are their true successors, which preach the same Christ and him crucified; and administer the same Sacraments. And Christ is now with the Apostles in their successors to the end of the world, as he promised, Mat. 28. 20. And this seemes implyed in the number of twelve; which is a num∣ber of universalitie and perfection; including all that purely preach Christ as the Apostles did.

3 The Pastors of the Church as they succeed the twelve Apostles in this function of crowning the * 1.259 Church, so also have they the name of starres in ma∣ny places. So the Church hath still a crowne of twelve starres.

3 The place of this Crowne; on her head: Some understand by head, the beginning of the Church of the New Testament; and so it is true she had then the Crowne of Virginitie and purity above all after∣times; when yet Apostolicall doctrine was not so corrupted by humane devices, additions, and traditi∣ons as shortly after it was. But that is not all; for the true Church was never without this Crowne.

But this Woman after the manner of other Queenes is said to weare her crowne on her head, To note,

1 That her glory and crowne is in and from her * 1.260 head. For as the man is the glory of the woman: so is Christ (the object of the Apostolike doctrine) the glory of his spouse the Church. * 1.261

2 That her Crowne is not of or from this world, for the moone is under her feet. The Crowne is * 1.262 not thē set upon her head whē she is rich & glorious

to the world; but when the shining light of hea∣venly veritie is set aloft (as the starres are above) to direct her in all doctrines and actions. When by the light of the Scriptures all the firmament of the Church is guided and ruled in all actions aswell inferiour as superiour, then is shee a crowned Queene.

3 To note a note of visibilitie: The head is most conspicuous, and the most apparent part of a man; and a Crowne set upon the head may be seene a far off, as the starres be, in an infinite distance: So when a company or congregation of men consent in Apo∣stolicall doctrine, and allow this doctrine to be the guide of all businesses and matters of faith and man∣ners: here is a Church crowned, and this crowne may be discerned by all neare and farre off. Wherein the Crowne of the Church, being a Crowne of starres, differs and gets beyond the glory of all earthly crownes. These may be seene on the heads of Princes neere hand, but not farre off: But this being a crowne of starres may be seene a farre off, as the starres may. And yet so surpassing glorious is the crowne of the Church; that as a whole starre and the glory of it can never be seene with humane eye: no more can the glory and crowne of the Church. Whereof (as in the starres) that which we see of them is in no propor∣tion to that which we see not, nor yet can see.

4 To note a difference betweene Christs car∣rying of the starres, and the Churches carrying of them. Hee beares them in his right hand (chap. 2. 1.) as their Lord, their disposer and defender: But she in the Crowne of her head, as her chiefe or∣nament.

1 The Apostles and ministers are as Starres in * 1.263 the Firmament of the Church. Dan. 12. 3. and Rev. 1. 20.

The reasons of this doctrine are foure. * 1.264

1 Starres are in high place: the Apostles and Pa∣stors are in highest place in the Church of the New Testament, Ephes. 4. 11. above Cardinals, Patriarches * 1.265 and Priors, Popes, and the greattitles of Antichristi∣an * 1.266 offices, unknowne to the Scripture.

2 Starres are the brightest part of the firmament: * 1.267 so are the Apostles and pastors of the Church the brightest parts, and shine or should shine clearest in the heaven of the Church.

3 Starres receive all their light from the Sunne: * 1.268 so these have no light of their owne, but receive all their light from Christ the Sunne of righteousnesse. 1 Ioh. 1. 1, That which we have heard and seene &c. 1 Cor. 11. 16. What I have received of the Lord.

4 Starres have not light imparted to them for * 1.269 themselves, but to carry light unto others: so the of∣fice of the Apostles and Pastors is to convey spiritu∣all light to men on earth living in the darke night of ignorance and error. Which they doe partly by the light of holy doctrine, and partly by their lightsome and unblamable conversation.

Ministers being called starres must resemble starres * 1.270 1 In humilitie. Many things in starres teach it. As; * 1.271

First, starres of great magnitude shew but small: The Star shewes ten thousand times lesse then it is. How is he like a Star, that makes ostentation of all, perhaps more then is in him. * 1.272

Secondly, they receive all from the Sunne: so the * 1.273 Minister hath received all. Thy gifts are the Lords Talents: if thou hast received them, why dost thou boast as if thou hadst not received them?

Thirdly, in their most swift motion they seeme * 1.274 to move very slow: So must the godly Minister in all his course be more active then seeming; doing his duty, reserving all the praise to God.

Fourthly, the Starres, the nearer the Sunne, the * 1.275 lesse is their shine: so the Minister who comes nea∣rer to God then ordinary men; the nearer he comes to God, the more humble he ought to be: as Iohn Baptist, He must increase, and I must decrease. Why should the Starres pride themselves, seeing the Sunne from whom they receive all, was so humbled, that being the Lord of all, was yet servant of all? This du∣ty he specially commended to his followers; Learne of me for I am humble: and hath shewed us the way to be great in the house; not ambitiously with Dio∣trephes seeking preheminence; but to become the least and lowest, is to become greatest.

2 In stabilitie both in their direction and moti∣on, * 1.276 both in holy doctrine and conversation. If the starres were not fixed in their orbes, but erred and wandred up and downe uncertainly, how could the passengers by sea or land be directed by them? So if the Ministers be wandring starres (as Jude 13.) in their doctrine unstable as reeds, and wavering with every blast and storme of times: that their word is this yeare yea, the next nay: or suppose their do∣ctrine be the same: yet if in their life they walke crookedly and disorderly, sorting with base and evil men in their evils, and licenciously fashioning to the loose humours of men and times, how can the passen∣gers to heaven take direction from them? With what certaintie and assurance can he strengthen o∣thers, that himselfe is a wavering minded man, un∣stable in all his waies.

3 In fidelitie and stedfastnesse in their places. The * 1.277 starres abide in the heavens, and descend to the earth: So the Minister above all other must have his con∣versation in heaven, and shunne earthlinesse and co∣vetousnesse as rocks. For how can he lead men to heaven that himselfe cannot be gotten out of earth?

Many shooting starres there are that are alwaies gli∣ding from place to place, posting after benefits insa∣tiably, and when they have gotten them, as little in∣tend the office as some secular men: such all the world sees, the world is all they seeke. So they may finger the fleece, the glebe, the tythe, let the flocke starve, and sinke to hell; and so they, and their money, and their people perish together.

4 In unitie and concord. One star differs from a∣nother in glory, in shining, and in luster: one much * 1.278 excels another in beauty and brightnesse; some are of the first and second magnitude, some of the fifth and sixth, yet all agree; one envies not another, nor hinders another: so the Ministers have diversities of gifts in this life; and this makes them of divers judgements: but yet ought not to be adverse in af∣fection, in action. None of the greater or higher Starres are proud, none envious, none spitefull against another, none study how to crosse anothers motion. If they should runne one against another, or crosse one anothers motion, the world would fall to con∣fusion. Such tumults and confusions like a dreadfull earthquake have wee seene in the Churches by the dissentions and hatefull proceedings of these Starres one against another, forgetting themselves to bee Starres, Brethren, Ministers, or Christians. Many such Starres were in the Apostles dayes that shined and preached Christ of envy, against such as preach him of good will.

5 In constancy and continuance in their office. The Starres never deny their light to men, nor are ever * 1.279 weary of their motion, though infinitely swift: Mi∣nisters must never deny their light, but freely en∣lighten others, never be weary of doing their duty, never fall to idlenesse and lazinesse, much lesse cast off their callings, remembring the wo denounced on

him that preacheth not, or doth it negligently. A la∣mentable thing that any preferment should choake a Preacher; or that he should do lesse worke the more wages he receiveth. No earthly occasion hinders the starres either motion or shining.

Motives to these duties. 1 Thou shalt uphold the * 1.280 Crowne on the Churches head by upholding the puritie and shine of holy doctrine. The faithfulnesse * 1.281 of Pastors crownes the Church.

2 They selfe shall be held as a shining starre in the * 1.282 right hand of Christ here, Rev. 1. 16 And this right hand shall surely protect, provide for, and defend thee in thy faithfulnesse; then which, what greater glory and crowne canst thou desire below?

3 Thou shalt by thy faithfull shining attaine that * 1.283 unfading Crowne of glory: Dan. 12. 3. by turning ma∣ny to righteousnesse thou shalt shine as the starres in the firmament. Remember that goad, Bee faithfull to the death; and I will give thee a Crowne of life; Rev. 2. 10.

2 Seeing the true Church is a Crowned Queene, * 1.284 the daughter of God and spouse of Jesus Christ: then must every sonne and daughter of this woman par∣take of this advancement, and be joynt heires of the same crowne, yea in present possession of it. Did men see the high and royall estate of Beleevers, they could not so despise and scorne the persons and con∣dition of Saints: but admire and seeke to have part with them in such honor as have all the Saints. Let us therefore a little set our eyes on this point, to dis∣cerne the high estate of the Christian: and we shall behold him not crowned with thornes onely, but with shining starres and glory, which wicked Prin∣ces were never capable of. The point then is, that * 1.285 All the Saints on earth have Kingly dignitie: All the Children of this Mother are crowned as well as shee

1 Pet 2. ••. Yee are a royall Priesthood. The Scripture plainly saith, that the Saints are already made Kings unto God. Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance, all the children of the Church are called Queenes, as she is, Cant. 67. There are threescore Queenes.

1 Their birth and allyance is all princely & royall, sons of God their father the great King of Kings. As * 1.286 all the sons of hereditary Emperors are borne Kings, * 1.287 and have Kingly dignitie: so all the Sonnes of God much more. Children of a Queene their Mother, here crowned in the text. All wives and spouses joyned in contract to the true Salomon, and so are Kings wives to whom crownes pertaine: and every one of them having right & interest in his person have title unto all his estate and kingdome. Thus have they all right to the crowne & kingdome; 1 By their fathers will, Luk. 12. 32. Feare not little flocke, for it is your Fathers will to give you the kingdome. 2 In their mothers right whose crown descendt to al her seed being the seed of Christ, Isai. 55. 3 By the pucrhase of their head Jesus Christ, who gives them not promise onely but possession in present. Behold, I give you a Kingdome, even as my Father hath given me a kingdome. Luk 22. 29. but this possession is only in the entrance and first degree in this life: and the full fruition and perfect possession reserved to the life to come.

2 They are all anointed as Kings; both in their head, who is anointed with oile of gladnesse above * 1.288 all his fellowes. Psal. 45. 7. as also in themselves: for we have received that anointing. 1 Iohn 2. 27. That holy oyle descendeth from Aarons head to the skirts of his garments. Psal. 133. 2. All apparelled like Kings with the princely robe of righteousnesse (more shining then Herods garment, or then the Sun it selfe) which deckes the whole man within and

without. All attended as Kings with Angels as a guard: all styled with glorious and princely titles, as kings; to whom, as the person and merits of Christ are communicated, so also his name; not called only Christians, but Christs. 1 Cor. 12. 12. Even so is Christ. All enthroned as kings, on a more stately throne then Salomon••, described 1 King. 10. 18. For Christ shall give them to sit with him in his throne, as himselfe sitteth in the throne of his Father, Rev. 3. 21. All rich as princes, Rev. 21. 7. Hee that over∣commeth shall inherit all things.

3 All the Saints have the power of Princes: As, * 1.289 1. A commanding power, not so much over others, as over themselves: Stronger is hee that rules himselfe, then hee that rules a Citie. Prov. 16 32. He layes laws * 1.290 upon himselfe, and bindes himselfe to obedience, and will command (as Abraham and Ioshua) all his infe∣riours to keepe the wayes of God.

2. A performing power, to effect greater things * 1.291 then greatest Princes. Mark. 9. 23. To him that belee∣veth, all things are possible. Faith in Christ makes him receive all he can ordinately desire, and performe all in Christ that he ordinately desireth to doe; for it can obtaine of God power and strength to doe it.

3 A conquering power: Every Saint is already crowned a conquerour in part over sinne, and Satan, * 1.292 and temptation, and his owne lusts, and the world. The devill resisted, flieth him, and he over-takes him and treads him under foot: here is another manner of conquest then Davids was over Goliah. And for the world, Christ promiseth all the saints (Rev. 2. 26, 27) power over the nations, to rule them with a rod of iron, and breake them in pieces like a potters vessel. Which is a power proper to Christ, who received it from his Father for himselfe and his members; and executeth it in his and their name also, and for their

common right; and they also get victory by the help of faithfull Pastors.

4 A power of judging: All the Saints shall judge * 1.293 like Princes, not the world onely, but the wicked angels also, the authors of all that unrighteous judg∣ment, which they in the world sustained, 1 Cor. 6. 3. for Christs sentence shall be their sentence, and shall be ratified by all the Saints: And in the meane time they judge themselves by arraigning and condem∣ning themselves for their sinnes, and pleading for pardon.

4 All the Saints are crowned already with twelve stars, and expresse the bright shining of saving and * 1.294 Apostolike doctrine; and uphold and maintaine it to their power, and professe it, and glory in it, as in a crowne upon their heads.

1 To magnifie the grace of God, who out of so * 1.295 base and miserable estate and thraldome, out of the chaines of hell, and out of eternall damnation (into which we were all cast by sinne) hath lifted up his Saints into so high and excellent glory. Never was poore Hester halfe so much obliged to great Ahash••∣erosh, for raysing her from the dust to lay her in his owne bed and bosome: as we are to the Lord for such an admirable advancement For herein he pow∣red out all his love, that while we were his enemies, hee would not onely cast his skirts over us; but crowne us; first with compassion, and then with a Crowne of twelve starres here in grace, and hereaf∣ter in heavenly glory.

2 To magnifie the state of Gods children; who * 1.296 are set in such a dignity as all the honor and hap∣pinesse, crownes and kingdomes which earth can give, are but chaffe, light and worthlesse. A poore and despised Lazarus is happier then all Divesses in hell or earth. Did the greatest prophane Mo∣narch

in earth know but the happinesse and honor of a poore Saint, and his owne woefull estate, hee would seeke to change estates with him, and if he had a thousand kingdomes he would give them to boote, and whatsoever were dearer to him. Let no godly man fal out with his estate because it is meane in the world; nor any wicked man scorne it. Haman would have beene Mordecaies Lackie still, but must up to the gallowes.

3 Let the godly learn to carry thēselves as Princes * 1.297 so as beseemes such as are anoynted and crowned Kings. David in private estate carryed himselfe as a shepheard; but crowned a King, demeaned himselfe like a King. So Saul in private estate followed his fathers Asses, but once anoynted was changed into another man, 1 Sam. 10. 9. So is the Christian.

Qu. How may the Christian behave himselfe as a King?

An. 1 As Kings we must spend our time and * 1.298 thoughts, not in base and inferiour trades or affaires, but in the great affaires of the kingdome. If a King should lay aside his Crowne, and betake himselfe to some handicraft, every body would marvaile: and shal Christians that are crowned as Princes, cast aside this Crowne, to bend their thoughts and endeavors either wholly or principally to the attaining of the world?

2 As Princes sort themselves not with base and * 1.299 beggarly company, but with nobles and Princes: So the Christian must not sort himselfe with wicked men, that are vile and beggarly in grace; but with such as are noble, wise, counsellors', and excell in vertue.

3 Bee valorous as Kings, and couragious against bold and audacious enemies; never (out of cowar∣dise * 1.300 or timerousnesse) contracting base leagues with

professed enemies; but be still in the field against wicked persons, practises, and wicked spirits. True valour hath two excellent properties. First, to disdaine the reproches of base and abject persons. A noble man scornes to fight with a peasant, as a stout man with a boy: so the Christians must scorne to re∣venge themselves on leud and wicked persons, or foule their fingers with them, not holding such fit matches for them. And secondly a noble and ge∣nerous minde will contemne the losse of any thing, goods, lands, and life, before he wilbe stained in his honor: so a Christian will suffer the losse of all he hath in the world, and of the world too, before he will basely forsake his Lord. It is truely counted fortitude in a common souldier to follow his cap∣taine through all adventures, yea with losse of life: and is it not so in a Christian much more?

4 Bee armed like Princes, with the armour of * 1.301 God, and weapons mighty through God against all principalities and enemies in strong holds; this is stronger then Castles, Guards, and all defenced Cities.

5 Be bountifull as Princes. Christians must be * 1.302 mercifull, liberall to distribute: as Salomon gave sil∣ver in Jerusalem as stones, 1 King 10. 27. The godly must be rich in good workes, 1 Tim. 6. 18. As Kings are ever giving or forgiving, & giving to them that can repay them nothing, so must we.

4 Learne that counsell to the Angell of the * 1.303 Church of Philadelphia, Rev. 3. 11. hold that which thou hast and let none take away thy Crowne. Kings stand to the death to defend their Crownes: so must the beleever stand a professed enemie to all the enemies of the Kingdome of Christ; yea stand out in the extreame perill of his life in the defence of his Crowne.

Qu. May the Crowne be taken away?

An. The crowne is either; First, of eternall life; which cannot be lost in respect of Gods purpose and preservation, though in respect of our infirmity it else might.

Ob▪ What meanes the threatning?

An. It is conditionall, except thou persevere; but Saints doe persevere, by 1. Gods keeping them. 2. Christs intercessiō that their faith faile not. 3. Their prayer of faith and watchfulnesse. 4. Their obedience to holy exhortations and menaces.

Or, Secondly, the Crowne is the Crowne of ho∣ly * 1.304 Ministery and profession, called. Rev. 3. 10. The fast holding of the word of my patience: And this Crowne is especially meant; and will be lost if Chri∣stians hold not fast. But the Christian must stand in defence of shining and saving doctrine of the Scrip∣tures, which is his crowne, and let none take it a∣way. 1. Not the world must draw thee from the knowledge and practise of the sound doctrine of the Apostles. What a base thing were it to raise up the Moone above this Crowne of twelve starres? Consider Demas and Iudas. 2 Let not persecution or temptation pull away thy crowne; but demeane thy selfe as a Prince, who with valour and courage will endure all difficulties that offer themselves, so as he may uphold his Crowne: so must thou contentedly digest and stoutly contemne all tribulations and af∣flictions that happen for the Gospels sake: Conside∣ring, First, the way that Christ went was from the Crosse unto the Crowne; and he was consecrated Prince of our salvation through affliction, Heb. 2. 10. and 12. 2. Secondly, that thou must be conformable unto him. 3. Let not thy owne lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy Crowne. A carefull Prince is vi∣gilant

to extinguish and suppresse civill warres e∣specially: Doe thou bestirre thee in subduing and resisting the unruly wils, affections, inclinations and passions of thine owne soule; that thy whole man may be brought into the obedience of Christ. He is not worthy the name of a Prince, who (suppose hee had the rule of all the world) were not able to rule himselfe.

5 Note what a dangerous thing it is, 1 To strive against and resist the word and Gospell of * 1.305 Christ; a note of a rebell who pulls the Crowne off the head of the Church. To pull downe faithfull Preachers is to pull the Crowne from off the Queenes head; and yet this will worldly men do, so ill can they brooke faithfull dealing▪ with their soules. 2 It is no lesse dangerous to wrong the god∣ly the members of the Church, It is above scandalum magnatum in Gods star-chamber; an high treason a∣gainst the spouse of Jesus Christ. What saith▪ Aha∣shuerosh of Haman? Will he force the Queene before my face? And then they covered his face as unworthy to see any more light: So Christ will say of his Queene. And how darest thou wrong the members of the Church in Gods sight? Thou shalt dearely buy thy presumption.

Thus much of the 3. first properties of the Church. Who so long as she shined in the clothing of the sun, and held the Moone under her fcet, and carryed the starrie Crowne upon her head; so long she continu∣ed the chast spouse of Christ. But in processe of time, when in stead of the Sunne she put on and arrayed her selfe with purple and scarlet; and set the Moone above her head, affecting, admiring, and aspiring af∣ter earthly wealth and dignitie: and in stead of twelve starres in her Crowne, shee decked her crowne, with gold, and pearles, and precious stones,

Then she became the harlot, sitting on the scarlet co∣loured Beast; and the mother of whordomes and a∣bominatiōs of the whole earth. Rev. 17. 3, 4, 5. They are deceived that suppose the glory of Christs true Church consisteth in scarlet and purple, in gold and silver, in pompe and externall honor, in princely Lordship and Popedome. Let the whore of Baby∣lon decke her selfe with these enticing trickes: But the spoule of Christ is knowne by her crowne of starres; and that inward, simple, and native beauty and glory, which useth to draw not the worlds ad∣miration, but contempt upon it.

Ver. 2. And she was with child, and cryed travelling &c.] Now followeth the fourth propertie, in the description of this woman; namely her pregnācy and fruitfulnesse in travelling and bearing of children. In the verse are two generall parts. I. Her conception and carrying of her child; in that she was with child ready to be delivered. II. Her painefull travell and birth; that she was pained, and cryed to be delivered. In the meaning are three questions to be resolved.

1 What is meant by this conception and being * 1.306 with child of this woman?

An. It is no new or strange thing in the Scrip∣tures * 1.307 to finde the Church compared to a woman with child. Isa. 54. 1. Reioyce thou barren, &c. The Church of the Gentiles which before was barren, but now hath more children then the married wife, that is, the Jewes who came of Sarah, opposed to Agar. The reason is, because of the similitude and a∣greemēt between the bringing forth of children to God in grace; and that to man in nature. The resem∣blance stands especially in five things.

1 As wee had two parents (saith Augustine) who begat us to death, Adam and Eve: so must wee have two parēts to beget us unto life, Christ & his Church

and these two must be one flesh by the bond of mar∣riage.

2 As a woman becomes a mother by meanes of * 1.308 her marriage, and company with her husband: so doth the Church by her marriage and conjunction with Christ bring forth many Children to God. For had she not beene the spouse of Christ, and the Lambes wife, she had beene for ever barren▪ Sarah was a type of this bride. Therefore as Sarah was of a barren wombe and unfit for conception; but by the word and promise of God brought forth Isaac, who was therefore called the sonne of the promise; So the Church was of a fruitles and barren wombe, and had never brought forth children to Christ, were it not for the covenant and promise of God, by which all the faithfull are formed in her wombe; who are therefore also called children of the pro∣mise, Rom 9. 8. The children of the promise are the seed.

3 When Jesus Christ the father, the second Adam * 1.309 and quickning spirit, 1 Cor. 15. 45. soweth the seed of grace and spiritual generation, partly externally by the preaching of the word; which is called the im∣mortall seed of Gods word that endures for ever; which therefore carryeth life and quickning with it, as being the power of God to salvation. Rom. 1. 16 and partly in wardly by the Spirit of God, a power∣full agent; without whose mighty operation all would proove but a false conception: The Church as a Mother receiveth & conceiveth it in the wombe of faithfull and pure hearts. So Mary pondred all things in her heart: And Heb. 4. 2. the word must be mingled with faith, or else it profiteth not to this conception.

4 As a Woman having conceived brings not forth * 1.310 presently, but keepeth her moneths and seasons ap∣pointed

by God, till her very houre come: so the Church brings not children to God at her owne pleasure and will; but when she hath gone out the full time & moneths appointed by God for the new birth of every one of them; which is finished by degrees and in due season: this is in the text.

5 As a mother come to the full moneths of birth, bringeth her child into the light: So doth the Church * 1.311 bring her children into the light by two meanes; partly by profession of the doctrine of grace; and partly by the practise of the gifts of grace. Then doth she nurse her new-borne babes with the syn∣cere milke of Gods word, drawne out of her owne two breasts, the Testaments of holy Scripture; whereby they out-grow their infancy, and come to their age in Christ.

2 Why is this woman said now to be with child, * 1.312 and ready to be delivered? What, was she barren e∣ver before this time?

An. No.

For first, she had beene very fruitfull before: as ver. 17. there is mention of the remnant of her seed. Secondly, all the sonnes and children of God in all ages were children of this woman. Thirdly, this vi∣sion being to be referred to the times after the A∣postles, before and about the times of the tyrannicall Heathen Emperors, both Scriptures and stories re∣cord that there was a wonderfull increase of Chri∣stians almost all the world over; so as the Tyrants were still kept in worke, though they slew them by tenne thousands and hundred thousands. There∣fore wee must distinguish of the Churches travell. This travell is either, 1 Generall, in the bringing forth of faithfull men to Christ in generall; and this is not directly aymed at here: Or, 2 Speciall and par∣ticular, of some speciall Childbirth which now she

was payned for, and cryed to the Lord with ardent prayers for, and which was shortly to be borne and brought forth. This seemes plaine in the fift verse: For what she was with child with, that she brought forth; and that was a particular manchild, of whom we will enquire in the place.

3 Why she is said to cry in paine ready to be de∣livered? * 1.313

An. For two reasons.

1 To hold the resemblance. For as God hath by his inevitable sentence for the sinne of man, an∣nexed * 1.314 sharpe sorrow to the birth of every Child; Gen. 3. 16. In sorrow shalt thou conceive and bring forth: so the text implyeth not a little sorrow in bearing and bringing forth children to God.

2 For a more speciall reason in the text, which in a word was this. The Church being now in and un∣der cruell persecutions, and lamentable oppressions; and being in her selfe as Woman weake and help∣lesse, exposed to all tyranny and unjust vexation; seeth the want of a protector, and powerfull defen∣der of the Christian faith, and Christian people. And therefore as earnestly desires by some of her owne Sonnes deliverance from those paines and op∣pressions, as a woman in travell doth desire riddance from her paines and sorrowes.

1. The Church of God is a fruitfull Mother dai∣ly bringing forth children to Jesus Christ. Psa. 87. 5. * 1.315 Of Sion shall be said, many shall be borne in her. The Church typed by Salomons wife, hath in stead of pa∣rents children, whom she maketh Princes in all lands, Psa. 45. 16. Cant 7. 2. The navell of the Church is de∣scribed to be as a round bowle or cup: and as a heap of wheat hedged about with Lillies. A bowle or cuppe ne∣ver wanting sweet and gracious liquor: A round bowle, a capacious figure in signe of fruitfulnesse; and

equally affected (as a round figure) to fruitfulnesse on every side. Which fruit is to God as precious and fragrant as an heape of wheate hedged about with Lillies. Cant. 1. 15. the spouse hath made her bed rea∣dy for the sweet embraces of her bridegroome; and professeth that her bed is greene for two causes.

First, because of the flourishing of it. It must be * 1.316 a greene bed in which Christ himselfe resteth and delighteth. It flourisheth with peace. There is qui∣et rest in a pure and peaceable conscience; there is in that bed and heart a sweet repose.

Secondly, because of the fruitfulnesse of it. It is ever greene by many children daily begotten and borne unto God.

This doctrine is strengthened by three reasons. * 1.317 1 Because she is the Mother of all beleevers. Gal. * 1.318 4. 26. Jerusalem which is from above, is the Mother of us all, that is, all the elect and beleevers whether in heaven or earth. Hence her name is Catholike, first, in respect of all ages: secondly, all places: third∣ly, all kindes of persons. And therefore it is that the number of her children are numberlesse. Rev. 7. 9. I beheld, and lo, a great multitude which no man could number, of all nations, kinreds people, and tongues, stood before the throne with long white roabes, and palmes in their hands.

2 Shee must needs be a fruitfull mother, who is mother to all the Sonnes and Children of God; * 1.319 according to that auncient saying; Wheresoever God is the father, the Church is the Mother; so that, Not borne of the Church, not borne of God. And who but she is Mother to all that innumerable com∣pany of Saints in earth and in heaven? For there is no entrance into that Jerusalem which is above, but by that Jerusalem which is from above.

3 She must be a fruitfull Mother that doth perpe∣tually * 1.320

bring forth children from the beginning to the end of the world. For as Christ is an everlasting Father; so hath he an everlasting issue. The faithfull are called the seed of Christ begotten by the travell of his soule. Isa. 53. 10, 11. in whom his dayes are prolonged here upon earth; and himselfe being per∣sonally in heaven, yet continues here in earth to the end of the world in this heavenly propagation. See∣ing then this is an ever-childing mother that never growes old, we may conclude that never was any so fruitfull.

Never to content our selves with our first birth of our naturall Mother; unlesse we be borne againe of * 1.321 this Mother.

For 1 Naturall birth (suppose it never so royall or noble) is but of mortall and corruptible seed: but this is of seed incorruptible and immortall.

2 Naturall birth is from the first Adam in sinne: * 1.322 this is from the second Adam in righteousnesse. * 1.323

3 By the first birth we dye, because we come of * 1.324 them that have dyed: but by this we are quickned never to dye more.

4 Naturall birth can onely advance to a naturall * 1.325 happinesse: but this to a supernaturall and heavenly.

5 By the first birth thou art an heyre of hell; * 1.326 and till thou art borne againe canst never see the kingdome of God, Joh. 3. 5. by this second to an heavenly inheritance, unfading, reserved in the heavens.

6 The first birth (never so glorious and royall) * 1.327 shall rot in dust, and consume with time: this (be∣cause it is of an immortall seed) shall never fayle, but persevere to all eternity, when time shall be no more. Nay further, stand not upon it that thou art borne within the Church; no, nor of Christian pa∣rents: for it is nothing to be a Jew without, if not

within; it is nothing to be in the Church unlesse thou be of the Church; it is nothing to be the seed of Christians, unlesse thou be the seed of Christ. The birth of Ismael was as good for parentage as Isaacks; both from Abraham: But get good assurance that thou art borne of this Mother; in which is more ho∣nour and comfort, then to be the Sonne of an Em∣presse. If thou wouldest be assured of the inheri∣tance, get good assurance of thy legitimation; for the sonne of the bond woman shall not inherit with the sonne of the free woman. Wouldst thou be assured of safetie in dangers, and protection in perillous times? be sure thou know and acknowledge thy Mother; that under her wing, and in her lappe thou maiest rest securely: seeing that out of the true Church (as out of the Arke) is no safetie, no sal∣vation.

Qu. How may wee come to know this Mother * 1.328 to be our Mother, that we may have comfort of our new and heavenly birth?

An. The true knowledge of this woman stands in two generals. I. To know her the true Mother, and spouse of Christ in her selfe. II. To know her to be also our Mother.

1 The former is so much the more necessary, because the Church of Rome (not onely a stepmo∣ther, but a professed harlot) challengeth herselfe to be this woman; and the Mother of this living child; and by fifteene notes, as arguments, alleadged by her deare sonne Bellarmine De notis Ecclesiae, obtru∣deth herselfe as the Mother of all beleevers in the new Testament. I am not at leasure to unloose all the bundle; (which perhaps he thought would pre∣vaile by their number, if there should be no weight found in them) but I wil onely mention the first five, and by them we shall easily discerne the rest.

Bellarmine his first note that the Romish Church * 1.329 is the true Mother, is because she is called every where Catholike. But this is a false note. For;

1 A consequence holdeth not from being named, * 1.330 to being. Christ was called a Demoniacke and Im∣postor; must he therefore be so? Rev. 3. 9. Many call themselves Jewes and are not: And chap. 2. 2. Some say they are Apostles and are not.

2 What where the Churches in the Prophets and Apostles dayes; as Jerusalem, Corinth, Galatia, E∣phesus? Were they not true Churches? yet were they never called Catholike.

3 They onely thus style themselves, because, saith * 1.331 the Father; Never was there any heresi, which did not desire to be accounted and to seeme Catholike. But falsely for two reasons.

1 Because they have departed from the Catho∣like faith.

2 Because it is but a particular Church, if so much; and can no more be catholike, then a finger can bee a hand, or a hand a man. True it is, that the true Churches doe call them Catholike; but how? onely Ironically: and so that note endeth either in a jest or Irony.

His second note is Antiquitie; which is as deceit∣full as the other. For; * 1.332

1 What was the Church in the cradle and begin∣nings * 1.333 of it? Was it not a true Church and yet had no Antiquity?

2 Antiquity is either in time or in truth. To * 1.334 plead antiquitie of time, and lose antiquity of truth * 1.335 (as they have done) is but antiquity of error, re∣jected by the Scriptures and Fathers. And errour was borne into the world the same day with truth, and is in time almost as ancient.

3 If antiquitie in time must carry it, then not * 1.336

Rome can be the true Church, but Antioch; where we are sure the Apostles taught, and whence was the first name of Christians. Nay, Jerusalem must be the Mother-Church, because from thence was the Gospell preached to all the Gentiles. Acts 1. 8.

4 They challenge antiquitie as falsely as the for∣mer note; for their whole doctrine (departing from * 1.337 ours) is a novelty, never heard of in the Church for the space of sixe hundred yeares after Christ. Never was nor will be answered that famous challenge of the Iewell of Bishops; who cals but for one testimony out of pure and unsuspected antiquity for the space of the first sixe hundred yeares after Christ, for any one of the seaven and twenty points propounded; and never any such was brought till this day. Neither have they been at leasure now above twenty yeares to answer that famous probleme of that blesse Saint Mr. Perkins; in which he avoucheth it impossible for any Papist in the world to prove out of the true writings of Fathers and Councells and out of the true sense of those writings; that the now Ro∣mane faith wherein it differeth from the reformed Church, is the Catholike faith; and substantially cleareth it in sixty two points of difference between us. What a number of points might I alledge where∣in they are gone both from the Scriptures and their owne writers; and as many for which they have no Scripture, but the Churches authority. Auricular confession, the Canon Law saith, it is by a tradition of * 1.338 the Church; and by no authority of old or new Te∣stament. For the not marriage of Ministers, Bellar∣mine a 1.339 and Cassander b 1.340 confesse it to be an humane institution: Cassander and the Councel of Trent c 1.341 call it onely an Ecclesiasticall decree. For the Communi∣on in one kind, their owne Cajetane d 1.342 confesseth that the contrary custome endured long in the Church;

and they had cuppes for the nonce to serve the peo∣ple with wine. For their Transubstantiation, Tonstall saith, No man was bound to beleeve it till the La∣teran Councell, which is not much above foure hundred yeares agoe. And Bellarmine himselfe saith, there is no Scripture to enforce it, but the Churches determination. Why do they brag of antiquity, and confesse so many novelties?

His third note is perpetuitie and duration. In∣deed * 1.343 the same note with the former; increasing the number numbering, not the number numbered. * 1.344 For,

1 Tares must continue with the wheat till har∣vest, must they therefore be wheat for their perpe∣tuity? And Antichrist hath continued a long time since the Apostles dayes, and shall till Christ at his appearing abolish him; doth this make his Syna∣gogue a true Church?

2 Time was when there was a true Church, and yet this could be no note of it: and time shalbe when (by their confession) their Church shall faile, and not endure to the end. Ribera on Rev. 14. Rome is called * 1.345 Babilon because at the end of the world she shalbe the shambles of all Idolatry, and the kennell of Anti∣christ. So as this by their doctrine is no proper, but a separable note from the Church.

3 The true Church and Mother Church hath and ever shall continue in the world: though not in out∣ward pomp and glory, yet in that inward and spiri∣tuall beauty and glory which she shall not lose, though she be in the wildernesse, and sit sometimes defolate as a widow. When this true Church loseth her visibility, she loseth not her being: no more then the Sunne ceaseth to be risen when it is hid under a cloud.

The fourth note to know this woman (saith Bel∣larmine) * 1.346

is multitude and amplitude. As deceitfull as any of the former; besides that it is the same with his first. For what difference betweene Catholike and universall? For,

1 That was a true Church of two in Paradise: When also it was in one family before the flood: In the flood consisted but of eight persons: In the Old Testament in one little kingdome: In the New was but a little flock, Luk. 12. 32. August. saith, The Church was in one Abel, in one Henoch. The Papists * 1.347 themselves say that in the time of Christs passion, the true Church and faith was preserved onely in the Virgin Mary, which is false; but yet a strong argument against them that hold multitude a sure signe of a true Church.

2 Multitude is a streame that the Church must row hard against, unlesse we be sure it be the truely▪ beleeving multitude. Sathans number infinitely ex∣ceeds Christs; must it therefore be the true Church? * 1.348 That one sect of Mahomet is farre more numerous then all the Romane religion: by their note that must be the true Church, and not they. Time was when the whole world was made an Arrian, and scare five Orthodoxe Bishops to resist it, and they also perse∣cuted: * 1.349 shall the generall spreading and infection of it prove it no poyson? Antichrist at his comming drawes multitudes after him by strength of delusion 2 Thes. 2. 9. And this is their Romane Antichristian religion, drawing multitudes, because it is a naturall religion; but turnes them not from darknesse to light, not from sinne to God. We conclude, or rather ex∣clude this note with Athanasius against those Arri∣ans, They have the multitude, we the faith. Let their multitudes goe in the broad way: we must walke * 1.350 in a narrow way which a few onely finde.

His fift note is succession of Bishops. A false and de∣ceitfull note, * 1.351 For.

1 A false Church may have succession of person * 1.352 onely: as Caiphas succeeded Aaron, and yet abando∣ning * 1.353 truth and rejecting the head must needs be a false Church.

2 The first Evangelicall Churches were true * 1.354 Churches, but wanted their succession; unlesse they will say that Christ and his Apostles succeeded the Scribes and Pharisees. If a Church may be a true Church without and before succession; how can succession be a note of a true Church?

3 Right succession is twofold. First, externall, secondly, internall, or personall; or doctrinall. Where * 1.355 both succession of Chayre and doctrine concurre, there is * 1.356 a true succession: But in the Church of Rome is neither.

I Not of doctrine, because they hold not Apo∣stolike * 1.357 doctrine. The doctrine of the now Church of Rom•• being cleane contrary to that it was when Paul wrote to the Romans; as might appeare in a number fundamentall points.

II Not of Seate, First, because they never pro∣ved nor can prove that they have the seat of Peter; or that ever Peter sate at Rome, he being the Apostle of the Circumcision. Secondly, if they could prove it; Ambrose tells us; They have not the succession of * 1.358 Peter. Thirdly, Platina a Papist noteth above twen∣ty scismes which have disturbed the series and suc∣cession of their Bishops.

4 For our Churches reformed, we have the true succession of Apostolike doctrine, and the right con∣sanguinitie of their doctrine. As for personall succes∣sion (a thing not to be much stood upon) yet we are sure we want not, though it was not alwaies so apparant; for God never wanted a Church in earth. There never wanted some in all ages who have made profession of the true faith; as that notable

booke of Catalogus testium veritatis, plainely pro∣veth. And no doubt a many more were stirred up in the darkest ages of Popery, whose mention and memory were prevented from us, while Antichrist ruled both the rost and records. Now of all these notes and their fellowes, which are like these; I will adde but two testimonies of Bellarmine against Bel∣larmine. The former, that The Scripture teacheth which * 1.359 are the notes of the Church; but, The Scripture no where teacheth these; Therfore, These are no notes. The secōd, that al these notes make it not evidētly true, but evident∣ly probable, that the Romane Church is the true Church. Mark, that for all his braving and coppie he sets on the matter, his conscience tels him and us, that all these fifteene markes have no certainty in them to lead us to the true Mother. Even as he fumbled in the great point of justification by workes, flying from all his five bookes in the conclusion, as a man who suffered wracke of his cause in the very haven. And the like he did in the disputing of the Popes tem∣porall authority; which made the Pope study to suppresse all his bookes. Yee see what confidence the greatest Pillars of Popery have in their owne cause.

Qu. Seeing that by the Popish notes we cannot know the true Mother; by what sound and infalli∣ble markes may we know her?

An. Wee will propound five fitter notes then theirs. This true Mother therefore is to be knowne. * 1.360

• 1 By her face.
• 2 By her voice.
• 3 By her qualities.
• 4 By her marriage.
• 5 By her carriage and behaviour.

1 The best way to know any person is by the face.

The face of a true visible Church is discerned by; * 1.361

1 The sincere preaching and professing of the word of God. 2 The due and pure administration of the Sacraments according to that word. 3 The ex∣ercise of government and discipline appointed in the word. The first of these is absolutely requisite to the being and face of a Church. The two later serve for the beauty and stability of it. By this face Christ will have his spouse discerned; Joh 8. 30. If yee abide in my word, yee are ver••ly my Disciples. And chap. 10. his sheepe are knowne by hearing his voice, and following him. Besides, all will grant that where Christ is, there is the Church; but where two or three consent in his name, there is he, Mat. 18. 20. Thus we know our Mother by her face, because she continueth in the doctrine of the Apostles, as that beautifull Church did, Act. 242. A wart or two, or a few freckles make her lose some beauty, but not her face. She heares the voice of her wel-beloved, and a stranger she will not heare. She heares not unwrit∣ten traditions, nor fables and dreames of men, nor Councels, nor Fathers, nor decrees of Popes, nor the voice of Antichrist; but stickes to the pure word of God, as the onely decider of all cases, and the onely umpire in all doubts and questions concerning faith or life.

2 The second note of this Mother is her voice and * 1.362 speech. She speakes in the language of Canaan. She enjoynes nothing, nor commands in her family any thing but what she hath direction for from her hus∣band revealing his will in the Scriptures: As the Moone shines onely in the light received from the Sunne; So the Church ruleth in the night of this world by vertue of her husbands directions. Farre is she from challenging a power above the Scrip∣tures, far from conceit of giving authority to them,

who hath all her authority from them. She disclay∣meth all the commandements and Canons of the Church so called; and dares impose no yoakes where her husband hath left her children free. She con∣ceives her selfe so the spouse of Christ, as that she stil remaineth the hādmaid of the Lord: you shal ne∣ver heare her disgrace the Scriptures by calling thē a dumbe Judge, a partiall rule, a nose of waxe flexible into any form es and senses, a dead letter; no better then Aesops fables, unles she give authority to them. This is the voice of the Antichristian harlot, who preferres her old lecher not onely above Councels, but above the Scriptures: as those two Councels of Lateran and Trent did the Pope. Who also burne the Scriptures, as Antiochus, or another Maximinus, cal∣ling them the bookes of heretikes, and their rea∣ders in their owne tongue as Scripturers and He∣retikes.

3 A third note is her vertues or qualities: As▪ * 1.363

First, she is holy in respect. 1. Of holinesse of doctrine which she teacheth. The doctrine which * 1.364 she teacheth is Christs owne doctrine; Mat. 10. he that heareth you, heareth me. What she receives from the Lord, she delivers. She mixeth not hers with false or poysoned doctrine: She teacheth not Idolatry, nor perjury, nor filthinesse of life, as the shamelesse strumpet of Rome, that bragges of holy Fathers, and holy Church. 2 In respect of the better * 1.365 part of the visible Church she is holy, though not in respect of the greatest part. The faithfull are holy, though tares and thornes come up with the good seed; the envious man doth it, but the Church sowes no such tares. 3 Whatsoever corruption of * 1.366 doctrine or manners may spring up; yet the doctrine remaineth holy and pure; and the Church repro∣veth all such corruptions, and urgeth all holinesse of

life and conversation. Not justifying or defending notorious evils, as the Romish strumpet doth: Who defended simple fornication to be but as, aurem scalpere; tolerating infinite stewes in Rome; recei∣ving a yearely pension from whores called lactis census, of thirty thousand crownes for filth; decree∣ing in one of their Councels under Pope Leo the first, that he that had a Concubine or Whore in∣stead of a wife, should not be expelled from the Communion, if he were contented onely with one. Fie upon the filthinesse of that bawdy and filthie re∣ligion. We must spare chast eares.

Secondly, she is meeke, loving, patient, gentle, mercifull. Iam. 3. 7. full of good fruits. Her weapons * 1.367 are prayers, teares, patience; not fire and fagot. Yee shall never heare this woman challenge the two swords; nor maintaine her right by fiercenesse and cruelty, by inquisitions and massacres, by blowing up Parliaments and Kingdomes. These barbarous ferities she leaves to that religion whose chiefe Ci∣ty was founded in blood, and to the woman drunke with blood of the Saints. That religion which is so fiery and fierce must be from the Devill, a man∣slayer from the beginning; unknowne of Christ and his Apostles, and all their true Disciples and fol∣lowers.

4 A fourth note of this woman is her Marriage. * 1.368 A good way to know one by, is the head; and how can wee know the Church better then by her head Jesus Christ, whose wife she is, of whom all the Children of the Church are begotten by vertue of the eternall Covenant of grace, as in Lawfull wed∣locke? Our Mother scornes to be the Popes Concu∣bine; she hath betaken herselfe onely to Christ, and professeth of him (Cant. 2. 16.) My welb••loved is mine, and I am his. Christ is he whom her soule lo∣veth;

and is in her eyes the chiefe of ten thousand, Cant. 5. 10. To him she hath plighted her troth, and cleaves onely and undividedly unto him in life and in death. The whore of Rome holds not Christ the head; For 1 By Image-worshiping and many other Idolatries they are fallen from Christ: this is plaine in Colossians 2. 18. 19. 2 They set up the Pope in Christs place. Bellarmine on the 1 Pet. 2. 8. by the stone understandeth the Pope: And Catharinus by head mentioned in Colos. 2. 19. will have the Pope to be meant.

Ob. But they professe Jesus Christ.

An. Union is either Sacramentall; so they are joyned by profession: or Mysticall; so they are not joyned.

The fift marke of the true Mother, is her car∣riage and behaviour. First, to her husband, to whom * 1.369 in all her behaviour shee expresseth foure vertues. * 1.370 As;

1 She is chast and faithfull unto him; she keepes herselfe onely to her husband, and preserves the * 1.371 marriage band. She forgets not the guide of her youth, nor the commandement of her God; nor play∣eth false with any other lover, any secondary head, or Vicar generall, she thinkes it strange that an husband should have a Vicar. She abhorres that foule and spirituall adultery by grosse Idolatry and false wor∣ship, which the whore of Rome impudently acteth and defendeth. Neither Angels, nor men, nor merits, nor Saints, nor Images doth she bow unto; nor any o∣ther alluring harlot can unsettle her from him, whom her soule loveth.

2 She is subject to her husband in all things; con∣tent to be tryed and ruled in all cases by his will, and * 1.372 word in the Scriptures. What will we say to a wo∣man, that laies claime to a man to be her husband;

but rejecteth and disgraceth his directions, and cleaveth wholly to her owne will, and to other mens counsels and decrees? Who will not suspect and conclude her to be an harlot? But so doth the apostaticall Romish Synagogue.

3 She depends onely on her husband and no o∣ther for the meanes of her welfare, and all needfull * 1.373 supplies. She scornes to seeke to any other Advo∣cates or mediators (whether Saints or Angels) either for redemption or intercession; her husband that can supply the greater, can the lesser much more. She cares for no pardons nor merits, but her Lords. She scornes to marry one, and seeke maintenance of another.

4 Shee honors her husband onely, and will give * 1.374 his honor to none other. If she did derogate from his glory in the worke of redemption, by the do∣ctrine of free-will, justification by workes, humane satisfactions, she were an arrant strumpet, and no wife. But our Church ascribes all the worke of sal∣vation to God onely from first to last: Teaching that we are wholly dead in trespasses and sinnes, till he quicken us; and that good workes are the way to the kingdome, not the cause of it; and follow a per∣son justified, but goe not before to justifie him; and are necessary by a necessitie of presence, not by a neces∣sity * 1.375 of efficiency. Thus men and Angels are excluded from any part of Gods honor.

Secondly her behaviour to her children. * 1.376

1 She nurseth them at her owne breasts; puts them not forth to suck strange milke of traditions, Coun∣cels, * 1.377 Decretals.

2 She instructs them, and teacheth her children. * 1.378 The vertuous woman opens her mouth with wis∣dome. Prov. 31. 26. Eunica taught Timothy the scrip∣tures of a child.

3 She provides for her children, as the vertuous * 1.379 woman for all her family, Prov. 31. 15. The Church upholds the meanes of salvation to keepe the belee∣vers in good state. She is not the naturall Mother that starves her children, that shuts up the breasts from them, that hideth the Scriptures, and counts it heresie to reade them; that corrupteth the Sacra∣ments, that a man can see nothing lesse then the in∣stitution in them. But Popery leadeth her children directly to perdition, whatsoever shewes they make to the contrary. For,

1 They runne after it whose names are not writ∣ten in the booke of life. * 1.380

2 All the children of that mother are without comfort in life and death; because they are the sons of Agar, and not of the true Mother: and therfore no inheritance belongeth unto them. * 1.381

II. Having found out the true Mother in herselfe: we are now to enquire how or by what markes we may find this Mother to be our Mother, and our selves her children. A man may know himselfe the sonne of this Mother by sundrie notes. * 1.382

1 As a child borne comes into a new world, and findes a marveilous change in the estate of it: So a sonne borne of this mother comes into a new estate, is separated from the world and the corruptions of * 1.383 it, brought out of the corruption of nature and pra∣ctise (as out of the waste and wombe of the world) and set into a new condition in grace: and is in all things contrary to himselfe in his old nativity. The change especially appeareth in five things.

1 Thou wast borne of flesh, and after the will of the flesh: but now thou art borne of God. This is * 1.384 called a birth of water and the holy Ghost: be∣cause in this the spirit supplies the office of water in washing away corruptions and defilements of flesh

2 In thy old nativity thou wast borne in sinne: * 1.385 now being borne againe thou sinnest not. 1 Joh. 3. 9. because the seed of God is in thee, thou canst not, sinne raigning, sinne wholly and finally: thou hast now a new or renewed nature.

3 In thy old nativity thou wast borne dead in sin, * 1.386 Eph. 2. 1. but now (borne of this mother) thou art quickned with a new life of grace, called the life of God: Now thou livest not, but Christ liveth in thee: Now maiest thou say as Christ himselfe said: Rev. 1 18. I was dead, but now I am alive.

4 In thy old nativity thou wast as a dead man * 1.387 bound hand and foot, without all motion of grace: nay, all thy motion was downeward for nature with contempt of grace: But now a new motion in spiri∣tuall things attends spirituall life. Now thou mo∣vest upward towards heaven, according to the com∣mand of grace, whereto thou wast before an open enemie.

5 In thy old nativity thou wast borne an enemie * 1.388 of God, a child of Hell, as full of venome and poyson as a toad or serpent: But by this birth thou receivest power to be a sonne of God. 1 Joh. 3. 2 and the pri∣viledge of sonnes, pardon of sinne, the favour of god, or fatherly affection, and a childs portion in that im∣mortall and eternall inheritance, and a sweet joy in the assurance of that estate.

2 The second marke to know a man borne of this Mother, is his crying. The first thing which discovers * 1.389 the birth of a Child (if alive) is the crying of it, or else it is still-borne: so the new borne child of this Mother cryeth in sense of want, of miserie, and of spirituall nakednesse. In naturall birth is sense of weakenesse, and crying after supply: so in superna∣turall is sense of frailties, and much griefe for sinne, and the miserable fruits of it. And as the child in

those wants can doe nothing for it selfe but cry, and by crying it gets help: so is it with the child, of God when he findeth an utter nothing in himselfe, but a gulfe of miserie ready to drown him in despaire; yet now he hath a spirit w^ch makes him cry, Abba Father Rom. 8. 15. If any of us have never gotten a distinct and sound knowledge of sinnes, and the curse of God due to the same, nor applied to ourselves that wrath and curse denounced and due to our particular sins, of which we are guilty for the humbling and breaking of our hard and stony hearts; If we have not out of the sense of an humbled and terrified conscience seene our need of Jesus Christ; and from thence have not more earnestly hungred and thirsted after Jesus Christ; and cryed as much after pardon of sinne, as a condemned man after the Kings gracious pardon. These persons may well instruct their conversion, and their birth of this woman. All thy profession will not make thee a true sonne of the Church; ex∣cept thou cryest in sense of miserie after mercy and grace, and this desire be above al other desires in the world. On the othe side; art thou distressed in con∣science in the sense of thy sinne. and feare of damna∣tion due to it? Doest thou freely confesse thy sinnes, and heartily bewaile them? Doest thou crie after Christ crucified, so as the whole world would not be so sweet as a taste of Christ; and the more thou va∣luest grace, dost thou the more thirst and desire af∣ter it? Oh, be of good comfort, let not thine estate discourage thee; thou art in a good way, and a com∣fortable condition. It is a comfort to heare a child new borne to cry; it argues both birth and life: and so is it here.

3 The third note of tryall of one borne of this Mother is sucking. An infant so soone as ever it is * 1.390 borne seekes and suckes the breast: and so the new

borne babe seekes, and suckes the sincere milke of the word. 1 Pet. 2. 2. And as an infant is never well but when it is sucking night and day; and nothing stils the cryes of it, or quiets it but the breast: so the child of God (suppose him but an infant in grace) hungerly desires Gods word. Gold, silver, honor, pleasure (which satisfie carnall men) quiet not him; only Gods word can quiet and satisfie the heart, And as the infant desires the pure breast-milke without any other blending or cookery: so Gods children affect chiefly the sincere milke of the word in the plaine evidence of Gods wisedome; and care not for blending with froth of wit or humane e∣loquence; but as it comes out of the breasts of the Mother, the two Testaments. And as the infant suck∣eth the breast to grow thereby: So by the sincere milke the children of God grow in spirituall strength and stature till they come to their talnesse, 1 Pet. 2. 2.

4 The fourth note is similitude and likenesse to the father of this birth. This mother brings forth * 1.391 children to God in the similitude and Image of god. Other Mothers bring children in their owne Image; as Adam begat Seth in his owne Image, Gen. 5. 3. But what is borne of the spirit, is spirit. Joh. 3. 6. Now examine how thou expressest the seed of new birth. Whom resemblest thou? If God be thy father, thou resemblest him in quality, though not in equa∣lity. Thou art like him in holinesse, in righteousnesse, and in the whole divine nature. 2 Pet. 1. 4. Our Savi∣our makes this a sure note of a sonne of God, or of the Devill. Joh. 8. The Jewes bragge they are sonnes of Abraham ver. 39. Christ saith, were they sonnes of Abraham they would doe the works of Abra∣ham. Then they bragge, God is their father, ver. 41. Christ answereth, If God were your father you

would love me, and resemble him: for I came from him, and he loves me. But I will tell you whose sons you are: ye are of your father the Devill, for his workes yee doe. So thou that professest in the Creed, that God is thy Father, and thou beleevest in him: if in stead of Divine vertues thou expressest impious and vicious behaviour: thou art of the De∣vill, whose workes thou doest. He delights in blas∣pheming, swearing, drunkennesse, filthinesse, he hates the word, the Sabbaths, the Ministers: he de∣lights in feircenesse, slaunders, and the like: so dost thou. Thou professest Jesus Christ thy Lord and Sa∣viour, but how dost thou grow in conformity with Christ? If thou expressest not his humility, patience, selfe-deniall, holinesse, and all Christian vertues in some measure, thou art none of his; The member will grow in conformity with the head: a good child will imitate a good father in goodnesse.

5 The fift note of new birth is growth. A child * 1.392 once borne growes up to strength and stature. A child in nature that still suckes wholsome milke, stands not at a pitch, but growes every month and quarter sensibly: so, if thou beest borne of this Mo∣ther, thou growest. 1 In understanding and know∣ledge, 2 Pet. 3. 18. 2 In sound affection, and power∣full * 1.393 use of the meanes of salvation. As a child the more it growes the more it feeds: so a man new * 1.394 borne hath daily more love to the word, more refor∣mation by it, and outgrowes weakenesses, 3. In sound * 1.395 practise of holy duties. As a child growes active to naturall and civill actions: so the child of God and the Church, growes strong to prayer, and the parts of Gods pure worship: strong to endure the labour of the power of godlinesse. 4 In strength for the * 1.396 Christian combate. He growes able to beare afflicti∣ons, and stand under great burdens and crosses for

Christ and the Gospell. He growes strong in resi∣stance of temptations, that he is not now carried or∣dinarily away, neither by the world, nor by the God of the world from his place. To this marke S^t. John sends us for tryall of our new birth, 1 Joh. 5. 4. He that is borne of God, overcommeth the world: and ver. 18. He that is borne of God keepeth himselfe, and the wicked one toucheth him not: Keepeth himselfe, that is, grow∣eth up in holy watchfulnesse, and resistance of temp∣tations: 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 Fa∣ther. 2 To this Mother. The child-like affections * 1.397 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 * 1.398 Christ should be magnified in his body by life or * 1.399 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 * 1.400 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 chil∣dren love him better then their owne lives.

Now secondly, the child-like affections to this mother are also two. * 1.401

1 To honor, love, and obey this mother in all her directions, in all her corrections according to * 1.402 the word. Good children will honor the Mother aswell as the Father, according to the Comman∣dement.

Ob. The Papist catcheth at this as making much for him. The Commandements of the Mother Church must be obayed; and therefore in their Ca∣techismes (besides the commandements of God) they injoyne a number of the Churches commande∣ments, 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 Fa∣ther 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 a∣gree, then the Mothers commandements must be o∣beyed: 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 commande∣ments must be accursed, and all the plagues added to them. And seeing Jesus Christ the Lord of his Church would deliver no doctrine nor commande∣ments 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 particu∣lar Church rather enjoyne lawes on other Churches then other Churches on her; seeing that, parity admits not superiority? * 1.403

2 The second child-like affection to this Mother, is compassion. Children of the Church must be sensi∣ble, * 1.404 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 barba∣rousnesse of Antichristian Captaines against the Church in Bohemia and the Palatinate? But what o∣ther 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, * 1.405 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 * 1.406 without much travell and paine: For as by an inevi∣table decree painefull sorrow is annexed to naturall birth: so it is in this spirituall birth. As our Savi∣our applieth that Ioh. 16. 21. A woman when she tra∣velleth 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 I travell in birth againe, till Christ be formed in you. Elias in his calling was in so painefull travell as he was weary of his life: 1 King. 19. 4. Ier. 4. 19. The paines of the Prophet Esay made him cry, His belly, his leannes 29. 16. the Apostles of Christ what paines they endured appeares. 2 Cor. 11. 23. In labours abundant, in stripes above measure, in prison many times, in death of∣ten. How they were resisted in their Ministery, whipped like vagrants, reviled, stocked, turned out at townes ends like miscreants, see Acts 2. 15. & 4. 18 5. 28. 13. 46. And after, what violent torments they indured in their Martyrdomes, the Ecclesiasticall story sheweth. And at this day the labout and suf∣ferings of godly and faithfull Ministers is like the la∣bour and sorrowes of a woman in travell. For when we travell to bring forth some Children to God out of the common track of the world, how are we often oppressed, contradicted and opposed by time∣servers, and libertines? How abased and rejected by the multitude? What heavy strokes and lashes en∣dure wee from the tongues of the basest? What slaunders are raised, and impudently cast out against us by Papists and Atheists, and inhumane wretches, who fight against us with nothing but witlesse lies and falsehoods?

So as it is evidently true as Christ▪ foretold his Disciples, If they persecuted me, they will you also, Joh 15. 20. And as evident, that if Christ were on earth they would spare him no more then they doe us, He that refuseth you, refuseth me.

III. It is no small part of this travell of the * 1.407 Church, that her poore babes are so pained, and suffer with her, while she so hardly brings them forth.

For what child is there that can begin to looke into the light of this spirituall world, to receive the word of God, to embrace the faith by which Christ may be formed in him: but presently he is pinched with scornes and taunts, and heavily laded with shamefull indignities: even for desiring the sincere milke of the word, for the maintaining of that life with which he is newly quickned.

Neither can it be otherwise, seeing whosoever wil live godly in Christ must suffer persecution. And whosoever will be a disciple of Jesus Christ must resolve to take up his crosse daily.

IV. The paine and travell of the Church is * 1.408 more sharpe and sorrowfull by reason of those mighty lets and resistances of this new birth, not on∣ly without by Devils and all sorts of wicked men; but even within and nearer us then they, and these are especially foure.

1 Naturall ignorance: what a let was it in Ni∣chodemus, he must goe into the wombe againe, * 1.409 else cannot be borne againe. Joh. 4. 10

2 Feare of difficulties, losses, and that this birth would prove an enemie unto their credit, profit, or * 1.410 pleasure, and they see the prejudice and reproach * 1.411 cast upon such as are new borne.

3 Too hasty and inconsiderate, and irresolute un∣dertaking of this businesse, not casting the costs, and * 1.412 how many sad throwes and pangs they may sustaine; many therfore in liking of the good way have some pangs and remorse as if they would goe through the paine to the birth: But finding more difficulty then they expected, give it over againe: for so did many

who came to Christ, and were Disciples a while, but left him on the plaine field. Joh. 6.

4 The presence and love of sinne. First, The pre∣sence * 1.413 of sinne: there is another monstrous and adul∣terous birth that hinders, begotten by the unlaw∣full copulation of Satan and the corrupt will: Satan being the Father, and our naturall corruption the Mother of this issue, and these struggle with us and get us by the heele, and make the case so difficult, as that the Saints cry with Paul, Rom. 7. Oh miserable man that I am, who shall deliver me &c. Secondly, love of some speciall sinne or sinnes, which makes all Gods ordinances inefficacious; Iudas his covetous∣nesse, Demas embracing the world: or a secure heart which lets all doctrine runne out. Heb. 2. 1. not che∣rishing or retayning it to an holy conception and birth.

Now what mervaile is it that there be no small labour to our Mother, when our selves are not one∣ly so helplesse to our owne birth, but such hinderers of it?

Object. Esay 66. 7. Sion shall bring forth before her sorrowes and payne come on her, and therefore brings her children without paine.

Sol. The Prophet▪ speakes not of the same thing, but of a sudden and unexpected deliverance and re∣stitution of the Church, which before seemed utter∣ly barren and forsaken. And hath respect to the mi∣raculous propagation of the gospell by the Apostles of our Lord Jesus, which should be so sudden and unexpected, as if a woman should be delivered be∣fore her paines be upon her; for, how miraculous was it, that the Gospell by so few men, in so short time, and by so base persons in all outward respects should be published to the whole world: and that all people should be by their outward calling brought

to the unitie of faith: So as this which is spoken in a special respect cōcerning an outward calling, & by an extraordinary power of God, infringeth not this do∣ctrine cōcerning the inward calling and conversion in the ordinary course of it, which is not done without much resistance; As neither that of the Apostles was.

And this concernes the Ministers; and Ministery, and sheweth 4 things.

First, the honor and dignitie of the holy Ministe∣ry, * 1.414 in that it is the onely instrument appointed by God, for the bringing forth of Gods children. Ne∣ver was a despiser of the Ministery yet borne of God, or a sonne of the true Church; no birth without this immortall seed.

Secondly, the end of the Ministery must be to bring children to God. To forme Christ in men, * 1.415 Gal. 4. 19. and fashion them new creatures like unto Jesus Christ. The ayme of a true Minister is not how many livings he may get and hold, how much mo∣ney he may lay up, how high he may climbe, how idle he may be and still keepe up his credit; But how many soules he may be under God a father unto; How he may imprint in mens hearts, the gracious image of Jesus Christ, that in the day of his rec∣koning he may with boldnesse and comfort say; Behold, here am I, and the children that thou hast given me, Esay 8. 18. And whosoever aymes not at this, or at any thing more, misseth his worke, and perverteth his calling, his reckoning shall tell him so: wee must therefore frame our doctrine, that it may be for the plainnesse & soundnesse as Christ by it may be formed; the play of wit, nor prophane strong lines, nor frothy straines of strange languages, will not doe it. The Prophets, nor Apostles, nor our Lord himselfe never preached so.

Thirdly, the duty of a faithfull Minister consisteth

in two things. 1 To resolve on paines in his calling, as knowing he cannot bring men to Christ without paines and labour. An idle Pastor that gives up the paines of his calling, is like a yong mother that wold faine have children without paines and sorrow in bringing forth.

2 To love dearely persons wonne to the faith. For he that knowes the sorrow of winning and beget∣ting any to Christ, cannot but love them as his owne children. And therefore hath Gods providence annexed much sorrow to the birth, that the child might bee so much more tendred and loved of the Mother, as she hath dearely bought it. And so in this spirituall birth it is true. And a spirituall Father may rebuke and sharply reproove his children begotten by his paines, for just faults, and this is fatherly love; but he that shall reproach the whole seed of Christ, and nip and blast goodnesse in them, and the more they prosper in grace, the more spitefully shall ordi∣naryly disgrace them; I doubt whether such a one be the Father of any of their soules. How doth a Mo∣ther, yea a tender nurse rejoyce in the health and prosperitie of the child, and grieve even unto death if the Child thrive not, nor prosper. And who wold abide a nurse whom nothing so much grieveth as the thriving and growth of the child?

Fourthly, The comfort of a faithfull Minister. How∣soever * 1.416 his sorrowes and paines be as sure and inevi∣table as the sorrowes of a woman in travell, yea and as sharp too. Yet

1 The are also short as theirs, a little while will put an end to their paines.

2 They are in the end sweet and turned into joy, as theirs Joh. 16 21. A woman as soone as she is de∣livered remembreth no more the paine because a man-child is borne. Their labour and paine passeth

away and is quite and quickly forgotten, but the joy is lasting and eternall, and none can take it away.

Wee must consider that if we be rejected of men, so was the chiefe builder, and the Master builders the Apostles themselves.

If we speake words of truth and wisedome out of the booke of God, in the name of God, out of the place of God, some dare say we will lie as fast as a dog will runne. If our innocency were as bright as the sunne, some dog will barke against us. The ser∣vant is not above his Master. Our Master, as innocent as he was, some few said he was a good man, but ma∣ny that he was a Devill, and was a very vile man. Well, this is the comfort of faith, it shall breake out of all clouds and darknesse, and shine in the faces of all adversaries one day. For, as it frets the ene∣mie that he cannot withhold Gods gracious blessing from his faithfull servants here; So much more shall it breake their hearts, that they cannot resist the glo∣rious light of it hereafter.

And secondly, to the people of God, to be willing to submit themselves to the sorrowes of the new * 1.417 birth. No infant can avoid the difficulties of birth, nor no child of God can shunne this.

Quest. What are these sorrowes?

1 Resolve therefore of sorrowes from within, to undertake the paines of true repentāce, sound sor∣row for sinne, mortification, selfe-deniall; renounce the pleasures of sinne which are but for a season. As Moses, as that of Christ, If any will be a Disciple, let him deny himselfe. Is not here a paines and difficulty to renounce the wisedome of the flesh, a mans owne corrupt will, his affections and passions, which must be stockt up roote and branches, his owne naturall inclinations, which are nearer to him then his skin,

his owne habits and bosome sinnes of long mainte∣nance, to cut off hands, and put out eyes.

2 Resolve of sorrowes from without 2 Tim. 1. 8 be partakers of the affliction of the Gospell. Take up the crosse daily, and, after one, still expect ano∣ther, Christ and his crosse are inseparable.

God might have severed affliction from the gospell; as he might if he had pleased severed paine and sorrow from the birth of a child; but would not. For,

First, his wisdome foresaw it stood more with * 1.418 his glory, to erect himselfe a Church in the world in despight of Satan and all wicked instruments. In no naturall thing is Gods power more seene, then in the birth of an infant in grace, the hazard and opposition is but the manifestation of his power.

Secondly, The Lord would stop Satans mouth who would accuse the Saints, as Iob, as if we served God for nought; when we are ready for Christ to endure all hazards, and deadly dangers.

Thirdly, The Lord tries the truth of his childrens graces, while they abide with him in affliction. Now we must resolve to goe through the paines of new birth, to difference our selves from, 1 Carnall go∣spellers, that like not the gospel, because it teacheth selfe-deniall. 2 Wicked men, because the power of it crosseth their whole course. 3 Polititians, who renounce it, because it requires a change, and they can endure no change, though for the better.

3 Resolve of paines and labour in the meanes of * 1.419 grace, in hearing, reading, praying, watching, fasting, and spirituall combate: for God brings forward his image in his owne meanes. Consider, for encourage∣ment,

1 The discription of Saints Rev. 7. 19. those are * 1.420 they that come out of great tribulation. Wicked are

ever going into great affliction: as jolly as they are, and as free as they seeme to be, but the Saints are e∣ver comming forth.

2 The worth of grace for which thou sufferest; * 1.421 The least is worth all thy sufferings. Is knowledge worth nothing? Is the light of the sunne so worth∣lesse a thing? wouldest thou suffer any hard labour and peril for money, and a small summe of silver: and wilt thou be at no paines for faith, more pretious thē gold: for hope, nor for peace of conscience? are these worth no paines?

3 The happy estate into which thou comest by suffering. Thou art borne to blessednesse. Blessed are * 1.422 they that mourn. All thy paine in suffering is not cō∣parable to the gaine of suffering. The momentany af∣flictions of this life are not worthy the glory in the life to come, looke not on the losse but on the gaine. Thou loosest friends, but hast God and Christ, and his Angels neare thee. Loosest libertie of body, but hast libertie and joy of Conscience. Hazardest out∣ward peace, but hast peace with God, thy self, and all creatures, so farre as they cannot hurt thee. See our Saviours argument, Mark. 10. 29.

And there appeared another wonder in Heaven.]

Now we come to the description of the Churches adversarie and opposite enemie, under the name and tipe of a Dragon.

To which description is set a preface, as before the description of the woman. Of which having spoken in the 1. ver. we here omit it, onely remember that by heaven is meant the Church of God militant; for, what hath the dragon to doe in heaven in proper ac∣ceptation.

The description of the Dragon is by two ar∣guments.

• ...

• 1 His adjuncts, being five.
• 2 His effects, which are two.

His adjuncts in the text are:

• 1 Magnitude.
• 2 Cruelty.
• 3 Subtiltie.
• 4 Power.
• 5 Victory.

His effects are

• 1 Against the Starres, he drew downe with his taile the third part.
• 2 Against the Woman, stood be∣fore her to devoure her, &c.

First, Of the dragon himselfe. * 1.423

Quest. What is meant by the Dragon?

Answ. 3 Things.

1 The Devill, for so it is expounded ver. 9. to be * 1.424 that old Serpent called the devill and Satan. * 1.425

Now the devill is called metaphorically a ser∣pent or dragon.

First, By allusion to that story Genes. 3. because un∣der this forme and representation he deceived man∣kind.

Secondly, For his poison and malice whereof he is full, and by which he hath stung to death all the sons of men, as was shadowed by those serpents in the wildernesse, which slew all the Israelites that looked not up to the brasen Serpent.

Thirdly, For his exceeding strength and power to hurt & destroy, whereunto adde his feircenesse and bloody cruelty against the Saints, which makes the dragon dreadfull, which is of all monsters the most fell and savage.

Fourthly, For his slinesse, subtiltie and craft

wherein he resembleth the serpent which is more subtill then all the beasts of the field, Genes. 3. 1. and this is mentioned ver. ••. which deceived all the world. And this his nature is couched in his name, drac••, cōing of a word signifying to see peircingly, for he is subtile acute and quicke sighted to discerne a far off his pray and advantage against us.

2 By the dragon is also meant the instruments of * 1.426 Satans fury. For he worketh against the Church, by * 1.427 wicked men, and externall enemies, who are com∣prized under the word Dragon. And they having the same nature and disposition of the devill, have also the same name. Jer. 51. 34. The King of Babell is said to swallow up the Church as a dragon. And Exek. 29. 3. Pharaoh King of Egypt for his tyranny against the Church is called the great dragon that lies in the midst of his rivers. Psal. 74. 13. thou dividedst the sea by thy power, thou brakest the heads of Dragons. (that is, the pursuing Egyptians) in the waters. And in the next verse he seemeth to call Pharaoh by the name of Leviathan; Which as it is the great destroyer of the sea, and swallowes up innumerable lesser fishes; so, he would swallow up all the Church before him; and was a terrour to all nations round about him.

Object. But here is mention but of one dragon; whereas of devils be many legions, and milli∣ons of fierce and wicked men and enemies of the Church.

Sol. The whole kingdome of the devill may be * 1.428 said to be but one dragon:

Because. 1 It is a kingdome not divided against it selfe, al of it is but one corporation or societie: for, although they be severall in themselves, yet they all joine in mischiefe and malice against Christ, and his Church, as if they were but one and not many.

2 All the members of that kingdome resemble the nature of their head, which is the dragon: and all have one common worke, and are all fitly compre∣hended under one name.

3 As all the company of the faithfull beare the name of Christ. 1 Cor 12. 12. So all the company of the wicked in whom Satan rules, is called by the name of the Dragon in this place And of the devill Revel. 2. 10 The devill shall cast some of you into prison: that is, the devils instruments, who all beare his name. And as well his instruments may be here put for himselfe; as himselfe for his instruments there.

3 Because this vision was properly of things and * 1.429 persōs after Iohns being in Pathmos, it seemes yet to be fitlier brought lower to some more speciall in∣struments who have imbatled themselves against the Church since Christs ascention; And then wee cannot more properly apply it then to the persecu∣ting Emperours of Rome while it was heathen, who were speciall ministers and instruments of the devils fury against the Church, And all of them being many * 1.430 made but one dragon For,

First, They were all one in fiercenesse and feritie of the it nature against Christ and his Church; and put forth all their rage in maintenance of their idolatrie, and worship of the dragon, as 1 Cor. 10 20. led by the devill and ruled by his will.

Secondly, They were all one in place, one in judg∣ment, one in succession, succeeding one another both in the throne and authoritie, and in the execution of it against Christ and this woman his spouse, with the crueltie rather of fell and fierie dragons, then of men that had retained but one sparke of humanitie or pit∣tie within them.

Thirdly, All of them gave the dragon for their

armes: which doth not obscurely give us to under∣stand, what enemie the Spirit of God would more particularly ayme at, and designe unto us. And shew that:

The enemies of the Church though they disagree * 1.431 never so much among themselves, yet all joyne against the Church: for they all make up but one dragon.

As against David rose up Hadadezer King of Zo∣bah, and to his succours the Aramites of Damesek. 2 Sam. 8. 3. 5. & chap. 10. 6. After them Aramites and Ammonites and many enemies joyned as one man against him: so, against Christ the Sonne of Da∣vid conspired Pharisees, Saduces, Herodians, Essus. Yea Christ himselfe was a signe of contradiction to all people: and so is his Church.

Luk. 23. 12. Herod and Pilate had their private quarrels among themselves, yet both agree and are made friends against Christ.

Acts 17. 18. Epicures and Stoiks were as contra∣ry in their sects and opinions as blacke and white. One most strict in their way, the other as loose and libertine. One placed their happinesse in vertue and morall honesty; the other in volupteousnesse & bru∣tish pleasures.

But as contrary as they were betweene them∣selves, they all band and joyne themselves a∣gainst Paul and his doctrine. And all wicked tyrants and princes, whatsoever private quarrels are among themselves, yet all agree & band themselves against Christ. Psal. 2.

At this day, all the catholike countries, Spaine, Fraunce, Italy, Germany, whatsoever particular quarrels are among themselves, yet all are in holy league as they call it, against the poore Reformed Churches.

So of all heretikes, if they be never so hostile a∣mong * 1.432 themselves, yet all joyne against orthodoxe doctrine; And all worldly & evil men full of emnitie one against another, yet all agree against the profes∣sion of godlinesse and practice of pietie.

1 Because of that irreconcilable enmitie put be∣tween * 1.433 the whole seed of the woman, and the whole seed of the Serpent. Genes. 3. 15. and therefore be that spawne and seed of the serpent never so poy∣sonfull one against another, nor will trust another, yet all will easily strike hands against the godly, as one man.

2 All darknesse is contrary to all light, and the * 1.434 whole kingdome of darknesse must fight against the whole kingdome of light, because all light re∣proveth all darknesse alike. Christ is an equall ene∣mie 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 * 1.435 that united forces are strongest, and therefore holds all the kingdome of darknesse together for the o∣verthrow of the contrary power, for if Gods king∣dome should prevaile, downe goes theirs. It is the voice of them all, If we let this man alone, the Ro∣manes will come to take our nation. It is the pru∣dence of the captaine to keepe his band from muti∣ny, and Satan knowing that a kingdome divided a∣gainst it selfe, cannot stand, labours to hold it in peace against the common enemie.

4 The common corruption and consent of wick∣ed * 1.436 and unregenerate natures, all are of the same poy∣sonfull 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 m••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 hun∣ger, 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 uni∣tie * 1.437 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, Pa∣pists, Atheists, Epicures, all disagreeing among them∣selves, 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 * 1.438 must preach for, a unitie in veritie Eph 4. 3. endea∣vour 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 car∣nall 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 man∣ners, against superstition, and corruption, and wick∣ed 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 accu∣cused 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 * 1.439 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, * 1.440 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 shalbe countable.

3 What a shame that men of wicked opinions, and lewd practices can close and combine thēselves 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 ano∣ther, as if we had no such bands upon us, as wicked men, yea devils have? Do not birds of a fether fly to∣gether? Do not Atheists, swearers, adulterers, drun∣kards, 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 ma∣lice and hatred of Christ doth them?

A great red Dragon.]

Now we come to the five properties of this dra∣gon. The first of which is his magnitude or great∣nesse, which propertie is expressed for more terrour, seeing the greater the dragon is, the more dreadfull he is. Hee is great in foure respects. * 1.441

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. * 1.442 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 * 1.443 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 instru∣ments, 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 ser∣vants, and all his armies of Priests, Jesuites, orders, Fryers, and sisters, to blesse and curse as another Ba∣laam for him: He hath great mynes and mints of gold and treasure to commaund, to supply him with whatsoever may make him a great and most puis∣sant adversary.

Thirdly, In respect of head and members, he is great in respect both of the joint desire, will and en∣deavour * 1.444 they have to hurt and waste the Church, which is great and inexpressible.

And secondly, of their joint power and authority to execute those fiery and wicked wits, which is so great, so catholike, universall and unlimited, as no power in earth is comparable, and only the powr of God superiour.

Fourthly, The dragon is said here to be great, in * 1.445 respect of the great seat and City, where this impe∣riall dragon raigned over all the Kings of the earth. Rome that great and mighty Citie, as it is called Rev. 18. 10. 1 Great in splendor and beauty, as set up∣on seaven hils, for which she is famous in all the world. 2 Great in power and authority. In Jesus time having command over all the Kings of the

earth; the eye of the world, the Metrapolitan of all the earth. Queene of nations, and Mistresse of Monarchs.

The state of Gods people in this world, is be∣set with great & mighty enemies, as fierce and po∣tent as dragons. Thus the Church complaines Psal. 44. ••9. Thou hast smitten us downe into the place of dragons, and covered us with a shadow. Seing that the Church is to encounter with great dragons and ene∣mies, * 1.446 not flesh and blood onely, which are mighty without and within us: but with principalities and powers, and these not only the members of the kingdome of darkenesse, but the head and Prince of all the wicked, even that wicked one, and then all the band led by him, among whom there is nothing in sight or expectation, but death and danger.

1 The Church is described to be as a lilly among * 1.447 thornes. These thornes are sharpe and thicke about it, to hinder the rooting, and the prosperitie, and pricke the Lilly in the name and profession. And how weake a thing is a lilly to defend it selfe from the prickly thornes? And Christ sends out his ser∣vants as sheepe in the midst of wolves, weake and silly creatures in comparison of them.

2 The world which alwaies lyeth in wicked∣nesse, is no changeling, it is a very Egypt to the Israel * 1.448 of God: not onely oppressing them with cruell bur∣dens and taskes: but a breeder of fell and hideous dragons, and most poisonful monsters, tyrants, hypo∣crites, heretickes; partly by secret traynes to infect and poyson holy doctrine and conversation, and partly by manifest assaults to sting and wound thē in their names, & profession, yea, & by tyranny & per∣secutiō to threaten with present death every mo∣ment. And as the Church was once, so it is ever, in

the world, as in a wildernes, the wicked inhabitants of which are as so many wild beasts and dragons, among whom is no hope of truce or composition.

3 The Lord will have his Church thus beset with great dangers; That * 1.449

First, She may be throughly tryed and winnowed. Rev. 2. 10.

Secondly, Have experience of her owne weaknes, to be humbled.

Thirdly, Depend upon the strength of God in her combate, to quicken prayer.

Fourthly, To take notice of the worke and vi∣ctory of grace, with the issue of faith and patience, which can conquer so great enemies.

Fiftly, To make heaven sweete after so many feares, sorrowes, and sufferings, when the enemies whom their eyes have seene, they shall never see more.

4 The Lord sees often just cause in the Church and * 1.450 members to afflict them with such fell dragons and scorpions: for seldome is the Church cast into the place of dragons, but meritoriously & justly, seldome doe common calamities, by tyrants, come on the Church, but the ambition, covetousnesse, and conten∣tion in teachers, or else the earthlinesse, securi∣tie, or lustes, and loosenesse of professours went before.

Object. How stands this with Christs legacie? My peace I leave with you &c. And with his promise, My peace none shall take from you.

Sol. Christ never takes away nec suam, nec a suis: that is, neither his peace nor from his, for, his peace differs farre from all worldly and externall; and wel standeth with worldly affliction; all that will live godly must suffer persecution. And in the world (saith Christ) ye shall have affliction, but in me ye shall have

peace: even at the same time. For not all the tyrants, nor torments of the world can shake out the sweet peace of God, and a good conscience, as in a cloud of Martyrs it might manifestly appeare.

And therefore first, the greater the enemie is, the greater care and watchfulnesse is required on our part: 1 Pet. 5. 8. Your adversarie goeth about like a roaring Lion: therefore besober and watch. Ephes. 6. we fight against principalities and powers, therefore stand in the armour of God.

And though Christians thinke it too strict to be tyed to a constant watch, over their life, yet to give up, or be negligent in this watch, is but to agree with this enemie for thy owne destruction. The adver∣sarie is great in power, in wrath, in watchfulnesse against thee, and thou hast no more assured meanes of safety then to set a watch about thy selfe, in all times, in all places, in all companies, in all occasions, over all thy parts, gifts, affections, speaches, actions, that thou maiest be able to defend them all with peace of con∣science against all accusers, and defeate also so great and wrathfull a dragon.

Secondly, Against so strong an adversarie, wisdome will seeke to procure the greatest helps and succors * 1.451 that he can.

Quest. What aides may I procure? * 1.452

Answ. First, All our help stands in the name of the Lord. Fly to God for protection: for God therefore doth suffer his Church to be beset on all hands with such multitudes of combined enemies and dragous, * 1.453 as that she hath no way left but to looke upward for Gods eye to watch her, and Gods hand to save her. As Iehosaphat 2 Chro. 20. 12. There is no strength in us to stand against this great multitude, neither do we know what to do, but our eyes are towards thee. Get God thy friend to take part against these great dragons.

Quest. How.

Answ. 1 By faith, Iames 2. 23. Abraham beleeved God, and was called the friend of God.

2 By obedience Joh. 15. 14. Yee are my friends if you do what I command you. This covers a man with Gods protection, whereas sin layes Israel na∣ked, as in the Calfe, and the wiles of Balaam. A man that hath so many enemies, had not need by sinne to make God his enemie too.

Secondly, Gods Angels are good aydes: who * 1.454 have charge over thee so long as thou keepest the way, by whose presence Thou shalt walke upon the dragon, and tread under foot the young Lion and dragon, Psal. 91. that is, overcome the strongest and greatest enemies.

Thirdly, Among other parts of Christian armour, the sword of the spirit, the sheild of faith, the breast∣plate * 1.455 of righteousnesse, and a good conscience; and there is great strength in the prayer of faith. Ephes. * 1.456 6. 18. And of the faithfull, Acts 12. 5. 7. as for Peter in prison: yea, prayer is able to muster an army of hea∣venly souldiers for our defence.

If all wicked members, limbes of the dragon, be * 1.457 great enemies, we must be wise to avoid their soci∣eties, and combinations; whatsoever peace and fa∣vour they pretend, flye inward fellowship with them, as from dragons, whose propertie is to poy∣son a farre off before we see them. Trust not their flatteries and pretences, Genes. 49, 5, 6. Simeon and Levi brethren in evill; and instruments of cruelty. Into their secret let not my soule come. It had beene happy if in many passages of latter times, the Church had beene more shye and wary of the faire and trea∣cherous pretences of Antichristian dragons, who use to pull on faire gloves on foule and carnall fists, and pawes; And who will trust him that cannot put

off the nature of a dragon, although he may speake as the Lambe?

The greater the dragon, the greater must our * 1.458 courage and resolution be. For, such potent and dreadfullen enemies are shadowed out in this title great dragon, not to terrifie or dismay us (as all Israel runne away at the sight of Goliah) but to animate and excite us to manly and stout resistance.

Quest, What ground of courage have wee against * 1.459 so great a dragon?

Answ. First, Wee have a great adversary, but wee have a good cause, in which we need not feare to dy, or maintaine unto death.

Secondly, As we have a great enemie, so we have a great and invincible captaine; heere is the Lion of Judah against the roaring Lion. Hebrews write that the Jewes painted a Lion in a great banner for their standert. Let us run under this standart of this Lion, and be safe. Little David under this standart trampled on the great Goliah.

Thirdly, Wee have great enemies, but as Numb. 19. 8. God is gone from them, they are bread for us. great, but naked to Gods revenge, their sheild is gon. Great, but cowardly weake, and flying, to him that resists, Jam. 47. Great, but conquered, and boūd. Mat. 12. The stronger man hath disarmed him. He is the great Prince of the world, but ours is the Prince of peace, and mighty Lord of glory.

Fourthly, We have great enemies, but more and greater succours, then we have enemies, both with us and in us. They are spirituall wickednesses that are against us, but wee have the spirit of God and of grace with us. Wicked men seeme great and dread∣full dragons, and as great and unresistable as an hide∣ous dragon by a weake woman. But let them com∣bine in most forcible manner: all that strength is but

as the strength of reeds, in comparison of that with the Church; see Ezeck. 29. 9. 6.

Besides, they are many against us, but more with us then against us. 2 King 6. 16 and in us, greater is he that is in us then he that is in the world 1 Joh. 4. 4. we have greater power in us then any without and against us. Phil 4. 13. I can do all things by the power of Christ strengthning me, and while we have all the might of his glorious power to strengthen us, we are safe. Colos. 1. 11.

Fiftly, Our enemie is great, but thence we are as∣sured of greater glory and victory, as David the har∣der taske he had against Goliah the greater was his victory. The more difficult the war the more ho∣nour is in the conquest. [A red dragon.]

It pleaseth God in the Scriptures under divers co∣lours to describe divers things: As Revel 6. 3. 4. is a vision of three horses of severall colours, which ex∣pres the several estates of this womā here in cōflict.

The first a white horse, which colour noteth, in the Revelation, puritie, and innocency of doctrine, and manners, and figureth the virgin primative Church, upholding the puritie of doctrine and discipline of the faith, and worship appointed by the holy Apo∣stles, before this white came to be speckled and spot∣ted with blacke errours, and staines, in doctrine, dis∣cipline and worship.

The second, a red horse, ver 4 deciphering the same Church now red with martyrdome, and persecution and effusion of blood by tyrants.

The third horse is a blacke horse, noting the estate of the Church, now blacke and in sad and afflicted condition by heretickes which had horribly ming∣led the truth of pure white and lightsome doctrine, with blacke darkenesse of heresies and errours; For it were not hard to shew how in the first two hun∣dred

yeares after Christ, the Church was blacked by the heresies of Ebi••n, Cerinthus, Valontine, Mar∣cion, and Basilides. In the second two hundred, by Photinus, Samosatonus, Sabellius, Arius, and Euno∣mius, &c.

In the third two hundred, by Pelagius, Nestorius, and Eutiches, &c.

But this red colour of the dragon, lively pourtrey∣eth the feritie, cruelty, and bloody disposition of the dragon against the Woman the Church. The greeke word here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is emphaticall, noting him to be a fiery dragon, fiery red, set on fire, and all en∣flamed with an hellish flame of wrath and crueltie against the Church of God.

Whence learne: The nature and disposition of the * 1.460 enemies of the Church (further then they are over∣ruled) they are red and fiery dragons, whom nothing can content but blood and cruelty.

First, See it in the head of the dragon: Satan quae∣rit * 1.461 non quem mordeat vel frangat, sed quem devoret. Chrysost. He is red, blood-thirstie, sanguinolent; as a thirstie man delights in blood and crueltie: affected∣ly red.

Secondly, He is actually red, imbrued with all the * 1.462 blood of the Saints, of Abel, and of the Prophets, Apostles, the Sonne of God himselfe: and all his ho∣ly Martyrs since his ascension. He is guilty and dy∣ed with blood.

Thirdly, He is anciently a red dragon, a manslayer * 1.463 from the beginning. Joh. 8. 44. Who hath slaine all man-kind not in body only, but in soule and body by our first fall.

Fourthly, he is originally red: yea the authour of all * 1.464 crueltie and blood-shed that ever was in the world, and all the homicide done by man upon man, tis the proper worke of the devill, in whose service homi∣cides

are So Christ to the Jewes, Joh. 8. his workes yee doe, seeking to kill Christ.

Secondly, See it in the members, Pharaoh a red dra∣gon, * 1.465 lying in his rivers, commands the midwives to kill all the Males, and makes a cruell bloody act, that every parent should drowne his owne child. Haman a red dragon sends posts into all provinces to kill, but not content with that, to root out and destroy al Jewes, young and old, children and women in one day, least any place should be left for pitty or huma∣nitie. Manassah a red dragon, shed innocent blood till he had replenished Jerusalem from corner to corner. 2 King. 21. 16.

Saul before his conversion, breathes out nothing but slaughters and threatning, as a dragon that slayes onely with his breath.

The like in Antiochus, and Antichrist (typified in him) practised wholly to destroy the mighty and holy people, Dan. 8. 24. And the same we see in Herod who slew all the male children under two yeares old.

Thirdly, See it especially in the Imperiall dragon, * 1.466 the bloodinesse and tyranny of those Romane Em∣perours was matchlesse, who poured out the blood of innocent Christians by thousands, and tenne thousands in their streetes and territories, like water.

For the first 300. yeares after Christ, were nine or tenne bloody dragons, that dyed themselves red in the blood of Christians, which they sucked out greedily, more like hell-hounds, then men, that had a drop of pitty or humanity left.

Nero began and flew upon them as a monster, as if they had beene incendiaries of the city, which him self caused to be set on fire only to lay it upon them; like our incendaries, and Romish powder plotters

After him, Domitian, who cast John the Evangelist into a furnance of scalding oyle, but when he saw he came forth unhurt, he banished him into the Ile Pathmos, where he writ this Revelation. Euseb. lib. 3. cap. 17.

After him, Traian, under pretence, that there must be but one religion in one Region, persued Christi∣stians with fire and sword, and new devised tor∣ments to chase the name of Christian out of the world. He slew Simeon Iustus, and Ignatius, the Pa∣stors, one at Jerusalem, the other at Antioch.

After him came Antonius Verus, who slew, with Policarp Pastor of Smirna, innumerable Christians.

What shal I speake of Hadrian, that in one Mount crucified 10000. Christians crowned with thornes, and darts thrust into their sides, in derision of the passion of our Lord Jesus.

Or of the last of these dragons, in one month of whose raigne were slaine 17. thousand Martyrs, and innumerable more condemned to mines and slavery worse then death.

In a word, the dragons were so red, as, the very story seemes to be written in blood; which tell us that no man could step his foote in Rome and not tread on a Martyr.

Fourthly, See it in the causes. First, God in his * 1.467 counsell hath just reason, for as he foundeth his Church in the blood of Christ, so he finisheth and * 1.468 perfecteth his worke in blood He advanceth his glory and maketh his power shine in working by contraries, and confoundeth the adversaries, when they see their wrath turned to Gods praise: and the blood of Martyrs, the seed and watering of the Church. Pharaoh shall see he cannot worke wisely enough; here is a more glorious world fetched out of a greater Chaos. Iulian shall say vicisti Galilaee.

Secondly, So deepe and inveterate is the poyson * 1.469 and malice of a dragon, that no lighter or smaller re∣venge will serve him then death. The same poyson lighted upon Christ, he was judged unworthy either to live or dye in Jerusalem. So the enemies of David, when will he die? and of Paul, he is unworthy to live. The rancorous poyson of an enemie of God and grace is such, as a smaller revenge will not content them. No whipping or mocking of Christ, but cru∣cifie him.

Thirdly, The fury and feircenesse of the enemy is * 1.470 still augmented by reason it findes fuell to feed it. First, the light and grace in the godly which the more it encreaseth and shineth, the more their malice and hatred burneth and boyleth against it. For;

Why did Cain as a dragon slay Abel, but because his workes were good? 1 Joh. 3. 12. Why do the god∣ly make themselves a prey, but because they refraine from evill? Esay 59. 15.

Dragons can plead many causes. Amos is accused by Hamaziah, that he hath conspired against the King. Daniell, by the envious princes, that he re∣bells against the Kings proclamation. Ieremy, if he ex∣hort to go out into Babel according to Gods word and decree: that he is a confederate with the Cal∣deans. Paul, that he is a troubler of the City, and preacheth strange doctrine: and pittie it is that hee lives.

But the true cause is, if the white horse go forth, the red horse will follow him at the heeles, Psal. 38. 20. Mine adversaries hate me without cause. Nay, be∣cause I doe the thing that is good, that is cause enough to hate to death Psal. 59. 3. They are gathered against me, not for mine offence, nor for my sinne.

This doctrine may serve as a glasse, to let many see * 1.471

their owne faces, and to what head they belong. There is a generation of men who are feirce, reveng∣full, and cruell hearted against the godly, who may here see what spirit they are guided by. The spirit of God is gracious, meeke, mercifull, gentle, but they are not led by him. His they are whose spirit they re∣semble in mischiefe and malice. Joh. 8. 44. Yee are of your father the devill, for his workes ye do. A naturall child resembleth his father, so do they theirs, who was a murderer from the beginning. As it was once, so will it ever be, Gal. 4. 29. He that was borne after the flesh, persecuted him that was borne after the spirit, and delighted in scorning the generation of God, and seed of the promise: these shew themselves a bastardly brood of Ismael: who have no part in the promise, no foote in the promised land.

To let us see whence that religion is that practi∣seth * 1.472 and teacheth all manner of fiercenesse and cruel∣ty against the Saints; It is of the devill of the dragon, and is no religion of God. Abraham makes this aptitude, and forwardnesse to homicide a note of a false religion, and proper to Idolaters. Genes. 20. 11. The feare of God is not in this place, and they will slay me.

Hence it followes that the Romane religion can∣not be of God, for,

1 Her head is that Abaddon, and Apollyon. The great destroyer of bodies and soules. Rev. 9. 11.

2 Her members resemble the head; for never were any more cruell and fiery dragons, and homicides, then the Antichristian zealotes, and popish Inquisi∣tors, which for so many ages have destroyed the bodies of the innocent Saints with fire and sword: and innumerable soules with divelish and hereticall doctrines.

3 Her principles and positions are bloody and mis∣chievous:

and such as the Heathens and sanguinary Savages would be ashamed of.

4 Her proper colour is red, scarlet dyed, and drunken with the blood of the Saints, which noteth her an essentiall member of the dragon, fierie dra∣gons are they, furious, and sulphurious: kindling blazing fires not onely against the bodies of men women and children, but laying their fire workes under ground, against the bodies of many kingdomes at once.

This is that generation of which Christ spake. They shall thinke they do God good service in killing you. And the more fierce any man is against good men the more of this leaven he doth discover in himselfe.

Pray to be delivered from these direfull dragons. * 1.473 Psal. 59. Deliver me from the bloody man; and of all plagues which we have deserved let us pray we be never stung with these fiery dragons againe, whose rage and fury knowes no measure nor mercy. We have by our contempt and slighting the ghospell of grace deserved most sharpe punishments. And if our provocations be so greate as wrath must come, Let us humbly desire to receive it from the hands of a father, that hath love and compassion, and re∣members in justice mercy, and not from the hands of scorpions, and enemies that hate us to death; whom nothing but blood can satiate. Let us take words to us and say as Israell afraid of the Ammo∣nites Judg. 10 15. We have sinned, do with us as thou wilt, onely deliver us from the Ammonites. And as Da∣vid. 2 Sam. 24. We are in a wonderfull straight, let us fall into the hands of the Lord, for his mercies are great, and not into the hands of men, whose mercies are cruell. Walke wisely in the meane time, and cut them off advantages.

To comfort the Church beset with red dragons, * 1.474 fiery and fierce men, implacable in their causelesse * 1.475 wrath: and as much hope of reconciliation as with hell it selfe, unlesse God worke a happy change, and make them of Aspes and Cockatrices, Lambes and sucking Children,

1 Wee are to conflict with many red dragons: But we have a captaine in red garments comming from Bozra, who walketh in great strength, mighty to save. Isay 63. 2. First, His garments are red with his owne blood drawne by the dragon. Secondly, By the blood of his enemies, whom he treads in the winepresse of his wrath.

2 The enemies garments now dyed red in the blood of the Saints, shall at last be made red with their owne blood. As in Hered, Nero, Dioclesian, Iu∣lian, Iudas, Arius. Take the counsell of Pilates wife, Ha••e no hand against the just and godly man. There is a time when the great Angell that hath power over fire: that is, all the judgements of God, and re∣venges of his enemies, and much more over all fiery dragons, shall cast them into the winepresse of the wrath of God, and their blood shall come unto the horse bridles 1600. furlongs. Revel. 19. 20. Let us leave all revenge to God, who wil avenge the blood of Saints in due time.

3 The time is not long but wee shall be freed from all these dragons and enemies. Cant. 4. 8. Thou shalt come with me my spouse from the d••ns of Lions, and mountaines of Leopards. Exod. 14. 13. Those your ene∣mies whom your eyes have seene this day, ye shall never see more.

Seaven heads]

The third propertie of the dragon followes; which is his subtiltie and craft, set out by his seaven heads.

The head is the seat of prudence and policie: And the number of seaven heads, notes the manifold subtilties, and crafty devises of this Hydra: namely, The devill and his instruments: and under these seaven heads are comprehended all hurtfull arts, and all kinds of wicked imaginations and devises against the Church of God.

Others by seaven heads understand the seaven hills of Rome, where the dragon lived: Or the sea∣ven heads, and kindes of governements in the Ro∣mane Monarchy. Which considered may lead us to that speciall dragon here aimed at, whose throne was upon seaveu heads or hills; and had seaven heads or severall kindes of governement, which throne was yeelded by the dragon to the Antichristian beast. chap 13. 2.

Which noteth unto us, that Satan and his instru∣ments * 1.476 are as subtile, as cruell, against the woman the Church. For the dragon hath seaven heads, a num∣ber of policies and fetches to bring forward his mischieves.

Of Satan himselfe, the head of this dragon: He is the old serpent more subtile then all the beastes of the field. Genes. 3. 1. A notable instance whereof we have in his first stratageme by which he overthrew all mankind. In which hell set all his seaven heads to worke. So as we may say by woefull experience, we are not ignorant of his enterprises. For

First, He chuseth a serpent the fittest and most * 1.477 insinuating instrument.

Secondly, Sets on the woman, the weaker vessell, ab∣sent * 1.478 from her husband.

Thirdly, Sets on the man by the woman, the most * 1.479 fit and loving counsellour.

Fourthly, Begins subtily, for God having forbid∣den * 1.480 but one tree, he asked if God have forbiden

them every tree, and so wronged them.

Fiftly, In all his speaches and answers along, he speakes craftily, and Jesuitically, venting as many lies and Amphibologies as sentences: and yet so, as if they had proved false, he had a double meaning to himselfe. As,

1 Ye shall not dye, he might say, I meant ye shall not dye presently, but become subject to mor∣talitie.

2 Your eyes shal be opened. And so they were to their shame and confusion.

3 Knowing good and evill. And so they did, but not as Gods, but by a miserable and experimen∣tall knowledge in the want of good, and presence of evill.

4 Yee shall be as Gods. Elohim signifieth Angels or spirits, and so they were in the same state of con∣demnation with them.

So for wicked men, the limbes of this dragon, they are wise and subtle to doe evill. Jer. 4. 12. Luk. 16 8. The children of the world are wiser in their genera∣tion then the children of light.

And for particulers. How did Balaam trouble Is∣rael with his wiles? For, whereas the King of Moab could not by power prevaile against them, nor by any sorcery or cursing hurt them: He by the care of Moabitish women, brought Gods wrath, and curse upon them, for corporal fornication first, and then for spirituall. Numb. 21. 1.

Achitophel his counsell was as the oracle of God, and spake rather like a God then a man; but all was against the Church.

Quest. Why doth the Lord give such good gifts * 1.481 to such evil men, and agents, that bend it against him∣selfe and his people?

Answ. God inverteth not the order of nature, for * 1.482

evill mens abuse, but over-rules it for justice or mer∣cy, as his wisedome sees fit. As in the externall facul∣ties of the body, so of the minde, he suffers the pow∣ers of nature to be put forth corruptly, as in fornicati∣on or adultery. He hinders not the naturall action, but orders it for his owne glory: so here.

2 He magnifies his own grace, who is good and bountifull to all, offering not onely common gifts, as the sunne, raine, and naturall endowments, with wealth and honour to good and bad: but even the gift of his sonne in the Ministry of the gospell, to those who abuse it, and turne all his grace into wan∣tonnesse.

3 He makes the wicked instruments hereby in∣excusable, seeing To whom much is given, of them much shall be required. Luk. 12. 48.

Quest. But why are wicked men subtile against * 1.483 the Church?

Answ. First, Because they are of the serpentine seed, and spawne of the dragon. Acts 13. Paul to Elimas. Oh full of all subtilties, and mischiefe, the child of the devill. Wicked men not onely serve pren∣tiships * 1.484 to the old serpent: but as our Saviour is bold to tell the Jewes, they were of their father the devill.

Secondly, They know they shall more easily pre∣vaile * 1.485 and deceive, the more ••lilie and subtily they worke. Open enemies are sooner prevented then secret, and satan hath subdued more with his ser∣pents wiles, then his dragons force. And when he cannot prevaile with his Lions pawe, he puts on the foxes skinne, and goes to worke with his wiles and subtilties.

Thirdly, God will have his Church every way * 1.486 tryed and exercised to shake her out of securitie. How was Israell tryed.

By Pharaohs policies to destroy them, before his * 1.487 open force, for

1 He laid heavy taskes on them to weaken them from generation.

2 Cruelly oppressed them, by taking away the straw, and exacting the same tale of brick.

3 Slaying and drowning the male children as fast as they were borne; And after assayled them with all the power of his country.

How was David exercised and kept waking by Achitophels counsel, which made him apply God by prayer to turne his counsell to folly.

How was Ioseph and Mary exercised, by Herods subtiltie, who pretended to worship Christ, but in∣tended to kill him.

First, By this we may take notice of the dragons * 1.488 wiles and subtilties which are as many as his heads. And because the knowledge of his plots and disco∣very of his devises is more then halfe the prevention of them, wee will spend a little time in laying open some of his stratagems, and secret traynes, laid out of sight, every way reaching to catch and circum∣vent us

These are reduced to three heads as they con∣cerne.

• 1 Persons.
• 2 Actions.
• 3 Assaults.

First, The dragons subtiltie concerning persons * 1.489 is in two things.

1 In dissembling his own person. 2. In taking ad∣vantage * 1.490 of ours.

First, Although he be a dragon and devill, and deadly enemie: he commeth commonly as a friend, and in the habit of a good counseller, and though he be a prince of darkenesse, he transformes himselfe

into an Angell of light. 2 Cor. 11. 14. that where he cannot force, he may allure.

Satan well knowes how the Gibeonites closed and gate within the Israelites, by dissembling their persons. Joshu. 9. 9 and so he gets in with us. To Eve though he appeared in the shape of a serpent, yet seemes to be more friendly to her then God could be, God knowes ye shall be as Gods. And he that came to Eve in the shape of a serpent, appeares to Saul in the shape of a Prophet, and Samuel himselfe could not speak better words, nor truer in the event then this counterfeit. 1 Sam. 28

He commeth to Christ in the person of a friend, Master pitty thy selfe, as if he had pitty on Christ: who kindled and stirred all the dragons in the world against him to sting him to death.

And who can thinke but he is a friend of Christ, who can preach him to be the Sonne of God. Mar. 1. 24. And who can preach the Apostles to be the servants of the living God, Acta 16. 17.

The poore lambes of Christs fold are never in greater danger, then when the foxe preacheth. Of all other a preaching dragon is the most dangerous, who will winde us in by scripture, and by that which is the onely preservative against sinne, draw us into sinne. As,

To abet coveteousnesse, & earthlinesse, and world∣linesse, and to binde a mans hands from doing good: he will put thee in mind of that Scripture, He that provides not for his family is worse then an Iufidell.

To harden and imbolden men in sinne, he hath a plaine text; Where sin aboundeth, grace abounds much more.

To an ordinary Sabboth breaker, he hath a com∣fortable text; The Sabboth was made for man, not man for the Sabboth.

To him that is not at leasure to repent yet, he can preach upon that text, At what time soever a sinner re∣penteth, &c.

To strengthen the libertine, and loose gospeller, that hates nothing more then to be tyed to the rules of godlinesse; he hath as direct scripture as may be, Eccles. 2. 7. 18. Be not just over-much: What can be more plaine against these nice and precise fel∣lowes?

Beware also of a friendly dragon. The Crokadile shedds teares, but it is to shedd blood. To an angry man the dragon as a great friend askes him why he will suffer himselfe to be troden under foote: and tells him, if he suffer this or this, he shall never live in peace; as if he wished his peace and prosperitie, who never ceases to blow the bellowes of wrath and anger.

To a profane and carnall man, What need you trouble your selfe with religion? you have a charge, and looke to the maine chance. What? is it for you to suffer your servants to let their time and work to runne to sermons, as Pharaoh to Israel, Ye are too idle. And many are brought in mind, that if their ser∣vants be religious, they cannot possibly thrive. Hea∣thenish Civilists scarce so heathenish.

Romish dragons insinuate into their proselytes, they lament the estate of their soules, and perswade like very good counsellours, to leave these heretikes, and come to the catholike religion; they can faine Crokadiles teares: calling heaven and earth to wit∣nesse that they respect nothing in the world but to promote the truth, and save mens seduced soules. And it is nothing but the Catholike faith that makes them venture their lives and fortunes, and a great number more empty and windy words, and ••ll to ensnare simple and unsetled persons.

Nay, and which is a deeper plot of the dragon, he can pretend peace, friendship, amitie, mariages, oaths, and what not, and all under pretence of peace, and clcake of friendship, that hee may slay and devour: as France in that horrible Massacre 1572. had wofull experience.

Nay, if need be hee can pretend religion, and sup∣port of the Catholike cause, when he is digging and undermining, and laying barrels of powder, and iron barres, for the destruction of whole States and king∣domes. Here are religious Dragons.

A foolish and silly woman shall the Church be, to give any credit hereafter to the flatteries and fayre pretences of so often perfidious Dragons; who salute to wound, and never kisse but to kill.

Secondly, He takes advantage of our owne persons, setting upon us when we are weakest. As, * 1.491

First. In our solitarinesse; He overcame Eve when she was alone. Cain set upon Abel, when he * 1.492 had him alone in the field helplesse. Dinab being a∣lone in the field, was set upon and foyled. And when set P••tiphers wife upon Ioseph, but when they were alone in the house? A Christian man must never sit alone, if he have no company of men, be sure of the company of God and his Angels, and then he is never alone.

Secondly, In our sorenesse; as, Simeon and Levi set on the Sichemites, when they were sore, and could * 1.493 not resist; as in the terror of conscience, & distresse of minde, If God lay on his little finger, now satan layes his heavy loines. Thou art an hypocrite, a dissembler, hast sinned the sinne against the holy Ghost. And many he prevaileth with to speake in his language. Now to discover satans wile herein, is a part of the cure.

Thirdly, He assailes us in our sleepe; For then we * 1.494

are weake and exposed to all danger. The envious man sowes tares while men sleepe. In sleepe Iaell easily slew great Siserah with a nayle & a hammer. And the dragon knowes how easie a conquest he obtaineth in our sleepe of securitie. David in his ease and rest, was soone cast downe; wherefore we must watch and pray.

Fourthly, In our nakednesse, as,

1. When wee are out of our way and calling. Is∣rael * 1.495 by sin had made themselves naked to the darts of the dragon, and of God himselfe.

2 When wee are impotent and inordinate in our naturall desires, cares and corrupt affections. Salomon * 1.496 saith, A man that cannot refraine his appetite, is as a Cittie without wals, Prov. 23. 28. naked and exposed to all dangers; and as a captaine, where the wales are lowest or weakest, there laies his battery: So the great dragon markes our inclination, and thrusts us downe the hil, where we are ready to runne head∣long of our owne accord. And as he findes dispo∣sitions set, he baites his hook, and fits them with temptations, and objects fit for their ambition, or voluptuousnesse, or covetousnesse: and so findes strength enough in our selves to overthrow us. Esau by his broth. Lot by his Wine. Iudas by money. a roote of evil fel upon many temptations and snares. Hence are those many exhortations, to take heed that our hearts be not oppressed with surfeiting, drnnkennesse, or cares of this life.

3 When wee are in idle or evill company we are naked and then the dragon hath us at advantage.

When was Peter set upon? Not so long as he was in the company of Christ, and his disciples, whose presence might have bin meanes to uphold him; But when he runnes among the high Priests servants, and sits downe by a warme fire: Now he is fit to be

wrought upon, he will now be brought easily to de∣ny and forsweare his Lord.

Fiftly, In the day of our death which is most un∣fit * 1.497 for resistance, seeing now the body is sick, pained, and hath many other things to thinke upon, many feares, many terrors, many things to settle, &c. To teach us to pray before hand for the day, to die daily, to pull out the sting of death, bereave our sins of life before hand. * 1.498

Secondly, Concerning actions, we shal observe the dragons subtilties:

• 1 In respect of good actions.
• 2 Of evill actions.

1 In good actions or duties he sets all his seaven * 1.499 heads on worke.

• 1 To hinder.
• 2 To blemish.
• 3 To disgrace them.
• 4 To frustrate them.

First, Because there is nothing but it stands in the dragons way. He is restlesse in hindering all that * 1.500 is good: and the better it is, the more buisy to pre∣vent it. As,

1 The greatest worke that ever was wrought was that of mans redemption. How craftily did he seeke to hinder this in Peter? Master pitty thy selfe.

2 The greatest duties that the Lord hath injoy∣ned us, are those which we are to performe in his publique ordinances, as, preaching, hearing, praying, and all parts of publique worship. Hence he raiseth persecutions against the Church, to hinder these and disperse the Saints, Acts 11. 19. And he can hinder the free passage of the gospell, and stop the Apo∣stles themselves in the course of their ministry,

1 Thes. 2. 18. But I speake not here of his force, but see how finely his heads can contrive it. He can pre∣tend unitie, and peace, and order, decency and obe∣dience, and every thing that is good to stop the course of the Gospell, and hinder it. So he did in Q. Maries daies.

He can hinder hearing of the word, and reading the scriptures, by undeniable reasons.

Why, doe not you thinke that men may be saved without all this preaching, and running to ser∣mons? And is it not unreasonable to urge every com∣mon man, to know the deepe points which belong to Divines, to Church men, and booke learned men. but for private and unlettered men a little know∣ledge is best, and the heart may be good where the skill is but small.

Besides you have a calling to follow, a charge of children perhaps live of your labour: how can you spare time for such occasions? And who sees not that the world was better, when there was lesse prea∣ching? men were more devote, lesse contentious. And one Sermon well learned is better then all this preaching: and many learned men wish there were more praying and lesse preaching: for so much prea∣ching brings but preaching into contempt. Never were these seven heads more beaten, then in bea∣ting downe preaching, the onely hammer against the kingdome of the devill: and never were they more busie working in this subject in mans memo∣ry then at this day: never were his subtilties and wit more applauded, and more approoved then now.

3 He strives subtilly against all grace, because it makes us like unto God; As in Peter, Satan win∣nowes * 1.501 to shake all grace out of our hearts: and to hold it out.

Especially those of faith, repentance, and ho∣linesse.

First, Our faith is a sweet morsell to Satan••, be∣cause * 1.502 we cannot resist him unlesse we be stedfast in faith. His incessant worke is, either to hinder us from attaining, or retaining it, for if he can hold off or wrest from us this sheild, he hath devoured us al∣ready: and this he can contrive nimbly.

What seeft thou in thy selfe worthy of the fauour of God? a man of so many & so great sins, for thee to assure thy self of thy salvation, is boldnesse and great presumption.

Discernest thou not how many doubts afflict thee, how many crosses are upon thee? for thee to say thou hast faith, is but to feed a fancy; as if sinnes, doubts, and crosses, could not stand with faith in our Father.

Secondly, Repentance; for, this cuts him short of all. He cannot perswade that it is not necessary to * 1.503 salvation, where the word is taught; but he will firmely perswade not to repent yet, but deferre it till a more convenient time, for now thou art in thy youth, and pleasures of the world, or in the profits of the world for thee and thine: and these thou must now enjoy, and conveniently enough repent af∣terward. Old age and sicknesse is fitter for sad thoughts, and religious exercises are tedious and un∣pleasant. And God hath mercie in store, when ever thou returnest unto him, he will put away all thy sins, if they be never so many. And Christ hath store of blood, and merit, and thy sinnes cannot be so many or heynous as to exceed his merits. And therefore seeing thou mayest enjoy both the pleasures of this life, and of the other, refuse neither.

Thirdly, Holinesse and exercise of all good works * 1.504 and vertues; He can tell how to undermine all good

duties most subtilly.

1 Mountaines of feares, losses, crosses, and * 1.505 difficulties.

2 What need such care, and watch, and working, doth not faith alone justifie? You will live like a Papist, as if you were to be justified by your workes.

3 He can make one vertue or duty shake out ano∣ther, for, he cā in hearing gods word, cast in a serious & good meditation (which were profitable at ano∣ther time) to hinder hearing, to distract the minde, and make a man heare without profit. Or set him on reading, or praying (things good in themselves, and at another time) but now hurtfull and unseaso∣nable.

4 He can cunningly make one of Gods decrees crosse another, whereas they are all dependant and strengthen one another. What needs all this strict∣nesse and study of holinesse, and all this businesse in mortification, sorrow, forgoing delights, change of life? If God have predestinated thee to salvation, thou shalt be saved without all this adoe: And if thou beest not ordayned to life, doe what thou wilt or canst thou shalt never be saved; as if God who decreed the ends, had not also decreed the meanes. But his seaven heads to a carnall man can by Gods election, overthrow sanctification, whereas the A∣postle saith plainly, He hath chosen us that we should be holy and unblamable.

Fourthly, He can by one ordinance of God make * 1.506 void another as Acts 13. 50. Devout women raise persecution against Paul contrary to Prov. 289. He that turneth his eares from hearing the law, his very prayer is abominable. These ordinances must not be di∣vorced.

11 If he cannot hinder good duties he will do

what he can to blemish them, and this especially two wayes.

First, By thrusting them forward by evill meanes, * 1.507 and causing men to doe good things in an evill man∣ner, and then all the grace of them is lost. He cares not if Saul sacrifice, so he reserve the fat beasts a∣gainst the commaundement. Peter hath a care to preserve himselfe, but it must be by lying, and de∣nying his Master. He hath a care not to offend the Jewes, Gal. 2. But if he do therefore dissemble and deale deceitfully with the truth: here is a good matter marred in the handling.

Iudas hath a care to be rich, but it must be with selling and betraying his Master. And now men must provide for their families, but with prophaning of the Lords day, lying, swearing, forswearing: they must seeke to recover their goods and health, bfit it must be by running to the devill, and by witches, as, Asa to the god of Ekron. Ministers must be ho∣spitable, and keepe good houses, and live to the cre∣dit of the Ministry, but it must be by heaping up of coines without measure, ambition, and base arts of flattery, and opposing the truth of grace, which is the ladder many raise up to themselves to rise by. Ser∣vants would be liberall and charitable, but it must be by deceiving their Master.

Secondly, By propounding to good actions bad and unwarrantable ends: and now though the thing be * 1.508 done, yet all the recompence is lost. Popish persons doe a great many good workes, materially good, give almes, and fast, and found hospitals, and Chur∣ches &c. But while they doe all this to merit, all is lost.

Protestants, do duties in themselves good, give almes, part freely from their money to pious and charitable uses, come to Church, heare diligently,

speake feelingly, professe forwardly, uphold the Ministery carefully, if the end of this be to be seene or approoved of men, as our Saviour saith of the Pharisees almes, verily they have their reward.

Absolom is very civill, curteous, and pleasing in his carriage, but it is to undetermine his Father, and steale mens hearts from David.

The dragon cares not how good thou either art nor how much good thou doest, if it be not for goodnesse sake.

III What good he can neither hinder nor thus * 1.509 blemish, he will openly disgrace and revile: for he rageth against goodnesse, so that he never ceaseth to cast false and scandalous reproches and imputations against it.

Whether the goodnesse be personall or, sociall.

1 For personall goodnesse he can blacke and staine it, he can charge Christ himselfe that he casts out * 1.510 deuils by Belzebub. And Job, that he serves not God for nought, he is very devoute, but a very hypocrite; and Annah, that while she prayes within her selfe, she is drunke: Ioseph thinkes Maries conception of Christ to be adulterous.

He can and doth at this day make hatefull the ve∣ry show of religion, under termes of puritie, pre∣cisenesse and hypocrisie.

He can scorne men for coming to Church, and car∣rying Bibles, as Pharaoh, yee are too idle, when Israel spake of worshipping their god.

He can scorne men for reading Scriptures, pray∣ers and singing of psalmes in their houses: for are not these manifest markes of hypocrites and dissem∣blers? for to be zealous against sinne and corruption is, not to know what spirit he is of, or what he

would have: nay, he hath his teachers to disgrace forwardnesse in religion, and warne men to beware of such hot courses, which onely a few haire-brained men take up.

Thus wee know heare and see this sect every where spoken against, which is the sect of Christ himselfe and the holy Apostles, who for all their ho∣linesse could not avoid the rebukes of holy religion, Much lesse can we.

2 For sociall goodnesse, which is the practise of * 1.511 goodnesse in societie, Here above all the dragon shewes himselfe the accuser of the brethren: for as in the primative Church, he oppressed the truth with malicious reports and slaunders: that the poore Christians in their private assemblies were incesti∣ous, conspirators, sacrificers of infants; and putting out candles went promiseuously to all kinds of bar∣barous lusts: So also in latter dayes, the Priests and Friers in their railing Sermons. Anno 1558 perswa∣ded the people that the Lutherans of Paris assembled together to make banquets in the night; and putting out the candles, went together after a beastly manner. And the Sorbonists accused them, that they maintai∣ned that there was no God; no immortalitie of the soule; no resurrection of the dead; and denyed the divinitie and humanitie of Christ; and all articles of true religion. Fox pag. 927.

And at this day, as nothing is more fruitfull then the communion of saints, and holy societie, by bro∣therly fellowship, so nothing is more reviled, disgra∣sed, censured.

3 The dragon can easily meete with godly Christians if they joyne in any good duty, though in their owne houses privately among themselves, in prayer, conference, repetition of sermons, and cry downe those as unlawfull combinations.

but let never so many combine, in drunkennesse, dy∣cing, carding, swearing, from one weekes end to ano∣ther, there is nothing made of such neighbourly meetings.

Nay let hundreds and thousands meet on the Lords day, at footbals, cudgels, fightings, there is no evill in such meetings; the dragon that drawes them together, makes no complaint; and why should wee marvaile that hee, whose industry is to hinder every thing that is good, should so far prevaile in that which is contrary, and mightly buildeth up his owne kingdome?

IV Hee hath notable devises to frustrate such good actions and duties as he cannot hinder or in∣terrupt: * 1.512 so as after sowing of much seed, there is no reaping or joy in the harvest.

First, in generall he cares not greatly how many good things thou doest, how charitable, how de∣vote thou art, how diligent and laborious even in that which is good; so he can keepe thee without the care of sound conversion, and from serious repentance, for he knowes that all that is done before conversion is hatefull to God. That of thistles no figges can be gathered: that out of a reprobate soyle can nothing be yeelded, but noysome weeds, and poysonfull plants, what goodly shew soever they make; That before repentance the sacrifice of a man is sinne, and his very prayer is abominable: what cares he how much and often thou pray, so thy prayer be frustrate: But whiles thou regardest wickednesse in thy heart, hee knowes God will not heare thy prayer.

Neither cares he what good thou doest, so thou be proud of it, and say, Lord I thanke thee I am not as this Publican. If he can get thee to thrust thy glo∣ry betweene thy actions and Gods glory he hath

frustrated all thy expectation.

More specially, if he cannot hinder thee from hea∣ring the word, nor for shame barke against the acti∣on, he cares not so he may frustrate it, which he can * 1.513 do by many slights.

1 If he can make thee receive it without faith; he knowes the word is unprofitable if not mingled with faith, nay hurtfull, for he that knowes his Masters will and doth it not, shall be beaten with more stripes.

2 Without love; for if thou receivest the truth without love of it, God wil at length give thee up to strong delusions, 2 Thes. 2.

3 Without change of heart and life; what cares he if thou heare every houre a sermon, so all be put in∣to a riven vessell: If thou hearest 20. yeares together never so diligently, if thou holdest thy sinne, and a∣bidest a hatefull wretch, spitting poyson against the word and preaching of it.

Secondly, He cares not how civilly and soberly thou livest, without open grosse breaches of the law, thou art no drunkard, murderer, blasphemer, theese, sodomite, all this pleaseth him well if so he can make thee hereby reject the gospell, for all this while Thy righteousnesse doth not exceed the righteous∣nesse of the Scribes and Pharisees.

Nay, if he can make thee stumble at Christ, he knowes no fall into hell is like that: it had been bet∣ter thou hast never heard of him.

Thirdly, He cares not greatly what a religious life thou makest show of, what strong conceit of faith * 1.514 thou hast, how joyfully thou receivest the glad ti∣dings of the gospell: how resolutely thou pro∣fessest * 1.515 the gospell; if he can frustrate all this profession.

Either first, by keeping thee from being beaten

downe by the law, for then all the foundation is de∣ceitfull. Or secondly, by neglecting the meanes of faith, for then he knowes thou nourishest but a fan∣cy * 1.516 for faith. Or thirdly, by making shipwrack of faith by corrupt conscience, while he holds thee fast * 1.517 in some sinne or sinnes, as lying, cousening, swearing, usury, gaming, or deceitfull courses, or loosenesse of life: for now bragge of faith, and say thou wilt ne∣ver forsake the gospell: I say thou shalt never hold it out, for thou canst not favour it and thy sinne too, which it favours not; In heart thou deniest it, and easily wilt with thy mouth.

Fourthly, He cares not how zealous and forward thou art for the time, and how many things thou sufferest for the gospell, so it be in vaine: some Ma∣gistrates are good and forward at first for a fit: some Ministers are best at first, as Saul, Iudas &c. but after comes the bad wine, and the lees and dregs are in the bottome: and many remitting of their first loves, fall to loosenesse, contempt and spight of the way. Satan hath now frustrated all: true grace pro∣ceeds and holds out, now he knowes these were ne∣ver good.

I•• Now for evill actions the dragon sets all his * 1.518 seaven heads a worke to thrust them forward, and that especially two wayes.

First, Because he cannot make them be good, he can make them to seeme good till they be acted. He can hansomely apparrell them, and make them ap∣peare * 1.519 next to vertues.

The eating of the forbidden fruit will make our parents as gods: extreme covetousnesse is but near∣nesse or good husbandry, wrath and cruell re∣venge is but manhood and spirit, unfruitfull wa∣sting of our time is but good-fellowship and neigh∣bour-hood.

Neutrality in religion, when a man is neither fish nor flesh, hot nor cold, is to be moderate, discreet, and a wise man. To neglect the study, & preaching of Gods word, and to carry men from the simple truth to royes, and froth of humane spirit and wit, is pro∣foundnesse and depth of learning. Revel. 2. 24. for how else came schoole-learning to banish the scrip∣tures, for many hundred yeares, but under pretext of a deeper learning? To be earnest and an hot pur∣suer of these hot & precise fellowes, is to be a good zealous protestant.

And to thinke they doe God good service, in killing and burning his Saints, in stabbing kings, massacring Innocents and blowing up Parliaments, is to be a resolute Catholike.

Thus skilfull is this seaven headed beast to wrap up all his poysoned pills in some sugered pretence, and perswasion or other: he can make them seeme neare allied to vertue and grace.

Secondly, If he cannot make them seeme good, yet he can so gild, and hide them, as they shall seem lesse * 1.520 evill.

When a man in rude and wicked company hath made himselfe beastly drunke and swinishly unrea∣sonable: it is no great matter, he would be loath not to be counted a good and kind neighbour and not disgrace himself so much as not to pledge his friends health.

When he hath in anger and rage cursed, sweared, rayled, and quarrelled with his neighbours, it is a fault indeed: but no man is a Saint, and it is in some mens nature to be more cholerick then others; and thus comforts and confirmes himselfe; uncleannesse, fornication, adultery, great sinnes against the foun∣taine of mankind are slighted: it is but a common er∣ror of youth, and age will mend it. Ordinary oathes,

by faith, troth, Masse, Mary, and by God himself, are but small sinnes; the custome takes away the sense, but not the guilt.

Secret sins which other men see not, he can make a mans selfe not to see them: and those which dig into the bowels he makes appeare but as the scratch of a pin.

Many sinnes are practised by the most and grea∣test, nay even good men and professors will card, and dice, and prodigally waste their time, and now they are priviledged sinnes and vanish into nothing.

The third head wherein we shall see the subtill working of these seavē heads against the woman is * 1.521 in respect of his assaults, which are most subtill: for never was there such an engineir so expert to winne and hold: as shall appeare in some instances.

His first stratagem or assault is to intercept victual from the Christian souldier: which if he can doe, he * 1.522 need nevet strike a stroke; well he knoweth that where vision (which is the Churches victuall) fayleth, the people must perish. In the siege of Samariah. 1. King 6. the famine made them eate one another. And in the siege of Jerusalem, the pittifull women sod their owne children for meate, and eate the fruit of their wombe a spanne long. Lament. 4. 10. And in that by Titus and Vespasian, more were slaine by famine then by the sword: and so this enemie be∣stirres himself to prevent victuall from us, which he can and doth many wayes, while one would thinke he intended no such thing, as,

1 By hindering the preachers and purveiors of * 1.523 the Lords campe under pretence, as was aforesaid, of unity & the like: Or stirring up his preachers to preach against preaching, as too much, too often, or too plaine, and too vulgar, and is not Ioabs hand,

the dragons hand in all this? did ever the spirit of God utter one syllable in all the bible against preach∣ing? did not the Apostles rejoyce that Christ was preached any manner of way, even by evill men? And is that spirit Apostolicall that repines at much prea∣ching of Christ, by good men? is not Christ lifted up in the preaching of the word? and is he a preacher from Christ that envies his exaltation?

2 By hindering men from comming to the Mi∣nistery, * 1.524 he can thrust in a number of distractions, which negligence hath made urgent, and then per∣swade very pleasibly (as he did good Martha) that they shall doe very ill to sit downe at the feete of Christ at such times; they must leave that to such bad huswives as Mary, whom if Christ ••ad not ju∣stified that she had chosen the better part, she had beene checkt at all hands.

3 If he cannot hinder them from comming, he will come with them to hinder their hearing: well * 1.525 knowes he, that no man would looke for a devill in the Church; at so good an exercise: and therefore when men thinke him farthest off, he will be sure to be nearest. Now he cometh to steale away the word, not as other theeves to convert it to his owne use, but to prevent thine.

Quest. How doth he steale the Word from * 1.526 Men?

Answ. First, By thrusting in a world of worldly and wandering thoughts of profits or pleasure which fill up the roome, and divert the mind from the word in hand; and here he mightily prevaileth, as by his owne subtilty, so by Gods just judgement, upon them who deny God, their heart, mind, & thoughts in his service; the devill must have them.

Secondly, If bad and idle thoughts be repelled, he can thrust in better thoughts and meditations, on

which while the mind setleth, the businesse in hand is unprofitable to them: or he can while they should heare, make them devout in praying, or diligent in reading, wherein how can they choose but thinke themselves well occupied? but are circumvented by the seaven heads, who can overthrow good things, not by evill only, but by good.

Thirdly, By binding up their senses, and casting * 1.527 them asleepe, least they should heare and beleeve. A fearefull sinne of many who seeme to have taken some graines of some opiated hellish confection to cast them asleepe.

Or, if he cannot shut and bind up their senses, he can draw them aside to outward objects, on this or that person or occasion, and set them a tatling or ga∣zing or some other unfit exercise, and all to divert the mind from the one thing necessary.

4 If he cannot hinder them from reverent and * 1.528 watchful hearing: thē he casteth about to intercept it from the heart, and life.

1 He will call the word into question as he did Gods owne voice to Eve: And so not mingling it with faith, he knowes it must be unprofitable.

2 Or if he cannot question it, he deviseth to make men fall out with their meat if every thing be not to their mindes, either it wants latine, and learning; or it is too tart and personall, it shall go hard but some dislike shall fall on the man or the matter; Iohns austerity, Christs familiarity, all shall be distasted. Pipe or mourne to froward children all is one.

3 Or if they heare it with pleasure and affection, then he will make them beleeve that to heare is e∣nough, without all due meditation in the mind, or expressing the power of it in the life and practise:

he cares not greatly if they chaw it a little, and turne it over their tongues by speaking of a point or two, so as there it rot betweene their teeth, and starve faith and good conscience.

4 Or if they begin to practise or shew any fruit at all, then he hath some agent in a corner to advise him to be wise and be not led away by sermons, he shall be noted for a favourer of such as will be little for his credit. Thus Elimas sought to turne the de∣putie from the faith. Paul spying him catching the word. Oh full of all subtilty and mischiefe, child of the divell. Or by open scoffes and reproaches daunt them who are unsettled, from the profession and practise of godlines. Thus Satan keepes infinite soules starving and fasting so as they are never able to hold out in the incounter.

A second stratagem of Satan in his assaults against * 1.529 us, is in regard of our weapons, and here he attemp∣teth two dangerous plots.

First, To disarme us, to keepe us naked, and de∣stitute of armour. If a captaine can keepe his enemies from weapons, what needs he more for victory? The Philistims to hold Israell under their bondage. 1 Sam 13 19. left never a smith in Israel, who might helpe to arme them. And if Satan can keepe men naked without armour he hath enough to hold thē for ever under a hellish slavery.

Quest. But how doth the devill disarme the Christian?

Answ. Two wayes.

By driving men to sinne against God, so as now they are naked and destitute of Gods favour and protection. Exod. 32 25. Israel making a calfe was naked. And Balaam could not curse or any way o∣vercome Israel, but by entising them to commit, first, corporall fornication, and then spirituall, and this

made a fearefull breach among them.

2 By perswading men to put off or lay aside their weapons or some part of their armour for a while. He knowes when we lie open in any part, and can there hit and wound us, as, he can easily perswade to remit prayer; to be weary of faith, his shield, for the weakenesse of it; To crack a good conscience and to straine a little; to dislike the profession for the suit and service of it; to slight the preaching or reading of the scripture, and so cast away his word; or in time of peace and securitie to suffer his armour to hang by the wals rustie and dis-joynted, not conside∣ring that the adversarie takes no daies of truce: nor the Apostles precept, to put on the whole armour of God: As good no armour, as not put on.

Secondly, If he cannot get us to lay aside our armor, then his next drift is to turne them the wrong way. * 1.530 If he cannot wrest it from us, he will seeke to wrest it against us: it was the glory of Davids victory that * 1.531 he tooke off Goliahs head with his owne sword; and many times and waies doth Satan glory in such conquests over us while wee little discerne him, For,

1 That he ever conquers us by our owne cor∣ruptions every man can conceive: which, what is it else then to fetch his weapons out of our owne armory?

2 But, which we lesse discerne, he beates us, and overthrowes our graces, not by corruptions onely * 1.532 but by our graces. As, if we be sorrowfull for sinne, he will have us swallowed up of sorrow. 1 Cor. 27. 11. If wee be zealous, he will carry us so far as the Disciples, who will call for fire from heaven; the fire that should warme the house, shall burne it: If wee be humble, he can make us proud because wee are humble: in maintaining our Christian libertie, he can

easily bring us to licenciousnesse: in hatred of our for∣mer prodigalitie, he can easily draw to more hate∣fullc ouetousnesse: and how easily shall wee thinke that to be a vertue, which is contrary to a former vice?

3 The Word of God, a principall weapon, he * 1.533 can easily turne in our owne hands against our selves.

First, Sometimes by hiding some part of it, which is as a breaking short our sword, so as it cannot reach to offend our adversary, or defend our selves. To embolden men in sinne, he alledgeth Ezek. 13. & 18. As I live saith the Lord, I will not the death of a sinner, but hides and breakes short the next words, but that he repent and turne. and 1 Tim. 2. 4. who would have all men saved, but breakes off the next words, and come to the knowledge of his truth. So, to bring Christ to presumption, he alledgeth Psal. 91. He shall give his Angels charge and they shall keepe thee &c. but breakes off the words in all thy wayes.

Secondly, Sometimes by inferring on words of Scripture diabolicall conclusions, as, Christ died for al, therefore thou maiest live in sin. He that provideth not for his family is worse then an infidell, therfore thou maiest be covetous, earthly, unjust in word & deed; a remedy worse then the disease; to avoid infide∣lity by a greater infidelity; for never can he speake truth but to deceive, and in nothing can he more plausibly hide his lies, then in words of truth, and most of all in words of scripture. Thus Satan foyles us with our owne weapons.

A third stratagem of this seaven heads is, they are very buisy to breake our rankes, for thus an army is * 1.534 soone discomfited. This policy Ioshuah used against the men of Ai. chap. 8. 20. he set part of the army be∣fore and part behind in ambush; who when they

arose, so troubled the enemies rankes, that being dis∣ranked and confounded, they could not stir any way to escape; and thus dealeth the dragon. The rankes of Christian souldiers are their callings; which are of two sorts: generall calling of Christianity: and the speciall calling in which station every man a∣bideth.

If Satan can interrupt or hinder either of these, he hath drawne us from our wall and fort, and soone foyleth us.

1 The duties of our generall calling are praying, reading, conferring, meditating and the like; in * 1.535 which we must stand continually, as the Apostle, pray continually, in all things give thankes. Set the Lord continually at thy right hand; if Satan can winne us to discontinue these duties at any time, he easily win∣neth his purpose against us.

Example in holy David 2 Sam. 11. 2 he was wont in the afternoones to be praising God, praying, me∣ditating in the statutes, compiling holy psalmes; But now he must have a nap; after that, he spies a wo∣man washing her, hence was his adultery, and to hide that sinne addeth the murder of his faithfull captaine Uriah.

2 Our speciall callings are our rankes, and if he can turne us out of them, which are our way wherein * 1.536 wee have the promise of Gods protection; he easily overthrowes us.

Idlenesse is the devils pillow and anvell; an idle mind emptie of good, is fit to be filled with evill, whereas looke as a full vessell can receive no more, so an heart filled with godly meditations, or an hand full of good exercises, leaveth no roome for satans temptations, nor leasure for his designes or enter∣prises. We must therefore abide diligently in our callings, which are a schoole and exercise of many

graces, as humilitie, obedience, patience, faithfulne, experience of Gods blessing, power, and providence, with daily exercise of the word, and prayer, to san∣ctifie them, all which are notable bulwarkes against the incursions of the devill.

A fourth usuall stratagem of Satan is to dissemble * 1.537 a flight when he need not, when he doth not. Thus Judg. 20. 32. the Israelites after two foyles drew all the Beniamites out of the Citty by dissembling a flight, and by such as were laid in ambush (of whom the enemie was not aware) cut them off every one. So satan often dissembles a flight for his owne advan∣tage; For,

First, He can and often doth depart from vexing and afflicting men at the command of the loosing witch, nay instead of hurting he will offer his help. But 1 to binde his servants more obse quiously unto him. 2 To draw the faith of men from God unto him, and reject dependancie on him, and the lawfull meanes, and so do homage to the devill; and is not this flight a mighty conquest?

Secondly, He will give a man leave to leave some sinne, so he can get him surer into another extreme: and then he thinkes this must needs be a motion of the spirit, because he concludes it cleane contrary to that which he tooke to be a motion of the flesh or divell.

Thirdly, After much struggling and resistance he departs and seemes to fly, but his flight is his forest fight; For,

1 He departs but for a season.

2 Never but to renew his forces and assaults, to bring seaven spirits worse then before.

To bring us into the sleepe of securitie, as concei∣ving both,

• weakenesse in our adversary.
• and strength in our selves to resist him.

A fift stratagem of the dragon, he can greatly * 1.538 weaken the Christian and much availe himselfe by light skirmishes, and proveth most dangerous, when he seemes to intend least danger, as,

First, He will begin mannerly with one sinne, and what great danger can be in that which is so necessa∣ry too as he cannot thrive without it? As, to lie or sweare for advantage, or to take usury to live by, to be a non-resident, a gamster, or a sociable man, but he knowes: 1 One sinne never goeth alone; one sinne cannot keepe it selfe warme without another. 2 One sinne suffered is like a hole in a ship, which will sinke a ship of the greatest burden, somewhat more slowly but as surely as if a whole side were shattered out. Let thy fraught of graces be never so rich, one raig∣ning sinne will wrack all. One Agag spared shall cost Saul his kingdome, and his life; one dramme of poyson is enough; one swine in a garden to roote up all; one dead flie shall make the whole box of oint∣ment to stinke; and one sin raigning and unrepented shall slay the soule for ever.

Secondly, He can easily prefer and get countenance to secret sinnes, as, evill and wandring motions and thoughts to take up the mind by daies and months, with foule & uncleane desires, and purposes, yea and practises and actions sutable: For,

Are not thoughts free, and who sees so much hurt in them as in the pricking of a pinne, et fi non caste ta∣men caute, He that cannot live chastly, yet if he can carry it cautelously and charely, all is well.

But the dragon knowes, that,

1 If the foūtaine be corrupt, so are all the streams, * 1.539 and this is a cōpedious way to poyson all that comes from within.

2 That secret sinnes are stronger snares to hold men faster then more open and manifest: both be∣cause

these are more easily contrived, admitted and continued in. As also because these want those re∣straints which usually curbe open crimes even in bad men, as shame of men, feare of law, and sting and terrour of conscience.

Thirdly, He gets no small conquest by holding men in small sins, which are so onely in comparison of greater; why, Is it not a little one, and my soule may live in it? and, The offence, skarr, noise and pu∣nishment of a small sin cannot be great: whereas he knowes, that

First, The least and smallest sin, let in, and allow∣ed, will widen and make roome for greater, as a lit∣tle villaine thrust in at a window will soone set the whole house open to the whole crue of theeves and cut-throats.

Secondly, As a skilfull Apothecary he can disperse the poyson of sinne at first in so smal quantitie, as that the conscience be not sick. But it is that the practice of small sinnes may grow into custome and habit, and that the conscience may at length come to di∣gest it, as meat and drinke with delight, because of the sweet taste in the mouth. And then what delight hath God in him whose delight is in any sinne.

The 6. stratagem of these 7. heads is, that the dra∣gon * 1.540 gaineth no small advantage by spreading false feares and terrors to dishearten us in our combat, as valorous chieftaines raisé up clouds of dust, o•• kin∣dle some false fires that in the smoake of them they may helpe thēselves, and hinder their enemies: Thus Gideon Judg. 7. by 300. persons discomfited a migh∣ty host of Midianites, by blowing every man a trum∣pet, breaking every man a pitcher, and holding up every man a burning lampe, by which policy they seemed as many bands as they were men, at which

the amazed hoast fled worse afraid then hurt, had they stood their ground: Even so Satan to discom∣fit * 1.541 the Christian, spreadeth false feares and terrors in their mindes to make them forsake their ground; and these feàres may be reduced to 2. heads.

• 1. Concerning their estates.
• 2. Concerning their actions.

First, For their estates, he terrifieth them with * 1.542 these suggestions, as,

1 That they never had truth of grace but all that ever they had or did was hypocrisie, and dissimula∣tion, or presumption; all 'to make them out of love withgrace.

2 That God never loved them, for then he would not so afflict them, but dandle them as chil∣dren; and this is to shake out the love of God from their hearts, which constrayneth them to duty and obedience.

3 Terrifieth them with their owne wants, igno∣rance, infirmities, unworthinesse, and feare of shamefull fals, as such and such of Gods servants, that seemed well rooted; his scope herein is to make them weary of all.

4 With feare of finall falling a way, and withering if the sunne of persecution should arise, and thus causeth many to cast away their confidence, as if he that beganne the good worke would not finish it.

II Concerning actions the serpent spreads many * 1.543 false feares to drive the Christian off them, as,

1 In religious actions he objecteth and urgeth the reproaches and many wrongs there waiteth up∣on forwardnesse; it is but to purchase generall dislike and disgrace, & expose himself to be a prey; and as many Lions and difficulties are in the way suf∣ficient to cast off the sluggard, and no fewer losses of

friends, customers, takings in the trade, his credit, respect of great ones, and the like. Here not a few are circumvented.

2 In common and civill actions he perswadeth men, that they cannot live by true dealing without falsehood in word and deed; and if they help not themselves with lying, swearing, dissembling, un∣lawfull gaines by usury, and the like; they cannot trade or live; And hereby he holdeth many trades∣men in the trade of sinne; who account nothing evil which may bring them in the goods and profits of this life.

3 To hinder actions of mercy and liberality, he frighteth men with false feares, least by giving, them∣selves come to need, and so they wrong their family; as if God supplied not seed to the sower, and as if he that watereth should want raine. See Proverbs 11. 25.

4 To hinder actions of justice, especially if against a great man; What know you what you doe? would a wise man raise a Liō, or take a Beare by the tooth? will you pull on your selves a needlesse danger? thus is he skilful by false terrors to hinder any good; here∣by he doubleth his strength and winneth ground on our cowardlinesse. These things have I set downe, that wee might not be ignorant of his enterprises. 1. Cor. 2. 11.

Being to deale and to grapple with this seaven * 1.544 headed dragon and all the serpentine seed, we must learne that needfull lesson of our Saviour Mat. 16. 16 Be wise as serpents.

Quest. Wherein is the Serpents wisedome? * 1.545

Answ. In 4. things.

1 The serpent is naturally wise to defend himself frō wrongs, to which end he wil wrap up his whole body about his head, to save and defend that from

danger: So must Christians be most carefull of their own safety, by carefull respect of their head, namely, the faith and glory of Jesus Christ, and expose themselves to any dangers to save him, his glory, his holy profession harmelesse; as the holy Mar∣tyrs did

2 The serpent or dragon who is the old serpent, * 1.546 and his seed, are very subtill to contrive evill: So Christians must be wise and politick to contrive and bring to effect that which is good. Rom. 16. 19. Be wise concerning that which is good; but simple concer∣ning that which is evill: The object of Christian wis∣dome must be that which is good, and a good cause wisely handled is very gracefull, which made Da∣vids face to shine even in Sauls envious eye; because he behaved himselfe wisely in his matters. Good Rebecca willing to save Iacob from Esaus fury, hi∣deth her counsaile, by pretending another occasion; because the daughters of Heth were a griefe unto her; she would send him to Padan Aram to fetch him a wife; And so wisely prevented the intended mischiefe. Gen. 27. 41. And Paul used a speciall good policy for himselfe amongst his accusers, who discerning that some were Saduces who denied the immortality of the soule, and the resurrection of the dead; and that some were Pharisees that held both, he professed himselfe a Pharisee, and cast a bone be∣tweene the two sects, and so slid away betweene them. Acts 23. 6, 7.

And thus Christian policy is as lawfull in our warre against this hellish and serpentine army, as are those prudent policies of the field in externall wars and martiall affaires, squared to the rules of Gods word, and to these cautions; 1 That nothing be said or done to prejudice truth; 2 Or Gods glory; 3 Or civil righteousnesse; 4 Or the speciall calling.

3 The serpent is subtile to contrive evill by evill * 1.547 meanes, and this is that wisedome that is earthly, hellish, sensuall and devillish, such are the Machivili∣an policies and desperate shifts to atraine wicked ends, by right or wrong, force or fraud, life or death; Thus Ahab and Iezabel cōtrived for Naboths Vine∣yard, by hypocrisy and murther. Thus Papists will set up their religion by lies, equivocations, Spanish inquisitions, gunpouder plots, and such horrible tor∣ments as are likest and come nearest to the torments of hell, whence both their religion and devises to up∣hold it are. Thus many Tradesmen are wise to get wealth, by lies, oathes, circumventing and laying snares.

But the practise of true wisedome from above is, pure, peaceable, gentle, and by allowed meanes at∣taineth lawfull ends: the Serpents policy is ever joyned with iniquity: but Christian policy must be accompanied with innocency, and contriveth good things by good meanes onely, and degenerateth into carnal counsaile, when, even in case of saving the life, unwarrantable meanes are undertaken: as when David to save his life fained himselfe mad: Peter denyed his Lord; a Protestant to goe to masse with * 1.548 pretence to keepe his heart to God, or a Chri∣stian for recovery of health or goods, to goe to the Witch.

4 The serpent is wise to stop his eares against the * 1.549 charmer, and will by no sweet and cunning notes be drawne out of his hold into danger; So must the Christian be here as wise as serpents by bewa∣ring of men Mat. 10. 17. Godly men must not com∣mit themselves hastily to every one that can speake thē faire, and singing sweetly unto them; but carefully keepe them out of their snares; who are like ponds, the water is cleare enough at the top, but at the bot∣tome

foule and muddy. Let us remember our Lord was betrayed with a kisse; that the Apostles suffered most from false brethren who, crept in to spie their liberty.

That enemies of grace can make faire weather when they are most stormy within, that the times * 1.550 are dangerous, the persons we have to deale with pernicious, the flights of the serpent mischievous, and if we deale not as wisely as warrantably, they will get beyond us; that it is the property of folly to poure out al his mind: but wisdome reserveth some∣thing for afterward.

2 But especially let us not be carried away with their whisperings and charmes that would draw us from our religion, sincerity, true worship; Let no Syren song draw us out of our hold, as those of Jesuites, Priests, Libertine preachers, nor prevaile so much with us as to taste any forbidden fruit.

Quest. How shall I get this serpentine wisdome to oppose the dangerous 7. heads.

Answ. 1 Get the feare of God, that is the be∣ginning * 1.551 of wisdome Prov. 1. 7. Psal. 111. 10. and to depart from evill is understanding Job. 28. 28. Prov. 3. 9.

2 Use the meanes appointed, seeke for wisdome, dig for it as for treasures Prov. 2. 4. Minerals lie hid in the bowels of the earth, and are fetched out with labor and hard paines, wait at the gates of wisdome: that is worth nothing which is got for nothing: we must seeke it as silver, covetously, diligently, con∣stantly.

3 Make the word thy counsellor, there thou meetest with the wisdome of the spirit, which over∣reacheth all the wisdome of the flesh; David hereby became wiser then the ancient, then his Counsellors, then his enemies Psal. 119. The serpent indeed hath

a subtilty of many turnings and windings, but in the scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a manifold wisdome against all devises. It is a faithfull guide against all wandrings: it is as was the cloud in the wildernesse for our motion or station; an unerring gu••de that lea∣deth us as wise men to Christ: it is the holy card to direct us in this troublesome sea, to escape all the shelves, and sands, and rocks, to conduct us safely to the holy land.

4 Pray for wisedome, so did Salomon: for heaven∣ly wisdome thou must go to heaven. James 5. If any want wisdome he must aske it of God, the incou∣ragement of the prayer is, 1 The promise of the spirit of wisdome; grace, and speech to prevent e∣vils, and disappoint enemies. Luk 21. 14. 2 The pro∣mise that God wil turne wicked mens counsailes to folly, as Achitophels 2 Sam. 15. 31. he will scatter their devises and bring them home on their owne heads.

5 Practise true wisdome: the practise of true wisdome increaseth it. The dragon is subtile by long experience and practise, against which we shall well oppose this experimentall and practike wisdome. Deut. 4. 6. This is your wisdome.

Quest. How may we practise this Serpentine wis∣dome.

Answ. 1 In respect of God and the things of God, true wisdome wil provide for it selfe the best * 1.552 things. In vaine is that man wise that is not wise for God and himselfe. Prov 9. 12. Sound wisdome will provide the best estate for it selfe; Wise Virgins will prepare oyle as well as lamps, and the wise Mer∣chant will be sure to purchase the pearle, though it cost him his whole estate: true wisdome will first seeke the Kingdome and the righteousnesse of it, then other things: true wisdome esteemeth god∣linesse

the greatest gaine, and is provident for it selfe.

2 True wisedome is watchfull of it selfe; it will observe what evill it is most prone unto, and there fence most carefully; as Cittizens beseiged doe the weakest part of their wall, and there keepe strongest watches.

1 It knoweth the dragon watcheth all occasions, and so it doth for it selfe; and seeing it knoweth Sa∣tan fitteth his temptations to every estate: it will ob∣serve it selfe, in prosperitie to watch against pride, in adversity to watch against impaciency, it will observe opportunities offered and accept them for Gods glory, and the good of himselfe and others.

3 In good duties it contenteth not it selfe, that they be done unlesse they be wel done, and in a good manner by good meanes, to right ends, and in all right circumstances, as knowing he must not onely * 1.553 do good, but be wise to do good.

2 It will do all the good it can, if it cannot do all the good it would, for so the dragon doth in evill.

3 It will be in lesser duties and commands as conscionable as in greater. Psal. 119. 6. When I have respect to all thy Commandements.

4 In temptations to sin. 1 It thinketh not it self gotten ont of sinne by running unto the other ex∣treme. 2 It will abstaine from evill and from the appearance of evill. 3 It will abstaine from evill though good might come of it, Rom. 3. and so pre∣venteth the tempter, who ever thrusteth on evill un∣der the colour of some good by it.

Comfort to the church not to feare the high rea∣ches * 1.554 and deepe devises of the enemies, for,

1 The wise God taketh the wise in their craf∣tinesse * 1.555

and breaketh the head of the crooked serpent and dragon of the sea, Isai. 27. 3.

2 Though the dragon have 7. heads, our head is * 1.556 wiser then them all; In him are treasures of wis∣dome and knowledge; dragons may hide their coun∣sailes from men; but not from him who hath 7. eies to foresee and prevent all mischiefes from his Church, Zach. 4. He hath the 7. spirits of God. Rev. 5. 6. that is a most absolute wisdome and power, to repell all the dragons subtilties.

Ob. What is this to us?

Answ. Yes, these 7. spirits are sent into all the world. vers. 5, 6. 2 The head hath wisdome for all the members, and understandeth not for it self only, but for them. 3 He is made of God to us wisdome as well as righteousnesse. 2 Cor. 1. 30.

3 Though Charmers whisper and busily pull * 1.557 many from the truth, yet by this wisdome of thy head thou maiest discerne betweene truth and error; betweene the voice of a shepheard, and of a stran∣ger. Let never so many false Prophets goe out into * 1.558 the world; thy comfort is, thou art of God and hast overcome them.

4 Though tyrants and antichristian powers * 1.559 should draw thee before councells and consistories, feare not what to say, in that houre wisdome shall be givē to thee, as the poore silly Martyrs, to cōfound the mighty and learned.

5 Though in the world thou art counted silly and simple, to crosse thy selfe in the reputation of it, be * 1.560 content, let others be wise in the world, be thou wise by the word, so shalt thou be wise to salvation, when worldly wisdome shall end in folly and dam∣nation.

And ten hornes]

Now wee come to the fourth propertie of this

dragon namely his power and strength called, here ten hornes: where consider,

• 1. What those hornes be.
• 2. The number of them.

1 The word horne properly taken is wel knowne * 1.561 to be that part of the beast wherein is his chiefe strength and beauty: but in scripture it is common∣ly taken Metaphorically, and signifieth strength, might, power, kingdome, glory; Sometimes in the Creator. 2 Sam. 22. 3. The Lord is the horne of my sal∣vation, that is, my powerfull and glorious Saviour. Sometimes in the Creature, and thus great Provin∣ces, and Princes, and those mighty Kings and king∣domes which like beasts with hornes, both defend themselves, and offend and hurt one another, are usually called by this name in scripture.

Dan. 7. 7. The fourth beast (by which some under∣stand the Romane Monarchy, and others better, the Asiaticall kingdome of the Selucidae) was fearefull and terrible, and very strong, It had Iron teeth and devoured and brake in pieces all before it, and it had ten hornes, and those were ten kings that should rise successively: and ver. 8. another little horne, that was Antiochus Epiphanes ver. 24. called little, because he was yongest brother, and had no right to the king∣dome, before whom there were three of the first hornes pluckt away; that is, 3. kings who had right before him, but all made away by him, that he might come to the kingdome. And the Beast, Rev. 13. 1 by which is meant Antichrist, is said to have 7. heads and ten hornes; here in agreeing with this dragon; both of them are monstrous, and though they are di∣vers beasts, yet resemble one another in great cor∣respondency, and those ten hornes, are expounded to be ten Kings, vassals of Antichrist. Cap. 17. 12.

Here by hornes I understand.

1 In generall the mighty power and strength of * 1.562 the whole dragon, both head and members, that is, of Satan, and his instruments, against the Woman the Church in generall, thus. Zach 1. 18. The Prophet saw a vision of foure hornes, and the Angell expoun∣deth it; saying, These be the hornes which have scattered Iuda, Israel, and Ierusalem, that is, the ene∣mies which oppressed the Church, called 4. hornes, not in respect of number, as if there were no more, but of universalitie, because they make waste and havocke of the Church, in all the fowre costs and regions of the world; as, East, West, North, South. As;

1 On the East of Judea were Moabites Ammo∣nites, and Idumeans.

2 On the West were Philistims.

3 On the South Egyptians, and Ethiopians.

4 On the North, Syrians, Assyrians, and Baby∣lonians. So the Church is beset with these foure hornes.

II In speciall the excessive power, and glory of the imperiall dragon, or Romane Emperours, who most of them were successively armed with as much power as cruelty, to wast and destroy the wo∣man, that is, the first Churches and Christians of the new testament; to which story the Evangelist John in all this vision hath speciall reference, as wee have al∣ready in part shewed, and shall declare further all a∣long as we come to the particular.

The number tenne hornes, this may be taken two * 1.563 waies.

1 Definitly, and with limitation and restraint, to a certaine number, and so hath an eye either to the ten bloody tyrants, and persecutions under those Empe∣rors

or to the ten Kings and kingdomes of Europe, which were under the Romane Empire, who made themselves vassailes to that dragon, and gave that power and hornes to him against Christ, and his spouse, this Woman.

2 Or rather, which I thinke the better, we are to take this number here indefinitly, for all those Kings and Princes and Captaines under them: who leagued and banded themselves against the Woman, which by the perfect number of ten, are noted to be excee∣ding many.

1 Because this number is often so taken in the Scripture, for an uncertaine but a very great number, Numb. 14. 22. they tempted me ten times Job. 19. 3. Ye have reproched me ten times, that is, very many times Rev. 2. 10. Ye shall have tribulation ten dayes, that is, many dayes; a certaine time for an uncertaine; and the whole visible Church is described by tenne Virgins, that is, a numerous multitude of professors, Math. 25.

2 I take in the instruments and agents of Kings and Princes, because the horne properly ariseth from the head, and those instruments of violence and fu∣ry sent from their heads and Commanders are aptly meant also by hornes.

3 Because 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 a∣mong so many horned beasts of great power and * 1.564 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 feare∣full 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 Ru∣lers, described under the name of sundrie beasts, which with strong hornes fought one against ano∣ther, but all against the Church: and every where tyrants are called in Scripture Lions, Beares, Uni∣cornes, 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 perse∣cute Paul and Christians in those daies. And after these, how lamentably was the Church wasted by the Romane persecuting tyrants, even those ten Im∣periall hornes, and other savage dragons, untill Con∣stantine, who all imbrued themselves till they were all red with the blood of many thousands of Chri∣stians!

In regard of the wicked themselves, who all of them by nature are furiously and impetuously like * 1.565 bruit beasts carried against grace and piety, and as lit∣tle 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, be∣cause they have a restraint in their reliques of flesh present with them; but wicked men, without re∣straint 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 * 1.566 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 Ene∣mies 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 pi∣ty; 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, * 1.567 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 domi∣neere 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 * 1.568 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 ••••iests, crucified and put him to death, and yet who can de∣ny 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 dan∣ger, 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 wil∣dernesse. 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 great care, and provident eye over his Church, by whose almighty power this small flock of sheep is safe amongst a drove of wolves Lions, and a whole foxest of foxes and dragons.

Take notice of the perpetuall condition of the * 1.569 Church and her dangerous estate, that wee may not marvaile or take offence at the tumults and hostile forces, raised against the Church at this day.

1 Let not the might and power of the enemies gathereed against her dismay us, nor their great and

puissant armies and Captaines; nor that royall and imperiall forces are raised against this poore Wo∣man utterly to destroy her; this is no new thing, that mighty hornes, and the highest of all humane pow∣er should lift up themselves against her, she hath from the beginning beene acquainted with such tryals.

Nor let us startle at the multitudes of enemies & Princes, and armies, that stand about her; it is not the first time that ten hornes at once have assaulted and pushed her; nay, seldome shall yee see this Woman but in the midst of these ten hornes, al ready to make a present spoile of her.

Neither let the fiercenesse and savage disposition of them against her be strange to us: seeing they are the dragons hornes, dragons are guided by no law but by their owne fierce and truculent nature, flying upon their prey without all pity: but no cruell and truculent beast or dragon is so fierce against men, as wicked men are against the Woman: no law of na∣ture or nations, no bond or tye, no respect of sex or age stoppeth them, but pitilesly without all mer∣cy, the dragons seize upon young and old, male and female, high and low, nocents or innocents, if they fall in their way; whosoever professe the feare of God and true religion against them they are gathe∣red: See it in one example: Haman, because Morde∣cai will not bow to him because he was of another religion, getteth to the King, enformeth against all the Jewes, as having a law and religion of their owne contrary to the Kings: and it was not for the Kings profit to suffer thē: presently without any course of law, no man being heard, nay no man complaining, but Haman privatly slaundering; the King delivereth the whole nation men, women and children some 2. or 3. thousand persons to death and bloody bu∣chery

al in a day (but that God prevented it) a thiefe or guilty fellon shal have a due course of law, & shal not be condemned unheard: sometimes pity spareth a seditious and rebellious multitude that have deser∣ved death, because they are many. After warre and hot blood, the most furious enemies will spare such as are overcome, though they would have spoyled and not spared them in hot blood.

In sacking and taking cities the Conqueror often * 1.570 in humanity spareth women & children, when their lives are in their hands: But in this cause of Religion, these horned dragons put off all humanity, & cloath themselves with barbarous & more then brutish cru∣elty; no humanity nor humility, no intreaty nor sex, no age nor place can plead for one drop of pity; As in plentifull examples both old and new, might be pro∣ved, namely, the French Massacre, 1572. and our owne powder Treason.

Quest.But what, shall the Church be devoured by so many and potent horns? how can a silly weak woman be safe among them?

Ans. No: this Woman was never yet overcome by them, nor shall be, she may be tyred, terrified, pusht, wounded by them; but not overcome: * 1.571 For,

1 The dragons great power is but limited and re∣strained: * 1.572 as Satan must not touch Iobs wise, and La∣ban against his owne evill intention is commanded, Gen. 31. 24. Take heed thou speake nought to Ia∣cob save good: So can they doe nothing against Ia∣cob which is not good, or shall not be turned to good.

Though their power be great, yet there is a grea∣ter * 1.573 and over-ruling power, which curbeth them both in the attempting, proceeding, and ending of their intentions. Herod, Pontius Pilate, and the Gen∣tiles

can attempt nothing against Christ, but what the hand and counsaile of God hath before determi∣ned to be done. Act. 4. 27. In the executiō this over-ruling power can blunt their hornes at his pleasure, If Esau be come forth with a band of men to revēge on Iacob, this power can turne their hearts to favour his brother: in the end they are over-ruled, for wher∣as they would make no end of pushing and goaring, he will have them go no further then he please. And the rod of the wicked shall not alway lie on the lot of the godly.

2 The hornes of the dragon have great power, but being set all against God & his Saints, it cannot pro∣sper * 1.574 Job. 9. 4. Who was ever fierce against God and prospered? their power shall never effect all their wils, being so contrary to the will and counsaile of the Almighty: their will is to destroy and roote out the Saints of the most High, but his will and coun∣saile is onely to chasten them: their will is not onely to destroy the person, but the faith also, & fortitude; but they can doe neither: for though they may pre∣vaile against the persons of some members, yet ne∣ver against the person of the Woman the whole Church, and those that are overcome of them in re∣spect of life, are never in respect of faith, the gates of hell cannot prevaile against that: so as though they be slaine they are never overcome.

3 Although mighty hornes are raised up against the Woman, yet hath God raised up for her a more * 1.575 mighty horne of salvation. Luk. ••. 69. Even the horne of David, stronger then they all, the greatest ene∣mie of the Church is but as Antiochus, a little horne to him.

Ob. But here are ten hornes, what is one horne to so many?

Answ. Christ our Lord and head wants not a suf∣ficient

number of hornes to encounter the dragons ten hornes, Rev. 5. 6 the Lambe hath 7. hornes: though the dragon seeme to exceed in number, yet doth not; for the number of 7 is a number of per∣fection, and argueth in Christ perfection of power, which is not in the number of ten, whether it be ta∣ken definitly or indefinitly in the dragon, and there is not one of these 7. but is stronger then all the dra∣gons ten. And besides, whereas the dragons hornes are confined to his heads, which they exalt and carry aloft; our Lord Jesus hath many hornes, comming out of his hands, Hab. 3. 4. that is, Omnipotent in all his works, especially in his battailes against the dragons ten horns, for he hath atchieved an admirable victo∣rie over principalities and powers, and made show of them openly as a triumphant Conqueror on the Chariot of his Crosse; and at his ascension professed that all power in heaven and earth was given to him.

4 Although the dragon hath his hornes and a∣gents * 1.576 every where, so as the Dove of Christ know∣eth not where to set her foot to rest safe from them; for there be 4. hornes which scatter Judah in all the 4. quarters of the world, Zach. 1. 20 yet vers. 21 God hath 4. Carpenters or workmen with tooles and axes to strike off these hornes, that is, as the dragons hornes are in all quarters to scatter and wast the Church: so the Lord hath every where instruments to batter them: although the Lord could do it with any one instrument, or by never a one; yet for the full consolation of the Church, he described them to be as many, and in as many places to resist, and sup∣presse them.

5 Though these hornes of the dragon be many and powerfull, yet God doth often turne them one against another, as the Midianites swords were thrust

into their fellowes sides: and shall at length easily * 1.577 and certainly breake all their hornes lifted against him and his Church, as in Haman, Herod, Pharob, Iudas, Iulian, Zenacherib; A proofe how he brake in pieces the Antichristian horne in our Fathers daies; some persecutors died suddenly, as Annanias, some with their guts falling out, as Iudas, some with lothsome excrements finding unnaturall waies, by the mouth & nostrils, some brake their necks, some became frantick, none escaped without repentance, though for a while they held up their heads and hornes aloft.

Quest. But what meanes may this Woman use against all these hornes for her safty?

Answ. 1 She must know as all humane power * 1.578 cannot resist those mighty hornes, and therefore must utterly dispare of her owne strength, for wee fight not against flesh and blood; but against spiritu∣all wikednesse also in high places, nor against weak∣lings but against the strong man armed, Luk. 11. 21. Who is resolved to keepe his hold; against the Prince of the world, yea the god of the world, and not against one enemie or two: but ten horns, an infi∣nite army of principalities and powers, with all his aids and abettors, which are the great and innumera∣ble worldly hornes, all at his command against the Church, and her Head Jesus Christ: What is the world but Satans armorie? and our adversaries are not more puissant, and numerous, as wee are few in number, weake in our selves, weaker in our sinnes, utterly unable to resist their hornes, and assaults, Impar congressus, as Saul to David, he is a man of war and the other a stripling; therefore we must despare of our strength.

2 Fly to the strength of God which wil make us * 1.579 conquerors: acknowledge that salvation is the

Lords; the dragon hath his strength from earth, the Woman hath her strength from heaven, by prayer. David comes to Goliah in the name of the Lord and foyleth him: so let us disparing of our selves be strong in the Lord, and in the power of his might, Ephes. 5. 10. wee shall be able to doe all things through the help of Christ strengthening us. Phil. 4. 13. Colos. 1. 11. we are strengthened through him. &c.

3 The dragon is strong by humane confedera∣cies and alliance; we must confederate with God by * 1.580 daily renewing our covenant by faith & repentance; strengthen our league and union with God, who will give us victory through our Lord Jesus Christ. 1 Cor. 15. 57.

4 Leane upon the promise of God who hath un∣dertaken to breake for his Church all the hornes of the wicked. Psal. 75. 10. Even all these ten hornes shall be broken; distrust not the promise but believe and be safe; faith will be an honourable victory for it apprehendeth the power which brought Christ safe from the wildernesse, and wild beasts, and shall bring the Saints safe through all

An admonition to the enemies Psal. 75. 5. Lift not * 1.581 up your hornes high.

1 what are they in nature but savage beasts and dragons; nay the wildest of the beasts retaineth more goodnesse in his nature then the wicked man doth in his; Christ was more safe in the wildernesse * 1.582 among wild beasts then in the world among wick∣ed men; the beasts in the wildernesse acknowledge their Lord and hurt not him; But if hee come among wicked men, Iudas will betray him, the Jewes will accuse him, Pilate will condemne him, the common souldiers will crucifie him: Daniell was more safe among the Lions, then among his enemies: so was

Paul too, who had better escaped the beasts at Ephe∣sus then the men; Lazarus found the dogs more pit∣tifull then Dives. The beast knoweth and feareth those that doe him good: but these, worse then beasts, neither know nor acknowledge God nor his people, from whose hand and for whose sake they hold all they have.

2 What are they in Gods account? * 1.583

Obj. He favoureth and prospereth them.

Sol. Though they seeme to cary all before them, and are men of place and power, and all men stand in awe of them, yet in Gods account they are but beasts amonst men, their strength and power but as the raving and pushing of horned beasts.

3 How are they crossed in their owne account! they shal never have their wils against the Woman, * 1.584 nor shall never destroy her faith and fortitude: their intended mischiefe shall effect her good: By tea∣ring with their teeth they would utterly devoure her, but as Ignatius, let wild beasts teare and grind her it is but to make fit bread for the Lords table.

4 Though now Papists and Antichrists hornes be lifted up, God seeth and sustereth, and smileth, he see∣eth * 1.585 and hath let his servants see their day comming; the sins of the Church do a little while put it off, but Gods word is as a hatcher lifted up to knocke both the head and hornes, and the strong arme of God shall make good his word, and ere long these tenne hornes shall hate the whore and make her desolate. see Revel. 17. 16.

And seaven crownes on his heads]

The 5. and last propertie by which the dragon is described is by his great conquest & victories, to∣gether with his high rule and authoritie which he exerciseth and usurpeth in the world against the Church.

By crownes or diadems is meant 1. in generall, the whole kingdome of darknesse which Satan by the greatnesse of his power usurpeth, not upon infe∣riours and vassalls onely: but upon the chiefest Mo∣narchs, and potentates of the earth, whose crownes after a sort become his crownes.

2 The many victories and great conquests, which partly by fraud, and partly by force, he hath carried away amongst earthly Princes, and carnall professors, for who weare crownes but Conquerors?

3 Here especially is meant the supremacy or su∣preme * 1.586 majesty of the Romane dragon or Empire, subduing under it the Princes, provinces, nations, by innumerable victories, but especially prevailing a∣gainst the Church, and primative Christians, as so many Conquerors.

The number of the crownes are 7. according to * 1.587 the number of his heads, and all his 7. heads are crowned because his subtilties have so often pre∣vailed.

The dragon usurpeth and exerciseth kingly autho∣ritie and regall power in earth by which he often prevaileth against the Woman the Church. This our Saviour teacheth, both in the style that he giveth him, and also by the state which he ascribeth unto him; for as great Princes have many great titles which declare their might: So hath the dragon; he is called Joh. 14. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prince of this world; and Ephes. 2. 2. the Prince of the aire, Epes. 6. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord of the world, and 1 Cor. 4. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ the god of this World. And his estate is described no lesse magnificent, then his titles; for he hath not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a house, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a * 1.588 Court like a Prince, not only his palace in hell where he commandeth the inferiour devils, but one erected here on earth in the hearts of wicked men: Nay he

hath not onely a Court but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Kingdome, Math. 12. 26. If Satan be divided his kingdome cannot stand; thus the Scripture speaketh of him as a crowned King and great Monarch.

Quest. But wherein doth the dragon exercise his Princedome?

Answ. This kingdome of the devill is partly spirituall, partly corporall.

1 He rules and playeth Rex chiefly spiritually and * 1.589 inwardly in all the children of disobedience, acting and moving them according to his pleasure. In al un∣regenerate men all the dragons heads are crowned, for, 1 He hath conquered and subdued their persons, * 1.590 their minds by ignorance, their wils by rebellion, their harts by hardnesse, their whole man by lusts.

2 He setteth up his edicts, his will is their law, and they are moved at his pleasure, as slaves and captives. 2 Tim. 2. 26. and how just is it that they who will not be ruled by the will of God in his word to salvation; should be left to the will of the devill to destruction; his servants are they whom they obey.

3 As a crowned King is not content to rule ac∣cording to his owne will, but his subjects must take up armes in defence of his title, and whensoever he commandeth, must fight his battels: So doe and * 1.591 must unregenerate men give up their members wea∣pons of unrighteousnesse and fight for sinne against grace; and are ready as voluntaries to maintaine abet strive for and defend the lusts of sin, and beare wea∣pons against heaven and Jesus Christ in whose name * 1.592 they are baptized: & this is the forlorn estate of any wicked man; that his person is in the power of the devill, and he being a slave, his whose life is a ho∣mage to the dragon, and his whose power and strength warreth against God his Creator. Now the

dragons heads are crowned, and he set upon his throne.

II Outwardly and corporally the dragon useth Kingly authority, thrusting on his counsailes by se∣cular * 1.593 power and prevailing with wicked Kings and tyrants to execute all his bloody edicts against the Woman, and therefore is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the strong man; not onely because he is admirable strong in himselfe, but because he commandeth secular pow∣ers and getteth their forces and weapons drawne against the Church, hence is he said to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vessels, and instruments, and armour, that is, as Chrysostom interpreteth, wicked mē & Potentates that fight as leaguers and confederates with him. If this great Centurian bid Cain rise up and slay his owne naturall brother, Cain must and will doe it; against all laws of God and nature. If he command Pharoh to slay the seed of the woman, and oppresse the Woman her selfe, hee is in pay under the Devill, and must doe it: If hee command Nero, Domitian, Trajan, and the rest of the crowned heads (at whom our text aimeth) to shed like fearce and sanguinary dragons, the blood of the Christians, till the streets of Rome ran with blood, as Jerusalems did in Manasses time: they readily give their crownes to the dragon, and execute all his designes. If he command Popish Princes and Cap∣taines to persecute with fire, and sword; with bloo∣dy Inquisitions, Massacres; with force and fraud, the holy religion of God; these slaves and tyrants must and will give their crownes to the dragon, and the beast, and in savage manner make no end of effu∣sion of Christian blood, but would barbarously wish (as one of them) to ride their horses to the bellies in the blood of Protestants. Thus the dragons heads are crowned in al those Kings and Princes, that are e∣nemies

to the Church, and exercise their power in peace or war against her.

From Satans malice and contrariety to Christ and * 1.594 his Kingdome, and all he claimeth, as in these par∣ticulars.

1 If Christ be Lord of all, the dragon will claime all. Math 4. All these things will I give thee, for they are mine: Dare he so before Christs face chal∣lenge his right, and will he not behind his back?

2 If Christ have a kingdome of light which tendeth to gather the elect and destroy the wick∣ed: The dragon hath a kingdome of darknesse cleane contrary, which tendeth to destroy the elect if it were possible, and to gather all the wicked to him in his owne damnation.

3 If Christs kingdome be ample and large from East to West, and from sea to sea, Psal. 2. 8. and 72. 8 The dragon will compasse the earth, Job. 1. and get∣teth the harvest of the world, leaving but a few glea∣nings for Christ.

4 If Christ require spirituall worship, being a spirituall King, the dragon will require the same, Math. 4, If thou fall downe and worship me; And that which he could not obtaine of Christ he win∣neth of all the wicked in the world, who worship the beast and the dragon, Rev. 14. 3.

5 If Christ call his kingdome inwardly by his spirit and without by the ministry of Angels and men: So will the dragon rule and move his sub∣jects, partly by inward motions and suggestions, and partly by wicked angels and wicked men, who are all bad agents and factors for him.

6 If Christ ordaine power, and authority, and raise up Kings, and give them crownes and scepters; that as they rule by him so they should rule for him; and for the upholding of his title and kingdome:

The dragon in speciall despight of this ordinance prevaileth with them to bend their power against Christ and his Church from whom and for whom they received it.

Is from the subtilty of the Dragon, who know∣eth * 1.595 it is the greatest advantage to his kingdome if he can get all his heads crowned; for his experience hath taught him three things.

First, that if he can get in great ones, hee gaineth in them all their inferious, who follow the motion of the great wheeles: If Rehoboam commit adultery, all Iudah will sacrifice under every greene tree.

Second, that his kingdome being of this world, as himselfe is the god of the world, so his king∣dome standeth by secular power, and worldly meanes; well he knoweth that truth needs no secu∣lar arme, for it hath a stronger power and arme for it; but falshood needeth worldly power and policie to uphold it: if his heads be not crowned they can∣not long prevaile.

Third, if he can get his diabolicall edicts once crowned, they shall passe almost unquestioned, and that generally; and bee they never so unlawfull and wicked against Gods pure worship, against Gods holy Sabbaths; yet they shall prevaile not onely a∣gainst the wicked, who shall shew themselves good subjects in their blinde and impious obedi∣ence; but especially against the godly, who shall bee pursued with all the wrath of such superiours, as re∣bels, seditious, disobedient to Rulers and Princes; as Daniel, against whom they could picke no quar∣rell, but in the matter of his God.

From the desert of the Church: for her sinnes * 1.596 crowne the Dragon, God in justice appointing them to be the rodds of his wrath, by whom hee whip∣peth his owne children: for whereas the promise

is, that the Church, obeying the commands of God, he will make her the head, and not the tayle, and shee * 1.597 shall bee above and not beneath. By her disobedience her adversaries become chiefe, and those that hate her in affections, and those that oppresse her in action, get the staffe into their hand; and have power as crowned Dragons over her. Lament. 5. 5. and e∣specially, cap 1. 5.

From the justice of God against the dragon him∣selfe * 1.598 both head and members, that they may runne on headlong to their perdition: For, the more pow∣er and greatnesse they have, the more they grow in malice and madnesse against the woman; and the more victories they attaine against the Church, the more they exult and triumph, and sooner rise to their height, and fill up their measure that the Lord may awaken himselfe, and rise up as a Giant, and pursue and breake them, and cast them as rodds in∣to the fire as he hath ever done.

Note the good service that every wicked man * 1.599 and enemy of God and his Saints doe in the world; he is of no other use and service, then to hold the crowne upon the Dragons head. For, as every good subject must stand to the death to uphold the crowne and dignity of his lawfull Prince: So doe these re∣bells, and revolters from Jesus Christ uphold the crowne and dignity of this usurper.

Object. God forbid there should be any such, we are all Christians, &c.

Sol. Yes, the Dragon hath a number of good sub∣jects that strongly and mightily uphold his crowne, while they will protest and professe the contrary. * 1.600

Quest. But how may we know them?

Sol. 1. He is free from righteousnesse, that is, de sacto, non dejure; he will have nothing to doe with that, let grace wooe him and perswade him, it can

prevaile nothing at all, let the Spirit of God per∣swade * 1.601 him to humility, obedience, conscience: he is an enemy to the Spirits motions and perswasions; but let the Dragon instigate him with wicked mo∣tions, and cogitations, hee is a ready agent: as Iudas rejecting the good motions of the Spirit, the devill entred into his heart to betray his Lord; and it was soone done. Let the word perswade him to change his master; and of the slave of the Dragon, become the Lords free man; Hee resisteth the word, the Spirit of God, which inspired the holy Prophets, and Apostles, moveth us to speake the same word, and the wills of beleevers to obey it: But the Dragon moveth them to scorne, and contradict our doctrine, and so resist the holy Ghost, as Steven telleth his adversaries: and why? because we light not candles to the Sunne, nor confirme the Kings word by some of the guard, nor prove the truth of Gods Spirit, by men and humane spirits, Eph. 2. 2. These sonnes of disobedience walke after the Prince that ruleth in the aire, and being of impure cogitation, and conversation, how is it possible but they should judge amisse of the truth? Whose eyes the god of this world hath blinded: Can a blinde man judge of colours?

II. They walke according to the course of this world, Eph. 2. 1. Frame themselves in religion and man∣ners * 1.602 to the times, to please men, can sweare, drinke, scorne, raile, speake filthily, sing beastly songs: for of so wicked a Prince, all the servants are extreme∣ly wicked, the spirit that worketh in the children of disobedience, moveth, and acteth in them, as the soule in the body, there is no service of sinne com∣meth amisse: and when the devill ceaseth to draw his slave from evill to worse, wee may hope better things of them.

III. They are beleevers of lyes, 2. Thess. 2. 10. * 1.603 They that are carried away by the effectuall working of Satan, or given up to beleeve lyes; carryed away with Priests, Jesuites, Seducers, to beleeve all false doctrines contrary to truth, as transubstantiation, salvation by merits, purging of sinne by penall workes, and humane satisfactions, worshippings of Angels, Saints, images, crosses, and a million of do∣tages, being carryed about with flattering teachers to beleeve lies.

IV. Persecuting of godly men, and ministers, there Satans throne is, and there the dragon is crowned, * 1.604 Revel. 2. 13. Good subjects will not indure him to be spoken against which they love well, therefore they hate godly preachers, and cannot abide to heare the abominations of popery, and Antichrist to be detected; but our Preachers, say they, lye as fast as their dogges runne: these uphold the dragons crowne, and resist the crowne and dignity of Jesus Christ, what ever they prate to the contrary.

In beholding the battell of the woman, against so * 1.605 many crowned adversaries, learne not to esteeme of a Church by externall splendor, pompe, wealth, or glory; which is a note of the Antichristian Church. Here wee see the Dragon hath seaven Crownes, Dan. 11. 31. 36. Antiochus a wicked man, that shall magnifie himselfe against all that is called God, and speake marveilous things against the God of gods, yet hee shall prosper, and have armies stand on his part; and Antichrist typified in Antiochus, who ma∣gnifieth himselfe above all that is called God, and hath on his head written names of blasphemie, hath his armies standing with him, Italy, France, Spaine, and many crownes, to thrust forward his Antichri∣stian lawes, and decrees. It is true, wee grant there is an internall splendor and glory of the Church,

consisting in the ornaments of faith, charity, pati∣ence, and other vertues, as also in the purity of sound, and wholsome doctrine: and this splendor, because it constituteth the true Church, it can never want; and yet even in this it may be greater, or lesser, as the doctrine is more carefully preserved, or otherwise.

But that outward splendor, and glory, which consisteth in peace, wealth, and multitudes of pro∣fessors; this may be hid, oppressed and obscured; for,

1 This maketh for the good and safety of the Church, sometimes to be hid, and obscured, for * 1.606 hereby God preserveth his Church, which were it all and alway knowne, all the hornes, and the crowned Dragons would assault it at once to de∣stroy it utterly.

2 The greatest glory and splendor of the Church, is that which appeares not to the eye of flesh, but to the eye of faith, which is patience in afflictions, and constancy in faith, this is her victory 1. Joh. 5. 4.

3 The greatest splendor of the Church, is not that which the world can afford her, but that which she hath frō Christ, & in w^ch she is likest unto Christ, who had small rest or reputation in the world, Fulget Ecclesia non sua luce, sed Christi lumine, & splendorem sibi accescit de Sole justitiae: As the Moone shineth from the Sunne, Ambr. Hexam. Lib. 4. cap. 8. Christ himselfe had neither forme nor beauty externall to be desired: and the Church his Spouse is glorious, but within; and the eye of faith can espy glory in ignominy, Christ crowned on the Crosse▪ and a glorious shining and victory of faith through the bolts and chaines of beleevers.

Not to disesteeme the Church and Kingdome of * 1.607 Christ, as if shee were under hatches, or inferiour

to those crowned enemies, which rise against her; or disabled to make her party good against them: Here consider the Church, 1. in her person, 2. head, 3. estate.

1. The Dragon hath seven crownes on his heads, * 1.608 but yet a Dragon still: but this Woman is a crowned Queene, as wee have heard, ver. 1. not of noble only, but of divine descent; and crowned, not by men, with a crowne of Gold and Pearles; for so high is her estate, as shee treadeth all such trash under her feet; but by God himselfe, with a crowne of twelve Starres, the doctrine of the twelve Apostles, which is more durable, precious, glorious, and invincible, then all the crownes and kingdomes of the world. 1. They be crownes corruptible and fading; This is unwithering: 2. In them much unrighteousnesse in getting and holding; This a crown of righteousnes: 3. they are dead or dying crownes; This is a crowne of life, Revel. 2. 10. which no death commeth neare; which all the kingdomes in the world cannot put off for one day.

2. Consider the Church in her head, and there we * 1.609 shall see her farre more victorious then the dragon, for all his 7. crownes: indeed the dragon is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 11. 21. but in the next verse Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stronger then he. And be it that this strong mā hath a strēgth above all men, as namely of all the wicked angels; yet it is but strength created: the woman hath in her head a creating strength; for, Esay 9. 6. the Prophet calleth him ••ll Gibbor, the strong God.

The dragon is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord and Prince of the world; but Jesus Christ our head is a∣bove and beyond him in infinite degrees, for hee is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord of all, and heire of all things, Rev. 18. the dragon is potent, but our Lord is omni∣potent:

The dragon hath many crownes and king∣domes, but they are all shaking, and shall bee shaken to pieces; one of them prevaileth against another, and one of them is eaten of another, but on Christ his crowne shall ever flourish; his kingdome is unsha∣king, an everlasting kingdome, all the crownes on earth, and all the gates of hell cannot prevaile against the happines, neither of the head nor least member.

3. Consider her in her lowest and most afflicted estate, which is most questionable, even in that she is * 1.610 more than a conquerour, Rom. 8. 37. Looke at her at worst, and then she is crowned; what if with a crowne of thornes, a crowne of persecution and Martyrdome, as Iob called his suffering his crowne.

1. What other crowne can the Saints expect, see∣ing their Lord Christ wore no other, and yet even then was he overcome?

2. God is more graciously present with them, as their crowne, and they are now more glorious than if they had a crowne of gold. If a man had seene the three children walking in the fiery furnace, and a fourth walking with them like the Sonne of God, was not this a more glorious sight then to gaze upon Nebuchadnezzars golden crowne? faith can see the faith of the Saints conquering and tormenting the tyrants, while they torment them, as Christ on the crosse tormented the devils, while they tormented and crucified him.

3 The consolations of Gods Spirit are never so neare, warme and sensible to the Saints, as in their sharpest trials, for the Spirit of glory and of God resteth on them, crowneth them with mercy, and sustaineth * 1.611 their hearts with such cordials and comforts, as all other crownes cannot procure.

4. The conquest and victory even in Martyrdome and suffering is a most glorious crowne, while by

faith and patience they triumph over all adversities, and overcome most when they seeme most over∣come; now Christ hath crowned their graces by their fiery trials: crowned his owne victory in them, and also their persons, lifting them up to sit with himselfe in his owne Chariot of triumph. A ground of patience and contentment establishing the godly minde whether it looke without or within it * 1.612 self. 1 Without it self, while it beholdeth the pro∣sperity and advancement of wicked men, that their wicked designes prosper for a time, and prevaile, and that mischief is so nimble & quicke, marvaile not see∣ing it hath all the power of hel and the world to put it forward; many hands make light worke. Psal. 37. 7. Fret not thyselfe for him that prospereth in his way, &c. If a man would compact with the dragō as they do, hee might thrive in the world, and be preferred as they. Every corporation preferreth his own citizens, and were they of the world the world would love hir owne. Neither let godly men be discouraged to see the increase of the wicked, never was the dragon so victorious; numbers fall to Atheisme, numbers to Popery, multitudes to carnall policy and selfe-seek∣ing. God suffereth the dragon to crowne all his heads, and prevaile against those whose names are not written in the booke of life.

2. Within, the godly minde beholding his owne abasement and opposition in the world; how little of * 1.613 Gods worke he can doe, how little thanke he hath for that he doth, what reproaches and wrongs hee must pocket and put up for doing his duty, might make him weary and faint if he did not apprehend the true cause of all, namely that hee must strive a∣gainst many crowned adversaries, principalities and spirituall wickednesses, wicked Princes, and worldly Potentates, and wicked persons, who com∣monly

can get the edge of the lawes, & of the sword directly bent against the kingdome of Christ and his members. It were hard if some of these seven crownes could not fetch in a godly man: for of the innocent Sonne of God himself, the Jewes could say, We have a law, and by that law he must die, John 19. 7. If they can finde none, it is easie for crowned dragons to make one, as against Daniel, and Haman against the Jewes, and Pharaoh against the Israelites. And the Saints must not be discouraged, though they are to strive with unreasonable men, that are not guided by truth, humility, charity, or Christianity; but by fury, railing, pride, pretences of law, threatning, and violence; the dragon will shew not his hornes only, but his crownes to.

See wee the wicked of the world giving up their crownes to the dragon, and with all their strength * 1.614 and power, and authority, setting their crownes on the dragons head; wee on the contrary must learne with all our power to set up and uphold the Crown and Scepter of Christ in our selves and others, for as all the limbes of the dragon reioice to see him crow∣ned and domineere to the ruine of the Church; so let all the children of Sion reioyce in their King, Psal 149. 2. Shall the Papists triumph and glory whē the Antichristian forces prevaile against the refor∣med religion, and shall not wee when the woman prevaileth against the dragon?

Quest. How may I uphold Christs Crowne and Scepter against the dragon?

Ans. 1. Cast down thy Crowne at the feet of the Lambe, and worship him that sitteth on the Throne, as the Seniors, Rev. 4. 10. this is done by 2 practices.

1. If thou deny thy selfe, and diselaime what∣soever is in thy selfe, as being void of all power and * 1.615 strength to attaine any thing that is good.

2. If thou ascribest all power to God and Iesus Christ of creation, and providence, of preservation, yea of finall victorie against all enemies, whom hee will make his footstoole, and set his feet upon their neckes and crownes, as Ioshua did.

II. Alow thy heart for his throne and chaire * 1.616 of state, that in it he may sit and command: and be∣ware of resisting his person or entrance, or peacea∣ble possession in thy soule. Psal. 24. open thy gates that the King of glory may enter; avoid whatsoever would hinder his peaceable entrance, or cōtinuance; especially in foure things.

1. Infidelity; for Jesus Christ is no way received but by faith, Iohn 1. 12.

2. Impenitency; he dwelleth no where but in an humble and contrite soule.

3. Raigaing sinne••, which are as iron gates and percullices to keepe out Jesus Christ out of his kingdome, and hold the sinner in rebellion against his Sove. aigne and King: where any sin raigneth, there Christ cannot raigne; and as no man can serve two contrary masters, being enemies; so no man can bee subject to two kings, enacting contrary lawes.

4. Idolatry; what communion betweene Christ and Antichrist, 2 Cor. 6. 15, 16.

III. Take the oath of allegeance to Jesus Christ to submit to his lawes willingly: David tooke this * 1.617 oath, Psal. 119. 10. I have sworne, and will performe to keepe thy righteous judgements: A seeming subject is most pernicious; such as the Pope and Jesuites have catechized to refuse the oath of allegeance to our Soveraigne, they are among us, but not of us. Such subjects to Christ are wicked men and hypocrites, Christians onely in name and profession, are counter∣feit; are in the Church, but not of it. 1 Joh. 2. they want all the notes of good subjects; which are,

1. To know and attend to the lawes, and word of his King: the word of the Law and the Gospell, is the municipall lawes of this kingdome, called the word of the kingdome; a good Christian will attend to the word preached, as a good subject to his Kings Proclamation.

2. To obey his lawes, yeelding obedience to the whole law, in true indeauour, so did David have re∣spect to all the Commandements, Psal. 119. 6. and al∣so faith and repentance to the Gospell.

3. Neither this by constraint, but as a willing peo∣ple, Psal. 100 of unwilling, made willing; drawne by the Father, as the sheepe of Christ, to heare his voyce and follow him.

IIII. Resist the Dragons incroachments upon this Kings kingdome: know the enemies, the Devill, * 1.618 world, sinne, Pagans, Papists, Heretiques, Atheists; they would pull thee from allegeance to former sla∣very: furnish thy selfe with weapons against all the enemies of the kingdome, which are the word, faith, hope, love, righteousnesse, patience; especially prayer against the kingdome of darknesse, and the proceeding of the enemies of the Church: Hester must stand up and intercede for her people: let us not faile at this time. Shal the Pope injoyne a fast for the pro∣sperity of the warres against the Church, and wee shamefully neglect it?

[And his tayle drew downe the third part of the Stars.]

Having spoken of the five properties, by which we have heard the Dragon described, wee come to the second part of the description, which is by two effects.

The former against the Starres of heaven, in this verse.

The latter against the woman, in the next verse.

For the meaning, every word is mysticall; wee

must stand a while in the interpretation, in which are foure things to be considered.

First, what is meant by the Starres of heaven?

Ans. Fondly doe the Papists understand here by the dragon, Lucifer, drawing downe with him in his fall many Angels, which they say are meant by Stars of heaven, not attending the scope of the place: for I reade not in all the Scripture where Satan is called Lucifer: Calvin cals it a grosse ignorance, to father Satans name upon Isa. 14. 12. but it is called by this name, Rev. ••2. 10.

1. These Starres fell to earth after Iohns prophe∣sie, whereas they fell before mans sall.

2 These starres fell in the Church, when the bat∣tell was pitcht against the woman, but Satan fell, and his angels, before there was any Church in the world, or before there was any mention either of Christ or his Church.

3. Those fell with the dragon, these cast downe by the dragon.

4. These starres were cast downe by the dragon to the earth; from mysticall heaven to mysticall earth: but those Angels were cast downe by GOD, from heaven into hell, where they are reserved in * 1.619 chaines of darknesse to the judgement of the great day, and both taken in their proper acceptation: But this place is an allusion to Dan. 8. ••0 where Antio∣chus Epiphanes a type of Antichrist, is said to cast the starres unto earth and tread upon them: where he calleth by the name of the Host of heaven those whō our Euangelist calleth the starres of heaven, that is, the Ministers and Pastors of the Church, called by this name, as we have declared verse 1. * 1.620

1. As they are set in their orbes by God, and re∣ceive their light from the Sunne, and move in their certaine order and station; so are these set in their se∣verall

stations, to keepe the watch of the Lord by a perpetuall decree, so long as day and night succeed one another.

2. As they shine in the darknesse of the night, so doe these give light to the Church in the darke night of this world; partly by doctrine and partly by holy example Matth 5. 14 Ye are the lights of the world, and the light of the starres is not for themselves.

3. As starres are eminent and in high place above the earth, so the Pastors and Teachers are in eminen∣cy as 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 a∣mongst 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 frō heaven to earth, here is not to be ta∣ken literally, but it is in matter of religion to fall frō * 1.621 a heavenly profession and hope, to carnall and earth∣ly 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 * 1.622 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 * 1.623 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, seek∣ing and feeding themselves only: here is a lamenta∣ble ••all of starres from heaven to earth.

3. When in practice they exchange their godlines * 1.624 with gaine, their piety and sanctimonie into earth∣linesse, covetousnesse and worldlinesse; their con∣versation 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 thē∣selves as if the starres in heaven should fall upon the earth.

III But how, or by what meanes could the dra∣gon cast downe such excellent men, that shined by * 1.625 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 * 1.626 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 dra∣gon, when by the rage of persecution and bitter war, and wrath, by their fire and sword, and cursed cru∣elty, the dragon forces many of the Pastors, who had shined, and ought still to have done in their places, to fal frō their shine frō their doctrine, holy professiō, holy conversatiō, 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 perswasi∣ons, making offers of wealth and preferment, favor, and what else the world can bestow on her favo∣rites; by which meanes hee drew many ambitious, pompous, and c••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 apo∣stasie of earthly and impious doctrines, cleane con∣trary 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 * 1.627 themselves aloft in conceit of their wit and lear∣ning, and others admiration of them.

2. For their base flattery and playing the para∣sites, 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 dis∣position 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 cor∣rupt 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 compa∣red 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 Autori∣bus, 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 * 1.628 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 Bi∣shops to bee cast in prison, and compelled by tor∣ments to renounce Christianity, and offer unto Idols; many suffered death constantly: Sed alij infiniti ani∣mis 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 ty∣ranny renounced Christianity; and Cyprian de lapsis lib. 2 cap. 8. mentioneth Ena••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 were throwne downe by the flattery and faire perswasions of this imperiall dragon. How faithfull Policar••e was by Ir••narchus Herodes, and his father N••cetas taken up into the Chariot, go∣ing * 1.629 to judgment, and perswaded to favour himselfe and his old age; and sweare by the Emperours good fortune, which he resisted, appeares, Euseb. Hist. li. 4. cap. 1••. And ••liny in an Epistle to Trajan Emperor, enformeth him that he had a Libell containing such names as were wonne from Christianity, and con∣tent to doe sacrifice with incense, and wine to the gods, and to Trajans Image, & to blaspheme Christ: And how infinite a number were won from Chri∣stianity, in the last presecution under Dioclesian, were easie out of stories to recite.

3. Many more were throwne downe with the porsonfull taile of the dragon, namely of heresies and false doctrines: for the horse which was white for integrity of Apostolicall doctrine, was not only red by bloody persecutions of tyrants against Christi∣ans; but was shewed to be blacke for the mournfull and sad estate of the Church, by reason of many and * 1.630 mighty heretikes, who all of them by all their wit and strength obscured the light and truth of Scrip∣tures, and shooke asunder with the foundation of religion the faith of many: every yeare of the first three hundred producing some monstrous heresie or other; amongst which that damnable Arrianisme

had so poysoned all the world, as it seemed but one Arrian; and so prevailed against the starres, as there were scarce five Orthodox Bishops in the world, & Athanasius the chiefe of them ill intreated and bani∣shed; yea so poysonfull was the taile of the dragon, that the ancient fathers that lived in those times, neare the Apostles, had almost beene drawne away, and hardly escaped. Witnesse Ireneus inclined to Chiliasts, or Millinaries: Tertullian a Montanist, Ori∣gen caried away into many foule errours, much dis∣commended by Ierome, &c.

Fourthly, in the meaning: Is the number of the stars cast downe by the Dragon, not all, but a third part; an indefinite part put for a great number, that seemed holy men and zealous, and stood in the firmament of the Church in great shining and brightnes, were cast downe with the Dragon.

Quest. Why did hee not cast downe all?

Ans. Not all; because he cannot cast downe any of * 1.631 the elect or fixed starres: it is impossible to seduce any of them.

Secondly, not all: for then hee had cast downe the whole Church depending upon them; for there must be a Church so long as the world continueth.

Thirdly, not all: because many of them were held in Christs right hand, Chap. 1. 16. and none of those can hee cast downe; for none can take them out of his hand. But a third part, he cause they were not upheld by Christ, but left unto themselves and their owne strength, and to temptation; and so, soone by the power of the Dragon cast downe: for no man ever stood long against the Dragon by his owne strength: Commit thy selfe in tryall to Gods hand and power: pray with David, Uphold me Lord, and I shall be safe.

The chiefe ayme of the Dragon is against the Mi∣nisters

and faithfull Pastors of the Church, that * 1.632 hee may throw downe to earth the starres of heaven.

It is true, he is fierce and furious against all godly mē, of all cōditions, & scorneth not a cōquest against the weakest and meanest Christian; but his speciall malice is intended against godly Ministers, such as in higher places, as in their orbes, shine as starres in piety, faith, fortitude, and sincerity of doctrine and life.

1 Kings 22. 21 He offereth himselfe to be a lying spirit in the mouth of Abahs Prophets; and striketh downe with his taile 400 at once: Zach. 3. 1. Satan stood at Ioshuas right hana to hinder him and resist him in his Ministery.

Luke chap. 22. verse 31. the dragon desired to winnow the Apostles as wheat how he resisted the Apostles in all their Ministery, appeareth in the whole Storie of their Acts, and in their Epistles, 1 Thess. 2. 18. we would have come to you once or twice but Satan hundred us.

How the starres were cast downe by impe∣riall dragons, we have shewed: in after ages how the starres were cast downe in the church of Rome according to that prophesie: Revel 6. 13. they should fall as the leaves of a figtree shaken with a mighty winde.

When their pompous Prelates, Cardinals, Patri∣arkes, * 1.633 and Popes, forsaking and giving up their office of preaching, became earthly Princes, studying policies and lawes, and imployed themselves not in Pulpits, but on seats of justice in disciding mens ci∣vill inheritances, and in matters of state; yea, and whereas they should have laboured and confined themselves to the Gospell of peace; not onely main∣tained, but also often in person acted civill warre and

bloodshed, and leaving the simplicity of the ser∣vants and Ministers of Christ, they take on them the state and pompe of Princes, in Princely Palaces, Princely revenues, Princely diet, Princely attendants, Princely pleasures of hunting, hawking, di∣cing, &c.

Now the starres are falne from heaven, and from their heavenly function to earth, viz to the seeking and enioying earthly pleasures, profits and imploy∣ments, in which no secular man can bee more busie. Carnall things are all they care for, and all they sa∣vour, and now they are become like other world∣lings, called the Inhabitants of earth; and our owne experience giveth too many testimonies to this truth, in which the dragons taile hath prevai∣led to draw away many shining starres, men once of learning, zeale and industry, but now through their owne worldlinesse, greedinesse, ambition, or though their owne feare, flattery, or threatning of times, are growne mere politicians and world∣lings, scarce retaining any savour of their former zeale and grace; perhaps zealous against nothing more than grace and zeale.

The dragon is therefore more especially furious against the starres, because of their shining and * 1.634 light of grace above others. Where grace is more abounding, there the dragons envie more aboundeth; the more bountifull Gods hand and eye is, the more envious is his; the richer the boo∣ty is, the more audaciously will the thiefe adven∣ture for it. A starre of the sixt and smallest mag∣nitude in respect of place and gifts, if hee shine faithfully shall not escape the dragons assault; but his chiefe ayme is against the starres of the first & second magnitude, since the Apostles, his taile is most stirring against them, as Luther, Calvin, Beza,

Perkins, men in their times of incomparable light of learning and sanctity, and yet how now cast downe and darkned by the dragon?

Because God hath specially appointed the functi∣on * 1.635 on of the Ministery to batter the kingdome of the dragon, 2 Thess. 2. last. Ioshua 16. 20. and to ad∣vance the Scepter of Christ. It is no marvell that seeing they most hinder his purposes, & kingdome, that hee by all meanes hinder, crosse, and cast them downe, as Moses by Ia••••as, &c.

His universall malice to mankinde, who, he being the prince of darknesse, would keepe in a perpetuall * 1.636 night of sinne and darknesse, and therefore with the uttermost of his power would withhold from them all the shine of the Sunne, Moone and Starres; he can afford them no light at all of holy doctrine, or holy example: If he can change the light with darknesse, how great is that darknesse?

His despight to God, whom he would have most dishonoured by his chiefe and next servants, of whō * 1.637 he justly expecteth most honour and service; if hee can bring it about, none shall betray the Sonne of God, but his owne Disciple, and none shall so much pull downe the kingdome of Christ, as the master builders that should set it up

The hight of the starres: his policy hath taught him, that if he can cast them downe hee throweth * 1.638 many downe with them; if he can winne Aaron, he is sure of all the people to make and worship the Calfe; they are Leaders, if he can mislead them, hee misleadeth a multitude in every one of them: they are Shepheards, if hee smite them with his taile the sheepe are scattered: They are Standard bearers, if he can cast downe the Standard the bands are soone de∣feated. Cedars fall not alone but many shrubs are cru∣shed with their fall Besides, hee knoweth their fals

are more scandalous, more exemplary; and that they who in goodnesse will neither follow rule nor ex∣ample, will make their example in evill a rule suffi∣cient. Besides, he knoweth that as a man falling from a great hight seldome riseth againe, or not without great hurt; so these falling from holy and heavenly doctrine to humane constitutions, to externall cere∣monies and worldly contentments; seldome or never rise to any good service, but prove greatest enemies of all.

To teach the starres watchfulnesse against this sly, * 1.639 busie, wrigling taile of the dragon, which maketh the lives of godly Ministers very troublesome.

Q. How may wee prevent the hurt from them?

Ans. 1. By preparing 'for persecution and triall, * 1.640 2 Tim 2. 3. suffer afflictions as a good souldier of Je∣sus Christ. Act. 20. 24. Paul was ready to goe to Je∣rusalem though nothing but bonds did await him. The starre keepeth his place be it never so much be∣set with cloudes, and windes, and tempests; forecast then, the first in any storme against the Church, is the sincere preacher, he is in the foreward and face of the enemy.

2. Love not the world, deny thy selfe, let the world be crucified to thee, & thou to the world, else wert thou a companion of the Apostles, as Demas, or an Apostle or Disciple at the side of Christ, the taile of the dragon will cast thee to the earth; why else did learned men change with the times?

3. Establish thy selfe in the truth, and see thou beest well grounded and able to hold the truth a∣gainst errours, false doctrine, heresies, which are a part of the taile of the dragon; look into the heresies and errours of the time, as physitions study the na∣ture and describe the work of poysons, not to teach them, but to teach how to avoid them. So heresies of

Popery must be studied not to be received and sup∣ped up, but to be damned and refuted. Many reade Popish bookes and erronious schoolemen, and are turned into that they reade, as poyson drunke turnes the body unto it selfe.

2. Settle thy selfe in love of truth, else maist thou easily be given up to strong delusions; see 2 Thess. 2. 10. and Marke 10. 21.

4. Content not thy selfe to be well read and seen in the Scriptures, nor to shine in light of knowledge and pure doctrine, nor in seemely, sober and civill conversation, but labour especially to make thine owne Election sure, for the dragon can cast downe none of the elect, no not the weakest of them, whereas he prevaileth against strong Cedars of most excellent common graces, who are called to the meanes, but not of purpose, Rom. 8. 28.

5. Pray unto the Lord to uphold thee, for what art thou to him, whose taile can cast downe the third part of the starres? if his taile be so huge, what is the bignesse and strength of his bulke? or what is the silly woman or any of her sonnes to such a monster? pray therefore that Iesus Christ would take thee in amongst the starres, into his right hand, the hand of protection and safety, the hand which is stronger than all, out of which hand the dragon cannot take them.

To hearers, learne hence to pray earnestly for * 1.641 their Ministers, and afford them all the strength they can against this monstrous dragon, whose incessant * 1.642 labour is to throw them downe, for prayer is a strong bul warke; a guard of men cannot make them so safe as the prayers of Gods people: Peter Acts 12 by this meanes was saved from the dragons taile, when in likelihood an army of a million of men could not have rescued him; this made the Apostles

every where beg prayers of the faithfull. Faile thou in this, and thou sinnest against God in ceasing to pray for them.

2. Thou makest thy selfe guilty of the troubles of thy teacher.

3. Thou art often denyed comfort in the Mini∣stery, and they that should speake to the hearts of Gods people, speake often to grieve and gall them, because thou prayest not for them to speake as they * 1.643 ought.

Take no offence to see many learned men, once * 1.644 zealous preachers, fall ex orbe in orbem, out of their orbe and heavenly motion to the world and secular affaires: It was before prophesied by Christ, Matth. 24. 29. and Rev. 6. 13. Starres fell unto earth as a fig∣tree casts her figs in a mighty winde: the blustring storme and winde of temptation shake many a fig∣tree, and stripeth them of their unripe figges and unsound fruit; when we see such woefull sights wee may say to thē as Absalon to Thamar, defiled and defloured by Ammon, Hath Ammon met with thee? 2 Sam. 13. 20. so surely the dragon hath met with them, hee ought them a spight and payed them, a piece of his taile hath light on them and smitten them to the earth. And much lesse marvell if many which seemed good and zealous hearers, and shined in the firmament of the Church, as starres of lesser magnitude, have fallen from their beginnings, as weary of the good way: for if the dragon cast downe so many teachers with his taile, what heaps of common professors in the visible Church may we conceive he throweth downe from heaven to earth?

To the resisters and opposers of godly Ministers * 1.645 & good Preachers; what art thou that createst trou∣ble, and art casting downe the starres so farre as

lyeth in thy power, but a piece of the taile of the dragon? Such as Alexander the Coppersmith, and Elimas that resisted Paul, called by him the childe of the devill. And what art thou doing but easing the dragon; and saving him a labour? art thou afraide the dragons taile cannot cast downe starres enough without thy helpe? or what a needlesse labour art thou about, so long as the dragon is alive?

To comfort the bright shining starres, and faith∣full * 1.646 Ministers in their troubles and oppositions.

1. In regard of their adversaries; who are they that fight against the light, but mēbers of the kingdome of darknes? let a godly man shine as a bright star in his orbe, who be they that oppose & seek to cast him downe, but Papists and favorites of them, swearers, Atheists, unclean and of filthy life and tongue? what marvell if such spit poyson, what other to bee expe∣cted? A Pot boyles over with such liquor as is within.

2. In regard of their safety, which is in Gods faithfull promise of foure things.

1. His presence with them, I am with you to hide you from strife of tongues, Psal 31. 20.

2. His assistance in their calling, so farre as is ne∣cessary hee will take their part and rebuke the dragon, as in Ioshua, Zach. 3. 2.

3. His protection, he will take them into his right hand, Rev. 1. 20.

4. Remuneration, that they shall shine more and more till they shine as starres in the kingdome of Glory, Dan. 12. 3.

The impotency of the dragon, hee cannot throw * 1.647 downe all the starres, but onely a third part, so as two third parts remain still in their orbes & shining. Whē the first Angel blew the Trumpet, that is, when the Gospel was preached by the Apostles, haile, and

fire and blood fell as stormes, that is, persecutions and perils, contradiction, exile and slaughter by the stub∣bornnesse of the Iewes against them; and by this fire of persecutiō the third part of the trees were burnt; that is, the Apostles & excellēt teachers of the Church compared to fruitfull and florishing trees, for their greennes shadow & fruits, a great part of them were afflicted, slaine, put to deadly torments, but not all, the dragon could scorch but a third part Verse 8. When the second Angel blew his trumpet a great mountaine, that is, the Romane tyrants, so called for their hight, power and swelling pride, burning with fire: that is, of fury and fiercenesse against Christian religion: was cast into the sea, that is, many people of the world subiect to the Romane power and Em∣pire: and the third part of the sea was turned into blood, that is, many thousand Christians were op∣pressed and consumed with the fire of the burning mountaine, but onely a third part. And the third part of creatures dyed, that is, faithfull Christians slaugh∣tered and murthered: & the third part of ships, that is, the Churches, whose Pastors are her Pilots, and these planted by the hand of the Apostles themselves, op∣pressed and subdued. Now this fierce dragon would have turned all the sea to blood, killed all living crea∣tures, the life of whose faith was manifest in found profession; would have destroyed and sunke all ships and Pilots all visible Churches and Pastors, but could onely a third part. Verse 10. When the third Angel blew his Trumpet there fell a great starre, that is, the Romane Bishop; for by starres are meant teachers called absinthiam or wormwood fell from heaven, that is, falling from purity of doctrine, and declining to taste the bitter morsels of pride, ambition, pre∣heminence, and of humane doctrines and de∣vises it fell into the third part of RIVERS,

& made them bitter, & many dyed of thē; that is, the same corruption tainted and imbittered the third part of Pastors & Bishops, by whō as by rivers, the sweet waters of heavenly doctrine should and have flowed & have bin derived unto others; but now by that exāple were tainted with grosse superstitiō, errors, herisies, earthlines, carnal pompe and pleasure; But not all, onely a third part, for many upheld in themselves and in others the sincerity of holy do∣ctrine and example.

Verse 12. When the fourth Angell blew his Trū∣pet, the third part of the Sunne, the Moone and the Stars were smitten with darknesse, and the day was smitten, & the night also, viz. a grievous night of darknes, either of Idolatry & superstitiō, as some, or of persecutiōs, as others, darkned and obscured the cheife ornamēts of the purer Church of Christ: the Sunne the Scrip∣tures, the Moone the doctrine borrowed thence, the Starres the Ministers, the day that is the joy and comfort of the Church in enjoying her happy Sun, and the night, it reached even to those without the Church, being as in the night; but the dragon could not darken all the Sunne, all the Moone, and all the Starres, but a third part onely.

The fift Angel blew his trumpet, Rev. 19. 1. the Antichristian Locusts, rising out of the smoake of Po∣pish rites and traditions are commanded to hurt no tree or grasse, that is, no Pastors or priuate Christians, which are sealed in their foreheads.

Cap. 9. 15. When the sixt Angel blew his Trum∣pet; the foure Angels, not by nature, but by office: some instruments approved of and appointed by God for the execution of his judgements; they must slay onely the third part of men, of Christians, and can goe no further. Those sixe Trumpets thus expla∣ned have notably proved the point in hand, namely the dragons impotency.

God for his glory will not suffer the dragon to * 1.648 breake in sunder his order, whereby he hath appoin∣ted to teach and call men by such as are called and sent, Rom. 10. 15. the Ministry is Gods ordinance, not mans; and God will uphold it.

2. The whole government and blessing of the Mi∣nistry * 1.649 belongeth to Jesus Christ, who hath underta∣ken to furnish his Church with Pastors in all ages, for the edification of his owne body, till wee all meete in one perfect man, Ephes. 4. And looke what was the Office of the High Priest, a singular type of Christ, in the old Testament, the same is the Of∣fice of Christ in his Church. The High Priests was to looke to the lights in the Sanctuary, and to supply them with holy oyle, that they might never goe out; and now though the dragon be never so desirous to put out all the lights, yet he is too weake for Jesus Christ in his care and calling.

3. The necessity of the Church suffers onely a third * 1.650 part, but not all the starres to be throwne downe, for the harvest of the elect must be gathered in all ages, and therefore labourers must bee successively thrust forth: So long as the Lord keepeth house hee must have stewards to dispose his mysteries, and allow∣ance to his family; so long as hee hath a flocke hee will▪ have shepheards to tend it, and will not suffer them all to bee smitten at once, for then all the sheepe should be scattered; so long as hee hath a Vineyard he must have dressers, so long as he hath a field he must have husbandmen, so long as the shippe of the Church is on the troublesome sea of this world, he will not suffer her without Pilots to bring her safely to shoare.

4. Christ cannot be so forgetfull of his neare rela∣tion * 1.651 with his faithfull pastors, as to suffer the dragō to throw them downe all at once; he is their Lord,

and they his servants, who is able and willing to aide them in their faithfulnesse; he▪ is the Bride∣groome, and they friends of the Bridegroome, wooing and adorning his Spouse; they are preferred before others in nearnes to Jesus Christ, as having * 1.652 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mediation betweene God and man, especially resembling Christ; yea and are Coworkers with God and Saviours, Obed. 21. of men, and stand in the stead of Christ, 2 Cor. 4. 20. Christ will looke to their standing, as to his own.

V. Because of the manifold and sundry wayes by which the Lord usually seeth to defeat the dragons * 1.653 projects, that they shall not cast down all the stars; as,

1. He having undertaken to supply his Church, the dragon cannot throw downe one but he raiseth an∣other; if not in the same place, yet he pricketh down his faithfull servants here and there, so as such as wil know them, may by their paines have recourse un∣to them. If God take away an Elijah, hee raiseth up for him an Elisha with his spirit doubled upon him, 2 King. 2. 15. If Herod take away Iohn, Christ the Bridegroome himselfe standeth up for him: if the Iewes take away Christ, there are twelve Apo∣stles succeed him; and they being departed and taken away by the dragon, a succession of in∣finite Pastors is raised for them, with whom the Lord Jesus is present unto the end of the world.

2. When the dragon is most fierce, he hath a secret chamber to hide his servants in, till the storme be o∣ver, Isa. 26. 20. In the storme raised by Ahab, he hath an Obediah to hide a 100 of them, a third part, from Iezabels rage. If Christ the babe be hunted in Iury, he shall be sent into Egypt.

3. He can withhold the dragon even by that which he most pursueth and hateth: God can make the re∣verence and holines of a man, which they above all

things persecute, binde their hands; as all men held Iohn as a Prophet, and Herod feared him and the Iew∣ish dragōs would often have assailed Christ himself, but feared the people, that admired his holines and goodnesse. They that went to apprehēd Christ came without him, saying, Never man spake like this mā.

4. He can and doth often make the dragons them∣selves protectors, as Claudius Lysias, a heathen, to set a strong garrison about Paul, when forty mē had sworne his death, Act. 22. 27. Hee can make Pilates wife and Pilates selfe plead for Christ; and King Achish protect David against Saul.

5. Hee can make the dragon quarrell with him∣selfe, and so for a time divert the fury from the stars; he can make the Mideanites turne their swords one against another; he can send an evill spirit betweene Abimelech and the men of Shechem, and a fire shal goe forth from Abimelech and consume the men of Shechem, and from the men of Shechem to con∣sume Abimelech, Iudg. 9. 20, 23. And thus when wicked men fall out among themselves, the godly escape betweene them, as Paul between the Saddu∣ces and Pharises. When a mans wayes please the Lord he maketh even his enemies his friends, although of∣ten * 1.654 against their owne intentions.

6. Hee can make them safer in the dragons paw or mouth, than if they were at large and liberty: the three children were safer in the furnace, than they were out of it; Daniel safer in the denne than in the Court; and Ieremy 38. 28. was safer in prison than they that were at liberty, for when they were caried away and spoyled, he was preserved in safe custody for the future service of the Church.

7. He can and doth make the dragon storme and rage to see and say as Pharaoh did, that the more he oppresseth them, the more they rise and encrease.

This serveth to dishearten and confound the ene∣mies * 1.655 of God and his Church, they cannot worke wise∣ly enough to cast downe all the starres, all the power of earth or hell shall not effect their desires; they take crafty counsell against Gods secrets ones, Psal. 83. 3. Gebal, and Ammon, and Amilecke, &c. but God with whom is wisdome and strength, overthrowes their devises, that never did they, nor shall see all their hearts desires.

To comfort the Church of God against the dra∣gons * 1.656 power, they must know his power is limited and restrained, so that two third parts are still saved: the power of God, which is the onely wall and fence against the proud and raging waves of the sea, that they overflow not all the earth, Psal. 104. 9. hee restraineth and breaketh the proud and swelling waves of the dragon, saying, Thus farre shalt thou come and no further; thou shalt not meddle with my remnant, my third part, these I hold in my right hand, and thou shalt not plucke them thence.

Feare not then the threats of dragons what they * 1.657 can doe, what they will doe against the starres, they can doe nothing, but,

1. What God wil permit them to execute for the sinnes of the Church, which cast downe more starres * 1.658 than all the dragons.

2. Nor till Gods time be come Christ cannot bee stoned, apprehended till the houre of the power of * 1.659 darknesse be come; nor any member,

3. Not till the worke be done in that place for * 1.660 which God sent them: Paul being in Corinth resi∣sted and blasphemed, shooke his raiment, and said, Your blood be upon your owne head, and purposed to depart thence, (the case of many a good Minister) but God comforteth him by a vision, and promiseth his presence with him, and biddeth him goe on, for

he had many people in that city to call; till the worke was done he must not goe; and so he stayed a yeare and sixe monthes more, Acta 18. 9.

To stay the hearts of godly men when they see true * 1.661 Ministers shining as starres cast downe by the dra∣gon, as of late in forraine parts where the dragon hath prevailed; espie here the dragons malice, who will do as much spoile in the Church, as God permit∣teth him to doe: but though he may prevaile against some, yet he cannot against all, God wil uphold two third parts to witnesse against the dragon; that is, so many as shall serve his providence in the salva∣tion of all his Saints, wheresoever scattered in the world; So long as any are to bee saved by being brought to the faith, the word of faith must bee preached.

Ascribe all the glory to the power of God and his * 1.662 Providence, if we enjoy the shine of any starre, or see abroad any shining starre standing in his place. It is no thanke to the dragon, or the enemies who wea∣ry themselves in casting about to cast them all downe, and would, if the Lord did not uphold thē to the Churches neede: I have heard the railing and feare on every side, but the Lord is with me as a migh∣ty * 1.663 Gyant, Psal. 1 36. 9 he made the stars for the night, he taketh special care of them; men may call them at their pleasure, hee calleth them all by their right names?

Object What need we care for them seeing God is so carefull.

Sol. Provoke not God to remove them.

1. See the neede of starres for illumination, warmth, moisture, refrigeration; by them discerne * 1.664 seasons of grace; guide thy course on the sea of this world: starres were made not for ornament onely, but for use, heate, influence.

2. Make use of their light, some hate the light, as of commets, portending evill to them, and blesse them∣selves from them.

3. Reioyce in their light constantly, not as the Iewes did in Iohn, that counted him a light for a sea∣son; men receive Preachers as new Starres or Com∣mets, gaze a while, but care not how soone they be wasted.

The second effect by which the dragon is descri∣bed, is by his mischievous attempt against the wo∣man, as the former was against the starres; this effect is set downe,

1. By his action, he stood before the Woman.

2. His intention, to devoure the childe when it was brought forth.

I. In his action observe two things.

• 1. What it is to stand before the woman.
• 2. How he standeth before her.

1. To stand before the woman is an allusion to the ancient Story both of the dragon standing before Eve the woman, that is, the mother of the world and of the Church, to seduce her; as also of Pharaoh called the dragon of Aegypt, watching the destru∣ction of the male children of the Church, so soone as the mothers should bee delivered of them; to which places out of doubt the text hath reference. This standing before the woman implieth two things.

1, His readinesse and nearnesse, as one at hand, nar∣rowly watching & observing to assault and destroy * 1.665 the blessed seed.

2. His instance and diligence in the purpose, hee departs not farre, nor long, but standeth, and abideth, proceedeth and persisteth in his mischievous pur∣pose and intention against the Church and mem∣bers; he standeth still, but not idle.

2. How, he standeth before her, and that is two wayes.

1. By fraud and secret trechery, he layeth traines out of sight for her hurt, and by flattery seeketh to bring and lure her into his snare.

2. By open force and violence to subdue such as by secret traines he cannot allure.

II. His intention, to devoure the childe, hee see∣meth to doe nothing lesse, but the Spirit of God un∣caseth him, & sheweth us the true end of all his coū∣sels and indeavours. Let the dragon dissemble never so much friendship (as to Eve in eating) his minde is murderous, for hee standeth not afore us to abridge us of our liberty, or goods, or outward comfort one∣ly, but his direct aime is to compasse our death and destruction of soule and body.

Quest. But what had the child done, or when should he devoure it?

Sol. He watcheth the destruction of it before it * 1.666 be borne, if the woman miscary not, in bringing forth some abortive birth; then he bestirreth himselfe to destroy the young and tender birth, so soone as it ta∣keth breath in the Church. Where in the dragon note three things.

1. The groundednesse and setlednesse of malice in the nature of the dragon, who out of his wicked∣nesse unstirred and unprovoked, carrieth deadly wrath against the children of the Church. There is a naturall enmity and antipathy betweene the seed of the dragon, and the seed of the woman; for what can the childe doe against him before hee is borne?

2. The policy of the dragon, who will not suffer the womans children to grow up to strength and sta∣ture, but will oppresse them even in the bi••••••, or as soone as they are borne; while they are tender and least able to resist: hee knoweth the fittest time to

blast grace is in herba, in the cradle, in the beginnings.

3. The implacablenesse of this savage dragon, whose pittilesse disposition nothing can move; not infancy, not tendernesse, not innocency, not cause∣lesnesse, nothing can pleade or prevaile for a drop of compassion; nay, these rather cause and stirre up his wrath, and kindle his rage and fury more against them; and this is the enemy with whom we have to deale, whom Gods spirit hath thus graphycally and punctually described, that we might stand so much the more watchfully and preparedly against him.

So soone as any childe commeth to bee borne of the Church, Satan watcheth by all means to destroy * 1.667 him. 1 Pet. 5. 8. Satan as a roaring Lyon seeketh whom to devoure. The principall businesse of Satan in the world hath ever been to take out of the way, and to destroy vijs & modis, by secret fraud or open force all that should bee spiritually begotten of the Church, especially such as should stand up to main∣taine the religion of Christ. How Herod the dragon stood before the woman seeking to slay the childe Iesus so soone as he was borne, appeareth Mat. 2. 16. hee could not hinder his holy conception, his quick∣ning, birth, but his hope is to devoure him being borne; the same fury he sheweth to the members; and to come to that our text aimeth at, how the dra∣gon by the heathen Roman Emperours and bloody Tyrants Nero, Domitian, Trajan and the rest did by most cruell Edicts, torments, and unheard of punish∣ments and persecutions, stand in the whole Empire with the greatest vigilancy that might bee to swal∣low up whatsoever Christian should be borne in the Church, utterly to extirpate all Christians, and extin∣guish the Christian faith, is manifest in every leafe and line of that bloody Story. But especially the dra∣gon

by those tyrants watched and observed most di∣ligently, lest any defender of the Christian faith ei∣ther in Magistracy or Ministery, should spring up; in so much that if any President or Governour was more moderate or lesse rigorous against Christiās, he was presently devoured by the dragon, as a favourer or childe of the woman.

His incessant labour to hinder the glory of God; * 1.668 for whereas the glory of a King is the multitude of his subjects; he cannot abide that Gods glory should bee increased by the increase of the subjects of his Kingdome.

He is the Arch-tyrant, and head of all tyrants in * 1.669 the world, and setteth up and holdeth up his king∣dome by tyranny and injustice; and as Attaliah could never thinke her selfe stable in her usurped authority till she had slaine all the Kings seed, 2 Kin. 11. 1. so this monster of tyrants, and scourge of the world, thinketh his kingdome can never bee sure and stable if he kill not all the Kings seed, the sonnes of this woman the Church.

His extrem•• hatred of the true religion; the true * 1.670 service of God amongst the Israelites was an abomi∣nation to the Aegyptians, and therefore like dragons they oppressed them. The dragon never ceaseth to hinder or corrupt the purity of Gods worship, or to persecute whom he cannot hinder: Let Israel but talk of going to worship in the wildernesse, the hel∣lish Pharaoh presently begins to rage, to augment the burthens and never cease his unjust vexation, till himselfe cease to be.

His incurable envy of the happy estate of man, not * 1.671 onely that of Adam in Paradise, whereof he quickly spoyled him, but especially that which in the secōd Adam we are restored unto, for this maketh him even ready to burst for envy, that whereas himself is

cast down from heaven his first habitation, & everlastingly reprobated from God, from his favour, pre∣sence, place of glory, without all hope of mercy; boūd in chaines of blacke darknesse to the judgement of the great day; mankinde should by vertue of a Co∣venant of grace be elected and raised to a fee simple of eternall glory, purchased by the Sonne of God, sea∣led by his Spirit, and apprehended by the faith of e∣very beleever.

His earnest desire and study to hold men in the state of nature, for he knoweth there hee hath them * 1.672 sure enough; but if there appeareth any change, hee bestirreth himselfe, and teareth and vexeth the par∣ties from whom he must needs depart; as in the in∣stances of the Gospell. This appeareth in that,

1. So long as men are in their naturall estate, hee knoweth they are out of the favour of God, enimies to God, and God to them; but in the beginning of their change they become friends to God, and no sooner can God be friend a man, but Satan taketh him for his foe and enemy: no sooner canst thou have peace with God, but warre with Satan.

2. In the state of nature a man fighteth stoutly a∣gainst grace and righteousnesse, all his members are given up as weapons of unrighteousnesse for the de∣vill and sinne; but now in the beginning of this change he taketh the Lords presse-money, renoun∣ceth his old Captaine, fighteth under Gods Stan∣dard whom the dragon most maligneth: and now no marvell if Satan advance his flags of defiance against him, because hee standeth on the contrary part.

3. While a man is in the state of nature he know∣eth he is a slave to sinne and a bondman to the De∣vill, ruled at his will, under an heavier bondage than Israel under Pharaoh; but let him desire once to get

out of this thraldome, Pharaoh did never storme so much against Israel as the dragon will against him. The Iaylor is quiet so long as he is sure of his priso∣ners, but let any of them seeke an escape, or to break prison, then he bestirreth himselfe, and loadeth that party with fetters, and useth him with all rigour: so doth the dragon so soone as ever hee seeth one be∣gin to stirre in his conversion.

4. In the naturall state hee knoweth a man goeth merrily to hell, in which way he never disquieteth him, as Iacobs sonnes going into Aegypt found no let; but if he set his face or foot towards the Land of Promise, he shall never want enemies or difficul∣ties, no more than they did.

Seeing Satan ever standeth before the woman, as * 1.673 Pharaoh, to surprize the infant in grace, even in the birth; wee see how neare wee are alway to danger, and what need wee have still to stand upon our watch; for shall Satan stand seeking to devoure us, and shall not wee ••••and in a watchfull resistance? it is the Apostles inference, 1 Peter 5. 8, ••. Your Adversary seeketh to devoure, whom resist, stedfast in the faith: for why hath the Spirit of God thus described our enemy and his enterprizes against us, but that we might make our advantage of it, and not being ignorant of his wiles might bee so much the more watchfull? What man that knoweth there lyeth a porent enemy before him who watcheth to murther him, will not bee watchfull to save his owne life, and defeat his enemy? or what needeth an enemy any other weapon than his ad∣versaries security? as appeareth in Iael against Sisera, whose safety had beene in the watch of himselfe.

But in this watch observe these Rules. * 1.674

See thou stand in thy owne ranke and watch∣tower; * 1.675 thou hast a promise of safety onely in thy way, the surest fortification is diligence in the gene∣rall and speciall calling, whereas idlenesse is the de∣vils pillow and Anvile.

See thou standest armed at all points, seeing Sa∣than * 1.676 standeth armed before thee, never lay off any one piece of spirituall armour. Men in peace hang up their armour by the wals till it rust and take dust; but buckle it fast to thee as having still an enemy before thee seeking to disarme thee as hee did Israel, whom hee made naked by the Calfe, and by Balaams wyles laid them naked to Gods vengeance.

Because no strength else is comparable to his * 1.677 that standeth before thee, but the strength of the Captaine; stand in his strength, and bee instant in prayer and strong cries for his helpe. If a man were in the hand of theeves, meaning not onely to robbe him but to cut his throate, how would hee cry for helpe? This is our continuall estate, and therefore we have neede to pray continually: the holding up of Moses hands in prayer is the strength of Israel, and so is it the victory against the spirituall Amaleck

Note the groūnd of the dragons malice, and of the * 1.678 quarrell of the wicked men, no other cause but that they are children of the Church, or otherwise causelesse in them. Pharaoh killed the Israelites In∣fants causelesly, Assur oppresseth Israel without a cause, Isa. 52. 4. Iohn 10. 32. For which good worke doe yee stone me? they pretend blasphemy; some∣thing done or not done by them: No the quarrell is more ancient, more grounded, more inward than any thing done by them; they know how E∣sau striveth with Iacob in the wombe before birth;

it is malice bred in the bone.

A wicked man will raile on a good man hee never saw nor knew, and if a wicked man knew that a childe in the wombe would prove a good man and sonne of the CHVRCH, hee would hate it before the birth. The just wrath of the dra∣gon against David, Psa. 35. 19. and against the Sonne of David in Iohn 15. 25.

Never set thy selfe to any good course but * 1.679 expect the dragon to stand before thee, make account of all his malice, and whatsoever op position the world his armour-bearer can molest thee withall; no condition or calling can secure thee; for,

1. Let a Magistrate set himselfe faithfully for the Lord to uphold the pure worship of GOD, and zealously stand for GOD, for good causes, and persons;

Now the dragon is grieved that a man is come that seeketh the wealth of Israel, Nehemiah 2. 10. now stand before him Sanbellet and Tobiah, and with these many complices conspire against Hieru∣salem to hinder him, and hence he thrusts into the ordinance as many disaffected persons to true religi∣on as he can.

2. Let a Popish Preist breathe out fury and rage against the truth, and revile all the generation of them that seeke GOD, and cast them in bonds and trouble: He thriveth and is in as great credit as Saul was in that way, but let him once see a light shining round about him, and being converted, faithfully preach the Gospell, which hee persecu∣ted; now the dragon standeth before him, inwardly buffetting him with temptations, and outward∣ly setting a number of dragons and generation of Vipers to sting him with whippings, impriso∣nings,

stonings, and all deadly persecutions; and what godly Minister can avoid the winnowings of the dragon?

3. Let a private man sit as Israel in Aegypt, and favour the Aegyptian Idols, hee may enjoy the flesh-pots and favour of Aegypt; but let him once speake of the true service of GOD, and of depar∣ting from those men and manners, Pharaoh that dragon, and all his people persecute them with all barbarous cruelty: Be thou never so private, if thou givest thy name to God, and take upon thee with the profession, the practise of sound religion: Looke now what way thou canst, thou shalt finde the dragon before thee; Begin to build thee a spirituall house for the LORD, and looke for as many dragons to stand before thee as Nehe∣miah had in the repairing of the walles of IE∣RVSALEM.

Here are two wor∣thy questi∣ons.

• 1. How I may know the dragon stan∣deth before me?
• 2. How I may stand before the dra∣gon.

1. To know that the dragon standeth before thee attempting any good, thou shalt discerne it, * 1.680

• 1. By secret fraud, or,
• 2. By hellish and open slanders.

By both these here he standeth before the wo∣man; by both he stood before the seed of the wo∣man, as well in Peters friendly perswasion, Master pi∣ty thy selfe, as in Iudas in betraying him; and thus also against all her seed; as for example.

1 So long as hee can he will oppresse cunningly and craftily as a very good friend, discouraging the practice of piety, hiding his homes; for so long as he can he will not be accused of open tyranny; See it in some instances.

1. He commeth to a man loking towards religion, telleth him it is too heavy a yoak for him, & it will. not be for his ease to undergoe so strict a course, as will make his life but uncomfortable, & strip him of all his liberty; why should you not favour your self? as if the dragon whose intention is to devoure, did above all desire the ease and comfort of a mans life; but Christs counsell against the dragon is, to beare his yoak for it is easie and light, and all the wayes of wisedome are the wayes of pleasure. Now the dra∣gon is before thee.

2. But what if you should set your hand to the Plough and looke back, were you not in farre worse case than before? better you had never knowne the truth than to forsake the holy commandement; as if the dragon were an enemy to Apostasie and backsli∣ding; but the dragon is apparently before thee, in that he would have thee cast off all care of religion by that argument whereby Christ spurreth and inci∣teth it.

3. Hee would have him shew himselfe a wise man, and not set himselfe against a streame; doe Ru∣lers and rich men so? and why shall hee joyne to a few poore and simple men that are every where contemned and condemned of indiscretion, perhaps of hypocrisie? as if true wisedome were not tied to the perfect way, whether many or few, great ones or meane ones walke it it; for Christ saith, that for the most part the poore receive the Gospel; and the A∣postle, that not many rich; Now is the dragon before thee.

4. He will have him shew himselfe a peaceable man; oh the peace of the Church is to bee tendred, and turbulent spirits are dangerous, which stand up∣on such nice points, & busie themselves with things above their reach; a peaceable man will take things

as he findeth them, and will doe what he may whē he cannot doe what he would; as if the onely make-baite in the world were so set for peace, or as if his whole drift herein were not to separate peace from truth; which last God hath magnified above all things, and therefore above peace.

5. Hee hath a great care of his good name, hee would not have him by any means undertake or goe on in any course that should savour of curiosity, or by which they should be counted singular, for then he were undone and could never recover the dis∣grace and reproach of it; as if himselfe were not the author and devisor of all reproaches cast upon the way of God, and the accuser of the brethren: but the dragon standeth before thee to hinder selfe-de∣niall, which is the first thing to be done of him that will be a Disciple.

6 He would have him a good husband and thri∣ving in the world, not any where to interrupt his calling or takings by reading the Scripture, and hea∣ring sermons on the weeke dayes, or by such strict∣nesse on the Sabbath, as not to serve his customers then as on the weeke dayes, as if hee did not intend in al this, that by winning the world they should lose their soules. And surely lamentable experience sheweth, how that the dragon by such sugred words and perswasions stood before numbers, who have looked backe and runne backe to the filthinesse of the world, and now imbrace such a course as may be fit with the grace of the times, the favour of men, the furtherance of their outward estates, and their owne ease.

II. But if by fraudulent and underhand meanes he cannot break off good beginnings, he turneth him to open and hellish slanders and accusations, in which hee sheweth his blacknesse against all sorts; for,

1. Let a godly Magistrate persist in his zealous care to reforme abuses, the dragon standeth before him as before Moses and Aaron, and saith, You take too much upon you, and perhaps writes a letter of accusation as did Rehum and Shimshai and their companions, against Iehoshua and Zerubbabel and his Captaines to the King, Ezra 4. 9.

2. Let a Minister proceed in his faithfull perfor∣mance, suppose him a Prophet, Amos himselfe shall be accused by the dragon, Amazia that he preached against the King, and the Land is not able to beare his words, Chap. 7. 9. and Ieremy is a factious and turbu∣lent man, contentious with the whole earth: suppose him an Apostle; Paul and Silas must bee brought be∣fore the Governours, and exclamed on as men trou∣bling the City; exclamed for preaching ordinances not lawfull to be received, and teaching men to wor∣ship God contrary to law. Suppose him the most * 1.681 shining light in the Church, the dragon not able to resist the light of God in him, will fall to plaine rai∣ling, as the Pelagians called Augustine, Cultorem doemonum, August. contra Iul. lib. 3. cap. 18.

What execrable and horrible slanders the Popish dragons have spewed out against our Churches in generall, and the famous speciall instruments of Gods glory, Wickliffe, Hus, Luther, Calvin, Beza, Tin∣dal, were as infinite as hatefull to recite, and when Satan ceaseth to stand before the woman, such horri∣ble reproaches of godlinesse shall cease, and not be∣fore. And what marvell if it be so with the servants when if our Master Christ himselfe shall cast out de∣vils, the dragon dare say, It is by Belzebub the prince of devils.

3. Let a private man hold out the light of grace with courage and constancy, the dragon standeth be∣fore him and proclaimeth him factious, contentious,

schismatical. If he see his actions beseeming his pro∣fession, he chargeth him with pride, with hypocrisie as Iob; & the graces & gifts of God which he cannot deny in his servants, he can disgrace & obscure, with as dangerous a mistake as Hanun did the servants of David, whose charity had bin their owne security.

Quest. It being thus, how may wee hold out in a∣ny good beginnings, and withstand the dragon?

Ans. Practise sixe rules.

1. Learne a point of Christian wisedome and ex∣periēce, never to trust the flatteries of the dragō, see∣ing * 1.682 the Spirit of God hath detected his flatteries & faire promises to be but pretences for our destructi∣on. * 1.683 The Romish dragons insinuate into their Prose∣lites as winding serpēts; they lamēt the state of their soules, and perswade like very loving Counsellors to their religion; and to leave the heresie of the Prote∣stants; they can faine Crocadiles teares, can call hea∣ven and earth to witnesse that they respect nothing in the world but to promote the truth, and save sim∣ple mens seduced soules, and it is nothing but the Catholike faith that maketh them venture their lives and fortunes; and a number more windy and empty words, in all which the dragons stand before the woman to devoure her children; And which is a deeper plot of the dragon, he can pretend peace, f••ienship, amity, marriages, oathes, and what not? and all, that under cloake and pretence of peace hee may slay and devoure, as France in that horrible Massacre 1572. had woefull experience. Hee can pre∣tend zeale, religion, and support of the Catholique cause, when he is digging and undermining, and lay∣ing powder barrels and iron barres for the destru∣ction of three whole States & Kingdomes A foolish woman must she be that will give any credit here∣after to the flatteries and faire pretences of such

perfidious dragons, who salute not but to wound, and with Iudas, kisse to kill.

Never begin any thing that is good but with full * 1.684 resolution to stand to the defence of it against the dragon, and the better any duty is, be so much the more prepared for Christian combate.

Be sure thou standest on a sure ground and war∣rant for that thou dost, seeing the dragon that stan∣deth * 1.685 before thee will sift thy action throughly, both for thy calling and commission, and for the matter, that it bee justifieable; and for the manner, if it bee done well, and for the end, if it be good and direct. Remember, in every thing, that thou standest in the eye of thine owne conscience to observe thee, in the eye of the dragon to accuse thee, and in the eye of God to judge thee.

Stand still before God in undertaking any good course, not for direction onely but for assistance; hee * 1.686 must begin and he must perfect; doe thou begin and goe on in him and with him, get his strength with thee & for thee, which is onely able to uphold thee; so the two Olives, Rev. 11. 4. stand before God the ruler of the whole earth.

As the dragon standeth in ambush to resist and * 1.687 kill the first motions in grace, so stand thou on thy guard to resist his first motions against it; give no place to the dragon; let him seeme never so reaso∣nable to begin with, his conclusions will bee impu∣dent and important; thus thou shalt beate him with his owne weapon. As hee hateth the first shew and sprout of grace, so hate thou the first motion and rise of temptation, where hee begins his assault, be∣gin thy resistance.

Stand couragiously and with comfort, knowing that, * 1.688

1. If thou stand to him hee cannot stand to thee,

resist the dragon and hee will flee.

2. As he standeth to destroy, so thy captaine stan∣deth before thee to save and cover thee.

3. When hee stood before Christ thy head, he was defeated and confounded, & his power so broken as thou standest before a conquered enemy, and now hee may stand before thee who art a member of Christ, to molest and trouble thee, but never to de∣prive thee either of conquest or crowne.

4. The Christian standeth now not afore the dra∣gon as a single man, but as incorporated and one with Christ, and partaker of his glorious victory.

[So shee brought forth a manchild.]

In this Verse the Euangelist returneth to the wo∣man, and sheweth how the dragon was disappoin∣ted of his purpose, both in respect of,

• I. The woman, who is described,
  • 1. By her birth, in this verse.
  • 2. By her fight, in the next.
• II. Her Issue described by three Arguments.
  • 1. His sexe
    • masculine
    • generous
    a manchild.
  • 2. His Office, to rule the Nations with a rod of Iron.
  • 3. His height of advancement, hee was taken up to God and his Throne.

It must a while stay us to enquire who this man∣childe was that was now brought forth, seeing there * 1.689 are sundry and divers opinions, and the true opening of this point will helpe us all along this vision into many proper and comfortable points, which have not beene till of late so dived into by the common streame of interpreters. Most have thought that by this man-child must be meant Christ, and some take it of Christ personally, in persō born into the world; some of Christ mystically brought into the world,

begotten and brought forth in beleevers hearts. To which I grant, that as there are few passages and phrases in this divine prophesie which doe not look back to some former history, passage, or prophesie (as hath beene and might be further plentifully noted) so doth this verse and vision looke backe to the birth of Christ personally into the world, and live∣ly representeth it in many particulars; as,

1. This woman bringeth forth a manchilde; In fulnesse of time GOD sent his Sonne made of a * 1.690 woman.

2. The dragon here watcheth to slay the childe so soone as ever he was borne; so did Herod seeke to kill the babe so soone as he was borne.

3. As Mary by divine admonition flyeth into the desart of Aegypt to save her selfe and the babes life, so this woman flyeth into the wildernesse with Eagles wings, the place prepared by God, to save her selfe and her seed.

4. As Mary stayed in Aegypt almost foure yeares, till Herod was dead; so this woman stayeth in the desart 1260. dayes, which is almost foure yeares, for 1460. dayes is just foure yeares, the time of her danger.

5. As Herod that dragon cast after the flight of Mary an horrible flood of persecution, slaying all infants under two yeares old, to destroy the man-childe; so this woman had a flood of waters cast af∣ter her to destroy her flying into the wildernesse.

6. As Christ Maries Sonne ascended to heaven and sate at the right hand of the Throne of God his Father, so the sonne of this woman is taken up to God and to his Throne.

7. As Christ Iesus the sonne of Mary most pro∣perly ruleth all nations with a rod of Iron, Psal. 2. so this sonne of the woman in this verse: so as we

see a notable correspondence in the birth of this man-childe to the birth of Christ, that man-childe who was figured by all those man-children that first opened the wombe under the law, so as it can∣not be denyed but that this vision looketh backe to the history of Christs birth, and is first true in the most and maine passages of it of Iesus Christ; And this be named once for all the vision.

Quest. But is not Christ here directly meant?

Ans. It seemeth to mee by many strong rea∣sons in the text, that Christ is not properly and di∣rectly * 1.691 meant by this man-childe; for,

I. If by this man-childe here be meant Christ, * 1.692 then by the woman must be meant not the Church (as we have interpreted & proved) but the Virgin Mary, as some Papists imagine, although even some of them, finding many parts of the description of this woman not agreeing to her, conclude, as Ribe∣ra out of Methodius, that not Mary but the Church is this woman.

II. The man-childe here borne is the sonne of the Church; but Christ is not the sonne of the Church, therefore hee is not this man-childe, for Christ is the Sonne of God and the sonne of Mary, but not the sonne of the Church, nay hee is the Fa∣ther of the Church, Esay 9. 6. and the Church is cal∣led his seed, Esay 53. but no where is hee called the sonne of the Church, nor the seed of the Church.

III. This woman is said to travell to bring forth this man-childe, but the Church is never said to travell to bring forth Christ. Indeed the Apostle Galat. 4. 19. saith, Hee travelled in birth with the Galathians to forme Christ in them by his Ministe∣ry, but not that he travelled of Christ but of them, to bring them forth Christians.

IIII. We must remember that Iohn writeth here a Propheticall history of things to come to passe af∣ter his time, and not of things formerly passed, and therefore neither of the personall nor mysticall birth of Christ; for first consider him,

1. Personally, he was before this time, not borne on∣ly, but dead, and risen and ascended to the Throne of God, all this was past, and Iohn had seene it, and needed no new vision to manifest this unto him which he knew before, and had so largely described in his Euangelicall Story.

2. If wee consider the mysticall birth of Christ in the hearts of beleevers by the preaching of the Go∣spell, this also had beene done formerly in abundant measure, and was a thing not to come and to bee done; but onely to bee continued; so as it cannot bee meant of Christ either personally or mystically.

V. It will not agree to Christ that is said of this man-childe, that presently he was taken up to God after his birth, without mentioning any of the great workes for which hee was borne and came into the world, for Christ was to doe more than be borne and ascend; hee must fast, and teach, and pray, and doe many powerfull miracles, and suffer, and bee buried, and rise, and then ascend; neither is the word fitly here used to note the ascension of Christ, that hee was caught up to the Throne of God as it were by the power of some other, for hee is said to goe up, Acts 1. 19. and to ascend as doing it of his owne power: indeed we weake creatures are said to bee * 1.693 caught up, 1 Thess. 4. 17. by a mighty power with∣out our selves, as this man-childe in the Text; but it is not so with him in his ascending, who had all power in heaven and earth, Mat. 28. &c. last.

Object. But there bee two things in the Text which seeme so proper to Christ, as that they cannot

agree or be ascribed to any other. First, that hee ru∣leth the Nations with a rod of iron, and this is Christs property, Psal. 2. 9. and cannot agree to any other.

Ans. All power is Christs originally and primari∣ly, but wee may not forget that hee promiseth the same power by Communication to his members, Revel. 2. 26. To him that overcommeth I will give power over the nations, and he shall rule them with a rod of iron: not that the soveraign power of Christ over the whole earth is communicable to any crea∣ture, for none of his Offices can passe from him to an∣other, but noteth that beleevers have benefit & part in his exaltation and power, and therefore wee must not marvell if we finde this power, which is pro∣perly invested in Christ to be communicated and in part executed for him by others.

Object. 2. But this man-childe is taken up to the Throne of God, now who but Christ ever sate in heaven in the Throne of God?

Sol. In the Throne of Gods right hand, as Media∣tor and head of the Church in heaven, properly so taken, onely Christ sitteth and no other creature, man nor Angel: but the Throne of God in Scripture is taken mystically and figuratively; for,

1. There is an heaven upon earth, the Church, which is many times called by the name of heavē, as in this Chapter, And a kingdome of grace, in which the Lord hath set up his Throne, unto which he lift∣eth whom hee pleaseth; now wee are sonnes of God, 1 Iohn 3. 2. Ephes. 2. 5. 6. Now we are saved by hope, Rom. 8. 24.

2. Heavenly glory is called figuratively a Throne, wherein, howsoever Christ only sitteth by his owne right and priviledge, yet the Saints also by commu∣nication and participation are admitted to sit on the

Throne with him, as members with the head. Rev. 3. 21. To him that overcommeth will I give that he shall sit with me on my Throne as I overcome and sit with my Father on his Throne, Thus the twelve Disciples are promised to sit on twelve Thrones, and the twenty foure Elders representing the Church of * 1.694 the old and new Testament, sate upon twenty foure Thrones, Revel. 11. 26. so as this is no barre but some besides Christ may be meant by this man childe.

3. In the worldly administration, howsoever the kingdome and Throne be the Lords, and all power belongeth unto God, yet it pleaseth him in the go∣vernment of the world to take up Rulers and Prin∣ces after a sort, into his owne Throne, and setteth * 1.695 them in highest place next himselfe, to rule over the Nations, and putteth a rod of power into their hands, investing them not with his power onely, but with his name also; I said ye are gods; thus he taketh them into his owne Throne, & putteth on them a part of his owne Majesty; whereof their Thrones and Seates carry a little representation, and in this sense is this phrase here taken.

Having shewed that this man-childe is not to be meant of Christ, and answered the objections that have caried some to that interpretation; let us in∣quire who he is, and looking neare unto the Text and scope of the place, the series of times, and de∣pendance of the words with antecedents and con∣sequents.

By the man-childe I understand some potent * 1.696 Prince or Princes, or some speciall deliverers, whō God stirred upto succour and to relieve the Church against those Tyrannicall Romish Emperors & perse∣cutors; By whom the dragon was defeated and dis∣appointed, whose aime was to devoure all the seede of the woman; for these were,

1. Sonnes of the Church.

2. A man-childe, stout, strong, valiant.

3. Ruled over the Nations with a rod of iron, viz. an unresistable power and over-ruling the nations and Princes that were enemies to the Church.

4. Was taken into the Throne of God, that is, ad∣vanced unto chiefe government for the refreshing and defence of the Church, and curbing the rage of those imperiall dragons.

And running over the story of those times the best commentary of a Prophesie, I finde that in the yeare 182 after Christ, the Church had tolerable peace un∣der Commodus the Emperour in whose raigne the Gospell was greatly spread, Hist. Eccl. cap. 21. but he being no Christian or sonne of the Church, but a flagitious man, was not this man-childe.

In Anno 247. the first Christian Emperour was Philip, of whom we read, that he submitted himselfe to the discipline of the Church, Eccles. Hist. lib. 6. cap. 25. I doe not see but now the man childe might begin to be borne.

Afterward in 319. after the long and bloody raigne of Maxentius, of whō the story saith, that there was no great City in which 100. Christiās were not daily drawne to execution: God raised up Constantine the Great, an obedient and loving sonne of the Church, and tooke him up to his Throne of government, next to himselfe, for under God was none greater than he, and put into his hand not a scepter of gold onely, an ensigne of dignity, and regall or rather imperiall authority, but a rod of iron, the strongest of metals, fit to beate downe all before it, by which rod hee flew foure savage dragons, who stood against the woman; Maximian and his sonne Maxentius, Maximinus and Licinius, and by the same wonne all the West Empire, ruled over Italy, Spaine,

France, Germany, Brittaine, besides his dominion in Affrike, he restored peace to the Church, aboli∣shed tyrannicall decrees, commanded that none should injure any Christian, was himselfe the grea∣test protector of Christianity, that wee reade of in that story.

To these we may adde the two Theodosi's Chri∣stian Emperours, and others in authority sonnes of the Church, by whom shee was succoured and pro∣tected from the dragon in these tyrannicall times.

Ob. But the Text speaketh but of one man-childe, but you interpret it of many.

Ans. I tie not the man-childe to one individu∣um * 1.697 or person, but to all such set in dignity as God stirred up as protectors and nursing fathers to the tender Church and her babes in these terrible times; for these Reasons.

The manchilde not one individual person, but so many Protectors as Christ stirreth up.

1. The manner of Prophets, in the singular num∣ber to set downe a series or row of persons, where∣of one chiefe is still in being, and continued by the succession of many.

Dan. 7. 17. Foure Kings are not the singular per∣sons, but the foure kingdomes and governments in the succession of sundry Kings.

And foure great beasts, vers. 3. by every beast is not signified a singular person, but a State and suc∣cession.

1. By the Lyon, the Kingdome and successive Kings of the Assyrians and Babylonians.

2. By the Beare, the kingdome and successive Kings of Medes and Persians.

3. By the Leopard, the Greekes and Ma∣cedonians.

4. By the beast with iron teeth and ten hornes, the kingdome of Seleucidae and Fagedi.

2. In Pauls Epistle, 2 Thess. 2. 3. The man of sinne is not one person but a state and row of men, who have beene the heads of Apostasie in the kingdome of Antichrist, all which make up one man or person after a sort,; not one in number or nature, but one in order, succession, power, will and continuance.

So in the same Chapter the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the hinderer of this man of sinne is not one Roman Emperour, but the Empire.

1. The state and succession of Emperors which was by succession, yet the Apostle saith, Hee that withholdeth.

Even as Saint Iohn 2. Epist. 7. cals many deceivers or Antichrists one Antichrist, so many men of sinne one man of sinne, many withstanders one with∣stander.

3. In the Revelation nothing more ordinary, cap. 13. 1. the beast rising out of the Sea is not one per∣son, but the state and succession of Antichrist.

Cap. 17. 9. the seven heads of the beast are so many States and Governments, as Christ himselfe confesseth, and the whore in verse 1. is not one per∣son, but the Romane state, departed from Christ to Antichrist, and prostituting her selfe to all idolatry and impurity of doctrine and manners, the successors of Antichrists Kingdome.

Cap. 2. 1. The Angel of the Church of Ephesus not one man or Pastor, but many, for there were ma∣ny Pastors and Angels therein, Acts 20. 17, 18.

4. Even in this Chapter wee have described the woman, verse 1. not one Church but the succession of the Church in many ages, yet called but a woman.

And verse 3. the dragon in this vision, the whole

spawne and row of dragons and tyrants raised by Satan against the woman, even ten bloody persecu∣tors, all called one dragon for reasons you have heard: and there is no reason but the manchilde may be as well collectively taken according to the man∣ner of all Prophets and prophesies.

The dragon watcheth the woman but in vaine, for shee bringeth forth for all that; The Church shall bring forth children to God in despight of the dra∣gon, especially such children as the Text aimeth at, * 1.698 to serve his Providence in the defence & upholding of his Church, Es. 66. 7. Acts 7. 20. Moses was borne in despight of Pharaoh, as the circumstance of time there noteth; Christ himselfe was brought forth in despight of Herod and all his plots: which appeareth most plainely in those children of the Church, excel∣lent instruments, prophesied of many yeares before they were borne, and named of God, whom it had besteaded the dragon that they had never beene brought forth, if hee could have hindered them; as first Isaac, in whom all nations should be blessed by that blessed seed that should descend of him, where∣of he was a type, and in whom the birth of Christ was foretold sundry thousands of yeares before it came to passe; would not the dragon have hindred both the type and the truth from being borne if hee could? so as all Gods promises and the Covenant of Grace in them should have beene falsified by the dragon.

1 Kings 13. 2. wee read of Iosiah named before he was borne 323. yeares, and of his piety and zeale in destroying dolatry, and defacing of the kingdome of the devill; and had it not beene much for the dra∣gons kingdome to have hindred his birth if hee could? Esay 44. 28.

Cyrus was named above a hundred and twenty

yeares before he was borne, and also his singular care and diligence in building of the Temple, and resto∣ring Ierusalem to her former beauty and honour, that he should establish the pure worship of God, and as a vigilant shepheard protect Gods people: now would not the dragon have hindred the birth of such a sonne whom he knew should bee borne, if hee could? But he cannot prevent the Woman from bringing forth her sonnes, especially designed to serve GODS Providence for the good of the Church.

The stability of Gods decrees; the counsell of the * 1.699 Lord shall stand, and no power nor policy shall break * 1.700 off any of his purposes; hee hath purposed to teach mā by man, to rule man by man, to save men by men, and therefore there must be a succession of Pastors in the Church, and of Princes in the world, who shall uphold this his ordinance in the severall ages. It is true, the Lord with whom is wisdome and strength, can by his own hand, without and against all world∣ly power save his Church; but for his owne greater glory and the confusion of the dragon, hee will ra∣ther doe it by weake instruments, assisted with his owne mighty power, which all the dragons cannot prevaile against.

The truth of his promise; who although he bee * 1.701 the husband of his Church, and as Elcanah to Anna, * 1.702 better then ten sonnes, yet hath promised, that shee shall have sonnes and Princes in all Lands; he will see that she shall not want sonnes of her own that shall bee as nursing fathers and mothers to her, Esay 49. 23. and 7.

The power of God is such as cannot be foyled by * 1.703 any contrary power, but still raiseth up some man∣childe * 1.704 for the Churches use and service; for as it is in nature, so here with this mother; It is the Lord that

openeth the wombe, and the dragon cannot shut it, as Iacob said to Rachel, Am I God to open and shut the wombe? so it is God that maketh the Church a fruitfull and joyfull mother of children, which pow∣erfull worke himselfe challengeth, Esay 66. 9. Shall I cause to travell and not bring forth, shall I cause to bring forth and shall shee be barren? This power of God so over-ruleth, that not onely against all out∣ward contrary powers; but when the birth it selfe, or manchilde it selfe is most averse and repugnant, yet shall he be brought forth. For example, Moses was most backward and pleaded many excuses, earnestly intreated the Lord to send any other to Pharaoh, yet he and no other must be brought forth; Ionah flatly refused to goe to Niniveh, but the Lords power mightily over-ruled and brought him forth by a strong hand, for the conversion of the people: No contrary course shall hinder the birth of the man∣childe against the Lords powerfull call.

The care of God over his Church, hee suffereth it not without some manchilde or other to helpe it, as * 1.705 in the booke of the Iudges is manifest; hee never ca∣steth * 1.706 off his people, nor his care of them; hee hath speciall feeling of their miseries, speciall regard of their prayers and sighes, as is manifest by the exam∣ple of Israel in Aegypt; he suffereth not the rod of the wicked to lie on the lot of the righteous, Psal. 125. 3. but it should ever doe so if the dragon could hinder the birth, and bringing forth of such sonnes as may prevent and remove it.

For comfort of the Church, who shall never want such stout defenders, as the Lord doth see fit for her; * 1.707 2 Kings 19. 7. when Ahab and Iezabel destroyed the Prophets of the Lord, and made no end of effusi∣on of innocent blood, the Lord had a manchilde in store, Iehu, who shall revenge their quarrell to the

utmost. When the dreadfull and terrible fires were kindled against the bodies of Gods servants & Saints here in Queene Maries dayes, God stirred up that most Noble Queene Elizabeth, comparable with any manchilde in these last ages, for her noble and heroical zeale, valour and fortitude; and though ma∣ny plots were attempted by Papists to take away her life (for Gardener chafed that they lopped the boughes and stocked not the roote) yet was shee brought forth to the kingdome, set upon the Throne of God, and had an iron rod in her hand, an uncon∣querable power, by which she was the glory of her Kingdome, a terrour to all Papists and professed ene∣mies of her religion.

In the dayes when we see Antichrist prevaile, his arme stronge, his powers victorious, his numbers in∣creased, his buls▪ blasphemies and masses received, himselfe and his in armes, with hopefull successes: Now is the time to expect some manchild and sonne of the Church to take him from his top and height; or rather those ten sonnes of this woman, taken up into the Throne of God, and with rods of iron to make her desolate and naked, to eate her flesh, and burne her with fire, Rev. 17. 16. the Church may say as Io∣seph, The Lord hath made mee fruitfull in the land of my affliction.

The dragon cannot hinder the woman from bring∣ing forth children and sonnes that shall witnesse and * 1.708 defend the truth for her being, her birthright and * 1.709 inheritance; for,

1. He cannot want hearts to beleeve, nor mouthes to confesse the truth, who made both all hearts and all mouthes.

2. The power of the truth is such as will have witnesse and testimony to it, Luke 19. 4. I tell you if these should hold their peace the stones would crie,

as indeed the earthquakes, & rending of the Rockes, and opening of graves did at his resurrection; hence was it that in the darkest times of Antichrist, and when their tyranny was at hight, God ever raised some sonne of the Church, to witnesse unto the truth against that abomination, as here in England Iohn Wickliffe, that preached plainly the Pope to bee An∣tichrist, his transubstantiation, his masses, his indul∣gences, his dispensations to be trash and dung, to be swept out of the Church; & many after him. In Italy, Dantes, Marsilius Patavinus, Franciscus Petrarke; In Bohemia Iohn Hus, Ierome of Prague; In Germa∣ny, Luther, Melancton, &c. the dragon could not hinder these sonnes of the Church in their testimo∣ny: and so it shall alwayes be.

III. The dragon cannot hinder the woman to * 1.710 bring forth children in grace, although he watch ne∣ver so instantly; for,

I. The spirit bloweth where it will, and hee can no more hinder his worke, then hee can the winde from blowing; and by this spirit the Church becom∣meth like the Hebrew women, of whom the mid∣wiues said, they were lively, and delivered before they could come to destroy the birth.

II. Birth in grace is a mighty worke of new crea∣tion, and no more can the devill and dragon hinder this worke where God will have it, than they can dissolve the great worke of Gods creation; wicked men, as Esau, may strive to hinder Iacobs birth in the wombe, but cannot; where hee will have a birth he leaveth them not like Agrippa, almost Christians, but whole Christians.

III. The Antichristian dragons have laboured in nothing so much as hiding the Scriptures and row∣ling up the little booke, that the sound of the Go∣spell should not bee heard to the conversion of any,

they call into question the authority of the Scrip∣tures, and they must bee beleeved but for the Popes judgment; insteed of opening this they have opened Schoolemen, Sententiaries, Canonists, Legends, but to read the Scriptures in a knowne tongue is heresie; but in despight of them the Angell hath carried the eternall Gospell through the midst of heaven, the * 1.711 truth is so cōspicuous as shining in the midst of hea∣ven; and where Christ will have the dore of grace * 1.712 open, none shall shut it; Papists now seeke to shut that dore, and our sins and ingratitudes hath deser∣ved that the Gospell should bee shut out, but yet Christ keepeth it open for us.

IIII. The dragon cannot hinder the woman but in despight of him shee shall bring forth many chil∣dren to glory, for it is not possible,

1. To take them out of the Father, who is stronger than them all, to dissolve their union with Christ, Rom. 8. or to deceive the elect either of their faith or substance, Mat. 24.

2. The over-ruling hand of God maketh the dra∣gons themselves effect his will, and serve his Provi∣dence both in glorifying his name, and promoting his good and the salvation of his servants, when they thinke nothing lesse, nay when they bend and aime cleane contrary, they shall in despight of them further their salvation, and can they then hinder it? Rom. 8. All things shall be for their best, and shall bring them to their wayes end.

Ob. But doth not the dragon often prevaile to hold off many from soundnesse of grace, and cast many off, as Iudas, Demas?

Sol. 1. The dragon never prevaileth by his abso∣lute power over any, but by Gods just desertion and permission, saying, Thus farre shalt thou prevaile, but no further.

2. He never prevaileth wholy or finally against any whose names are written in the booke of life; but though the Lord suffereth them to be molested in the way, it is, that in the end he might declare in them the riches of his grace, mercy, power.

3. These yeelding to Satan for a time are cast down but not cast off, seeing they are not elected, ju∣fied, redeemed, called, sanctified and saved for any worthinesse of their owne, but for Christs, which the dragon cannot spot or blemish.

To abate the glory and hope of the Churches ene∣mies, * 1.713 They may spurne & strive against the free pas∣sage of the Gospel, but shall not prevaile. Many have striven to roote out the Gospel whom God hath re∣sisted and rooted out; the Church shall bring forth for all them.

In that this sonne of the woman is her prote∣ctor, * 1.714 learne to shew our selves sonnes of our mother by upholding her causes and her friends; wisedome will be justified of her children, Luke 7. 35. Nicode∣mus will defend Gods cause when the Pharisees sit to condemne him, Luke 23. 50. Ioseph a good man, consented not to the fact of the counsell, Ioh. 7. 25. Protect her person and friends.

1. Get a sound judgement in discerning of things and persons that differ, that wee * 1.715 knowing who are on her part may imbrace them, not calling the churle liberall, nor passing sentence for the wicked or against the right, for both are an abomination to the Lord.

2. Stand for the truth her patrimony and bre∣thren, avow it notwithstanding losse of liberty, meanes; pleade for it, maintaine for her the whole counsell of GOD, which no power of earth may abridge her.

3. Stand for her royalties and privileges, the li∣berty

in which Christ hath set her, and uphold her from Antichristian yoakes and bondage, uphold in our places the liberty of preaching, of professing the holy doctrine, and the liberty of al Gods holy ex∣ercises and ordinances, that no power doe rob her of them.

Now in that the dragon though he watch to hin∣der the happy birth of the woman, yet shee bring∣eth * 1.716 forth a manchilde, that is, not a soft or effemi∣nate, but a stout generous and masculine childe, by whose prowesse and valour the dragon in his tyran∣ny should be repressed and resisted: Learne hence, whō it pleaseth the Lord to raise up for more excel∣lent service, he furnisheth them with proportionall gifts for their imployment.

When Moses was to undertake an extraordina∣ry function, to deliver the Israelites out of Aegypt, how did the Lord not onely extraordinarily pre∣serve, but furnished him with extraordinary educa∣tion, vocation, spirit, gifts, miracles, holinesse and power, in which respect hee was called Pharaoh, GOD.

When Salomon was to build a stately house for the Lord, hee furnished him with forwardnesse, zeale, wealth, wisedome, bounty, peace, above all Kings of the earth before or since.

When that house and City of Hierusalem was ruined and defaced, Gods worship exiled, and the mighty adversaries of God and his worship scor∣ned to heare the restauration of the City or Temple, what noble instruments were raised up, Zerubbabel, Ezra, Nehemiah, whose wisedome, valour, zeale, and holinesse daunted the enemies, and in despight of them repaired both the City, the house and true worship of God.

The Apostles were but poore fishermen, unlite∣rate

and simple, but set upon an imployment, as if twelve naked men had beene set to take and tame all the dragons in the world; but before they were sent out how abundantly did the spirit come on them to fit them with knowledge, courage, gifts of tongues, miracles, zeale, holinesse, that in a little time they conquered the world, and brought it into the subjection of Christ.

Nay further, if the Lord please to call any wicked man to any notable service, he giveth him abilities and indowments answerable; as, Saul annoynted by Samuel was changed into another man, now hee had extraordinary signes to confirme him, hee pro∣phesieth among the Prophets, and mindeth not the Asses or husbandry, but the great things of the king∣dome, 1 Sam. 10. 9.

And yet more then so, if the Lord imploy weake women to his service, he gives them masculine gifts and spirits for the worke; What a manly and cou∣ragious spirit above her sexe did God give to Hester to adventure her life for her people, when shee said, If I perish I perish, Hester 4. 16.

What a masculine and stout courage did the Lord afford to Iael, Iudges 4. 22. that she durst attempt with hammer and naile to kill that great Captaine Sisera, onely falne a sleepe, whereas it was a hundred to one the attempt had not cost her her life.

God hath abundance of spirit and more blessings than one, with him are treasures of grace, and a flow∣ing * 1.717 Ocean never drawne drie; hee never bestowes so much but hee can give much more if there bee need of more; If Elisha need a double spirit above Elijah, hee shall receive according to his double neede.

Gods wisedome layeth not heavy burthens on * 1.718 weake 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 be∣ing 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 ma∣sculine and generous spirit that must and can oppose * 1.719 the dragon and represse his power; his wisedome knowes that no good thing can bee brought to passe without many difficulties and strong resistances; nei∣ther 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 re∣solution 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 ser∣vants compleate and sufficiently furnished and fit∣ted * 1.720 on hir errands; no Prince wil send an Ambassage by the hand of a foole; so the Lord for his owne ho∣nour sendeth on great services choice and rare in∣struments, 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 * 1.721 cause against the dragon; these men if any good bee to be done, any evill to be reformed, doe cast all dif∣ficulties, and their hearts like women faint to thinke what may come of it; and now every sleight ex∣cuse,

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 Ma∣gistrates, 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 Is∣rael 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 car∣nall 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 Sam∣sons hand shall smite downe a thousand Philistimes, An Oxe Goade in Shamgars hand shall slay six hun∣dred enemies, yea a naile in Iaels hand shall destroy Sisera.

Whatsoever calling God hath set thee in, expresse * 1.722 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 cou∣rage 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 ma∣sculine spirit in breaking through the difficulties (like Davids Worthies) which hinder the underta∣king 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 trou∣ble 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 ••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 heroi∣call spirit to oppose the dragon and the world? By * 1.723 which they patiently indure the contempt of the world, the lashes of tongues, the losses of things pre∣sent, and the labour of their love to God and good duties.

Quest. How may I come to this courage and ma∣sculine spirit?

Ans. 1. Begge the spirit to change thee into ano∣ther 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 him∣selfe 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 faire City: Moses was bold up∣on his commission; and so maist thou in a good cause and calling.

4. Meditate often, 1. of Gods promise and this will,

First, assure thee of his gracious presence with thee at all times.

Secondly, supply thee with strength while thou goest forth, as David against that great Goliah, in the name of the Lord.

Thirdly, recompence thy labour and suffering, for faithfull is hee which hath promised: It was a great incouragement to Othniel to adventure himselfe in smiting Kiriah-sepher; when Caleb promised hee would give Acsah his daughter to him, that would expulse the enemy thence, Iudges 1. 12.

V. Keepe a good conscience alway before God and all men, for this ministreth boldnesse, yea makes a man as bolde as a Lyon; 1 Peter 3. 13. If wee doe well who shall feare us or wrong us, this is our fence and safety; 2 Corinthians 1. 12. This is our re∣joycing, &c.

Now in that the manchilde is armed with a rod of iron, and advanced into the Throne of God for the defence of the woman,

Wee note concerning Magistracy 3. observations, concerning their

• 1. Power.
• 2. Place.
• 3. End.

That God putteth into the Princes and Magistates hand a rod of iron, viz. an unresistible power. * 1.724

Their power is Gods, whose the ordinance is, Prov. 8. 15. by me Princes rule, 2 Chron. 19. 6. The * 1.725 judgment is not mans but Gods.

2. Power is in God to maintain his own ordinan∣ces, which if he upheld not the world must fall.

Beware of mutinies, rebellion and resistance of * 1.726 higher powers, Pro. 24. 21. My sonne, feare the Lord and the King, and meddle not with the seditious;

Rom. 13. 1. Let every soule bee subject to the higher powers; Considering,

1. He that resisteth the power, resisteth God, as a Gyant, Rom. 13. 2. for a man cannot strive against the order of God, but also against the God of order, as the Lord said of Samuel, they have not cast thee but me away, 1 Sam. 8. 7.

2. Consider the end of rebellion in Corah, Da∣than, Abiram, for the end commeth sodainly, and who knoweth their ruine, Prov. 24. 21.

Ob. 1. But what if they be heathens?

Sol. They were heathens to whom the Apostle commandeth every soule to be subject, Rom. 13.

Ob. 2. But what, shall Cleargy men be subject to lay men, must sheepheards be ruled by sheepe?

Sol. Aaron was subject to Moses, Nathan to David, Zadock to Salomon, the Romish Bishops to the Christian Emperours; as Princes and Magistrates are sheepheards in civill things, and Bishops in this respect are under them; so in respect of spirituall things Magistrates and Princes are sheepe, and Mi∣nisters sheepheards.

Ob. 3. What if they be base men?

Sol. Resist not, respect their function not their person, their government is the Lords, let the Go∣vernour be what he will.

Ob. 4. But what if wee be Christians, are we not then the Lords free men?

Sol. The Gospell is no enemy to the authority of Rulers, neither doth spirituall freedome fight against corporall subjection, but establish it.

2. Christ himselfe was subject to Parents, to Go∣vernours, paid tribute though he was free, resisted not when he was apprehended, though he was able, having strucke them downe by the power of his Word.

Ob. 5. But what if they be tyrants, oppressors, and offer violence?

Ans. Servants must obey even curst Masters: In the Primitive Church Christians suffered under ty∣rants most grievous persecutions, yet never rose up or by armes resisted them; indeed subjects may by honest and peaceable meanes avoid their fury, as Da∣vid fled from the fury of Saul; and if they be inferi∣our Magistrates appeale to the superior, as Paul to Caesar, or take the shelter and helpe of Gods lawes, but not rebell, nor tumult, nor mutiny against law∣full authority.

And this is the generall truth of Gods word, as for any speciall references betweene Princes and people in elective states, it is unseasonable now to in∣treat of.

Ob. 6. But what if they command unjust and wic∣ked things?

Sol. In this case saith the Homily of obedience, the second part, we must undoubtedly beleeve that wee must obey no superior, but say as the Apostle Whe∣ther is it meet to obey God or you, judge you: In im∣pious commands wee must obey no Ruler; all our earthly Masters must bee obeyed in the Lord, as knowing wee have a Master in heaven; and yet here must bee no resistance or contemptuous standing out, for not to obey impious and unjust commands is no resistance of power, when they are ready with patience to endure the punishments unjustly infli∣cted; as Paul and Silas, Acts 4. 3. and our owne Martyrs.

Let now no Papistor Popish person say our do∣ctrine is an enemy to Magistracy, but let them car∣ry their owne burthens, whose Catechismes are the shops of rebellion, and whose treatises are trumpets of treason; let English fugitives, as Absolon, beare

armour against their owne fathers; let Parsons, San∣ders, Allen, and other Seminary Priests, by word and writing, by perswasion and printing blow the bellowes of rebellion ••ad disobedience to Princes, in ordine ad spiritualia, yet all the world may know our doctrine by our practice, whom the Gospel hath long since taught, that God hath put an iron rod, that is, an unresistible power in the hands of Princes; and whatsoever Popish persons prattle, our doctrine puts no knife into any Ravillac or Fel∣tons hand, to revenge himselfe either upon the Supreme or any sent from him, for whatever the Actor was in himselfe, hee was so farre theirs, as he was of opinion, that he might by his owne hand revenge either a publike or a private quarrell, for this agreeth with Popish positions, as that of Reynolds that Henry the third of France was justly slaine be∣fore excommunication, for publike sorrowes waite no formes; and with that Pope Sixtus the fifth his Laudators Oration of the same murder, comparing the fact with that of Phinees, and honouring it with solemne processions, and it standeth with the practi∣ses of Romanists, which daily declare by Po∣pish practises, that the Pope and Popish Religion is the Arch-rebell in the earth, the one lifting up him∣selfe above all that is called God, Kings and Empe∣rors; the other teaching to despise the persons, de∣pose their Crownes, and dispose their kingdoms, but they cannot name one Protestant that ever stained our doctrine by the practice of such traiterous positions.

This concernes their place; all Rulers are by God taken up to Gods Throne, God himselfe hath set * 1.727 up the visible thrones of earthly Princes and Rulers, as a darke representatton of his owne most glori∣ous Majesty upon his owne most glorious Throne,

2 Chron. 9. 8. Blessed be God who hath set thee on his Throne in stead of the Lord thy God; shee saith not, on thy Throne, but on his, where plainly the Kings Throne is Gods Throne.

Where God is pleased to sit, there is his Throne * 1.728 of estate, but he pleaseth to sit with them, Psalm. 82. God sitterh amongst the gods.

As their Throne is Gods, so they are gods on the * 1.729 Throne, the title Iehovah, being a title of Gods Es∣sence, agreeth to no creature; but the name of Elo∣him, being a title of his power, is given them, because in them the greatnesse and soveraigne authority of GOD the high and supreme Iudge of the world clearly shineth; and as himselfe shineth more bright than the Sunne in beames of Majesty above all crea∣tures; so in a parcell of his owne Majesty hee makes them shine above all other men, for the daunting and terrour of wicked men, bee they never so great.

Is the Magistrates Throne Gods Throne, then to * 1.730 contemne the Magistrate is to contemne the Throne of God, to which he is taken up: The Embassadours of great Princes are honourably respected for the person they sustaine.

Magistrates must resemble the person of GOD, * 1.731 in whose Throne they sit;

1. In Piety and holynesse; what an unseemly thing is it for him that sits on Gods Throne to doe any thing unbeseeming God, or contrary unto God?

2. In love of Gods house and word; so doth God himselfe, his eye, his heart and delight is on his owne house, and so should his who sits on his Throne: Hee that disaffecteth the house of God and the true worship of God, hee can neither prove good Magistrate nor good man, till hee change his minde and conversation.

3. In wisedome; knowing what is just and unjust, what hee is to doe, what to leave undone, what to cherish, what to punish; God on his Throne is called the ancient of dayes for his wisedome in discerning, Psal. 2. Be wise yee Kings, bee learned yee Iudges; and their title of heads must put them in minde of this wisedome, in which they ought to resemble the ancient of dayes, for the head is the seat of wisedome, and understandeth for all the parts; now whence must they have this wisdome, but in Gods book given into their hands? for which cause Rulers were injoyned that the booke of the Law should not depart from them night nor day; and the Kings of Israel in their inauguration had Gods * 1.732 booke given them into their hands; by this booke David became wiser then his ancients. Now if Ma∣gistrates cast off the reading of Gods word at home, and the hearing of Gods Word at Gods house, Ieremy 8. 9. telleth us, that folly must rule them and others too; they have cast off the Word of the Lord, and what wisedome is in them?

4. In sincerity and uprightnesse; God on his throne is described sitting in garments white as snow, noting the innocency and righteousnesse of his judgements, Dan. 7. 9. the seates of Magistrates and Iudges should bee like Salomons Throne of white Ivory, 1 King. 10. 18. signifying the purity and in∣corruption of Iudge and judgement; of a truth God is no accepter of persons, Act. 10 and hee that sitteth on Gods Throne must avoide the appearance of par∣tiality, hee ought to honour and heare Gods Mini∣sters, love and affect the professors of true religion; distaste and disaffect the contrary; thus doth God.

Are Magistrates taken up to Gods Throne? their * 1.733 throne and seate must resemble Gods Throne, and be a counterpaine of that.

Quest. Wherein?

Ans. 1. In true inquisition of cause; Before Gods Throne there is a true information by opening of bookes, and his Throne is said to bee fiery, both for his zeale for truth, and for manifestation of the truth of causes; so on the Thrones and tribunals of men, right information and true evidences must carry matters.

2. In a just sentence; when that is condemned which God would have condemned, and that che∣rished and advanced which God would have set up, Esay 44. 28. Cyrus must performe all the Lords desire, not his owne, for hee is now on the Lords Throne, Zach. 4. 14. they must bee assistants to the Rulers of the earth, as namely, in looking to his wor∣ship, in repressing swearers, drunkards, gamesters, idle persons, &c.

3. In sound execution of just sentences against of∣fenders; Gods Throne is no idle scarrecrow, but commeth to the life of justice, which is execution; It hath two properties.

1. It is powerfull; About the Throne of God go∣eth a fiery streame, noting the power of his judge∣ment, Dan. 7. which is as unresistible as a streame of fire to stuble, no sinner cā ever escape at this throne; and if the thrones of Magistrates resemble not Gods Throne: great offenders, or bold and stout sinners will shift out.

2. It is quicke and speedy; Gods throne is descri∣bed to have wheeles, Ezek. 1. for the celerity and speed in execution, before it are no delatory pleas, no spinning of causes, no stay of justice by any meanes; Dan. 7. 9. Gods Throne hath burning wheeles for celerity in consuming corruption.

4. In powerfull protection of the godly; GOD from his throne doth so; Psal. 76. 9. The Lord riseth

upon his throne, to save all the meeke upon the * 1.734 earth; so Rulers must see that they be answerable to the title given them of God, who calleth them the shields of the earth, to shelter not vilde and vicious persons, sonnes of Beliall, but the innocent, religi∣ous and godly, as Davids eyes were on the godly in the land.

This is taken from the end; Hence note, Rulers are * 1.735 therefore taken up by God into his throne, to pro∣tect this woman, as this manchilde, for the good of the Church, Rom. 13. Hee is the Minister of God for thy good.

• 1. Earthly kingdomes are especially ordained to set up and uphold Gods kingdome.
• 2. Their titles are hedges for the Lords field; a covering for
  • heate,
  • winde,
  • stormes,
  Esay 32. 2.
• 3. The promise, that Princes shall bee nursing fa∣thers of the Church.

That Magistrates take notice of their duty, which is not onely to assist the Lord in governing and up∣holding * 1.736 the civill state, but to uphold the Church.

1. By professing the religion of God themselves sincerely.

2. By protecting true religion, and that with zeale and courage against all kinde of opposites; David will use his power to cast scorners from Gods face and presence.

3. By countenancing and upholding the holy Ministery, leading the way to Gods house and wor∣ship, as all godly Governors ever did, and begin the government alwaies, with manifesting their zeale to Gods holy religion, as David with joyfull bringing the Arke to Hierusalem; Salomon with building Gods house, Iehoiada with making a covenant

with the Lord, and compelling the people to stand to it, 2 Chron. 23. 16.

Nay evill men, what ever they were afore, were thus far changed into other men, as Saul to dissem∣ble religion; Saul though he sought Asses before, will, so soone as called to the kingdome, prophesie a∣mongst Prophets; so as if confidence and love of Gods house commanded them not as men, yet shame and example compeld them as Magistrates.

Wee that are Ministers must take notice of our duty, to call upon Magistrates to use their power for * 1.737 the good of the Church, be not accessary to the ab∣surd husbandry of them that plucke up good corne and let thistles and tares grow in their place; and though they may bee stout and will not heare their duty from us, yet wee must not faile in our duty for company, but let them know they shall not faile to be called upon, and if their sinne be not lesse by it, it shall bee the greater.

Thus shall we testifie our love to God, to them, to their place; nay, procure the love of God upon our selves and them; for as an irreligious Gover∣nour is set up by Gods displeasure over a people, so a wise and religious Ruler is a gift of Gods love, 2 Chron. 9. 8. God set Salomon a wise and religious King, on his throne, because hee loved Israel; and this is true not onely in the supreme, but in those that are sent from him.

[And the woman fled into the wildernesse.]

Some may think it strange that the woman should now flie, for which fact shee seemeth to have but little reason, seeing her sonne the manchilde was in the former words so exalted to the throne of God, and so able to defend her with his iron rod; this may seeme to weaken the former exposition; but we must knowthere might bee sundry causes besides

outward force; even many inward dislikes and di∣stastes that might haften her out of sight.

2. This verse is here inserted by the Spirit of God, by anticipation, that is; when a thing is menti∣oned in a former place, which was done after; for here is mentioned the thing, but neither the time nor reason, for both which wee must consult the thirteenth and fourteenth verses, to which time and place this verse doth properly belong, for else would follow,

First, that the woman did flie before the battle begun, which all this while was but preparing, which is not likely.

Secondly, that shee flew twice.

3. That shee did flie before wings were given her; all which unlikelihood must needs follow, if the verse bee not anticipated; for it is plaine by those verses, that the slight was afterward, that the battell with Michael was fought after shee overcame the dragon, after the new assault of the dragon against her, and after shee had wings given her to save her∣selfe by flight.

Quest. Why is this verse so inserted out of his or∣der and due place?

Ans. The reason seemeth to be this: In the for∣mer verse the spirit of God had shewed that the dragon, although he watched to destroy the man∣childe, yet hee was safe, being taken up into the throne of God; and now if question should be made, But what became of the woman? he would pre∣sently adde, the woman was safe too, and by what meanes? as he by his advancement into the throne, so shee by flight, but not at the same time, for many things came betweene. Now as the Spirit of God mentioneth this flight but by the way, so shall wee speake of it as here wee finde it, reserving the rea∣son

of it, and meanes, and other circumstances to the fourteenth verse, where wee shall more fitly meet with them.

This flight of the woman seemeth to be an allu∣sion unto Israel, flying into the wildernesse from Pharaoh, that red and bloody dragon pursuing them even to destruction; In which flight there are three things considerable.

• 1. The place where she flies, with a secret reason implyed, because that was the place prepared by GOD.
• 2. Her sustentation, that they should feede her.
• 3. Her mansion or continuance, 1260. dayes.

I. In the place two things are inquired,

• First, what is the desart.
• Secondly, what is the flight.

1. The desart is not to be understood of a certaine place, as the desart of Arabia, or Libia, or any o∣ther set place to which the Church was to be tyed to at that time, as the Donatists dreamed, that this wil∣dernesse must bee theirs in Affrike; but a certaine state and condition of the Church, opposed to her high and heavenly condition, wherein shee shined, crowned with twelve starres, as verse the first. The wildernesse then is nothing else but an afflicted, wa∣sted and solitary condition of the woman, excluded from her former glory, forced now to hide her face from the world, and to live in poverty and exile, and in a private and solitary condition; and as creatures that live in the desart flie the sight and aspect of men, so shee vanished and disappeared from the eyes of men, not daring to bee seene the same shee was before.

2. The flight into the wildernesse is not by change of place, but by change of her state and ornaments; Especially by the flight are noted,

1. The speedy corruption of all things in the Church, for flight is a quicke motion.

2. The dissipation and deprivation of particular and visible congregations; To cleare this, observe, that presently after Constantine had procured peace to the Church, and put an end to the bloody persecu∣tions of those imperiall dragons, shee came under worse tyrants than ever before, which were securi∣ty, ambition, wealth and ease; for the former tyrants by their tyranny exercised and excited faith and pie∣ty, but this deadeth and eateth out all; the former made the Church glorious and shining, as fire doth gold, but this darkened her and dusted her, as appea∣reth in these instances.

1. Persecution forced them to cleave close to the simplicity & integrity of doctrine and rites which Christ himselfe instituted, and his Apostles obser∣ved; but now ease and idlenesse maketh the Pastors at leasure to devise and mingle pure doctrine with uncleane and superstitious rites: they now begin to dedicate Temples to Martyrs, and proceed to make commemoration of them; after to seeke out reliques of Saints; hence Origen and others begin to dispute doubtfully of the intercession of Saints for us; and Nazianzen, Audi quo{que} tu anima magni Constan∣tini, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si quis sensus insit; and after in short time grew impiously to invocate them, and after to pray for the dead; then came in superstitions as a flood; and this was the beginning of the womans flight, namely the sudden corruption of doctrines and rites.

2. Against the former tyrants they contended earnestly for the faith, now ease and wealth ma∣keth them wanton, proud and contentious one with an other for primacy, praecedency, ambition, prelacy, patriarkhood and motherhood: These contentions

lost and neglected faith, truth and charity.

3. All the time of the persecutions the woman held her foundation, had the cloathing of the sunne upon her, that is, the righteousnesse of Christ; but now they begin to gard it and lace it with the righ∣teousnesse and sanctity of their owne merits.

4. Against all Tyrants shee retained the crowne of twelve starres on her head, but now shee must change them into temporall crownes and glorious titles of Patriarkes, universall Bishops, and Pastors of Pastors, yea Princes of Pastors.

Now must this woman either appeare in the ha∣bit of a harlot, or flie from the sight of men, and so as a faithfull Spouse and Virgin of Christ, shee choo∣seth in a meane estate to retaine her virginity, purity, faith, rather than enjoy the pompe and glory of the world, by waxing wanton against Christ: Hence note,

The true Church is not alwayes conspicuous, visi∣ble and glorious to the world, but may be hid, ob∣scured * 1.738 and oppressed.

So was the Church of God in Aegypt thrust out into the wildernesse, than which no place is more solitary, none more free from the pompe and glory of the world. What glory and visibility had the Church in Elias time, when hee complained that hee was left alone, his life was sought, so that hee was faine to flie into the wildernesse to save his life? yet were there seven thousand that bowed not their knee to Baal: What glory and visibility had the true Church in the Babylonish captivity, being compared to dead bones, dryed and scattered in the open field, Ezek. 37. 2? What visibility had it in the death of Christ, when the shepheard being smitten the sheepe were scattered; or after his ascention, when all the earth worshipped the Beast, Rev. 13. 12?

Because the Church is a selected company called * 1.739 out of the world, a little flocke, Iohn 15. 9 as a Parke of God paled in from the waste of the world, & hor∣tus conclusus, Cant. 4. 12. the Garden and Paradise of God, wherein wilde beasts may not enter; Now God hath put such a distance and enmity betweene them, as that the blinde world neither can nor will abide to see her, but to chase her out from her; how can the world see her that is called out of the world?

The true Church is such a body as is not alwayes * 1.740 visible to mans eye; suppose good men, even Elias himselfe, for it is Gods onely priviledge to know who are his, the foundation being in Gods election, and the union spirituall.

The Churches desert and merit, abusing peace * 1.741 and prosperity driveth her here into the wilder∣nesse, maketh the Lord strip her naked, and set her as in the day she was borne; and not onely sendeth her into the wildernesse, but maketh her as a wil∣dernesse, and leaveth her as a drie land, as, Hosea 2. 3.

The Churches safety; as Elias to bee safe was sent into the wildernesse, so here the Church provideth * 1.742 for her safety in evill times by flying into the wil∣dernesse. Hence is showne hatred to the Dove of Christ dwelling in the Rocke, Cant. 2. 19. that is, as the Doves by the Kites or Hawkes are chased into the Clifts and Rockes to hide them, so the Dove of Christ.

The militant condition of the Church in the * 1.743 world suffereth her not alwayes to bee conspicuous and visible, neither is shee tyed to any one estate, or any one place.

Not to one estate, being compared to the Moone, which is sometimes in full, sometimes in waine, sometimes shining, and sometimes hid and not

seene; and to the Arke tossed with waves and bil∣lowes, sometimes aloft, and presently downe againe in the deepes; and to the ship in which Christ was a sleepe, so ready to sinke as the Disciples crie, Lord save us; and this is the continuall estate of the Church in the troublesome sea of this world; The Mirtle trees in the bottome, Zach. 1. 8. Neither to a∣ny certaine place, whether Rome or Antioch or Hie∣rusalem, but forced oft-times to change her seate as well as her state, and tossed hither and thither, as, 1 Cor. 4. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wee have no dwelling place, Heb. 11. Hence are the Papists con∣futed, who,

1. Affirme the Catholike Church to be a visible company of men under one visible head, for what visible head hath the Church in the wildernesse?

2 Denying that ever their Church fled into the wildernesse, or that ever she disappeared from the world, wherein they plainly deny her to be the true Church, and this no other who fled into the wilder∣nesse; and if their doctrine bee true, that the Church must ever bee as a City on a hill; the spirit must bee false, and the Scriptures, which affirme shee must flie into the wildernesse from the fury of Antichrist.

The Papists object many things against our do∣ctrine, but how impertinently and vainely, will ap∣peare, if we set downe the right state of the questi∣on betweene us, both in their tenents and in ours.

1. They say that the Catholike Church which hath alwayes continued hath beene alwayes visible; now would I to beate out their meaning aske, what, is the triumphant Church in heaven visible, or by what glasse or spectacle can they see that glorious company of Prophets, Apostles, Patriarkes, Martyrs and Saints, which is the chiefe part of the Catholike

Church, as, Heb. 12. 23. Or is their Church in purga∣tory visible, when two chiefe parts of it by their do∣ctrine are invisible, and the other part in earth, but a handfull to them. Well then they must meane the militant Catholike Church, which is a speech absurd enough, for as one halfe can never be the whole, so cannot the militant Church be Catholike, no more than a finger can be a hand, or a hand the body; or perhaps they would have us beleeve two Catholike Churches, whereas our Creed teacheth us to beleeve but one.

But we will take their meaning, namely, that God hath alway a Church consisting of a great multitude, * 1.744 as conspicuous to the world as any earthly kingdom, part whereof, and alwayes the head shall bee visible at Rome, and the rest visibly subject to the Bishop of Rome; Now, what we hold concerning the point I will propound in sundry conclusions, and then ex∣amine some of their chiefe arguments.

By the Church which wee hold invisible wee * 1.745 meane the Church mentioned in the Creed, which is but one, and Catholike, even the multitude of all elect, which are, or were, or ever shall be, and to this company all they and onely they, whether they be in the way or in the Countrey, doe belong: For we beleeve according to our Creed, that the Church is holy, and no wicked person belongeth un∣to it, and that it is a communion of Saints onely, to which belongeth remission of sinnes and life ever∣lasting, and we cannot but wonder that Papists who mumble up so many Creeds, should so fondly hold that the Catholike Church should consist of good & bad; for are the wicked the body of Christ, as they say the Church is? or is not Christ the Saviour of his body? If wicked and reprobates are the body of Christ, why then are they not saved?

This Catholike Church we say is invisible to the world; for, * 1.746

1. Gods election, the ground and foundation of it, is invisible.

2. The greatest part of elect are not subject to sense; not the Saints in heaven, neither many true beleevers on earth, nor numbers of the elect not yet borne or borne againe.

3. Visible things are not beleeved, but invisible; faith is of things not seene, and if wee beleeve the holy Catholike Church, we cannot see it: Now e∣very Popish argument must either prove this to bee visible, which none of them doe, or they touch not us or our cause.

Concerning the militant Church, what wee hold * 1.747 will plainly appeare in these Conclusions.

1. That God will alwayes have a true part of his Catholike Church in the earth that shall hold and constantly maintaine the true faith in their severall ages to the end of the world, and that the true Church cannot faile upon earth.

2. That this part of the Catholike Church cōsisteth of men which are visible, & exercise visible ordinan∣ces, of word, Sacraments, government, &c. and often in times of peace appeareth glorious in many particu∣lar and visible congregations; for we never deny that particular Churches are often visible.

3. That these visible & particular Churches are not alwayes visible after the same manner, neither is any part of the visible Church alwayes so necessarily vi∣sible, but it may be discontinued and disappeare, as all the visible Churches in the old and new Testament ever have done.

4. This number of men in whom this part of the Church consisteth, may come to be a few, and by ty∣ranny or heresie their profession may bee so secret

amongst themselves, that the world shall not see them, neither can any man point to any particular Church, and yet the Church is not destroyed; for as the Sunne is a shining Sunne in it selfe, though in the night we see it not, nor in the day a blinde man can∣not discerne it; so the Church wanteth not her shi∣ning glory in her selfe, though in the night wee see is not, nor in the day a blinde man cannot discerne it, the Church wanteth not her shining glory, though the blinde world especially in the night of persecution cannot discerne it.

5. Although the Church cannot faile upō earth, yet the external governmēt of it may faile for a time, the Pastors may be interrupted, the sheepe may bee scat∣tered, the discipline hindered, the externall exercise of religion suspended, and the sincerity of religion exceedingly corrupted; so as the members of the Church are onely visible to the true members with∣in themselves.

By which conclusions we shall easily meete with the subtilty and vanity of all their reasons, which ordinarily conclude from the externall forme to the failing of it selfe in the being, and from the invisi∣bility to the blind world, to the invisibility amongst themselves; as if they would conclude, A man is hid, therefore he is no man, or, A blinde man cannot see, therefore no other man also; or, because hee that is without dores cannot see what I doe within, there∣fore neither hee that is within with me.

Having thus bounded and laid the question, let us see how they bend the force of their arguments

Ob. 1. The body of Christ is visible, but the Church is the body of Christ, 1 Cor. 12. 27. Ye are the body of Christ, speaking to men, visible.

Ans. 1. They might tell us what they meane by the body of Christ; the Scriptures make mention of

a threefold, and never a one visible to humane sense.

1. His naturall body, that is invisible in the heavens.

2. His Sacramentall body, that is invisible in the Sacrament.

3. His mysticall body, and that is spirituall, and no object of sense.

II. They might alleage the Scriptures sincerely, and not as they use deceitfully to suppresse the words of the Text, which would fully answer their arguments; the words of the Textare, Yee are the body of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for your part; which words suppressed by them, sheweth us,

1. That hee speaketh of a particular Church, which then was visible, but this is farre from proving the Catholike so to be, which is the question.

2. That both parts of their reason be false: the former, because it is not generall, for the whole bo∣dy of Christ is not visible; and the later, because the Corinthians were not the whole body of Christ, for the Apostle saith, they were both part of it.

Object. But the Apostle writeth to visible men.

Sol. 1. From a particular to a generall the reason cannot hold; because I see some men by me, there∣fore I can see all men that ever were or shall bee; or, because I can see a particular congregation at Co∣rinth, I can see the Catholike Church in heaven and earth, borne and unborne, in the way & in the coun∣trey: Such fond reasons may bee plausible to Ro∣mish, blinded and hooded sots; but as the Sunne maketh mists to vanish, so the light of the Go∣spell doth these mists and fogges of subtilty and deceit.

2. They might remember that the Church is a

society of men, not as men, for so a number of Turks might be the body of Christ, or a nest of Arians; but as beleevers: & therfore the Church as the Church, cannot be seene, but beleeved; which force of words hath made Bellarmine himselfe to confesse, whose words are, Videmus enim coetum hominum qui est Ecclesia, sed quod ille coetus sit vera Christi Ecclesia non videmus, sed credimus; and what say wee more or lesse.

3. They seeme either not to know or to dissem∣ble the reason, why the Church is called visible, which is, not because the men are visible, but be∣cause of the external visible forme, which being inter∣rupted, the visibility is gone, though the persons not seene to the world, they remaine seene amongst themselves.

4. How absurd is it to define a Church by our senses, and measure them by flesh and bones, this is as one saith, Chirurgum agere, non Theologum; hee that doth so would make a better Surgeon than Divine; but these muzes cannot long hide them: Hence then I conclude this first objection from their owne premisses thus;

If the Church be the body of Christ, then it is not visible, because it is not his naturall body, for Christ had not two naturall bodies; but his mysticall, then invisible; this being the true difference betweene a mysticall and a physicall body, the one is subject to sense, the other the object not of sense, but of faith.

Object. II. But the Pastors, and Doctors, the Sacraments, the preaching of the Word, the buil∣ding of the Church, are visible, ergo, the Church is visible.

Sol. 1. All this concludeth but particular congre∣gations to bee visible, which wee deny not; but no

reason can conclude hence the visibility of the Ca∣tholike Church, and then it is too short to reach our cause and controversie.

2. Consider the visible Church two wayes.

First, according to her external matter, and forme, and thus consisting of men met together to performe externall Ecclesiasticall actions; so farre I say a parti∣cular Church is visible.

Secondly, according to her inward forme, and so farre as they be of the Catholike Church by effectu∣all vocation, faith, righteousnesse and holinesse; thus are the same members invisible; for though wee see the men professing the faith, yet who knoweth which or whether of them professe in soundnesse or in hypocrisie?

3. Although a Church be now visible in eminent Pastors, in numerous professors, and in their glorious fruition of Christ and his ordinances, yet no Church in the world, Romane or other, hath priviledge to be alway so visible, but way and doe disappeare and become invisible.

Ob. III. The Church is the kingdome of Christ, but every kingdome comprehendeth a visible com∣pany, ergo, the Church is visible.

Sol. The Proposition we grant true of the Catho∣like Church, else it is weake and false; the Assump∣tion is false, standing upon the foote of an absurde comparison of a spirituall kingdome with a tempo∣rall: True it is that every worldly kingdome stan∣deth upon a visible company of members under one head and king, but Gods kingdome is spirituall and invisible, for who ever saw with the eye of flesh a spirituall kingdome, which commeth not with observation?

Having cleared the doctrine propounded, and * 1.748 freed it from Popish objections, wee will make the

first Use of it, to answer the common & usuall Que∣stion of our Adversaries, viz. Where was your Church an hundred yeares agoe, or before Luthers time?

Ans. 1. Our Church was never utterly extinct, as Papists say, nor without beeing since the world had beeing, but was ever the same.

1. In her selfe; her inward glory was ever the same, her inward graces the same: the same Faith, Hope, Love, Repentance; the same ornaments: but as a great Princesse in costly robes keeping her chamber, and not comming abroad in the sight of others.

2. Shee was the same to God; ever deare to him, and provided for by him for food and har∣bour all the time shee was hid from the world. As the woman here.

3. Shee was ever the same to Jesus Christ; the same ship of Christ that ever she was, and Christ in her present even when shee is covered with waves, and holdeth her up onely undrounded in the tempest: onely she was not.

1. In the same state, shee was hid amongst themselves, as in a barren and wilde Antichri∣stian wildernesse, as a little wheate in a heape of Chaffe, and as a little gold insensible a∣mongst much drosse.

2. Not the same to the eye of the world, for the world was unworthy of her, and al∣though she shined in her selfe, yet for the sins of the world she shined as a candle in a darke place.

II. As the Church was ever the same, so was the true religion which wee professe before Luther.

1. In the institution of it in paradise.

2. In the promulgation of it by the preaching of Patriarks, Prophets, Apostles, and their successors.

3. In the profession of faithfull beleevers, Martyrs, and Confessors of it in all ages; but the true religi∣on being chased out of sight by the horrible idola∣try and tyranny of Antichrist, who had given to traditions and Antichristian pollutions wings to flie above the Scripture, and trodden under foote the pu∣rity of holy religion: God of his mercy raised up Luther, whose holy paines, preaching and writing was not a novation, but a renovation; not a planting of a new religion, but a renewing & replanting of the ancient and true religion; not an institution but resti∣tution of the truth of God; not an introduction but reduction, not inducing a novelty but reducing the true and holy religion of the Prophets and Apostles.

While wee are here below wee must make ac∣count of the wildernesse, and wisely prepare for all * 1.749 estates and conditions; for it is not the lot of the members of Christ still to enjoy such externall peace, such free exercises of Gods Ordinances, and such multitudes to joyne in the externall professi∣on of Christ and his Gospell, as wee by Gods special grace doe now enjoy, and we may be forced to flie into the wildernesse ere we be aware; let us looke upon Israel Gods own people in the wildernesse, & make ••ccount to follow thē in their passage through that terrible and dreadfull desart, knowing that,

1. A wildernes is a place unpeopled, unfrequented; and such is the state of the Church in respect of the small number of professors in comparison of the rest; We must not therefore thinke worse of the truth and doctrine for theirfew, either faithfull teachers or faithfull followers of it; as neither must we esteem the better of the dolaters for their large and nume∣rous multitudes that stand with them.

2. The wildernesse is a place of temptation; Isra∣el tempted by God in the wildernesse tentatione

probationis; Israel tempted God in the wildernesse tentatione dubitationis: Is God amongst us? Satan tempted Israel in the wildernesse tentatione decepti∣onis, we must therefore make account of and fore cast temptation, and arme our selves; If we were as holy as our head Christ himselfe, we shall be led forth to be tempted in the wildernesse.

3. The wildernesse is a place of journey, and so full of changes; as Israel in the wildernesse had 42. stations, and were ever in their journey; we must not thinke this wildernesse our resting place, but expect changes of places and conditions, and, as Christian Pilgrims, be content with the toile of our travell, be∣ing assured that,

1. We have the Lord before us both in his pre∣sence and direction.

2. As they, we still journey toward Canaan, as our aime.

3. As they had their eyes and thoughts on their Canaan, so wee settle our affections on hea∣ven our Canaan, and the things that lead and helpe us thither.

4. The wildernesse was a place of warre and con∣flict, in which Israel was beset with enemies round, Canaanites, Philistians, Amalekites; so wee must not make account of setled peace here, but expect A∣maleck and Ogg, & Sehon, Gyants and tyrants; Anti∣christian Amaleck, Popish Philistims, Romish Cana∣anites, bold & obdurate enemies, who will disclame the house of God, disgrace the religion of God, re∣vile and resist the servants of God for propounding the truth of God; no expectation of truce or peace till we recover our Canaan.

5. The wildernesse is a place full of annoyances, wants and dangers; the Israel of God must make ac∣count of wilde beasts, fiery Serpents, want of bread,

want of water, and never expect any harvest in the wildernesse; hence therefore we must learne,

1. To arme our selves with faith, patience and constancy, without which wee must needs fall short of Canaan.

2. Christian moderation, that wee may know with Paul, Philip 4. 11. to want, to abound, to be full, to be empty.

3. Never to thinke our selves well till we be hence, where we are out of hope of any harvest, but of sorrow and danger.

To comfort Gods people who are contemned, * 1.750 despised and brought to a few, having not onely the whole world against them; but sometimes in the house of God, where they expect most comfort, are rated and scorned by those whom God hath enjoy∣ned to speake peace to his people, and to whet their tongues against vilde persons, and bold sinners, rather than harden and hearten them against the generation of them that seek God: But hence all that feare God may be strengthened and encouraged, yea contented to be brought into the wildernesse; for,

1. It is no new estate to the true Church, but a condition with which she is anciently acquainted, and all that will live godly in Christ Iesus must suffer afflictions.

2. Our Lord Iesus himselfe was content to goe into the wildernesse and indure al temptations, wants and dangers, that he might sanctifie our wildernesse unto us, and sweeten all our sorrowes and afflicted estate unto us, and breake for us and from us all ho∣stile powers which would hinder us in our translati∣on to his heavenly kingdome.

3. None of the Saints fall by chance into the wil∣dernesse, but it is a place and estate prepared by God himselfe, (as our Text saith) and though men see us

not, but suffer us to sit alone and desolate; God seeth his servants in that condition, and tendreth them as his owne first borne, 2 Cor, 6. 9. as unknowne yet wel knowne, as dying and yet behold we live, as chaste∣ned and not killed.

The enemies beyond the Sea triumph as if God knew not his Church now in the wildernesse, but God prepared the place for the present.

4. The wildernesse being a place of Gods prepa∣ring, he will make it convenient and comfortable to her; for,

1. The more solitary and secret the place is, the more fit it is to hide and secure her.

2. The more free from the pompe and glory of the world, the fitter it is for her that is called out of the world, and crucified to the world.

3. The more inconvenient and dangerous it is, the more it setteth out his wisdome and pow∣er, who over-ruleth all inconveniences to the Churches good, no contrary can crosse his good purpose toward his Church and people; Nay, here wee see he appoints a fruitlesse place to feed her, a place of journey for her rest, a place of danger for her safety, a place of warre to uphold her peace, and a place of temptation to free her from temptation.

Thou therefore that fearest God never feare any place, state or condition prepared for thee by God; if thou beest a member of the Church, he will over∣rule all anoyances and inconveniences to thy full and assured comfort.

To use warily and thankfully our peace and privi∣ledges, * 1.751 lest wee drive the Church from us into the wildernesse; we see here the Church planted by the Apostles themselves flying into the wildernesse; In what wildernesse now are the 7. famous Churches

of lesser Asia? Those once flourishing Churches of Rome, Corinth, Galatia, Thessalonica, to whom the Apostles writ so respectively? Wee see those famous Churches of Bohemia and Palatinate now fled into the wildernesse, and their countries be∣come a wildernesse, not long since as florishing, and as famous as our selves; GOD that hath made us yet looke on, would not have us idle spectators, but by their harmes to beware and be the wiser.

Quest.How may we prevent this so dismall an estate of the Church?

Ans. If we prevent and bewaile the sinnes and signes of a Church ready to flie into the wildernesse.

Quest.What be the sinnes which especially drive the Church into the wildernesse?

Ans. I. The sinnes of the Pastors have beene no∣ted the principall cause of the Churches flight, and in∣deed * 1.752 the raigning sinnes of Pastors were ever noted the first causes of banishment and captivity, Lam. 2. 14.

1. Ignorant and blinde guides leading the blinde, both fall into the pit.

2. Or men of knowledge but corupt in judge∣ment who mingle wheat and chaffe, and mingle the sweete waters of the heavenly fountaine with pud∣dle waters of humane devices; so did the Pastors de∣parting from the primitive simplicity of doctrine and rites, chase their Church into the wildernesse.

3. Or men of parts, but without conscience to use them to God, but to themselves, pompous, ambiti∣ous, flattering men in their sins, crying peace, peace, when the Lord proclaimeth warre and blood; men that heale the hurt of the daughter of Zion with sweete words, and harden men against goodnesse by putting darknesse for light, and bitter for sweet, and sweet for sower; by justifying the wicked, and ta∣king

away the righteousnesse of the righteous from him, Isay 5. 22. this hasteneth wrath, see verse 23. 24.

4. Or scandalous persons for intolerable greedines or notorious vices in themselves, & abetting of them in others, envying and hating all the shine of grace; these ring-leaders to evill chase away the Churches prosperity, and where such sonnes of Eli make the religion of God to be blasphemed of Papists, A∣theists, and but indifferent Protestants; the Arke is not farre from taking and leading away into the e∣nemies Countrey; how may the Lord againe com∣plaine, as, Ier. 12. 10. Many Pastors have destroyed my Vineyard and trodden my portion under foot, they have laid it waste, and it mourneth to mee.

II. The sinnes of Rulers who maintaine not the purity of Gods worship, but suffer corruptions and reliques of Idolatry to grow up therein as Ivy with the Oake till it eate out the heart of it; so, many of the Kings of Israel suffered the remnants of Baal, and the Chimarims, even after some reformation, which still baned and at last foyled the true worship and sent it away: This we have noted a cause of the Churches flight in this place; A little leaven quicke∣ly leaveneth the whole lumpe.

The reason is, because the Lord who requireth as pure worship frō us as ever, & hateth idolatry & false worship as much as ever; can abide the sent or least cōporting with Idolaters no more thā a husband can indure wanton behaviours and suspitious gestures in his wife, though she come not so farre as the adul∣trous act.

For this mingling of idolatry with true worship in Israel the Lord threatneth that he will make her as a wildernesse, and leave her as a drie land, Hosea. 2. 3. as indeed after he did.

If after so glorious a liberty of the Gospell, resto∣red

and renewed by five famous Princes, Henry, Ed∣ward, Elizabeth, our gracious Iames; and our noble Charles, we should in after ages, which God forbid, have Baalish Altars and Masses manifestly resorted unto, Chemarims, Iesuites and Priests increased; but thankes be unto God for the vigilancy of our now gracious King against this mischiefe; If wee should I say take up their fashions, bee enamoured with their pictures, and doate after the guise of the Babyloni∣ans, as Samaria did after the Chaldeans, Ezech. 23. 14, 15. this sinne would certainly drive our Church into the wildernesse, as Israel was into Babylon, of whom she was so enamoured, and with whom she contra∣cted and increased so neare affinity: This was a manifest forerunner of Gods justice, who ordained no other scourge for Israel but Babylon, whom shee so affected, and to whose religion she desirously fa∣shioned.

III. The generall nationall sinnes against the light and grace of God.

1. Generall apostacy and falling backe more and more, notwithstanding holy doctrine, powerfull preaching, Gods warnings, heavy strokes; the Lord threatneth this sinne with the same punishment, Zeph. 1. 2, 8. He will surely destroy all things from off the earth, and make her as a wildernesse, and vi∣sit them that were turned backe from the Lord. The falling from the first love procureth the Candlesticke to bee removed.

Alas! how is it that our love to the Word is so abated? anciently in the beginning of the Gospell they would measure many miles to a Sermon, wee will scarce step out of doores; nay, we put away the word of subjection, and drive it away from us, as the Jewes did, Acts 13. 26. How lamentably are wee falne from the honour and high respect of the word

bringers; the feet of faithfull Messengers were wont to be beautifull, now entertained with scorne and re∣proach, and the more faithfull, the more vile and dis∣graced; such as the world is unworthy of are thought unworthy to live in it: In good Ieremies case, since I cryed out of oppression and wrong. I am a derision daily every one mockes me, and the word of God is made a reproach unto me, Ier. ••0. 7. And will the Lord continue his best mercies which are gene∣rally thrust away with hatred and scorne? How are wee generally fallen off from the obedience of the Word? how few can abide the sincere obedience of it in themselves or others? how many esteeme the most conscionable obedience of it the most odious thing that may be, terming it by disgracefull names, that nothing is growne more reproachfull in most places than holy obedience.

Now is it possible that the Lord should suffer his priviledges to abide with them who abide not in o∣bedience, nay of all things cannot abide it? Besides, what a generall inclination is in our people to looke backe and runne backe to Popery, to goe a whoring after their abominable Idols?

2. Nationall sinne hastning the Church into the wildernesse is resistance and opposition of the pow∣er of godlinesse and religion, when men generally content themselves with a forme of godlinesse, but resist the power and proclame a defiance against Christ, plainly in their course, saying, Wee will not have this man rule over us: would God this sinne were not so plainly, the sinne of the age, as that hee that runneth might not rea d it; for,

1. How few can abide the power of grace in o∣thers, and then is it first expulsed in themselves? how few can brooke that man that frequenteth the hearing of Gods Word, useth duties of piety at

home, that will not sweare, drinke, riot, nor be fil∣thy and loose in speech.

2. How is the practice of Christianity growing more reproachfull than to live in any sinne, and in many places is more safe to be extreamly flagitious, and a noted vicious person than a godly liver, and would be daily seene, were not wicked men restrai∣ned by good lawes?

3. How is the glorious name of a Christian be∣come a scorne and reproach amongst the basest of men, and the most abject as dogs dare barke and doe most against them, who most faithfully labour to ex∣presse the power of the Gospell?

4. How doe the most like better of prophane men than of the most religious, accounting of such as honest men, fitter companions, than such as un∣fainedly feare the Lord?

5. How doe men generally disswade their friends from their strict courses, as from that which they esteem most prejudiciall to their welfare? how doe they pursue and chase godly men as their enemies, as if one world were not made, or fit for them both, and yet what is the expectation but of wrath when they are gone and hunted away? would not this drive our Church into the wildernesse if it should not be prevented? thankes bee unto God for the meanes of prevention.

Quest. What are the signs of a Church hastning in∣to the wildernesse?

Ans. The withdrawing or abating the signes of Gods presence; as,

1. When the sincere preaching of the word is re∣moved; Gods gracious presence is not more visible in any thing than in a faithfull Ministery, nor a Chri∣stian state is more happy and conspicuous in any thing than in sound and lively doctrine, in which

God hath promised his presence to his Church to the end of the world: Now when God removeth this, the Church is going into an afflicted estate; a signe that Saul is cut off when God will speake no more to him. Every man in the removall of a sound Ministry may discerne the Lord removing himself.

2. When the outward ordinance remaineth, but without fruit and power, a dead and sleepy Ministe∣ry, under which men remaine blinde and unconver∣ted, God is going apace from such a people; for as the inward power of the word is an infallible signe of Gods presence, who by his spirit warmeth some hearts, enlightneth some, pierceth some, converted some; so hath the Lord apparently withdrawne him∣selfe, when his word is without power, that men grow not better, but worse by it; and if this bee ge∣nerall, it is a fore-runner of the Churches flight into the wildernesse.

How few hearing judgements denounced feare with melting hearts, but rather as the Smiths Anvil, the more strokes the harder? How doe most fashion themselves to the licentiousnesse of the times, and not to the fashion of the Word? how are many more blinde, more deafe, more hardened, apparent∣ly more prophane in life, more corrupt in judge∣ment, more resolute in Popery than before? In a word, so small is the power of the Gospel, that wee may feare lest it be taking her farewell, (where it may expect to prevaile more) unlesse wee doe pre∣vent it by our speedy amendment.

3. As all Politicians hold, that a signe of a com∣monwealth falling and neare the period, isto restore, favour, and increase the number of mutinous and once rebellious Citizens; so of the ruine of the Church, when the number of ancient enemies are suffered daily to encrease, as the heresie of Arius

increased, the orthodox Pastors and Professors de∣creased, till the whole world marveiled that it be∣came an Arrian; and as the Antichristian heresie in∣creased, so dyed the visibility of the Church, being forced to flie into the wildernesse. If Papists and An∣tichristian Babylonians increase upon us in numbers, power, in boldnesse, who are inraged with fury a∣gainst us, they wil easily grow too strong for us; if we throw them down and make them hide their heads, whom God honoureth most, as in whom his image most shineth, how can the Church but goe into the wildernesse? where did these Wolves and Lyons e∣ver rest but they devoured the flocke of Christ, wit∣nes the forraigne parts at this day: Lenity to Vi∣pers destroyeth common-wealths and Churches.

4. Peace, prosperity and wealth generally abused; this was a fore-runner of the Churches flight into the wildernesse in this Text. The Historian telleth us that Foelix nō est diuturnus, but is either punished of God for the abuse, or by men for envy, sometimes for feare of their greatnesse; so it is with the Church, ease slayeth her, hurtfull riches wound her, security feedeth upon her. If we see our peace generally abu∣sed to pride, and wantonnesse, to boldnesse in sinning and going on in impenitency, to neglect and con∣temne the meanes of grace, and hardening our hearts, saying to Prophets prophesie not in that name, or, we will not heare, Ier. 44. 16. to delight and rest in flat∣tering and smooth Ministers that may not disturbe us, Esay 30. 10. to dull us from hearing the rod, not turning to the smiter, to rest in the outward meanes of good and not on the Author and blesser; All these fore-runneth desolation and sheweth the Church to bee neare the wildernesse.

II. The second point in the womans flight is her sustentation, that they should feede her, alluding to

the feeding of the Church of the Iewes in the wil∣dernesse; this woman is fled into the vaste and de∣solate wildernesse, where she is sure to bee safe, be∣cause the Text saith, God hath prepared her a place; but now shee seemeth in as ill case as before, what shall shee doe for food? there is no tilling, sowing, reaping, no fruits in the barren wildernesse, how shal she doe for food? the Text answereth, They shall feed her. The word [They] standeth in relation to some persons spoken of before, for it is not said, That she should be fed, nor that he, that is, the Lord, might feed her, but that they should feed her. Now who are those that must feed her? The words then have reference to Chapter the 11. & 2. so that the two witnesses shall feed her, for the time of both fitly agreeth.

Quest.What is meant by those two witnesses?

Ans. The Papists grosly conceive them to bee Henoc and Elias, who, they say, are reserved above in Paradise to returne againe in the dayes of Antichrist to oppose him, whom Antichrist shall slay and tram∣ple their dead bodies in the streets of Hierusalem, but they shall revive the third day, at which miracle the Iews, say they, shall be converted to Christ, and shall slay Antichrist in the Mount Olivet, and cleave unto Christ, who shall come againe five and forty dayes after.

A notorious fable without all colour of Scripture, for of Henochs returne in flesh or spirit is not a syl∣lable in the Scripture; and of Elias his spirituall re∣turne it was ••••••formed before Saint Iohn writ this Prophesie, as our Saviour affirmeth, Matth. 17. 11. in Iohn Baptist; I forbeare to follow or persecute so manifest a falshood.

Some also understand them of such Pastors and witnesses of the truth as assisted the woman and

resisted the corruptions of those times; not too pre∣cisely, but a few noted by that number, and by that number because the law requireth two witnesses at least to confirme every truth.

But I doe understand the two witnesses to be the two Testaments of holy Scripture; for,

1. Both witnesse unto God in his holinesse, truth, power, justice, mercy, and all other attributes; and to Christ, Iohn 5.

2. Both witnesse the will of God to man in all things to bee

• beleeved.
• done.

3. Both witnesse against the wicked, not the Law onely, not Moses onely, but the Gospell, the word that I speake, saith Christ, shall judge you at the last day.

4. Both feed the woman in the wildernesse, main∣taining heavenly life and strength, both supply her with a dayly showre of Mannah, as was notably prefigured in that type; to which allusion because the Spirit of God here looketh, I rather chuse this interpretation of Augustine, and others.

The words thus unfolded, we may learne,

That God feedeth his children even in the wil∣dernesse, and provideth for his owne in times of * 1.753 greatest scarcity; as here the woman in a place of fa∣mine, barrennesse, banishment and persecution is fed and provided for: Never was the Israel of GOD without a showre of Mannah nor a Rocke of water in the dry and barren wildernesse. 1 Kings 19. 6. E∣liah flying for his life is fed by an Angell; and what else would our Saviour teach by tho•••• two miracles of so many thousand in the wildernesse; with so small meanes, Matth. 14. 18. but that such as follow Christ and cleave unto his word shall not bee desti∣tute of any thing needfull, though in never so vast and terrible a wildernesse?

They are first in respect of God, secondly, of * 1.754 themselves.

In respect of God for three causes.

1. Because of his gracious promise so often pas∣sed, Psal. 34. 10. The Lyons shall want, but they that feare the Lord they shall want nothing that is good, Psal. 84. 11. no good thing shall be wanting to him that liveth uprightly, Psal. 37. 19. they shall have e∣nough in dayes of famine; for godlinesse hath the promise even of this life as well as of that to come.

2. Because of his mighty power who can doe what he hath promised.

1. He can create food where none is, as Mannah in the wildernesse, and water out of a Rocke, the most unlikely meanes in the world, and out of an Asses tooth to Samson, as dry as a flint.

2 Hee can multiply a little and make it supply many, and make it last long, as, 1 Kings 17. 14. the Meale in the barrell, 2 Kings 4. 3. Oyle in the C••use; we see the like in Christs miracles, feeding many thousand with seven Loaves.

3. He can by extraordinary meanes supply his servants, if ordinary faile; if men feed not Elias, Angels shall, if Angels doe not Ravens shall.

4. He can without all meanes sustaine them, if both ordinary and extraordinary faile them, as Moses and Elias forty dayes without any food: This mighty power added to his promise, assu∣reth his Church to be fed, seeing nothing can hin∣der him from doing them good.

3. Because of the fulnesse and abundance of grace in God, and fulnesse of goodnesse to communicate it; who can deny him to be the Ocean and full Sea, even the inexhaustible fountaine of goodnesse? and who can hinder his full streames from issuing forth, and

running abroade in all affluence? or whether should it flow and issue if not to his Sanctuary? who have the Buckets to draw out of this deepe Well but beleevers?

In regard of themselves, and in this respect there are three more causes.

1. The right of the Church; for the beleever ha∣ving Christ hath in him right to all things of this * 1.755 life, good for them; If Christ be yours then all is yours, whether things present or to come, 1 Cor. 3. 22.

2. Their relation to God; they are nearer than Gentiles, yet he feeds them; they are nearer than Ox∣en, yet God hath care of oxen; they are nearer than sparrowes, yet he feeds them; for,

1. They are his servants: The Prodigall childs father is said to have bread enough for his ser∣vants, much more have Gods servants in his house.

2. They are childrē: He that provideth for dogs and Swine, will hee not provide for his children?

3. They are the Spouse and wife of Christ: will a loving husband suffer his deare wife to want food and necessaries if hee know her need, and be able to supply it? therefore so long as the Lord hath knowledge of the Chuches estate and love of her person, shee shall not be destitute.

3. Their power and prevailing of their faith pro∣cureth them food; they trust in him and com∣mend themselves to his care, and their faith is such as cannot leave them ashamed; besides, this faith is accompanied with their prayers of faith, which is the key of heaven, and a powerfull and un∣deniable meanes of speeding, because of the pro∣mise, that whatsoever we aske in faith we shall ob∣taine; and shall faith prevaile for the greater and not for the lesse, for heaven and not for earth?

Of comfort to the true Church and members of * 1.756 it, who can never be Orphans or destitute, seeing the Lord can take up any wildernesse, to be as an Inne for her; the wildernesse in which they are, may want meanes, but they shall want none so long as he hath fulnesse; never discontent thy selfe or aske the que∣stion; as the Disciples, Matth. 15. 33. Where shall we have so much bread in the wildernesse? In these hard times of scarcity set thy faith to work, & it will tell thee as Abraham his sonne, God will provide: much lesse maist thou murmure as Israel against Moses, Hast thou brought us into the wildernesse to starve us? No, no, God doth it to feed thee as well as them; thou shalt want nothing if thou wantest not faith.

To teach us to acknowledge and depend upon Gods Providence for the whole provision of our * 1.757 lives, because he hath a rich storehouse every where, that can never faile, as rich in the wildernesse as in the City.

1. For spirituall refreshing and comfort; Art thou destitute, or fearest such times may come, in which vision may bee precious? for God can as easily and suddenly turne our spirituall plenty into famine or dearth, as he lately did our temporall; Oh then what should I doe? Flie the corruption of the world, fol∣low the Lord unfainedly; preserve an hunger and ap∣petite after grace, and even in this barren wildernesse thou shalt not be destitute of the sound consolation of the Gospell, which to want, were the most grie∣vous and heavy famine of all: God will one way or other send his two witnesses, & they shall feed thee; for as all the world could not hinder the Mannah from falling in the wildernesse; so all the tyrants on the earth shall not hinder from thee these sweet showres of this heavenly Mannah in thy wandring and wildernesse.

2. Wantest thou earthly comforts, and art thou as in a barren wildernesse without means: set thy faith a while to feed upon the promise, Hebr. 13. I will not leave nor forsake thee; and this faith wil certainly get fruition, thou shalt be fed assuredly. But mark the promise, God promiseth not alwayes wealth, abun∣dance, nor any great store of dainties, but that even in the wildernesse thou shalt be fed, sustained, com∣forted; as Israel in the wildernesse had no great va∣riety, but were fed, had no abundance, and yet no want. God that sends Elias bread and flesh by the Ravens, sent him not a banquet and sweet meates, for hee must drinke of the brooke running by; and he that gave Israel bread and flesh in the wildernesse, gave not both at once, to teach us to bee content with things present, if wee can have bread and no flesh.

Ob.But if we must doe nothing but depend on God, we may live easily and without care.

Ans. I. True faith is never idle but most industri∣ous in the meanes, and though labour is no cause, yet it is a meanes in which God giveth us food.

2. The wildernesse is a place of labour, for though God giveth bread from heaven, yet hee created it not in every mans Tent, or rained it into every mans hatch, but scattereth it abroad without the Tents that they might goe forth and gather it; so where God affordeth any meanes wee must use them con∣scionably, for spirituall food is a labour appointed, Iohn 4. 14. and we must goe forth and draw in the Wels of salvation, Isa. 4. and for temporall, if any idle body will not labour he ought not to eate.

To stirre us up to contentation, if God onely feed * 1.758 us, though wee want abundance and store, as he dealt with Israel in the wildernesse, so now hee giveth to every man his Omer and measure, according to the

measure of his owne wisedome, and with thy mea∣sure thou must be contented: The Physitians rule for quantity of food must stand, and what thou wantest in quantity thou hast in quality and sweetnesse.

Nay further, stirre up thy selfe with thankfulnesse to God thy feeder and preserver: If a friend should in our distresse take us in and give us boade but a month or two, we thinke we could scarce be thank∣ful enough unto him; the Lord in this our wildernesse supplyeth all our wants, feedeth our soules with heavenly Mannah, our bodies with daily bread, fil∣leth our cups with water out of the Rocke, sprea∣deth his owne table for us, setteth Christ upon it, the bread of life, covereth our boards also and maketh our cups runne over in the sight of our adversaries, & is never weary of his cost and charges upon us: now how should a right ordered heart bestirre it selfe in thankfulnesse for so great favours, and expresse it in all duties. Let us quicken our selves in this duty, which both retaineth old favours, and inviteth new.

III. The third point in the womans flight in this verse, is the time of her mansion and continuance in the wildernesse, namely one thousand two hundred sixty dayes, wherein observe,

• 1. What is meant by dayes.
• 2. What or when were these dayes.
• 3. Why this time is reckoned by dayes.

I. By these dayes are meant so many yeares, for all things almost in the Revelation are expressed accor∣ding to the manner of ancient types, as we have hi∣therto in this chapter declared. Now to reckon so man̄y yeares by so many dayes, may seeme strange to him that is not acquainted with the Prophets, and yet it is observed usually through the whole Bible, except by Daniel, who reckoneth not alwayes by

dayes of yeares, but by the weekes of yeares, accor∣ding to the use and style of the Chaldeans, amongst whom and in whose tongue he wrote; Ezek. 4. 5, 6. he is commanded to lie on his left side 390. dayes, for 390. yeares of their iniquity and idolatry. God had patiently suffered them 390. yeares, now shall they suffer sword and famine 390. dayes, which is a yeare and 25. dayes, or about 13. months, the time of the siege and straitnesse. Numb. 14. 34. the Israelites are commanded to walke and wander in the wil∣dernesse forty yeares, according to the forty dayes in searching the Land, a day for a yeare, recompencing every dramme of sinne with a pound of sorrow; so as a propheticall day is a yeare. And this of necessi∣ty every one must beleeve; for howsoever Daniel, 9. 24. reckoneth the prophesie of the comming of the Messias by weekes, yet every day of those weekes must bee measured by propheticall dayes, namely, every day for a yeare, else the just time of Christs comming will not fall right as it ought to doe; and accordingly we reade in Scriptures, not of an ordinary weeke of dayes, but of a week of yeares, containing seven yeares, Exodus 23. 20. the com∣mon weeke of dayes resembling and signifying a weeke of yeares; so also, not only of a yeare of dayes, but a yeare of yeares, every such yeare containing 360. yeares, as the common yeares amongst He∣brewes and Grecians continued so many dayes.

II. For the period of these dayes when they be∣gun or ended,

1. Wee must remember that wee have said, that this is inferred by anticipation, and is to be referred unto the fourteenth verse.

2. That it is the same time, with times, time, and halfe a time there mentioned, the finding out of which will helpe us to the clearing of this.

3. That it must set in after the second assault of the dragon, mentioned verse the 13. and is not pro∣perly to be handled now, while wee are in the first assault of the dragon by heathen Emperors.

4. It must be the same time with the 42. months, Cap. 11. 2. wherein Antichrist shall treade downe the holy Citie; for these being months of yeares, reckoning to every month thirty dayes, according to the Hebrewes and Aegyptians, are just thirty yeares in every month of yeares, and so forty two months of yeares, make just the same number of 1260 yeares here mentioned, agreeing with the three yeares and a halfe, prophesied by Daniel for the raigne of An∣tichrist, which being yeares of yeares, because pro∣phetical, every month containing 12. months of years, which make 360. which number being multiplyed by three and an halfe, amount in the totall to 1260. yeares as in our Text.

5. It cannot be meant as the Papists fable of their Antichrist, who, say they, must raigne three yeares and an halfe of naturall yeares; we must watch the subtilty of Papists, who would have us to seeke the rise of Antichrist in the end of the world, after this ruine; but the three yeares and an halfe are prophe∣ticall yeares, and make just 1260 yeares, all which time the Church is in the wildernesse.

Neither can this time begin, as Iunius and sundry other worthy mē do affirm, at the passiō of Christ, & determined in the time of Boniface the 8. for it must be of things after Iohn, and after Domitian, yea, after the heathen Emperours, after the first conflict with the dragon, which lasted many hundred yeares after Christ.

6. Now whether it bee a finite time for a defi∣nite, as amongst other godly learned, our late grave and gracious Bishop Abbot demonstrateth, pag. 108

controversie; or whether wee may with proofe or probability define some certaine period for begin∣ning or end of it, we will reserve the determination of it to the proper place in the fourteenth verse, and will not be wanting in diligence to finde out and set∣tle on the truth, as the Lord shall reveale.

Quest. III. Why doth the Spirit of God here so strictly and precisely reckon up the time of the wo∣mans oppression under Antichrist, and the womans persecution in the wildernesse by so many dayes, and not roundly and shortly by so many months and yeares?

Ans. For foure causes.

1. To note the singular watchfulnesse and Provi∣dence of God over the woman, who is daily and hourely with his servants present, to take notice of every dayes sorrow and suffering, which himselfe appointeth and determineth.

2. To shew that all the children of the Church should take notice of their daily neede of spirituall food, and gather it daily in the meanes, as Israel nee∣ded daily provision of Mannah in the wildernesse, & God gave thē not an harvest once a yeare or month, but a daily harvest to supply their need; they must continue their dependance on his hand for a dayly showre of Mannah.

3. To note the continuall use of the Scripture for our strength and comfort, for these witnesses waite on the daily necessities of the Church, and supply the soule with daily bread; these witnesses are not like some that come once a moneth, or once a quarter, but are in perpetuall watch-tower to feed the wo∣man daily.

4. To note the wisedome of the Lords provision, who feedeth his Church as Israel in the wildernesse, but by the day, or as Elias in the wildernesse, mor∣ning

and evening; the Lord alloweth enough for the day, but is not prodigall.

1. Because he will preserve in her an appetite.

2. To shew the price of his food, it is precious, hidden and heavenly Mannah, sweet as Mannah, or honey, more durable; it maketh her live for ever, see, Psalme 19. 10. &c. 119. 103.

3. To inure her to contentednesse in all things with daily bread, and if hee feed her from hand to mouth, she must thinke it well, hee oweth her not so much; he would have all the children of the Church to curbe greedy desires, and be contented with things present.

Note what a long time is set downe for the wo∣mans abode in the wildernesse under Antichrist 1260. yeares. Teaching us,

Doct. That the Church may bee a long time under grievous affliction; so was Israel a stranger, and under strange and strong burthens in Aegypt foure hundred yeares, the Jewes in the Babylonish captivity seventy yeares, the ten generall persecuti∣ons lasted 300. yeares till Constantine; but here is one of Antichrist beyond them all.

Quest. What is the reason, is not God able to de∣liver his Church sooner, or doth hee delight in the misery of his Church?

Ans. 1. Neither of both, but first, by protracting the warre he sheweth his continuall power and care in preserving her through her assault, and leading her through the Pikes into safety, and now subscribeth to the truth of his promises.

2. Shaketh her out of security, and forceth her to keepe on her armour, and to stand upon her watch, the lesse hope of rest or truce that she can expect.

3. By continuance of her tryall, hee will continue her faith and patience, excite her prayers, and exer∣cise

all her graces, especially traine her in humility, while the continuance of her smart holdeth in her sight the continuance of her sinne.

4. That her deliverance long deferred may bee more desired, and sweeter when it commeth; how sweet was Israels passage out of Aegypt after 400. yeares?

5. That shee may take notice of the severity of Gods justice; and what continuall torments are re∣served for his enemies, seeing hee lingreth such hea∣vy sorrowes on his owne servants; If the righteous scarcely be saved, where shall the ungodly appeare?

Quest. How standeth this with those places that say, our afflictions are light and momentany, 2 Cor. 4. 17. and that God hideth his face but for a moment, Esa. 54. 8. Are 1260. yeares but a moment?

Answ. 1. The afflictions of the Church are light and short, first, not simply and absolutely, but in comparison to aeternall glory.

2. Not in themselves or their owne nature, but in respect of grace that maketh them light, when sinne is repented and pardoned in the soule.

3. Not in the smart the effect of them, for so, of∣ten they are long, but in respect of sinne the cause deserving them, they are light and short.

4. Not to sense, but to faith they are short, which apprehendeth Gods favour, presence, and promise of a good issue.

5. Not in the glasse of the law, but in the Gospel they are short in Christ, his sweetning them, sustai∣ning us, and shortning them,

6. Not in respect of the terme of this life, for so they are long, but in respect of aeternall glory and rest following them, they are but a moment.

Long and durable sorrowes are no signes of Gods * 1.759 hatred, Eccles. 9. 1. for then the Church could have

no certainty of Gods favour; say not with thy selfe, none was ever so afflicted with long and bitter sor∣rowes, and, God is gone for ever and a day, and his mercy is cleane shut up in displeasure; but consider,

1. He left not the Church in this long tryall in so dreadfull and forsaken wildernesse; the Arke was safe on a world of waters.

2. Whether thy sinnes have not been long a grow∣ing on, therefore they will not hastily away, but are like spots long settled in cloth, and require much scouring and rubbing.

3. Whether ever thy heart and joyes would bee pulled off the world, if the Lord should not with strong hand force thee out, as Israel out of Aegypt, dealing as the nurse weaning the childe, being fond on the breast, layeth mustard on it to make it distaste it.

4. Whether thou hast not more cause in durable tryals to suspect thy want of love to God, rather than Gods want of love to thee, and whether thou hast not with thee harde knots that had neede of hard wedges?

To terrifie Gods owne children from presuming either to attempt or hold any of their sinnes; embol∣den * 1.760 not thy selfe to sinne, because thou art neare or deare to God; for,

1. Hee lookes to have more service from thee, that standest nearer him in profession than others, his eye is most on his garden, and hee will bee sanctified in all that come neare him; if thou wilt grow wilde it were good for thee to stand in the waste, and not in the profession.

2. If thou wilt hold thy sinne against him, thou shalt know, that though hee will not take away his grace, so he will not take away his rod.

Comfort the godly in their tedious and durable tryals. * 1.761

1. Though they belong yet the Lord supplyeth them all the time with needfull supplies and com∣forts; hee sendeth none into the wildernesse to fa∣mish, but to feed them, and what comfort so ever they want, yet they want not the two witnesses, for if she did she were sure to perish, yet were shee not sustained by the word, the Lord Iesus should bee quite cast out of his possession, and so lose his king∣dome on earth, which cannot bee.

2. How long so ever they bee, they are all deter∣mined by God, for entrance, continuance, and conclu∣sion, there is a certaine time which they shall not passe, for hee that setteth the bounds to the raging Sea, hath set bounds to the raging of devils and wick∣ed men, and saith, thus farre they shall come, and no farther; and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate, which shall be as an harbour or haven so much more sweet and desirable, as the waves and billowes of a trouble some sea have been dreadfull and dangerous: As there is an houre for the entrance of power of darknesse, Luke 22. 53. so it is appointed for durance, Exodus 12. 41. wee have seene a great part of these yeares passed, and they draw to expiration, therefore doe the enemies of the Church bestirre themselves, because the time is but short, yet this time is determined when the Church shall be eased.

Vers. 7. And there was a battell in heaven.]

Having largely described the combatants in the former part of the chapter, now the Spirit of God commeth to declare the battell it selfe, unto which

there hath been such preparation; and this is no small controversie or trifling conflict, but the greatest bat∣tell that ever was fought in the world, and that in three respects.

1. In respect of the place; other battels are fought on earth, but this in heaven; not the heaven taken naturally, but figuratively; not in the highest heaven, which is no place of dragons or quarrels, but in the heaven on earth, which is the Church militant, cal∣led by the name of heaven, as we have shewed verse the first, for many reasons.

2. It is great in respect of the armies, whether we consider the greatnesse of the Generalls Michael & the dragon, or the valour or numbers of their forces, for both these Generals come with their Angels, which are great in multitude, in power.

3. Great in respect of the quarrell and cause, namely, whether Iehovah or Iupiter bee superiour, whether Christ or Beliall, whether Christianisme or Paganisme must prevaile; whether Christian religi∣on or Idolatrous worship bee more ancient, more venerable, more ample, and of more worthy respect and acceptance.

This Verse propoundeth,

• 1. The battell, And there was a battell.
• 2. The armies, Michael and his Angels.

The former part predicteth this feirce fight, where for the meaning are four Questions.

Quest. 1. Why I call it a prediction or prophe∣sie, being delivered in the time past, and not in the time to come? it is not said, there shall bee a great battell, but there was, as if it had beene past, rather than to come?

Ans. The manner of the Prophets in speaking of future events, is, to propound them in the time past, Esay 53. 5, 6, 7.

1. For their more evidence and certainty in them∣selves, as surely they shall come to passe, as if they were past already.

2. For the surer confirmation of the faith of the Church, who are bound as certainly to beleeve, bee they never so unlikely, as if they were past already.

3. That wee might more easily conceive of the words of the Prophets to be true, and the word of God, to whom past and present are both alike, and who hath power to speake unto us in what manner himselfe pleaseth.

Quest. 2. Of what battell is this to bee under∣stood?

Ans. 1. It is not to be meant of that battell between Michael and the dragon in the wildernesse, for that was past, but this was of a future event after Iohns time, and that battell was betweene the Generals onely.

2. Neither is it to be meant of that perpetual war in the militant Church, between the elect and the repro∣bates, both men and Angels, which hath continued in the severall ages of the world from the beginning, under the conduct of those great Captaines, Christ and the dragon, for this here is of a warre not yet be∣gun when Iohn prophesied, but that was.

3. We properly understand it of some speciall and notable part of that warre, which in the spring of the Euangelicall Church, Satan raised to the over∣throw of the salvation of it. Now whether the Spi∣rit of God had an aime at the warres of Constantine, that great champion of Christ, who under Christs Standard made warre with, and overthrew Maxen∣tius, Maximinus, and Licimous, horrible dragons and tyrants, (as were likely) I will not certainly de∣fine; but without all doubt that was included in this prophesie, if not principally meant, of which

Euseb. lib. 9 cap. 9. who saith, he received from Constantine himselfe the narration of the fight and victory.

Quest. 3.

Why doth the Spirit of God foretell this battell?

Answ. 1. The Lord would not have his Church conceive, that here she hath found any resting place, or can enjoy perpetuall halcion dayes; but that there abideth unto her many irreconciliable warres in this military condition against divers enemies, hereticall, tyrannicall, and Antichristian.

2. He would manifest his care and wisedome o∣ver his Church and children, whose tryals he foretel∣leth, that they might not thinke them come by chance, or God not foreseeing them, or distrust his favor, while they are exercised by them, but in these predictions might see him both ordering them for his glory, and for their salvation.

3. God would not have troubles come on a sud∣den, or stealing on his servants, but with warning, that they might arme and prepare themselves with wisdome, fortitude, and patience to resist them; that the Church might stand her ground, not discoura∣ged, * 1.762 much lesse cast away her confidence, that hee might abate the smart of them, if they were sudden, and blunt the edge of them, by providing for them.

Quest. 4.

But why doth the Lord ordaine or per∣mot this fight and opposition, being against his glo∣ry, his Church, his truth, and his servants? or how can he be mercifull and good to protract and permit so great evils.

Ans. 1. As God is good in his mercy, so hee is no lesse good and great in his justice.

2. This fight against the Church is not simply e∣vill, but hath in it a respect of good, and therefore God permitteth it, because,

1. It is partly an execution of justice, and a just correction of the sinnes of the Church.

2. It is such an evill as much good is thence produ∣ced to the Church, as hereafter wee shall see.

3. It is not such an evill, but that Gods wisedome and power can, and doth moderate, order, bridle, and turne to a good end and issue; the dragon in∣deed intendeth them mischievouslly to quench the graces of God; the wicked agent•• under him direct∣ly fight against his glory, and truth, and chosen ones, and would chase them into the bottome of the sea, to drowne them, as Pharaoh; but Gods mighty pow∣er and wisedome, hereby, will chase them to heaven, as he did Israel to Canaan, being a wise Physition, that can temper hemlock and poyson to a medicine, and remedie; and over-rule the poysoned crooked wils of gracelesse men, to the effecting of his owne most gracious pleasure, and righteous will; so as we may say to our brethren, when, forgetting nature, grace, humanity, Christianity, they contrive to cast us into pits, and sel, and send us away, as Iosephs bre∣thren, to put a little base profit into their owne pur∣ses, Gen. 50. 20. when they thought evill against me, God did dispose it to my good: You, who should have beene my naturall brethren, thought me in too high favour with my father; you envied his love to me; you thought if you could sel me off, all should be yours, and therefore wracked on me your barbarous malice; but see, God over-ruleth your rage; your fiercenesse could not frustrate the good purpose of God, who, against all your plots, hath raised mee to save much people alive.

Object. But is not the Gospell a Gospell of peace, Gods kingdome a kingdome of peace, and Christ himselfe the Prince of peace, typified in Melchise∣dek, Isa. 9. the professors of the Gospell sonnes of

peace, how will this stand thus with such open ho∣stility and perpetuall warre? how is it true, Isa. 9. 7. there shall be no end of peace, when we see there is no end of warre?

Ans. 1. these two are not contradictory, to bee at peace and at warre at the same time, because they are not in the same respect; so our Saviour teacheth, In the world ye shall have tribulation, but in me, at the same time, ye shall have peace, Iohn 16. 33. the rea∣son is, because those that are Gods consist of two parts, flesh, and spirit; according to the spirit they are in Christ, and according to the body they are in the world; therefore when in their spirits they en∣joy the peace of Christ, they are in the body affli∣cted in the world, a wicked man cannot so bee. Hee that is wholly in, and of the world, having affliction, hath no conjunction of peace, but are oppressed and over-whelmed with sorrow, because the true peace of heart is onely in Christ, and received by the spirit of faith.

2. Peace is the daughter of warre, and by warre the Saints attaine and retaine peace; were they not at warre with the dragon and the world, they could never enjoy an houre of peace; I finde more sweet in wicked mens malice, than in their delicates.

3. Distinguish of peace, it is either spirituall, or carnall, the peace of Christ, or of the world, which the Disciples themselves expected by Christ, when the temporall dominion should bee restored to Israel, and the Iewes delivered from the Romane bondage, supposing they should bee great Rulers in their Countries, but Christ wisheth thē to dreame of no such thing; this peace Christ disclai∣meth, as, Mat. 10. 34. Thinke not I am come to send peace, but a sword and fire.

Secondly, there is a spirituall and inward peace,

which Christ claimeth to be his; My peace I leave with you; he bringeth that peace to the world, which the world giveth not, nor knoweth not; a peace, not with the dragon or his party, but peace with God, peace of conscience, and peace with all men so farre as lyeth in them: This is the peace of Gods king∣dome, which is not interrupted by warres with the dragon and the world, but established.

4. Wee must with Luther distinguish of warre; there is an Active warre and a Passive; Christ, and his Gospel, and servants move no Active warre, the Gospell of peace proclameth peace, not warre; the end of his comming, and the Gospell publishing, is to set all things at peace: But there is a passive war waged by the Prince of darknesse, & discord, against Christ and his people, and the sonne of peace by all his skill cannot avoid this warre; not that it is a fruit or effect of the Gospell, or by any fault or cause in in the Gospell, which perswadeth peace and con∣cord with God and man; but occasionally, and by an accidentall event; partly by the malice of the devill, that man-slayer, who, being that Prince of darknesse, deadly hateth the light; partly by the malice of the world, which yeeldeth not unto the truth, and holy admonitions, but warreth againstit, and chaseth it, so farre as they can, out of the world; and partly out of the wicked concupiscence of the children of dark∣nesse, Iames 4. 1. Now were it not for the enmity of this wicked One, and ones, against the Gospell, there would bee no hurt in all the maintenance of holinesse.

Onely here note, how wide they are that call for, and commend an unlimited peace, whereas the Go∣spell onely cals for a well conditioned peace.

1. No peace is good but w^ch flowes from peace w^th God, none against him; defie that peace that is at de∣fiance

with the God of peace; beware of an impious peace.

2. No peace but joyned with holinesse, Heb. 12. 14. carnall companionship is a peace in sinne, drun∣kennesse, swearing; the devill divideth not his king∣dome; Christians must owne no such hellish peace; detest such a prophane peace.

3. No peace but with truth, which is magnified above peace against popish pacification, conversing with Papists; shall wee betray the truth of God un∣der the pretence of peace? no peace without con∣tention for truth.

4. No peace but with good conscience; secure Protestants will have peace in their sinnes, let them alone they will let you alone; runne with them, they like you, oppose godlinesse these precise wayes, oh you winne them for ever; but all is against the Gospell; but better is a godly distraction, than a wicked peace.

The Church and members must be in perpetuall * 1.763 warre, while it is upon earth, as Israel in the wilder∣nesse had daily warres and resistances, so all the Isra∣el of God in the wildernesse of this world: Hence it is, that the Church of God on earth is called mili∣tant, because it is an inseparable adjunct of it, to be in perpetuall flight and battell, Ephes 6. 12. wee wrastle against principalities and powers, and that without intermission; and if wee must still put on the armour of God, this implyeth a perpetuall battell.

God will have us put a difference betweene hea∣ven and earth, and know, that this is not our resting place, and that rest is not gotten with ease; hee will have us prize the worth of it in the difficulty, danger, and strife in attaining it; he will crowne none with∣out lawfull striving, because none can overcome that fights not.

The Lord hereby provideth for his owne glory, for, whereas if it pleased him, he might put forth his * 1.764 mighty power in preventing all molestation, and o∣verthrowing all his and the Churches enemies at once, and so procure to his Church perfect peace and prosperitie, even in the world; but he more magni∣fieth himselfe in the victory of his servants, than in their peace, and they are more glorious in their faith, constancy, fortitude, and patience, than in their peace, rest, and security.

The state and constitution of the Church is such, as * 1.765 none can be servants of Christ but souldiers, for,

1. So long as the enmity of the seed of the wo∣man, and the Serpent lasts, there is no hope of truce, or cessation of armes.

2. There cannot be spirit but there will bee a com∣bate betweene flesh and spirit, which, if neither the first Adam, nor the second, both in innocency, can escape, how shall wee expect to avoid it in state of corruption? so long as there is light, darknesse will fight against it.

3. Where any grace is; as is in every true Christians heart, there is something worth stealing, there the thiefe layeth battery, where hee knoweth the trea∣sure is; yea, the same men who were quiet enough before the appearing of grace, are now so raged a∣gainst it, as, if either inward temptation or outward fury can prevaile, they shall be cast downe as Paul.

4. Where there is but an entrance into the profes∣sion, an admission into the family of Christ, a recei∣ving of our Captaines presse-money, and a promise to fight the good fight of faith, that is cause enough of quarrell; and even so much or so little shall not want keene blowes from the dragon, and the world.

5. Suppose a man should want enemies without him, yet he wanteth no enemie so long as hee carri∣eth

about himselfe, himselfe is exercise enough to himselfe all his life long, and the better he knoweth himselfe, the better shall hee know this truth.

The Lord hereby provideth for his Churches good, and the furthering of her salvation, and that * 1.766 many wayes.

1. He letteth her see the great malice and hatred of the dragon against her, and the extent of his mighty power against her, against which shee could no way stand, but in the power of God; thus hee humbleth her in her selfe, shaketh her out of her security, driveth her out of her selfe, and chaseth her to her fort and refuge, even God himselfe her rocke.

2. Hee letteth her see the desert of her sinnes in some measure; and so to further her repentance; for though hee have laid the chastisement of her peace on his Sonne, yet he, by these wicked instruments, fatherly correcteth us as children, so Iob 13. 26. Thou writest bitter things against me, and makest me pos∣sesse the sinnes of my youth. This good the Lord bringeth out of the evill intentions of the dragon; he both awakeneth the conscience to finde out, and hunt out secret sins, which before she was not aware of, & as this sharpe water of affliction cleareth her sight, so she findeth that the greatest strength of the dra∣gon is in her owne corruption; she is now more wa∣ry to prevent sinne for time to come, as the buffet∣tings of Satan kept under Pauls pride, and suffered him not to be exalted above measure.

3. The Lord hereby setteth and keepeth all the graces of his servants in exercise, and so preserveth and strengthneth them; as the health of the body is preserved by bodily exercise, so the health of the soule: Now in conflict they find the use, and worth, and measure of their faith, hope, patience, prayers,

which before were weake and languishing.

4. The Lord setteth enimies perpetually in the necks of his servants, not that they may be overcome, but that they may not bee overcome; hee knoweth, standing brookes gather dregs, that unused iron ga∣thereth rust. David in all his battels stood unconque∣red, but in his peace and rest was soone foyled, whereas in this battell none are foyled but cowards, and none can hold out but are crowned.

Seeing he can be no Christian that knoweth no combates: let us lay up the point of wisedome to * 1.767 forecast and make account of the battell, and know we have blowes and bullets to passe through. Holy Iob waited when his changes would come, and it was his wisedome, for time came when hee had thrust upon thrust, messenger upon messenger, yea, changes and armies of sorrowes encamped about him in one day, Chap 10. 8.

Quest. How shall wee wisely forecast dayes of tryall and battell?

Answ. 1. Know wee have enemies round about, such as will slip no advantage offered; we say, oppor∣tunity maketh a knave; our enemies are wrathfull, watchfull, and never farre off.

2. Labour to stand prepared: Dost thou not see an enemy now in the field against thee, yet bee wise, in peace provide for warre; a wise Pilot in a calme standeth ready for a storme; the souldiers who are out in the field, because they know not when the e∣nemy will set out on them, lie night and day in their armour, lest they bee surprized unawares; and wee should account it a great folly, while the enemy is laying on, and wounding, and slashing, that wee should bee then to seeke our armour, or to buckle it upon us.

3. Bee wise to looke for one skirmish after ano∣ther;

not for one assault or two, but many, one in the necke of another; for as Iobs messengers overtooke one another, and as one wave overtaketh another, so may our assaults; and therefore after raine wee must looke for showres; many good men here are blame worthy, both such as looke for no shaking, as Da∣vid, Psalme 30. 6. who come too neare the curse of evill men, noted, Psalm. 10. 5, 6. who defie all ene∣mies and say, I shall never be moved, or see danger; as such also as after one trouble stand not in expecta∣tion of any other, as foolish children, having beene once taken up, thinke they shall bee beaten no more that day, doe what they will.

If the true Church be ever in combate, then small * 1.768 is the comfort of an easie and peaceable life: Are perpetuall warres in hand, and yet dost thou neither strike a stroke, nor beare any blowes? is the whole life of a Christian a fight of faith? what comfort can he have, that never spent houre in the Lords cause or quarrell? To such as will bee at rest, I say.

1. It is likely thou hast yeelded up thy selfe a slave to the devill, and so the strong man having the hold, all is at peace, else shouldest thou finde him a Lyon, not a Lambe.

2. All is not such peace with thee, as thou preten∣dest, for thou art at warre with Iesus Christ, and fightest earnestly for lusts, voluptuousnesse, idlenesse, carnall security, because the state of this life admit∣teth no lookers on, but all fight on one side or other; if thou art not with Christ, thou art against him.

3. The end of such as looke for no assaults, is, that the evill day commeth and taketh them, as a fowle in an evill net, Eccles. 9. 12. 1 Thess. 5. 3.

4. To such as be the Lords, who have not beene so acquainted with combate, I say, the more is be∣hinde: Some Christians lives are like April wea∣ther,

full of showres and stormes, as Iacobs; some have a sound showre in the morning or beginning of conversion; some have a sound dash about noone, as Iob, some carry faire till towards night, and then a great storme commeth in the evening, as Peter, when hee was old was girt and led whether hee would not, Iohn 21. 18. and suppose thou escape till towards death, shal not then the forces be redoubled? assure thy selfe, every souldier that standeth behinde in the reareward of this field, shall be led forward to service.

To comfort such as know distresse and conflict, be∣ing * 1.769 beset with evils, both within them, and without them, yea, be it thou findest the breaches and batte∣ries which the enemie hath made in thy soule, yet hold thy resolution, to live and die in the service and quarrell of thy Lord; and know,

1. It is a note that thou art got out of Satans pow∣er, and therefore hee throweth all his fiery darts a∣gainst thee; what neede hee fight with his friends, who have yeelded themselves into his power? no, his assault is against the woman and her seed.

2. There is somewhat worth keeping; a Theefe would be loath to assault a man without a booty, and the robbers care not to rifle an empty Chest; this enemy plots not but against grace, and where some∣what is to be gotten; a man that hath much money will fight stoutly.

3. Thy afflicted estate is no other condition than that of thy other brethren and sisters in the world; nay, if the greene tree could not escape the brunt, how shall the drie? Christ therefore saith to his Disciples, Yee shall bee hated of all men for my sake.

4. A valiant souldier hath cause to glory in his scarres and wounds, which are signes of his faith∣fulnesse

and fortitude: Doe thou carry the reproa∣ches of Christ as thy crowne and glory, looke upon thy gashes and wounds in thy name and state, as on the markes of Christ, so did Paul, and Moses, who esteemed the rebukes of Christ greater riches than the treasures of Aegypt.

The world is ashamed at these markes, as if they were a brand in the hand, or an hole in the eare, whereas indeed they are the markes of Christ, not onely because the party is a member of his body, but his suffering is a part of Christs suffering, not merito∣rious as his, but glorious as his were, which he would not put off in his resurrection; Christians must bee ashamed of doing evill, and suffering for evill, not of suffering for well doing, 2 Pet. 2. 20.

Now after wee have spoken of the battell, wee come to consider the armies: On the one side stan∣deth Michael and his Angels, and on the contrary side fight the dragon and his Angels. In the former are three questions considerable.

Quest. 1. Who is this Michael?

Ans. 1. Christ himselfe for these Reasons.

1. It is so expounded verse 10. Now is salvation in heaven, and the strength and kingdome of our God, and the power of his Christ: hee that is there called Christ, is here called Michael.

2. This place is an allusion to Daniel 10. 13. & 21. where by Michael must be meant Christ, who is the Prince and Captaine of his Church, against the devill and his host.

3. The composition of the word of three He∣brew particles, Mi-ca-el, who is like or equall to the Lord; now onely Christ thought it no robbery to be equall to God, Phil. 2. 6.

4. We read no where in Scripture of this name, but Christ himselfe must bee understood, Iud. 9.

Michael the Archangel was Christ himselfe, that place alluding to Zach. 3. 2. where thé Prophet cal∣leth him Iehovah that spake those words; which name, Iehovah, is never given to any but God, as o∣ther his titles are.

5. The Prince and Generall of the Lords warre, is the Sonne of God, Ioshua 5. 14 and verse 5. hee is called lehovah, and is described, Revel. 9. 11. Sitting on a white horse, having eyes like a slaming fire, his garment dyed with blood, his name the word of God, out of his mouth goeth a sharpe sword, hee ruleth the Nations with a rod of iron, and on his thigh is writ, Rex Regum, & Dominus Dominantium. This de∣scription belongeth to Christ onely, not to man or * 1.770 Angell.

Quest. 2. Who are here the souldiers of his band, called his Angels?

Ans. 1. Not onely those that are Angels by nature and office, but also such persons and instruments as stand with them in the defence of Christian religi∣on, and in warre with the dragon, both in Ecclesia∣sticall, and politicall states; as godly Princes and Ru∣lers, such as Constantine, Theodosius, and Kings and Queenes that are nursing fathers and mothers to the Church, as also godly Pastors, holy Martyrs, zealous professors, to all whom sometime the name of An∣gell is ascribed in the Scripture.

1. Because they are all sent from him, on his errand.

2. They are called his Angels by speciall pro∣priety, for he is the Lord of the holy Angels, wic∣ked men and Angels are retainers, these of his house.

3. Their whole service is due to him, their Lord, as of duty for himselfe in his one right.

Ob.

They are called our Angels, Mat. 16. 27.

Ans. They are ours by speciall commission, and direction from him; ours onely for his sake, our head; and ours by his charge, because wee are in communi∣on with him.

Quest. 3. Why are his Angels here taken in with him, to get victory over the dragon? doth not hee treade the wine-presse alone, or doth he need their aid or assistance? Rev. 19. 15.

Ans. 1. No, he is the strong and armed man, who alone entreth into the house of the strong man, and bindeth, and spoileth him, neither needeth hee the helpe of any creature, to whom is given all power in heaven and earth; but yet, quorum opera non indi∣get, eorum ministerio utitur; he pleaseth to use their Ministery, not for his necessitie, but for their ho∣nour, incouragement, and remuneration.

2. There is a twofold battell.

• 1. Of Christian redemption.
• 2. Of Christian exercise,

In the former onely Christ standeth against the dragon, and no Angell can stand in the battell; but in the second, Angels stand, and men fight and resist, and in the strength of the Lord, represse, and overcome the dragon.

3. Though our Lord overcommeth the dragon alone in plaine field, and single combate, Mat. 4. yet it is not for the honour of the Captaine to bee with∣out an army to lead and traine.

4. Having an army of stout and couragious souldi∣ers, & Angels in earth, as well as in heaven, he would leave them some remainders, some tayle of the dra∣gon; some temptations, some sufferings of Christ to bee fulfilled in the members, with which hee will have his servants exercised, and their fortitude tryed and put forth; for how unseemly & unglorious

is it that an army of such power, lead forth in the field, should stand idle, and onely look on their Cap∣tain fighting, and themselves never come in to strike a stroke.

Here I might enter into a large discourse of the fight of the good Angels under Michael, against the dragon, but intending duties nearer our selves, I will winde it all up in this one doctrine.

Seeing that all the godly are included under Mi∣chaels Angels; learne, That every good Christian must joyne himselfe unto the good Angels in the * 1.771 fight against the dragon, under the Lords standard.

In the prosecution of which, consider,

• 1. The reasons why.
• 2. The manner how.
• 3. The Application.

If the Angels therefore fight against the dragon, because the Church, the party afflicted and oppres∣sed, * 1.772 is, the Spouse of their Lord, and head, and members of his body; much more ought we to joyne with them that professe we are these Spouse and members, seeing that Michael is in a nearer bond, our head, than the Angels; hee is their head by go∣vernment and confirmation, but ours by union and influence, having taken our nature on him, and not theirs.

2. If they intend their office and calling in which they abide, and are confirmed by grace, which is, to take part with the Church in this her military condi∣tion, and come in for her succour in her assaults; much more must we stand against the dragon, whose cause and quarrell it is; for should they stand in our quarrell, according to their charge, Psal. 91. Hee hath given his Angels charge &c. and shall we leave it? shall they sticke to it, and shall wee fall from them and our selves too?

3. Another reason that moveth them to fight a∣gainst the dragon, is, their most ardent desire to pro∣mote the glory of God, and uphold the true worship of God, which is the beauty and safety of the Church, wherein, as in a glorious temple, the Lord sheweth himselfe glorious; And ought not we much more stand out against the dragon, who are part of his Temple, assaulted by the dragon, to the end, that both Gods glory in us, and wee our selves might not be dishonoured.

4. They thus stand in the fight, because they, not onely unfainedly love God above all, according to the law, even in the most perfect love that the crea∣ture can imbrace the Creator withall; according to which perfect love, their whole will is wholy con∣formed to the will of God, else could they not bee happy; but also because they sincerely love the Saints, as themselves, because they see them loved of God, and elected to eternall life, to bee partakers of the same heavenly inheritance with themselves.

The effect of this love, is, to desire and promote the salvation of the Saints, to rejoyce in their attai∣ning it, to be sad in their manner for their sinnes, im∣penitency, and evils, inward or outward. Ought not wee, out of our love to God, and our owne salvati∣on, cleave unto God, and resist the dragon, resisting them both?

II. The manner: How doe the good Angels fight against the dragon, for the Church?

1. By setting themselves as a strong guard round about the godly, and pitching their tents round a∣bout them, where Satan pitcheth his forces against them, to protect their persons, Psal. 34. 7. they still by their power and care thrust aside dangers, Exod. 14. 19. the Angell that went before Israel, when the Aegyptians pursued them, went behinde them be∣tweene

the army and them; When Elisha was beset, a Mountaine was full of horses and Chariots, 2 Kings 6. 17. If Daniel be cast into the denne, the Angell shutteth the Lyons mouthes; If Lot bee in danger, the Angell draweth him out, and can doe no∣thing till then; If the three Children bee cast in the furnace, the Angell is there as soone as they, to sus∣pend the fire from burning them, Dan. 3.

2. By assisting the Ministery sundry wayes.

1. They delight to bee present to behold our or∣der and ordinances, which else the dragon would soone overthrow, 1 Cor. 11. 10.

2. To assist and relieve the faithfull teachers, op∣posed and resisted most by the dragon, as the An∣geli helped Peter out of prison, Acts 12.

3. In resisting false worshippers, and removing occasions of idolatry; so the Angell would not have Moses body knowne where it was buried, Iud. 9.

3. By resisting and crossing the plots and purpo∣ses of the dragon, Numb. 22. 22. the Angell resisted Balaam in the way, wherein he came forth to curse Israel.

4. By supplying the Saints with needfull helps and comforts, in their wants and faintings; so the Angell fed Elias, 1 Kings 19. 5. so the Angell shew∣ed Hagar the Well, and gave her wholesome coun∣sell, Gen. 32. 2.

5. By conveying them safe through the world, and carrying their soules to heaven at their death; thus the Angell led Israel thorow the wildernesse, and led them unto Canaan; and that they convey their soules to heaven, is apparent in Lazarus.

III. To apply this doctrine to our selves; Wee must learne, not onely to stand with the Angels, but, as Angels in this fight, against the dragon.

Quest. How?

Ans. Resemble them in these things.

I. In acknowledging Christs principality, who is the onely Michael, and that in two things.

1. As they serve and stand before him, expecting commands from him, subjecting themselves un∣to him, as their King, and head of the Church; so must wee much more depend upon his mouth, and, as members, yeeld free and ready subjection to this head; the souldier must stand in whatsoe∣ver dangerous place and service his Generall commandeth.

2. As they returne to give him a reckoning of their service and affaires, as, Zach. 1. 11. so must we attempt nothing, but what wee may bring in reckoning to him, the Iudge of quicke and dead: Papists tell us of another Michael, a created An∣gel, and of a third a created God, and a Creator of God at Rome, and all must be subject to our lord god the Pope; but the Scriptures shew none, know none, but Christ.

II. Wee must, as they, contend for the Church and her causes, which must manifest it selfe, and bee stirring in foure things,

1. In maintaining the faith once given to the Saints, Iud. 3. this truth is the Churches patrimony, wee must not lose a foote of it, if Antichrist, or Tyrants, or Papist would rob us of it; if heretiques, or false teachers, or ambitious men would blinde, or cor∣rupt it, we must stand for it, and hate the doctrine of the Nicholaitans and Antichristians, which the Lord most hateth.

2. In upholding the purity of Gods worship, de∣testing, and resisting to our powers, all idolatry, and removing all occasions and reliques of idolatry, bee they never so openly guided, and generally appro∣ved

or applauded: The Romanists devise many wayes to bring in their dragon againe, and happy it were if we were so wise to shut up all wayes leading into this Romish Aegypt againe.

3. Wee must contend to uphold a true and faith∣full ministery, delight to be present in the same with them, and profit by it as they doe, Ephes. 3. 10. the wisedome of God in the Church is made manifest to them; thus doe Michaels Angels, and they are no Angels on Michaels part that neglect or maintaine not, to their power, a godly Ministery; and whose Angels are they but the dragons, that resist, oppose, and shamelesly and publikely move, and strive to cast downe, and cast out their painfull, and faithfull preaching, and preachers of GODS word from amongst them? there is no one businesse in which the Devill bestirs himselfe so much as in this; and whosoever doth this worke is, as Elimas, a childe of the devill, whose proper worke he doth, and an Angel of the dragon; for where did ever Michael and his Angels plot and contrive against the word, and the servants of God.

4. We must, to our power, stand out against the opposers, and the resisters of the Church of God, and the grace of God: If any Balaam come forth to curse Gods people, Michaels Angell will resist him, and put him to the wall. If we would avoid the curse of Meroze, Iud. 5. 23. we must come out to helpe Gods people against their enemies; Michaels An∣gels will not abet their enemies, nor are so subtle, as either to ioyne on the stronger side, or not to shew themselves in the causes of the poore despised Church.

5. As the Angels, we must both aime at the per∣fect love of God, which will bring our wils into conformity to his will, for what wee shall doe in

our Countrey, we must doe walking towards it in the way, as also doe all good to godly men, entirely loving them; the Angels compasse them, cover them, comfort them, helpe them in the way, and bring them on to heaven; so must we, if we be Mi∣chaels Angels, imbrace the Saints with fervent love, every way furthering their salvation; they bee the dragons Angels that scorne them, disgrace them, cast them out, accuse them; thus doth these accusers of the brethren, plainely bewraying on what part they stand, and that they have abandoned Michael for their Generall, to stand in the Camps of the dragon.

Vers. 7. And the dragon fought, and his Angels.

Wherein consider two things.

• 1. The actors, The dragon and his Angels.
• 2. The action, They fought.

I. The actors are either

• 1. The Generall of the field, which is the dragon.
• 2. The Army or Band, the dragons Angels.

This dragon the Generall, is the chiefe of devils, and head of wicked Angels, called by Christ Belze∣bub, the Prince of devils, & the Prince of this world, Iohn 12. 31. for there is a kinde of order amongst de∣vils, because,

1. God both acteth and permitteth all things or∣dinate, because he is the God of order, and hateth confusion in any of his creatures.

2. Because of the superiority and inferiority a∣mongst them, expressed in the relative, his Angels; that is, such as departing from his subjection, whose once they were, are voluntarily turned away unto the subjection of another head and Commander.

3. As there is an head and leader amongst robbers and rebels, so of this wicked rout, whose chiefe is not Prince of order, but of disorder and rebellion a∣gainst God; and an head, not in respect of dignity or excellency, but in malice or wickednesse going beyond all other in the highest sinnes against God and Iesus Christ.

II. In the Band or Army are,

• 1. Persons.
• 2. The number.
• 3. The union, all in the Text.

• 1. The persons, Angels.
• 2. The number, Indefinite.
• 3. Their union, in their conjunction.

I. Persons are his Angels, who are of two sorts, wicked spirits, and wicked men.

1. All those wicked spirits that fell with the dra∣gon, who kept neither their first estate nor habitati∣on, Iude 6.

2. Wicked men are included under the ranke of his Angels, for it is usuall in the Scripture to call, not onely devils, but men also, who are ruled and led by them, by the name of Angels, and that wicked men make up this army, as well as devils, is more mani∣fest than doth need proofe: And because their Cap∣taines or Leaders are of the same kinde with com∣mon souldiers, they all often carry the same name of devils, but see this in sundry sorts of wicked men.

1. Wicked Tyrants and persecutors, that waste and spoyle the Church, Pharaohs, Assurs, Chaldeans, Romans, Turks, Antichrist, all are wicked Angels, for so Prov. 17. 11. the executors of Gods or mens ju∣stice, are called, Rev. 20. 7. the loosing of the Devil to deceive the people, is, the power given to the Turke to oppresse the world, for the sinnes of it against the Gospell, Re. 9. 14. the foure Angels loosed were the

foure Turkish or Mahometan Nations, that dwelt about Euphrates, Turkes, Tartars, Sarazens, and A∣rabians, who with huge armies subdued the third part of the world. Rev. 2. 10. The devill shall cast some of you in prison; that is, the enemies of the truth, lead and put on by the devill; what they doe he doth, as what the army doth, the Generall is said to doe.

2. Wicked Teachers, flatterers, heretiques, deceit∣full workers, lead and taught by Satan to transforme themselves into Angels of light, 2 Cor. 11. 13. yet called his Ministers, for as Christ hath his Ministers, whom he calleth Angels, as the Priests in the Law; Mat. 2. 7. Iohn Baptist called an Angel sent before Christ, and the Pastors of the Churches, Revel. 1. the seven Angels are the seven Churches; so Satan hath his Ministers and Angels, whom hee sendeth to de∣ceive, as he was a lying spirit in the mouth of foure hundred false Prophets against Ahab, Zac. 13 2. false Prophets are called uncleane spirits, and Antichrist is called the Angel of the bottomlesse pit.

3. Wicked men, Atheists, Hypocrites, open swea∣rers, adulterers, resisters of the spirit and word of grace, as slaves to the devill, and ruled at his will, u∣sing all their members as weapons of unrighteous∣nesse, against God and his grace, all are in pay under the dragon, and fight under his colours, are here in∣cluded under the title of his Angels, and called by his name: 1 Iohn 3. Hee that doth evill is of the de∣vill; that is, if he, as the devill, doth it with pertina∣city, and perseverance, and continuance; Iudas was called by Christ a Devill, that is, an Angel of the dra∣gon; and wicked opposers and resisters of grace are called by the devils name, to shew whose An∣gels they be; in this Chapt. verse 12. the devill is de∣scended, that is, wicked men stirred up by him, acted

by him, and so lively resembling him, as they having his nature, may very well carry his name. These are armies.

II. The number is numberlesse; the plurall num∣ber argueth them to be very many, an innumerable army, every where laid in ambush against the Church, of invisible and visible enemies; and were it not for Michael and his Angels, wee should soone know, to our cost, what a number there were; I sup∣pose, of wicked spirits and men, there might bee a Legion to every godly man.

III. As they are strong in the number, so also in their union and league: Vnited force is strong, and the dragon and all his Angels make but one army, are all of one minde, one will, of one confederacy, with∣out mutiny or division; we have shewed, that all of them are so banded and leagued against Christ, that they make but one dragon, and are called all by one name, as if they were all but one devill: Iohn 8. the devill is a manslayer, by the word in the singular number understanding all the devils, and all his agents, the sworne enemies of Jesus Christ.

In this description of the persons, the most un∣happy and lamentable estate of all wicked men, whō * 1.773 the Spirit of God, here and elswhere, rangeth and calleth them by the name of the dragons Angels, and that upon just grounds, especially two.

• 1. Qua mali, as they are wicked and linked in sinne.
• 2. Qua miseri, as they are undivided in punishment.

I. The former appeareth by the comparing of the disposition of wicked men with the disposition of wicked Angels, in foure things.

1. Wicked Angels are utterly destitute of saving knowledge of God, and of Jesus Christ, therefore

they are called lovers of all darknesse, of ignorance, of blindnesse of minde, and of wickednesse and workes of darknesse; and so doe wicked men, who not onely are without light, but are haters of the light: It is true, that devils know and confesse Christ in the Gospell, Acts 19. Iesus I know; yea they be∣leeve and tremble; so a wicked man may repeate all the Articles of faith, and know and assent to the History of the Gospell, but in both it is a dead faith & knowledge, which maketh to their greater dam∣nation; howsoever, both of them may know general∣ly what is good and bad, what godly, what wic∣ked, yet they never come to see their sinne as they ought; both may bee Daemones for their know∣ledge. yet both are Cacodaemones, because they abuse their knowledge, to the hurt and evill of themselves and others.

2. As their understandings are blinded, so the wils of wicked Angels are obfirmed in sinne, and they sinne with pertinacity and continuance; and even so is every wicked man so long as left to himselfe, hee can doe no other, nor will doe no other but sinne; there are no perswasions, threats, promises, or meanes can winne him from his sinne, no more than the de∣vils and Angels of the dragon, who rise up and rebell against all meanes, as a swelling flood riseth higher and stronger against a stop; oh how doe their lusts, as wicked spirits, rage more when Christ comes neare to cast them out?

3. Wicked Angels are uncleane spirits, Luke 8. 29. & 9. 42. & 11. 24. because uncleane in themselves, and the authors of uncleannesse in others; so are wic∣ked men as vessels full of uncleannesse, Rom. 1. 29. no sin but raignes in a wicked man, howsoever some un∣righteousnes may not be practised by want of occa∣sion, or restraining grace; also they are as infectious as Lepers.

4. Wicked Angels are hatefull, full of enmity, both against Christ the head, and all the Saints his mem∣bers; the devill is a man-slayer from the beginning, he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being a sworne enemy to God, to Christ, to all good and divine things, to all good and holy persons; and the same is the gracelesse course of wicked men of reprobate mindes, who are as full of poyson and venome against goodnesse, in general and particular, (as the proverbe saith) as an egge is full of meate.

II. The latter; in that as wicked as in the state of sinne, with wicked Angels, so also in the same state of punishment▪ if they abide impenitent, as they doe, this is plainly cleared, Mat. 25. 41. where wicked men are adjudged to the same fire, prepared for the devill & his Angels, both accursed, both now bound over to the Assises of the great day, both in chaines of darknesse, both going unto execution, both in their execution, finally, separated from Christ, both cast into hell to abide the torments of devils.

It behoveth all wise men to separate from this so∣ciety betimes; were it not a dreadfull thing to bee * 1.774 chained with traitors and murtherers in this life? but what is it then to be chained and joyned with devils and wicked angels, as all impenitent and wicked per∣sons are in their state both of sinne and punishment?

Ob. I defie the devill, and spit at his mention, and scorne all his Angels.

Ans. But if thou beest unconverted thou art one of his Band and Army, a slave to this Generall, and marchest stoutly against Michael.

Object. This is an uncharitable thing, and you deale unchristian-like, to match Christians with devils.

Answ. Tell the Spirit of God so, who in this Text stileth all that fight for the dragon, his Angels; tell

our Saviour Christ so, who told the Iews, Ye are of your father the devill, for his workes ye doe; wouldest thou do the works of devils and wicked Angels, and not be one of them? but examine thy selfe, bee sure thou beest not so, but out of reach of it.

Quest. How may I doe so?

Ans. By these and the like rules.

1. Wicked Angels hate Christ deadly in his per∣son, offices, and doctrine.

In his person, he would destroy the Tribe and fa∣mily whence he should rise, by Attalia, Antiochus; he would slay him new borne, by Herod; he would destroy him in the wildernesse, he would set up him∣selfe for Christ in Mahomet and Antichrist.

In his offices, by innumerable enemies, especially Antichrist, who casteth at all; he is the head, the King of the Church and of the world, the chiefe Prophet and Lawgiver.

In his doctrine, he would corrupt his word, and falsifie it, as to Eve, and Christ himselfe in the wil∣dernesse; He is the father of lyes, Iohn 8. and the en∣vious man, that soweth all Tares in the Lords field. Dost thou love or hate Christ? God forbid we should hate him, so said the Iewes in effect, Iohn 8. 37. but if his word hath no place in thee, thou wouldest kill him, as they would; if thou keepest his commande∣ments, then say that thou lovest him, Iohn 14. 21. else the wicked Angels love him as fruitfully as thou.

2. Wicked Angels are deadly enemies to Christ in his members, they are stil accusing the Saints to God, they observe their wayes, studies, actions, watch all occasions, time, places to hurt them: When they can they wil afflict them, in their bodies and goods, as Iob 1. and compasse all meanes to hinder their salvation, were it possible, 1 Pet. 5. Art thou an ene∣my

to Christ in his members; watchest thou to mis∣chiefe them, art thou glad of any colour to wrong them by? Thou art an angell of the dragon.

3. They are called Belial, 2 Cor. 6. if thou beest a sonne of Belial, without yoake, castest off the yoake and discipline of Jesus Christ, as too strict, a hater and breaker of good lawes of God, and Jesus Christ; a stormer at such as are framed to the rules of Christi∣anity; say what thou wilt, thou art a wicked angel, a runner and actor with the dragon, against Christ, whose rules thou rejectest and scornest.

4 They hinder godly men in holy purposes and practices, Zach. 3. Sathan stood at Ioshua's right hand. Dost thou hinder preaching, hearing and pra∣ctice of piety in thy selfe, family, servants? dost thou disswade from any Christian exercise? Christ wil say to thee, as to Peter, Get thee behind me Satā.

5. They are Gods executioners, to punish and vexe evill men, as Iudge 9. Saul was vexed with an evill spirit, Iudas filled with devilish wickednes; they are full of effectuall seductions and temptations, to bring them to sinne, and doe them the service to convey their soules to hell; Homo homini Daemon Dost thou tempt to uncleannesse, drunkennesse, and draw to e∣vill? art thou a plague to any one, to hold his soule in sinne; and helpe him to hell? here is the worke and marke of a wicked angel.

6. They are very wise, and of deepe reach to doe mischiefe, both by naturall, and acqusite wisedome; they have a thousand arts to hurt and deceive, they can transforme themselves into Angels of light. Art thou wise to doe evill, cunning to contrive sinne, wi∣ser in thy generation than the children of light? thou canst pretēd peace, order, unity, and every good thing, when thou intendest the greatest mischiefe; here is an angell of the dragon.

Having spoken of the Actors, now to their action and fight.

Doct. The dragon and his Angels incessantly fight against Michael and his Angels.

Quest.How doe they fight?

Ans. Two wayes.

• 1. By open force.
• 2. By secret fraud.

I. By open force and strong hand.

1. By exciting an hardened and wilfull people or person, to professe against Christ & his members; as the Jewes, Scribes, Pharisees professed against Christ, and every one that professed him; thus doe the whole Nations of Jewes and Turkes at this day, and so the Papists at this day openly professe for Anti∣christ, against Michael and his Angels; such champi∣ons are every where among us, wicked persons, sonnes of their father, who contest against all the seed of GOD, and they would not be as they, for a world.

2. By open force and tyranny hunting out the profession of Christ; either by power Ecclesiasticall, by the blast of excommunication, see, Ioh. 9. 22. and sentence of condemnation, pronounced by the diabo∣licall Synagogue of Antichrist, against godly Mini∣sters and persons, as against heretikes: Or Civill, by warre, fire, sword, exile, massacre, inquisition, impri∣sonment, or any other open tyranny, by which the sheepe of Christ are scattered or slaughtered. La∣mentable experience we have in Bohemia, France, the Palatine, and all other Countries where cursed Papists, and captaines of Antichrist prevaile.

II. By fraud or secret Stratagems, under-mining the City of God, as the Powder Saints, and Salt-Po∣termen did the Parliament House.

Quest.

How doe they this?

Sol. Foure wayes especially.

I. In common wealths and kingdomes, they fight under-hand against all good order, piety, common honesty, and religious life, by setting up Magistrates that care not for religion, but would love that Parish best that wanted a Church; And by corrupting Ma∣gistrates, so farre as they can, animating them to bend their lawes and edge of authority, to the oppressing of the godly, and discouragement of religion and piety, and making judgement Seates shops of inju∣stice, Asyles of iniquity, and Sanctuaries for offen∣ders: It was a sore fight▪ against Israel, when the dragon prevailed with David to number the people, it left him fewer to number by 70000. Of all visible wicked Angels, the Iesuites, who are sworne agents to the Angell of the bottomlesse pit, doe carry the bell in provoking the Popish seduced Princes to all barbarous cruelties against the Church.

II. In Churches wicked Angels and men make battell upon Michael, by making wayes and brid∣ges to idolatry, and the corrupting of the pure wor∣ship of God; especially two wayes.

1. Either forbidding the maine parts of Gods wor∣ship; so Pharaoh, that dragon forbad Israel to sacri∣fice; and it was but idlenesse; so Act. 4. 17, 18.

2. Or permitting occasions of Idolatry, and setting them up even above the parts of Gods worship, as appeareth in the contention of the Devill against Michael, about the body of Moses; and whence are the Idolatries about the bodies of Saints depar∣ted, but from the same adversary that then strove with Michael?

II. The dragon and his Angels fought under∣hand against Christ in his Ministery, and that two wayes.

1. By hindering godly Preachers in their course Thus the wicked spirits put forth their power in Iannes and Iambres, to resist Moses in his Ministe∣rie and miracles; so doe now Popish spirits and pro∣phane persons every where, who will bee sure the faithfull servants of God shall want no molestation. In the Apostles time there wanted not a Diotrephes, who pratled against them with malicious words, neither received the brethren, but forbid them that would, and thrust them out of the Church, 3 Ioh. 10.

2. By stirring up false teachers, flatterers, and de∣ceivers, who insensibly rob the Church of her trea∣sure, which is true and holy doctrine; The envious man by them soweth his Tares, whilest men sleepe, Matth. 13. Hence we read of sundrey doctrines of devils, 1 Tim. 4. 12. namely, the forbidding of meats and mariages; so called, because the devill, who still laboureth to corrupt the Ministerie, in, and by these fights against Michael and his Angels.

4. Where hee cannot hinder the powerfull preaching; hee fighteth by making the truth of the Gospell preached, ineffectuall, sundry secret wayes; as,

1. By blinding some that they cannot see the truth shining upon them, 2 Cor. 4. 4. holding them fast in incredulity and contumacy.

2. Snatching the Word from others, who heare it carelesly; so the dragon prevaileth against many, as ye heard, Luke 8 12.

3. Thrusting from their practice such as heard with attention, when men heare, and put not on the new man, it is a giving place to the devill, Eph. 4. 27.

4. After the knowne and professed truth, by pul∣ling away many from the simplicity of the Gospell, by revolt and apostacie, 1 Tim. 5. 15. many goe backe after Satan, 2 Cor. 11. 3. I feare lest as Satan deceived

Eve by his craftinesse, so also hee deceive you. Thus in all changes of religion numbers have gone backe after Satan.

Now after the manner let us see the reasons of this fight.

Contraries must needs fight, here be two contrary kingdomes, the kingdome of light and of darknesse; * 1.775 two contrary Princes, the God of heaven, and the god of the world, the Author of truth, the father of lyes; two contrary bands, no marvell if the whole band of the dragon would pull downe the whole Kingdome of God; how can the kingdome of sinne but fight against the kingdome of grace?

There is a deadly hatred of the dragon against God and Jesus Christ. * 1.776

1. All the spawne of the malignant dragon seek∣eth by all meanes to hinder, and obscure the know∣ledge and glory of God, and to set up honour, and yeeld obedience to the dragon for God; see wee not how Antichrist sitteth in the Temple of God, and demeaneth himselfe, as if he were God? but what moveth him? the dragon acteth him with strong de∣lusion, and his comming is by the efficacy of Satan, 2 Thess. 2. and the same efficacy of Satan casteth downe Idolaters at the feet of antichrist, to receive lawes from him to binde conscience; to worship at his word a breaden god, made by a Baker, in stead of the Maker of the world, which is nothing but to adore the dragon no other wayes than the Jewes, who are said to offer to devils, when they offered to Idols, Psal. 106. 1 Cor. 10.

2. In the dragon and all his angels, is an unconque∣rable hatred of Christ and his members, hee perpetu∣ally opposeth the humanity, the divinity, the offices of Jesus Christ, that hee should not be truly knowne and beleeved in the world; and this reason our Sa∣viour

giveth, why the Scribes, Pharisees, and other wicked men were so busie against his person and do∣ctrine; Iohn 15. 24. They have hated both mee and my father: & for the hatred of Christ they never cease to persecute the Church his Spouse, and the faithfull his members; so our Saviour saith, If the world have hated me, it will hate you also, Iohn 16. 3. and this they will doe to you, because they have not knowne me nor my father.

The dragon and his Angels fight, to add unto, and * 1.777 inlarge, so far as he can, his kingdome and dominion; he would have al the world his throne to domineere in; he would thrust Jesus Christ out of all his right; he would bring in all mens soules into his owne dānation, and because he cannot get all, he is restlesse, and never giveth up his quarrell; why else doth the Antichrist of Rome, the chiefe Commander under the dragon, maintaine and abet such bloody quarrels against the Reformed Churches, but because hee would have small and great, rich and poore, free and bond to receive his marke in their hands and foreheads? Rev. 13. 16. Haman must have all knees bow to him, else hee is sicke of anger, and pre∣pareth for the death of every Mordecai that re∣fuseth.

They therefore fight to uphold the dominion hee * 1.778 hath gotten in the world, as great Princes goe to warre to maintain their rights and territories in eve∣ry part of their countrey; even so, if the Gospel come into any countrey, to turne them from darknesse to light, from the power of Satan, to God, what tu∣mults & tragedies doth the dragon and all his angels excite and stirre up against it? and what else doe all the present warres in this part of the world tend un∣to, but to hold the Countries subject unto Antichrist, under the power of the dragon still, and to keepe

out, and chase out the sound and mention of Christ, as the truth is in Jesus Christ.

Beware of this note of a wicked man to fight a∣gainst * 1.779 Christ.

Ob. We professe Christ, and are baptized into Michaels name, have taken our presse-mony of him, and therefore what is this to us:

Sol. Can. 1. 5. The sonnes of my mother contended with me, and thus was I wounded in the house of my friends: Is this Christs voyce? would wee know these dissembled friends? the markes are cleare.

1. Those that wilfully resist any of Gods ordinan∣ces, fight against God, Acts 5. 39. If this be of God yee cannot destroy it, but bee fighters against God; therefore hee that fighteth against the standard of Michael, that is, the voyce of the Gospell, is a ranke rebell to Christ, as hee that shooteth against the Kings standard. He that resisteth the power of the word, which is Michaels Scepter, will give it no place nor obedience in themselves, and scorne it in others; that mutiny against preaching, and preach∣ers of truth, and practice of sincerity, fighteth as di∣rectly against God, as hee that would wrest the Kings Scepter out of his hand. He that resisteth the holy observation of the Sabbath, is an ordinary brea∣ker of it, by worke or play, that scornes strict and cir∣cumspect walking, is a fighter against God.

2. Those that, in thēselves or others, uphold the dra∣gons dominion, these apparently fight against Christ, not one of their lusts must fall downe before the word; looke in what sinne the devill did raigne, for that they strive and contend still, and none so great enemies as those that strive against their sinnes, they must sweare, and lie, and game; they must outface conscience, and scorne godlinesse; so also they are loath the devill should lose any ground in others,

and therefore they strengthen sinners, and incourage them in all their wayes, of loosnesse, gaming, wasting out their time, and drunken companionship, resisting tumultuously a faithfull Ministery.

3. Those that strive to inlarge the dragons domini∣ons, and leavy a band against Michael, by corrup∣ting and ••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 ex∣tremity * 1.780 of sin? to heare and see cursed blaspemers, adulterers, murderers, drunkards, and ••ailers? no marvell if some dare openly pleade against the con∣scionable observation of the Lords day; ••f some open∣ly 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 An∣gels, 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, num∣ber, wrath, plots, against our peace and salvation? * 1.781 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 lear∣ned that politicall axiom, Hostem, si agere sinas, con∣firmas; 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, in∣tended to keep under the Lord of glory, & chase out of the world the memory and mention of Christia∣nity, 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 Mi∣chael and his Angels, Christian Emperours, faithfull Pastors, holy Martyrs and Professors are in the field, have wonne the field, with an unresistible power, a∣gainst which the dragon and all his Angels could not prevaile.

The note is this; the dragon and his Angels (though * 1.782 never so likely) can never prevaile against Michael * 1.783 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, whē 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 cōdemned, 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 * 1.784 five things, against all, or any of which the dragon * 1.785 cannot prevaile; as,

1. His power; who is stronger than all, and none can take any out of his hands, Iohn 10. 28. Principali∣ties and powers may be potent, but hee is Omnipo∣tent, 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 * 1.786 hee will adde to every temptation a gracious issue; and that hee will shortly tread the dragon even un∣derfeet, Rom. ••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 a∣gainst 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 pier∣ced, a shield that cannot be broken, a rocke that can∣not

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, wise∣dome, affection, and protection of God himselfe, be∣fore 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 uncon∣querable; * 1.787 for, * 1.788

1. He is that little stone that breakes to pieces the iron, clay, gold and silver, all Monarches and powers raised against him; the victorious Leader of this Ar∣my, never could, nor can be overcome.

2. Wee have in him, not onely the vertue of his death and resurrection, but also the benefit of his in∣tercession, supplying us with uncōquerable strength, by which we fight and conquer.

3. Wee have by him mighty weapons of proofe and power, against which no dragons could yet pre∣vaile as the powerfull sword of the Spirit, that invin∣cible (I had almost said, omnipotent) shield of faith by which we can doe, suffer, and overcome all things, that defensive helmet of hope, a sure and stable an∣chor of the soule; these are weapons of Gods ma∣king, and cannot faile.

4. We have in him the donation of the Spirit, who is stronger in us than hee that is in the world, 1 Ioh. 4. 5. this Spirit teacheth our fingers to fight, he gives us the anoynting, 1 Iohn 2. 20. that we may be Kings and Conquerors as he is, and communicates unto us Christs owne victory.

5. We have by him a commission sealed unto the Angels, to keepe, to fence, and guard us, to beare us in their hands, Psalme 91. 11. And this comforted

Elisha's servant, that there were more with him than against him, 2 Kings 6. 3.

Further, if wee looke at the enemies, they cannot * 1.789 prevaile; for, * 1.790

1. They are creatures, and what can the creature doe against the Creator? what can the clay doe a∣gainst the Potter?

2. They are cursed creatures, cursed in their per∣sons, I will curse them that curse thee; Mat. 25. 41, Goe ye cursed: cursed in all their enterprises and * 1.791 purposes against Gods people, against whom the Lord himselfe hath professed himselfe an enemy; He that toucheth you, toucheth the apple of mine eye, Zech. 2. 8. cursed in all the meanes they use against the Church, their fraud, violence, envying, lying, false accusing, and the like.

3. They are captive creatures; bound, spoyled, led in triumph, pinyoned as Lyons in Grates, or dragons in chaines; they cannot lift hand or foot against us farther than our Captaine affords them leave; and what hope have they to prevaile, that shall never have leave to reach above our heele?

Further, if wee looke at our selves, as weake and * 1.792 unworthy as wee are, yet are they weaker then to * 1.793 prevaile against us; for,

1. They shall not prevaile against our cause, the battell is the Lords; the question betweene the dra∣gon and us, is Gods glory and our salvation, if hee should prevaile against us, God should lose his ho∣nour; this was Moses his argument, Numb. 14. 15. If thou shouldest not stand to this people, the ene∣mies would say, The Lord is not able to give them the good land.

2. They shall not prevaile against our faith, though wee have much flesh, yet there is a little faith, and the gates of hell shall not prevaile against so little as a graine of Mustard-seed.

3. Though wee bee but unprofitable, yet wee are the Lords servants, and therefore he will uphold us to victory: David thought this a good argument, Psal. 86. 2. O save thy servant that trusteth in thee.

4. We are members of Christ our head, and must partake in his victory, we must be where he, is to see his glory: when he can patiently suffer his members to be rent off his body, when hee can endure to bee dismembred and deformed, then may the sound members be pulled away by temptation or perse∣cution, then may the dragon hope to prevaile, but not before.

Here some objections must be answered; for, doth not the dragon prevaile against their graces, their per∣sons, their profession? or how may we conceive of this doctrine?

Object. 1. For their graces; was not Adam in in∣nocency pulled away by temptation, and Peter by persecution?

Answ. For Adam; the dragon prevailed against the grace of creation, but hee shall not against the true grace of regeneration; the difference betweene which,

1. Adam was to persevere by his owne strength, we, by the strength of GOD, are preserved to salvation.

2. Adam received grace to persevere if he would, but not to will what he could, but wee haue, through * 1.794 Jesus Christ, both power and will to persevere.

3. Adam wanted the confirmation which wee have, both in the promise, which makes the Cove∣nant of grace surer than that of worke, Ier. 32. 40. as also in the intercession of Christ, which continually underproppeth us, & supplies us with new strength, which makes faith in God farre more sure and firme than that of Adam, against which the dragon prevailed.

For Peter; it is true, the dragon prevailed against the grace that was in him, first, in part, secondly, for a time, but not wholly and finally. For in Peter, the leaves faded, but the root lived, saith Theophilact; and Augustine, Confession of the mouth failed, but not beliefe in the heart, otherwise Christs prayers, that his faith should not faile, had beene frustrate: the flame of his faith was suppressed, but not all sparks extinct, for then Christ should have deceived him, saying, The gates of hell cannot prevaile a∣gainst it.

Object. 2. The dragon often prevailes against their persons; Cain prevailes against Abel, and slayes him; thousands of Israelites fall before Benjamin in a good cause; often are Gods people driven to the wall.

Answ. God suffereth the dragon and his Angels sometime to smite and oppresse good men.

1. To correct their sinne, and throughly to hum∣ble them.

2. To bring the dragons to their top and height of pride (while his people are under) and to fill up their measure the sooner. But here,

1. Though they may overcome their persons, yet not their piety, faith and holinesse, which they spe∣cially aime at, and therefore hate their persons.

2. While they kill their bodies, they perfectly cure them from all sinne and molestation; the Lord doth it not to lose them, but lest they should be lost, he takes them from the evill to come.

3. He confounds the dragons the more, in that hee increaseth the Church by that, whereby they would ruine it, watring his Church with the blood of the Martyrs, and making them more than Con∣querors, when they seeme most conquered and o∣vercome.

Object. 3. But the dragon prevailes against whole Churches, & Protestant countries, & chaseth the wo∣man often into the wildernes; see we not what pow∣ers & forces are raised against the womā, how Anti∣christ thrusts into the Countries, expels the Gospell and Professors, and sets up the Idoll of the Masse, and the mysterie of iniquity seemes stronger, and pre∣vailes every where against the mysterie of god∣linesse?

Ans. The dragon may prevaile against some parti∣cular Churches, and utterly waste and breake them off, as the Jewes, Rom. 11. and so any nationall Church may be broken off. But,

1. Their sinne hath prevailed against themselves, contempt of the Gospell and securitie were the dra∣gons that wasted them, else all the dragons in hell could not.

2. They may be cut off from Christ in respect of the visible face, and of the externall covenant, and of the outward state and profession in common, but not in respect of invisible bands and grace in any par∣ticular member.

3. They may prevaile for a time to molest many members of the Church, but never finally to waste and destroy the whole Church.

4. They may prevaile in temporals, by which GOD will not have the peace and victory of the Church measured, but can never prevaile against the salvation and sound grace of any member.

5. Let us not be daunted at the forces and win∣nings of Antichrist, nor stand amazed at his strength; I say confidently, could wee be daunted at our owne sinnes, (which are his strength) of all enemies wee need least feare him; for,

1. Hee is sentenced to destruction, Gods curse hath blasted him.

2. Our Michael hath merited and atchieved vi∣ctory over him, and hath begun it in us by detecting him; and though he give us not victory all at once, yet he will not give him over till he have utterly a∣bolished him.

3 Antichrist is strong and mighty; but,

1. It is but for the time of his reprieve, w^ch time of God when it commeth, Gideon, and an hand∣full of men shall prevaile against an host of Mi∣deanites, lying like grasse on the ground, Iudg. 7. 12.

2, All his power shall turne against him.

3 The Church is still stronger than he, for they are strongest with whom the Lord is, who wants no Armies or Hosts of Creatures to save or smite by.

4. Antichrist gets no victory which he shall hold; God may by him bring the Church low, to teach them dutie, and then raise them againe; as, Israel can learne that in Babylon; which they cannot in Sion, but Babel must be destroyed, and the King of Babel stript naked to Gods wrath for ever; so of this We∣sterne and spirituall Babylon, and the head thereof, they shall all goe into perdition,

Now this is a ground of consolation to all true∣hearted * 1.795 Christians, both in respect of the Church in generall, and in respect of their owne speciall condition.

For the Church in generall, no attemps of the dra∣gon and his Angels can overthrow the Church of God; Zech. 12. 3. Shee is an heavy stone to lift at, if all the people of the earth bee gathered against her, * 1.796 they shall onely teare themselves in pieces; and how can it be otherwise? for,

1. They have the power and favour of the King for them, and what subject dare stand out against

them? And blessed is that people whose GOD is the Lord, Psal. 144. 15. for though none be so assaulted, none are so protected, none so victorious.

2. So long as the Lords counsell must stand, the Church cannot fall, Prov. 19. 21. many devises are in lewd mens hearts, but the counsell of the Lord must stand, who thinkes thoughts of peace and safety to his people.

3. So long as the Lord breakes the counsell of the heathen and enemies, and ruleth in the midst of his enemies, we need not much feare the plots, the pow∣er, the pride, the hopes of wicked mē, who wait upō lying vanities; they may consult against the life of the innocent, but til the time be come, wherein God cals forth his servants, to glorifie him in suffering, they cannot touch a haire of their heads; they may vow, not to eate nor drinke till they have slaine Paul, Acts 23. 22. but they could not touch him; as they did with the Head, so may they with the body: they tooke counsell to cast him downe an hill but hee made void their counsell, and found a way to passe through the midst of them all, for his time was not come, Luke 4. 30.

4. In the greatest confusions of the earth, when the very foundations seeme to be cast downe, and the wicked seeme to carry all, and say, we have prevai∣led; yet now while they have the Church under, they cannot hold it under, but now faith prevailes, and gloriously riseth unto victory; could they hold under our Head, or hinder his powerfull resurrecti∣on? no more can they the happy resurrection of the Church out of the grave of death and darknesse, but after two dayes hee will revive it, and in the third day he will raise it, Hos. 6. 2. The dry and dead bones scattered shall live, and bee covered with sinewes, and flesh, and skinne, which lay drie and dispersed

in the open field of their captivity, Ezek. 37 6. and therefore as our Head triumphed gloriously over the grave and death, so doth his Church even in the greatest afflictions; Mica. 7. 8. Rejoyce not against me, O mine enemie; though I fall, I shall rise; when I sit in darknesse the Lord shall bee a light unto mee: The Church denies not but she may be cast downe, but not cast off; she denies not but she may sit in the darke, but not without all light; shee denies not but that God himselfe may afflict her, and shee feele his wrath, because she hath sinned; but onely for a time, till hee come to put a difference betweene her and the enemies, and then the scoale shall be changed, the enemies shall come into her place, and shall be cove∣red with shame, and trodden as the mire in the street, that is, utterly confounded and despised.

How hath the Lord commented this our Text and observation in all the Countries round about us!

What, hath the Spanish Inquisition, which hath consumed many thousands of the Saints, destroyed the Church? No, it hath but watred it with blood, and the devillish cruelty of it hath made them an hatefull nation in all the parts of the world.

Did their French Massacre destroy all, as they thought, when thirty thousand Protestants were murdered, against all lawes, oathes and promi∣ses? no, here were the boughs lopped, but the root remained, and within few monthes so sprouted, that a mighty army in defence of the Protestants drew that mighty King to such dishonourable conditions of peace, as he never enjoyed?

To come to our selves: In the yeare 88. when the great Armado came, which the proud enemy called the inuincible Navie, to destroy the mother and children, and to bring to utter desolation both the Church and kingdome, and take possession of all,

could they conquer, yea, though their treachery was not lesse than their power, and their advantage no lesse upon an unprovided people, deluded at that time by their pretensed propositions of peace? No, but as they came out one way against God, so God chased them an hundred wayes, and made their con∣fusion the stupor and admiration of all the world.

In the yeare 1605. when our Romish Babylonians prepared that infernall furnace, to destroy the name and mention of our religion, and to turne all into a popish Chaos and confusion; as neare as they were, what effected they? did not Gods power, and Gods curse upon them, and their wicked counsels o∣vertake them in their hellish enterprises against his owne religion? who ever saw Hamans device more sensibly falling upon his owne head?

When the Aegyptians saw Gods power against them in their enterprises against Israel, they could confesse the Lord fought for Israel against the Ae∣gyptians, Exod. 14. 25. and a great multitude of sun∣dry sorts of people went out of Aegypt with them, chapt. 12. 3••. and many strangers seeing Gods pow∣er and grace with his people, returned with them out of Babylon.

Why doe not our Romanists so but runne out further, and by greater multitudes? It is to be feared, that God hath appointed such to destruction, as Pha∣raohs servants said to him, Exod. o 7. Wilt thou first know that all Egypt is destroyed, &c. yea, it cannot be in the dayes of such light, and detection of Anti∣christ, especially in these countries so furnished with meanes of knowledge, that any can anew bee carried quite away with the efficacie of seduction, but such as whose names are not written in the booke of life, Rev. 3. 8.

Now more specially for particular members, the

same comfort is specially to be applyed to them; for neither shall the dragon ever prevaile utterly against any sound Christian, be he never so likely, neither by temptation, nor persecution.

I. Not by temptation; for,

1. It is impossible the Elect should bee totally seduced.

2. Their head could not be overcome by tempta∣tion, and is as able to uphold them as himselfe

3. There is an houre for the power of darknesse, and after that comes light: The Disciples may bee a long time tossed with waves, and the ship full of wa∣ter, ready to sinke; but Christ awakes seasonably, and rebukes the storme, and makes a calme.

4. God leads no childe of his into temptation, but he leads him out also.

II. Neither shall any persecution prevaile against them; for,

1. No persecution can separate us from the love of God; sinne can, no suffering, Rom. 8. 35. nor,

2. Hinder the joy to be revealed, 2 Cor 4. 17. nay, it cannot but further it; for if wee suffer with him, wee shall also raigne with him: nor,

3 Frustrate the promise, that whosoever holds out to the end, (let his sufferings be what they will) shall be saved: nor,

4. Barre out the presence and comfortable favour of God, who in such times of extremity useth most familiarly to reveale himselfe, both in the inward comforts of the Spirit above other times, and in ex∣traordinary outward favours, answerable to their present estate Oh how had the dragons prevailed, if they could have bolted and barred out the com∣forts of God from the Martyrs in their prisons and flames of fire! The tyrant Nebuchadnezzar could not hinder the fourth, like the Sonne of God, from walking in the furnace.

5. It cannot raze out the marke of God, set on his servants before the persecution come, whom if hee save not from the danger, hee will save them in the danger.

Lastly, it cannot deceive their expectation of a hap∣py issue and deliverance, yea, even in those who are persecuted to the death; their death is to them a full and finall deliverance from all sinne, misery, and ene∣mies; yea, their death is but as a gate of life, and a speedy entrance into the full possession of their hea∣venly Fathers whole estate, sooner than the course of nature would have afforded them. Our Lord and Head might not have the cup of death passe from him, and yet was heard, for he was passed happily through it into his glory: and his body is as the burning bush, but not consumed. Let Chaffe feare the fire, but not gold.

This of the first Vse.

II. Note here the happy estate of the true Be∣leever, * 1.797 being stable and invincible both in grace and glory: There is never a Beleever, but hath, or shall have obtained a noble victorie over Satan, sinne, death, hell, the world, even in this life: his faith now treads the dragon under his feet, and carrieth in it a power superiour to the power of all the gates of hell: Now our care must be to finde this victory begun in us already, and follow the chase.

But how may we finde that we have prevailed o∣ver the dragon, and begun this victory? * 1.798

I answere; by these notes. * 1.799

First, if we have proclaimed, and doe maintaine the warre against the Kingdome of Satan and sinne, by an undanted profession of Jesus Christ, and by up∣holding and renewing the warre dayly against all un∣righteousnesse, within or without us: but he is farre from victory, that hath strucke a league with his owne sinnes.

2. Marke: If wee have gained some ground, and beaten out the strong man out of some part of his holds; and whereas hee keepeth foure holds especi∣ally in us, in our mindes by ignorance, in our wils by rebellion, in our consciences by corruption, in our life by loosnesse and disorder, we may know him in part ejected, if wee daily renew our mindes with sound knowledge, if our wils be altered, & made of unwil∣ling, willing, and pliant to Gods will, if our consci∣ences be pure, tender, and excusing us in the sight of God; and if our whole course bee changed from the course of nature, to the life of God, and of grace. Now we may conclude a great victory is atchieved against the dragon.

3. Marke: If we have spoyled him of his wea∣pons, or blunted them, or turned them against him∣selfe: Then we spoile him of his weapons, when we crucifie the lusts of the flesh, and mortifie our earth∣ly members; then we blunt them, when wee strike upon them rules of Gods Word, and oppose them with the lusts of the Spirit, Gal. 5. 17. then wee turne his weapons against himselfe, when our members are given up weapons of righteousnesse, serving a renew∣ed minde, our thoughts are brought into the subjecti∣on of Christ, and in our lives we practise cleane con∣trary to his motions and temptations.

4. Marke: If we uphold and advance the Scepter of Christ in our hearts, that his Word rule us in all things, as the lawes of the kingdome, to whom wee professe our selves now subjects; yea, and if our selves be become, by his anoynting, kings to rule and sway over our thoughts, wils, and affections, over∣mastering our selves, and those strong lusts which will be plotting rebellion, & raising mutinies against grace: If we can call in and cherish the new aids and succours of grace daily, by the constant and conscio∣nable

use of Gods holy ordinances, the Word, pray∣er, and meditation, by which wee are strengthened: Now have wee attained a greater victory, than if we could command kingdomes, and such as gives us a comfortable assurance, that we can never bee quite overcome: shaken and molested we may bee, but the dragon shall never recover his power and strength in us, to hinder our salvation; for hee that hath be∣gun this good worke in us, will finish it unto the day of Christ.

Further, if the dragon and his Angels prevaile not * 1.800 against any of Michaels Band or Army, wee see hence the miserable estate of every one, over whom the dragon doth prevaile; who are hereby knowne and concluded not to belong unto Jesus Christ, but to be excluded from his colours and company.

Object. Oh God forbid any should bee rejected from Christ; 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 per∣sons * 1.801 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 con∣science 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 ig∣norant 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 re∣ligion, yet many turne away from it, many turne a∣gainst it, yea, hate and abhorre it.

3. Adde hereto an other infallible conviction of many a one, in whom the word prevailes not, be∣cause it works neither reformation nor change, both which it workes where it prevailes; In many hea∣rers it reformes not within, the thoughts are idle, un∣clean, unsavory, the affections are unruly, violent, pa∣ssionate disguised, &c. It reforms them not without; their words are vain as ever, as unbridled, & unchri∣stian, as swearing, as lying as ever; their actions as un∣profitable, as uncharitable and hurtfull; for, who can looke for figs of thistles? their whole life is unchan∣ged; 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 moti∣ons, 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 admo∣nition; 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 pur∣poses, 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, be∣gin 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 fol∣lowed; and who sees not the dragon effectually pre∣vailing 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 pra∣ctice 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 visi∣ble 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 Sab∣bath 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 ap∣pointeth 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 foun∣dations 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 * 1.802 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 plea∣sures,

or to the fashions of the world: What a num∣ber 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. Ac∣cording 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 Prote∣stants, so be they; if times were for Papists, so would they; if times throw downe the Gospell and Prea∣chers 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 repu∣ted sound Christians.

3. The dragon prevaileth by Antichrist, and en∣thralleth 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 Po∣pery, 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 fore∣told, 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 streng∣then, with sinful dawbing, wicked hands, and discou∣rage 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 cau∣seth 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 destru∣ction? 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 be∣wray themselves every where.

I. In such as walke in the disobedience of na∣ture, sonnes of Belial; who reject all yoakes, and re∣fuse all counsell by Gods word, Gods Spirit, Gods people, to walke at large, compassing their lusts ac∣cording 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 dispositi∣on, but untractable; pricke their corruption but a lit∣tle 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 pre∣vaile against a good man, but the dragon hath first prevailed against him.

6. The dragon prevailes by bad society and exam∣ple; when workers of iniquity meet, oh how the de∣vill 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 vi∣sion, 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 a∣gainst the woman.

Some by heaven understand the Throne of digni∣tie 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 profes∣sed dragons were subdued, and cast from the top of Imperiall State and Majestie, without hope of re∣covery 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 disper∣sed as chaffe; so the same Michael here did so breake in pieces the power of the dragons, that they had no more place in the Church to domineere and tyran∣nize against the Saints, as they had done, but they are now conquered and expulsed out of heaven.

Quest. 3. What conquest was this, or when was it obtained?

Ans. The conquest of Mi∣chael against the dragon, was,

• 1. Generall.
• 2. Speciall.

The former was, when before this time the dragon was most powerfully conquered.

1. By the death of Christ, spoyling all principa∣lities and powers.

2. By his powerfull resurrection, thereby con∣quering and triumphing over sinne, death, hell, Satan, the world, the grave, &c.

3. By the powerfull preaching of the Apostles, in the conversion of the world to Christ.

4. By the profession, confession, and Martyrdome of the Apostles themselves, whereby the most po∣tent tyrants were convicted and subdued.

This generall overthrow is not here properly meant, but a speciall victory, and overthrow of some speciall dragons that rose up afterward to waste the Church, because this is a prophesie after S. Iohns time, the proper interpretation and accomplishment whereof is plentifully cleared in Ecclesiasticall Histo∣ry: For,

1. What place had the dragon in the Church, when those fierce Tyrants and tygers, those imperiall dragons, Nero, Domitian, Dioclesian, Trajan, and the other who shed a sea of Christian blood to abolish the very name of Christ, were miserably destroyed and extinct by foule and fearefull deaths and destru∣ctions, and some of them, as Iulian the Apostate, be∣ing wounded to death, blasphemed, & with extreme fury cryed, with his bowels and blood in his own hands, Vicisti Galileae?

2. What place had the dragon in the Church, when noble Constantine had slaine those foure sa∣vage Tyrants and Monsters, Maximinus, Maxentius; Licinius, and Maximinian, and became the great Protector of Christian faith; and to signifie that now the dragon was overcome, not without Gods spe∣ciall Providence, he set up upon the gates of his Pa∣lace his owne picture, with a dragon lying slaine un∣der his feet, and a Dart thrust through him, as Eusebi∣us * 1.803 reports, which is a plaine demonstration of the accomplishment of this Prophesie?

3. What place had the dragon in the Church, when by the free preaching of the Gospell by ortho∣dox Pastors and Bishops, the Idols and heathen gods were cast downe, their worship abolished, their Temples destroyed, Paganisme was turned into Christianisme, and Christs Kingdome grew so fast, as that it was received through the world, in the places and countries where the dragons had former∣ly cast it out?

4. What place had the dragon in heaven, when those innumerable droaves of Heretikes, such as Va∣lentinus, Basilides, Manes, Marcion, Photinus, and especially Arrius, who had infected the whole world, and other most deadly enemies to Christs person, natures, and offices, were first wounded, and smitten, and condemned with the sword of the Spi∣rit, (the hammer of heresies) and after with the hand of God upō them in miserable and wretched deaths, as Histories are plentifull in observation?

Thus have wee seene the truth of this Prophesie, when, and how the dragon and his Angels were cast out of heaven, and their place was found no more.

Quest. 4. How can it be said, that the dragons place was no more found in heaven, seeing he returnes a∣gaine and renewes his warre against the woman, vers. 13. and 17?

Answ 1. Our Saviour in Iohn 12. 31. saith, The Prince of the world is cast out, and so the death of Christ hath cast him out of possession; so as, although hee may come to claime, yet never to possesse.

2. He may come to assault the Church & molest the woman, but never to dispossesse her of her heavenly happinesse; all the dammage he brings her is but nib∣ling at her heele, he cannot reach her head; Ioh. 14. 30 The Prince of the world came against Christ, but found nothing in him, that is, had no power, no ad∣vantage against him; and so it is in proportion with the members.

3. Hee may shew himselfe in temptations, and in raising horrible and hidious persecutions, as at this day, but without all power or hope of prevailing: He comes not to stand to it if hee bee resisted, nor to overcome in the issue, but to be overcome, and at last so fully overcome, as his place shall never bee found

in heaven, nor in the Church, but shall be bound fast in chaines of blacke and hellish darknesse for ever.

Doctr. Note hence, that all the enemies of the Church shall bee finally destroyed, so as their place shall bee no more found; Iob. 20. 7. The wicked shall perish for ever like his dung, and the eye that hath seene him, shall say, where is hee? Psal. 37. 10. 36. Yet a little while and the wicked shall not bee, yea, thou shalt diligently consider his place, and it shall not bee; and, He flourished as a greene Bay-tree, but hee passed away, and loe hee was gone; I sought him, but he could not be found.

For why?

1. Gods curse takes hold on them; and is too * 1.804 strong for them; Genes. 12. 3. I will curse them that curse thee. This curse cuts off,

First, their persons, Psal. 37. 38. They that are cursed of God, shall bee cut off.

Secondly, their plots, counsels, hopes, aymes, and wishes, as in the same place, The end of the wic∣ked shall be cut off and frustrate.

Thirdly, their present jollity, even in this life; often the curse meets them in every corner, as the Angell with his sword did Balaam; so in Pha∣raoh, Haman, Iudas, Iulian; and almost all tyrants and heretikes came to lamentable destruction.

Fourthly, alwayes their hoped happinesse in the life to come; for as GOD hurles the wicked man out of his place in earth, so hee sends him into his own place (as is said of Iudas) that he may dwell for ever in the place of his iniquitie, Iob 8. 4.

2. Gods justice pursueth and hunteth the wicked man to destruction; let him seeke never so many mu∣ses and burrows of craft and policie to hide himselfe in, the Lords revenge followes him step by step, till it

overtake him, 2 Thess. 1. 6. It is a righteous thing with God, to render tribulation to them that trouble you; Achan troubleth all Israel, and the Lord trou∣bleth Achan, Ioshua 7. 25. the enemie makes the Saints drinke the cup of affliction, but they taste but the top, which is medicinable, but the Lords justice reserves for him the dregs and bottome of his cup of wrath for poison; they chase the Saints unjustly out of the earth with a sea of sorrow, but the Lord justly casts them out of earth and heaven, into a bottome∣lesse sea of everlasting wrath.

3. They must bee covered with shame that warre with Sion, Psal. 129. 5.

First, because she being Gods owne Spouse and delight, hee accounteth her cause to be his, her suf∣ferings his, her enemies his, and cannot but out of love and jealousie avenge her quarrels, and execute vengeance on her adversaries, Deut. 32. 43.

Secondly, because her sonnes are the blessed seed: If Mordecai be the seed of the Jewes, Ha∣man shall fall before him, and make no end of fal∣ling, Ester 6. 13.

4. The fervent and faithfull prayers of the Church are as an heavy Hatchet to knock the enemies on the head: never could any prosper still that had the prayers of the Church against them; Hezekiah prayes against Senacherib and Rabshekah, and God sends a blast on them, and shakes all their power in pieces, 2 Kings 16. 6. The like in Haman, Iudas, Iulian. If this thundring Legion come against them, they can∣not * 1.805 stand against the showre and storme of shot, like Haile that gals them on all sides, more than all the Horsemen and Chariots, than all the Muskets and Pikes mustered against them. This was confessed by Marcus Aurelius, Emperor, to the Senate & people of Rome; the Christians by praier obtained for him a

sweet showre of water, when he wanted five dayes, and a showre of Haile, and Thunder, and Lightning against the adversaries.

The Use hereof concernes both the godly, and their enemies.

1. The godly have hence a ground of patience and contentment, and learne not to envie or fret at the exaltation of wicked adversaries; consider the end, and thou shalt see no cause; see, Nahum 1. 2. and Psal. 37. 7, 10.

2. Here is comfort for the people of God, a time comes when the place of Gods enemies shall not bee found; Now they are in place, and hope to prevaile, but they cannot; for,

1. Satan, the head of the dragon, the God of peace shall tread under our feet, Rom. 16. 20.

2. For those spirituall powers which he brings against us, sin, death, hell, and damnation, they shall bee no more, their place shall not bee found, Rev. 20. 14.

3. For the world, all that is borne of God over∣commeth the world, 1 Ioh. 5. 4. and it passeth a∣way, and the fashion of it shall bee no more.

4. For wicked men and temporall enemies, as Moses said to the Israelites at the Sea, Those ene∣mies whom your eyes hath seene to day, ye shall ne∣ver see more, Exod. 14. 13. so may we say of these.

5. For Antichristian and Popish tyrants and enemies, yet a little while and they shall be found no more; in the cup shee hath filled unto us, shall be filled double; No man shall buy her wares any more, Rev. 18. 11. all her glory and wealth, (called fat and excellent things) are departing, and none shall finde them any more, vers. 14. with violence shal the great City Babylō be cast as a Milstone in∣to the Sea, & be found no more, ver. 21, 22, 23. she

hath brewed blood, & blood must bee her drinke. Our owne Babylonians began, not long since, to prate of the price of Fagots, to shew what they meditate, and that they are of the right blood of their bloody Parents; But I assure them, fire and Brimstone shall bee cheape enough, when that showre appointed fals upon that filthy Babylon, to revenge their fiery rage against the Lords servants.

Thus shal the Elect see all their foes their footstool; let us make our faith our present victory, this shall bring fruition, which is a full and finall triumph.

3. It teacheth the godly, seeing the place of wic∣ked men shall not be found, to make sure of a stable and firme estate; and that is,

1. By repentance and reconciling our selves to God; see, Iob 11. 14. and, 22. 21.

2. By stedfastnesse in faith, and other graces; all our stability is founded in Gods covenant, as on a sure rocke; stable faith upholds the whole estate; truth of faith and grace is an impregnable hold and for∣tresse, but a wavering minde, in faith and religion, is restlessely tossed and carried every where by temptation or persecution from the truth.

3. By joyning in Gods worship with Gods people; Iob 22. 27. He that is a pure worshipper, that lifts his face to God, and makes his prayer and renders his vowes unto him, the light shall shine upon his wayes; when others are cast downe, he shall say, I am lifted up.

4. By uprightnesse and integritie, walking con∣scionably before God and man; only uprightnesse and a good conscience can bring in a sure estate; when an evill conscience rageth as the sea, a good and pure conscience hath peace, and confidence, yea assurance in life and death.

The next Use belongs to the enemies of the * 1.806 Church; and,

First, to terrifie them, in that they cannot chuse but worke their owne woe and wracke. The woe∣full condition of persecutors & enemies is, that how∣soever they lift up themselves against God and his truth, they must come downe; was it not a wofull fall of Haman, when hee sought his life of Hester, whose life hee had sought?

Now this must needs be;

1. Because they fight with the Lambe, and the Lambe overcomes them, Rev. 17. 14. nay, the Lambe will never leave them till they confesse themselves overcome: Pharaoh with all his power chased Is∣rael as a company of fearefull Hares before him, but was not he forced to yeeld the bucklers? were not his Sorcerers forced to say, This is the finger of God, Ex. 8. 19? did not himselfe beg prayers of Moses & Aaron? did not his Princes say, Let us flie frō before Israel, for God and the Lambe fights for them? Did not great Nebuchadnezzar confesse himselfe over∣come, when hee cast the servants of God into the fire, but could not command the fire to burne them? when he loosed those whom he had bound, and was forced to extoll whom hee had ignominiously vi∣lified, yea, to absolve, justifie and advance those whom hee had condemned? Iulian must say, Vi∣cisti Galilaee.

2. Their rage and fury against the Church makes them runne headily upon their owne ruine; for it suf∣fers them not take any good counsell, but in pursuite of their chase march furiously as Iehu, and plunge themselves into such a depth as they cannot wade out againe. Could Pharaoh get back againe, when himselfe, his Princes, power and Chariots were in the bottome of the Sea? now hee found hee was too

deepe, and hee that found a way in, could finde no way out; had hee consulted with himselfe, hee might well have thought, that God made that not a way for him, but for Israel, whose businesse lay beyond Sea. Could Haman get backe againe, when hee had laid that wicked plot, without breaking his owne necke? Could Iudas, having betrayed innocent blood, get backe againe without shedding his owne?

3. Their instance and furious pursuit of their pur∣poses carry them so farre, that commonly nothing can be the deliverance of the Church, but their owne de∣struction, as in the former examples of Pharaoh and Haman. The like we might observe in that fierce in∣tended invasion of 88. and the same in the Hellish Powder-plot, wherein the godly came out of trou∣ble, and the wicked came in his stead. Thus saith Salomon, The wicked shall bee a ransome for the just, and the transgressors for the righte∣ous, Prov. 21. 18. Such is the irreconciliable rage of wicked men, as having the godly at advantage, no ransome will be taken, and they have no ransome if it would be taken; but the Lord provides a ransome for him, the enemy himself shal pay his ransom, him∣selfe 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 es∣cape, 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. Rabsha∣keh, because the gods of the Nations could not deli∣ver the people out of his hands, growes to high blas∣phemie 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 flouri∣shing 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 re∣lease 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 wic∣ked 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 consu∣med 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 hea∣vier 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 wan∣ting solidity before God, have no stablishment; Da∣vid did but looke off them, and they were gone, and their place not found.

Object. But they continue long in their fiercenesse a∣gainst 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 * 1.807 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 few∣ell, 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 sup∣pressing of heretikes, the blowing up these apo∣states 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 wic∣ked 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 inventi∣ons and suggestions against Israel; Afflict them not by word or deed, by fraud or force, for this is a to∣ken of perdition. 2 Thess. 1.

For the notes of a man whose place shall not bee found, but hastening his ruine; * 1.808

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 a∣gainst 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 * 1.809 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 e∣very 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 conscien∣ces, and their owne protestations, as Saul did to Da∣vid, & 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 up to hatefull things, condemned by themselves, to drunkennesse, filthines, usury, base and shamefull courses, that their name stinkes as a Candle sluttishly put out, not after, but before they are put out, that all men may see them cast out of their place & parts before hand: and if the wicked servants talēt be taken from him, what re∣maines but the other part of the sentence, Cast him into utter darknesse, Mat. 25. 30.

2. Another note of a man whose place shall not bee found, is hee is one whose place is not found a∣mongst Gods people in his House and ordinances. Cain, as vile as hee was, being cast out from the pre∣sence of God, complaines of a miserable case; many outcasts now wilfully excommunicate themselves, and please themselves in it: their owne hatred of grace hath cast them out from Gods people and wor∣ship already; Gods house hath already spewed them out, as unworthy of the fellowship of Gods people; and whither are they hastening? hee that will not abide to have his place found amongst Gods people,

shall one day have his wish, his place shall never bee found among them.

Thirdly, a man blowne about as chaffe and dust al∣ready, shall never have a stable estate hereafter; as;

I. If any bee carried with every blast of false do∣ctrine, as unrooted & unsetled in the faith; never was there change of religion, but Satan raised false tea∣chers and seducers, who did privily bring in damna∣ble heresies, such as Iannes and Iambres, that resi∣sted the truth, and carryed away numbers from the truth, themselves first carryed away by the deceit of Balaams wages; beware of such Popish Pedlers, that helpe to sell the people of God into the hands of the cursed Babylonians; Ieremie describes such,

1. They cast aside the Word of God, and deliver their owne dreames, chaffe instead of wheare; they bend and straine their wits to looke out vaine and foolish things, causes of banishment, Lam. 2, 14.

2. They are described by their intolerable & Iesuiti∣call lying, fathering that upon the Lord w^ch the Lord never spake: where doth the Lord in al•• the Scripture enveigh against the powerfull & frequēt preaching of his holy word? Shall we beleeve he speaks from God, who cryes out of too much Preaching? I must beleeve, that his eyes are sore or bleared, who cries out of light; how can a Torch-light be welcome to a company of theeves or robbers? how can the light of the word be welcome to Atheists, Papists, and Ie∣suiticall spirits, who would robbe the Church of the word of salvation?

3. They are described by hucksterly blending the wine of Gods word, with the puddle-water of hu∣mane inventions; watch them, and disclaime them that would sow our field with the miscelen of Pope∣ry, who, like their Jesuiticall friends, with one wipe will cast out all the reformed Churches from being

the true Churches of God, with whom wee have joyned as sisters, ever since the restoring of the Go∣spell, as in the harmony of Confessions appeareth, with another, overthrow the better halfe of the fourth Commandement, as their friends cast out the whole second Commandement, and (as like the Jesu∣ites as may bee) cast dirt and foame upon the faith∣full, able, and zealous Preachers, because they see them stand in their light, as the greatest opposites to their Popish projects.

Well, for giving heed to such deceitfull Prophets, the Lord threatneth Ierusalem to wipe her as a maid wipes a dish. If we would not be cast out of our pla∣ces & Churches, let us beware of such locusts, whose property is, to eate up every greene thing, Rev. 9. 4. especially beware of the delusiō of Antichrist, who is that beast that must goe into destruction, and the King of these Locusts; for how shall they that ad∣here to him, stand, or bee found in their place, when his place shall not be found?

II. The like of one who is carryed away with the blasts of temptation, from sinne to sinne, having no stedfastnesse in a good course: None can bee establi∣shed by iniquity.

III. The like of them that are carryed away with Apostasie, from good beginnings, without constan∣cy in their hearts, or mouthes, or good actions; such withered leaves are blowne away with windes, Psal. 1. And,

IIII. Of them that runne after the world, setting their hope and heart on earthly things; for how can such a ones place be found, when earth and heaven flies away, and their place found no more, Revel. 20 11. when all Ilands and Mountaines shall not bee found, Rev. 16. 20?

Vers. 9. And the great dragon was cast out, that old serpent, called the devill and Satan, which decei∣veth the whole world; hee was cast out into the earth, and his Angels were cast out with him.

This Verseis a large confirmation or interpretati∣on of the former, and in it are foure parts.

I. A large description of the party overthrowne, the grand enemie of the woman, and that by two arguments.

1. His names and titles, which are foure;

• 1. The great dragon.
• 2. That old serpent.
• 3. The devill.
• 4. Satan.

2. His effect, he deceiveth the whole world.

II. The manner of his overthrow, He was cast, not downe, but out.

III. The place designed whither he was cast, into the earth.

IIII. His company and associates in this over∣throw, and his Angels with him.

First of the description.

Quest. Why is the Spirit of God so large in it?

Answ. 1. That we should not mistake the enemie overthrowne, and conceive of any naturall or physi∣call dragon in proper sense.

2. That wee should not doubt of the truth of the overthrow.

For the meaning of the names.

I. The great dragon is the arch-enemie of man∣kinde; * 1.810 who had in all ages, by his instruments, oppressed and outragiously wasted the Church, but especially (as wee have seene in this Text) by the great and prophane power of the old Romane and imperiall dragons, in whom he had ruled at his will,

tyrannized over the woman, spreading & upholding all Idolatry, blasphemy, heresies: and plotting, dēvi∣sing, and executing all injustice, tyranny, and barba∣rous immanity against her; this dragon is now cast out; of whom, and his greatnesse wee have spoken at large, verse 3. and will neither repeate nor add to that discourse.

II. The Title is, The old Serpent: where,

• 1. His nature, * 1.811
• 2. His adjunct.

His nature, he is a serpent.

First, because hee hid and covered himselfe in the serpent, in his first stratageme against our first Parents.

Secondly, because of his serpentine disposition, in two things:

1. His poyson and malice, both in the fountaine and streams; for in his owne nature his poyson is alwayes ready, as in a fountain; and in his effects it runneth in∣cessantly, as in full streames; first and principally, a∣gainst Christ the Head of the Church, and then a∣gainst all the members for the Heads sake.

His speciall hatred is against Christ: for as the serpent carries a most deadly antipathic and fight a∣gainst the Hart or Hinde, so this serpent against Christ, who is aijeleth hashahar, the hart or hinde of the morning, Psal. 22. 1. and Cant. 2. 9. My beloved is like a roe or young hart; Christ is lovely, as the Hart, swift to save his Church, as the Hart, Can. 2. 17. beset with dogs as the Hart; Psa. 22. 16. Dogs have compassed mee, that is, Jewes and other hellish Bea∣gles: And finally, here hee is at warre with the ser∣pent, as the Heart.

But this serpent spets out poyson, to kill and poy∣son to death every man and woman, as well as Christ, as indeed hee hath slaine every childe of Adam.

2. His other quality is, serpentine insinuation and winding, by his slie flattery and subtilty, by which, as he did drive our first Parents & us out of the earthly Paradise, so he never ceaseth to hinder us also of the heavenly Paradise; this he doth especially by deceit∣fulnesse of sinne, Heb. 3. 13. winding himselfe into our hearts by degrees, till hee bring us first to act sinne, then to affect it, then to bring acts to habits, to to a law unresistible, and to a nature.

3. Againe, the devill is called a serpent, for his ser∣pentine and cursed condition; The serpent is accur∣sed of God above all beasts of the field, Gen. 3. 14. so is the devill and his Angels above all creatures: The curse reacheth the serpent, both in his habitation and sustentation; he dwels in thornes and bushes, there hee lurkes and hides himselfe; so the devill in the thickets of sinnes, lusts, and hatefull deeds, flying the light: the serpent feeds on earth and cursed dust, so doe the devils on earthly-minded and carnall men, who lie under the curse of GOD, carelesse of the blessing.

The adjunct of this serpent followes, an old serpent.

1. Because himselfe hath beene of the same anti∣quity with the beginning of the world, who, of old, even then cast us from our happinesse.

2. Because his malice is not new-conceived, but inveterate, as ancient as the world, and therefore no hope of truce or reconciliation.

3. He excels, not onely in naturall subtilty, but by his experience, ever since man was on earth, is growne wonderfull deepe and cunning, like an old beaten souldier, trained in manifold crafts, and mis∣chievous stratagems, so his craft is redoubled by his age and experience.

III. The third title or name, is, The devill, for * 1.812

crimination, accusation, and calumniation: Hee is that egregious calumniator, whose incessant delight and practice is, in accusing and calumniating.

1. God to man, of envy, injustice, or the like un∣kinde affections, as, Gen. 3. 3. God knowes your eyes will bee opened.

2. Man to God, in good, that it is done in hypocri∣sie, as, Doth Iob serve God for nought? in evill, that man is guilty of that sinne which himselfe drew on. But of this Title, more in the next verse.

IIII. The fourth title is, Satan, for his hostility * 1.813 and enmity.

He is an adversary, and opposite,

• 1. To God.
• 2. To good men.
• 3. To good actiōs

I. To God.

1. In his decrees and good purposes of restoring the Elect unto eternall life, by Jesus Christ, by all meanes striving to frustrate them, though all in vaine, for the counsell of the Lord shall stand.

2. In all the meanes appointed for the execution of those decrees, as, the word and truth of God, which hee laboureth to turne into a lie, Gen. 3. 5. Yee shall not surely dye; by which hee brought in sinne upon us: he hates that as the sentence of his damna∣tion; so hee hindreth the preaching and publishing of it, as in Paul and the Apostles, 1 Thess. 2. 18. He sends his Ministers impudently to disgrace the holy preaching of the word, and to cast downe, if they could, all exercises of religion, publike and private. For the graces of faith, love, holinesse, wrought by the word, in which are the beginnings of salvation, he hates and resists them, and disgraceth them, as most contrary to himselfe, being an uncleane spirit: I have heard many of his Agents openly revile the grace of GOD, and disgrace holinesse in hatefull

termes, but none of them but apparently foule and uncleane beasts in one kinde or other, and how can contraries but fight?

II. To all good men he is an adversary, because of Gods Image and way; they have Gods Image and superscription upon them, and so of a contrary king∣dome: And hee, who, while wee were in our owne way, or the way of the world, never resisted us (for then wee were going downe into Aegypt) now if wee be in Gods way, and set out toward Ca∣naan, never ceaseth his resistance.

III. He is also an adversary to all good things and actions; he watcheth to slay all good motions in the wombe, that they shall no sooner bee conceived, than abortive: he is an adversarie to each good acti∣on, either to hinder it (if hee can) by hindring us from attempting good or atchieving it, by hindring us from feeling the sweetnesse of godlinesse, so as ha∣ving no pleasure in it, it may goe on heavily; by ma∣king us fickle, unconstant, soone weary, and then all is lost: or if he cannot hinder, to corrupt, and de∣prave it, that though he cannot make it evill, hee may make it seeme so to bee.

By all this description the Spirit of God would * 1.814 have us become wise, to take knowledge of our ene∣my, and make our owne profitable use of this disco∣very, especially that we should never compact with such an adversary. In his temptations to sinne, hee comes in the habit of a friend and loving Counsel∣lor, but is indeed a dragon, and therefore fierce, and a winged dragon, swift to shed blood: Oh that wee could thinke, while he is intising us to sinne, that we have to doe with a serpent, who hath a naturall en∣mity against us, and this antipathy, set by God, ad∣mits no reconcilement: and not a serpent onely, but an accuser of us to God, for that which himselfe in∣tised

us unto! In his disswasives from good, preten∣ding our peace, ease, credit, or whatsoever commo∣dity; happy it were, could we say, Come behinde mee Satan; this is nothing but the voice of an adver∣sary resisting mee, to hinder both the worke and wages.

2. Againe, wee learne to beware of such a mon∣ster and watch such an adversarie, who is a serpent, * 1.815 therefore subtle to deceive; a serpent, therefore full of poyson and deadly infection; an old serpent, and therefore by his experience, ever since the creation, can espie the least advantage against us, can see all our counsels and consultations in our secret chambers, and will not slip any such advantage, but put it forth to the furthest proofe and extent for our grea∣test harme.

Furthermore, wee are taught to fence our selves * 1.816 against his wiles and enterprises.

Quest. How may that be done?

Answ. By three sorts of rules.

I. Against the subtiltie of this serpent, wee must labour for true wisedome as a countermine: And that is,

1. By humility, denying our owne wisedome, as insufficient to guide us. The Lord guideth the hum∣ble in his way, Psalm. 25.

2. By prayer: go to God for wisedome: If any man want, let him aske it of God. Iam. 1. David prayeth God to turne Achitophels wisedome into foolishnesse, and so it was. God onely can make us wiser then this our enemy: therefore as a child, the weaker it feeles it selfe, the faster hold it layes on the hand of the father; so let us on our heavenly Father.

3. By sticking to the Word. Psalm. 119. 24. make that the man of our counsell, which onely can make

us wise to salvation. By this David was wiser then the ancient, then the counsellers: By this all the ser∣pents stratagems are discovered and diverted.

4. Grow up in the feare of God, which is the be∣ginning of wisedome. This stands not in contem∣plation, but operation, rectifying the minde, affecti∣ons, actions, and is nothing but an upright endea∣vour to please God in all things. A good under∣standing have all they that do thereafter.

II. Against the sting, poyson, and biting of this serpent.

1. Let us looke to the brazen Serpent, Christ, that wee may be both healed and saved. No other sight * 1.817 but this can ease us, not gold, not silver, not lands, nay not heaven it selfe without Christ, nothing but Christs blood. The Israelites must bee cured onely by looking, the Christian by beleeving.

2. A speciall preservative is prayer. The policie of the weesell is, that knowing the serpent will set upon her, and that hee cannot abide the sent of Rue, which wee call herbe-grace, shee runnes and eates of that herbe, and so the sent of it drives off the serpent: so wee being sure to be set upon by the serpent, who is too strong for us, must runne to this herbe-grace, and let our dayly and fervent prayer be as Rue against him. Thus are wee taught to prevent temptation, by praying not to be led into it.

3. Daily apply the vertue and power of Christs death to the cure of thy sinne. The Harts horne burnt * 1.818 is of power to drive away the serpent, and a good antidote against his poison: Christ is this Hart or Hinde, his horne is the power of his death, this horne burnt or parched on the crosse with his Fathers wrath is the onely antidote against the malignity of Sathan.

III. Against his satanicall opposition and enmity,

be sure to get God thy friend, if God bee with thee, Jesus Christ for thee, the Spirit of God within thee, who can be against thee? Rom. 8. 31. If God be for us, who can be against us? And if Christ be dead, and risen for thee, who can lay any thing to thy charge, verse 33. 34. Now God is with thee, so long as thou art with him: for hee leaveth not those, who have not left him first.

IV. Against his accusation get,

1. The testimony of thy conscience excusing thee, that no sinne is unrepented. 2. Corin. 11. 12.

2. The testimony of the Spirit, that thou art the Lords, and in Jesus Christ, and then is no condemna∣tion. Rom. 8. 1.

3. The Lords justification of thy uprightnesse, Iob 1. By fearing God, and departing from evill.

This of the names.

The second argument, by which the Dragon is de∣scribed, is his effect, that hee seduceth or deceiveth the whole world: where foure things for opening the words.

I. What is it to seduce?

Answ. In proper speech it is to mislead or draw a man aside from the right way into some by-way, and is a Metaphor taken from travellers, or passen∣gers, who being ignorant of the right way, are led aside into error, and wrong wayes. Thus the dra∣gon, after the way of God had beene propounded to the world, in the preaching of the Gospell, and Jesus Christ had beene published the onely Way, by whom wee can come to the Father, by all meanes would shut up this way to heaven, and did draw aside the world from the true worship of God, to idolatry, and false worship of idols, and heathen gods, and from the embracing of Christian religion, to Paganisme, and Heathen rites, so as the very

name of Christ should be extinct, if it were possible. This is the seduction of the dragon: which he in∣cessantly labours in, as the participle of the present tense noteth, even a perpetuall action of drawing * 1.819 men from the way of truth, to errour and false reli∣gion.

II. The persons that are seduced, are the whole world; alluding to his generall seduction and surpri∣sing of all mankinde in our first parents, as also the generall corrupting of true religion in the daies of Noah, when all flesh had corrupted their wayes, and were destroyed by the deluge. But by the whole world or earth are meant the reprobates or earthly minded men, who intended the world, and minded earthly things, with contempt of heavenly. These were the dragons prey, for their multitude called the whole earth.

For first, it is not possible the elect should bee se∣duced. Matt. 24. 24.

2. They are onely in the world, but not of the world: they are not the earth, while they are in the earth, nor parts of it, but citizens amongst Saints, and of another corporation.

3. The dragon cannot go beyond his commission, which reacheth not to any elect, but onely to those who by the just decree of God are given up to his se∣duction and their owne destruction. Rev. 9. 4. The locusts are sent out with a limited commission: they are commanded not to hurt the grasse of the earth, nor any greene thing, that is, the elect, who have any appearance of true grace, these are not to be wound∣ed with the keene stings of their damnable errours, and devillish devises: but onely the reprobate, who have not the seale of God in their foreheads. And Revel. 13. 13. who be they that worship the beast: but they, all they, and onely they that dwell upon

earth, earthly men, who have no part in heaven, whose names are not written in the booke of life.

III. How or by what meanes doth the dragon seduce the whole earth?

Answ. Hee hath many wayes, some without us, and some within us.

Without us, especially three.

1. Hee deceiveth by false doctrines, errours, he∣resies, and lies: in which sense Antichristianisme is called the deceiuablenesse of unrighteousnesse. 2. Thes. 2. 9. because under pretence of truth and Christia∣nity it fights against Christ and his truth. Thus was Ahab seduced by foure hundred false prophets. Thus Elymas seduced the deputy, and resisted Pauls do∣ctrine, and Paul cals him the child of the devill. Acts 13. 10. and so be all they that disswade others from hearing the truth.

II. He deceiveth the world by impious frauds, di∣abolicall impostures, and prodigious workes, for the confirmation of error. Reuel. 13. 14. the beast did great wonders to deceive them that dwell on the earth; by signes, as to make fire come downe from heaven, and the like. This beast is Antichrist, and that false prophet, Revel 19. 20. who wrought false miracles, by which he seduced those that recei∣ved the marke of the beast. Hee shall do great won∣ders, to confirme a deceivable doctrine, yea even call for fire from heaven. Which though Bellarmine, to free his Pope from this marke of Antichrist, saith, the Pope never did, yet it is truly verified of him, both in mysticall and literall sense.

1. In the true and mysticall sense, (for this booke hath as many mysteries as words) by fire from hea∣ven in Scripture is meant Gods wrathfull vengeance executed upon sinners, called the fire of his wrath: In this sense, the Popes flatterers call them gods of

revenge: Hildebrand in an epistle to the Germanes, having excommunicated Henry the fourth, called him afflatum fulmine, smitten with a thunderbolt. Here wee have the Pope confessing, that hee brings fire from heaven. Did they not vaunt, and Kings, and people feare, that being stricken with the bull of ex∣communication, they were smitten with a divine revenge, as with fire from heaven?

2. In the literall sense: boast they not of Zachary the Pope, as hee was in his progresse to Ravenna, that in the day he was protected with a cloud from the heat of the Sunne, and in the night armies of fire in the heavens gave him light? What shall I speake of the fiery streames, which they say have reached from heaven to earth to point out the lost host, as was wont to be read on Corpus Christi day? What of the fiery tongues which they fetched from hea∣ven on some of their Saints, to make them equall with the Apostles? or of the fire from heaven, to de∣stroy the enemies of some of their martyrs? Their Legend is full of such fables: but this shall suffice for the pointing of Antichrist of Rome by that wonder in that text: which is true both in the true mysticall sense, and in their false literall.

But these are called lying wonders and collusions. * 1.820

1 In their originall they proceed from the father of lies, who is a lying Spirit in the mouthes of all false Prophets.

2. Their matter is lies, appearances, juglings, at best wonders not miracles, such as Iannes and Iam∣bres seduced Pharaoh withall.

3. Their end is lying and seduction, confirming lies, idolatry, superstition, and apostasie, so leading and settling men in errour for destruction.

III. The Dragon seduceth numbers by open ty∣ranny and persecution; we see how the apprehension

of Christ drove away all his Disciples for a time, and how the fanne of tribulation blowes away the chaffe from the wheat for ever. And thus the whole world was seduced here in speciall manner, being forced by open tyranny and rage of the Imperiall Dragons to the levell and prescript, to the rites and religion of heathenish and idolatrous Rome.

Thus hee seduceth us outwardly.

Within us he hath many meanes and wayes to se∣duce us: as,

1. By exciting and stirring our originall sinne: blinding our mindes with clouds of darknesse, and our understanding with mists of errour, working on our wills to embrace things whith corrupt judge∣ment directeth unto: stirring our affections to rebell against right judgement and will. And thus hee se∣duceth us by our selves, Iam. 1. Every man is se∣duced by his owne concupiscence.

2. By working on our naturall faculties, both our spirits and senses. Hee knowes how to dull our spi∣rits and make us drowsie, and easily give off in any good meditation or service. And contrarily, hee can refresh and excite them in evill, to make them watchfull, and of long continuance, and constancy in such objects. And for our senses, hee can draw the eye to behold wishingly the forbidden fruit: the eare to set open it selfe to receive lies, and slanders: the tongue to blaspheme, curse, sweare, lie, and re∣vile: the smell to wind a commodity which must be compassed by oppression, wrong, or the like.

3. By finding out our inclinations, and intents, and purposes, that he may suggest according to those inclinations, as it were hanging his weight upon us, to force our owne disordered motions. Thus hee doth, and can out of our owne universall corruption, and from observation of our counsells, speeches,

and gestures, lay fit traines for us; first, receiving true intelligence from our selves, by observing our motions, lusts, affections, and then sits himself down in counsell with us in our secret chambers, in all our consultations of sinne, himselfe being the President of our privy Councell.

4. By sweetning his allurements, so as no tempta∣tion is so bitter or poysonfull against God or man, but hee can guild and sugar it, and then layeth them in secret, and in the darke, so as we easily take, and no sooner take than are taken, by meanes the waters are both stolne and sweet.

IV. The last thing in opening the doctrine, is, the reasons why the dragon seduceth the whole earth; Namely,

1. The just judgement of God upon the world for the contempt of his word, and the unkinde usage of the Gospell, by which the world meriteth to bee seduced; see, 2 Thess. 2. 10, 11.

2. The desperate wickednesse of Satan,

1. Proclaiming open warre against God, and withstanding the word of God, the faith of men, the glory of Jesus Christ.

2. Exercising incessant fury against mankinde, all which he seeketh to bring back into his owne damnation.

3. Advancing himselfe in his horrible pride, to enlarge his owne kingdome, to establish his greatnesse upon earth, and to shew himselfe the Prince of the world.

In the generality of persons, that the whole earth * 1.821 is seduced by Satan, wee learne,

First, how false a note of truth a multitude is: the way of the world, is the way of errour, and of sedu∣ced persons to destruction; rather conclude with our Saviour, the multitude walkes in the broad way,

but strait is the way that leadeth unto life, and few finde it. The wisedome of a Christian is, not to number voyces, but weigh them, and not to looke who goe in the way, so much, as in what way wee goe; neither to hold it a good plea, I did but as the most did, seeing the whole earth is here seduced and deceived.

Secondly, marvell not that many bee seduced and * 1.822 carryed away from God and his truth, into so grosse and palpable errours, seeing the dragon seduceth here all the earth.

1. It is a generall, but a righteous judgement of God, to give up them that love seduction, to be wil∣lingly blinded and carryed to destruction.

2. Heresies, false doctrines, and delusions are just punishments of the contempt of the Gospell, and word of truth.

3. The world is the Princedome of Satan, he must prevaile and command his subjects, and tyrannize o∣ver all earthly and worldly minded men.

Let us not marvell, that Papists are so resolute in such horrible delusions, not onely against the cleare light of the Scripture, but against common sense, as stifly to maintaine transubstantiation, judicial for∣givenesse of sinnes by a Priest, purging of sinne by pe∣nall workes and satisfactions, salvation by merite of workes, worshipping of Angels, Saints, Images, Cros∣ses, crusts, blocks, stones, and a thousand such sense∣lesse dotages; seeing the Lord hath smitten them with blindnesse, that they cannot see the truth.

Let us not be moved, that Popery doth so prevaile in all Countries, that Princes and people, learned and unlearned 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 know∣ledge 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 hea∣ven?

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 po∣licie, 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 hea∣venly 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 seducti∣on, * 1.823 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 effe∣ctuall 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 sedu∣ceth all the world, cannot but carry thee away from God. Demas embraced the present world, and for∣sooke the truth: The young man went heavily from Christ, for hee had great possessions, nay, they had him rather. The dragon thought to have sedu∣ced 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, where∣of there are not a few at this day, and such as per∣swade 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 hea∣ven with them; but above all beware of a Snake in the bosome; our weaknesse needeth a faithful Coun∣sellor 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 certain∣ly or speedily.) Whether they be Popish Countries, to which the Spirit of God would have us bid fare∣well, 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 car∣ry great pretenses of truth, and by which the dragon usually seduceth many; 1 Iohn 4. 1. Beleeve not eve∣ry 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 do∣ctrine, 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, wise∣dome, that can arme or fence us from delusion, but love of the truth, as in the instances of Adam, Iu∣das, Hymeneus, and Philetus, &c. but love of the truth will quench in us love of the world, and selfe∣love, and carry us through fire and water, through Pikes and perils, through thicke and thin after it.

Thirdly, sticke to the conscionable practice of the Word, and then be sure thou canst not bee deceived;

hold to the rule of that, for it cannot deceive thee; the powerfull practice of it turneth a man from the power of Satan unto God.

V. Pray for the spirit of grace to performe his Of∣fice, for thy establishing in grace.

Quest. What is his Office?

Answ. 1. He is that Anoynting, which teacheth all things needfull.

2. Hee is the Spirit of wisedome and counsell, to resolve all doubts; it is his voyce that saith behinde thee, This is the way, walke in it.

3. He is the Spirit of courage and fortitude, to dis∣solve the fears of flesh, & to arme us against tyrants, enemies, changes, tryals, and persecutions for the truth.

4. He is the Comforter, to sustaine us with assu∣red comfort in our heavinesse, and to cheare us in our wearinesse.

5. Hee is the Perfecter of his owne worke, for he leaveth no work imperfect, which he beginneth for salvation; Col. 1. 28. I strive to be perfect, according to his mighty power that worketh in me.

VI. Add this to the former; sticke to the Mini∣stery, but see that the Spirit be effectuall in that Mi∣nistery: for,

1. The Spirit worketh all those comforts, by means of the Word.

2. As the evill spirit is effectuall in such as perish, by false doctrines, and false perswasions, so the Spirit of God is effectuall in the Saints, especially in the preaching and perswasions of the word of truth.

3. It is just, that whosoever suffereth not the Spi∣rit to be effectuall there, shall finde the spirit of error effectuall in strong delusions. If Ahab will not heare Gods Spirit in Micah, hee shall fall by a spirit of er∣rour in the mouthes of his false prophets.

Now to bee established by an effectuall Ministerie, wee must observe two rules.

1. Receive not every thing hand over head, but search the Scriptures, and trie the things that are deli∣vered, Iohn 5. 39. and the Bereans were commended, for examining the doctrine of the Apostles them∣selves, by the touchstone of the Prophets, Acts 17. 11. But Papists would not have the Scripture in common mens hands, because they distrust their doctrine.

2. Having tryed all things, resolve to hold all that is good, and continue in the things learned from the Word, which is an assured fence against deceivers, 2 Tim. 3. ••4.

We are further admonished, to take notice of the * 1.824 markes and signes of a person that is seduced by the * 1.825 Serpent, to the end we may avoid them.

One is, in the dayes of light not to perceive the glorious light of the Gospell, 2 Cor. 4. 3. If our Gospell be now hid, it is hid to them that perish, in * 1.826 whom the god of this world hath blinded their mindes, that the light of the Gospell should not shine unto them. Hee is a blinde man that seeth not the Sunne shining, nor such objects as the Sunne discove∣reth; so hee is blinded by Satan, who cannot, or will not see his estate to bee damnable and miserable, but is alive and happy without repentance and conversi∣on; that by the same light cannot see that a sinne in himselfe, which hee seeth so to bee in another; that by the light cannot be convinced, but that some sins are good and commodious; as profitable lies and oathes, some breach of the Sabbath, some usury, some idle company, and perhaps esteeme it vertue or wise∣dome; that by so cleare a light cannot be perswaded, but that there is more ease and pleasure in following lusts and sinnes, than in observing Gods law: here is

one led away, and deceived of the serpent.

2. Another mark of such a one is, not to beleeve the truth, but to esteeme the Word as a fable, unwor∣thy of our credit. Eve was not seduced, till her faith in the word was shaken. Thou that beleevest not the promises, as not expecting salvation by them: that turnest away the thoughts from thinking earnestly of the threatnings and punishments due to thy sinnes, that walkest in thine owne way, and refusest the counsell of the word; why seest thou not thy selfe seduced and led away by Sathan in great part already?

3. A third marke of such a one is, a departing from the doctrine of faith received, from the religi∣on and divine worship, planted by the Prophets and Apostles, and prescribed in the word of God: a giving way and willing eares to Priests, Jesuites, and croaking locusts. Eve should not have lent her eare to the serpent against the truth of God. Hee easily seduceth those that are willing to bee seduced.

4. The fourth marke is, to withstand the power of grace and religion, accounting the practise of ho∣linesse a needlesse precisenesse, esteeming the care of pleasing God to be hypocrisie, zeale to be rashnesse and distemper. Who seeth not but the dragon hath led these away at his will? For, what other way doth the Dragon himselfe walke in, but in a perpe∣tuall hatred of grace?

5. The fift marke is noted wickednesse of life, and living in lusts; for the more wicked a man is, the more subject hee is to be delivered up by God to be seduced: and who be they that are given up to the efficacie of Antichrist, but such as have pleasure in unrighteousnesse, that is, such as take felicity in sinne, and rather then they will forsake it, trample under foot all the hopes of the Gospell. 2. Thess. 2. 12.

Who be they that are, or may be noted at this day, carryed away into the delusion of popery, and are a prey to Jesuites, Priests and deceivers, but such as must have liberty and indulgence to live in some sin or other? first they resolve upon a beastly life, and then fall to such a deluding doctrine, as may skinne over the gall of their consciences; Of many such Apostates wee may say, it were pitty they should professe any other religion then popery: for no other would befit the wickednesse of their lives so well.

6 The last marke is, when sinne is revenged with sinne, with hardnesse of heart, with brawne of con∣science, deadnesse of spirit, dedolency & impeniten∣cie. This man is fearefully left by God, and seised on by the dragon: when neither Law nor Gospell, neither piping nor mourning prevailes with him. Instance whereof we see in many Apostates and temporizers, who having made some shewes of goodnesse in themselves and good affections to others, falling to the world and selfe-seeking, have slacked in their love to the truth; and that sinne revenged with ha∣tred, and persecuting of goodnesse, and that sinne further revenged with hardnesse of heart, and a dead conscience, not suffering them to looke either be∣hinde them or before them, till they have outrunne themselves in so fearfull violence against the grace of God, as commonly godlinesse meets not with such enemies any where as those that once made shew of it; And as the dragon most desirously assaul∣teth these, so Gods revenge sheweth it selfe most dreadfull and severe against such revolters.

Was cast out]

The second thing to be observed in the over∣throw

of the dragon, is the manner of it, namely Sa∣thans dejection, or rather ejection out of the Church.

Quest. What ejection is here meant?

Answ. 1. Not that after his fall, for that was not by warre▪ as this, but a just sentence and punishment; that was, because hee stood not in the truth: this because heestood against it.

2. Nor that finall ejection in the day of judge∣ment: for after that hee never assaults the woman, but after this hee doth, after that he is cast into hell, but here into the earth.

3. Therefore Satan is cast out of heaven these two wayes.

1. By the head of the Church.

2. By the members.

Christ our head hath obtained a perfect victory over him two wayes:

1. By the power and merit of his death, by which he encountred the devills, and conquered them, spoi∣ling principalities and powers. Col. 2. 15. So as the Dragons erecting a crosse for Christ, set up a gibbet for themselves, as Haman, and for Christ a chariot of tryumph.

2. By the vertue and efficacie of it, daily applyed to the elect, through the power of his resurrection, ascention, and sending of the holy Ghost into the hearts of the faithfull, by whose grace, as by a stron∣ger then himselfe, Sathan the strong man is ejected, and can keepe possession no longer. This is when faith apprehends the merit of his death, and the effi∣cacie both of his resurrection, ascension, and sitting at the right hand of God, whence hee sendeth the Spirit.

But this ejection by the head is not properly meant, for it was done before Iohns prophecie, but

this was after. This ejection of Sathan then is pro∣perly by the members, three wayes.

1. By casting out and resisting Paganisme, idola∣try, blasphemie, impiety, and all injustice, and im∣manity against God and man, in which the Dragon ruled and raigned as the god of the world.

2. By the preaching and promulgation of the Gospell, which is the hammer of the dragons king∣dome, and the utter overthrow and eversion of his whole power. Luk. 10. 18. The Disciples in their * 1.827 ministery saw Satan fall downe like lightening.

3. By open profession and maintenance of the faith, and truth of the Gospell, and lifting up the name and glory of Christ there where formerly Satans throne was.

This secondary ejection here meant and aimed at, seemeth to be, when after the daies of the Romish tyranny by the heathen Emperours, the great and unlimited power of the old Roman Monarchie (in which the Dragon had ruled and overspread the earth with all idolatry and blasphemie, and had poi∣soned and corrupted the whole knowne world) was now broken and throwne downe, the mainte∣nance of Christian faith and profession was restored, and liberty given unto Christians by the manchild afore-mentioned. Now was the devill cast out, his idolatries detected, the deceivablenesse of heathe∣nish error discovered, and his whole power so bro∣ken, as hee could no longer either hinder the preach∣ing of the Gospell, or the propagation of Christian religion, nor keepe the nations longer from the truth of the Gospell, as he had long before done by his ty∣ranny. This I take to be the ejection of the dragon out of the Church, aimed at in this text.

The note is: that till Christ and his Gospell came, * 1.828 the Dragon was not ejected. Wheresoever Christ is

not, there the dragon stands in full state and strength. Matt. 12. 29. the strong man keepes the house, till a stronger come to dispossesse him. This house is the uncleane world, the whole world that lyeth in wickednesse, 1. Iohn 5. 19. Whole mankinde in the first Adam, all unregenerate men: for so the world is taken. Rom. 5. 12. By one man sinne entred into the world. that is, the whole world out of Christ, or the whole world not chosen out of the world. 2. Tim. 2. ult. Before men come to the knowledge of the truth, namely of Christ, they are all in the di∣vels snare, taken of him at his will. These snares are errours of judgment, lusts of life, depravation of manners, or some raigning sinne or sinnes, by which Satan holds them under his vassallage, as a fowler can hold the bird by one foot, or by one twig and snare, as well as by the whole body, or net.

For first, as sinne hath given him possession of all * 1.829 mankinde, as in Iudas his heart, so hee never goeth out of himselfe, nay hee is loath to be cast out, and when he is, it is not without extraordinary relucta∣tion & molestation. Mark. 1. 26. The uncleane spirit departs not without tearing and vexing and throw∣ing him in the midst of them, saith Luke; all signes of extreme impatience.

Secondly, none can cast him out but Christ: for onely Christ is stronger then hee: men cannot cast * 1.830 him out, no not holy men, as that man said, Master, wee came to thy Disciples, but they could not cast him out. Angels cannot cast him out: for they can∣not satisfie sinne: onely the seed of the woman breakes the serpents head, Gen. 3. 15. Christ onely is that Angell which Iohn saw (Revel. 10. 1.) de∣scending * 1.831 from heaven. by his incarnation, having the key of the bottomlesse pit, that is, power over hell and death: as Revel. 1. 18. and a great chaine in his

hand, the strong chaine of his omnipotence, which chaine hath many linkes.

1. The strong linke of his passion and death upon the crosse, which had more strength in it then the lives of all men and Angels.

2. That invincible linke of his resurrection: for it was impossible for him to bee held under death. The Jewes could devise to put him to death, but not to hold him in the grave, but by his mighty power hee opened his owne grave, and all the graves of the Saints.

3. That mighty linke of his ascension, by which he opened heaven for his Church, when the devill would for ever have barred it up against us.

4. That mighty linke of sending out the holy Ghost, and sending out the Apostles and Pastors, with a mighty and unresistable commission for the conversion of the world.

But what was the end of this mighty chaine of so many strong linkes? Even to binde up Satan: the Dragon described here, and there, in the same words, a thousand yeares. The power of Christs death, published in the ministery of the Gospell, bound up the devill, by destroying Paganisme, and converting the nations to the faith, as fast as ever any Conquerer bound his enemy in chaines, and re∣straines him from the execution of his mischievous will against him: for had not the Dragon beene bound, Christianity could not have conque∣red the world as it did: but now, saith Christ, Iohn 12. 22. speaking of his death, is the prince of * 1.832 this world cast out, though not wholly and fully, as in the last day.

Thirdly, the wicked world is so farre from im∣peaching * 1.833 the state and power of the Dragon, that it strengtheneth and establisheth it, by maintaining

whatsoever may enlarge the Dragons state and king∣dome, and resisting whatsoever might weaken or impaire it.

1. This appeares, in that every wicked man gives up himselfe willingly to Satans rule, who raignes like a lyon in every unbeleeving heart: there hee enacts lawes of evill, there he raignes by sinne, there is his seat, his court, his chaire of estate: as for Jesus Christ, hee casts off his rule, his lawes, hee breakes asunder his yokes, and disclaimes his person, and titles, saying, Wee will not have this man to rule over us.

2. Hee rules not all by himselfe, but by his con∣federates, which he convocates at his pleasure, and they readily obey the summons. Hee can presently gather wicked Councels, Synods, Conclaves, & Con∣vocations, to act and decree whatsoever pleaseth him against the word of God, and the truth of reli∣gion, onely devising in them, what may gall the truth and its professors and uphold superstition and corruption; hee hath in store numbers of hereticks, false teachers, libertine doctors, to spread and main∣taine doctrines of devils. And by these agents he hath in all ages especially upheld his state and power in blinding and seducing the world willing to bee blinded.

3. Hee hath the secular arme and civill states of the world at an houres warning to set up, and hold up * 1.834 his state, in erecting idolatry and false worship in all corners of the world, both Heathen, Jewish, and Popish, and this is the ground of all the tumults in this part of the world, the thrusting out of the truth, and bringing in idolatry, whereby the Dragon stands in greater state then in any other ordinary sinnes a∣gainst the Gospell; for first this sinne is most direct∣ly against the high Majesty of God: secondly, as the

God of heaven is present, and honoured when hee is purely worshipped, so is the god of the world when hee is served: and as Gods glory is set up in and by true worshippers, so is the devils honour in and by idolaters, who are therefore said to of∣fer to devils, and not unto God: Thirdly, as the throne of God is upheld by his subjects; so is the devills throne by his chiefe subjects, who are idola∣ters. Revel. 2. 13. The Angell of Pergamus is said to dwell where the devills throne was: the reason is, because that city was most idolatrous, and fierce a∣gainst Christ and his religion: Satans throne was set up in Court, in Country, in Churches, in Palaces, he ruled all.

Now this is a rule of tryall of religion, of per∣sons, of places. * 1.835

1. That religion in which Christ is not exalted, in and by that the devill keepes his hold: which is true, not in the Heathenish onely, which knowes not Christ, or Jewish which acknowledgeth no Messias come in the flesh, but in the naturall religion of Popery, which thrusteth downe the Scriptures to set up traditions, and setteth up many mediators for one Mediator, and maketh every man a Saviour of himselfe by his merits: besides their formall idola∣try, which is a worship of devills. And shall wee looke backe to a religion where the devill rules, where Christ is banished, and Christianity under a pretext of Christ persecuted to death?

2. For persons: Naturall men are still in the power of the devill, very slaves, because Christ is not yet entred. Sure wee are, hee held up his power in us all once, not one of our hearts, but was his throne: if hee be not cast out, hee is still in his former state. This is the forlorne estate of all of us by nature, and if we be not converted, and brought to Jesus Christ

by faith and obedience to the Gospell, the devill acteth, mooveth, and ruleth us at his pleasure. This shewes the necessity of conversion, unlesse wee would willingly harbour such a Dragon.

3. See wee any place set open for drunkennesse, whoredome, cursing, blaspheming, scorning of good∣nesse, or of such hellish resort, where sinne is main∣tained and upheld, and Christ with the mention of godlinesse barred out? Be sure Sathans throne is there, his signe is on every such doore, his armes on every post, there is a house swept for the devill, at least a suburbes of hell, there is the devill present in pre∣vailing manner with strength of temptation & abso∣lute command over his slaves, whom hee drawes to the height of wickednesse. As Salomon giveth counsell to goe by the house of the harlot, and not to come neare the doore of her house. Prov. 5. 8. So let all godly men avoid all such persons, places, and practises, in which the devill sits in his chaire of estate. Sundry places are permitted to Satan by God to possesse, where hee domineireth, and sheweth himselfe in strange noises, & frightfull apparitions, & is powerfull in such houses to hurt & destroy, & he that knows the danger of such haūted places will not enter into them: But in such places as wickednesse dwels, although Sathan be not sensibly present, yet he is more powerfull; if not more dreadfull, yet more dangerous: no wise Christian that hath not a desire to be acquainted with hell beforehand, would come into houses so haunted & stuffed with yong Dragons and devills incarnate: how miserable to live where Satan dwells: how difficult to serve Christ where Satan raigneth? * 1.836

This also teacheth us to examine our selves, whe∣ther the dragon bee cast out, or keepe his state and command in us: where consider, 1. The necessity of this tryall. 2. The rules of tryall.

The former appeares,

1. Because the greatest part of the world, even in places where the Gospel is preached, are not brought to Jesus Christ, but are voluntary slaves to Satan, re∣nouncing obedience to God, and professe obedience to the dragon; & what a severe, but just judgment of God is it, that they that will not be ruled nor submit∣ted to Gods will, should become slaves to the De∣vill, that being delivered by Gods justice unto Sa∣tan, their whole course should tend to uphold the state of the dragō, with the final ruine of their own?

2. As it is not the presence of the Gospell, so nei∣ther the profession of the Gospell that puts Satan out of state. What a great Professor was Ananias, that seemed to give away all his lands to the use of the Church? and yet Satan filled his heart, Act. 5. who was a greater Professor than Iudas, the steward of Christ? yet the devil kept the hold of his heart; there is much more then profession required to dispossesse him, yea, muchmore than preaching of Christ, for Iu∣das did both.

3. He is certainly concluded a wicked man, under the power of the devill, that is carelesse in this exa∣mination, whether Christ bee in him; 2 Corinth. 13. 5. Prove your selves, know yee not that Christ is in you, unlesse yee be reprobates? as also who by examinati∣on, findes not the Spirit of God, & of Christ to dwell in him, Rom. 8. 9. If any man have not the Spirit of Christ, the same is none of his.

Now the rules of this triall are reduced to two heads: The former are such as demonstrate the pre∣sence of the strong man: The latter, such as shew the presence of a stronger than he.

Of the former sort are five.

First, supine carelesnesse in religion is a signe of the dragons rule; the Apostle in Eph. 2. 2. and 12. sets it

downe for a note of a man in whom the Prince of the ayre ruleth, that he is as an heathen, or alien with∣out God in the world, an Atheist, that cares for no religion or covenant, cares not for Christ and his grace, contemnes preaching, praying, Ministery, Mini∣sters; prefers pigs before Christ, as the Gadarens; pre∣fers pottage before the blessing, as Esau; this man is ruled by the Prince of the ayre: and much more if thou seest a despiser of religion, a scorner of good∣nesse, one that turnes his backe on the Ministery, or gives it his presence, but is a sonne of Beliall, and will not indure the yoakes of God and Christ; this man is apparently under the power of the devill: and this cannot but bee a sure signe, for,

1. Where Christ can have no command, the dra∣gon must rule and command

2. Where the Scepter of Christ is resisted, which onely casts out the dragon, there the dragon is not cast out: Were not hee a traytor in an high degree, that should wrest the rod or Scepter out of the Kings hand, breake it to pieces, and tread it under his feet, in contempt of his high authority? yet so doth every wicked man with the Word, the rod of Christs power.

3. Where Christ is come, hee makes communion with God, and a serious seeking after him; and there∣fore where is no seeking after God, no fellowship with him, Christ never came there.

A second note of the presence and power of the strong man is, blindnesse of minde in meanes of knowledge; so saith the Apostle; 2 Cor. 4. 3, 4. If our Gospell bee now hid, it is hid to them that perish; in whom the god of this world hath blinded the mindes of them that beleeve not; and, 1 Cor. 2. 14. The natu∣rall man perceiveth not the things that are of GOD, &c. When a man can discerne nothing of the things

of God, and seeth nothing in the Kingdome of Christ desirable or admirable, he is in the state of na∣ture, under the power of the dragon. The reason is, because the kingdome of the dragon is a kingdome of darknesse, and nothing casts out his power, but the entertainment of the light and grace of the Gospell. If a man sit in darknesse till this houre, that hee shuts out the light, offering to shine upon him, and con∣tents himselfe with ignorance of minde, with hatred and resistance of the light, this man sets up and up∣holds the devils power in his owne heart; and here the dragon is not cast out.

Th•• third note of a man in whom the devill is not cast out, is, generall disobedience; for, He ruleth in the sonnes of disobedience, Ephes. 2. 2. where sinne raignes, the dragon raignes; Hee that committeth sin is of the devill, 1 Iohn 3. 8. the devill and sinne are cast out together: For as a tyrant shewes his power and strength by forcing men to fulfill his lawes and E∣dicts, so this strong man sheweth and upholdeth his state, in speciall maner, by prevailing temptations and alluremēts, by which men fulfill the lusts & wil of the flesh, and wicked men are carryed, as the swine, into the lake of sinne. Now the dragon stands in his state.

The fourth note of such a one, is, ripenesse in sinne, when men are not punies in sinne, but old sinners; not bunglers, but active and nimble servants of cor∣ruption, 2 Pet. 2. 19. This ripenesse discovers it selfe in many unhappy men, in whom the dragon beares sway, foure wayes;

• 1. By diligence.
• 2. Hight.
• 3. Chearfulnesse.
• 4. Constancy in sinne.

1. By diligence, following sinne as a trade; when a man is at all the appointments and services of sin,

approving and promoting all that is nought, but dis∣allowing and opposing all that is good, so farre as he can; Diligent servants will breake their sleepe to doe their Masters worke, and so will these, Prov. 4. 16. see Chap. 1. 15.

2. By the height of sinne; for as the Spirit of God drawes the Saints forward in the degrees of grace, so the dragon drawes wicked men to the height of wickednesse, called (Rom. 1.) fulnesse of unrighteous∣nesse; and this without reluctation or restraint of the Spirit: Thus the devill entred into Iudas, and filled his heart with mischiefe; whence is it that the fou∣lest sinnes come not amisse to many men, but from the power of the dragon, who bids his slave resist the Gospell, as Elimas, and he must doe it, commit mur∣der upon his owne brother, as Cain, scoffe his owne father, as Cham, sweare and blaspheme as many de∣vils incarnate, they must and will doe it?

3. By chearfulnesse and delight in sinne; our pro∣verbe is, Hee must needs runne whom the Devill drives; so captaine-sinners make haste to evill, and set their delight on it: how doe graceles persons re∣joyce to promote and compasse sinne in themselves, (eating it as bread, and a sweet morsell, Iob 20. and drinking it as a fish drinkes in water) and provoke * 1.837 others to sinne, to sweare, to bee drunken, to gaming and playes, &c? were there a drop of grace in them, it would disallow such horrible sinnes, and stand a∣gainst them; but the stampe of the devill is upon them who rejoyceth in evill, and draweth as many as hee can into his owne damnation.

4. By constancy and incorrigiblenesse in sinne; He that is filthy will bee filthy still, as the dragons and devils be; and men, as devils, are loath to be tormen∣ted before their time, by the doctrine of repen∣tance, conversion, mortification or holy life.

This is a sure note of one, from whom the dragon is not cast out.

The fist is; strife to keepe out, or cast out the Spi∣rit of God, resisting the grace of God, fighting a∣gainst good conscience in ones selfe and others, when men aredespisers and evill speakers of the way of God, can contend with his Saints, and haunt with wicked persons; how can this but be a sure signe of the dragons holding possession? for what other is his worke in the world, but to fight against the whole kingdome and glory of God? or what is a more manifest proofe of the power and state of a Prince, then to command his subjects to fight for his title in all his quarrels?

Now if these be sure notes of the state and raigne of the dragon, many may discerne their woefull con∣dition, who thinke well enough of themselves, and will defie the Devill in word, while in deed and truth he upholds his full power in them.

1. How many Christians by profession are no bet∣ter than Atheists, who love not the presence of God, neither in their thoughts, but abhorre all thoughts * 1.838 of God, and barre them out by weekes and months, as most unpleasant; nor in their soules, which cannot endure the presence of Gods Spirit in his motions, but resist and quench them; nor in Gods house, the Church, which they care not for, though God bee there specially present; nor in their servants and friends, who have the promise of his presence, if two or three consent in any good thing; but hate them and all that love God, or speake of his name; least of all can they abide his presence, comming to judgement.

2. How many in so great light walke in the dark, worse than the Gentiles, most of whom were more just in their dealings, more respective of their oaths,

more sober, more temperate, more chaste than thou∣sands of deboiste drunkards, filthy whore-masters, and foule swines, whose damnation will be heavier than the heathens? it shall be easier for them than for these in the day of the Lord.

3. What a number stand out against Christ? as,

First, they that stand not with him, Matth. 12. 30. Those that gather not with him doe scatter, as our neutrals, mungrils, lookers on, who thinke they can bee of neither part; which is impossible; thou that art not the Kings friend, art his enemie: Doest thou not promote the Gospell, and therein the state and right of Jesus Christ? thou art then against it; If being called thereunto thou imployest not thy gifts to win men out of their sinnes, and to gaine them to the faith, thou standest against Christ, and manifestly up∣holdest the state of the dragon.

Secondly, those that stand against him, being op∣posite to the Ministerie, to the pure worship of God, &c. resisters of the graces of his servants, strong limbs and supporters of Antichrist, Masse-mongers, Antichristian Captaines, and savage persecutors of true religion.

This is the first sort of rules.

The second is, of such as shew the presence of a stronger than the dragon, which is Michael onely.

One tryall is repentance, onely that looseth the snare of the devill, 2 Tim. 2. 26 It is true, that so long as sinne is present in us, Satan shall never be cast out of all power in us; but if once sinne by re∣pentance be deposed from the raigne of it, though not from all presence, then is Satan cast out of his full power, and, as sinne can never get the dominion a∣gaine, no more can the devill.

Another sure note is faith, which is our victory, and casts out the dragon, as also brings Christ into the * 1.839

soule, who dwelleth in our hearts by faith, Eph 3. 17. Get assurance of faith, and the dragon is cast out; and get increase of faith, for the Disciples of Christ could not cast out devils, Mat. 17. 20. not for want of faith, but for the weaknesse of it.

Cast into the earth.]

The third thing in the overthrow of the dragon, assigneth the place into which he was cast, namely, into the earth; and that for two reasons.

1. To manifest and clear the certainty of his over∣throw, and the Churches victory; as Goliah was seene to be overthrowne, when David threw him downe to the ground.

2. And more specially to shew, who they bee whom the devill now tyrannizeth over; Hee was thrown out of the boūds of the true Church, & now he exerciseth his rage in the earth, that is, among re∣probates, carnall, and earthly minded men; whether heathens, without the pale of the Church, or carnall Gospellers, who are within her lappe, but, rejecting the power of grace, sticke to earthly profits, courses, & affections; amongst all these the dragon still domi∣neereth, and ruleth them all at his wil, who reject the rule of God, and his Sonne Jesus Christ.

Quest. Why was he cast into the earth, and not in∣to hell? if the Lord could doe it, why did hee leave his worke imperfect

Answ. 1. Our Lord Jesus Christ wanted then no power, nor now doth lacke might to doe it, but can tread downe Satan every moment to nothing: Nei∣ther did Christ leave his worke imperfect, but on the Crosse performed all that was required, either for the full delivery of his Chosen, or for the finall victory over all his enemies; but his heavenly wise∣dome

putteth forth this power, not all at once, but by degrees, and in some measure of time, which at length is to take full and perfect effect; for Christ must tread all his enemies under his feet, and they must become his footstoole, 1 Cor. 15.

2. This place speaketh not of an absolute ejection out of the Church, for Satan was afterward let loose for a thousand yeares; but of a limited restraint of him;

First, to a certaine time and place, that hee could not oppresse the young and tender Virgin of Christ, either by upholding heathenish Idolatry, or by hin∣dring the free course of the Gospell, and religion of Jesus Christ; and,

Secondly, to a certaine measure, for he was not so cast out of the Church, as that hee ceased to molest and tempt the godly, or that he spared to doe what he could to hinder and disgrace the Christian Religi∣on, but he was so farre cast out as that hee could not exercise his whole and former power, either in vio∣lence of temptation, or recover so soveraigne authority among the heathens, as a little before hee had ex∣ercised.

Quest. But had it not been better for the Church, that the Lord Jesus had cast him downe into hell, and confined him there?

Answ. 1. Satan is already cast into hell, and there reserved in chaines of darkenesse to the judgment of the last day, 2 Pet. 2. and Iude 6. But that is by the generall sentence of God upon him for his first Apo∣stasie, which our Text aymeth not at, which is a spe∣ciall sentence and judgement in one particular. A∣gain, that generall sentence is now in execution upon him, but not fully and perfectly till the day of judge∣ment: till which time for the revenge of the wicked world, God suffers the evill spirits to range as Lyons, to the hurt of men.

2. It is not prejudiciall, but profitable to the god∣ly, that Sathan is cast into the earth, and not shut up in hell.

Not prejudiciall to the elect: for hee prevaileth onely against the wicked called here the earth, into which he is cast. It is not denyed, but that hee may and doth molest the godly, but his molestation hin∣ders them not, but hasteneth them to their happi∣nesse.

It is profitable for the Church sundry wayes, that God still permitteth Sathan some power in the earth.

1. That wee might see how strong and furious our adversary is, and what need wee have of Gods power to restraine him.

2. To manifest the glory of God, both in the ad∣mirable confusion of this strong enemy, and in the no lesse powerfull defence and protection of the Elect.

3. To shake us out of pride, security and forget∣fulnesse of our selves and our estate, who are in daily encounter against the Dragon.

4. To quicken and excite our prayers, faith, watchfulnesse, which wee would easily give over if we had no tempter or enemy.

Note from this, that the devill exerciseth no do∣minion, * 1.840 but in and among wicked men. For hee is cast out of the Church into the earth, and there a∣mong earthly and carnall men holdeth his power still. Ephes. 2. 2. The Prince that ruleth in the aire, worketh among the sonnes of disobedience. 2 Thes. 2. 9. Sathan worketh in Antichrist by all deceiveable∣nesse of unrighteousnesse, in them that perish. 2 Cor. 4. 4. The god of this world blindeth the mindes of infidels, or unbeleevers.

And why? 1. Sathans raigne is in the reigne of sin, * 1.841

that is his scepter: a wicked heart, in which sinne raigneth, is his chaire of estate. But sinne raignes not in the elect that are under grace. Rom. 6. 14.

2. Sathan being the Prince of darknesse, rules in the kingdome of darknesse, whence wicked spirits * 1.842 are called rulers of the darknesse of this world. Ephes. 6. 12. The devill is the father of all spirituall dark∣nesse, of lies, heresies, false doctrines, false wor∣ship, and all workes of darknesse. This is the world of darknesse, in which hee ruleth as a king in his Kingdome. But the godly are gotten out of this Egypt, out of the reach of this hellish Pharaoh, and are gotten into Goshen, the Church, where light is: Ephes. 5. 8. Ye were once darknesse, but now are light in the Lord.

3. Sathan is the father of sinne, and sinne is the mother of death, by which necessary connexion ap∣peares * 1.843 who are his subjects, over whom hee holdeth his full and absolute power, to weet, a world of dead men, dead in trespasses and sinnes, destitute of the * 1.844 life and Spirit of God, and as dead men, laid and bu∣ryed in the earth: among these hee ruleth. As the demoniake in our Saviours time lived among the graves and there tyrannized, so doth Sathan, being cast out into the earth, which is as another Golgatha. But the godly are quickned by Christ, being former∣ly dead in trespasses, and live now the life of the Sonne of God, and have part in the first resurrection, Gal. 2. 20. And so are exempted from the power of Sathan.

Which is a ground of comfort to all true hearted * 1.845 Christians that stand in the spirituall combate.

1. Thou fightest against a conquered and bound enemy, who is cast out of all thy Lords dominions.

2. Hee is cast into the earth, and keepeth state in the world, as the god of the world: but thou art

called out of the world, and brought from the earth.

Object. If hee be cast out, how comes it to passe that I am so afflicted with horrible, hellish, and vio∣lent temptations?

Answ. 1. The Dragon is not cast out of all power, till hee bee cast into hell, but hee is cast out of full power in the godly.

2. There is a reserved wrigling power of the Dra∣gon which may assault thee, but hee shall never hurt thee that art one of Gods chosen, neither by his temptation, nor persecution. For first, though they may afflict and exercise thee, yet all the gates of hell cannot overcome or extinguish thy faith. Secondly, though they may trouble thee, and hinder thee in the way, as the Moabites did Israel by their wiles, yet can they not in the end of it, which is life and glory. Thirdly, though they may hinder the sense and com∣fort and joy of thy salvation, yet can they not the right, nor assured hope of thy happinesse.

Object. I finde these temptations prevai••e in mee, and if the devill raigne in sinne, I feare he is not cast out of mee.

Answ. There is the least feare of that sinne that is most feared. The feare of sinne keepes downe the raigne of it. But for the strengthening of such as are in combate, we must know, that the best have sinne, but sinne hath not them, the best slip and fall, but lye not in falls, the best do the acts of sinne, but not ha∣bitually: they trade not, nor walke in sinnes, at least with delight, as men in a pleasant way: the best have flesh, but walke not according to flesh. And therefore, although thou findest sinne present with thee, yet if thou canst finde the power of it weaken∣ed, if thou sometimes sinnest, but art so farre from tumbling and trading in sinne, as that thou hatest what thou doest, all is safe, the dragon is cast out for all that.

2. Here is a rule of tryall, to know our estate, * 1.846 whether wee belong to heaven, or are yet in the earth under the dominion of Sathan. If Sathan up∣hold his power and state in sinne and unrighteous∣nesse within thy heart, thou art apparently in the earth, and of the earth, Christ hath no part in thee, nor thou in him. Art thou an enemy to grace, to the doctrine of grace? Art thou a stubborne and ob∣stinate sinner, an enemy to the perswasions of the Word and Spirit? a sonne of disobedience, a rebell against all thou hearest? Art thou a lover of thy sinnes, an hater of them that hate and discover them? Art thou of the Dragons trade, and walkest in fraud, lying, accusing, and envying Gods children? Dost thou cast thy selfe out of the Church, and wil∣fully excommunicate and separate thy selfe from God, from his house, and worship, from his Saints and people? Now this doctrine tells thee, that for these accursed qualities the devill himselfe was cast out by Christs victory, and so shalt thou as an ene∣my of Christ: shall Christ cast him out, and keepe thee in, who resemblest him? no, confounded shall ye be together, and eternally excommunicate from God and his Church.

3. This is a ground of instruction; if Sathan bee once cast out, to keepe him out, and let him enter no * 1.847 more. When Christ cast out a devill he said, Go out of him, and enter into him no more. So hee never recovereth his power against the Church againe, be∣ing once cast into the earth. Apostasie and revolt from the truth once received, gives him a stronger and surer possession then before. For he never comes againe, but hee brings seaven worse spirits then him∣selfe.

And now seeing that Sathan is cast out of our Church into the earth, let us not turne to worldly

rudiments, and that earthly religion and doctrine of Popery and Antichristian idolatry, which is from earth, set up and upheld by earthly power and poli∣cie, thrusting it selfe on the world by serpentine craft, lying, pretenses of miracles, martyrdome, con∣cord of doctors, perpetuall succession from the A∣postles, &c. But let the Dragon rage and dominere in the earth whither hee is cast, and in that fleshly doctrine which carrieth away earthly and unstable men. Let him make spoile in his owne dominion, amongst Papists, and Idolaters, and hypocrites, and atheists. Let us keepe that pretious truth, which is committed to us, and hold fast that which Mi∣chael hath wonne for us; shall wee runne after the dragon cast into the earth?

Consider hereunto: 1. How can that be a religion of God, that openeth a wide gate to all manner of hatefull and unnaturall sinnes, by licenses, pardons, before and after, sanctuaries, &c. that exempts sub∣jects from lawes, obedience, oathes, and allegiance to Princes: that under pretence of Christ is a Catho∣lique heresie against the whole foundation?

2. There is but one way to eternall life, by Jesus Christ: stray out of this way, and you runne most as∣suredly to perdition.

3. Esteeme the truth above wealth, peace, or life it selfe, because God hath magnified it above all things.

4. Consider the force of errour, as the secret wor∣king of poison, and who they be that are given up to Antichristian lies and delusions. 2. Thess. 2. 10.

5. Considering the danger of the times, and the businesse of the limbes and agents of Antichrist, be∣ware of three things.

1. Of false prophets, who come in sheepes cloa∣thing, and call themselves Catholique Doctors:

Know them by their fruits, their seditions, warres, treasons, massacres, stabbing of Princes, powder∣plots, arming of subjects against their undoubted Soveraignes, &c. They are locusts, spoiling, invading, and eating up kingdomes.

2. Beware of the leven of popery, of their impu∣dent and lying bookes which they spred boldly, and busily, of curious and alluring pictures, and all false arts to deceive us.

3. Beware of conversing with such too much, out of desire to please some. Touch no pitch. In a word, Remember what yee have beene taught concerning the whore of Babylon, how you have beene called out of her, what destructions they have provided for us, and what plagues God hath provided for them.

This of the first point.

2. Note this, that wheresoever Jesus Christ, the great Michael, commeth, there the Dra∣gon * 1.848 is throwne to the ground, and cast from his state and power. This seed of the woman breakes the serpents head. This lyon of the tribe of Judah conquers and casts downe the roa∣ring lyon, both in himselfe and his members. This Michael is hee that sits on a white horse, and hath a bow in his hand, Revel. 6. 2. that is, the word of the Law, and Gospell, whence hee shoots dead∣ly arrows to wound his enemies, Psal. 45. 6. And to him is given a triumphant crowne, beeing the King of glory, and he goeth out conquering that hee may overcome.

The proofe hereof appeares, by considering the two wayes of Michaels comming. Hee comes, * 1.849

1. In person.

2. In Spirit.

1. Michael, in the dayes of his flesh, and infir∣mity * 1.850

in his owne person encountred all the devils hand to hand, subdued all the devills he met withall, and healed all that were oppressed with the devill Yea if there were a legion in one man, hee made them come running, and couching, and begging for∣bearance. Hee imposed them silence by a word, and by the same cast them out of their hold.

2. Hee comes in spirit, by the powerfull prea∣ching of the Gospell, by which Sathan was so bound up, and cast out of his rule, that the exorcists could no longer practise their devillish arts. Act. 8. 8. when the Gospell was preached in Samaria, the great power of Simon Magus, which had madded the people, vanished and came to nothing. Act. 16. 16. The spirit of the Pythonisse was driven away at Philippi by the Gospell preached by Paul, Act. 19. 18. After the Ephesians had received the Gospell, they burnt their magicall bookes, and had no more * 1.851 to do with those devillish arts. That is famous, which Suidas reporteth of the oracle of Apollo, when Augustus Cesar under whom Christ was borne, asked, who should rule after him, no answer was given but this: The Hebrew child who is King over the gods, commands mee to leave this Temple, and get mee to hell: now therefore go quietly from these our altars. To which wee will adde that of Porphyrie, a deadly enemy of Christ, and a scoffer of Christian religion, who (as Eusebius cites him) hath these words: Nowadaies men marvell that our city is so many yeares together annoyed with the pe∣stilence; whereas Esculapius and the other gods are farre gone away from it: For since this Iesus is wor∣shipped, we can get no benefit by the gods.

One reason of the point is taken from the end of Christs comming, which was, to dissolve the works * 1.852 of the devill, 1. Ioh. 3. 8. to shake downe his king∣dome,

and destroy his power. All the worke and of∣fice of Christ is but to cast out the Dragon. The strong man had bound all mankinde hand and foot,

1. From doing good.

2. Unto punishment for doing evill.

3. From helping our selves. Now a stronger then hee commeth and looseth the prisoners that were bound: his office being, partly to preach liberty to * 1.853 the captives by his doctrine, and partly to open the prison doores by his merit and obedience. * 1.854

Another reason is taken from the power of his person, who is God and man: as God he hath abso∣lute power and soveraigne command over all crea∣tures, even the same joint power with the Father, and the Holy Ghost, infinite, uncreated, omnipotent. As mediator (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and man) hee is by his office exalted at the right hand of God above all names, and principalities, to whom the Father hath committed, and by whom hee executeth all power in heaven and earth: for the Father ruleth all by the Sonne. Hence is his title, Lord of Lords, and King of Kings, Revel. 17. 14. The Angell said, Hee shall be great, Luke 1. 32. And so hee was, for hee is the greatest in respect,

• 1. Of his person.
• 2. Of his office.
• 3. Of his kingdome and command over all.

Hence must it follow, that the power, armory, and skill of the dragon is but impotency, folly and weak∣nesse, compared to Michael, and must be hopelesse to prevaile, unlesse hee could bring also into the field divine power, and eternall majesty.

The third reason is taken from the power∣full * 1.855 meanes with which Christ commeth armed, and furnished against the Dragon: and these are five,

1. A powerfull death, which is of more strength

than the lives of all men and Angels; Hebr. 2. 14. By death he destroyed him that had the power of death, that is, the Devill; Iohn 12. 31. Now is the Prince of the world cast out; But how? by Christs lifting up upon the Crosse, for he saith, If I be lifted up. This Michael hath spoyled principalities and powers upon his Crosse, That is the Charriot of triumph; there hee tormented the devils, while they tormen∣ted him; there they crucified themselves more than him, and, as Haman, there they reared a Gibbet for their owne execution.

2. A powerfull resurrection, wherein he mighti∣ly declared himselfe the Sonne of God, Rom. 1. 4. a worke passing all created power, either to doe, or hinder from being done; for whereas his powerfull death was properly the death of sinne, wherein the dragon ruled, so his powerfull resurrection over∣comes the world, hell, the grave, in all which the dra∣gon before tyrannized; for hereby hee applyeth that salvation, which by his death he merited; hee main∣taineth that salvation, which he had formerly procu∣red, and hereby raiseth up all his members to eternall life at the last, and great day of his appearing.

3. A powerfull Ministery for the conversion of persons and nations, and casting the dragon out of his holds.

I. In his owne person, preaching most divine and effectuall doctrine, with such authority and power, as never man spake so; For Michael carryeth a two edged sword in his mouth, so sharpe as that it pear∣ceth and cutteth Leviathan in peeces: And this do∣ctrine was confirmed, partly with a most holy and in∣nocent life; so as when the dragon came he found no∣thing in him, Iohn 14. 30, no power, no right, no mat∣ter to fasten any temptation upon; being pure from all sinne, both in nature and act; partly with most pow∣erfull

miracles, evidences of his divine person, be∣cause they were performed by his owne power, and such, as the dragon could neither resist, falsifie or imitate.

II. In the persons of his servants, whether Pro∣phets, Apostles, or Pastors. When the Disciples were sent out into Judea to preach, they returned to Christ rejoycing, because the devils were subdued, and Christ said, he saw Satan fall downe like lightning, Luke 10. 18. How suddenly the sound of the Go∣spell was carried into all nations by the Apostles, and the world conquered unto Christ, appeareth in the Epistles of Paul? Then went downe Paganisme, I∣dolatry, Atheisme, and the walls of hellish Iericho were soone throwne downe by the sound of these rammes-hornes. And at this day, how doe the faith∣full Pastors hold forth the shining light of truth, to destroy and cast out heretikes, and the numberlesse droves of false teachers and seducers, out of the Church? for as the devils were not able to withstand one word of Christs mouth in his flesh and infirmi∣ty, so the same word is no lesse powerfull in the mouths of his Ministers, with whom himselfe is pre∣sent to the end of the world.

4. He comes with a powerfull Spirit, a Spirit of fortitude and unresistable strength, by which, as hee upholds the whole frame of the world in the estate of nature, so also the whole frame of the Church, and the whole state of grace in the world renewed, and called out of the world: This Spirit is not powerfull onely in the Head, to foyle the dragon, but in every member also, who cast him out, and tread him under their feet, Rom. 16. 20.

5. He comes with a powerfull arme of justice, to revenge and confound all enmities spirituall and cor∣porall; this our Ioshua hath set his feet on the neckes

of five Kings at once, and daily casteth out the dra∣gon by the miserable destruction of tyrants and ene∣mies, Neroes, Domitians, Dioclesians, Trajans, Va∣lences, &c. and at last shall make all his enemies his footstoole.

Now seeing onely the power of Jesus Christ can * 1.856 cast out the dragon, let us make much of the presence of Christ, and rejoyce in it: Magicians have devised many wayes of casting out devils, as Amulets, Words, Characters, but all diabolicall; Papists have devised holy-bread, holy-water, salt, herbes, lights, Crosses, the word Jesus, or some part of the Gospell to charme or ex••rcise devils; of the same diabolicall invention, and intention with the former; but Christ is present with no such sorceries, neither doe they cast downe the dragon, but hold him up: Satan is not cast out by Beelzebub, except by compact and collusion; but the Lord hath appointed the holy Mi∣nisterie, and in it hath promised his presence, and in that hee commeth to cast out Satan; the way to keep Satan downe, is to embrace, and rejoyce in an holy and powerfull Ministery: This is the hammer of he∣resies, the sword against his temptations, the touch∣stone of errour, the whetstone of grace, the rule of prayer, and a whole armory against all the enterpri∣ses of the dragon. He that findes the power of the Ministery casting downe the dragons power in his owne soule, will sticke to it, as to the arme of God, nothing shall be of power to plucke him from it, being the power of God, and the wisedome of God. Every man saith, hee will cleave to Christ, and the power of Christ, for he onely can foile the dra∣gon, but renouncing the Ministery, thou renouncest Christ, who hath said, Hee that receiveth you, recei∣veth mee; and hee that refuseth you, refuseth mee, Luke 10. 16.

Againe, note hence the reason, why the powerfull * 1.857 preaching of Gods Word is so generally resisted in the world, namely, because all wicked men (what∣ever they professe) are friends with the dragon, and chuse to be under his power; as for the power of Christ, they renounce it, and say plainly, We will not have this man to rule over us, nor endure his yoakes; as for example.

1. Why doth Satan so oppose the true preaching of the Word, but because hee feeles the power of Christ in it hāmering downe his kingdome of dark∣nesse? hee stormes not at frothy and foolish preach∣ing; onely faithfull Preachers beare the burden of his rage: Christ and his Apostles, and all faithfull Pastors, he opposeth, he slandereth, because Christ is power∣full in them against his Kingdome, and not in others,

2. What is the cause that Antichrist cannot indure the Scriptures, but disgraceth them with vile terms? or that he doth preferre fables and devises of men before them, shut them up and imprison them in Cloysters and unknown tongues, punish the reading of them in the Mother-tongue with death, &c? but because, being an enemie to the power of Christ, hee findes it the weapon which hath wounded him, and must slay him, and the rod that Christuseth to smite him downe; no winde can so blast herbes, as this breath of Christ blasteth him. The Arke cannot stand up, but Dagon goeth downe; Christ and Antichrist cannot stand together.

3. Why doe the Idolatrous countries of Spaine, Italy, France, and the rest sticke so fast to the sup∣port of Antichrist, and keepe life in him, and cast him not out as other Countries have done, but because Christ is not come among them? they resist his pow∣er, and the rod of his power, they suffer not the

breath of Christs mouth, the preaching of the Word among them; and where doe Papists increase at home, but in rude and untaught countries, where Christ is not come in the power of his Word?

4. Why doe our Papists, both Recusants and Church Papists, most resist and disgrace painfull and diligent Preachers? these cannot be indured, preach damnation, are authors of faction, enemies to autho∣ritie, &c. but the very reason is, because these com∣ming in the power of Christ, are the greatest enemies of Antichrist, their good father and friend; for if there bee idle or corrupt Preachers, they like well, because they know these are speciall friends to their friend; for if the Spirit of Christ breath not in him, who stands in the roome of a Minister, Antichrist may, and doth stand in full state and strength for all him.

5. Why doe many formall Protestants, that say they wil be saved by Christ, so directly and manifest∣ly resist the power of Christ to salvation, and doe the dragon so good service, as none more? as,

First, by spurning against wholesome doctrine, and turning the backe contemptuously and professedly on the house of GOD: This man plainely spea∣keth, that he will not suffer the dragon to be wron∣ged, or dispossessed out of his hold and heart; but, like an old Gadaren, hee had rather have a Legion of de∣vils nestled in him, than indure the presence of Jesus Christ.

2. By resisting the holy Ordinances of Christ, & in∣deavouring to cast out Christ in his Gospell; proclai∣ming hereby, not onely that the devill is not cast out of his own soule, but that himself is an open ene∣my to the power of Christ; for hee that would hin∣der or stop the breath of Christs mouth in the mouths of his Ministers, or that furthereth not the Gospell

by all his power, is an open enemy to the Kingdome and Scepter of Jesus Christ.

3. By making the Preachers of the Gospell (by whom the Lord Jesus casteth out the dragon) their Buts and markes to shoot their poysoned arrowes of despight and bitternesse: Well may they know, that the strong man keepes the hold of their hearts, and that Christ, a stronger than hee, is not yet come to dispossesse him; for therefore hate they the servants, because they hate the Master, which is the very same office that the dragon injoynes them, and the very proper worke of the dragon.

This being so, let so many as would shew them∣selves friends of Michael, submit to his power, holding it a singular priviledge, that wee may bee employed in upholding the power of Christs King∣dome, and the rod of it. One of the chiefe priviled∣ges of the Church of the Jewes, was, to keepe Gods Oracles in the letter, Rom. 3. 2. but it will bee our preheminence above them, to locke up the true sense of the word in our hearts, by which Christs power puts forth it selfe in our hearts; so wee shall provide for our selves (with Mary) that good part, which, when the outward Ministery may bee taken from us, or we from it, shall never be taken from us, nor we from it.

3. We learne hereby, not to despaire of any mans * 1.858 finall estate, bee hee never so wicked; for though the strong man have him never so fast, a stronger than hee may come, and rescue him out of his hands: the Demoniacke, whom none could tame, but in his fiercenesse and fury brake all bands and chaines, as Sampson did the greene cords, yet Christ by one word tamed him, and brought him suppliant to him; so men that are possessed with lusts, as with so many devils, that breake through all lawes and yoakes of

Christ, as if they were Spiders Webs; the threats of the Word are as the flaxe on Sampsons armes, the promises of the Gospell are tastelesse and despised, as the blessing was by prophane Esau; yet time may come that Christ may meet with these, his powerful Word may tame them, and bring such out of their fury and madnesse.

They are then impudent and shamelesse in their slanders and false assertions, who say, Wee say they are damned, or they are reprobates, &c. Wee say, hee that is an Idolater in his heart, or is an hinderer of Gods Word, a slanderer of the faithfull Preachers of it, a scorner of godly persons or exercises, a defier of the duties of holy religion, a persecutor, to his power, of innocent men; this man is for the present a wicked man, and in the way of destruction, and all Gods curses hang over his head, and, if hee repent not, hee shall bee surely damned: But doe wee there∣fore exclude him from repentance? doe we shorten the arme of God, or stint his mercy, that hee may not recall such a one at his pleasure? may not this man, who is a Saul to day, breathing out nothing but slaughter, threatning, scorne, and slander against the Saints, become a Paul to morrow? Who can inter∣cept Christ in his way, but hee may meet with such a man, and unhorse him, and strike him downe and tame him, and make his Scales fall off his eyes, and bring him to say, O Lord, what wouldest thou have mee to doe? Can hee tame and cast out the dra∣gons and devils, and cannot hee tame and subdue wicked men at his pleasure? Farre he goeth (we say) that never returneth, but wee know not who it is that goeth so farre.

Whosoever therfore casts such scandalous and re∣proachfull falshoods against godly Preachers, be∣wrayeth, either want of understanding of that hee

heareth, or desires maliciously to accuse; a fearefull guiltinesse of conscience, which it will bee time to looke unto, lest, while it accuseth it selfe for want of other accusers, the Lord say one day, Evill servant, out of thine owne mouth thou shalt bee judged.

4. As Christ, where-ever hee commeth, destroy∣eth the worke of the devill, so every Christian, * 1.859 where-ever hee commeth, must stand with Christ in this great worke, and every where according to his calling and gifts, cast out the workes of the devill: for why?

First, every souldier must stand with his Captaine and Generall in his warres; and our very name of Christians sheweth, with whom, and under whom we must take part.

Secondly, the promise of our Baptisme, and our vow openly and solemnely made, bindes us to stand out against Satan; for therein wee have taken our Presse-money, and are ledd into the field.

Thirdly, wee are furnished with power, and co∣vered with the armour of God from Christ, that we might share in his victory, that as he did tread Satan under his feet, so must wee.

Fourthly, wee are annointed, as Kings, to main∣taine warre, and to conquer Satan, and plant our bat∣tery against the wals of hellish Iericho.

Fiftly, the same Spirit that is in the head, is in the members, the head and members have but one spi∣rit, Gal. 4. 6. Christ breatheth the same spirit on all his members, Ioh. 20 22. & the same spirit worketh the same things in the head and members, being the spi∣rit of courage and fortitude in them both.

Sixtly, we never want just cause to bee at defiance with the dragon, being the greatest enemie of God, and of us, continually seeking to cast downe his glo∣ry, and us from our happinesse.

Now the duty being inforced by so many reasons, it will be asked, But how may wee be most fruit∣fully conversant in this service? whereto I an∣swer.

1. If we cast him out of our owne soules.

And 2. If wee destroy his workes without us, in our severall places, according to the power and cal∣ling that God hath given us.

Within us we shall cast him out, first, by getting Christ to come into us: for it is Christs presence that * 1.860 casts out the Dragon.

And how may I get Christ into mee?

Answ. 1. Heare him knocking in the ministery, attend to his words of promise, of threatning and direction, for these are his knocks (by which hee knocks at many a deafe mans dore) Revel. 3. 20.

2. Open the dore unto him, to receive him in. We open our hearts to Christ by faith. As hee dwelleth in the heart by faith, so also by faith he is received in. Ioh. 1. 12.

3. Receive him by humility: Hee dwells in an humble and contrite spirit, Esay, 66. 2. Thou must therefore confesse with that Ruler, that thou art un∣worthy hee should come under thy roofe. Mat. 8. 8.

4. By purging away sinne, by sweeping and swee∣tening 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 na∣ture, 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 vi∣ctory, to get under feet our owne uncleane lusts, mo∣tions, thoughts, and actions, which are the harbours and burrowes of wicked spirits, (these serpents lie in these thickets;) to cast out envy, malice, drun∣kennesse, 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 fen∣cing, 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 suf∣fering 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 mo∣tions and temptations, by which hee holds up his rule and state.

Without a mans selfe, every godly man must strive * 1.861 to cast downe the power of Sathan every where: both by Christian profession, and Christian conver∣sation.

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 broach∣ing or defending false doctrine, heresie, popery, ido∣latry, or Antichristian delusions: who instead of the ministers of Christ would bring in the vassals of An∣tichrist, Priests, Jesuites, locusts, and impostors

2. In promoting piety and the reigne of Christ by grace in others. For true religion practised, promo∣ted, encouraged, propagated, casteth out the Dra∣gon, 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 glorifi∣eth God, and honoureth our profession. The Dra∣gon 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 profes∣sion, 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 * 1.862 religions: let the fickle Galathian change his judge∣ment 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 Chri∣stian 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 pro∣motes 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 myste∣ries, 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 sub∣ordinateth it to his generall calling, wherein hee ac∣knowledgeth 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 un∣fruitfull * 1.863 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, wal∣king fruitfully, and watching good occasion in the communion of Saints, instructing some, comforting others, guiding others in the way, lovingly coun∣selling, 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 com∣pany 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 place, nor feare their forces in thy Lords quarrell; nor basely stoope to honour ungodly persons for private ends: nor shew a willing minde to repent of any thing well done. This daunts the Dragon and wicked men, and brings much honour to our honourable pro∣fession,

And his angels were cast out with him.]

The fourth generall in this verse is, what compa∣ny was cast out with the Dragon, namely his angels. By the angels of the Dragon wee understand:

1. All those wicked persons by whom the devill putteth forth his power against the Church, as wick∣ed

angels, wicked tyrants, wicked teachers, and all wicked men and agents.

2. All wicked meanes and instruments, by which hee had executed his malice against the woman, as the power of his Cesars, the policy and counsell of his prudent Senators, the sophistry of his hereticall teachers, the sorcery of his idolatrous priests, and oracles. All these and the like meanes, by which the Dragon set up, and held up his rule in earth, were cast into the earth whence they were taken.

And by casting out of them, wee meane not a totall ejection from all molestation of the Church, but such a breaking of their power as they could never pre∣vaile against the salvation of any member of the Church, neither against the happy proceedings of the Christian religion in the infancy of the Church, at which age our text aimeth.

Where the Dragon is cast out, all his angels are * 1.864 cast out with him. 1. Ioh. 4. 4. Little children, yee are of God and have overcome them: whom? every spirit that confesseth not Christ, every enemy of Christ.

1. If the head be cast out, how can the members * 1.865 thinke to stay? If the Generall of the field be cast to the earth, how can the confused and stragling army hope to prevaile? When David overcame Goliah, hee foiled the whole host of the Philistines, so as Israel fell upon them, and slew them: so this sonne of David, overthrowing the hellish Goliah, chased all his angels and forces with him.

2. The same justice layeth hold on principals and accessaries. In the Dragons angels were, first the * 1.866 same enmity against the woman that was in the Dra∣gon, Gen. 3. 15 I will put enmity betweene thy seed and her seed, as betweene thy selfe and her. Second∣ly,

the same desert and merit: for the angels fought against the woman, as well as the Dragon, vers. 7. The messengers of Sathan cease not to buffet the Saints. as Paul. Thirdly, the same sentence and exe∣cution against the angels, as against their head, the Dragon Matt 25. 41. —prepared for the devill and his angels, both issuing from the justice of God, who spares not the Angels that sinned. 2. Pet. 2. 4.

3. The perfection of Michaels power cannot but * 1.867 encounter and conquer as well the angels and agents of the Dragon, as the Dragon himselfe. The power of his God-head is a full store-house to minister unto him all fitnesse and furniture to encounter all the agents and angels of the Dragon. The truth whereof wee shall easily discerne, if we cast our eyes upon the chiefe organs and instruments of the dra∣gon, called his angels, whom our Michael hath cast out and made his footstoole.

The first are heretickes, and false teachers, and these angels of the dragon transforme themselves as if they were Angels of light: but Michael the true * 1.868 Doctor of his Church casteth them out, and raiseth up Pastors according to his owne heart in their stead, so that the elect shall not bee seduced by them. This is a fruit of his powerfull ascension, Ephes. 4. 10. 11.

The second sort of the dragons angels are tyrants and wretced persecutors of the truth, and these stoutly and incessantly fight against Michael. But Christ the true King of his Church resisteth and confoundeth them by the rod of his power, and in∣stead of them raiseth us Kings and Princes to bee nur∣sing fathers and mothers to the Church.

Thirdly, wicked men and hypocrites are angels of the dragon, and under the name and colours of Christ fight against Christ, but cannot prevaile, for Michael is the true Sampson, who with the jaw

bone of his owne mouth smites them downe, heapes upon heapes.

Fourthly, the great angell of all under the dragon is that great Antichrist, who now sits at Rome, and hath many yeares furiously fought against the whole Kingdome of Christ: but our Michael is well ap∣pointed against him: for hee blasteth him with the breath of his mouth, and will consume him with the brightnesse of his comming, and the time hasteneth wherein hee shall be cast out of the Church, as dung of the earth.

4. The perfection of Michaels victory argueth all the angels of the dragon to bee cast out, as well as * 1.869 himselfe. For first, otherwise the little stone had not broken to pieces all the kingdomes opposite to it selfe, as the prophesie is. Dan. 2. 45. But it hath broken the whole kingdome of the dragon, by set∣ting up, and upholding a kingdome of grace, the least, lowest, and weakest of whose subjects are too strong for the whole gates of hell to prevaile against. Secondly Michael had not perfected our salvation, had he not perfected his owne victory in the totall abolition of his enemies, and in leaving no hurtfull thing in all the mountaine of his holinesse.

But do we not see many angels of the dragon un∣conquered, many false teachers, tyrants, persecutors, * 1.870 haters of the truth, papists, and the great Antichrist, that scarce afford the Church any good day, nor ne∣ver cease her v••xation? how then are all the angels cast out with him?

I answer, 1. They are all cast out already in re∣spect of our head, whom they cannot reach now sit∣ting * 1.871 at his Fathers right hand: and as to him actual∣ly, so to us the members virtually, and potentially, who must needs partake of his victory and tryumph over them all: but wee must for the time rest in his

most gracious ordination, who so communicateth his victory unto us, as wee must receive it, first, by faith, and then by fruition, first in hope, and then by sense; first in part, and then in perfection.

2. They are all cast out already, in respect of the sentence which is past on them all; but he waites a fit time of execution, when the just and full time of the ripenesse of sinne and judgement is come, when hee will be sure to recompence the flownesse of his com∣ming, with weight of revenge; and if any of the dra∣gons angels escape freer in this world than other, a greater vexation belongs unto them hereafter.

3. The Lord hath cast out all enemies, so, as may stand both with the freedome of his justice, as also with the time of his patience and connivence; both to cleare his righteousnesse in revenging, and to make them inexcusable; the former in that he was so slow to wrath; the latter, in that they foreslowed their amendment.

4. Michael hath cast out all the dragons angels, in respect of the Church, not from vexing, but from hurting it in matter of salvation, and so as may stand with his Churches profitable exercise and excitation.

In these foure regards they are all cast out, with their Head.

Here is terror for al the angels & agents of the dra∣gon, who hence may perceive, that Jesus Christ hath * 1.872 already got the same victory over them, as over the dragons and devils themselves, and duely waites a fit time for full execution and manifestation: Consi∣der what a fearefull thing it is to bee a wicked man, a servant of sinne, an enemy of grace, a scorner of re∣ligion, or religious persons or exercises, a Sabbath∣breaker, a drunkard, a vicious person, an unbeleever or impenitent person, here is an angell of the dragon,

who, if hee persist in this estate, is as certainly cast out into destruction by Christ, as is the dragon his head and mover; what else doth our Saviour teach, Mat. 25. 41. but that the dragon and his angels are equally accursed, and wicked men sunke downe in the same curse as they, all of them being equally a∣gainst Christ, and Christ against them all? Our Savi∣our, for the comfort of the Elect, saith, Iohn 12. 26. Where I am, there shall my servant bee; so in propor∣tion, where the dragon is, there must his angels, and agents bee.

Object.But I hope for salvation by Christ, I am baptized, and come to Church, and heare the Word, and love God above all, and my neighbour as my selfe, &c.

Answ.

Many shall come to Christ at the last day, and professe as much, or more, and yet, being angels of the dragon, are cast out with him, Mat 7. 22. Thou art not an open enemy; yea, but art thou a covered & secret enemy of Christ? No pretence or conceit of a good estate can hinder thee from being an angell of the dragon, or from being cast out with him

First, if thou discernest not the things of God, but art uncapable, unteachable, savouring the things of the flesh, not of the Spirit, and findest most sweet∣nesse and contentment in the things of this life, thou art apprently cast out as yet with the dragon, with∣out the Kingdome of God.

Secondly, if thou hearest never so much, and bles∣sest thy selfe in thine iniquity, if thou hearest for fa∣shion, without conscience or desire after Gods wayes, if thou secretly loathe or fret at the Word powerfully preached, or holdest any sin against it, it is a deadly favour to thee, thou art cast out with the * 1.873 dragon, to whom also it is a sentence of damnation.

Thirdly, if thou avoidest the society of godly

men, and in heart lovest not such as bee truely religi∣ous, but hatest them, because they follow goodnesse, and hauntest with wicked and profane persons, and delightest in them, runnest with them, and chu∣sest them for thy companions, thou art as yet in the same darknesse with the dragon, 1 Iohn 2. 11.

Fourthly, if thou speakest evill of the way of God, and despightest the truth, revilest such as more o∣penly professe it, disgracest the publike or private exercises of religion, or discouragest such as under∣take them; thy profession keepes thee not from be∣ing cast out with the dragon; Michael hath cast thee out, having said, Hee that is with us, cannot lightly speake evill of us, Marke 9. 39.

2. From this glorious victory of Michael over * 1.874 the angels of the dragon, note the vaine and bootlesse enterprises of the angels of the dragon against the Church: They rage, and bragge, and plot, and fret, and all to cast the Church out of the earth, but cannot prevaile; for,

First, themselves are cast out into the earth, their power and liberty is onely to hurt earthly minded men, that preferre earth before heaven, and con∣temne the heavenly truth preached; but in regard of the Saints they have short hornes, they can hurt none marked, sprinkled, or sealed.

Secondly, the Church cannot bee cast out of the earth, unlesse the angels of the dragon were stronger than Michael; they may chase the Church out of one corner into another, but out of the earth they cannot, because his Kingdome is everlasting.

Thirdly, they are but angels of the dragon, and their Head being spoyled of his power, what hope have they to prevaile? Did the Papists consider, that being angels of the dragon, cast out already by Mi∣chael, they are in extreme danger, it would abate

something of the bragging, pride, hopes, and insolen∣cy; did they thinke, that the great angell of the dra∣gon, the Antichrist of Rome, were already cast out by the sentence and power of Michael, it would abate their hopes: If it doe not lessen theirs, let it raise ours, that however they may afflict some particular Church, yet shall they never obtaine their purpose, as they hope and desire, but shall bee cast out by Mi∣chael, as the dung of the earth.

Consider three grounds hereof.

First, that they fight against Christ the Truth, and the truth of Christ; they fight against the Lambe, but the Lambe must overcome; and against the truth of Christ, which is of that nature, that the more it is opposed and oppressed, the more it riseth and increaseth.

Secondly, consider how Michael hath already cast them out in their projects and designes; all deli∣verances of Christian Princes have beene from this victory of Michael; our owne countrey, and Princes abroad, are instances enough, as in 88. 1605. &c.

Thirdly, against all the angels of the dragon oppose our Archangell, described in Rev. 10. 1. &c.

1. A mighty Angell, protector of his Church.

2. Comming from heaven, in a gracious and pow∣erfull presence, to help his Church.

3. Cloathed with a Cloud, once of flesh, now of divine Majestie, as in the wildernesse.

4. A Rainbow on his head, a league of grace and peace, first, with God, then from the rage of Anti∣christian enemies.

5. His face as the Sunne, enlightning his Church, dispersing clouds and stormes, bringing faire gleames of warme comfort.

6. His feet as Pillars, of power and might to su∣staine his Church; and of fire, to consume the enemies as Chaffe and stubble.

7. In his hand a little booke open, Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time.

8. Hee set his right foot on the sea, and his left on the earth, that is, now takes power and dominion upon the Continent and Ilands, and raiseth Christi∣an Emperours and Princes, by professing the truth to restore him his right detained by Antichrist.

9. Hee crieth with a loud voyce, as when a Lyon roareth; the more that tyrants and Antichrist roare, and rage against the truth, with their Buls, the more doth this Lyon of the Tribe of Iudah put forth the mighty voice of the Gospel, and, as with rams horns, casteth downe the wals of Antichristian Iericho.

10. He sweares, in verse 6. that time or delay shall be no more, namely, not so miserable and mournfull as they were under the sixe Trumpets, when Antichrist domineired, and none durst resist, who would not be presently turned to ashes; but better times should follow, both for the respiration of the Church, and the overthrow of the tyranny of Antichrist.

Lastly, the mysterie of God shall bee finished, name∣ly, in the seventh Trumpet; an end shall bee of the tyranny of Antichrist, and the Church shall ob∣taine happy dayes.

Our Papists thinke not of this Time, Viall, or Pro∣phesie; let us rejoyce in the neare approach of it, which shall take them, as Birds in a Nett, in the evill day.

3. Note the unspeakable happinesse and comfort * 1.875 of the Saints, who are free from all the hurt of all the angels of the dragon; so as neither things present, nor things to come can shake them from their hap∣pie estate; for thus doth the Apostle (Rom. 8. 38.) boldly both glory and conclude from this perfect vi∣ctory of Michael over all the angels of the dragon.

1. For things present; they are either within us, or without us.

Within us is a remainder of the power of the dra∣gon, a bosome enemy, as Dalilah, ever ready to be∣tray us, our owne flesh; and the dragon often ploughes with our owne heifer: But as neare and wily as it is, Michael hath cast it out among the dragons angels; not that it be not, but that it raigne not in us: Our Michael hath destroyed the body of sinne in us, and now, though there bee many damna∣ble sinnes in us, yet there is no condemnation to Be∣leevers; * 1.876 sinne may cast us down, but cannot cast us off so long as Michael puts under his hand: The blood of Michael cleanseth from all sinne, and is never drie.

Without us is a remainder of the dragons power, partly in evill spirits, partly in evill men, both of them cast out by Michael.

Evill angels will ever bee molesting the godly, because they weaken the dragons Kingdome; but to little purpose; they may plucke at us, but cannot plucke us away; they may reach at us by temptation, but Michael, that saves us not alwayes from their tempting, saves us ever from their tyranny and do∣minion: Wee are not free from tryall by them, but from the efficacie of errour we are free; they may reach at us by accusation, by collusion, by delusion; they will be filching the Word from us, and sowing tares and errours among us, but by no meanes can hinder the salvation of the Elect, nay, they cannot but further it; for the case is not now with us, as it was in the first Adam, from which height one apo∣state angell could cast us downe; for that happinesse was in our owne hand and keeping, without a Me∣diatour; but this in the hand and keeping of a Me∣diatour, and therefore all of them cannot cast us downe from it; the gates of Hell cannot prevaile:

They perhaps may (because they cannot hinder us in the end) molest and vexe us in the way, by witch∣craft, by possession, or the like; as Paul was buffeted by a messenger of Satan, and a daughter of Abraham was vexed eighteene years, and Christs blessed body was afflicted and transported, by the devill, from place to place; but Michael hath foyled all of them, and made this,

1. Onely a bodily and externall annoyance, by which hee hath leave to winne the wall without, not the castle of our hearts within, not the wealth of grace, not the center of good conscience.

2. A temporary chastisement to the Beleever, which shall determine in death at farthest; but in wicked men it is taking of eternall possession.

3. Michael hath left a strong remedie of fasting and prayer, and covered us with the armour of God, that we may be more than Conquerors, even of this molestation.

Evill men are malignant against the Church, and raise up many a storme, and tedious persecution; but all these angels of the dragon cannot hurt or preju∣dice their salvation; nay, as Iosephs brethren, while they intend evill, God will turne it to good: for, while they would chase them out of the earth, they chase them to heaven, as the Aegyptians did Israel to Canaan: for,

First, our Michael hath made persecution a fire burning the Bush, but not consuming it, or, as a stout Generall, besieging the City of God, but not ta∣king it.

Secondly, hee hath made the Church persecuted, as a bush of sweet wood, the more scorched, the more fragrant and sweet-sented.

Thirdly, hee hath made the persecutors his sculli∣ons, to make bright his Vessels, his Fullers to whiten

his children; his Goldsmiths, to melt his gold, and purifie it, not to consume it; his Threshers, onely with this flayle to beate out his Wheate from the Chaffe

Fourthly, he makes the persecuted as his Worthies and Champions, placed on the Theater of the world, in whom hee puts forth his owne power, and makes them more than Conquerours.

Fiftly, hee sets himselfe a companion in suffering, and they beare but the markes of Christ, & are set in the right way, in which Michael himselfe went to the Crowne. Now because the sword cannot cut a∣sunder the union betweene Christ the Head, and his members; nor the world (the dragons sworne ar∣mour-bearer) can foyle their faith and graces, but, as Saul and his armour-bearer, who fell together, therfore are they also truely said to be cast out with their Prince and Captaine.

2. The things to come are those quatuor novissi∣ma, death, the grave, hell, and judgement, but all these are cast out likewise.

1. Death in his nature is the devils weapon to murder all mankinde; but Michael hath made him, of an enemy, a friend; of a gate to hell, a Gate to hea∣ven, (to Beleevers) Death is as a Drone, who hath lost his sting; and, as a fiery serpent, seemes to sting deadly, but one looke to the Brazen Serpent is a ready cure. This sonne of David drawes out this Goliahs sword, to cut off his owne head; yea, out of the ea∣ter, this Sampson draws meat; he makes death deter∣mine all the battels betweene the spirit and the flesh, and to conjoyne us nearer unto himselfe; so as in the dolours of death, the Saints, who onely taste of death, rejoyce and triumph, as Moses on his Pis∣gah, when he got the first sight of Canaan.

2. The grave, which is a Cave of death, and a

dreadfull dungeon of rottennesse, and a darke vault of oblivion, is by Michael changed into a sweet bed of rest, and the darknesse makes it but fitter to sleepe in, in which the body lyeth without sinne, or sense of paine, a member of Christ, retaining for e∣ver an happy union with Christ, as well as the soule, of whom the whole beleever being a member, the grave can no more hold him under for ever, then it did the head himselfe, who having gloriously risen againe, by the same power will raise the members, which raised himselfe the glorious head.

3. Hell in it owne nature is the appointed prison of the soule, separated from God. But Michael hath shut up the mouth of it, and suffered the sorrows of it for all beleevers: and now it is onely prepared for the dragon and his angels.

4. The last judgement is as the day, in which Pha∣raohs baker was hanged up, and his butler lifted up to his honour againe. The judge is Michael, the Judge of all the world, the Churches husband: him∣selfe was condemned for beleevers, and will not condemne them for whom hee shed his blood. Hee carried not their sinnes to lay them againe on them∣selves.

Lastly, here is a ground of tryall, to know whe∣ther * 1.877 the dragon be cast out of any man. If he be, then all his angells, and all his power is cast out in part with him. When Saul was converted, and the dra∣gon was cast out by the voice of Christ, see how all * 1.878 his powers and angels were chased with him. Igno∣rance and blindnesse of minde flyes away: The scales fall off his eyes. Pride of heart, and pharisaicall righ∣teousnesse goes after; hee is strucke downe to the ground. Disobedience and the command of sinne is gone; Lord what wilt thou have me to do? Wick∣ed fellowship goes after; he returnes no more to his

companions, the Jewes, but joynes himselfe with the Apostles and beleevers. Likewise in the Gaolor con∣verted, Act. 16. marke how all the dragons angels were chased out with him: Of a proud rebell he be∣comes an humble soule, Sirs, what shall I do to bee sa∣ved? Of a despiser of the word, hee hungers after the counsell of it. He that had reviled Paul and Si∣las, now reverenceth them. Hee that had inflicted stripes on them, now washeth their wounds. Hee that had cast them into the dungeon, brings them out into his house, there hee sets meat before them, sets himselfe to heare the word from them, to bee baptized of them, and all his carnall joy was changed into joy that himselfe and all his houshold beleeved; Where wee see all the holds of sinne demolished, all the dragons studs and posts pulled downe at once; This through-change must thou finde in thy selfe, in whom the dragon is cast out. For first, where the Lord Jesus commeth, hee smites all thy sinnes with his great sword, as Esay 27. 1. Hee rebukes them all, casts them from their power and raigne, and dissol∣veth all the workes of the devill, not in regard of their presence, but of their rule and command. Se∣condly, as a Prince or Generall may hold a fort as well by any of his Captaines, as by himselfe, so is it here: the dragon is not cast out where any of his an∣gels are entertained: for as Christ said of his Mini∣sters, Hee that receiveth you receiveth mee, so may the dragon, of his angels, hee that harbou∣reth you harboureth mee. Thirdly, our rule is, to harbour no angell of the dragon, Ephes. 4. 27. Give no place to the devill, no not in any inordinate affe∣ction, as that of anger, which is mentioned, Fourth∣ly, thou canst not entertaine one angell of the dragon, but thou invitest a number with him, every one will bring seaven spirits worse then himselfe, No sinne

can prosper alone, nor keepe it selfe warme, but lets in a number more, even a chaine of many linkes.

Now therefore go to the rule and note of tryall. If thou hast cast out all his angels, the dragon is cast out, otherwise not.

1. If the dragon bee cast out, then the tares of grosse and fundamentall errours and heresies are cast out with him, so are atheisme, irreligion, hypocrisie: If the dragon be cast out, he leaves thee not an atheist, an hypocrite, an idolater, a contemner of godlinesse, a scorner of religion, a reviler of Gods servants: these forts, and turrets are cast downe after him. But how are all the angels of the dragon welcome among ignorant and superstitious persons, willfull Recusants, open contemners of the holy exercises of religion! &c.

2. If the dragon be cast out, so is profanenesse of life, and corruption of manners. If the dragon bee cast out, hee leaves thee not a swearer, a drunkard, a filthy person, a lier, an usurer, a railer, a worker or lover of iniquity. If thou servest any unrighteous∣nesse, the dragon still rules, and holdeth up his power in thee to destruction.

3. If the dragon be cast out, so are his temptati∣ons, that they rage not, nor prevaile as formerly. It is true, the dragon will bee still buffeting beleevers, as Paul, and will compasse them with temptations, and lay many traines and stratagems for them. But Michael makes them withstand them all, and stren∣thens them to stand in the evill day, where others are cast downe, and with every temptation openeth a doore for issue. Tempted may the beleever bee, but not led into, nor left in temptation. The ordinary prevailing of temptation in many, argues many an∣gels of the dragon not cast out.

4. If the dragon with all his angells bee cast out

there is no more sorting nor conversing with the an∣gels of the dragon. The most apparent angels of the dragon are wisards and witches, limbes of the de∣vill, and devils incarnate. To consult or consort with such as are in immediate confederacie with the dra∣gon, is a marke and infallible brand of a man in whom the angels of the dragon are not cast out. An ordi∣nary sinne in those who professe good things; but for all their profession are in compact with the de∣vill; who without a covenant with himselfe, and faith in that covenant on the seekers part, doth no∣thing.

More secret angels of the dragon are wicked men, and a note of the dragons ejection is separation from wicked society a••d company, from idolaters, from atheists, and scorners of goodnesse, from filthy drun∣kards and fornicators, from liers, and blasphemers, from gamesters and idle persons, in a word from all vile persons in whom the image of God bewrayes not it selfe. Whom to forsake, consider.

1. The commandement of God, Prov. 23. 20, and 1. Cor. 5. 11.

2. Can wee safely runne among them that have plague-sores? or converse with theeves, and not be robbed one time or other?

3 Thou must either commit or consent to their sinnes, if not by act, by silence. Thou that canst brook all company, how is thy heart vexed at their sinnes, as Lots?

4. Thou dost indeed harden and countenance them in their sinne, and shalt be undivided in punishment. Therefore depart from the assembly of sinfull men: esteeme them angels of the dragon, as they are.

Vers. 10. And I heard a loud voyce saying in hea∣ven, Now is come salvation, and strength, and the Kingdome of our God, and the power of his Christ, for the accuser of our brethren, is cast downe, which accused them before our God night and day,

After the great battell betweene Michael and the dragon, the event and issue whereof was Michaels victory and the dragons ruine and his angels, now follows the song of victory and tryumph: In which,

• 1. The preface.
• 2. The parts: which are two.

The first containes the joy and glory of the Church, verse 10. 11.

The second, the wo and sorrow of the enemies, verse 12. Wo to the inhabitants of the earth, &c.

In the preface consider,

• 1. What voice this was.
• 2. Whose.
• 3. Why lowd.

I. The holy Evangelist saw in spirit, and predi∣cted a great and chearfull noise, not of men wishing for good, but of a multitude chearing themselves, and congratulating together, in the victory of Michael, and the ruine of the dragon. For this preface is a prophesie foretelling something to come, although delivered in time past, after the manner of Pro∣phets.

II. Whose voice was this?

Answ. Sundry of great learning and piety hold this voice to be the joy and acclamation of angels in heaven for the happy victory of the Church, because it is said verse 12. Rejoyce ye heavens, &c. But this seemeth not to be so, for two reasons in the context. First, they say, The accuser of our brethren is cast

out: but the angels are not our brethren, they are our fellow-servants, Revel. 22. 9. and chap. 19 10. where the same Greeke words shut out the word (one) in our English translation, which the new translation observeth. This is plaine in that opposi∣tion, Heb. 2. 16. Hee tooke not the seede of Angels, but of Abraham, that hee might be like his bre∣thren, as the angels were not. Secondly, these are said to overcome by the blood of the lambe, and by the blood of their owne testimony, or martyrdome, which cannot agree to angels, who can bee no martyrs.

Others hold it to be the voice & joy of the Saints in heaven, who acknowledge us their brethren, and rejoyce in our joy, and in the overthrow of the Churches enemies. But this being an exultatiō arising out of a particular victory, namely the first great vi∣ctory of Michael against the imperial dragōs, it is not so easie to conceive how the particular passages of the Churches affaires may be knowne or revealed to the Saints in heaven: For the brittle glasse of the Trini∣ty, blowne by the Papists, is long since broken. It is out of doubt, that they do most perfectly rejoyce with us in the generall victory of Michael against the dragon, and in the finall conquest of the Church, and ruine of all the enemies, which they know well enough, and by better experience then our selves; But that they rejoyce in the particular passages of the Church on earth, wee may either doubt, ordeny it. Neither can it be cleared, why they should more see the particular comforts of the Church then her par∣ticular combats and sorrows; which if they should see and not sorrow for, how could they be in perfect charity? and if they should see and sorrow for, how could they be in heavenly happinesse?

I expound it therefore to bee the cheerfull noise

of innumerable citizens of the Church militant, pro∣voking themselves to sound forth the majesty and praise of God, for his great mercy to his Church, and his great judgements against the dragon and his an∣gells.

III. Why is it called a lowd voice?

Answ. For foure reasons.

1. For the multitude of them that joyne in this * 1.879 victoriall and gratulatory verse and voice: the con∣sent of many is called but one voice, even all the Saints in those times were knit in one consent, all of them enjoying the benefit of the deliverance, as well as they that got the victory.

2. For the magnitude of the joy for so great a victory. It is fit the joy should be correspondent to * 1.880 the blessing; which indeed was an heape or bundle of blessings, both spirituall and temporall.

3. Because this victory was to be audibly proclai∣med to the whole world, and not in a corner: every * 1.881 where shall these devout and divine notes testifie, how Christ and Christians have prevailed against all profane paganisme, idolatry and tyranny.

4. From the faithfull and sanctified persons it was very lowd, for it was beyond a voice: whereas * 1.882 in the slow and formall thankes of men without god∣linesse, there is nothing be yong a voice, which can scarce get without their mouths, that either God or man may heare them. But this voice was joyned with faith, and feeling, and issued from fervencie and love, which were as wings to lift up and mount it to heaven, and make the earth ring againe▪ from which warme and stirring affection if this voyce of praise did not proceed, it were still-borne, dead, without life and motion.

All the faithfull whēthey see the overthrow of the * 1.883 enemies of the Church, must break out into the joyful

praises of God. Psal. 58. 10. The just shall rejoyce when they see the vengeance, and shall say; Verily there is a God that judgeth. Exod. 15. 1 When Pha∣raoh and his host were drowned, Moses and Miri∣am solemnly sung out the praises of God. So did Deborah and Barak in the overthrow of Iabin and Sisera, and appointed a song of tryumph, to be pub∣liquely sung in Israel, to keepe in minde and memo∣ry that honourable victory. Iudg. 5. 1. And as here all the band of Michael tryumph in the overthrow of the dragon and his kingdome: so was it alwaies the use of the Church, to sing out the praises of God for the overthrow of the enemies. Thus did they sing to Saul his thousands, and to David his tenne thousands; when hee had slaine Goliah. 1. Sam. 18. Thus in Hesters time, in testification of the praise of God and their owne duty, was instituted a feast to be annually kept for the destruction of Haman, and the Jewes joyfull deliverance. Hest. 9. 31.

But is not this contrary to Christian and brother∣ly charity, * 1.884 which ought alwayes to wish, desire, and delight in the salvation and prosperity of men, ra∣ther then to rejoyce in their ruine and overthrow? and that hatefull sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is condemned, as most unbeseeming Christians.

I answer: so long as it appeares not to us, that any * 1.885 enemy of God is destinated to destruction, we ought to pray for his conversion and salvation, alwayes at∣tempering our prayer to the glory of God, the ju∣stice of God, and the amplifying of his kingdome. But where God hath revealed his justice, and now hope of amendment is cut off, in such persons wee must rejoyce that they are falne. But with two con∣ditions.

1. With holy affections, not as they are our ene∣mies, but as they are Gods enemies, not rejoycing

in the evill that hath overtaken their persons, but in the good that befals the Church by the overthrow of their state, power, & courses, which were direct∣ly set against God.

2. With mixt affections; consider them as men, so humanity bids us sorrow in their ruine; consider them as men in whom the will and justice of God is re∣vealed, and now piety steps in, and makes us rejoyce in the righteousnesse of it

Object. 2. Oh but it is said in Prov. 24. 17. Bee not glad when thine enemy falleth, and let not thy heart rejoyce when he stumbleth; how will this stand with this doctrine?

Answ. The answer will bee plaine, if wee con∣sider the enemies, and the affection here meant.

1. Salomon speaketh here of private enemies, (thine enemy) such as have done wrong to us: Wee may not rejoyce in any evill befalling our enemies, as ours: But our Text and doctrine speakes of Gods and his Churches enemies, publike enemies, who through us, wound Gods glory.

2. There is a twofold joy: Some riseth of private affection, by which men are glad their injuries are revenged by God; and this is an unwarrantable af∣fection: The other riseth out of publike affection, and zeale for the glory of God; and this is free from troublesome passions, and affections of private ha∣tred, impatience, wrath, and private revenge; and this the godly doe, and may exercise, when they see Gods revenge upon the wicked, still retaining the graces of meeknesse patience, charity, and the like Christian vertues: This joy ariseth out of spirituall causes, as the other out of fleshly; and these causes are especially three.

1. The manifestation of Gods glory, which see∣med to be obscured in the oppression of the Saints.

2. The manifestation of his justice upon uncurable enemies, whose conversion rather they had desired.

3. The deliverance of the Church, arising from, and joyned with the destruction of the enemies; and the former is the proper matter of their joy, not the destruction it selfe properly and simply.

Having now cleared the point by this explication, wee come to the confirmation of it by sundry Reasons.

1. The Lord, who needeth no praise from us, be∣ing * 1.886 eternally happy in himselfe, yet bindeth his Church and people straightly to the duty of thanke∣fulnes for taking their part against the dragon: For

First, it is the condition on which hee conferreth this mercy, Psal. 50. 15. I will deliver thee, and thou shalt glorifie mee.

Secondly, he will have us to acknowledge no me∣rit, no desert, or power in our selves to helpe our selves, that all our rejoycing, dependance, and glory, may be in his love and mercy.

Thirdly, it is his rent and tribute, due from us for all his mercies and deliverances: It is the onely recompence we can repay, to give him the honour and glory of his mercy, who can give him nothing else. In what estate soever we bee, the Lord expects a sacrifice from us: if wee be in affliction, and under any oppression: now the sacrifice of a broken and contrite heart is above all sacrifices, Psal 51. 17. If in prosperity, now he expects the sacrifice of praises to waite for him in Sion.

Fourthly, it becomes the just to bee thankfull, who feele the benefit sweet and comfortable, which un∣godly men, and they that are without, passe by and taste not; so as if the Church should not praise God, he should lose all his honour. Thus the Lord expects it from them, not from the other.

2. The godly must most excite themselves to joyfull praises where they see Gods glory most manifested; * 1.887 but the overthrow of the dragons kingdome is a work wherein the Lords glory shineth out aboue the other ordinary works of his providence, especially in the manifestation of his two Attributes, justice, and mercy: His powerfull justice is seene in breaking Sa∣tans power to peeces; hee makes himselfe knowne, by executing justice, and by getting himselfe a name upon such dragons as Pharaoh, Nero, Haman, Iulian, &c. his mercy is magnified in his Church.

First, in that the overthrow of his and her ene∣mies, is a signe of his presence and good favour to∣ward her, who now rejoyceth in the light of his countenance.

Secondly, it is a fruit of his everlasting Covenant, made with his people, whereof hee now sheweth himselfe mindefull.

Thirdly, it is an effect of his speciall grace, hea∣ring the sighes and prayers of his people, under their * 1.888 enemies oppressions; whereby hee is now excited & risen up for their seasonable salvation.

Fourthly, the taking part with his people against the dragon, argueth his sympathy and neare affecti∣on, who is troubled in all their troubles, and underta∣keth their cause as his owne, and feeleth after a sort, & accounteth their sufferings as his own; In thy great glory thou hast overthrown thē that rose up against * 1.889 thee; that is, the Aegyptians, who rose against Israel, and accounted of God as risers up against himselfe.

3. The overthrow of the dragon, and thrusting down the power of wicked men, carrieth in it abun∣dant matter of joy, to kindle the hearts of the Saints * 1.890 unto zealous and abundant praises: for, as Salomon saith, (Pro. 29. 2.) When the wicked beare rule, the people sigh; but when the righteous are in authority,

people rejoyce: and there is great cause in both; for,

1. When the wicked beare rule, Gods worship is trodden under foot, and the Kingdome of Christ is hindred: Now contrarily, when wicked men are foi∣led, and good men come in their places, the true worship of GOD is erected, which is the soule and life of the world; Christ is declared King, ruling in the midst of his enemies, and the bounds of his Kingdome are inlarged: these will know their duty out of the Word; these will doe their duty accor∣ding to the Word; these will uphold the Arke and glory of God, will encourage his servants, and rule in the feare of God.

2. When wicked Rulers are in place, civill justice is neglected, as, Iudges 5. 6. in the dayes of Shamger and Iael, the highwayes and townes were unoccupi∣ed; there was nothing but danger and spoile to him that went out and in, for robbers & oppressors; Wic∣ked men, like themselves, may doe what they list, but when religious men are advanced, civill justice and peace, which is the maine stay and life of the world, is maintained; the sword is not suffered to rust in the sheath, but is drawne out to the terrour of evill men, and suffers not every man to doe as he list, as Is∣rael did, being without a King.

3. When wicked men beare rule, there is abun∣dance of all high sinnes against morall and civill laws, and increase of sinners, which, like weeds and ver∣mines, can scarce, by greatest iudustry, be destroyed or kept under; but when good men beare rule, they will compell men to the keeping of the commandements of God, they will seeke and take up to just correcti∣on, drunkards, that lie swilling and swearing, and dicing, and carding, by dayes and nights; they will gather up such as lie and wallow, like swine, in the streets, who, had they not better helpe than their

own, would be buried alive in the mire. Under such government, as wicked men would be nipt and kept under, so would righteous men increase, as under a faire gleame of incouragement, Pro. 28. 28.

4. Where wicked men beare rule, as all sins are suf∣fred, so is Gods justice let-in in all kindes of plagues, publike and personall: They bring evill on the place; sometimes infamie and disgrace, sometimes poverty, and want, and a generall curse upon mens callings and estates, for want of reforming open abuses; some∣times the fire of contentions, quarrels and frivolous suites, like that which came out from Abimelech and consumed Sichem, and from Sichem and consu∣med Abimelech; sometimes by driving away the light, and removing the Candlesticke from an un∣happy and unworthy people to some that will bring forth better fruit: whereas, where godly men are ex∣alted in their stead, Gods plagues are removed, and turned into all kindes of blessing. * 1.891

The custome of the Church is every private Chri∣stians instructiō; we must therfore provoke our selves to rejoyce in the overthrow of the dragons king∣dome, & that both in respect of our selves, and others.

First, when in our selves we see our spirituall ene∣mies throwne downe by the power of the Word. None of us but professeth his part in that great vi∣ctory of Michael from those dreadfull enemies, sinne, Satan, hell, death, and damnation: as this is the highest raised mercy that ever God gave us, so ought it chiefly to raise our spirituall joy, to sing the Song of Moses the servant of the Lord, and of the Lambe, as it is penned and pricked for us, Revel. 15. 3. Great and marvellous are thy workes, Lord God Almighty; just and true are thy wayes, O King of Saints. Are wee delivered from the leprosie of sinne? let us not forget to goe backe, as the nine Lepers, to give praise;

but challenge our owne dulnesse, who can as soone forget such good turnes, as Pharaohs butler did the good turne of Ioseph. Gen. 40 23.

So likewise when wee see our temporall enemies, who want no will nor malice to do us mischiefe, but are muzled, hampred and fall before us; now wee ought to lift up the voice of thanksgiving, as Psal. 9. 1, 2, 3. I will praise the Lord with my whole heart: I will bee glad, rejoyce and sing to thy name, for that mine enemies are turned backe, and thou hast maintained my right. Psalm. 22. Save mee from the mouth of the lions, and I will declare thy name to my brethren. But with this pure affection; onely as they are enemies to Gods Kingdome, and so farre re∣sist us as wee seeke to uphold the same.

Secondly, without our selves wee must breake forth into praises, when wee see the powers of the dragon cast downe in others whether spirituall or temporall.

When wee see the holds of ignorance, errour, wickednesse, overthrowne by the preaching of the Gospell: when wee see the walls of hellish Jericho battered by the sound of the rammes hornes of the Gospell: when wee see countries or persons con∣verted, and yeeld up themselves to the obedience of the word: Here is matter of joy and praise, that the tents and curtaines of the Church are spred out and enlarged, and the kingdome of Christ prevailes a∣gainst the power of the dragon Thus the seventy Disciples, having beene sent out, returne to Christ with joy, saying, Lord, even the devils are subdu∣ed unto us: nay our Lord himselfe rejoyceth, that Satan fell downe like lightening from heaven.

Or if wee see the temporall enemies of the Church overthrowne: if we see Amalec stricken downe before Israel, Hamans devise broken, Anti∣christs

power weakened and lessened, Popish forces repulsed: Do wee see Pharaohs chariots and his hosts cast into the sea, and his captaines drowned in the red sea? Exod. 15. 4. Do wee see the windes blow, and the sea cover them, that they sinke as lead in the mighty waters, as our enemies did in 88? Do wee see hellish powder-plots, digged as doepe as hell, prevented, and the diggers falling into their owne pits? How should wee now take up the songs of praise and tryumph, that the Lord hath done so great things for us whereof wee rejoyce! Psal. 126. 4.

Now for the better performance of our duty herein, consider three things,

• 1. The conditions of this praise.
• 2. Meanes to attaine it.
• 3. Motives to it.

I. For rules of direction, our text hath foure con∣ditions.

1. That all the praise & honor of victory belongs to God, as in the next vers. For God only can overthrow the devils kingdome: hee onely hath power above the dragon: the Churches victory is the worke of his finger, as the Church acknowledgeth, Exod. 15.

1. I will sing unto the Lord, for hee hath tryumphed gloriously. Iudg. 5. 3. I will sing unto the Lord, I will sing unto the Lord God of Israel. Salvation is the Lords, Psalm. 3. 8.

2. So soone as we see the victory, so soone should we sing out the Lords praises, as the Church here. Wee must not put off our vowes, nor suffer the bles∣sing to grow stale before wee have performed them. Israel on the shore, seeing the Egyptians dead on the sea banke, Then sang Israel, Exod. 15. 1. So soone as the Jews had obtained victory over their enemies, * 1.892 they consecrate the very next day after the victory to the publique praise of God; so while the sense of

mercy affects us, and while our hearts are warme with it, wee must praise the Lord.

3. As here is a lowd voyce for this great victory, so according to the greatnesse of the benefit our praises must bee. A great victory calls for a great voice of many. The blessing conferred upon any part of the Church is the blessing of the whole, and the whole must joy. In so common mercy none must sit out, none must say, what is it to mee?

4. As the Church here, so must wee sing out the majesty of Gods name, not with a cold affection, but with a mighty fervencie and ardor of spirit, to stirre up and kindle in others the feare and love of God. For this hearty and spirituall fervencie is the lowdnesse of the voice which God requireth, and how can hee kindle or inflame another, who himselfe is not warme or kindled?

II. Meanes to helpe us in this duty are these.

1. Earnestly to affect the prosperity and welfare of the Church, as feeling members and sharers of her joyes and sorrows; preferring the joy of Jerusa∣lem before thy chiefe joy. Sound affection will im∣printa sound notice of blessings, which else passe away as nothing concerning our selves

3 Not to forget but remember Gods mercifull deliverances. Psalm. 103. 1. My soule praise the Lord and forget not all his benefits, as if hee had said, If thou forget thou canst not praise, and if thou praise not, thou wilt forget them. To this end write and register them: make a day-booke of the noble acts of the Lord. Psalm 102. 18. Let it bee writ∣ten for the generation to come, that the people not yet borne may praise the Lord; and that thy selfe, looking backe upon one, mayest finde out and espie many other.

3. Often speake of them, and raise monuments of

them in thy heart: as the stones in Gilgal, the setting up of Altars, and imposition of names in the old Te∣stament. Tell the children of the acts of God, that they they may tell their children. The Passover was instituted among other ends for this, that the chil∣dren in times to come might know how God de∣stroyed the Egyptians, and passed over Israel. Exod. 12. 26. So must wee tell our children of 88, Of the powder-treason, and other deliverances, and make much of their monuments, to the perpetuall glory of God, shame of Papists, and comfort and instructi∣on of the Church.

4. Often recount the great benefits redounding to the Church by Gods execution of judgement upon the wicked enemies of it. For,

1. By these overthrows the most desperate ene∣mies are daunted for a time, and by the terrour of judgements discouraged from their mischievous enterprises against the Church. Did not Gods plagues on the Egyptians stop their unreasonable vio∣lence against Israel? yea, however the kings heart was hardened to destruction, yet the people were overcome, so as to do them all the good they could, leaving themselves bare and naked, to adorne and enrich them with their Jewels. And how hath the heavy hand of God, felt by our enemies, made them lesse bold to attempt the like mischiefes, yea rather inclined them to be at a kinde of peace with us?

2. By the dreadfull overthrows of wicked men the Lord sets up his Church, and makes even the enemies themselves submit and stoop to her. Psalm. 18. 44. When Davids sword prevailes in the Lords battels, strangers shall bee in subjection, though dis∣semblingly. The proud Aramites were forced to submit themselves wiih halters about their necks, to the King of Israell, 1. King. 20. 31. 2. Chron. 32. 22.

When that memorable judgement was executed a∣gainst the King of Assur and his proud army, many are said to bring offerings to Jerusalem, and pre∣sents to Hezekiah, who was magnified thenceforth of all nations. So by the fearfull hand of God against proud Herod, the Lord made his word to prosper, and beleevers to multiply. Act. 12, 23. 24.

3. By the judgements of God powred out upon wicked men, they themselves are convinced in their consciences, and forced to acknowledge themselves in a wrong course, and that the state of the godly whom they persecute, is farre more happy then their owne. If Balaam in his prosperity wished him∣selfe in the number of Gods people, what did hee when the sword came against him in the slaughter of the Midianites? Numb. 31. 8. And when the Egypti∣ans were hurled among the waves, did they not wish themselves in the state of the meanest Israe∣lites? And shall not all wicked enemies, who now brave it out against the Saints, do so also, when the waters of Gods wrath arise, and beginne to returne forcibly upon them?

III Motives to this duty are these,

1. The end proposed by the Lord, of all his acti∣ons, is the setting up of his glory, but especially, when in overthrowing the dragon hee sheweth forth all his glorious attributes of power, justice, hatred of sinne, revenge of sinne, as also of mercy, care and love of his Church, the over-mastering of her enemies, for the terrour of all proud adversaries, and the encouraging and confirming the faith of the Saints.

2. As this is the Lords end, so wee cannot disap∣point him of this end without our own great preju∣dice. For as thankfull praises for old mercies, invite new, so ingratitude being a bundle of many sins, hin∣ders

the course and current of Gods blessings unto us. If we would continue & perpetuate mercies to our∣selvs we must not deprive the Lord of his due praises.

3. The Lord hath manifested his pleasure, and that hée is well pleased to have the mindefulnesse of his mercies towards his people to dwell with his Church, to beget in them more love of himselfe, and a greater desire of promoting his kingdome. Hence himselfe pleased to be the institutor of feasts, & speciall services for perpetuall memory of mercies & deliverāces: as the Paslover to perpetuate the me∣mory of the Angels passing over the Israelites houses, in slaying the first born of Egypt, & saving thē frō the revenging Angell. And in their entring into the land of Canaan hee appointed the feast of Tabernacles, in remembrance of all that providence and preservation of them and theirs from all enemies, while they dwelt not in walled townes, but in Tabernacles forty yeares in the wildernesse.

4. The very Heathens themselves after their vi∣ctories would institute publique solemnities to their gods in way of thankfulnesse, and dedicate dayes and temples to them for remembrance: and shall Christi∣ans come behinde them, and (as the manner is) after victories eate and drinke, and bragge, and sweare, in the meane time forget their songs to the Lord?

5. We cannot better, or liker to our life of hea∣ven, exercise our selves on earth when all the Saints shall solemnly and tryumphantly sing and sound out the glory of God for their finall deliverance from the Dragon and all his Angels by Jesus Christ, when the Angels, Saints, Patriarchs, Prophets, Apostles, Martyrs, and all the blessed company of heaven shall joyne in the song of Moses and the Lambe: Now the Saints on earth must resemble and begin this life of heaven, and seeing all other services and spirituall

duties shall cease, and onely this shall remaine in hea∣ven, our care must bee, that it cease not upon earth.

This doctrine casts out of the society of the Church, * 1.893 such as grieve and repine at her prosperity and happy victories; for he cannot be a member of the Church, who rejoyceth not in her joy, nor a sonne of this mo∣ther, who is not glad in her prosperity: Is it a note of a righteous man, to rejoyce when hee seeth the ven∣geance? Psalm. 58. 10. what is hee then that pineth when hee seeth Gods revenge powred on the heads of his adversaries?

1. Such as grieve when Antichrists kingdome is shaken, when they heare any newes of defeating his forces, and cannot containe or conceale themselves, but, by magnifying the Catholike Captaines, and con∣temptuous discourses against the Protestants forces, bewray what they are, and on what part they stand; good subjects must they needs bee while they be∣wray such sure affections to the enemies of GOD, our religion, our Countrey, our King, and our Kings Children; and good souldiers to Christ, and trusty, who are sorry when their Generall gets a victo∣ry: I cannot tell whether to impute their bold∣nesse more to want of grace in disclaiming the truth, or want of wit in such discovery of themselves.

2. Such as rage and storme against the power of the Word, which discovers the nakednesse of Popery: So shamelesse and foolish are some ignorant sots, and so earnestly set for their Popish Dagon, that if they heare any thing against the doating doctrines of Po∣pery, they are ready to tumult, as the Ephesians, for their Diana: It is nothing with them to revile the Ministers, and give them all the lie, and charge them with ignorance or falsification: But what need clearer evidence to cast them for treachery against Christ his truth, and holy religion, established by the lawes, in

regard of which, if folly it selfe did not leade them, they would forbeare?

3. Such as cannor endure our solemnities, and daies of publike joy for our deliverances against the bloo∣dy Papists, but as Vipers, swell with poyson and griefe, that their mother hath any cause of joy, and that the Church and Kingdome was lifted up by God from such destruction, as never came into the heads of any wretches, but Papists or devils. The barbarous heathens could not expresse their joy suffi∣ciently in their triumphs & gratulatory rites to their gods for the deliverance of their Countries and com∣monwealths from danger; but many among us (who yet must goe for good subiects, else all is mar'd) ra∣ther expresse the contrary in the miraculous delive∣rances of their Prince and Countrey, and cannot bee brought to share in the ioy of sound-hearted and loyall subiects.

4. Such as will not indure the sound application of doctrine, which casts downe the strong lusts, and advanced sinnes of men; they would blunt the edge of the sword of Christs mouth, or wrest it out of the hand of his valiant Captaines; they will breake the Scepter of Christ, rather than it shall get any vi∣ctory against the sinnes of men; and no man shall stand up to build Jerusalem, but they are grieved, as was Sanballet and Tobiah, against Nehemiah, that such a man was come, who wished the prosperity of Jerusalem, Neh. 2. 10. but these that-will not indure this powerfull voyce of Christ, shall heare another, uttered by himselfe, Those mine enemies, who would not suffer mee to raigne over them, bring them hither that I may destroy them.

Now is come salvation, &c.

After the Preface, we come to the parts of this triumphant song, which are two; The former con∣taines the ioy of the Church, vers. 10. 11. the latter, the wofull condition of the enemies, vers, 12. Woe to the inhabitants of the earth and sea, &c.

The ioy of the Church singeth out,

1. The praises of God, the giver of all victory.

2. The praises of Michael the Generall, vers. 10.

3. The praises and due commendation of the armie, the angels of Michael, who had valiantly and couragiously demeaned themselves in the conquering of the dragon and his angels, vers. 11.

In singing forth the praises of God, are,

• 1. The matter.
• 2. The reason.

The matter of praise is the ascribing,

1. To God, salvation, strength, and King∣dome.

2. To Christ, Power.

The reason, For the accuser, &c.

All these Attributes ascribed to God and Christ, are amplyfied by the circumstances,

• 1. Of time, now.
• 2. Of place, in heaven.

Of the first Attribute, Now is salvation in heaven.

By heaven is meant the Church militant, whose conversation is in heaven, and which is the heaven∣ly part upon earth: So the Word is used through the whole Chapter.

By salvation is meant two things in Scripture:

1. The happy deliverance of Beleevers from the state of perdition, and eternall damnation; called therefore the heires of salvation, Heb. 1. 14. this is spirituall and eternall.

2. The safety and externall security of Gods peo∣ple, by their deliverance from cruell tyrants, who sought the overthrow and destruction of their bo∣dies; so, Exod. 14. 13. Behold the salvation of the Lord, that is, the deliverance from Pharaohs Army. This latter, a fruit of the former, is here especially meant.

The particle (now) hath great light in it to cleare the Text; for it may be obiected, Was not salvation and power Gods before? or were they not in hea∣ven, that is, seene in many singular victories of the Church before

Ans. As these Attributes were never wanting in God, so the Church never failed of needfull salva∣tion: but we must know,

1. That the Scripture useth to say, a thing is done when it is manifested so to bee, as, Iohn 17. 5. Glo∣rifie thy Sonne with the glory I had before, &c. so now salvation is declared and manifested in this vi∣ctory against the first assault of the Imperiall dra∣gons: Before, while the heathen Emperours raged against Christian religion, for the upholding of Pa∣ganisme and heathenish Idolatry, iniquity raigned unto death of soules, and tyranny to the destruction of bodies, by thousands and ten thousands: But now salvation is wrought in heaven, Christian Emperors have brought in the Prince of peace, in stead of those tyrants, the Gospell of peace, a word of salvation, re∣ceived by faith, the end of which is salvation; and the peace of the Gospell, by which the force of the ty∣rants is abated, themselves confounded, and happy safety procured.

2. Wheras before the Lord put forth his salvatiō for his Church, his praise seemed suppressed, or by a few, in silence and in corners confessed, now is salvation his, the praise of salvation is with a loud voyce

openly admired and extolled, in the publike congre∣gation of all the faithfull, & by the overthrow of the dragon shineth as the bright beames of the Sunne in all eyes. Now is salvation manifested by God, mag∣nified by Gods people.

God is the sole Author and worker of salvation to * 1.894 his Church and members; for this is the voyce and song of the Church here; Which words seeme to be taken out of the mouth of the Church elsewhere, on the like occasion: This was the foot of Davids song of deliverance, Psal. 3. 9. Salvation is the Lords; and of Ionahs Psalme of praise for his miraculous preser∣vation, Chap. 2. 10. Salvation is of the Lord; and of the Churches song, Exod. 15. 2. The Lord is become my salvation; and of Habakkuks song, Ch. 3. 13. Thou wentest forth for the salvation of thy people, even for salvation with thine anoynted; where the Lord, as a powerfull Generall, is said to make an expedition a∣gainst the enemies of the Church: And to shew that there is no Saviour besides him, the deliverance of the Church, by way of appropriation, is called Gods salvation, Exod. 14. 13.

1. God alone hath promised it, and hee alone can * 1.895 performe it; his promise is in Esay 46. 13. I will give salvation to Sion, and my glory unto Israel; and hee alone can performe it: for,

First, the Church cannot save her selfe, such is her impotency and weaknesse, no more than a flocke of sheepe can fence themselves from the droves of Lyons, Wolves, Foxes or dogs.

Secondly, neither can other men helpe her, Es. 59. 16. and 63. 5. there was none to help, none to uphold, therefore his arme did save it, and his righteousnesse did sustaine it.

Thirdly, no other creature can save her, for it is onely his priviledge that made her, to save her, Esa.

44. 24. Thus saith the Lord thy Redeemer, that for∣med thee from the wombe; and Chap. 45. 18. 21. Hee that created heaven, and formed earth, proveth him∣selfe thence to be the onely just God and Saviour, and commands his people, Looke unto me all the ends of the earth, and ye shall be saved, vers. 22.

2. God is onely Saviour of his Church, by reason of that affection and relation which is betweene * 1.896 him and his people: for,

First, they are his flocke, and hee, as a good shep∣herd, will save them, as David did his sheepe from the Lyon and the Beare.

Secondly, they are his Children, and as a mother carrieth her childe in her armes, to save it from knocks and dangers, so doth the Lord his first-borne. Both these are expressed in Exod. 15. 13. by two He∣brew words, nacha, and nahal, the one taken from the tender care of a shepheard, the other from the indulgent care of a parent.

Thirdly, the Church is his inheritance, his choise, his habitation, in which he hath promised to dwell for ever; which how could he doe if he should suf∣fer Tyrants either to destroy it or throw him out of * 1.897 possession?

Fourthly, the Church is his kingdome, which must have no end; but if he should not save it, the enimies would soone bring it to an end.

3. It is a part of Gods glory, which cannot passe in any other, to bee the Saviour of his Church; * 1.898 because,

First, he alone will bee knowne the onely GOD that heareth prayer, to whom all flesh must resort, Psal. 65. 2.

Secondly, hee to whom the glory of the grea∣ter belongs, to him belongs the glory of the lesser; but hee onely hath the glory of saving his people from

spirituall, hellish, and eternall danger by Christ, and he onely will perfect his salvation by adding tempo∣rall and externall.

Thirdly, for his glories sake he will bee seene the only Savior in such times and maner, as none else can save, as in many miraculous deliverances, which all the world must ascribe onely to his hand. Israel must be saved out of Aegypt by an Outcast, drawne out of the waters; and the sea must make them a way, and become a wall to them, and a Well to Pharaoh & his followers; To bring them along, Iordan must runne back; To feed them and save them from star∣ving, heaven must afford them a daily harvest, and a rocke must yeeld them water forty yeares; To save them from their enemies in battell, the Sunne must stand still, and the Moone stay her course, as in the dayes of Ioshua; in which all the world must behold the Lord fighting for Israel. How miraculously was Ionah saved, when hee was buried in a double grave?

Twofold instruction ariseth hence to the Church * 1.899 and people of God.

First, wee learne in the greatest dangers and needs to waite for the Lords salvation; in the depth of danger, if wee be beset as Israel at the sea side, or if wee be chased into the bottome of sea, now to stand still and behold the salvation of the Lord, Exod. 14.

Quest. How may wee waite aright for the Lords salvation?

Answ. 1. Become Beleevers, members of the Church; for it is said, The Lord will save Sion: sta∣blish thy faith in this promise, give God the glory of truth, and when thou art beset with sorrowes, pains, perils, when thou art in the valley of death, in the hands of death, in the house of death, now say, Sal∣vation is the Lords, and as Iob, If the Lord kill me, yet will I trust in him.

2. Beware of sinne; for that which thrusteth thee from the Lord, thrusteth away the Lords salvation from thee; but sinne separates betweene God and us, and may suspend his salvation from his Saints longer than is for their ease: Bewaile thy sinne, re∣move by repentance that partition, which thou hast thrust betweene God and thee; salvation is farre from the wicked, because they are farre from God, Psalme 119. 155. It is never so farre from the godly; yet often not so neare them as they desire, be∣cause they are not got so neare God by faith, repen∣tance, and invocation, as he desireth; Dan. 9. 12. All Israel have sinned, and therefore the curse is powred out against all Israel; and, Iosh. 7. 11. 12. Israel hath sinned a sinne, and cannot stand before their enemies; If wee would have the Lord to put forth his salva∣tion, we must put away our sinne, which makes him seeme sometimes as if he could not save his people.

3. Fixe the eye of thy soule directly upon the Lord, and looke not a squint at men or meanes, nor thinke all lost if they set not in for thy helpe; for,

First, the Lord (whose salvation is) needs them not to worke by.

Secondly, all meanes are put in his hand, and by his appointment are what they are; and if hee doe use any men or meanes, as in this Text he did the Christian Emperours, yet the Church must sing, as here, salvation is the Lords.

Thirdly, no meanes may share in his glory, nor obscure or darken it.

Secondly, it teacheth to ascribe all honour of sal∣vation to the Lord, as here the Church doth: for, * 1.900

First, there is great reason that hee who is our salvation should be our song: the Church here makes the author of her salvation, the matter of her song: so, Exod. 15. 2. gnozzi vezimrath Iah,

The Lord is my strength and song. It is equall that the honour of salvation bee returned to the Author of it.

Secondly, the office of the Church is, to give know∣ledge to the world, by whom, and by what meanes she is delivered, that after-ages may repaire in like dangers to the same hand, in which onely salvation is; see Psalme 102. 18. and Esa. 38. 19.

Thirdly, for our selves, we above all people have just cause to sing unto the Lord our salvation, and say, Now is salvation the Lords.

Time was in the dayes of the fathers, when our nation lay in darknesse, in Idolatry, in the midst of Images, and teachers of lies, worshipping blockes, and stones, and crusts of bread: The blindenesse and darknesse was palpable, like that of Aegypt, where∣in no man could stirre out of the place where his ig∣norance had set him; But God in his due time tooke pitty upon us, and tooke possession of us, as his peo∣ple, possessed our Kingdome, our Princes and people with light, truth, and the blessed Gospell of salvati∣on; now was Antichrist detected, darknesse dispel∣led, Idols displaced, Masse-mongers and god-makers cast out; now was salvation the Lords, when hee swept out that Antichristian vermine, frighted away those uncleane birds, pulled downe their Cages over their heads, and made the happy restoring of the Go∣spell as a birth-day to our Countrey, and this English Nation.

In the yeare 1588. when that invincible Navie, as they termed it, advanced it selfe with a Catholike strength to swallow up our Nation at one morsell, they wanted not his Holinesse helpe, to curse and ex∣communicate our Prince and people; they wanted no Engines of torture and cruelty, no cut-throates to exercise them; they brought over heires for our

Lands, were provided of choise men designed to Bishoppricks, our Baronries, our dignities, our li∣vings, our Offices of Councell and State, all was their owne: But no sooner they appeared in our Coasts, but now salvation was the Lords, who would shew the Romish and Babylons Balaam, that there is no sorcery nor cursing against Iacob, and make his Em∣bassadours know, that there is neither power nor counsell against the Lord, and that he had no pleasure in such cursed crueltie and covetousnesse. The Sunne, the Moone, the Elements, fire, water, and windes fought against proud Sisera; but salvation was the Lords. In the meane time, what did we but looke on, while the God of our salvation made the confusion of that Armado the stupor and admiration of the whole world?

Add to this the hellish Powder-plot, when the necke of our King and all his three kingdomes was upon the blocke, and the stroke lifted up on high for the terrible blow, when the fire was a giving to their diabolical Engine; then was salvation the Lords; now was the Lord seene our strong Saviour: for al∣though our salvation was then sent us in a royall ves∣sell, yet then was salvation the Lords.

At this day, other Countries (few or no Protestant Countries excepted) sit in the dust, nay, in goare∣blood; there lamentable spectacles are fire, sword, blood in streames, and rivers shed like water in the streets, in the fields, in the houses; here meets them death of Parents, of husbands, of brethren; there o∣vertakes them orbity of Children▪ deflouring of wives and daughters, with shamefull villanies and cruelties, beseeming Popish forces. Their noises are frightfull alarmes, roaring of great Ordinances, tum∣bling downe of Towers, townes, and houses over their heads, unhappy tydings of burning, spoyle and

slaughter: But we enjoy peace, plenty, the Gospell of peace, safety and happy Protection under our owne Vines and figtrees: our noises are sermons, Psalmes, songs of triumph for many miraculous deliverances. At this our happinesse Papists chafe, & fume, & plot, and curse that there is no sorcery against Iacob, and are inraged that no plot succeeds, but fals upon the heads that devise them: and whence is all this, but that salvation is the Lords? And, were it not for our sinnes, salvation would bee the Lords still for us; all the power of Antichrist, nor all Popish forces, nor all the devils in hell could drive Christ out of his place, if our sinnes did not grieve him, and drive him away from us.

2. This is a reproofe both of Churches and persons.

1. * 1.901 This doctrine casteth out the Church of Rome from being the true Church of God; which I prove thus: The true Church singeth salvation onely to the Lord; the Romish Church singeth not salvation one∣ly to the Lord; therefore, the Romish Church is not the true Church. The latter part, or assumption, I prove thus; That Church which seeketh or assigneth salvation to any thing within themselves, or without themselves, singeth not salvation onely to the Lord; but, the Church of Rome seeketh and assigneth sal∣vation, both to things within, and without them∣selves, besides the Lord; ergo.

Within themselves they seeke and assigne salvati∣on to the merit of their owne workes. The Rhe∣mists, on Heb. 6. 10. say, that our workes are meritori∣ous, and the very cause of salvation, so farre, as God should bee unjust if he rendred not heaven for the same. Andradius saith, that heaven is not given freely, * 1.902 but is due to our workes, and that God hath set forth heaven to sale for our workes; and it is as due as a peny for a peny-worth. Suarez also saith, A

supernaturall worke from grace, within it selfe, and of it own nature, hath a proportion with the reward, and a sufficient value to be worth the same. The re∣ward is not given for Christs merit (saith he) the me∣rit of Christ cannot bee made our merit, neither can our merits have the power of meriting from Christs merit, or any more worthinesse than they be ordained to have of themselves; yea, our merits are true merits, and have an inward worthinesse, pro∣portionable to the reward; in the same manner as if we conceived a man to be just without the merits of Christ, as many thinke of the Angels, and Adam in innocency. So Suarez, a Pillar of that Church, Tom. 1. in Thom. 3.

1. Here is a Church built upon another rocke and foundation than Christ. * 1.903

2 Here are Christs merits thrust under board, re∣ward is not given for them.

3. Here is salvation affirmed without Christ, as the Angels, and Adam in innocency.

4. Here are our owne merits, without all power or merit from Christs.

5. Here God crownes mans merit, not his owne gift, contrary to Augustine de grat. & lib. arb. c. 6. * 1.904

6. Here merit is magnified, and grace quite exclu∣ded, contrary to Paul, If it be of grace, then no more of workes.

7. Here our owne performances, which are all due, debt, sinfull, damnable, and, when wee have done all we can, unprofitable, (Luke 17. 10.) yet are more profitable, more honourable and beneficiall than all Christs.

Away henceforth with S. Pauls doctrine, that eternall life is either a gift of God, or a free gift: No, farre be it from us (saith the Deane of Lovaine) * 1.905 that we should looke for eternall life, as a poore man

doth for his almes, but as the Garland, which by our labour we have deserved.

Here is every man a Jesus in himselfe, without re∣spect of the death or merits of Jesus: in a word, here is a damnable abrogating of the whole Gospell, a new establishing the Covenant of workes: Here is no longer a Christian faith, nor a Christian Church; cleave to it who will or dare; in this faith is no salvation; they are abolished from grace, and cut off from Christ Shall wee after such light suffer our selves to bee led away from the truth to an here∣sie that leads us from Christ, & salvation merited by him? Let them say, salvation is not the Lords, and seeke it in themselves, their owne merits, meanings, and observances; let their owne arme save them; let them disclaime the Churches acclamation, who sing, that salvation is the Lords, in whole, and in part, for beginning and perfection: But let us disclaime our selves; for, why should thistles boast of figs? and let him that glorieth, glory in the Lord.

Without themselves they seeke and sing salvation to many things; I referre them to two.

First the Host of heaven.

Secondly, the host in earth.

1. The Popish Idolaters runne to the helpe of Angels; Every one hath his speciall Angell, to whose protection hee must daily commit himselfe, and all his affaires; yea, and wee are bound to invocate the Angels for helpe and salvation; so say the Rhemists, on Col. 2. 18. because they are our advocates for mercy; and on 1 Iohn 2. 1. contrary to the very words; We have but one Advocate with the father, because wee have but one Head, and one that can plead his owne justice for mercy.

2. They runne to the Saints departed, as their tutelary patrons, and defenders of themselves and

their Cities, whō they invocate to helpe & save thē, not as Mediatours onely (which were too much) but as meriters and bestowers of mercy. It were tedious to shew, how every countrey, City, family, every man, every state of men, every art, every disease, eve∣ry beast have their peculiar Saint and Saviour. Some Saints rule the Sea, some the Land, some the Coun∣tries, some the Cities, some the Elements, some the arts, some the trades, some the beasts, some the birds, and every Saint knowes his charge. The Student must pray to Saint Gregory, the Sayler to S Nicolas, the Painter to S. Luke, the Physitian to S Cosmas, the Lawyer to Saint Iuno; so Smiths, Taylers, Hunters, horsemen to S. George; the very harlots have S. Afra, and Magdalen; nay every beast and bird hath a saint to pray unto, geese Gallus, sheep Wendelin, horse Eu∣logius, hogs Anthony, &c. Oh abominable sinke of Ro∣mish Idolatry! the true Church doth not sing salvatiō to Saints, living or dead, but saith of Abraham & Ia∣cob, They know us not, Es. 63. 16. & here, Salvation is the Lords; this the Church of Rome doth not, there∣fore 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 in∣crease that trouble me? Psal 6. 1. O Lady, correct me not in thy fury; so in all the rest, all prayers, all confes∣sions, all the praises of Gods salvation are turned wholy upon her. Add to this, that they turned A∣thanasius Creed into our Ladies Creed, Whosoever

will be saved, must above all things beleeve firmely concerning Mary, which, whosoever holdeth not firme∣ly, 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 Is∣rael, who by thee hath visited and redeemed his peo∣ple, 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 acknow∣ledge thee to bee the Lady, &c. The same Bonaven∣ture in his Ladies Psalter, lately imprinted, prayeth to her thus, Coge illum peccatoribus misereri, En∣force Christ to have mercy upon sinners; and in his Treatise called corona B. Mariae Virginis, Iure ma∣tris impera tuo dilectissimo filio; Command thy wel∣beloved sonne, in the right of a mother, to turne our hearts from the love of earthly things unto heaven∣ly: 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 sal∣vation 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, quàm invocato nomine Iesu filij ejus; A man may be sooner saved by mentioning the name of Mary, than by cal∣ling 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 Che∣rubins 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 li∣ving that filled earth, so Mary was the mother that bare all men to heaven.

That vision, beleeved of thē above the Canonicall Scripture (of the two Ladders set up, the red Lad∣der, 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 a∣gainst 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 religi∣ous devotion:) They all expect the very same sal∣vation 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 dete∣stable 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 op∣posite 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. Aver∣noes, after his long travell and experience of many re∣ligions, 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 in∣stances 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 Wit∣ches 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, ••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 * 1.906 Witch, and the seeker to him; see, Deut. 18. 10.

2. All commerce with the devill, directly or in∣directly, 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 faith in that diabolicall meanes, nor farther than thou be∣wrayest distrust, infidelity, contempt, and rebellion against God, as Eliah said to Ahaziah, Is it because there is no God in Israel, that thou goest to Baalzebub the god of Ekron? 2 Kings 1. 3.

3. It is a signe of a man or woman in a woefull estate, that seeketh to witches.

First, hee is an unbeleever; if the word had pre∣vailed to heale his infidelitie, he would not seeke to Witches; faith makes no such haste.

Secondly, hee is one that carelesly or maliciously rejects the Gospell, and therefore God gives him o∣ver to manifest and open contempt of him. Pharaoh despising the Word, is given over to bee deluded by Sorcerers; Saul, for disobedience to the Word, is given over to seeke to Witches; he did it not before God was gone from him, see 2 Thess. 2. 10. 11.

Thirdly, he is one whose sin and judgement is ripe, as wee see in Saul, Pharaoh, and Manasses, who for conspiring with devils (named in the Text as an out∣ragious and transcendent sinne,) was deprived of his Kingdome, bound in fetters, and carryed to Babylon.

4. The helpe thou c••n•••• get from them, is not com∣parable to the hurt by them; for▪

First, the devill seldome cures the body, but hee kils the soule: is hee not a devill, as well curing as killing?

Secondly, hee seldome removes the evill either farre or long, but sometimes returns it againe in some other kinde, or person, in children, servants, or cattell: Hence is the common observation, that such persons never thrive after it, but all goeth backe with them.

Thirdly, if thou shouldst get good by thē, yet know,

1. Thou must not judge of an action by the successe, but by the rule.

2. Thou maist not doe evill, that good may come of it.

3 It were but as a robber should rufsle and live gallantly by taking of purses.

5. Consider this, never did good and religious man in Scripture seek to a Witch; and what a mad∣nesse is it, to forsake the Author of life, and follow the author of death? and if hee be of the father the devill, that doth his workes, what art thou, or what canst thou thinke of thy selfe?

Lastly, here is a use of consolation. If salvation bee * 1.907 the Lords, the Church shall not perish, but indure safe so long as the Lords salvation indureth.

1. The rocke of salvation is founded in heaven, not to bee shaken by the forces of earth and hell.

2. Wee have a strong city; salvation hath God set for wals and Bulwarks, Esa. 26. 1. Hee that must scale these wals, must first scale heaven it selfe; and seeing the Lord hath promised to bee a wall of fire round about Jerusalem, (Zech. 25.) how can the ene∣my make an inrode or incursion?

3. All Satanicall and Antichristian forces must combine and plot in vaine to roote out the people of God from the earth: they can assoone hinder the Sunne in his course, and turne back the whirlewinde

into his place, as turne away the Lords salvation from his Church.

Oh but wee see many potent enemies, and mighty * 1.908 forces, and strong armies levyed by Antichrist, and his Princes, against the little flocke of Christ, and we see no helpe, no likely power to keepe from making havocke of all.

I answer, I. Salvation is the Lords, who is more * 1.909 mighty to save than they to spoile, else would they soone prove too puissant for the little city of God.

2 Thou seest no helpe, yet is it not farre off, Psalm. 85. 9. surely his salvation is neare them that feare him, that glory may dwell in our Land.

3. It shall bee put forth seasonably, and shall not tarry; Esa. 46. 13. The time hasteneth when the Church shall sing, Now is salvation in heaven; now hath the Lord manifested his salvation in his Church, in the overthrow of Antichrist.

And strength, and the kingdome of our God.]

These are the two other Attributes, ascribed to God the giver of victory.

By strength is meant the mighty arme of GOD, which hath two properties of power: the former, to sustaine and beare up all things, so long as hee will have them to bee: The latter, to subdue all contrary things to his will and power: For this strength must prevaile against all adversary power, and can be over∣come of none. The right hand of the Lord bringeth mighty things to passe, Psalm. 118. 16. partly in the world, partly in the Church called out of the world; of which latter our Text properly speaketh.

By Kingdome in Scripture is meant two things.

1. The absolute soveraignty of God over all things, to whom appertaine all kingdomes: this is called

the kingdome of power, and appropriated to God; The Kingdome is the Lords; that is, originally and in * 1.910 his owne right, all other in the creature is soveraign∣ty derived, and delegate, Dan. 2. 27.

2. That speciall administration and government, * 1.911 which hee exerciseth in setting up, and upholding his Church, at which our Text aimeth.

The difference betweene this and the former, is, In that, we are all by nature; in this, onely by grace; in that wee onely live and injoy the benefit of crea∣tures, in this we live happily, and enjoy the benefit of new creation, in redemption and sanctification.

Now whereas this speciall kingdome is either of grace here, or glory hereafter, the former is here meant, even that kingdome of grace which the dra∣gon specially opposeth, who resisteth not so much the kingdome of power, nor at all the Kingdome of glory, but most fiercely assaileth the kingdome of grace; as is plainely convinced by the particle, Now is strength and the Kingdome of our GOD in heaven.

In that the Church rejoyceth, that now the Lord * 1.912 hath put forth his strength in the overthrow of the enemies, and set up his owne kingdome where the dragon and his angels had ruled in darknesse, Idola∣try, cruelty, and tyranny, we learne, that this Saints ought to rejoyce when they see Gods Kingdome set up and prevaile against the dragon and his angels. Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voyces in heaven; that is, the mili∣tāt Church, saying, The kingdoms of this world are be∣come our Lords & his Christs. These were loud voy∣ces of joy and praise, that the kingdoms of the earth were converted to Christ, and because Christ in his Gospel raigned by the Princes among his & their sub∣jects: And indeed a good heart, seeing Jesus Christ

manifesting his royall administration, and thereby taken up with sense and feeling of Gods goodnesse to his Church, cannot conceale nor containe this joy, but must vent and expresse it; as Iethro (Exod. 18. 9.) rejoyced for all the goodnesse the Lord did for Is∣rael; he inwardly rejoyced, he confessed it with his mouth, vers. 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pha∣raohs bondage; which mercy hee twice expresseth. And David seeing the forwardnesse of the people, offering freely to the Temple, rejoyced exceedingly, and blessed God before all the congregation, 1 Chro. 29. 10. And when the Arke was brought home to the City of David, hee was so over-carried with joy, that hee could not containe himselfe, but he dan∣ced before it, 2 Sam. 6. 14.

1. A good heart cannot but esteeme it the greatest cause of joy, where God is most honoured: But God * 1.913 is most honoured, where his Kingdom is most advan∣ced; for here he glorifieth his power and grace farre above all that is in the kingdome of power.

First, his power is more admirable in setting up the Church, than in setting up the world: no lesse is his power in conversion, than in the Creation of men: The power of his Word converting soules, is no lesse than the word (fiat) framing bodies and sub∣stances. Neither is his power lesse admirable in up∣holding his Church, then in upholding the world; putting forth it self daily, both in removing the stops and impediments reared against him by Sathan, ty∣rants, heretikes, wicked worldlings, mans corruption; as also by advancing the powerfull meanes, by which his kingdome is erected, continued and inlarged.

Secondly, his grace is magnified by setting up the Kingdome of grace.

1. In gathering himselfe a choise people out of the world, by a meanes so contemptible to the world.

2. In freeing them from the dominion of sinne, from the curse of the law, and the power of Satan.

3. In bestowing on them the free grace of righte∣ousnesse, joy, peace of conscience, and sanctification.

4. In their finall salvation.

2. Sincere love and affection to our mother the * 1.914 Church, and to our brethren the children of our fa∣ther, cannot but bewray it selfe in rejoycing in their joy; seeing this onely affection will shew a man to bee of the house and blood of Christ, and his seed. How doe men rejoyce, when their neare kindred, as Parents, brethren, or children rise up in earthly wealth, honour, and happinesse? Even so will a god∣ly man, when he seeth any advanced in grace, which brings ever a rich revenue with it, desirable above wealth; besides honour and favour of GOD, to which all earthly honour and favour is winde and va∣nity, and all rejoycing in any man or gift, without this, is carnall, unseasoned, and unsound. And con∣trarily, he is signed to bee out of the communion of Saints, who rejoyceth not in the grace of everie one; seeing every grace in every Christian, is every Chri∣stians grace; neither can hee bee a lively member, whose welfare is shut up in himselfe, seeing the health of the whole body stands in the welfare of every part.

3. That must be the greatest cause of joy in earth, * 1.915 which is next and likliest to the joyes in heaven: But, to see the kingdome the Lords, is the next and likest to the joyes of heaven. Therefore,

1. This maketh way and entrance into that King∣dome of glory.

2. That Kingdome of glory is but the perfection of this: For here is a daily subduing of enemies, and

that is a conquest of all enemies subdued and van∣quished; this a gathering of subjects into the king∣dome, in that all subjects are gathered; here the King of glory ruleth his subjects mediately, by Princes, and Pastors, in Magistracy and Ministery; there hee ruleth all by himselfe, immediately, and is by all ac∣knowledged, all in all; here is a communion of Saints absent from the Lord, striving against sinne, there is a communion of just and perfect men, present with the Lord, freed from sinne, and triumphing over it; here the subjects have begun a chearefull and free o∣bedience, ceasing from sinne, and have attained peace with God, joy, good conscience, and sweet fellow∣ship with God, which is an heaven upon earth; there they attaine a perfect obedience, a perpetual Sabbath, and rest from sinne, an heavenly joy in the happy and immediate fellowship with God, seeing him as they would: So as indeed the setting up of this King∣dome is the setting up of that, and is the seed-time of that full Harvest of joy, which eye hath not seene.

This condemnes such as whose eyes are filled with envy at the prosperity and proceedings of the * 1.916 Gospell, by which the Kingdome becomes the Lords, and gather matter of griefe and wrath, where they should most rejoyce: As,

First, gracelesse and irreligious people, who ex∣presse open contempt of Gods House and Ordinan∣ces, cleane contrary to holy David, who rejoyced to heare the people say to him, Come, let us goe to the House of God: And, whereas grace would teach them to count the feet of godly Preachers beautifull, they cast mire and dirt in their faces, and what dis∣graces the times wil afford thē; an earnest of the ful wages they would pay them, if times should prove for them. Nothing so much grieves them as a man

who is suffered to uphold the Lords Kingdome, as Sanballat and Tobiah were exceedingly grieved, that Nehemiah sought to build the walls of Je∣rusalem.

Secondly, profane Ministers, who above all men should rejoyce that Christ is preached any maner of way, and preferre the worke and prevailing of the Gospell above their chiefe joy, yet are full of envy to see Gods blessing given, and the Kingdome of the Lord more set up by others than themselves. So were the Pharises exceedingly troubled, to see the people follow Christ himselfe, See, all the world goeth after * 1.917 him: And their Ghosts walke in the world in num∣bers of their successors, whose hearts rise against those, to whose Ministery God gives a better report than to theirs: A signe of a proud and unmortified heart. Thus did not Moses, Num. 11. 28. hee did not presently shove and thrust at Eldad and Me∣dad,, to thrust them out of the Congregation, be∣cause they prophesied, but was glad, and wished more of them.

The true Apostles were glad that Christ was preached by false apostles, though it were of envy; but they are false apostles, that envie Christ prea∣ched of good will. Iohn Baptist was glad that Christ increased though himselfe, decreased by it, Iohn 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven: They sing glory to God when Christ appeares, and the poore shepheards preach him; so would these, were they as free from pride and vaine-glory as they, and would frame their high spirits to the lowlinesse of our Lord himselfe, who rejoyced in spirit, and blessed his Fa∣ther, that hee had revealed the things of the King∣dome to Babes.

Thirdly, others disswade and discourage such as

are comming on to Christ, and, were it not for them, would shew themselves subjects to this Lord, by frequenting his House and Ordinances; Oh you must not heare such nor frequent the Lecture, you shall get your selfe a blot, &c. O unhappy men, not onely the perswaded, whose lot is to light into such mis∣chievous acquaintance, by whom they are in∣tised away from their allegiance to their Heavenly King; but most unhappy such perswa∣ders, who keepe away, with themselves, all they can fall in with! what is their worke, but the same with the dragons, Vers. 4. to slay every manchilde so soone as he is borne unto Christ? and what is their wages, but that of Elimas, who, whē he could not hinder the Deputy from hearing Paul, nor Paul from preach∣ing, sought to pervert him from that hee heard, for which Paul cals him the childe of the devill, the enemy of righteousnesse, that ceased not to pervert the straite wayes of God. It is a fearefull sinne of a Pharisee, not to enter into the Kingdome of GOD himselfe; but to hinder such as would enter, is most damnable.

Fourthly, many others sinne against this truth, who cast their taunts upon no sort of men so much, as those who runne after Christ, and flocke to Sermons; these are yet no subjects of Christ, but as the unbelee∣ving Jews (Act. 13. 45.) who were inraged to see the Gentiles so ready to receive the preaching of Paul.

2. Let this provoke us to testifie our joy, whereso∣ever we see the kingdome of our God prevailing. An heart zealous for Gods glory, & thirsting after mans salvation, esteems it the greatest earthly happines, to see the subiects of Christ multiplyed, by the daily ad∣dition of soules to the Church, Act. 2. 41. and to see Satan fal like lightning from heaven, sinne mastered, sinners cōverted, enemies stopped, or revenged: for,

First, this is a due debt, and we ought to be thank∣full, 2 Thess. 1. 2.

Secondly, Christ hath commanded us to pray, that his Kingdome may come; therefore also wee must thankfully acknowledge it, when it doth come.

Thirdly, they shall prosper that love Jerusalem, and preferre it to their chiefe joy.

But especially our ioy must abound, when our Lords Kingdome is set up neare us; as,

First, in our Countrey and Kingdome. We should pray to see, and reioyce in seeing our Prince and Ru∣lers casting downe their Crownes and Scepters at the feet of the Lambe, keeping themselves bounded within that commission, which they all receive from Him, whose the Kingdome is; opposing by all their power, tyrannicall enemies, who delight to spill the blood of Saints, as water; advancing the Word, Sacraments, Ministery, and meanes of salvati∣on, sincere and undefiled; cherishing godly Pastors and Ministers; upholding holy discipline, to reforme or cut off evill members; encouraging the religious and sincere-hearted Professors of piety; shunning evill men, chasing Idolaters and profane persons out of presence, and resisting the underminers and resi∣sters of Christs Kingdome, whether by secret fraud or open force. All Scepters that uphold not Christs Scepter, must be broken to pieces; the which if it be held up at Court, will bee the easier held up in the Countrey.

Secondly, in our Cities and Townes. If an emi∣nent and conspicuous Towne (as this is) yeeld to Christ, it is as a Beacon to the whole countrey round about, as a mother City once opening to a Prince, is a President to the whole Land.

What a ioy were it, if Gods Ordinances had pre∣vailed in this Towne, that the Governours had led

the way to Gods House, as they were wont former∣ly; that Gods Sabbaths were sanctifyed, which none looks after; that the love of God and his servants ap∣peared among you; that we might not say truly, that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture, than this corporation doth? What a com∣fort were it, that you were patternes of concord and agreement to all the Countrey, and not the spectacles of unquencheable discord and faction to all the king∣dome? What a ioyfull thing were it, if we might see good men incouraged, vicious persons corrected, in∣corrigible outcasts cast out, & all men brought at least outwardly to the obedience of Ghrist?

Thirdly, in our owne houses. What an unspeakea∣ble ioy is it, when Gods Kingdome is come into our family, when our house is a Bethel, the wife is a ioynt-heire of the grace of life with the husband, the children are the Children of God by adoption, and sing Hosanna to Christ; cur servants Gods servants, and our kindred of the blood of Christ with us? Wee need not bid men reioyce, when their children thrive and prosper in the world, the most of which ioy is carnall: But where bee the hearts fearing God, who more reioyce when they prove godly and reli∣gious; when they see their children walking in the truth, &c? How is the Kingdome of God in the family, when the husband checketh his wife, because shee is the Spouse of Christ; the father frowneth on his sonne, because hee is bookish, and diligent in reading, and good exercises; the Master will not in∣dure the servant, that will bee a Saint, in his service? O hypocrite, how canst thou reioyce in the King∣dome of God in the Kingdome, and hunt it out of thy family? know, thou not onely wantest grace, but hatest it.

Fourthly, in our owne hearts especially; to see the kingdome of God set up, there will bee matter of as∣sured and lasting ioy: Matth. 13. 44. Hee that findes the Pearle, goeth away reioycing, and selleth all to purchase it. The Eunuch converted, goeth away re∣ioycing: No man can have Christ, but hee hath also Christian ioy, unspeakeable and glorious; For that kingdome within us standeth in peace and ioy, Rom. 14. 17.

Quest. How shall I know that Christ raignes in me, and that his Kingdome is within me?

Ans. 1. If our enemies be daily weakned, Sathan foyled, the flesh mortified; if we stand with our Lord in his warres, he raigneth over us.

2. If lawes of evill bee reversed, and the Lawes of Christ obeyed; now led out of Aegypt, we live by the lawes of Canaan.

3. If in stead of raigning sinne, grace raigne in us, as Rom. 5. 21. Christ raigneth by grace: This is, when wee leave our sinnes, and live unto God and seeke in all things to please our last Master best, as ser∣vants doe.

3. If wee must reioyce, when wee see the King∣dome returned to the Lord, then must wee mourne * 1.918 to see the Lords kingdome winne so little ground in the Kingdomes of the world.

I. What a lamentable thing is it, to see the grea∣test Potentates of Europe to warre against this king∣dome of the Lord, & yeeld their Thrones, Crownes, wealth and power to the Beast, that is, to Antichrist, the chiefe adversary of this Kingdome? In stead of the lawes of Christ, which are the Scriptures of God, unto which all the subiects of Christ ought to submit themselves, they by all their power thrust up∣on the world the lawes of Antichrist, who, because hee cannot stand by the word of God, must stand and

bee upheld by the secular power; and in stead of ga∣thering and cherishing the subiects of Christ, the godly Professors of his Word and Gospell, they per∣secute them with fire and sword, with proscription and banishment, as men onely unworthy to live in their dominion. How should our hearts mourne, when such as should bee nursing fathers, and nursing mothers to the Church, are as fierce dragons, tyranni∣zing, and wasting the little flocke of Christ? and those that should bee assistants to the Ruler of the whole earth, make most resistance against him, cha∣sing the Scriptures out of their Countries, to receive in humane traditions, thrusting down the pure wor∣ship of God, to set up horrible Idolatry, blasphemy, and sacrilegious worship of stockes, stones, and the breaden god; persecuting to death the faithfull and godly Preachers; & taking into their bosomes shave∣lings, Baals Priests, fabulous Fryars, Jesuiticall King∣killers, and Antichristian god-makers?

What a griefe is it, to cast our eyes abroad into the world, and consider what a small part of it is come in, as subiects to this King? In the Easterne part of the world we may see Gog and Magog, Turkes, Jewes, and Sarazens, to hold out this Kingdome of Christ, and set up Mahomet against him, the god of that part of the world. In the Westerne part we may see Antichrist, Apollyon, his Holinesse, the Arch-ene∣my of the Churches of the Gentiles, holding out by power and policy, by force and fraud, this Kingdome of our God in the most of this Westerne world, and none may buy or sell, no nor breath or live, but such as receive the marke of the beast in their hands and foreheads: So as wee must beleeve Jesus Christ to bee the great King. For if we should trust our senses, he seemeth, in comparison of the world, to be as Ish∣bosheth, a King without a Kingdome.

II. To come nearer to our owne Countrey; If we turne our eyes home, wee may finde matter of mourning, that this Kingdome of the Lord hath got∣ten no more ground in this Kingdome, or rather hath lost much ground of late yeares; sure it is, God never gave more excellent gifts, nor more furnished lights to his Church in any age since the Apostles, then in this last age, since the discovery of that Antichristian darknesse, nor in this age unto any nation more than unto this nation; and where he giveth much, doth he not require much? But oh the misery that is come upon his Church, that,

1. Whereas wee should have beene generally set∣led on our Rocke and foundations without wavering, we are now calling our grounds in question, and must dispute against deniers of our principles.

2. Whereas Antichrist and Popery was a dead stinking carkeise, detestable to every man of any nose or iudgement, now the dead bones seeme to reunite themselves, and flesh and skinne to come on them, and begin to revive and take heart, and contest, yea, iustle againe with the truth, which once gave it the deadly wound, as if it had brought seven spirits worse than before, to take possession againe.

3. Whereas painefull Preachers have beene wor∣thily honoured, and Gods graces admired in them in former times, when the Word of God had free pas∣sage, and was glorified; what a griefe is it to see them now disdained, and in stead of them to behold those Locusts, the Priests and Jesuites, (fighting under their King Abbaddon, and consuming the greene grasse, and prevailing against so many, high and low, in these dayes of light?) to see these set by.

4. Whereas the doctrine of the Sabbath was de∣scribed plainely out of the Word of God, and practi∣sed (unlesse in very rude places) in holy and commen∣dable

manner; now the holy observation of it is ra∣ther accounted a kinde of heresie, and all the dayes of the weeke afford not so much profanesse, as that day, wherein all the subiects of the Lords Kingdome ought onely to attend upon himselfe.

5. How did the Lord Jesus mourne when hee saw the Jews without able Teachers as sheep with∣out shepheards? Mat. 9. 36. And what a mournfull sight were it, to see a goodly field ready for the har∣vest, but never a man in the Countrey to gather it in, but there it must rot! So, what a lamentable thing is it▪ to see so many Churches and Parishes without a∣ble Ministers, and some countries utterly barren of meanes to gather them into the Kingdome! whose Ministers, in stead of feeding them, either sterve them or poyson thē; in stead of directing and comforting the poore Church, smite her & wound her, & shame her by taking away her vaile from her. What a case was the poore Church in, when the Pharises made a Canon, that if any did sincerely professe Jesus Christ, hee should bee excommunicated? Iohn 9. 22. and af∣terward, whē Diotrephes cast men out of the Church for receiving the brethren? 3. Iohn 10.

6. How did David mourne, and his eyes gush out rivers of teares, because men kept not the Word! The same cause have wee, to see men generally cast off the regiment of Jesus Christ, and led by the devill and their owne lusts: The desperate prophanesse a∣gainst the meanes, is most damnable: The Trumpet of the Gospell cals them to subiection, but they say, This man shall not rule over us.

7. Wee have cause of mourning, to see the Gospell going away, and the Kingdome a taking away from us, that is, The Word of the Kingdome, and the meanes of grace. Who doth not see the Word of the Kingdome gone in the power of it?

For, where may a man see the power of it, (but in a very small remnant) so farre from the power of con∣verting, that it cannot prevaile against open sins, nor trifling vanities? And who seeth not the kingdome going away in the presence of it, as wel as in the pow∣er? Will Christ stay where hee is so unwelcome? May wee not heare the same voyce as the Jewes did, Mat. 21. 43. because they refused the Corner stone, therefore the Kingdome should be taken from them, and given to a Nation that would bring forth the fruits of it? Or is it not a refusing of the Corner stone, to trample upon the Preachers and Professors of holy religion, and preferre before them, Priests and Papists, and to fall in love againe with Antichri∣stian Idolatry, and Masses, and Breaden gods, which reverse our Corner stone, and cannot stand with the presence of the Arke? So long as we have the Bride∣groome with us, wee may reioyce, however other things goe with us; but if he goe, then our sorrowes come in as an unresistable flood.

III. To come to our owne places: It will set griefe to every good heart, to see how little ground the kingdome of the Lord hath gotten a long time: If we shall see, that after thirty or forty yeares con∣stant preaching, Magistrates, professing religion, are carelesse of religion, as Gallio; let religion runne as it will, so that their aimes may succeed, and projects prosper; and not seldome turne the edge of authori∣ty against religion and religious persons: If wee see, that Magistracie will not bee wonne to joyne with the Ministery, to set an edge, and add a point to holy doctrine, to make our weapons the more mighty and piercing against sinne and sinners.

Well knowes Satan the Kingdomes of the world would bee the Lords, if these his two Ordinances should shake hands; if David and Nathan, or God,

stand together, Iosias and Huldas; and therefore la∣bour to divulse them, and prevailes so farre as wee seldome enjoy their happy conjunction.

What a griefe is it, that when wee call for the sanctification of the Sabbath, according to Gods spe∣ciall Commandement, and yeare by yeare urge the reformation of notorious abuses, yet after many yeares nothing is amended? there is no lesse work∣ing, no lesse playing, nay, more open prophanesse than before; that strangers from forraine parts ad∣mire 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 proclai∣med 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 out∣ward 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 di∣ligent hearers, men of good example, and earnest af∣fections, but now turned away, either by Po∣pish 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 righteous∣nesse

departed from shall never bee remembred.

In all these evils, if all our paines, study, and coun∣sell 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 ma∣ny a day knocked at the doore of our hearts, and sought entrance, but we have not opened our ever∣lasting 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 for∣mer 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 stron∣ger and more chearefull in good and holy duties of piety and mercy: that we are not stronger nor stou∣ter 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 king∣dome, 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 fi•• for the King∣dome 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 substanti∣ally; 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 re∣ference to his Kingly Office, and is so farre here pro∣perly considerable.

II. For the word of relation; hee is called his Christ, or the Lords Christ.

First, for distinction; for other Kings were anoyn∣ted, and set up by men; but none else thus immediate∣ly set up by God; Psalme ••. I have set my King up∣on Sion.

Secondly, for eminence; all other Kings were a∣noynted 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 powerful∣ly 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 * 1.919 equall with his Father, over all men and creatures.

The other is potentia conciliationis, as hee is Me∣diator, whereby hee ruleth in the Church, among Saints, who are in speciall subjection and confedera∣cy 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 in foure things.

1. One of them is essentiall, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even the same essentiall Omnipotence with his Fa∣ther and the Holy Ghost, as God. The other is offici∣all, the power not of Essence, but of Office, as Christ.

2. The former was before all time, this given him in time.

3. The former incommunicable to any creature; for finite is not capable of infinite; the latter commu∣nicable to Christ himselfe.

4. The former is unchangeable and everlasting, but the latter given up againe to his Father, of whom hee received it, 1 Cor. 15.

Quest, Now which of these is here meant?

Ans. The latter, which is the regall power of Christ, the Mediatour, which putteth forth it selfe two wayes.

1. In preserving and defending his Church against all enemies, spirituall and temporall, whether wic∣ked spirits, or wicked men tyrants and persecutors.

2. In the conversion or eversion of his enemies, breaking to pieces such Princes as will not bend, & be bowed, and dashing to pieces like a Potters vessell, so * 1.920 many as will not kisse the Sonne of God to testifie thereby their amity and subjection.

And now singeth the Church, Here is this power of Christ the King of his Church manifest; the dra∣gon was potent, but Michael is Omnipotent; the dra∣gon

was powerfull in earth against the Church, but Jesus Christ hath all power in heaven and earth, whereby he hath gloriously overthrowne him.

The power of Christ, as Mediatour, is superiour to * 1.921 all other created power: Not his essentiall power onely, as the Sonne of God, but even the power of his Office, as the Lords Christ, and as the royall King of his Church, is superiour to all created power be∣sides: Phil. 3. 21.—According to the working, where∣by hee is able even to subdue all things unto himselfe. Heb. 2. 8. Thou hast put all things in subjection under his feet: In that he put all in subjection under him, hee left nothing that is not put under him.

1. His is a full power; a plenitude of power, Mat. * 1.922 28. 18. All power is given to mee in heaven and earth. Other creatures have much power given them, but he hath all power; power in heaven to pacifie his Fa∣thers wrath, to open heavē which was shut by sinne, and to crowne the Saints his members, with heaven∣ly glory. He hath also all power in earth, to chuse out of the world a people where hee will, to gather and call by his voyce those whom hee hath chosen, to perfect and keepe in his name those whom hee hath gathered, to represse, tame, and overcome all their enemies. In all which is a plenitude or fulnesse of power, not agreeable to any creature.

2. No other creature hath either right or capable∣nesse * 1.923 of this power. The first-borne only had a right and power over all the rest of the brethren, & none of them over him; so hath Christ, as Mediatour, the first-borne of many brethren.

Againe, other creatures may have great power, some by usurpation, as Satan the god of the world; some by commission and permission, as lawfull Prin∣ces and Magistrates, but Christ by right of inheritance hath all power, and this grounded in the love of the

Father; Iohn 3. 35. The Father loveth the Sonne, and hath given all power, and all things into his hand: No creature can have all things in his hand. Here is a just right and undoubted title.

Againe, as the Father only can give it, so the Sonne onely can receive it; because it is a power attending the hypostaticall union of the two natures, and there∣fore proper to Jesus Christ.

Finally, not any one member, nor all put together are capable of the gifts of the Head; but the Father hath appointed him head of all things.

3. By Induction we shall see this power of Christ above the power of all creatures; and how can it bee * 1.924 other, seeing he that sustaineth all things by his migh∣ty Word, must bee more powerfull than they all, Hebr. 1.

First, his power is above all created power in hea∣ven. For hee is the Lord of the holy Angels, and e∣ven these glorious creatures that excell in power, at∣tend and worship him, comming into the world to save the world, Heb. 1. 6. and also comming againe to judge the world, is attended with all the holy Angels; who are therefore called his Angels, because to him, as their Lord, the Angels and powers are subject, 1 Pet. 3 ult.

Secondly, his power is above all humane power; for his is absolute, mens power limited: All humane powers are held of him; by him and for him Kings raigne, he holds off none, but hath a soveraignty in * 1.925 his owne right. All their power concerneth things on earth, and can goe no farther but to binde the out∣ward man; but his chiefe power is spirituall, in things heavenly, ruling in the hearts and consciences of men; of which the tribunals of men can take no notice.

Thirdly, his power is above all the power of wic∣ked creatures, be they neverso desperately contrary.

The Devils and wicked spirits obey him, and cannot resist his Word, as we see every where in the Gospel: And wicked men shall one day confesse with Iuli∣an, Vicisti Galilaee, Jesus of Galilec hath overcome us.

Fourthly, his power is above all the power of un∣reasonable and senselesse creatures, bee they never so fierce and raging; Mat. 8. 27. Who is this, whom the windes and seas obey? Also fire and water, as in the Furnace a fourth was seene like the Sonne of God, re∣straining * 1.926 the flames, who afterward walked on the waters. Also diseases obey him; hee saith to the Le∣per, Be cleane, and he is so; to the lame man, Take up thy bed and walke, and hee doth so; to the blinde, Wash and see, and so it is. And what marvell, seeing death it selfe obeyes, and delivers his prey, at his word? Iohn 11. 44. at that Word Lazarus came forth, bound hand and foot.

This concernes the enemies of Christ, and of his * 1.927 Kingdome; to terrifie them, seeing such is the power of Christ, as will make them all his footstoole; and though they carry matters with strong hand a∣gainst him, they shall not doe so alwayes: for,

1. This power will reach them, and they shall feele it one day.

2. It will bridle them, and they shall not resist it as now they doe.

3 It will prevaile against them, to bend or break, to save or condemne them.

4. The greater they be, it will get it selfe more honour upon them, as Pharaoh, and they shall see and say, it is hard to kicke against the pricks.

More specially;

1. Every naturall man is an enemy of Christ; every one till hee bee regenerate and reconciled, every sin∣ner going on in his sinne. Let this power of Jesus Christ shake thee out of thy sinnes; for, was it such

in his low and base estate, as all the devils in hel could not resist, but with one word were quelled; and doe we dare to provoke him now in glory? are we stron∣ger than hee? 1 Cor. 10. 21. How desperately doe wicked men goe on in sinne, as if they were able to make their party good against him?

2. They are his enemies who will not suffer him to raigne over them, (Luke 19. 27.) but cast off his yoake, and tread his Scepter under foot: Enemies to his Word are enemies to himselfe; as.

First, such as forbid to preach the Word, as the e∣nemies of Ieremy, chap. 11. 19. and the Rulers, to the Apostles, Did not wee charge you to preach no more in this name? Acts 4. 17. and 5. 28.

Secondly, such as consult evill against the Prea∣chers of the Gospell, under colcurs and pretences; like those who said they were Abrahams seed, yet went about to kill Christ; why? because his Word had no place in them, Iohn 8. 37. Violencing of Christ in himselfe or his members, is a signe of an e∣nemy of Christ.

Thirdly, such as snuffe and murmure at holy and wholesome doctrine, and conceive wrath where they should apply the truth for their owne reformati∣on; Iohn 6. 41. They murmured, because hee said, I am the bread that came down frō heavē. Why, he preach∣eth himselfe and hath his owne ends, and what hath hee to doe with us? what calling hath hee to bee so busie? But what, is it not the truth that is spoken? canst thou hate the truth, and not bee an enemy of Christ? Oh what a fearefull thing is it to stand thus in enmity against Christ, his Word, or servants! the power of Christ one day with one word shall smite them to the earth, as all his apprehenders, Ioh. 18. 6. and thou that wilt not bee subject to the rod of his mouth, shalt be crushed with his rod of iron. Ps. 2. 9.

3. That great Antichrist, and all his deluded ar∣mies, regular, and secular, are the greatest enemies to the whole Kingdome of Christ; whose whole do∣ctrine and religion is but a dis∣throning of the Sonne of God from his power and regency. And now they fight with all their power and politike plots: Abroad their forces are every where prepared, with death & destruction in all their way; at home their friends fight with lies, slanders, and such other weapons as beseeme their lying and slanderous religion: were their religiō truth, and from truth, it would not need such weapons to support it. But can they prevaile a∣gainst the power of Christ? no, the breath of his lips shall slay both the Captaine and the troupes led by him, whose names are not written in the Booke of life Re. 17. 14. They shall fight with the Lambe, but the Lambe shall overcome: and, Will not God avenge his Elect who cry night and day, and whose blood * 1.928 they have shed like water, and there with watered all the earth, as a flowing Sea,

4. Enemies of Christ are such indifferent men, as having power, place, and calling, out of policy and selfe-seeking are content and silent to see Popery pre∣vaile, and doe not stand out in these times to helpe the Lord and his people against his enemies; I meane especially those Ministers that doe not their utter∣most to detect the frauds and impostures of Anti∣christ, nor to confirme their people in the truth a∣gainst the same. For, as he were no other then a Trai∣tour to his King, that shall see and suffer any other to thrust himself upon the Kingdome, and claim all roy∣all authority, & make Edicts to draw all the subjects to his faction; so is hee to Jesus Christ, who can pati∣ently digest, that the man of sinne should thrust him∣selfe upon the Church; as the Head of it, and take on him to pard on sinne, to make lawes to binde consci∣ence,

and make new Articles of faith, and proclaime himself King of the Church & by fraud & force cō∣pell men to take his mark in their hands & foreheads. Surely as the power of Christ shall shortly overtake this sonne of perdition, who exalts himselfe above all that is called God, and takes on him in the Temple as if hee were God, so shall it meet with all those that take part with him, as they doe that discover him not, nor discover themselves against him.

5. They are enemies to Christ, who are enemies and rebels against the power which hee hath com∣mitted to Civill Princes. The Arch-rebell of the world, against Christ and Christian Princes, is Po∣pery; neither can those Papist, which hold the Principles of Jesuited Priests at this day, but bee rebels to Christ, and to our Christian King; For,

1. They must hold our King a slave and Vassall to the Pope, and under his power to bee King or not: for the spiritual power may depose Princes, and place other in their stead, when necessity re∣quires, saith Bellarmine, l. 5. c. 7. and Suarez De∣fens. fid. l. 3. c. 23.

2. They must hold, that the Pope may command other Kings to punish him, if hee please to call him Heretike or Schismatike; and if they doe not, hee may constraine them by excommunication. Bell. ibid.

3. They must hold, that subjects may depose their Princes, if Hereticall or Tyrannicall; and al∣though Christians did not depose Nero, Dioclesi∣an, Iulian, &c. it is because they wāted force, for by right they might, if they had power enough. Bell. ibid. Neither did they use cunning when they wanted power (as now our Catholikes and honest Powder-traytors) because it was fit for the foun∣dations of the Church to bee laid in patience and

suffering: Neither was it expedient in those times to doe all that law and right admitted, Mariana de Rege l. 1. c. 6. But in all memory of men, such as have undertaken the killing of Tyrants, have beene in high estimation, saith hee; and commends the person and fact of Clement on Henry 3.

4. They must hold, that although S. Paul saith, Let every soule bee subject to the higher powers; * 1.929 yet S. Paul never added, That every one should bee subject to powers excommunicate, or depo∣sed by the Pope; neither can the one hee inferred from the other, being meere contraries; for à de∣posed King is no longer an higher power. Suarez Defens. l. 6. c. 4. sect. 5. And this is the reason that Bellarmine against Barclay, c. 3. introduceth the Pope answering the people which would conti∣nue in the obedience of the deposed King, thus, I doe not free thee from the naturall or Divine com∣mandement, when I absolve thee from the tie of o∣bedience; for I doe not permit thee thou shouldest not obey thy King, which were against the Divine law, but I make him that was thy King, to bee so no longer, as a servant set at liberty is bound no longer to that Master.

5. They must hold, that Clerkes are no subjects, and that the King hath no power over them, ei∣ther in spirituall or temporall things. So saith the Cardinall: It cannot bee proved, that the Kings of * 1.930 this age are lawfull Superiors and Iudges of Clerkes, if by the same meane it be not proved, that Children are above their fathers, sheepe above their Pastor, temporall things above spirituall: and, Not onely in spirituall things, but in temporall, is * 1.931 the Priest to be governed by his Ecclesiasticall Su∣periour; and it cannot be, that in temporall things he should acknowledge the secular Prince; because

no man can serve two Masters. And (saith Sua∣rez) It is a generall rule, that Ecclesiasticall per∣sons are exempted from secular jurisdiction, not * 1.932 onely in Ecclesiasticall crimes, but also in civill; which cannot be denyed without denying a princi∣ple of faith. And another, The rebellion of a Clerke against his Prince is not treason, because hee is not * 1.933 his subject.

6. They must hold no great difference, whether they kil their Prince with poysō or steel; for there be many examples (saith Mariana) both ancient & moderne, of enemies killed this way; but hee de∣nies that hee may be justly poysoned, who may o∣therwise be killed by fraud; for it seemes inhu∣mane, to present him with poyson in his meate or drinke, because it makes him an instrument of his owne death; but yet a remedy hereof is, to apply it outwardly, by poysoning the robe or seate, &c. as hath beene used by the Moores▪ to some Prin∣ces. Thus conscionably hath the great and consci∣onable Jesuite Mariana resolved this great case of conscience; l. 1. c. 7. per totum.

Now tell mee whether these be not sound trai∣trous doctrines, and if any higher treason can be high∣er then the lowest of them. Whether these bee not fit jewels to admit into a kingdom: Whether these men are to be magnified in our Pulpits above Cal∣vin, Beza, Luther, Bucer, &c. Whether their bookes are so fit to bee studied, being shops of rebellion, by novices or others, or to bee turned to ashes in some happy Bonfire, that the memories of such fire-brands, as their Authors, might perish from off the earth? Whether a Jesuited Papist bee any other than a re∣bel in an high degree, only quiet till he have oportuni∣ty, and till hee can conquer his Master according to their doctrine? All which I propound, to exhort all

that would not be poysoned, and diverted from their allegiance to Christ and our Christian King, to be∣ware of Popish doctrine, & above al of Jesuitical prin∣ciples, which are the Catechismes of high Treason: and to exhort all Christians to submit to the power of Christ, put by him into the hand of his Anoyn∣ted, in all lawfull and indifferent things; and to stand farre off from the Tents of these Corahs, and to stand farre off from the Tents of these Corahs, and Conspi∣rators, remembring that of Salomon, Feare the Lord and the King, and medle not with the seditious.

2. This pertaines to the members of the Church, for consolation, instruction, and examination. * 1.934

1. It comforts the poore Church, beset with mighty enemies within, and without, and on every side, and being in it selfe as a silly woman, or worme, weake and destitute of all helpe and meanes, may say as Iehosaphat, 2 Chron. 20. 12. There is no strength in us in respect of this great multitude. But here is com∣fort; the name of our Head is Vcall, Pro. 30. 1. of a verbe that signifieth power.

Object. What is it to us, that Christ hath power?

Ans. Yes, because hee hath it not for himselfe, but for us: The power of a Prince is for his subjects, and the power of the head is the strength of the members.

Ob. But if he have such power for us, why doth he leave us in such weaknesse, and as sheepe ready for the slaughter?

Ans. It is not because hee hath not such power as might make us stronger than all adversary power, e∣ven in outward meanes; but therefore hee leads us through weaknesse, that himselfe may be glorious in being seene our strength: for he useth to perfect his power in our weaknesse.

Ob. But if Christ had such power, why gave hee way to his enemies, not onely bodily, to apprehend

and crucifie him; but spirituall, death, the grave, sinne and Satan to seise upon him as an ordinary and impo∣tent man?

Answ. Not because hee then wanted power; but,

First, by his Fathers dispensation, for the time of his abasement, which was not the time of manifesting his power: But even then he told Pilate hee had had no power over him, but by his Fathers permission, Iohn 19. 11. and hee could have commanded more than twelve Legions of Angels.

Secondly, by voluntary resignation, as hee said, I have power to lay downe my life; and, I give my life for the world: which made his death not impotent, as other mens, but a powerfull death.

Thirdly, in respect of necessary satisfaction, having undertaken our cause and condition; wee were fallen into the power of sinne, death, hell, the grave, and all miseries; this very condition must he undertake, and beare away for us that which wee should have lyen under for ever: For as a man cannot carry away a burden which hee takes not up, so could not Christ have removed our burden, if hee had not undertaken it. Hee could not overcome death, but by dying; nor the grave, but by entring into it; nor heale us, but by his owne stripes; nor inrich us, but by his poverty.

Fourthly, in respect of commiseration, and compas∣sion; He was touched with infirmity, that he might bee a mercifull high Priest, Hebr. 4. 15. Hee would know our miseries by his owne sense, that he might affect them, and be pittifull unto us.

Fiftly, for his owne greater glory and exaltation; & that both in respect of his person, and of his work.

The power of his person shines brighter than the Sunne breaking out of a Cloud, in that hee enters the lists with these enemies, within their own precincts, and there gives them the overthrow, conquers Satan

in the wildernesse, Death in his owne denne, princi∣palities and powers not in heaven, but on the Crosse.

The power of his worke shineth, in that hee wor∣keth the greatest work that ever was, by contraries: To bring life out of death and to save the world frō death, by death, is no lesse power then that which made all things of nothing, and brought light out of darknesse. To bring us to heaven by his descending into hell and heale us by his stripes, this is a power∣full worke indeed.

Now this ground being laid, that Christ never wanted fulnesse of power, when hee was weakest & lowest, and much lesse now in his glory & exalta∣tiō we may build assured comfort on his foundation.

I. We shall not faile of needfull supplies of all things pertaining to life and godlinesse, 2 Pet. 1. 3.

His divine power affords all needfull things for life: He can prepare a table for us in the wildernesse, Psal. 78. 19. No Father is so able to provide for his children, as he is for his, in whose hands are all the corners of the earth: Hee is of power to supply us with all good meanes for his service: Hee is able to give wisedome, and the Spirit to them that aske him: He is able to feed and cloath us, and to fill up our Gomer, and inable us to all liberality. If our be∣ginnings bee small, or 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 me∣rit 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 as∣cended 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 du∣ties 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 man∣sions 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 encourage∣ment 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 suf∣ficient for us, 2 Cor. 12. 9. Without mee yee can doe nothing.

Secondly, He is of power to reward our least la∣bour 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 re∣proches, and to make our righteousnesse shine as the sunne at noone-day. He can and will make our dark∣nesse light.

Fourthly, His power encourageth our prayers; be∣cause 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 adver∣saries 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 uni∣ted 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, a∣gainst the divell, the world, the Turke, Antichrist, Po∣pish 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 trium∣pheth and conquereth, so as all the world may see a

mighty power protecting it. The Church is an heavie * 1.935 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 un∣der 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 a∣gainst 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 drow∣ning.

Hitherto of the consolation.

Instruction also ariseth from this power of Christ: and,

1 To Ministers, that they preach Christ the power of God, 1 Cor. 1. 24. that is, not onely by preaching to acquaint men with the power of Christ, but so to preach as Christs power may be put forth in the Gospell, which is the rod of his power; and so as to bring in subjects daily under this power of Jesus Christ, Preaching a mans selfe will not doe it, nor preaching of men will not doe it, nor every learned, nor every idle discourse of Christ: but to speak from the spirit, and in demonstration of the spirit, that men may say, Christ is here indeed, I feele his power * 1.936 quickning, counselling, comforting &c.

2 To Magistrates, that they put forth all the pow∣er they receive of Christ, for the glory of Christ, and the good of the Church; as knowing,

First, that all powers are of God; and therefore for God and his causes.

Secondly, they are his Ministers for the good of the good and them that do well.

Thirdly, those that honour God, God will honour, and contrarily. And who seeth not, that those that

extraordinarily oppose this power of Christ in his Ordinances, God extraordinarily opposeth them? they cannot so openly contemne him, and despise his word, but God as manifestly powres contempt upon them, and makes them extraordinary spectacles of disgrace and contempt. For how can a man set him∣selfe against God and prosper?

Fourthly, All the power in Christs owne hand was set against sinne and the divels kingdome: what better example to a Christian Magistrate?

3 To every Christian: three wayes.

1 Wee are instructed to submit our selves to the royall power of Christ our King, as willing subjects, acknowledging him the great Centurion of the world. For this was prophesied of us in the New Testament, Psal. 110. 3. Thy people shall come wil∣lingly at the time of holy assembling. And otherwise we shall be worse then wicked angels, or the unrea∣sonable creatures who all obey his word, as we saw before.

2 To depend upon this power of Christ, as our soveraigne King, who hath all power to do us good. Want we heavenly things? he hath all power in hea∣ven, and for heaven: he hath power to call, to justifie, to sanctifie, to beautifie, to glorifie. Want we heaven∣ly graces and riches? he hath treasures of wisedome and grace. Want we earthly things? he hath all pow∣er in earth: he can bestow, not dews of heaven only, but the fat of the earth. Isaac had but one blessing: but he hath more blessings then one: and if he be rich, being our husband, wee shall not be poore.

3 To acknowledge this power of Christ in all our receipts of blessing or comfort.

1 Finde wee the worke of conversion and sound grace? this is not by free-will, or preparations, or operations of nature: but here is a creating power

put forth by Christ, a power divine working many miracles, making a blind man see, a deafe man to heare, dispossessing a man of many divels, raysing a dead man, and quickning him that was dead in tres∣passes and sins.

2 Finde wee not onely our peace made up with God, but that now wee are lovingly affected to Gods people for Gods image and goodnesse? Here is a fruit of Christs mighty power, who hath recon∣ciled the wolfe and the Lambe, the child and the cockatrice, Esa. 11. 6.

3 Finde we any worke of holinesse begun, any pre∣sence of grace, any beginnings of heavenly motion, in faith, hope, love, joy, zeale, constancy? Here is a great power of Christ our head, by whose power all these are purchased: here is a power making a Black∣moore white as snow.

4 Findest thou any strength against sinne, any temptation foyled, any lust given over and hated which thy nature inclineth unto? Oh here is the pow∣er of Christ above the power of nature. Never was sinne foyled but by Christs power: never was any a Conquerour in the spirituall combate, but by the pre∣sence, power, and strength of the Generall.

5 Finde we our prayers heard, our defects cove∣red, our duties accepted? All this is the vertue and power of Christs prayer, and by the merit of his o∣bedience.

Thus must wee with the Church here sing out the power of the Lords Christ.

And this also of the Instruction.

Next, this serves the members of the Church for examination: namely to try, whether we feele this power of Christ put forth in our selves; else all is unprofitable and uncomfortable to us. Phil. 3. 10. the Apostle counts all other knowledge and priviledges

but losse and dung in respect of knowing in himselfe the vertue and power of Christs death and resur∣rection. This is more then to heare of Christ, of his life and doctrine, of his death and passion. It is a lively feeling in his owne soule the power and vertue of his death, in the death of sinne, and of his resurrection in rising from the grave of sinne. This is more then to preach of Christs life and death, and goeth beyond all eloquent discourses of the actions and passions of Christ, if the Preacher (as too many) onely know the vertue of Christs death as the Physitian knows the vertues of herbes and simples, onely by his rea∣ding or relation, without his owne experience. This knowledge of the power and grace of this Salomon must be like the knowledge of the Queene of Sheba, 1 King. 10. 7. It was a true word which I heard of thy sayings and wisdome, howbeit I beleeved not this report, till I came and have seene it with mine eyes: neither can halfe the power and glory of Christ be attained by reading, or report, except our selves by inward feeling and experience come to discerne it. That is an happie knowledge of the power of Christ not which is speculative or discoursive, but which is experimentall, such as the Samaritans, Ioh. 4. 42. They say to the Woman, Now we beleeve not for thy relation, but because our selves have seene Him.

Quest.How may I discerne the power of Christ in my selfe?

Answ. It may be discerned by foure special marks, or evidences.

I By the power of the word, which is his pow∣erfull arme to salvation. So much as thou findest the power of the word, so much of the power of Christ mayest thou discerne in thy selfe. Now examine:

1 Hast thou found the word commanding light

out of darknesse in thy soule, as in the first creation? hath Gods powerfull word created a new saving * 1.937 light in thee, that whereas thou wast blind, now thou art sure thou seest the face of God in Jesus Christ reconciled unto thee?

2 Hath the word in the Ministery beene a pow∣erfull voice of Christ calling thee as Lazarus out of the grave where thou wast by nature under the do∣minion of death by sin? hath it brought in a new life of God, and grace? What word besides the Omnipo∣tent word of Christ can raise a dead man? If the word of God hath inspired a new breath of the Spi∣rit, and wrought heavenly motions in thee, thou mayest plainly see the power of Christ in thy selfe.

3 Hath the word beene powerfull as a mighty engine to cast downe high and strong holds, and * 1.938 bring every thing unto the subjection of Christ? hath it taken thy highest holds, and now sitteth as a Com∣mander there? If it have an inward command, the un∣derstanding conceiveth, and is convinced in the cer∣tainty of things which be contrary to nature and sense: it will shut the owne eyes, and yeild to things foolish and absurd to reason: The will easily deny∣eth it selfe & worldly wisdome, reason, profits, plea∣sures, liberty and life it selfe, to submit it selfe onely to the will of God: The affections are wrought by the word, earnestly to embrace things which they most deadly hated. Oh what a mighty power of Christ is in that word, whereby thou now lovest Gods word and Ministers, who most bend them∣selves against the swindge and streame of thy naturall desires and customes? whereby thou art now wrought to heavenly-mindednesse, who wast so wedded and hand-fasted to the world as thou didst thinke thou couldest never be divorced? whereby thou canst now hate sinne and workes of the flesh, which before

were as meat and drinke, and as delightfully drawn in as the fish draweth water, and held fast as sweete morsels under thy tongue, not to let them goe? who can deny this to bee a prevailing power of Christ, casting downe such Turrets and Bulwarkes of nature, of corruption, which would have yeelded to no other force or battery? The blast of the rams∣hornes seemes a weake and foolish thing; but no∣thing else can cast downe the wals of Iericho, but this.

4. Hast thou found the power of the Word out∣wardly reforming thy life? hath it beene of power to call thee from thy bad customes and companion∣ships? doth it order thy speeches with grace and wisedome? doth it worke a redresse in thy wayes, and make all thy steps right and cleane? doth it change thy course into it selfe, and make it gracefull to thy profession, and fruitfull to thy brethren? Here is the power of Christ attending his Word, and the worke of his Spirit changing us into the image of it from glory to glory, 2 Cor. 3. 18. But what power of Christ is in him that is a sot, without understanding of the Word, after so long hearing, or that shuts his eyes lest hee should bee enlightned? or in him that will not beleeve beyond that he seeth with his eyes, or may touch with his fingers? or in him who is not a whit altered from himselfe when hee was at the worst, not quickned with the life of God? Hath the Word beene too weake to stirre in thy conscience, to change thy heart, to reforme thy speeches, but thou must rap out oathes at pleasure? to conforme thy life to it, but thon must drinke and game, and doe as the company is, accounting holy obedience but a needlesse strictnesse and precisenesse, and exemptest thy selfe from obedience farther than thou listest? To thee I say, the regall power of Christ hath no

place in thee, who art as yet no subject, but a rebell, and resister of it.

II. Know the power of Christ in thee by the power of faith. The worke of faith is a worke of mighty power; a worke of such power, as neither man, nor Angel, nor the bare Ministery can effect; it is * 1.939 the Arme of God, and the operation of him that rai∣sed Christ from the dead, Coloss. 2. 12. Finde in thy selfe the power of faith, and thou hast found the power of Chrst; for faith makes Christ, and all his power, to become ours.

Quest. How may I finde in my selfe the power of faith?

Answ. 1. The power of faith bewrayes it selfe in powerfull and fervent prayer; which is powerfull, and prevailing with God himselfe, who suffers him∣selfe to bee overcome by the wrestlings of faithfull prayer, as we see in Iacob and the Canaanite.

2. In chearfull obedience to the will of God. Faith cannot but work by love to God and man; and there∣fore the obedience must be both generall, having re∣spect to all Commandements, and chearfull and rea∣dy in all, even the most difficult and dangerous; as holy Abraham was in leaving his Countrey, circum∣cising his family, offering his sonne, all done by faith, Heb. 11.

3. In patient induring and suffering Gods will and pleasure revealed: for faith is powerfull to ina∣ble and undershore the beleever under a great bur∣den; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a strong post or stud to stand un∣der and beare up a man in grievous temptations; it is our victory against the world; it will wrestle with Iacob till he have never a limbe left: It is a power∣full fence against Gods keenest weapons, yea against death it selfe, as Iob said, If the Lord kill mee, yet hee shall not kill my faith, I will still trust in him.

Now what power of faith is there, when a man cannot, or cares not to pray, or if hee doe, his prayer is without life and motion, dead and formall? when he hath no respect out of conscience to any Commā∣dement, but occasionally can swear, or lie, or deceive, or breake the Sabbath, &c? When a man will suffer nothing for Christ, no not the breath of vaine men, nor part with a graine of his name, or estate for Christ, and in his sufferings, and sorrows is impatient, murmuring, despairing?

III. This regall power of Christ is discerned by the power of godlinesse; and this both in publike and in private.

The power of godlinesse is discerned,

1. By the ground, which is true love of God with all the heart, which is the marrow of the first Table. Christ loved his Father with all his heart, and his neighbour as himselfe, nay, above himselfe; and where his power comes, God is loved for himselfe, above all.

2. By the subjection of the will to the obedience of the Law. A mighty worke of Christs power was his perfect fulfilling of the Law; if thou partakest of this power, thy will is perswaded, and bowed to Gods will; thou aymest at the perfection of the Law, and settest it before thee as the rule of thy life; and if thou esteemest it not necessary to thy justifica∣tion, yet is it necessary in sanctification.

3. By sincere affection and exercise of holy things; when a man makes Gods Ordinances, his Sabbaths, the Ministery and worship of God his delight; hee is a true worshipper in the House of God; one day in GODS House is better to him than a thousand besides.

4. He is a Jew within as wel as without, in the spi∣rit as wel as in the letter, & in his own house as wel as

in Gods house; he will walke wisely in the middest of his house, and make that a little Church, by uphol∣ding the worship of God there; yea in the midst of his heart hee will walke with God, as Enoch did.

But if a man place his affections below God; if the lawes and discipline of the Word bee too strict, hee must have more liberty than the rule of Christ al∣lowes him; if hee content himselfe with a forme of godlinesse, and deny the power, nay hate the power of religion in himselfe and others; if Gods Ordinan∣ces bee a burden to him, and hee as heavy to them as a Beare to a stake; if hee come to Church to pray, but pray not at home, nor sets up religion in his fami∣ly; what is the power of Christ in such a one? none at all.

IV. Christs power in us is discerned by powerfull prevailing against spirituall enemies in the Christian combate. The principall enemies to be resisted are,

1. Satan in his temptations.

2. Sinne in his allurements.

3. Afflictions and rebukes for the Name of Christ, and for well-doing. All overcome by the power of Christ in his members.

1. A mighty worke of his power was, that he was able to foyle temptations, and stand against all hellish powers, so as when Satan came he found nothing in him: Even so the power of Christ, wherever it is, puts forth it selfe against Satans kingdome; the strong man is cast out by a stronger than hee. Doest thou chase Satan afore thee, and the whole band of his temptations, so as though thou canst not bee free from the molestation of his assaults, yet thou art free from the seduction, and persistest in thy good∣nesse? here is the power Christ; if Satan bee trodden under our feet, it is the God of peace that doth it. These adversaries are so mighty in strength and sub∣tilty,

that no power but the power of Gods might can resist them. But where the devill triumpheth and holdeth a man captive at his will; when, as the great Centurion, he saith to his slave, Doe this, and hee doth it, sweare, and raile, and whore, and drinke, and lie, and deceive, and men doe so, the power of Christ is farre off, unlesse for revenge.

2. Another enemy is our owne sinnes and lusts; in the subduing of which wee may espie the power of Christ. Canst thou finde the evils of thy heart and life conquered, infirmities vanquished, the power of sinne daily weakned and foyled, sinne cast out, if not in respect of presence, yet of power, that the raigne and dominion of it is gone? here is the power of Christ, for no other power can put sinne to death, but the power of Christs death. Contrarily, where sinne is not disarmed, but the body of it stands uni∣ted, compacted, not wounded to death; where secret sinnes are allowed; where lusts are alive and cheri∣shed; where worldly pleasures, profits, fashions are followed with a full strength; where men willingly cast themselves into the occasions of sinne; here is no saving power of Christ in conversion and change; for all Christs power is set for the overthrow of sinne: it set himselfe free from all corruptions, and sinfull infirmities, and so his members.

3. The last enemy are afflictions for Christ and well-doing. Canst thou beare the worst troubles for Christ, and bee baptized with his baptisme? canst thou esteeme the rebukes of Christ greater riches than the treasures of Aegypt, as Moses, Heb. 11? canst thou account losses for Christ thy greatest gaine? doest thou not account thy life deare to thee, so that thou maist finish thy course with joy? Is not all this a divine power, that can make thee rejoyce in the Crosse of Christ, and joyfully indure the spoyling

of thy goods, and carry the reproaches of Christ as a Crowne on thy shoulder, all which formerly thou fearedst as hell it selfe? But where is the power of Christ, when every shadow of change is of force to drive men from the profession, every damsels speech can terrifie so great a Professor as Peter, even to the deniall of his Lord; a sleight reproach or nickname can keepe many away from Christ, and make many goe away? Were the power of Christ present, it would indure the Crosse, and despise the shame, and nothing could separate.

Now have I discovered the tryals of the power of Christ. If any man have this experience of the migh∣ty power of Christ, praise God for it: if not, pray to have thine eies opened to see the exceeding greatnes of this power of Christ in thy selfe, Eph. 1. 19. both in weakning the power of sinne, that it may not have dominion over thee; and in weakning the presumption * 1.940 of thine own power and strength, which overthrows great graces, and casts men headlong into fearfull fals, as wee see in Peter; (but let him that stands take heed lest hee fall) as also in stablishing the mighty worke of grace in thy soule, and whatsoever vertue may accompany thy salvation, as knowing, that this mighty power of Jesus Christ is put forth, first for holinesse, and then for happinesse.

For the accuser of our brethren is cast downe, which accused them before our God day and night.]

These words containe a reason, why the Church hath with a loud voyce ascribed the honour of sal∣vation and kingdome to the Lord, and of power un∣to Jesus Christ; namely, because the accuser of the brethren is cast downe. Where wee have two things.

• ...

• 1. His crimination.
• 2. His dejection.

In the former part are foure things.

• 1. What are these accusations.
• 2. Who are accused, brethren.
• 3. Where, before our God.
• 4. When, night and day,

I. These accusations are the objecting of things true or false, to the hurt and disgrace of the godly.

First, in true things Satan accuseth them; hee espieth their infirmities, and noteth even in the best many sinnes and errors, which they are guilty of; and these hee urgeth and amplifieth against them before God, and pleadeth from them their unworthinesse of mercy; yea, the sinnes which in them are of weak∣nesse, hee amplifieth as if they were sinnes of wic∣kednesse, and raigning sinnes, and maketh them seem unpardonably hainous, and claimeth the justice of the Law, and the execution of the curse upon persons so unworthy of life and salvation.

Secondly, these accusations are also of false things; For Satan, alyer from the beginning, deviseth many false calumniations, lyes, and slanders, and casteth them upon the Saints. In those Primitive times, what an heape of horrible lyes did the devill and his in∣struments raise against the Saints, to incense the Em∣perours against Christian religion? as namely, that they were seditious, rebellious against government, sacrilegious, incestuous; that they ate raw flesh, & u∣sed libidinous cōmixture in their meetings by night; that they worshipped the head of an Asse, adored the Sunne, and a number more execrable villanies imputed to those poore and innocent lambes, led a∣way for such monsters to the slaughter, as appeares in Eusebius and Tertullian. And to the same purpose, * 1.941 hee being still like himselfe, hath falsly accused the

godly in all ages, for seditious meetings, nightly and unlawfull conventicles, rebellion against Princes, un∣chaste conversings, and the like.

II. Who bee the persons accused? Our brethren. Wee have shewed it to bee a voyce of a multitude of members of the Church militant, upon occasion of a particular victory, who stood in neare relation to the afflicted Saints, and therefore called them our brethren.

Brethren are either by birth, of the same parents, as Cain and Abel; or by affinitie, of one roote or stocke, as Abraham and Lot; or by Nation or Coun∣trey, as Paul and the Jews, Rom. 9. 1. or by profession and communion in one faith and worship, as here.

Quest. Doth Satan accuse none but the godly who are brethren, or doth hee not also accuse the wicked and unbeleevers?

Ans. Hee accuseth the godly to get them con∣demned; but what need hee stand accusing those whose infidelity hath already condemned them? as * 1.942 the wicked are, Ioh. 3. 18. Hee need not trouble him∣selfe with those whom he is sure of.

III. Where doth he accuse?

Ans. Before our God; bewraying three things.

First, the impudency of this Accuser, who dares accuse them before God, who knoweth their up∣rightnesse and innocency, and is their only Patron and Justifier, as of Iob.

Secondly, his malicious end in accusing, which is to breake off the relation and union that is betwixt God and his people; for whereas God is our God, being reconciled unto us in Jesus Christ, and entred into an everlasting covenant with us, that he will ne∣ver cease to doe us good, Satan impudently accuseth us before him, to make him not ours, if it were pos∣sible.

Thirdly, the losse of his labour, and how frustrate hee is in his calumniation; hee is indeed an instant and spightfull accuser; but, seeing it is before our God, hee can availe himselfe nothing, nor prejudice the Saints any thing at all; he commeth too late, for al the matter of accusation is answered already, and ta∣ken up betweene God and us; so that hee remaineth our GOD still, when Satan hath done the worst he can.

IV. When doth hee accuse? Night and day; which argueth his instance and importunity in accusing; that hee is restlesse, and incessant, and farre beyond all o∣ther accusers in his accusation: For,

First, other accusers sometimes cease accusing; for if they accuse all the day, they must rest at night; but he is restlesse, and needeth no sleepe; hee is busie day and night.

Secondly, other Accusers & Plaintifes have their times and termes to put in their bils of complaint, & afterward have their vacations; but this Informer keepeth a perpetuall terme, without any vacati∣on at all; hee applies the barre perpetually, night and day.

Thirdly, other Accusers knowing their cause to be naught, carry it close, and shoote their Arrowes in the darke (as it were in the night) and flie the light as much as they may; but this Accuser, although hee knowes his accusation false, yet, transported with malice and impudence, will accuse in the day, aswell as in the night, even in the light and Sun∣shine, as not caring where hee may doe mischiefe, nor how openly.

Wee come now to the instructions.

1. Note hence, that all that professe Jesus Christ, * 1.943 are brethren, and so to be esteemed, Mat. 23. 8. One is your Master, even Christ, and all yee are brethren:

But as in nature there are brethren in common na∣ture, as all men in the first Adam, though never so remote, as also brethren in ne are and speciall kin∣dred, of the same next parents; so ingrace, there is in the second Adam a common brotherhood, and a spe∣ciall fraternity. The former is only by externall voca∣tion and profession, and fruition of common grace. The latter is by speciall grace and inward conjuncti∣on, which is a nearer and surer band than any in na∣ture; of which our Text speaketh. These are neare brethren.

1. They have all one father, and mother, and elder * 1.944 brother: God their father hath begotten them all of immortall seed, and adopted them into the number of his sonnes and daughters: The Church is their mother, the free woman, the mother of us all; which nurseth them up on her breasts, the two Testaments, * 1.945 whence, as new borne Babes, they sucke the sincere milke of the Word, to grow by it, 1 Pet. 2. 2. They have all one elder brother Jesus Christ, who is not ashamed to call them brethren, Heb. 2. 11. Mat. 12. ult. All of them have the same language of Canaan, all the same affection to Gods house, all opposed by the world; As concerning this sect, wee know it is eve∣ry where spoken against, Acts 28. 22.

2. They have all one and the same provision as * 1.946 brethren; the same garments and livery, Christs righte ousnesse, their elder brothers coate put on them by baptisme; the same diet and table of the Lord; the same bread and Manna that came downe * 1.947 from heaven; the same water out of the Well of Life; the same servants to attend them, the holy Angels, Ministers to all the heires of salvation. * 1.948

3. They have all the ••mage of God their Father * 1.949 renewed upon them, and they all grow up like their heavenly Father daily, holy as hee is holy, mercifull

as he is mercifull, and perfect as he is perfect, in qua∣lity not equality, as a child is like his father not in greatnesse or dimension, but resembleth him in pro∣portion feature and similitude.

4 They have all one faith, one hope, and expecta∣tion, and one inheritance in the kingdome of heaven, * 1.950 a patrimony purchased for them before the begin∣ning of the world; whereof they are all heires and fellow-heires with Christ. Rom. 8. 17.

Which teacheth us to love all the Saints and peo∣ple of God with brotherly love: Heb. 13. 1. Let * 1.951 brotherly love continue. 1 Pet. 3. 8. Love as brethren, be pittiful and courteous, 2 Pet. 1. 7. joyne to godlinesse brotherly kindnesse.

1 It is a lovely thing for brethren to dwell toge∣ther in unity, Psal. 133. 1. And as it is a shame for * 1.952 Brethren in nature to bee separated in affection, so is it much more uncomely for those whom grace * 1.953 hath joyned, whom one heavenly Father, faith and religion hath coupled, to be disunited and make a breach in the body of Christ, in the house of God.

2 True love of brethren is the first fruit of faith, and the first bud and blossome which discryeth a * 1.954 tree of righteousnesse: and by this it is discerned, that we are translated from death to life. For by na∣ture every man is a lover of himselfe, and an hater of his brethren; but grace obeyeth the new commande∣ment of love, which commandement being before antiquated, is by the new worke of the Spirit re∣newed in those that are renewed, and shewes us borne of God, 1 Ioh. 4. 7.

3 Our Lord Christ in his example preferred the spirituall kindred, by ••aith and the new birth, before * 1.955 his naturall, Mat. 12. 44.

These considerations would cut off many conten∣tions and quarrells, and be as water cast into the fi••ry

hearts and hands of brother against brother: as Gen. 13. 8. I pray thee let there be no strife betweene us, for wee are brethren: and Act. 7. 26. Moses said to the striving Hebrewes, Sirs why strive yee? yee are brethren, both Hebrewes, of one family, and one faith. So should Christians say, what doe I striving with such a one? doth not common nature joyne us? doth not common profession, yea and grace too? and cannot all these prevaile against my passion?

This consideration would answer all Objections incensing us.

Object 1. One saith, oh he is a man of bad quali∣ties, an ill natured man.

Answ. Yet account him not as an enemie, but ad∣monish him as a brother, 2 Thes. 3.

Obiect. 2. Another saith, oh he hath much wron∣ged me.

Answ. Yea but a brother must cover his brothers faults: brothetly love will cover a multitude of offen∣ces: a brother must beare, forbeare, not often take forfeits, nor notice of small things, nor every great. It is for an enemy, not a brother, to be unnaturall, to reteine stomacke, to grudge, envy, revenge, &c.

Object 3. Oh but I have often forborne and for∣given.

Answ. How often? hast thou forgiven seventie times seven times? so is the commaundement: and he is still thy brother.

Object. 4. But in this case I cannot beare him, the wrong is so great.

Answ. Intwo cases a man may and must be more strict, even with his brother.

1 In reteining his owne innocency.

2 If his brother will not see and confesse his of∣fence. But if thy brother come and say, I pray thee forgive me, then, though the wrong be as great as

that of Iosephs brethren against him, as he was readi∣er to offer pardon then they to aske, so must thou, Mat. 18. 33. Shouldest not thou have had compassion on thy fellow servant? much more on thy brother.

Quest. What are the conditions of this brotherly love?

Ans.

• 1. It is universall to all Saints.
• 2. Sincere, not in tongue, but in truth.
• 3. Fruitfull in effest, as in affection.
• 4. Constant.

2 It reprooves such as scorne this title, and thinke it an high reproach to be of the holy brotherhood. * 1.956

First, these persons disclayme all kindred with Christ: they are of another house, and blood: their speech bewrayes them.

Secondly, they scoffe at Christ himselfe, who was the chiefe of this brother-hood, our elder brother, and was not ashamed to call us brethren: it was no reproach then.

Thirdly, They set the Holy Ghost to schoole, as not knowing how to speake in the Scripture, who eve∣ry where cals the Saints brethren, and holy brethren, Heb. 2. 1. Let him that dares despight the Spirit and scorne his language, know he shalbe shuffled out of this society, and pronounced a brother of the divell and damned ones.

It also reprooves such as wrong the brethren of Christ; like the brethren of Ioseph, seeke to cast them into pits and prisons, buy and sell them in their good names, and intend evill against them while they are yet a farre off. Let them consider that in Mat, 25 40. In as much as yee did it unto one of these my brethren, yee did it unto me, Go ye cursed. And marke, Christ disdaines not after his resurrection, to call us bre∣thren. Mat. 28. 20. and darest thou wrong them whom he so honoureth?

3 Here is a ground of true and just dealing with all men. Be not fraudulent, deceitfull, cunningly by lyes, oathes, false weights or measures to deceive thy brother. Let no man defraud his brother by any * 1.957 meanes: the Lord is the avenger of such, namely in speciall manner. What, wilt thou deceive thy bro∣ther, be unmercifull to thy brother, hide thine eyes from thy brother, fall frō thy brother in his distresse? was not a brother made for adversity? and dost thou adde to it?

4 Superiours learne moderation, humility, and * 1.958 mercy. It is a good meditation, every way to looke at the case of an inferiour, as the case of a brother.

First, To worke humility. Deut. 17. 20. The King must not puffe up himselfe above his brethren. Great schollers must not puffe up themselves above them of meaner gifts: for, one is your Doctor, and yee are all brethren, Mat 23. 9.

Secondly, To worke moderation: the husband must moderate his authority, because, though he be superiour, yet the wife is joynt heyre of life. 1 Pet. 3. Masters must moderate themselves toward their servants, because they have the same Master in hea∣ven, to whom they are with their servants fellow∣servants. Iob contended not with his maid, because he that made one, made both. c. 31. 13. Onesimus a converted servant must be received as a brother.

Thirdly, To worke mercy to the poore: this poore man is not a beast, but a brother: not as a dog ranging for hunger, but a poore Christian, a poore brother: and I must not turne my eyes from my poore bro∣ther, mine owne flesh. This sicke man is not a sheepe, sicke of the rot, but one of Christs field: this poore servant is not my horse or Oxe, whom I feed and tend, and if they be sicke I aske counsell and drench them, but my brother made in Gods image as I am, a

member of Christ as I am, whom I must tender in sicknesse and health, and shew my selfe a brother made for adversity.

5. This may comfort poore Christians. A brother is a name of equality. The poorest Christian hath the * 1.959 same Father, Mother, alike pretious faith, and the same common salvation with the richest. Christs Kingdome is not politicall, which stands of supe∣riours and inferiours, but in Christ all are one. Thou poore man effectually called, hast not such favour of great men, but hast as great share in Gods favour, and in the death of Christ as the richest. Thou wan∣test gold and silver, but that did not purchase life, but Christs precious blood, and that thou enjoyest at full. Great men have privy stayres in their palaces: but thou goest up the same stayres to heaven, by the same Word, Sacraments, Faith, Prayer of faith, &c. a rich mans prayer is no beter then a poore mans. Thou canst not faire so daintily, nor cloath thy selfe so costly in purple and silke as the rich: but God at his table feasteth thee as plentifully, and arayeth thee with as costly a robe of Christs righteousnesse as the highest Potentate.

2 Those that are in spirituall fraternity with Christ * 1.960 and one with another, lye open to all manner of wicked accusation. Who was ever a more faithfull and trustie servant then Ioseph? yet was not he accu∣sed of incontinency, and for that cast into prison a long time, and could never come to due triall? Gen. 39. 9. Iob by the Lords owne testimony a peerelesse man, and most upright before God and man, yet was not he accused before our God of hypocrisie, not only by the great Accuser, but by his friends? David whose conscience smote him for cutting the lap of Sauls garment; was still accused by the Courtiers of high treason against him, and one that sought his

life, crowne, and Kingdome. The Prophets who were holy men of God, and mirrors of piety and grace, were all accused of most haynous things; Da∣niel of disobedience, Elias of troubling all Israel, Amos of conspiracy, Ieremie of revolting, &c. The Apostles, who shined in holinesse and innocency as starres of the first magnitude, were accused to be au∣thors of sedition, troublers of Cities, raisers of tu∣mults, contemners of lawes, trumpets of rebellion, preachers of ordināces not lawful to receive, Act. 16. 19. Was not Paul accused by Tertullus (Act. 24. 5) to be a pestilent fellow, a moover of sedition a∣mong the Jewes through the world, and one that taught every where against the law of Moses? And whence were those rackings, and mockings, and scourgings, and stonings, and slaughters, and tor∣ments of those whom the world was not worthy of (Heb. 11. 36.) but from the same originall of wicked slaunders, and keenest darts of false accu∣sation?

Quest. Why doth not the Lord protect innocen∣cy and holinesse, but suffer it to bee the butt and white to receive all the arrowes of wicked calumni∣ation?

Answ. Aske also why the Lord suffers the clouds to beset and darken the Sunne, or the darknesse of the night to succeed the light of the day. He is not bound to give thee a reason of his wayes and works, and yet in his great wisdome he worketh them all. For;

1 As in the beginning he set a fight betweene light and darknesse naturall, and separated betweene them, not that darknesse should prejudice the light, but rather should make the benefit and comfort of it more perspicuous and discernable: so hath he sepa∣rated from the beginning light and darknesse spiri∣tuall,

and maintaines this fight and separation, not that light of grace should be extinct by that darke∣nesse, but be made more manifest and shining. See 1 Cor. 11. 19.

2 God will have thē strive that must be crowned Were there no combate, there were no conquest: were there no conquest, there were no crowne: but the greater the conquest, the more glorious is the crowne. How should the faith, fortitude, patience, or any grace of the Saints be tryed, either for the soundnesse or measure; if there were nothing to exercise them? Not peace, but warre tryes the me∣tall of a souldier.

3 God will also by this fight shew the madnesse and malignity of wicked men, left by God, who must grow from evill to worse, (2 Tim. 3. 13.) to fill up their measure. And therefore the holinesse, wisdome, grace, and innocency of godly men, which should be a fence and shield to keepe evill men off them, is but an invitation and bayte for their mischiefe and malice to worke upon. Which is most apparent in our Lord himselfe, the innocent Lambe of God, who taught the truth without mixture of error or respect of persons: Could his wisdome, innocency, or holi∣nesse fence him from being a butt and signe of con∣tradiction, or a subject of accusation? Was he not said to be a sorcerer, a Samaritan, a drunkard, a glut∣ton, a deceiver, a divell, an enemie to Caesar, a distur∣ber of publike peace? Oh what a deadly poyson lur∣keth in a wicked man left to himselfe, that as a spi∣der from the sweetest herbes swelleth up with poy∣son, so thence & there he acteth his mischiefe, where he should admire, love, and imitate!

The reasons of the doctrine are taken from,

• 1. The godly.
• 2. Satan.
• 3. Wicked men.

1 The godly are members of Christ, and mem∣bers * 1.961 must be cōformable to their head. If they cal the master Belzebub, will they spare the servant? was the greene tree accused of rebellion and disobedience to Caesar, and may not the dry trees expect more then the greene? Againe, godly men shine as lights in the midst of a crooked generation: the light of their gracious course actually condemnes their vile conversation: the shining holinesse of the one really refuteth the foule corruptions of the other. Now so long as this enmitie lasteth betweene the seed of the woman and of the serpent, and so long as light and darknesse remaine unreconciled, the godly must make account of accusation and unjust mole∣station.

2 Godly men cannot avoid accusation, in regard * 1.962 of Satan the great Accuser. For,

First, his malice is restlesle against Christ who hath broken his head: but Christ being now in person out of his reach, hee expresseth it in two things, wherein he reacheth as neere Christ as he can.

1 Against the truth and holy religion, both in the doctrine and practise: Hence is it, that he can get all the good way of God called and accused for a notable heresie, Act. 24. 14. and the sincere walking in this way no lesse.

2 Against his members, for as he accused the H••••d in his time, so now the members in theirs, for the Heads sake. As he accused our elder brother, so also for his sake the rest of the brethren, yea for be∣ing brethren, as our text implieth.

Secondly, Satan hath wicked mens tongues to command, who are ruled at his will; and therefore godly men must not looke to bee free from calumni∣ation, so long as they can either devise false things, or deprave true.

Thirdly, Satan hath experience of the strength and force of this weapon of false accusation, and that by it he hath got no small advantage in all ages: Hee knowes hee got the Sonne of God to death by false accusation; hee got thousands, and ten thousands of the Primitive Christians to death by the same wea∣pon. Hee knowes how in all ages hee hath brought thereby holy religion into suspition and disgrace: He knowes how such as are not of the truth, but guided by his spirit, love lyes, and are taken with them as a baite, and by Gods just judgement given over to be hardened against the truth: And therefore, accor∣ding to his owne ancient practise, he hath taught his apt scholler Machiavel, Calumniare audacter, ali∣quid saltem haerebit, Belie the man confidently, and some dirt at least will sticke upon him. Well hee knowes, that as such calumnies make easie entrance into corrupt mindes, so are they hardly dispossessed of such prejudice: and if he can doe nothing else, hee pleaseth himselfe in troubling them in their way, whom he cannot deprive of the end.

3. Wicked men cannot but accuse the brethren: First, because of their ignorance of God and of * 1.963 Christ; Iohn 15. 21. These things will they doe unto you for my names sake, because they have not knowne him that sent me; and, Iohn 16. 2. They shall excom∣municate and kill you, because they have not knowne the Father nor mee. The eye of the minde being blinded, how great is that blindnesse? This is the foundation of accusation.

Secondly, as they are grosly ignorant in the things

of God, so are they most subtile in covering their owne pretexts and practises. As no sinne desires to goe naked, and seene in his owne colour and skinne; so no sinner would walke in his owne shape and ha∣bit, but will sew himselfe a garment of some fig∣leaves or other, to maske himselfe in; that, whatsoe∣ver hee is, hee may seeme no sinner. Now there bee 4. maine sins of wicked men, which have ever beene mischievous to the godly, but all masked and hid with this large cloake of false accusation.

1. Pride. Haman cannot get honour from Mor∣decai; for how can godly Mordecai honour such a vile person? now Haman cannot for shame accuse Mordecai directly for not kneeling unto him; but hee can make good another accusation against him, and his people, by which he covereth his pride.

2. Covetousnesse. Now to hide their covetous∣nesse they have ever devised accusations under pre∣tence of peace, and standing against innovation. The Apostles preach ordināces not lawful to receive, * 1.964 and trouble our City; but that was onely a cover, for the Text saith, When they saw the hope of their gaine was gone, they caught Paul and Silas; Why did Demetrius and the Crafts-men make that disorderly * 1.965 tumult against Paul, but because they saw their craft must faile by Pauls preaching of Christ? but they cun∣ningly cover their covetousnesse with another fine pretext of religion stablished through the world, and make it a dangerous State matter, vers. 27.

3. Revenge. The heart of every wicked man lusteth after envy against Gods people, and yet they must goe for the onely men of peace, and onely peace-ma∣kers: Now in the midst of revenge, that they may retaine a vizard of peace, they can weave some false accusation out of some stuffe finely spun, by which they can easily blinde the eyes of those in authority,

that they may usurpe their name and authority, their power and forces, to vexe Gods people; thus, Dan. 3. 8. the Caldeans envying the advancement of the Jewes above themselves, devised a meanes of re∣venge; but finely hide themselves in a grievous ac∣cusation; they come and flatter and pray devoutly for the King, O King live for ever; then the King must beleeve, that they are the only men, observant of his Lawes; O King; thou hast made a decree; then they charge the Jewes with rebellion, for they will not worship the Kings god, newly set up. And thus doe the Romish Catholikes deale with those among them, who will not frame to their Idolatry and superstition.

4. Their hypocrisie. Enemies of sound goodnesse they are, but must not seeme to oppose goodnesse; and therefore must they accuse things well done, and repute them as faults justly punishable; now must they call good evill. Neither may they seeme to vexe and prosecute good men, as good men; there∣fore they must traduce them, and make them seeme malefactors, and enemies to peace, and order, and go∣vernment; and then, they being so few in number, of small ability, and smaller grace in the world, they may despise them with priviledge. Thus cunningly can they weild this hellish weapon, and make it serve to all their purposes.

Note hereby the old practice of the devill in the * 1.966 generall sin of these dayes. How often doe we heare the whole religion of God, by the enemies thereof, traduced, disguised, accused to be factious, hereticall, turbulent? What is the sincerity of religion to many but hypocrisie and vaine-glory? what the power of religion but giddinesse and distemper of unruly spi∣rits? what the Preachers thought, but as Paul and Si∣las, troublers of the City, teaching things contrary

to Law? Good Ieremy ever sought the wealth of the City and people, both temporall and eternall; yet was charged to discourage the people, and wea∣ken the hands of the men of warre, and that he sought not the wealth of the people, but the hurt, Ier. 38. 5. Holy Daniel whom they could not touch by all their prying and devising against him, but in the matter of his God, yet how did they combine against him? What a thanklesse office is it to bee a faithfull Prea∣cher to a wilfull people? how are things depraved, which ought to receive a good construction? how doth every one act his part in devising and receiving devises against him? Why, he hath nothing to doe here, no calling, what hath hee to doe to meddle with us? &c.

2. Learne a point of wisedome; not rashly to con∣demne or censure every one that is accused, which * 1.967 were often to condemne the innocent. Consider well both the person and the cause, and then judge with righteons judgement. If accusation had made a guilty person, Christ himselfe had not beene inno∣cent; for hee was accused to bee an arch-deceiver of the people. And the greatest fault that hath beene usually objected by the wicked, against the godly, is the doing of some part of their duty. Therefore a∣void this sinne of credulity and rash judgement; bee * 1.968 slow of beliefe; Charity beleeveth all things, but all good things, and thinketh not evill.

3. Let good men, comming to Gods service, pre∣pare * 1.969 themselves for accusation; for, * 1.970

First, Satan will practise betimes upon thy good∣nesse, even in the tender yeares of thy grace; so hee did against Ioseph, being very young.

Secondly, thou hast the true cause of false accusa∣tion, if thou hast any goodnesse, that is assigned the cause; 1 Pet. 4. 4. Because ye runne not with them to

the same excesse of riot, they speake evill of you.

Thirdly, the enemies, Corah and his complices wil mutiny against Moses, though Gods rod be in his hand with never so many mighty signes, nay, though the wrath of God bee on their necke, to make the earth open and swallow them. The greater grace, the greater is their resistance; the more report God gave to his Apostles, the more wretchedly doe they as∣sault them

4. Let the godly not too much afflict themselves * 1.971 when the dragon be wrayes himselfe in false accusati∣on; for,

1. It is the same affliction that hath befallen our brethren in the world, and our elder brother; it is no new thing.

2. Our Lord Jesus hath sanctified all our sufferings in this kinde, and sweetned them.

3. It is before our God, who is witnesse of our in∣nocency, and watcheth over our name and innocen∣cy. The Lord was with Ioseph in prison.

4. Truth and innocency is strongest, and may bee hid, but not extinct, and shall breake out as the Sunne at noone day, Psal. 37. 6. A godly man shall bee found best at last; his graces shall bee as the Starres, which the blacke night doth but shew more bright and shining.

5. If thou suffer evill speeches falsly for righteous∣nesse sake, blessed art thou; Gods measure and mans doe differ; hee measures truth of heart, and grace of life with another measure than the world doth; these deserve favour amongst men, but finde it not; but the Lord will justifie and testifie unto them, and remunerate them with an unheaped measure of righteousnesse and mercy.

This of the second point.

3. Satan and his instruments are impudent, and in∣stant * 1.972

in false accusing the godly; for they doe it be∣fore our God day and night, Gen. 39. 14. how impu∣dent was Potiphers wife in accusing Ioseph? for al∣though shee set adulterous eyes upon him, and im∣pudently entised him with alluring speeches, and in∣stantly solicited him by unshamefac'd behaviour; yea, although hee harkened not unto her, nor would be in the company of her, as one that would avoid all occasions, yet shee both impudently and instantly ac∣cused him, first to his servants, and then to the Ma∣ster, and then maintained her accusations all the yeares of Iosephs imprisonment, which was about three yeares in all.

Dan. 6. 4. The impudency and instance of Dani∣els accusers, appeareth, in that to the King himselfe, with whom Daniel was in great favour, they durst accuse a man in their owne conscience so innocent, as they could finde nothing against him, except concer∣ning the law of his God, and follow their accusation so subtilly with envious and false suggestions, as also so instantly, as, though the King himselfe laboured to deliver Daniel till the Sunne going downe, yet ei∣ther hee could not, or would not, Daniel must die that night, lest the King should perhaps remember his good service, and change his minde ere morning.

How impudently and instantly did Ieremies ac∣cusers pursue him? The false Prophets and Priests ac∣cuse Ieremy to the Princes and all the people, saying, This man is worthy of death, for he hath prophesied a∣gainst this City, as yee have heard with your eare, Ier. 26. 11. Hee is charged, that hee sought not the wealth, but the hurt of the people; that hee discou∣raged the people by his preaching, and weakned the hands of the men of warre. But when they could not by slandering and false accusing, impeach his in∣nocency, nor get the law passe upon him, they come

basely to the King, and besought him to put him to death, Ier. 38. 4.

1. This comes of extreme hatred of grace, and in∣cessant * 1.973 wrath against the light, whether in doctrine or in practice: for all wicked men are carried by the same wicked spirit and Prince of darknesse; and all of them plot and contrive how to disparage and dis∣courage both the one and the other. This extreme malice makes them shamlesse in accusing; as in Satan, whose malice against God made him accuse GOD himselfe to Adam. There is no light so bright and shining, but they will darken; no conversation so cleane and unspotted, but without all shame and feare they can traduce. Now what an impudency is it to barke aganst the Sunne?

2. Tyranny of sinne where it raigneth, carrieth a man beyond all humanity, and all bounds of mode∣sty, to act and pursue whatsoever gracelesse fact the devill moveth, against all lawes of God and nature. It carrieth Cham away to deride his owne fathers nakednesse, and Absolon to rise in rebellion against his owne indulgent naturall father, and to take his wives in the sight of Israel, putting off all shame and forehead, and all but the name of a man. The reason hereof is, because a slave must not contest with his Lord, nor stand reasoning the case with himselfe, but must doe what the devill will have him to doe, hee must be ruled at his will; beside the similitude betweene the devill and a man given up to this sinne of accusation: for many other sinnes men have com∣mon with beasts, fiercenesse, craft, indociblenesse, fil∣thinesse; but this sinne men have peculiarly common with devils, and participating with his sinne, partici∣pate in his name, called Diaboli, 2 Tim. 3. So as when the devill groweth modest and moderate, and out of the goodnesse of nature is ashamed of any

sinne, which hee can either act, or get acted, then may wicked men cease to bee impudent in accusing, but not before.

3. Satan and his instruments have alwayes bad causes in handling, and accordingly must bring them * 1.974 about by bad and wicked meanes; such as most shamefull lyes and slanders, and most impudent accu∣sations, which the lesse ground or colour of truth they have, the more clamor, impudence, and instance must they thrust them forward withall.

If so, then take no offence against the truth or true * 1.975 religion, because it hath beene and alwayes is expo∣sed to false accusations by the father of lyes, and his lying of-spring; who all know, that if the Gospell succeed and flourish, their kingdome cannot stand; if the light approach darknesse is chased away. So long as may bee verified of Satan and his fellow-accusers, what is said in Ier. 3. 3. Thou hast an whores forehead and couldst not be ashamed; so long the Church must bee, as it hath beene in all ages and times of the world, stifly and instantly accused of rebellions, in∣surrections, seditions, treasons, and the most grievous scandals that hell can devise.

Here, for the better proceeding, consider three things.

1. The markes of impudent accusers and ac∣cusation.

2. Motives to beware of this sinne.

3. Meanes by which godly men may fence themselves from the same.

I. The markes are sundry.

1. It is a diabolicall impudency to accuse of that, whereof the accused are not onely guiltlesse, but to which they are cleane contrary. Were it not an high impudency, to accuse the Sunne of darknesse, or piety it selfe of the highest wickednesse? to accuse the

godly of that, which their whole course actually confuteth? How blacke was the devill faine to ap∣peare in the dayes after the Apostles, when the Hea∣thens cryed out of Christians, as the causes and au∣thors of all publike calamities and plagues? If Nilus o∣verflowed not their field; if earthquakes, pestilence, * 1.976 or famine came on them, presently the poore Chri∣stians were cast unto the Lyons.

How like unto those Heathenish cryes are those of this day, that godly persons keepe no lawes, diso∣bey Princes, are seditious, enemies to the State, &c. But is not all cleane contrary? for if there bee any true peace in any Land, it is for and by the Gospell, which is a Gospell of peace.

How like unto those were those horrible slanders cast upon the Protestants of Paris, to make them odious? Priests and Fryers in their Sermons perswa∣ded the people, that the Lutherans met at banquets in the night, and putting out the Candles, went toge∣ther, Jacke with Jill, after a beastly maner. Other Sorbonists accused them, that they held there was no God; that they denyed the humanity and divini∣ty of Christ, the immortality of the soule, the resur∣rection of the dead, and the whole body of religion; and all this, when the confession of their faith was extant to the contrary.

How is the government of Jesus Christ thrust a∣way by most impudent pretexts, that Christian poli∣cy is an enemy to civill policy? whereas the King∣dome of Christ, not being of this world, incroacheth not into matters of civill government, and civill po∣licy is so farre from being abated or abolished, as that it is strenthened and stablished by the preaching of the Gospell.

The Romanists, to shew their brood and off-spring, and the Jesuites, the first-borne of Satan, are attained

to such an impudence, as they may teach their Tutor to accuse.

1. In that they fasten impudently on us hun∣dreds of wicked doctrines, which our religion is a flat enemy unto; as, That wee require onely faith to salvation; That we condemne all good workes; That we say the Church hath failed many hundred yeares till Luther and Calvin; That we teach God the Au∣thor of sinne; That wee wrest the sword out of Prin∣ces hands, &c. and infinite more, which they write and print with such invincible impudency, as shewes them to have lost, with truth, all forehead and blushing.

2. In their devillish devises and accusations of ho∣ly and godly men, bothliving and dead; That Calvin called upon the devill; That Bucer at his death deny∣ed Christ to be come; That Master Perkins dyed in despaire, of whose gracious and happy end my selfe was an eye-witnesse. What marvell if they could devise such Cart-loads of slanders after their death, who could not stay till they were dead? Of Beza they wrote a booke, that hee dyed a Catholike, with many strange stories of his death; which booke, him∣selfe, being alive, confuted with great zeale. Of Lu∣ther they published an horrible miracle, of his foule * 1.977 death and damnation both in soule and body, with many passages after his buriall, and stirre of the de∣vils about him; which comming to Luthers hands, hee answered. Of Queene Elizabeth they spred in forraine parts, some yeares before shee dyed, that shee was dead, and had reconciled her selfe to the Pope. Iohn Husse, yet alive, was accused that hee af∣firmed a fourth person in Trinity; who, when he desi∣red the author or witnesse to bee brough forth; and could not obtaine, cryed out, O miserable man that I am, who am forced to beare such blasphemies and standers!

2. Another note of an impudēt blasphemer & accuser is, to accuse in things wherein himself is most guilty. With what impudency did Potiphars wife accuse Ioseph of incontinency, when only her selfe was un∣chaste, and the solliciter? Satan accuseth Iob before the Lord, that if hee touch Iob a little, hee will curse and blaspheme him to his face; whereas nothing is more usuall with Satan himselfe, than to curse and blaspheme God perpetually. Nero to picke a quarrell against the Christians set Rome on fire, and charged * 1.978 the Christians with it; hence were they apprehen∣ded, clad with skinnes of beasts, and torne in pieces with dogs; and many crucified, and heapes of them cast into blazing fires, as if they had been cōmon bur∣ners & destroyers of men. The most treasonable mas∣sacre that ever the Sun saw, was laid upon the preten∣ded treason of poore innocent men, drawne into the shambles as sheepe, thirty thousand of whose throats were cut in one month. At home the Parliament House must bee blowneup, and the fact laid upon the Puritans, with extreme and ridiculous impu∣dence; whereby also Papists charge us with heresie, with corrupting the Scripture, with Idolatry, &c. and as impudently doe grosse Recusants accuse confor∣mable men of inconformity; some of faction, being most factious themselves. Athaliah cryes, Treason.

3. The impudency of accusers appeareth, in that when they can prove nothing, they lay many hainous things upon the godly, to oppresse them with multi∣tude, and make the world thinke something must be true among so many: and whereas one such crime would beare action enough, if true, they lay on loade with all manner of crimes. Daniels fellowes were charged with,

First, singularity, they alone stand out against the Image of the King.

Secondly, Irreligion, they will not worship the Kings God.

Thirdly, rebellion and sedition, they rebell a∣gainst the Kings commandement. Mar. 15. 3. the High Priest and Pharisees accused Christ of many things. And Christians must expect from this impu∣dence all manner of evill sayings for Christs sake fals∣ly, Mat. 5. 11.

4. To accuse all the godly for one, is a note of an impudent accuser. Haman thought it too little to destroy Mordecai, but all the seed of the Jewes also. For the quarrell is seldome private, or personall, but generall against all the persons of them that feare God: Satan would root out all the godly. The same cause that stirres up his wrath against one, doth in∣rage him against every one, that is, Gods grace and Image. Hence it is, that no one good man can bee falsly accused, but so is every good man in him; for they are all alike, all dissemblers, hypocrites, never a good, &c. See Satanicall impudency.

5. A tricke of Satanicall impudency is, for some persons sake to accuse the whole religion it self: for it is not enough to throw downe the persons, but the worship and religion of God also, being so con∣trary to them: which is apparent in a number of gracelesse men, who never take offence against a god∣ly man, but presently flie upon his religion. Wilt thou impudently raile on the Sunne, because a man stumbles in the Sunshine? here is a more hatefull madnesse

6. Another is, to seeke occasions of accusing, and not finding occasion, yet to accuse; as they, Ier. 18. 18. Come, let us devise against this Ieremy, and smite him with the tongue; Dan, 6. 4. the impudency of Da∣niels accusers is, that they fought an occasion, and will not stay till occasion be offered; and they confesse

Daniels innocency among themselves, saying, Wee shall finde no occasion but in the matter of his God, and yet contest against it, to the King himselfe; Luke 6. 7. The Pharisees watched Christ to get accusations a∣gainst him. Let watchers and devisers of plots against innocent men, see with whom they runne.

7. It is high impudency in accusing, that when they cannot for evill, they will for good; Daniel for praying, Christ for healing on the Sabbath, the godly for the matter of their God, for tendernesse of con∣science, for going to heare Sermons, for singing Psalmes in their houses, for carrying Bibles, for care in keeping the Sabbath, for repeating Sermons at home, for exercises of religion, for not swearing, for not being gamesters, tosse-pots and Taverners: his impudent accuser can make it more easie, and seeme more gracefull to bee manifestly prophane and vile, than sincerely good, and a resister of evill.

8. It is shamefull impudence to accuse where speci∣all respects binde to defend, honour and imitate. But a shamelesse accuser casts off, with all shame, all bands and respects. 2 Sam. 16. 3. Ziba will not spare, but falsly and villanously accuse his raiser and Master Mephibosheth, and that of no lesse than high treason, that he stayed in Jerusalem to be made King; and so got his lands. 2 Sam. 15. 13. Absalon spares not his owne father, There is no man to doe justice. Not the nearest band of nature can stay an evill heart from accusing where it should honour and defend: It will neither acknowledge him from whom it hath recei∣ved benefits, nor yet beeing in the world. The sinne is likest Satan, when it is most ungracious and unnaturall.

II. Next, the motives or disswasions from false accusation, are so much the more to bee urged, be∣cause of our great pronenesse and inclination to this sinne: For,

First, slipperinesse of the tongue, a nimble mem∣ber, casteth many headlong into this sinne unawares, especially in persons addicted to loquacity, and gar∣rulity or chatting, who, as empty vessels, give a loud sound, but no soundnesse, or savory matter, or choise discourse can bee heard from them; and wanting matter in themselves will finde it upon others.

Secondly, lying and false accusing agreeth best with the corruption and depravation of our nature; which being at first corrupted and spoyled by a lie, wee leane that way ever since, and as a vessell keepe the smell of our first liquor; yea, our whole nature is de∣generate into a lie.

Thirdly, wee have selfe-love in abundance, and pride of heart, by which wee set up our selves, and contemne and treade upon others. This admiration of our selves makes us disdaine others, and accor∣ding to this distemper we speake, and fil our mouths, and others eares with detraction and false accusa∣tion, lest so much be detracted from us as we heare or see added to another.

Seeing therefore we are so prone to drinke in this puddle water of detraction and false accusation, as the fish doth naturally river-water, we have so much the more need to bee called backe from so dangerous a sinne: and indeed we want no bridles, if wee be not too head strong; for,

1. God hath provided by his expresse law, aswell for the good name of his servants, as for their goods or lives; Thou shalt not beare false witnesse against thy neighbour: wherein the Lord upon paine of death bindeth every soule to truth and justice in all his spee∣ches, the uprightnesse whereof must demonstrate the uprightnesse and sincerity of the heart, as a chaste daughter of a chaste mother. And this Law of God wraps him in the curse, as well that steales and

wounds his good name, as the theefe that steales his goods, or: the murderer that assaults his life: And as farre as the good name is farre in estimation a∣bove gold and silver, (Prov. 22. 1.) so much more hatefull and mischievous is the false accuser above a theefe or burglary.

2. Nothing can bee more contrary to God, no∣thing comes so neare the devill: Hee is a creature most degenerate from God, both in respect of his na∣ture, judgement and practise.

First, God in his nature is truth essentiall, and truth originall, the Author of all truth, and truth it selfe in all his decrees, in all his workes, in all his words, which all agree with the truth of his essence: But this man suits with Satan the father of lies, who stood not in the truth, Iohn 8. 44. God in his nature loveth truth; the devill speaketh truth sometimes, but never lovesit; God is called a Justifier, Satan here an accuser. If wee see this image or superscription of false accusing on any, say it is Satans coyne, a man moulded in his mint, and give unto Satan what is Satans.

Secondly, nothing can bee more dissonant to the judgement of God than rash judgement, and false ac∣cusation of good men: God approves the wayes of his servants, highly esteemeth of their graces, accep∣teth and remunerateth weake indeavours: Now what can bee more contrary than to accuse the wayes of God to bee hatefull purity, and a straine beyond discretion, and the graces of God for singularity, hy∣pocrisie, dissembling? know, thou hast not now be∣lied men, but the Spirit of God.

Thirdly, the Lord in his course pleadeth for his Saints, acquiteth them, answereth all accusations for them, and pronounceth a righteous sentence upon them; the fals accuser impudently impleadeth all this.

God calleth Nathaniel a true Israelite; no, saith the accuser, hee is an Ismaelite, a dissembler: God pro∣nounceth Paul an elect Vessell; no, saith the accuser, hee is a murderer, (a theefe, vengeance will not suffer him to live, Act. 28. 4. God pronounceth of his owne Sonne, This is my beloved Sonne; no, saith the accuser, he is a deceiver, an impostor, a blasphemer, in say∣ing he is the Sonne of God. Now what can be liker Satan, who would have all men in his owne con∣demnation, than these vile persons, who would have all thought as vile as themselves? Hence our Text maketh Satan and all accusers, but one accuser.

3. Whom doest thou accuse or revile? Thou accu∣sest the brethren.

First, the brethren of Christ, and in them Christ himselfe; Matth. 25. In that ye have done it to one of these my brethren, ye have done it to mee. Wouldest thou in the day of the Lord be brought in a false wit∣nesse against Christ? And yet there is a nearer relati∣on; these brethren are members of Christ. Wouldest thou for a thousand worlds have that sin of the Jewes lying upon thy soule, that thou hadst thrust a speare into the body of Christ? but what was that sinne to this? they knew not who he was, nor what they did; beside, his body was dead first; but thou thrustest the sharpe speare of false accusation, and by it tearest and rentest the living body of Christ▪ which is his Church; and this wilfully, and of set purpose.

2 Thou sinnest against the sonnes, not of God onely, but of the Church whom thou professest thy Mother. The Spirit of God amplifies the wick∣ednesse of false accusation by this circumstance, Psal. 50. 20. Thou sittest and speakest against thy brother, and slaunderest thy mothers sonne: shewing the un∣naturalnesse of these wicked men to their owne flesh, and the bowels of their owne Mother. Were

there a dram of nature or grace in them, they could not violate such neare bands. Godly Sem will cover his fathers nakednesse, though unnaturall Cham dis∣cover it. Charity would cover a multitude of offen∣ces, Prov. 10. 4. But wanting both, they are rightly ranked with theeves and adulterers, vers. 18.

4 A false accuser is a most irreligious person: and commonly such are the greatest enemies to true religion: Observe, and you shall finde them either Atheists, or Papists, or Libertines, or worldlings, gi∣ven over to some foule sinne or other. For, accor∣ding to the abundance of the heart the mouth spea∣keth. If the heart swell with malice, envie, and bitter∣nesse, how can the mouth but run over with cursed speaking? A bitter fountaine can send no sweet wa∣ter. The shop is supplied with such wares as are in the storehouse. Besides, true religion which purifi∣eth the heart, would order the tongue, I am. 1. 26. If any seeme to be religious and ordereth not his tongue, that mans religion is in vaine.

5 Consider the fearefull evils awayting this sin so contrary to God:

First, It casts a man out of the sanctuary of God (Psal. 15. 3.) unlesse the Church of God could consist of a generation of devills: but it is the spouse of Christ, the communion of Saints.

2 It casts him into the judgement of God, and damnation of hell; for God hath appointed a day to give judgement of all cruell speakings, which wick∣ed sinners have spoken against him, Iude 15. Then shall their measure be filled to the brim: they shall have accusation enough. God doth even here admo∣nish of that day, and sit in judgement on some, even in this life: What got Haman by false accusation, but hanging on his owne gallowes? What got Ahab and Iezabel by false accusing Naboth, but a posses∣sion

of wrath? In the place where dogs licked the blood of Naboth, must they licke Ahabs: and Ieza∣bel was eaten with dogs in the valley of Jezreel, 1 King. 22. A dart shot against a wall, or an arrow shot upward, rebound, and fall upon the shooter. Da∣niels accusers were devoured by the Lions to whom Daniel was cast What got Amaziah by accusing Amos? chap. 7. 17. Thy wife shalbe an whore &c. Let men take heed of touching Prophets, and slaundering godly Ministers. Eusebius in his Church-history * 1.979 sheweth how Narcissus was falsly accused by three false witnesses: one wished, if it were not true, he might be burnt: the other, that a foule disease might eate him: the third, that he might else be blind: And accordingly they perished, the first by a sparke of fire from heaven, the second by a loathsome disease from top to toe, the third seeing this, repented, but yet lost both his eyes with weeping for his sin against the good Bishop of Jerusalem.

III Now wee come to the meanes by which godly men may fence and arme themselves against this keene weapon of false accusation.

1 Accuse and judge thy selfe daily, yea night and day before God. Thou preventest the accuser by accusing thy selfe. 1 Cor. 11. 13. If we would judge our selves, we should not be judged. Be carefull above all to stop the mouth of three accusers.

First, make sure that God accuse thee not: Let no∣thing stand betweene him and thee, whereof thou hast not already judged and accused thy selfe. Here∣unto beleeve in Jesus Christ: against all false accusa∣tion get Christ to justifie thee: be once in Christ, and he shall answer all crimination: and if he iustifie, who shall condemne? Rom. 8. 33.

Secondly, see the word of God accuse thee not: stop Moses his mouth, Ioh. 5. 45. There is one that

accuseth you, even Moses: not his person, but his doctrine. Hereunto repent of thy sinne, confesse and forsake it, that is the way to mercy. Evangelicall o∣bedience stops Moses mouth.

Thirdly, avoyd and stop the accusation of thine owne conscience, that thou mayest have a wit∣nesse within thee:

First, of thy sound peace and reconciliation with God.

Secondly, sense of grace and sanctification.

Thirdly, carefulnesse in Gods service.

Fourthly, innocency and uprightnesse in the most sincere endeavour of heart and life.

2 Walke circumspectly, avoyding occasions and appearances of evill. False accusers can make of gnats in good men, elephants, and of mole-hils mountaines as big as the globe of the earth. If thou esteeme any error small, or sinne little, so will not they. Oh that all Christians would or did so walke, as that all accusa∣tions might proove shadowes and pretenses! Oh that all the keene weapons of wicked men were thus blunted with innocency, and that all prooved but the doing of their dutie.

3 Let the righteous smite thee: for this may keep thee out of wicked hands. Take counsell, endure re∣bukes from the godly, heare with willingness loving admonition. For else it is just the wicked fall upon thee. Some have beene publickely instructed by the word, and privately perswaded by godly friends, to avoyd occasions of scandall, to avoyd the company of loose and riotous persons, and to watch narrowly over themselves for their professions sake: but they, unconscionably rejecting the counsell of Gods word and servants, and rather quarrelling with the counsellers then following the counsell, have beene given up to themselves, and led away till they have

become a by-word to all the prophane in the country; who flout and triumph over them and their profes∣sion, as if the Philistims had got in another Sampson. Had it not beene better, to have borne the wounds of friends, then these gashes of the enemies?

4 Defend and plead Gods cause against false accu∣sation, and he will plead thine. When truth is gain∣said, or his name or servants evill spoken of, if wee would bestirre our selves for him, he also would be ready to defend our names and innocency. A wretch∣ed Councel it is, in which al crie, crucifie Christ, and not a man to speake a word for him. Many such wicked Councels there are, in which bold and impu∣dent accusers do stand against God, and his worship, and servants, and throw downe and tread on not on∣ly the innocency of good men, but the worship and service of God, and not a man to speake a word for God or good men, or causes: But never was there such a councell set against God, but God set against them, and brought that dishonour on themselves, which they sustered to be cast upon him & his name. Wee need not go far for examples.

5 Do to anothers name as thou wouldest have thine done by. He shall dwell in heaven, who neither * 1.980 raiseth nor receiveth slaunders. Generally, when we heare accusation and reports of out brethren, we re∣ceive them, beleeve them, laugh at them, adde to them. But, what measure thou measurest to others, shalbe measured to thee againe: thou shalt be payed in thine owne coyne: looke what entertainement a∣nother mans name findes in thy house, the same shall thy name finde in another mans house. Wee must therefore open our mouthes for the dumbe, for the absent, for the innocent. The difference betweene the slaunderer and receiver, is this: the former hath Sa∣tan sitting in his heart and tongue, the latter in his heart and eare.

6 Another meanes is, resolution never to depart from thine uprightnesse, but to keepe thine innocen∣cy (as Iob) though with infamy and false accusati∣on. * 1.981 So did Ioseph. So the Apostles resolved to passe on their way by honour and dishonour, through e∣vill report and good report. Never leave off to doe good, nor give over any dutie, to avoid false accusa∣tion. Hazzard rather thy name and credit, then thy faith and piety.

7 Another is, appellation: so walke ever before God, as thou mayest appeale from all unjust accusa∣tion and sentences, to his most just & righteous sen∣tence; that thou mayst boldly expect and call for both his testimony and assistance & clearing. For the first, David appeales to the Lord, Lord thou knowest whi∣ther * 1.982 I have done this, thou knowest they lay to my charge things that I know not. Iohn Husse appealed to Jesus Christ, from the wicked sentence of the Councell of Constance; Iobs witnesse was in heaven. For the other, is that in Psal. 119. 123. Answer for thy servant in that which is good, and let not the proud oppresse me: as if he had said, Lord I am slaun∣dered where I am not, where I cannot answer for my selfe, do thou answer for me; besides, I crave on∣ly thy protection in an honest and good cause; thou that art goodnesse it selfe, maintaine it, and me in it. And for clearing thine innocency, wayte, God will one day discover it. Consider the story, how God cleared Athanasius from the villanous accusations of the Arrians.

First, they suborned a lewd woman to exclayme upon him in open assembly, that he would have ra∣vished her, the night before, against her will. Which slaunder he shifted off by sending Timotheus, Presbi∣ter * 1.983 of Alexandria, in his roome; who asked her be∣fore the synod, whether she would sweare that he

had ravished her: shee answered, she would sweare and vow he did it, thinking he had beene Athana∣sius whom she never saw. So the Councell, percei∣ving the matter, quitted his innocency.

Secondly, they accused him to have slaine one Arsenius, whom themselves kept secret, and that he carried one of his hands about him, by which hee wrought miracles and enchantments. But Arsenius, touched by God, stole away from them, and came to Athanasius, who brought him before the Judges with both hands, and confounded his accusers.

8 The last meanes is apologie and necessarie de∣fence of our words and facts against false accusers: which Christ used alwaies for himselfe and his dis∣ciples. And as necessarie it is for his Ministers and Members. For,

First, we may not lose our innocency, if by good meanes we may maintaine it.

Secondly, we may and must cut off the vizards of envious obtrectors and slaunderers, if not for our per∣sons yet for the truth.

Thirdly, impudent accusers abuse the patience and modesty of good men, and by their silence make thē∣selves more audacious to slaunder.

Fourthly, a good man may be as bold in defence of innocency and goodnesse, as they are impudent in disgracing them. Samuel did not boast or preach himselfe, when, rejected by the people, he asked, Whose Oxe or Asse have I taken? Our Saviour Christ many times askes, Which of you can accuse me of sinne? If Papists or Atheists make it the dis∣courses of their table, and sawce of their meats, to be∣lye and slander Preachers of the Gospell, a Preacher may, as I doe this day, challenge all Papists, scoffers, enemies of the truth which I preach, &c. if the Ro∣man law were in force, which Eusebius and Nice∣phorus * 1.984

speake of, that hee that had falsly accused his brother, and not able to prove it, should have both his legs broken, what a number of criples should we have? I wish them better, that God would breake their hearts with godly sorrow, and breake their malice rather then their limbes, that embracing the truth they may acknowledge the bringers of it.

The accuser is cast downe.]

The second part of these words, is, The dejection of the dragon.

He was cast downe, not utterly expulsed or de∣stroyed: for he will ever stand up as an accuser be∣fore * 1.985 Gods tribunall, and mens, but he falleth in his accusation, and is cast in his cause.

Quest. Wherein standeth this dejection of the dragon?

Answ. In two things.

1 In regard of Gods tribunall he is foyled, because Christ is risen for the justification of Beleevers, and is ascended into heaven to cleare all accusations, and now reigneth & triumpheth over all enemies, whom he hath made his footstoole.

2 In regard of mans tribunall, at this time, which our text aymeth at, the heathenish power which had long oppressed the Church, being subdued, and Christian religion stablished by Christian Princes; those horrible accusations, by which the poore Christians were daily brought to death by hundreds and thousands, were stayed, and in great part cut off; and the Christians were cleared and acquitted from those hatefull and impudent accusations layd against them: And now the innocency both of their persons and profession appeareth.

1 The holinesse, innocency, peaceablenesse, and

godlinesse of their persons began more and more to breake out▪ the booke of their Adversaries false sug∣gestions was as an honourable crowne upon their heads: now God gives them favour and honour in the sight of their Adversaries.

2 That which is more, now the profession and religion of God and his Sonne Jesus Christ, as odious as it was formerly made by hellish blasphemies, be∣gins to be received, advanced, spred abroad, and lif∣teth up the head above all heathenish and idolatrous religions; in a word, grace and glory, comes unto it, in stead of former infamous imputations cast up∣on it.

This is the casting downe of the Accuser.

Note hence, that there is a time when the accu∣sers * 1.986 of Gods people shalbe cast downe and put to si∣lence. Though Ioseph a long time lie in the place of the Kings prisoners, his mistris is impudent in accu∣sing, his master credulous in beleeving, cruell in put∣ting his feet in the stockes, and laying irons on him, and himselfe hopelesse of favour or deliverance; yet the Lords time came, when he came out of prison with honour, and much more grace then all his dis∣grace came unto. Mordecai and his people may be accused, condemned, a day of execution appointed, no hope nor helpe appeares: but ere that day com∣meth, the Lord brings forth his innocency, Haman his accuser must honour him, and proclayme him the second man in the kingdome, and quickly after han∣sell his owne gallowes. There was a time when the den and furnace were thought too good for Daniel and his fellows: so grievous are the aceusations, and so haynous their facts: but soone after they are ray∣sed to honour and high advancemet, and their accu∣sers cast into their roume. There was a sad and hea∣vie time, in which the poore Christians bare the bur∣den

of tenne bloody tyrants and monsters, their names blacked, their goods spoyled, their blood shed as water: but afterward a Constantine came, who ac∣quitted them, honoured them, cherished and protect∣ed them.

1 This must needs be in respect of God: in whom if we consider foure things, wee shall see it cannot * 1.987 be otherwise.

First, his knowledge and cleare discerning of the innocency of his servants. Now their righteousnesse and innocency is denied and derided, enemies would bury it in the grave of everlasting oblivion, and take deepe counsells to roll great stones of infamy and re∣proach upon it, that it cannot rise in the after-ages of the world. But all things are naked to him, with whom we have to deale: who preserves the bones of * 1.988 innocency, and will rayse it out of the ashes, and bring it into a cleare and glorious light. See Luke 12. 2.

Secondly, his justice. The righteous judge of all the world cannot alwayes hold his peace at wrong, nor alwaies suffer justice to be turned into worme∣wood, nor truth to be alwayes covered with sacke∣cloth and ignominy. He must shew himselfe a patron of truth, and a revenger of wrong. Be it farre from him, the doing of this thing; that the righteous should be even as the wicked; that be farre from him; shall not the judge of all the world doe right? Gen. 18. 25.

Thirdly, his promise: in Psal. 37. 6. Commit thy way to the Lord, and he will bring forth thy righteous∣nesse as the light, and thy judgment as at noone-day; implying, that righteousnesse may be hid with darknesse, and covered with the blacke night of im∣pudent slaunders; but yet after darknesse it shall see light; the longest and darkest night that ever was,

saw a morning, and the sunne rose, and chased away darknesse and mists, and revealed all that was hid in darknesse: And so God promiseth it shall be to all his disgraced Saints. Doth he promise, and doth he not meane to performe? is he not able? is he not willing to accomplish? is not he truth? are not his promises so, both from truth, and for truth, and those that are of the truth?

Fourthly, his affection to innocency. The righte∣ous * 1.989 Lord loveth righteousnesse. What a man loveth he will maintaine; much more the Lord, though he tarry long, yet at last will step forth and plead for truth, and will not suffer it alwayes to bee smothe∣red with smoake and mists of lyes and falshood.

2 It shall so be, in respect of Jesus Christ, to whom the Saints must be conformed, and by whom they are * 1.990 confirmed and upheld.

First, as the Saints are conformed to Christ in his crosse, so in his crowne; as in his combate, so in his victory. And therefore as the Head was accused, ac∣cursed, crucified, buried, and a great stone rolled upon him, and a sure watch about him, and all to keepe him under for ever, but yet the third day he arose gloriously; so there is a third day for his members, wherein they shall rise from under all the infamies and reproachfull slaunders of evill men, as out of the graves. For if the Head be risen, so are the members.

Secondly, the spouse of Christ cannot be cast into such a deepe, but he whom her soule loveth, hath his hand under her head, Cant. 2. 6. so as the Lord ne∣ver suffers his servants to be so farre cast downe, but his hād under thē at lēgth shal lift up their heads. Let what floods and waves of reproches and persecuti∣ons rise against them, they cannot sink, Christ is with them in the shippe, he will seasonably rebuke the

waves, still the windes, stay the blustring stormes, cleare the heavens, and make a calme for them.

3. So it shall be in regard of the godly; whose graces * 1.991 and holinesse must bee exercised, but not extinct; whose glory and happinesse may a while bee suspen∣ded and obscured, but not prevented or hindred. The Sunne of the world may bee set with clouds, cove∣red, shut in, and hid for many dayes, Acts 27. 20. but yet clouds will bee dispersed, and the darke mists and fogs will be scattered, and the Sunne will reco∣ver his shine and strength; even so the shine of grace and innocency may bee clouded and darkned many dayes; but, when God hath exercised his Church a while, he will over-blow the tempest againe, the Sunne of grace shall rise and disperse these blacke clouds, and cause them to vanish unto nothing. After darknesse (saith Iob) I shall see light. And suppose the Saints walke in blacke a while, yea, all the while they are here below, yet they shall walke in white, Rev. 3. 4. when their mourning garments shall bee taken from them, and they clothed with whitenesse of holinesse and glory.

4. It shall so bee, in respect of the wicked accu∣sers, who must not alwayes have their will and * 1.992 force; their rod must not lye alwayes on the lot of the godly; but when the Lord hath by them whip∣ped and corrected his Children, they must be cast in∣to the fire, as Ashur was.

Object. But wee see the godly haled to death and destruction by false accusation, as Naboth, as Christ himselfe, as the Christians and Martyrs in all ages, executed as traitors, heretikes, and wicked men. Be∣sides, how goe the godly hanging down their heads, as men onely despised, and carying the scorne of the times, as men onely worthy of hatred; and thus they goe heavily to their graves, and their innocency is buryed with them.

Answ. All this impeacheth not this truth; For, First, this promise is made good so farre as the Lord seeth good for his servants.

Secondly, often in this life the innocency of those who die as guilty, is restored them; as Naboth, whose innocency is recorded to all posterity; and the Martyrs in the ten persecutions, after-ages honoured their memory and sufferings, though they dyed as the greatest malefactors; and the poore Christians in Queene Maries dayes, who were cursed to hell, and burned in the flames for most accursed heretikes and traitors, God stirred up Master Fox to cleare their innocency, to honour their memory, and cause all ages to glorifie GOD in their grace and constancy.

Thirdly, many wrongs must bee reserved for the brightnesse of the great day to reveale, and some things perhaps never come to light in this world; but then the Saints committing their cause and names in well-doing unto the Lord, hee will keepe faithfully that which they commit unto him; and for his owne name is jealous of theirs.

Fourthly, in the Courts of men the day goeth against truth and innocency, so high as from which in earth is no appeale, and so the matter must rest; yet there is a day, and an high Court of heaven, which is without corruption of Judge or witnesse; this shall right all errours of inferiour Courts, there innocency and innocents shall stand in tryall, and the righteous shall there shine as the Sunne in the firmament, Mat. 13. 43. if not in the kingdome of the world, in the Kingdome of the Father.

And for the godly, whose grace and innocency ap∣peareth not here, nor themselves in this strange Countrey are knowne what they are, When Christ who is our life shall appeare, then shall wee also appeare * 1.993

with him in glory: and if Christ be contented to bee obscured here, so may we also.

This doctrine serves to terrifie the enemies of * 1.994 the Church, whose tongues are now their owne, none may controll them, they priviledge themselves to devise and disperse what lyes they list: But they must know,

First, that the mouth of wickednesse shall bee stopped.

Secondly, that truth is strongest, and will prevaile, though they may outface and smother it for a while. Could they hinder Christ from rising? can they hinder the day from dawning, or the Sunne from his rising, or course? no more can they bury innocency and grace so low, but it will rise againe.

Thirdly, they must bee called to reckoning for all wicked speeches, and false accusations of the Saints; when they would esteeme it their happinesse to lie ever in the darke cave of their rottennesse, but they must be fetcht in to carry the shame and perpetuall reproach which they would have cast upon in∣nocency.

Againe, this may comfort the Saints, who heare * 1.995 there is a day when their righteousnesse shall bee brought forth; they shall have their desire: As false∣hood and darknesse feares nothing but to bee disco∣vered, so truth and light feare nothing but to be hid. Now they rejoyce in the day of manifestations of things rolled in darknesse: Now shall their innocen∣cy triumph, when shame shal▪ cover the faces of all ac∣cusers, as they did Hamans before his hanging. In that day shall men and angels see, that they were not seditious, factious, rebellious, proud, hypocrites, and worst of all men; but humble, peaceable, obedient to the good lawes of God and men, sober, fruitfull, sin∣cere, gracious, and holy. Oh how sweete and ho∣nourable

shall that sentence of absolution from Christs owne mouth be, after all the unjust sentences of wicked men!

3. This teacheth us a rule of wisedome, to judge * 1.996 not according to outward appearance, but with righ∣teous judgement, Iohn 7. 24. Judge of persons as of coyne, by the touchstone, not by heare-say. We judge of a great heire, not as hee is in minority, but ac∣cording to his livelihood and future great estate. La∣bour to esteeme of Saints, not as they are here be∣smeared, but as they shall appeare like Christ in glory. Seest thou one for Christ made like unto Christ in reproaches, and suffering ignominy and rejection? now conclude, this man must bee like him in glory, though the world cast a sea of shame upon him; 2 Tim. 2. 12. If wee suffer with him, wee shall also raigne with him.

4. This is a ground of patience and constancy in * 1.997 wel-doing, and suffering evils: Grieve not to see the darke night shut in the day; goe to thy rest; a few houres will bring the Sunne and morning, which shall discover all things againe. Commend thy cause in well doing to him that judgeth righteously. Flie not on men to be revenged, but flie to him, and waite for two things:

First, Gods time; Ioseph lay in irons till the time ap∣pointed came, and the counsell of the Lord had try∣ed him, Psal 105. 18.

Secondly, Gods meanes.

Object,I see none; all wayes of clearing my selfe are shut up.

Ans. Yet God hath wayes enough.

1. Angels; Mary had innocence, but no way in earth to discover it; Ioseph was putting her away, but the Angell from heaven acquites her. God wat∣cheth in the night over our innocency, as over hers.

2. Good men hold themselves made by God keepers of their brothers credit: Ionathan will speake for David, though a speare bee throwne at him.

3. Evill men themselves: Saul shall preach Da∣vids innocency; and Pilate the Judge condemning * 1.998 Christ, shall acquite him.

This of the first point.

2. In that the Saints here praise the Lord for that * 1.999 the accuser is cast downe, wee learne, that when the Lord hath scattered the clouds and mists of false accu∣sation for us, and made our innocency appeare, wee must by all meanes shew our selves thankfull for it. The eighteenth Psalme is a Song of thanksgiving in the day that God delivered David from the hands of Saul, who accused him of treason, and aspiring, and affecting the Kingdome; see vers. 43, 46, 48, 49. Hest. 9. 26. the dayes of Purim were instituted for a perpetuall and publike praise of God, both for the clearing of the Jewes innocency, falsly accused by Ha∣man, and the overthrow of the accuser.

1. As God doth all things for his owne glory, so * 1.1000 especially here his glory shineth in much bright∣nesse: for,

First, he riseth up in righteous judgement, and ma∣nifesteth the whitenesse of his Throne, whiter than Salomons, which was of white Ivory, demonstrating the purity of the Judge and judgement; and here ad∣vanceth his Throne above all the thrones of the world, which cannot cleare themselves from corruption.

Secondly, he advanceth his power above all ene∣mies, they are potent to suppresse the truth, but he is omnipotent to support it.

Thirdly, hee magnifieth his wisedome in preven∣ting all the cursed policies and counsels of his ene∣mies

against the Saints, and either turneth them to folly, or bringeth them on their owne heads, as Achi∣tophel and Haman.

Fourthly, hee expresseth his affection to his peo∣ple; in turning the enemies curse into a blessing, as in the instance of Balak and Balaam, Numb. 23. 11. I called thee to curse mine enemies, and loe thou hast blessed them. The more Pharaoh oppressed the Isra∣elites, the more they increased.

Now as the Lord putteth forth his glory, so hee expecteth that his people should declare it, and as∣cribe the same unto him; considering, that if they honour him not, hee loseth all his honour upon earth; for wicked men shut their eyes against it: and further, how well it pleaseth him, when the Saints goe out of themselves, and ascribe al their safety one∣ly to his mercy, disclaiming their owne strength, me∣rit or goodnesse, and onely glory all the day in him, whom they acknowledge the Patron and defender of truth and innocency.

2. After all victories the Saints used to praise the Lord, when they saw him rise up for them against * 1.1001 his enemies: But in casting downe accusers, is an happy victory, wherein many hellish plots are over∣throwne, many stratagems discovered, and armies of diabolicall enterprises chased; the fury and force of enraged enemies is defeated, themselves turned backe, and cloathed with confusion. The heathens would not carry a victory without sacrificing to their gods; and shall the Saints deny the Lord this sacri∣fice of praise, when their enemies are cast downe before them?

3. When the Lord heareth our prayers, he is great∣ly to be praised: Psalm. 28. 6. Praised bee the Lord, * 1.1002 for hee hath heard the voyce of my prayer. And how can a godly heart, who hath commended his cause

and innocency unto Gods clearing, and findeth that the Lord, who seemed to have beene departed, and not to respect him or his righteous cause, is now re∣turned, and manifesteth his presence in stopping and restraining the fury of the enemie, and bringing forth into light the innocency of his servants; how can a good heart now but returne with praises to God, who hath heard all his prayers, and brought about all his hearts desire?

4. The benefit it selfe, to have slanders and evill * 1.1003 surmises dispersed, is not so small and worthlesse, as it is not worth thankes. How thankfull would wee be to that man, who, when wee could not tell what to doe in a great cause concerning our estate, would step in as a faithfull witnesse on our side? but how much more when the Lord vouchsafeth to witnesse for us, seeing we can neither deserve this favour, nor repay any thing else for it?

Therefore let us not deprive him of his praise, * 1.1004 which is his tribute, Psal. 50. 15. I will deliver thee, and thou shalt glorifie mee. And it is the end of all Gods intention in the donation of mercy, and ought to be our end in the fruition of it.

Againe, it is a note of an evill man to be more rea∣dy to pray for supplies in his straites, then to praise God for supplies in his liberty and inlargement.

Finally, it was ever the constant practice of the Saints, Psal. 59. 16. I will sing of thy power and praise, for thou hast beene my defence, &c.

Quest. How may we expresse our thankfulnesse for this mercy?

Ans. 1. If God honour or preserve our names, wee must much more honour and uphold his; refer∣ring all our credit and reputation to maintaine his name and honour; contrary to those, who know not how to wield honour and greatnesse, but in

swearing, cursing, gaming, and the like.

2. This we shall doe by carefull and watchfull up∣holding the holinesse & innocency of our own lives. For the end of our redemption from our enemies is, to serve our God in holinesse and righteousnesse all our dayes, Luke 1. 15. And it is the end of our justification, both before GOD and man, that wee should shine out in holinesse, and walke beseeming so great salvation.

Verse 11. But they overcame him by the blood of the Lambe, and by the word of their Testimony, and they loved not their lives to the death.

AFter the Church in this triumphant song, hath sung out the praises of God, the giver of all victory, in the former verse; now in this are set forth the due praises and commendation of the army, or band of Michael, who had valiantly stood with their Generall in the conquering and subduing the Dragon.

In the words are two things:

First, a report of the victory, and that the Saints were masters of the field, But they overcame him.

Second, the reasons or causes of this victory, and they were of two sorts.

• 1. The meritorious cause and principall efficient, The blood of the Lambe.
• 2. The instrumentall causes; and these were two.
  • 1. The word of their Testimony.
  • 2. Their constancy and Martyrdome, They loved not their lives to the death.

In the report of the victory are two things.

1. Who overcame, They.

2. Whom, Him. They, that is the Angels of Mi∣chael, vers. 9. Him, that is the dragon and his army,

who being all one in will, in worke, in mischiefe, are all one in name, in state, in ruine and overthrow.

Note hence, that not only Christ himself doth over∣come the dragon, but all Christians also; even all the * 1.1005 godly now overcome the devil, & al wicked ones, & all wicked powers: 1 Ioh. 2. 14. Ye have overcome the wicked one: 1 Cor. 15. 57. —Who hath given us vi∣ctory; namely, over sinne, death, the grave, and what∣soever would separate us from Christ: here he speaks in the time past. Rom. 8. 37. Neverthelesse wee are more then conquerours: here hee speakes in the pre∣sent time.

Quest. How doe Christians now enjoy victory?

Ans. 1. In their Head all Beleevers have now o∣vercome the devill.

2. In beginnings of their owne victory; they have got some holds and advantages.

3. In assured hope and confidence, which shall not leave them ashamed: So as every Christian may say as Lucullus, who having in the beginning of the fight got an advantage against the Armie of Methri∣dates, cryed, Vicimus, that is, we are as sure of victo∣ry as if wee had it in our hands: so may wee the Lords Captaines, cry cheare to our souldiers, We have overcome in our Head, we have wonne the strongest holds, we have an hopefull victory in our hands, the maine battell is routed and discomfited, a few strag∣lers remaine, with whom we shall make short work; The God of peace shall tread Satan under our feet shortly, Rom. 16. 20.

Quest. Why must Christians overcome? was it not enough that Michael did?

Ans. No, every Christian must overcome the dra∣gons, as well as Michael?

1. Because of his straite union with his Head: every member is advanced in the head; if the head

bee crowned, so are the members. And it is the will of God, that all that are given to Christ, not onely behold, but partake of his glory, Iohn 17. Some Ge∣nerals are so ambitious, as they would have all the glory of victory result upon themselves; but this Ge∣nerall will have the meanest souldier to share in the honour as well as in the labour.

2. Christ fought not his owne battels with the dra∣gon, * 1.1006 but ours: The quarrell was not his, but ours; and the victory was not for himself, but for us: So as he fought as our Mediatour, and overcame as a Media∣tor, susteining the cause and persons of his members; so as indeed the victory is properly ours;

1. By imputation; faith which makes him ours, makes his victory ours, and it is our victory, by which wee now overcome, for the present. * 1.1007

2. By inchoation; giving us power, and making us Kings and Conquerours, Rev. 1. 5. here in part, and perfectly hereafter.

3. By mercifull acceptation; For though we be so farre from overcomming in our selves, as that wee cannot thinke a good thought, and of his owne wee must give him, yet for our incouragement he is plea∣sed to call his own workes in us, ours, as in the Text, They overcame. And though wee doe nothing but by him, who is our sufficiency, yet his grace ascribeth to us that which himselfe effecteth in us; and though our beginnings be weake, and indeavours poore, yet hee pleaseth to esteeme his servants by the truth of grace, not the measure. Where he seeth a willing * 1.1008 minde, hee accepteth the will for the deed, sound∣nesse of weake grace for perfection, and true be∣ginnings for accomplishment. Thus having begun to overcome, grace accounts us Conquerors.

3 Every Christian must therefore overcome, both * 1.1009 for the greater confusion of the dragon, who is as un∣able

to stand against a despised member of Christ, as Christ himselfe (every woman, and childe of God beleeving, foyles him) and the greater consolation of the Saints in this battell, who must be daily flesht and hartned by the first fruits of victory, and stand here below as it were upon P••sgah, and see the good land, and happinesse of perfection, and vision of full peace a farre off, in the sweet beginnings of it, while the enemies begin to turne their backes, and dare not stand out the resistance of the meanest member of Christ.

This serves to discover the delusion of many, who say they leane upon Christs victory for salvation, but * 1.1010 never examine whether they themselves overcome or no: But Christ overcomes, not onely in himselfe, but in every member of his. Hath hee not made thee a Conqueror? then what is his victory to thee, not being in thee? True it is, hee imputeth his victory to the Christian; but first he beginneth it in him. Fee∣lest thou the mighty power of Christ effectually working in thee? discernest thou the power of faith, which is thy victory? hath the word a mighty pow∣er to throw downe high holds of lusts? Doth the power of grace leade thee in upright courses, of pie∣ty and equity? Here is a good signe of a Conqueror with Michael. But doe thy lusts sway? doth sin rule? followest thou thy violent affections against Gods Word? rather then thou must not have thy unjust will, thou wilt treade downe the word of grace, and the worke of grace in others, &c. A slave then thou art to the devill, and hast as yet no part in Christs victory. What little victory Christ hath wonne for many men, appeares in that little victory hee hath in them: whose onely study and bravery is, to throw downe the power of God, the Ministery, and ser∣vants of Christ; the great and unanswerable sinne of

these times, as will bee shortly convinced.

2. Here is comfort for godly men: They have * 1.1011 many enemies, but none of them can prevaile, as before, Vers. 8. for,

First, the Beleever is upon an impregnable rocke in the sea, which, let it be beaten without intermissi∣on with billowes and waves tossed by the windes a∣gainst it, yet it abides unmoveable.

Secondly, hee stands not single in the combate, but incorporate into Christ; if the enemies can seize a∣gaine to conquer Christ, then may they him.

Thirdly, hee is sure of victory, and therefore may come with courage, and stand with confidence; as Gideon with his three hundred stood it out against the mighty host of Midian, because he was assured of victory.

Fourthly, hee hath victory in great part already, o∣ver all enemies: Sinne stickes to him, but raignes not; sinne is in him, not hee in sinne: Death is busie, but hath lost his sting: The Law accuseth, but in our surety is performed; the debt payed, the bill cancel∣led, and one debt is not to bee payed twice. Hell is shut, and now there is no condemnation to them that are in Jesus Christ, the devill and his instru∣ments are chained Lyons.

Fiftly, no combination of enemies can support them; though hand joyne in hand they cannot escape Sinne is chained to punishment in all: The same sin deserves ruine in all: Gods justice is impartiall: And the same destruction belongs to the devill and wic∣ked men, seeing they all make but one dragon, who is here overcome.

They overcame by the blood of the Lambe.]

Here is the principall and meritorious cause of

this victory: Where three things must be opened.

• 1. Who is this Lambe.
• 2. What is meant by his blood.
• 3. How the Saints overcome by this blood.

I. This Lambe is Michael, called a Lambe, especi∣ally for two reasons.

1. Because hee was resembled by the Lambe sacri∣ficed in the Law.

Object Other beasts were sacrificed, and were types of Christ, as the Bullocke, Goate, Ramme, and the like; but he is not so called.

Ans. True, because those were not in continuall sacrifice as these, neither did so ordinarily represent him as these: for these were offered, & held Christs sacrifice before their eyes:

1. Annually, as in the Passeover.

2. Monthly, as in the Calends of every month were seven Lambes offered, Numb 28. 11.

3. Weekly, for every Sabbath they must offer two, Verse 9.

4. Daily, the juge sacrificium, or continuall sacri∣fice, which let the fire never goe out, was of two Lambes every day, Verse 13.

2. Christ is called a Lambe, because hee did re∣semble those Lambes in qualities, especially two.

First, innocency and harmlesnesse, hee was the in∣nocent Lambe of God, without spot, no guile was found in his mouth.

Secondly, obedience and meeknesse, he was obedi∣ent to the death, and as a Lambe dumbe before the shearer, so opened he not his mouth, Esa. 53. 7.

This comforteth us in beholding this Lambe, our sa∣crifice; who was, * 1.1012

1. The Lambe of God, that is, set a part by God, not by men, as the other Lambes in the old Testa∣ment were.

2. A Lambe from God, not rising from the earth as they, but descending from God, and comming from the bosome of his Father.

3. A Lambe that was God; for, God shed his blood, Act. 20. and therfore the dignity of the person of this Lambe, giving worth and sufficiency to his sacrifice, it taketh away the sinnes of the world; with diffe∣rence from those in the Law.

1. It really tooke away sinne; other Lambes did did but shadow and represent it.

2. The sinnes of the whole world; other Lambes expiated sinne but in one nation, but this is of validi∣ty to redeeme the whole Church in all nations.

3. It tooke them away perfectly by one once∣made oblation, and needed not repetition yearely, monthly, weekly, and daily, as theirs did.

Againe, this teacheth us to imitate this Lambe, especially in these two gracious qualities. * 1.1013

1. Of holinesse, purity, innocency of life and con∣versation; that wee may bee, as much as is possible, blamelesse and without spot in the midst of a fro∣ward generation: He was fairer then the sonnes of men, all faire, and no spot was in him, neither in na∣ture nor practice. We cannot be so, but yet we must part with our spots, and come so neare as mortality will suffer us.

2. Of obedience; both Active, he was willing and free in all his obedience, it was his meate and drinke to doe his Fathers will, and to fulfil all righteousnesse; so wee must aime at perfection, set all the Law be∣fore us, and in all obedience offer free-will offerings. And Passive, meekly, contentedly, and patiently in∣during the greatest wrongs and evils for his sake, as hee did for ours.

II. What is meant by this blood?

Ans. The whole sacrifice of Christ, which inclu∣deth

his whole obedience, especially his death, with all the antecedents and consequents; his whole passi∣on, visible and invisible, in soule and body; none was in vaine; for this is an ordinary figurative speech in Scripture, that the whole obedience of Christ is ser downe by a part; no part of which may bee di∣vulsed or rent from other, seeing he obeyed in suffe∣ring, and suffered in obeying.

III. How doe the Saints overcome by his blood?

Answ. It seemes to bee an allusion to the Israe∣lites, who being sprinkled with the blood of the Lambe, escaped the revenging Angell, as also the revenging Aegyptians, and by that blood (a type of this) overcame them all; even so this blood of this Lambe is the victory of all the Israel of God:

1. In regard of acquisition and merit: Christs blood is the Well-head, and full spring of all benefits to the Church: The Fountaine flowing out of the side of Christ, is the fountaine of all favour flowing unto us, and consequently of our victory.

2. In regard of donation; in that it actually wor∣keth a perfect reconciliation betweene God and us, and stoppeth all enemies mouthes that were open against us; in which sense it is called the blood of attonement.

3. In regard of obsignation; in that it sealeth all the Covenant of grace; called therefore the blood of the Covenant; because it ratifieth unto us the cancelling of that hand-writing of the old Covenant, which we had transgressed, and wiping off all old scores and debts, it confirmes our entrance into the new Co∣venant of grace.

4. In regard of application, by the instrument of faith, which is our victory whereby wee overcome the world, and our shield by which wee vanquish Satan.

Quest. How can faith be our victory?

Answ. Not for the worthinesse of it (which is at best weake and feeble) but,

First, by entring us into the Covenant of God, espousing and marrying us unto Christ: for faith onely maketh Christ ours, and all his victory.

Secondly, by drawing vertue from Christ, as the branch suckes from the root: for wee having no power of our owne, faith fetches power from Christ, and draweth downe strength from him, and such strength as the gates of hell cannot prevaile against.

Thirdly, by receiving as an hand, all from God and Christ, especially the promise of the Spirit, the pre∣sence of the Spirit, and graces of the Spirit, which makes the Christian invincible. For greater is he that is in the Beleever, then the spirit that is in the World.

Object.But can one be strong and victorious by a∣nothers strength and victory?

Answ, No, but faith makes Christ a mans owne, and Christ and the Christian are no more twaine, but one flesh. Root and branches make but one tree, foundation and building but one house, head and members but one body. So as Christ being his owne, his strength is his owne strength, his victory his owne victory.

The Christian then, on whose heart this blood is * 1.1014 sprinkled, is in good case. This victorious blood, both foyles all enemies for us, and answers all ob∣jections for us.

The former appeares by induction of eight e∣nemies.

The chiefe is the devill: but he is spoyled by this blood of the crosse: see Col. 2. 15. and Heb. 2. 14.

The next is sin: but this Lambe of God hath taken away the sins of the world. Ioh. 1. 29.

Thirdly, the curse of the law followes sinne at the heeles: but this Lambe, shedding his blood, was made a curse for us, to redeeme us. Gal. 3. 13.

Fourthly, death seised on us in the day we sinned: but this blood of the Lambe is the death of death, who is swallowed into victory. Hos. 13. 14.

Fiftly, the wrath of God pursueth sinne infinitely: but here is a propitiatory, sprinkled with blood; and as the propitiatory did cover the Arke, in which the law was layd, so Christ our propitiatory hides the law from the eyes of Gods justice, and stilleth the accusing clamour of it against us, freeing us both from the rigor, and malediction of it.

The sixt enemie is sting of conscience, and restles∣nesse: but this blood raseth the handwriting there also, both pacifying it in sealing remission of sinnes through his blood. Col. 1. 14. as also purging it from dead workes. 9. 14.

The seventh is enmitie of the creatures, which all take their Lords part against us: but this blood recon∣cileth all things, Col. 1. 20. saveth from revenging Angells, Heb. 11. 28. changeth Lions into Lambes, sealeth the covenant, not onely betweene the Creator and us, but the creature also.

The last enemie is hell and hellish sorrowes: but this blood hath shut hell, and opened heaven. Our high Priest hath carried his owne blood into the holy place, and there pleadeth for us better things then the blood of Abel, Heb. 12. 24. It hath merited, and now prepareth us entrance, and mansions in the Holy of Holies.

Next, this blood answers all objections; so as by this blood the members must overcome all enemies, as the head did,

1 The world gives many a blow and thrust a∣gainst godly men: But be of good cōfort, this Lambe hath overcome the world.

2 In sense of the grievousnesse of sinne: this blood is more efficacious then the blood of bulls and goats, to pacifie wrath. Heb. 9. 13.

3 Oh but my heart is infinitely hard and rebel∣lious.

Answ. The blood of Jesus Christ cleanseth from all sinne, by pardoning and purging it.

4 Oh, but I lie open to the adversarie, and am prone to sin and fall away.

Answ. The destroyer had no power over those houses that were marked with the blood of the Lambe: and this blood hath more safety and pro∣tection.

5 But my owne conscience followeth me with liue and cry.

Answ. This blood in earth cancelled all bonds, and now in Heaven speaketh better things then Abels.

Secondly, the Saints overcome, but in overcom∣ming * 1.1015 must be humble, being in themselves weake and unequall to such a battell; and must conquer by the blood of him that loved us, Rom. 8. 35. Here wee are taught to disclayme all merits and strength of our owne. By nothing but by faith in this blood can we prevaile. 1 Ioh. 5. 5. Who is he that overcometh, but he that beleeveth?

Thirdly, Christians so overcome, as all the glory * 1.1016 must be the Lambes. Wee must give the honour of victory to the Lambe, and say, Th•••• art worthy, for thou wast killed, Revel. 3. 9. No man nor Angell must share in the glory of this victory; they never fought this battell for us: they never shed blood for us. Woe unto them that ascribe any part of this victory to

any but the Lambe, who payd so deare a blood for it. Let Papists consider it, who ascribe the victory to merits, satisfactions, pardons, &c. It is said in Revel. 14. 11. The smoake of their torment shall ascend continually, who worship the beast, or receive his marke.

Fourthly, highly value this blood. Nothing in the world can conquer the least enemie, or sinne, but this * 1.1017 blood; which onely is of infinite price. If all the seed of Adam had shed their blood for sinne, yet had no enemie beene conquered, no sinne satisfied. This blood is opposed to all corruptible things, as silver and gold, 1 Pet. 1. 18. This is the treasure of the Church, to which all things else are drosse and dung. Phil. 3. 8. Never did they know the price and power of this blood, that will eeke it with the merits, or passions of Saints, Martyres, Traytors. Highly do all they sinne against this blood, that despise the grace of the covenant in the blessed meanes of it: or the word of grace, which is the booke sprinkled with this blood, Heb. 9 19. or the people of God, the remnant of grace, bought and sprinkled with this blood. As also fearefully do they tread this blood un∣der foot, who lye in their unbeliefe and obstinate im∣penitency: and they that by swearing, by blood and wounds, by the death and passion of Christ, cause this blood to cry for vengeance against their soules more loud then the blood of Abel. And time comes, when this blood of Christ so dispised and trampled, shall lie heavie on such mens consciences.

Fiftly, did our Lord by resisting unto blood for us obtaine victory? we must also get victory by resist∣ing * 1.1018 unto blood, Heb. 12. 4. striving against sinne, and looking unto the author and finisher of our faith. He without sinne resisted sinne unto blood, and shall not we, who are pressed with sinne, in way of thank∣fulnesse

resist unto blood, seeing our resistance and suffering tends dayly, to the weakening and consu∣ming of sin in us.

And by the word of their testimony.]

Now we come to the secondarie and instrumen∣tall causes of the victory of the Saints; the former of which is the word of their testimony. This word is the faith and doctrine of the Gospell concer∣ning salvation by Jesus Christ. Where are two que∣stions.

1 Why is it called the word of their testimony, seeing it is called the word of the testimony of Jesus vers. 17. and chap. 1. 2. the Testimony of Iesus Christ.

Answ. It is both in divers respects.

1 If we respect the author, it is the testimony of Jesus, whose all truth is: or if we respect the matter, or subject of which it treats, Christ is the matter to whom all the Gospell testifieth.

But 2. if wee respect the subject in which, it is al∣so the testimony of the Saints: not because it is the word of man, but because it is witnessed unto by men: for God doth so far honour his Saints, as to ad∣mit them witnesses to his truth.

2 How doe the Saints testifie to the Word, or Gospell?

Answ. Foure wayes.

1 By preaching, publishing, and declaring Christ to be the Messiah and Saviour of the world: and this, either by word or writing. For the former: the te∣stimony of Jesus is the spirit of prophesie, or gift of teaching: so preachers are called witnesses, Act. 1. 8. In the latter sense Iohn calleth himselfe a witnesse, testifying these things, because he was the pen-man

of this prophesie concerning Jesus Christ to the Churches.

2 By profession and confession of Christ; decla∣ring and witnessing with the mouth, what he be∣leeveth in his heart concerning Christ and salvation by him. 1 Tim. 6. 12. and hast professed a good pro∣fession before many witnesses.

3 By holy life and conversation; expressing the vertues of Christ, and the power of Christian religi∣on: this is an actuall witnesse.

4 By passion and suffering Martyrdome; when they are ready to give testimony to the truth of God with losse of their lives, and do so indeed when they are called unto it. Revel. 2. 13. Antipas my faithfull witnesse was slaine.

The point is this: The Saints overcome all hellish * 1.1019 powers, and adversaries of salvation, by the word of God. 1 Ioh. 2. 14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked.

1 As Michael overcame, so must his army. But he overcame by the word, Mat. 4. in all the temp∣tations, * 1.1020 though he might have oppressed and con∣founded the dragon with power; yet he would, for our example, and to point us who want power, to a most powerfull weapon and meanes, overthrow him by the word.

2 The promise of God is a sure confirmation: * 1.1021 Prov. 4. 6. 8. uphold the word, and it will uphold thee: exalt wisdome, and she shall exalt thee: for sake her not and she shall keepe thee.

3 The word is of the nature of God, invincible, * 1.1022 and whosoever abideth in this word of truth, is sta∣ble and cannot be cast downe.

4 The parts of the word have their speciall * 1.1023 strength, and shew us that the whole is a complete armour, or rather a furnished armoury, to fetch thence

all weapons for our fence and safety. For,

First, the Law chaseth us to Christ who is our strength, and is a rule of life, and an hedge to bound us in the way of safetie.

Secondly, the Gospell exhibiteth Christ a glori∣ous conquerour, and worketh faith in us, which is our victory. The promises make us more then con∣querors, in which we see the Lord fighting for us, and engaging himselfe to us for victory. He hath bound himselfe not to fayle us, nor forsake us.

Thirdly, the precepts and explications of both furnish us with truth against error, with counsell a∣gainst false suggestions, with sound wisdome and direction against all secret stratagems. Psal. 119. By thy word I became wiser then the counsellors, or the ancients.

Fourthly, the examples store us with experience; and shews us where, and how and why such and such were foyled, how they rose againe, & how they held their advantages, and atchieved victory. They shew, how by the skill & use of the word they have woun∣ded their enemies, and fortified themselves.

5 By induction of enemies we may see, that none * 1.1024 of them all is able to stand before this two-edged sword of the Spirit proceeding out of the mouth of Christ, Revel. 1. 16.

First, it is the smooth stone that prostrates Goliah, the wicked one: 1 Sam. 17. the Sonne of David made choise of no other weapon against the Divell.

Secondly, sinne is foyled by it: Psal. 119. 11. I have hid thy word in my heart, that I might not sinne against thee.

Thirdly, wicked men are slaine by it, Esa. 11. 4.

Fourthly, Antichrist, that wicked one, is slain with the breath of his mouth. 2 Thes. 2. 8.

Fiftly, persecutions and afflictions thrust sore at

us: but the word upholds us, Psal. 119. Had not thy word beene my comfort, I had perished in my trouble. And for inward affliction, if the combate be with God himself, the word at length speakes to him that is wearie.

Now if the Saints overcome by the word, then see * 1.1025 the wickednesse of Papists, who betray their peo∣ple by disarming them, and turning them naked a∣mong their enemies, and into satanicall temptations. For they take away the word from them, and hold it hereticall to have the Scriptures in a knowne tongue. An high wickednesse, against common sense: as if they should say, you have a multitude of fierce, strong and subtile enemies before you, and your dan∣ger is very great: now if you would drive away the enemy, and come away conqueror, you must cast a∣way your weapons, and lay aside your armour, which is as un fit for you as Sauls armour was for David: but yet for a show you may take with you some conjuring spells, or charmes, some terrible crosses, some holy relikes, or so me holy water; that is, leave your sword and take a straw or rush in your hand; cast away your shield and take a feather; leave Gods weapons, and take one out of the hand of the devill; shoot in the divels owne bow, and you shall do well enough. Oh how hath the spirit of madnesse and gid∣dinesse effectually prevayled, both upon such wicked seducers, and such seely soules so unreasonably sedu∣ced, and left naked to the devill by them!

2 Wee see hereby, that the onely way to be safe, is, to get the word close nto thee, nay into thee. It is * 1.1026 no fence to thee, to have the word in the Church and Ministery only: no nor to have it in thy booke and bible at home: nor to have it in thy mouth & speach, unlesse thou hast it in thy heart, working thee to soundnesse and integrity, as David, Psal. 119. 11.

Thy word have I hid in my heart, that I might not sin against thee. Prov. 2. 10. 11. When wisdome entreth into thy heart, and knowledge delighteth thy soule, then shall counsell preserve thee, and understanding shall keepe thee, and deliver thee from the evill way.

3 Note the reason why Satan prevailes in the world, and tramples upon wicked men, drawing * 1.1027 them to all height of wickednesse: namely, because they reject the word. If wee cast our eyes up∣on the most flagitious sinners, and the worst of evill men, as blasphemers, swearers, drunkards, scoffers, atheists, contemners of the Sabbath and the like; marke if they be not such as never care for the booke of God in private, and but for fashion for the word preached: the word is rejected, and the divell hath them where he would.

Who be they whom Antichrist prevailes against, to make them his slaves and vassalls, to receive his marke in their hands and foreheads to destruction, but such as hate the word and Scriptures, as a felon doth a gibbet? and such as are ignorant sotts, fit for their knowledge to make Jews or Turkes aswell as Papists. The Fawkner knows he can better rule his hawk on Tassell, when he hath hooded him, so doe Papish Fawkners, Priests and Jesuites, and therefore keepe their people in the darke.

Who art thou, now converted, that seest not how while thou wast in thy naturall course, and couldest sweare, and lye, and game, and scorne, and do whatsoever was nought, as thy company was, that then thou caredst not for the word, nor the Scriptures and counsells of God? A Play had more taste then a good Sermon: and therefore the divell carryed all, and ruled thee at his will. And what adoo hadst thou before thou couldest settle thy selfe to the constant reading and hearing of the word?

from which could Satan with all his power and poli∣cy have kept thee, thou hadst never medled with them: for he knowes how easily a Champion trai∣ned in warres may overcome and binde a blinde man. And till thou medledst with them, thou never conqueredst one sinne or lust, much lesse the body of them.

4. Note the reason why Satan and Antichrist are * 1.1028 such enemies to the Word and Scriptures of God; namely, because it is the hammer of his kingdome, and the meanes of the Saints victory against them. They know well, that nothing can conquer errour but the truth, and nothing can chase away darknesse, but light: And their owne experience, by Gods bles∣sing upon the meanes, at this day tells them, how sound doctrine hath and doth winne ground and vi∣ctory over their Antichrist, whose armed Princes can∣not long support him against it. Truth is strongest, and shall prevaile.

Marvell not that our Country-Papists hate to death sound and faithfull Preachers, while they can indure wel enough frothy and loose doctrine; they have rea∣son, they feele these by the sound application of the Word shaking their tottering kingdome; so doe not the other: Marvell not if they maligne and scorne zealous Professors; but formall Protestants, that ho∣ver as meteors in their religion, they brooke well enough; for those hold out the word of life and light, which is the ensigne of victory, over them; so doe not the other.

5. Seeing the Word is so powerfull a meanes of * 1.1029 victory, let it bee the word of our Testimony; and let us learne to give testimony to it.

First, in word and profession; speake boldly for the truth, and that in the day, and where thou maist bee heard; not as Nicodemus, in the night.

Secondly, in holy life and conversation; see it bee a counterpaine of holy doctrine.

Thirdly, in passion and suffering for it whatsoever awaites so holy a doctrine.

Consider hereunto,

1. Christ himselfe was a faithfull witnesse of the truth; shall not the servant stand where the Lord stands?

2. The end of every Christians comming into the world must bee the same with the end of Christ comming into it; but that was to beare witnesse un∣to the truth, Ioh. 18. 37.

3. Consider the dignity of truth, it is Gods own; therefore the Apostle was not ashamed of it. And the truth of God is the Pillar and stud of the world, 1 Tim. 3. 15. Not to uphold this Pillar, is to let the world fall to confusion.

4. The impudency of men against the truth; Esa. 3. 9. they are not ashamed to invent and abet lies, and open injustice against the Word and bringers of it; and are wee ashamed to testifie to the truth?

5. Christ will confesse such hereafter, as confesse him here, Mat. 10. 32. but will bee ashamed of them that are now ashamed of him; when the un∣beleevers and fearefull shall bee cast into the lake, Rev. 21. 8.

6. It is the honourable office of the Spirit of God; Iohn 15. 26. He shall testifie of mee, and yee shall witnesse also.

And they loved not their lives to the death.

This is the second instrumentall or adjuvant cause of the conquest of the Saints, namely, their constan∣cy, and valorous Martyrdome: Where to open the meaning, we have many questions to resolve.

Quest.

1. Whether may not a Christian lawful∣ly love his life?

Answ. The love of a mans life must be considered,

• 1. Simply.
• 2. Comparatively.

In the former respect it is simply lawfull for a man to love his life; for,

First, it is a naturall instinct which God hath put in all creatures for their own preservation; and it is an unnaturall sin for a man to sinne against his owne life.

Secondly, the law of God which bindes us not to kill our selves or others, bindes us also to preserve our lives, and the lives of others: And the same law that bindes us to preserve the life of our enemies beast, bindes us much more to preserve our owne lives.

Thirdly, in the Gospell the Apostle saith, No man ever hated his owne flesh, but nourisheth and cheri∣sheth it, Eph. 5. 29. and even the body is a member of Christ, and a temple of the Holy Ghost.

But in comparison it is not lawfull, as, to love a mans life more than God, or the truth of God, or a∣bove Christ, and the faith and religion of Christ, to love the naturall life and meanes of it above the spi∣rituall and heavenly; this is sinfull; for,

First, we must buy the truth, but not sell it at any rate; all the lives of men and Angels are not to bee valued with God and his truth.

Secondly, the wise merchant sels all for the Pearle, that is, for Christ and his Gospell, and goeth away rejoycing.

Thirdly, in this comparison, not to hate father and mother, and wife, and Children, yea, and his owne life, is, to renounce Christ, Luke 14. 26. but this ha∣tred is not single, but comparative and respective: In

which comparison our Saviour saith, Hee that saveth his life loseth it, and hee that loseth it saveth it; as he that spareth his seed loseth it, and hee that soweth it saveth it: And thus are the words here to be meant; that the Saints preferred the faith & truth of Christ before their owne lives, and loved death more than their lives, when by it they could more glorifie Christ: For so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, they fleighted, contemned, yea, despised their lives, and rather exposed them to haz∣zard and losse, then to bee removed from their ho∣ly profession. Thus are they said not to love their lives, that love Christ and his truth more.

Quest. 2. Can none overcome but Martyrs, and those that die for Christ?

Ans. Many that give not their lives for Christ, overcome and conquer; for God calls not all to that honour and service of Martyrdome; but even in such as give not their lives to the death for Christ, must be three things.

First, preparation and disposition; they must bee ready to give their lives for Christ, if hee please to call them to it; as those that prize Christ and his grace above their lives, and, in way of thanfulnesse to him that gave his life for them, do sacrifice theirs to him.

Secondly, affection; of which our Text speakes, They loved not their lives to the death: The love of their lives must bee subordinate under Christ. This will follow the former; where Christ is prized, hee will beeloved; and victory which alwayes implies not the action of Martyrdome, implyeth ever the affection, rather to die than deny the Lord Jesus.

Thirdly, expectation; to bee Martyrs in action as wel as in affection, if the Lord please so to imploy us, Rom. 8. 35. All day long are wee counted as sheepe for the slaughter.

Where these three are, the Lord who esteemes of men not by events, but affection and the ready minde, accounts of them as Martyrs; as Aquila and Priscilla are said to lay downe their neckes for Christ, Rom. 16. 4. their readinesse is reckoned for the deed.

Quest. 3,

It seemes then a man may not flye in persecution: May he?

Answ. Yes, some flight in persecution is lawfull, For:

First, Christ himselfe alloweth his Disciples to flee, Mat. 10. 23. If they persecute you in one City, flee into another.

Secondly, we have good examples; of Patriarkes, Iacob fled from Esau, Moses out of Egypt, Elias from Iezabel, David from Saul: of Apostles, Paul escaped from Damascus, being let downe through the towne wall by night in a basket, Act. 9. 25. Nay our Lord himselfe sundrie times withdrew himself, and escaped out of his enemies hands. A Lambe naturally flyes the fiercenesse of the wolfe: and the lambes of Christ may flye from men of fierce and woolvish disposition.

But the cases when a man may flye, are worthy the consideration,

As first, if authority send him into banishment, as Iohn into Patmos.

Secondly, if the persecution be present, not feared, or a farre off, and personall, against that speciall per∣son; that person may for the heat of persecution de∣part for a time, with purpose to returne to his office againe, when the fire is quenched,

Thirdly, when hope is cut off, it is apparant, that our presence can do no great good or service there where the persecution is raised; a man may reserve himselfe somewhere else, for the presentand after use of the Church.

Fourthly, if upon examination a man finde him∣selfe not sufficiently armed against the temptation, and that he wants gifts, strength, & courage for such a trial, he may step aside, till he can gaine thē of God: for as the Lord layeth nothing upon his servāts above their strength, so they must not undertake any thing above their power, if they will not tempt God,

Fiftly, if God open a dore, and make way for our safety, that without scandall, or violence, or publique wrong we may avoyd: when we see lawfull meanes offered to helpe our selves; then not to flye may be a tempting of God.

Now the cases which make it unlawfull to fly in persecution: are,

1 When a man is so bound by his calling, as he can∣not step aside without the hazard of Gods glory, and detriment of the Church. And therefore Magistrates & Ministers must see they have a speciall loose from their callings, ere they flye: all the Saints must seek the Kingdome of Christ before all things: if it make to that, to fly, a man may fly: if that may be a greater ga••er, to abide by it, then he must stay.

2 If a man fly with intent to avoyd his calling, ge∣nerall or speciall. Christ would allow his disciples to fly from wolues & danger, but not from office: Mat. 10. 24. they may fly, but so as they must disperse the Gospell to other Cities. The flight of the faithfull, is the seminary of the Church and Kingdome of Christ: not to make the truth a loser, but a gainer.

3 When a man aymes principally at sauing him∣selfe; as when Gods glory, the good of the Church, and the victory of the truth are small things to him in respect of his owne safety: whereas no man must fly, but with resolution rather to suffer then deny God, if the time be come.

4 When a man is in hands, and God hath shut all

doors of escape: now the time is come, he is called to suffer: the Apostles being in prison would not breake prison by force, which is to resist Magistracy; but when the Ange'l opened the doores and made them way, they thankfully accepted the providence of God for their safety. Our Lord Jesus, who often fled because his houre was not come, when his houre was come, fled not,

5 When a man hath received the Spirit of strength and fortitude, he may not fly to avoid the triall: Act 20. 22. I goe bound in the Spirit to Ieru∣salem, knowing that nothing but bands abide me eve∣ry where.

Object. But to flye out of flesh and feare is for∣bidden in 1 Pet. 3. 14.

Answ. 1 Some flight may proceed from other warrantable causes, as namely to fly idolatry, to goe where meanes of religion and the pure worship of God is, to enjoy meanes of salvation, and glorifie God elsewhere. Therefore all is not caused of feare.

2 All feare is not unlawfull, but onely inordinate feare: no more is al flying, but inordinate. The sin then is not in the flying it selfe, but in the inordinate and distrustfull manner.

Object. To flye is to deny Christ.

Answ. No: but to fly in the right conditions, is,

1 A secret profession of Christ, a denyall of a mans selfe, a leaving of wife, children, goods, country, and deare things for Christ, and an undergoing a great deale of trouble for him.

2 As confession is open or secret, so Martyrdome is bloody or unbloody; this confession is an unbloody martyrdome, and no true Martyr is a denyer of Christ.

Quest, 4. But how can the Saints overcome by

Martyrdome and passion, which apparantly over∣comes and destroyes them.

Answ. This is strange, & in bodily battells uncōcei∣vable: but in this spirituall warre and fight it cannot be but that they most overcome when they are most overcome. When did Christ most overcome, but when he was most overcome, and where made he his greatest conquest, but on the crosse?

The reasons are:

1 The nature of the Christian war is divers from other warre. In other fields the enemie is without, here the strongest enemie is within: there the ene∣mie is another person from the souldier, here the ene∣mie is the same person with the Christian souldier: and therefore then is the field wonne, when them∣selves are most overcome: the Christian souldier hath more adoo to conquer himselfe, then all his enemies beside, and is then the greatest con∣queror.

2 The maine battell of the enemies without is not against the bodies and outward estates of men, but against their soules and their eternall state of hap∣pinesse. And in this they never conquer so appa∣rantly, as when their bodies are most conquered. Rom 8. 36. Wee are all day as sheepe for the slaughter but yet more then conquerors. Then persecutors ha∣sten the Saints to happinesse, when they most conquer their bodies.

3 The persecutors quarrell is not so much against their persons, as against their cause, even the truth it selfe, where in they are sure to carrie victory what∣soever become of their persons: for they are well appointed to answer all arguments: which are of two sorts. First, such as are drawne from reason, reading, learning, or the like. All these arguments of humane perswasions, and forces out of subtilty and wit, they

overthrow by the word of their testimony; the sword, by which the two witnesses conquer. Ano∣ther sort of arguments is drawne from the blocke, such as fire, sword, persecution, inquisition, interdi∣ction, excommunication, abjuration, &c. All these fierce and furious arguments they overcome with teares, prayers, patience and Martyrdome. And even in the death of their persons are most glorious con∣querors in their cause: in their deepest sorrows they rejoyce and glorie, as in an happie triumph, clapping their hands and singing Psalmes in the Flames, yea sometime professing the fire to bee as a bed of Downe or roses: so as they are conquerors of their Adversaries, when they most conquer and destroy them.

4 The persecutors lay their great ordinance and battery against their graces rather thā their persons: which are so far from being overcome by externall violence, that when their persons are most downe, their graces are most victorious and invincible, even in the eyes of the enemies themselves: for,

1 Can they seaver them from the truth, and faith of the Gospell? no, they will not live without it, but will dye that it may live: they will water the fur∣rows of it with their dearest blood, rather then it should not grow they will rake it out of the fire, in∣to which the enemies cast it.

2 Can they sunder them from the love of God and Christ, as they intend by torment? No, they see their love stronger then death: all the waters in the sea, nor all their seas os sorrows and deadly torments cannot quench it.

3 Can they cast them out of the favour of God, and possession of happinesse, as by their degradati∣ons, excommunications, anathemaes, and great curses they desire? No, but the Lord is apparantly with

them in sixe troubles and in seaven, in the fire and in the water, and never leaves them till they be with him in his immediate presence-chamber, as wheat laid up for ever in his garner.

4 Can they overcome their patience, fortitude, or constancy? No, but by the undaunted resolution of the Saints in their torments, the mindes of the per∣secutors themselves seeme rather overcome then the Martyrs that suffer them. Even Iulians furie was conquered by the patience of the Martyrs. Ro∣man Tyrants in the first tenne persecutions were even tyred with the stedfastnesse of the Saints in suffering.

Thus are they in their weaknesse most strong: as dying, but behold they live: afflicted on every side, * 1.1030 but not overcome This is the priviledge of their estate, of their cause, of their graces, that they are never lesse overcome, then when they seeme most overcome: and as the text saith, they most glori∣ously overcome when they love not their lives to the death.

The point of doctrine from these words thus ex∣pounded * 1.1031 is this:

Godly men must contemne their lives, and not love them to the death, in respect of Christ and his truth. Luke 14. 26. He that hateth not his owne life, cannot be my disciple, that is, he that is not ready to bring his life in his hand, and offer it up in sacrifice when my cause and the Gospels calleth for it, cannot be a good Christian. Act. 20. 24. Afflictions and bands abide me every where; but I passe not, neither is my life deare unto me, so that I may finish my course with joy. Heb. 12. 4. Ye have not yet resisted unto blood: as if he had said, Howsoever ye have endured a great fight in afflictions, while ye were made a gazing∣stocke to the world, and while ye were companions

to them that were tossed too and fro, Chap. 10. 32. yet yee are not come so farre as you must make ac∣count of in the profession of Christianity; because yee have not resisted unto blood: Revel. 2. 20. Bee thou faith full unto the death, and I will give thee a Crown of life.

1 Because of Christs merit and desert; hee loved * 1.1032 not his life to death for us, nay hee was earnest to die for us, Luke 12. 50. I have a baptisme to bee baptized with, and how am I grieved till it be ended! how then should our thankfulnesse binde us to give up if wee had a thousand lives for him? shall the just sufter for the unjust, and shall not the unjust hold himselfe bound to suffer for the just?

2 The worth of truth bindes on all Christians this * 1.1033 dutie, to despise their lives for the truths sake: for the truth of the Gospell is farre more worthy than all that wee can give in exchange for it. God hath magnified it above all things, Psal. 138. 2. The Sonne of God magnified it above his owne life; it cost him deare, he bought it with his life and precious blood. * 1.1034 The Saints of God (the cloud of witnesses, He. 12. 1.) were prodigall of their blood, and would, and did spend it till the last drop, rather then by any tor∣ments they would bee removed from the truth and faith of the Gospell: and we are injoyned to buy the * 1.1035 truth at any rate, even with our blood, (if God call us to it) but not to sell it for any thing in the world.

3 Our neare relation unto Christ bindes us not to * 1.1036 love our lives to death for his sake: For,

1 Wee are his redeemed ones; wee are not our owne, but bought with the price of his blood, 1 Cor. 6. 20. and therefore wee must glorifie him in our soules and bodies, whose wee are.

2 Wee are his souldiers, prest under his colours; and if a souldier sell his life every day for a base pay,

how much more ought the Christian souldier in a farre more honourable warre, esteeme his life at a small rate, in the cause and quarrell of his Generall? and if a souldier must stand in the place his Generall sets him in, and must not remove though hee dye for it, how much more ought wee, being called to stand fast in the faith of the Gospell, keepe our ground, un∣removed from our holy profession, though it bee by the losse of our lives. Thus then must a Christian souldier animate his owne resolution; Shall any foul∣dier more feare or more love his Commander, than I my Michael, my Christ? shall I more feare a Ty∣rant threatning death and torments, then my Lord re∣quiring my faithfulnesse and constancy? doth a man of valour feare the dishonor and shame of a coward∣ly flight above torment and terrour of present death, and should such a man as I flie, who preferre in true judgement an honourable and happy death above a thousand base and disgracefull lives?

3 Wee are not onely souldiers, but houshold ser∣vants unto Jesus Christ, and therefore must shew all good faith fulnesse to our God, Tit. 2. 10. And herein a faithfull servant is differenced from a slothfull, a sincere Christian from an hypocrite: the hypocrite may bee a great Professor, and call Christ Lord, Lord, and in the peace of the Gospell will say with Peter, Master, I will dye with thee before I will deny thee; but if Christ be in hands, and called into question, the voyee of a Maide will make him turne his copy: But it is proper to the Elect to stand fast, and to hold that hee hath, and maintaine against all challengers to the death, the profession of truth committed unto his trust.

4. We are yet nearer, even members of Christ; and the member naturally lifteth up it selfe, and will lose it selfe to beare off a blow from the head; and it doth

but the duty: And much more ought it to bee so in the mystic all body, wherein the union is farre more straite then in the naturall.

4 Our service to our fellow-members putteth us in minde of this duty, which we owe much more to * 1.1037 our head. If for the edificatien of the Church we are bound willingly to lay downe our lives, much more for the glory of our Head. Phil. 2. 17. Paul was glad to bee offered upon the sacrifice and service of the Churches faith; even so every good shepheard, after the example of Christ, should bee ready to give up his life for his sheepe. The salvation of soules, and confirmation of faith must bee dearer to us than our ownelives: Col. 2. 24. Irejoyce in my afflictions, and fulfill the sufferings of Christ in my flesh for his bo∣dies sake. The Apostle rejoyced in suffering for the body of Christ, not for the redemptiō, reconciliation, or expiation of sinne, (for so onely Christ the Head suffered for the body) but for the profit and edificati∣on of the members: And if thus the Apostle sustaine all things for the Elect, that they may obtaine salva∣tion, much more must we sustaine all things for the glory and honour of our Head. If Priscilla and A∣quila shrunke not to lay downe their neckes for Paul, how much more chearfully must every private Christian for Christ? Rom. 16. 4.

This shewes, that Christianity is no soft and easie * 1.1038 life: Is it easie to take up the Crosse daily, and to weare a crowne of thornes continually? is it easie to leave all for Christ? is it easie to be killed al day long for his sake, that is, always to be ready to indure death it self for our profession? Is it an easie thing to carry alwayes about with us the dyings of the Lord Jesus, and the marks and brands of our profession? Which I speak not to discourage any that looke toward the wayes of God; but to admonish all that undertake

Christianity, to make account of the costs and expen∣ces of their profession, left they deceive themselves in their reckoning; for it may cost thee the sweetest thing which God hath given thee in earth, even thy life. It is in our nature to conceive, with the Disci∣ples in the infancy of their faith, to make our selves great gainers in earthly priviledges by Christ, as they dreamed of great earthly honour, glory, plenty, and ease, and the largest share of worldly happinesse, by following him; in the meane time they thought not of the troubles, persecutions, bands, stripes, leading whither they would not, and cruell Martyrdome which they met withall afterward. But was the life of Christ himselfe led at ease? or shall the servant looke for ease where the Master cannot expect or meet it? was the end of Christs comming to bring peace and security, or fire and sword, warre and en∣mity, not onely betweene strangers and enemies, but betweene nearest kindred and dearest friend? Mat. 10. 34. What other was the promise and prediction of Christ, but that in the world we must have afflicti∣on? Iohn. 16. 33. and that by my many tribulations we must enter into heaven? Act. 14. 22. And there∣fore, whosoever thou art that soundly professest the Gospell, shift off the sufferings of the Gospell as long as thou canst; or if God hold them off a while, left discouraged in thy first entrance into the profession, thou shouldest looke back to the former thraldome, yet bee sure to meete with the Crosse of Christ, and afflictions for the Gospell, ere thou beest a Conque∣rour and gettest possession of Canaan. If thou beest in a faire way of ease and credit among men, suspect and mistrust thou art wrong; and if thy way bee rough, thorny, and strewed with crosses, be not dis∣couraged, for so must the way of heaven be: here be right markes of the right way.

2 This teacheth us that many dainty Professors of * 1.1039 the Gospel are farre from soundnesse in Christianity. Here is a note of soundnesse, not to love the life to the death for Christ and Christian profession: And this will cast out a number of our Protestants, who onely have a name they live, but are dead, and like Cyphers in Arithmetique, fill up a number, but them∣selves are not in number or any value; as,

1 Such as value their reputation above Christ and his profession in sincerity: To come to Church and heare, and receive the Sacrament sometimes, and make a formall profession, none will blame them; it were disgracefull to bee Atheists, unprofitable to bee Papists, or Recusants: But to bee a forward man in religion, or noted for precisenesse, or a favorer of such, to be seene or heard to stand for Gods glory, or good causes and men, with zeale and courage, oh beware, this will draw on reproach and scorne of men, oh I am undone if ever I heare that voyce but from a Damsell, Thou art one of them: Now is thy name dearer unto thee than the name & professiō of Christ: Mayest thounot love thy life in this compari∣son with Christ, and doest thou preferre a little blast of vaine men before him? never thinke thou canst give thy life to death for Christ; thou mayest like heaven well, but yet lovest earth before it.

2 Such as will bee at no losse nor cost for Christ and his Gospell, are farre from soundnesse: A base sinne of base minded men, who say, they will have the wealth of heaven by Christ, but for Christ or any good cause of Christ, for the upholding of his Word and Gospell, will not diminish a graine of their wealth. Be there not many in this place that will cast away more at one cast at Bowles, or dice, than they will part with to the servant of God, that labours with them in word and doctrine all the yeare long?

Bee there not many of our chiefe men, and most able, that doe not hold Christ in this exercise worth a brasse farthing for many yeares together? Assure thy selfe thou wilt never part with thy life for Christ, who wilt not part with thy penny for his sake and profession.

3 Such as will not part with any sinne for Christ, nor his Word, but against the voyce of Christ re∣taine envy, malice, injustice, Sabbath-breaking, de∣ceit in trading, swearing, gaming, reviling Gods ser∣vants; nothing is reformed by the Word. Wilt thou suffer thy body to be slaine for Christ, when thou wilt not suffer one sinne to die, or be slaine at his Word, and for his glory?

4 Those that will not indure the paines of godli∣nesse, the tediousnesse of mortification, the labour of love, the diligence required in Christian duties, are farre from this practice. Canst thou endure to goe to prison for Christ, that wilt not bee at paines to goe to Church to meet him? Canst thou indure the paines of death for Christ, whose sluggishnesse de∣nieth the paines of obedience to his Commande∣ments? Hee that will not disease himselfe in active obedience, will much lesse in passive.

3 If we must not love our lives to death for Christ, then we must change the corrupt love of our selves * 1.1040 to the sound love of Christ and his truth: This sound love of Christ floweth from the love of Christ unto us, and is but a reflection of his owne beame upon himselfe; and therefore of the nature of his love to us, which seeing it was to the death for us, it calleth for our love to the death for him.

Quest. How may I know that I have sound love of Christ, which is like to hold out to the death?

Ans. The love that is unquenchable, stronger than

death, (Cant. 8. 6.) may bee knowne by foure excel∣lent properties.

1. It casts out selfe-love, love of the world, and all desirable things of it, in comparison. The woman at the Well, having met with Christ, forgets her wa∣ter-pot: Zacheus his love will expresse it selfe in de∣spising 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 a∣bove life.

First, the favour of Christ, which is better than life, Psal. 4. 6, 7.

Secondly, the glory of Christ, which it wisheth ra∣ther 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 har∣dest 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 * 1.1041 dye than deny our Lord: it being our duty, we must

ayme at it, and being difficult wee must get good ar∣guments 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 fore∣tell persecutions for the name of Christ, all which * 1.1042 make the suffering of the Crosse inevitable; set a starre over such predictions, and hold thy minde up∣on 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 dishonou∣rable conditions which they refused?

2. If thou lookest up to God, consider, that all thy passion and suffering, both for the time, persons, mea∣sure, * 1.1043 manner and all circumstances, is appointed by Gods eternall decree, without whose speciall ap∣pointment 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 de∣terminate: 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 righte∣ous, 1 Pet. 3. 17.

3. If thou lookest upon Christ, here is no want of * 1.1044

motives to suffer extreme things in his cause and quarrell.

First, consider, our sufferings are called the suffe∣rings 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 confor∣mable 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 o∣ther end, and a partner in suffering?

Secondly, to give up our lives for Christ, is an honest duty of thankfulnesse to Christ our benefa∣ctor: A gratefull part it is to sticke to him in trou∣ble, 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? Be∣side, how is it but most just, that wee should main∣taine his cause to the death, who maintained our cause to the death? and to sticke to him now be∣fore 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, * 1.1045

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 no∣thing so much as his chaine: And indeed the chaines and irons of the Martyrs are farre more shining * 1.1046 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 * 1.1047 any suffering for the profession of the truth.

Secondly, it is a safe and saving service; for it hath many assured and precious promises, where∣of 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 re∣ward 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 cal∣led 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 re∣turned with advantage in the harvest; so hee that saveth his life loseth it, (saith our SAVIOUR) and hee that loseth it on this condition, sa∣veth 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 pu∣nishment. Thou offerest it weake and sinfull, to re∣ceive 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 * 1.1048 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, * 1.1049 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 camo∣mile, 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 ig∣nominie on their names for ever, by devising the

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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 disappoin∣ted: 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 him∣selfe 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 per∣formance.

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 ne∣ver

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 har∣bour 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 a∣gainst 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 judge∣mēt in matters of faith. This only produceth a three∣fold action, which must necessarily go before undaun∣ted 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 com∣parison of him, both in themselves, and in the judge∣ment of a sound Christian. And as the Lord him∣selfe 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 wor∣thy to suffer. 1 Pet. 4. 13. Rejoyce in that ye are parta∣kers 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 run∣ning 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 wo∣man, 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 * 1.1050 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. * 1.1051 Consider that none have more cowardly lost the field, then those that presumed most of their strength and valour at home. Goe out of thy selfe, and pray

that by his strength thou mayest be able to all things.

Verse 12. Therefore rejoyce ye Heavens and ye that dwell in them Wo to the inhabitants of the earth, and of the sea: for the divell is come downe unto you, having great wrath, because he knoweth that he hath but a short time.

AFter the victory atchieved over the dragon, and the due praises both of Michael the Generall, and of his band and armie, sung out in the former tri∣umphant song, now in this verse is described a two∣fold fruit of the former benefit.

1 The joy of the Saints, therefore rejoyce yee hea∣vens and ye that dwell in them.

2 The sorrow and extreme griefe of the wicked, called the inhabitants of the earth, and sea, in opposi∣tion to the former: with the reason of their sorrow, For the divell is come downe, &c.

For the joy of the Saints; it is invited by an Apo∣strophe, or conversion to them: in which are two things.

1 The cause or reason of their joy, in the word of inference, therefore:

2 The titles of those that are called to rejoyce, ye heavens and ye that dwell in them.

The cause of their joy is in the word, therefore: because the Church, both in the Head and members hath got so happie a victory over the dragon; there∣fore they are to rejoyce.

Note hence, that godly men triumph after victo∣ry, not before. Israel triumpheth when Goliah is * 1.1052 slaine and lyeth dead. 1 Cor, 15. ult. Thankes bee * 1.1053 unto God who hath given us victory. Revel, 7. 14. Who be they that say Amen, Praise, glory, wisdome, thankes, honour, power and might unto our God for

evermore, but those that are come out of great tri∣bulation?

1 Christ our Lord triumphed after his victory, * 1.1054 Col. 2. 15. He made a show, and triumphed over the principalities and powers, when he had spoyled them. This was for our example.

2 The nature of a triumph is ever after victory, and before is as unwise as unseasonable. For the event * 1.1055 of warre is uncertaine, and falls sometime on this side, and sometime on that. And therefore the coun∣sell of the King of Israel to Benhadud (assuring him∣selfe of victory, from the multitude of his army, which was so numerous that the dust of Samaria was not enough to give every one of his followers an handfull) was grounded on wise policie, 1 King. 20. 11. Let not him that girdeth on his armour, boast as he that putteth it off.

3 All the true triumph of Saints is grounded in * 1.1056 Christs victory soundly applyed to themselves. No flesh must rejoyce in it selfe, that according as it is written, He that rejoyceth let him rejoyce in the Lord, 1 Cor. 1. 31.

Which serves to thrust downe all carnall and un∣grounded * 1.1057 triumph, and boasting before the victory: as,

First, Many formall Protestants defie the devill, have a strong faith, and ever beleeved, and it were pitty he should live that doubts of his salvation, and of all men they are surest to be saved. But here is a foolish triumph before victory: all this while they come not in Christs victory or strength: they meane wel, and deale justly with men, are sober, civill, chaste, not adulterers, drunkards, theeves: they come to Church, and heare the Prayers and Sermons, and yet are none of these forward and precise fellowes. But all this while the enemie hath thē fast enough, and is

well pleased they should so delude themselves. For they are without faith, which should be their victo∣ry over the world, without repentance and mortifi∣cation, which should be their victory over their sins and lusts, without sound fruits of faith, the only en∣signes of victorious conquerors.

Secondly, Papists, glorie and triumph, but before victory: for,

1 Finall victory stands with Christ, not Antichrist.

2 Sound victory is founded in the victory of Je∣sus Christ, and not in prevailing against Christ and his Kingdome, as all theirs is.

3 Sound victory glorieth first in truths victory, and not in treading downe the truth, and Professors of it, as theirs doth.

4 True victory gloryeth in the lawfull, just, and Christian meanes of obtayning it. But how over∣come they? In their fight against spirituall enemies, they will overcome by their good deeds, and merits, by their owne holy-water, holy relickes, holy crosses, by buying Masses, pardons, trentalls, and indulgences, by round summes to avoyd Purgatory, and the like. Here be conquerors: whose safety and salvation ly∣eth in despaire. For, whom have they enemies in all this, but God and his truth? such conquerors as Saul and his armour-bearer, who dyed on their owne weapons. And for their temporall enemies, by what meanes carry they victory, but by stabbing, throat-cutting, burning, Massacres, powder-plots, perjurie, treasons? Is this to be victors, to be superiors, in fury, fiercenesse, slaughters, and effusion of Christian blood? Let Papists thus conquer, and glorie in their shame: the more such victories they carry, lesse cause have they to triumph, unlesse they triumph justly in making themselves and their religion the shame and infamy of the whole world.

2 The persons that are called to rejoyce, are the heavens and they that dwell in them. By the heavens we understand not the heavens or any of them lite∣rally or naturally; nor by the inhabitants, the Saints and Angells dwelling in the third heaven (though even these have a share in the generall joy of the Church militant. For as the cause of this joy proper∣ly belongeth to the Church militant, as wee have heard, so the word of inference therefore, calleth on them as whom it most concerneth to rejoyce in their owne happinesse. By the heavens and those that dwell in them are meant the Church on earth and the Saints and Beleevers, the members of it; which is not usually in this Chapter, nor in this booke, chap. 18. 20. O hea∣vens rejoyce over her: where the company of the godly in earth are called to rejoice in the destruction of Antichrist and his Kingdome.

Now to the former reasons elsewhere, why the Church militant is called by the name of heaven, we will adde these:

1 Because there is not a more lively resemblance of heaven in the world, then the universall company of Saints in the militant Church here upon earth: as might appeare in many things. The inhabitants of the Church here below dwell together in an holy communion of Saints, enjoying the presence of God, separate from the world and the wicked inhabitants of it, knit among themselves by the inward band of the Spirit, and the outward meanes of association, the word, sacraments, prayer, and other more private helps: in which heavenly society they resemble that immediate and perfect fellowship which they ex∣pect in heaven, both betweene God and his people, and mutually among themselves.

2 Because of the high estate and condition of the Saints on earth above others uncalled: who are ad∣vanced

beyond them, as the heaven is higher then the earth. For hence the dragon in this verse is said to be cast downe into the earth, where he was be∣fore, but into a farre lower condition.

3 Because the Saints by holy profession and god∣ly conversation testifie the glory of God, as the hea∣vens do, Psal. 19. 1. and therefore as their house and inheritance is there, so are their cogitations and con∣versation.

4 They have a tast of heaven, and beginning of heavenly joy and gladnesse, for the victory and sal∣vation which in part they have already obtained by Christ against enemies, spirituall and temporall; which is pointed at in this text. For as in heaven is a perfect and unmixed joy for a full deliverance, and perfect salvation, so here is a tast and resemblance for a deliverance in part.

None are called to rejoyce in Scripture, but onely * 1.1058 godly men, who are said here to dwell in heaven. Psal. 32. 11. Be glad ye righteous: and Psal. 40. 16. Let them that seeke the Lord, rejoyce. Now by joy I meane not any naturall joy, arising from things plea∣sing to nature, which wicked men and reprobates, yea the beasts have in abundance: but that heavenly and spirituall joy, which is called the joy of the Spi∣rit; both because it is wrought by the Spirit of God, and also hath spirituall and heavenly things for the obiect of it: as,

1 The ioy of reconciliation with God, and remis∣sion of sins.

2 Joy of heavenly graces, faith, love, &c. called ioy of faith, Phil. 1. 25.

3 Joy of heavenly glory held in certaine hope: this is called ioy unspeakable and glorious. 1 Pet. 1 8. and joy of salvation. Psal. 51. 12. This ioy is limited in Scripture to the faithfull, and therefore is called

the joy of Gods people: and all other are barred out from it, Prov. 14. 10. The stranger entreth not into * 1.1059 his joy.

1 The godly are only qualified persons, and fitted * 1.1060 for holy reioycing. For,

First, they onely have Christ, who merited this ioy, and therefore it is called His joy, Ioh. 15. 11.

2 They onely have the Spirit, the immediate wor∣ker and preserver of sound ioy: whence it is called a fruit of the spirit. Gal. 5. 22. and the oyle of ioy, be∣cause it flowes from that anoynting. * 1.1061

3 They onely have faith, which is not of all men: and therefore they onely have joy of beleeving, ha∣ving with Christ gotten all things: they have pur∣chased the field, and goe away reioycing. Simeon reioyced when his faith had got Christ into his armes.

4 They onely are such as mourne, and onely such are called to ioy, Mat. 5. 4. It ariseth out of sound sorrow, and a broken heart, as the Lute is tuned to sweet musicke by wresting the strings as if wee would breake them to pieces.

5 They onely have attained victory in part over enemies, and are delivered from the dragons power. As Israel having escaped the sea, and mountaines, and Egyptians, so the Israel of God being set free frō hell, sinne, sinners, and the curse of sinne, have iust cause of ioy and gladnesse, and all but they want it.

6 They onely are in heavenly state and condition, and have taste of the ioyes of heaven, which differ not in kinde from those they expect in heaven, but only in degree.

2 Wicked men are never bidden to reioyce, nor * 1.1062 are capable of this ioy. He never enters into it, nor it into him: for,

First, he is at warre with God, a stranger to the

covenant, without Christ, without the Spirit: What joy where is no life? what joy can man dead in sinne have, separate from Christ the fountaine of life, and wanting the quickning Spirit?

Secondly, what joy can hee have, on whom sen∣tence of condemnation is passed, and hee going on to execution? If such a man laugh. every one will thinke hee hath little cause: It is a laughter in the face, not in the heart.

Thirdly, what true joy can hee have, who neither hath the Well, nor can abide the Bucket, by which he should draw out of the Wels of salvation and con∣solation? Esa. 12. 3. Gods Word which onely hath the joyfull tydings of salvation, hee hath no part in; it is a bill of indictemēt to him. The Sacraments to him are Seales set to blankes, seale nothing to him: His prayers are abominable; he hath no joy in any service; all the duties of his calling are sinne to him: Hee re∣joyceth indeed in the creatures of God, but as a theefe in a true mans purse, and that joy which ari∣seth out of the creature, perisheth with it.

Fourthly, wicked men need not bee bidden re∣joyce; for,

1. What hindereth or pincheth such? his sinne troubleth him not, it is his delight: Temptations of the devill vexe him not, hee runnes out to meet the Tempter: His conscience troubleth him not, that is brawned up: The world vexeth him not, but dandles him as her darling.

2. They are surfetted already with carnall joy, and are called from such joy to mourning and howling, Iam, 5. 1. and Luke 6. 25.

Note hereby what a miserable estate a wicked man is in, who cannot finde one syllable in all the * 1.1063 Scripture to ground any comfort in, and so hath no warrant, nor cause to reioyce in any thing: For God

hath covenanted nothing but woe and wrath, with them: Esa. 65. 13. My servants shall rejoyce, and yee shall be ashamed: my servants shal sing for joy of heart, and ye shal cry for sorrow of heart, and howle for vex∣ation of spirit.

Consider a little.

1 What good thing is there in heaven or earth, good as in it selfe, so to thee that art an impenitent person? Looke at God the chiefe good, he is thine enemie, a consuming fire: what ioy hath stubble and chaffe in the fire? Looke at Christ, the Saviour of his body, and he is thy Judge, and he whom thou hast pierced. In stead of the sweet Comforter thou hast the spirit of bondage and feare: a sound of feare is ever in thine eares Iob. 15. 21. Looke on thy selfe, thou art a man in the divells fetters, ruled at his will: and within thee a wicked conscience, eyther follow∣ing thee with hue and cryes, vexing and accusing thee, or else dead and benummed, which hath given thee over to all sinne, to swallow it with senslesnesse and greedinesse. Looke without thee, thou swim∣mest in a streame of outward contents and fulnesse, and herein thou reioycest too much: but thou hast thy portion here, and to the impure all is uncleane, thy table, meat, drinke, wife, children, all are a snare to thee, all upheapeth thy sin and vengeance; thou hast nothing out of Gods love, because thou hast no∣thing in the Sonne of his love. Looke beyond thy self & the presēt? what hast thou to ioy in? what hope hath the wicked in death, when God takes away his soule? A few mooveables God sends thee away with, but the inheritance is reserved for the sons of the free-woman.

2 As thou hast no cause of ioy, so thou hast no hold of thy ioy, who hast grounded it in perishing things; Well saith Iob, the rejoycing of wicked men is

but for a moment, because the best of it is in momen∣tany things: the rich man in riches, the wise man in wisdome, and some sots in the boasting of wisdome as if wisdome were to dye with them; many in their callings, and every carnall man hath some carnall ioy to feed his heart with: but all of it shall not lift thee an inch above earth, here thou findest it and leavest it, here it riseth and here it resteth, as it riseth no higher so it reacheth no higher.

3 If thou hast no warrant for thy ioy in lawfull things, what warrant or answer hast thou for thy ioy in unlawfull things? if thou hast no reason to ioy in naturall things, what will be the issue of thy sinfull ioy? of thy ioy in iniquity, which chaseth God and his Spirit away? Salomon saith, the foole maketh a pastime and merriment of sinne, Prov. 14. 9. when men excessively reioyce in sports and games, some in swearing, drinking, uncleane and filthie speaches, some in cursed and blasphemous language, some in wantonnesse and whoring: this is the divels mirth and musicke, and the ioy of hellish spirits. All this ioy in the workes of the flesh is sure to end in sorrow, and every dram of it to be repayed with a talent of wo. The same of such as reioyce in revenging, quar∣relling, treading underfoot, and oppressing their bre∣thren: every sheafe must bow to theirs, and every mans will must fall downe before theirs, be they never so uniust, else there is no living neere them. The like of those that reioyce in rayling, reproaching and disgracing Gods children, and the profession of holy religion. Here are a rable of reioycers, who can∣not reioyce but when God is farthest off, out of sight and out of minde, none can be liker to Satan, then in this sin of reioycing in evill: their onely ioy is, to goe merrily to hell.

2 This quite overthrowes the conceit of carnall * 1.1064

men, who hold the state of godly and religious men the most uncomfortable, and that they must bid all mirth and joy and pleasure of their lives farewell, if once they looke toward religion. But wee see no other have any cause of true joy, but they, none in the Scripture called to rejoyce but they, none but they are in league and friendship with God, none but they have assurance of pardon of sin and deli∣verance by Christ, none else know their names writ∣ten in heaven, none else have peace of conscience which is a continuall feast, none else have part in the glory of the Sonnes of God. Yet carnall men thinke they want joy and comfort: Why?

1 Because they cannot now rejoyce in carnall things, as before: wordly ioy is now unsavorie to them in respect of spirituall.

2 Because themselves cannot enter into their ioy.

3 God brings it ordinarily out of sorrow.

4 Wicked men do all they can to disquiet them, and chase away their ioy.

5 They see not how the ioy of Christ and world∣ly griefe can stand together. But as farre are they deceived, as if a blinde man should say, there is no sunne or shine, because he seeth it not, or because the sunne is clouded, therefore it is not in the heavens. No: there is nothing but ioy in godly life, and most ioy in the greatest afflictions of it. If there be any sorrow, it is because they cannot be godly enough. And all that sorrow is mixed and concluded with ioy. Have any such cause of ioy, as inhabitants of heaven?

3 This teacheth all the godly to be sure that all their ioy savour of heaven, and be such as beseemeth * 1.1065 the inhabitants of heaven, and such as never entred into a carnall heart.

Quest. How may I know it so to be?

Answ. When it resembleth the ioyes of heaven: namely in these things.

1 As their persons, so their ioyes are quite taken from earth and earthly things: they never more ioy in momentany things of this life; but in eternall and unvaluable excellencies: So our ioyes resemble hea∣ven, when they are lifted up above earth: when they are remooved from the worthlesse trifles of earth, and are set on solid ioyes of heaven. 2 As their ioy is sutable to their place and condition, so must ours. 1 They are in heavenly places, so wee are risen with Christ and set in heavenly places with him; and should our ioy be in earthly drudgery, and not see∣king things above? How uncomely were it for a Princes sonne for some base hire to spend his time in serving hogs, or to scullion in a kitchin, or runne upon errands at the command of every slave? and is it not much more base for sonnes of God, heires of heaven, and co-heires with Christ, to runne and goe at the base beck and call of sinne, and Satan, and worldlings, slaves to the world, forgetting the privi∣ledges to which they are borne.

Those heavenly inhabitants, being so high in place, iudge these things small: the earth is contem∣ned, and as small to them as the point of a pin. And, could we get up our mindes aloft, and fixe them in heaven, we would think the greatest things on earth as small as mites, and motes of the sun, unworthy of our ioy.

2 Those heavenly inhabitsnts, with perfection of place having attained perfection of estate, have a cleare iudgment to discerne and chuse their ioyes, and to iudge them onely worth having. Even so must wee labour to get our iudgment cleared, to preferre the ioyes of that fruitfull Canaan before those of this desert and barren wildernesse. What is

it but want of judgment and experience, that makes children affect childish trifles before matters of worth and moment, to preferre an apple before a Lordship, a top and scurge before their patrimony? which they laugh at in themselves, when they come to a riper understanding. And what is it but want or weakenesse of iudgement, for men professing godli∣nesse not to put away such childish things? How would i•• beseeme a man of yeares to ride upon a sticke, as when he was a child, or to make clay∣houses as children do? If a man should see a great fellow delight in such toyes, he would thinke that eyther he is out of his wits, or was never in them. Even so for men in the Church, that should be past children, to remaine babes in affections, and follow inferiour trifles, with neglect of the manly businesse of heaven, is foolish and ridiculous.

All which is said, to helpe our ioyes to be heaven∣ly, beseeming our state and condition, which they cannot be if they be earthly.

2 See thy ioy be heavenly in the rise and ground of it: so is theirs. And then is it so:

First, if it be from the Lord, as the author and fountaine of it, & taken up in those pipes which him∣selfe appointeth, See thou hast it by hearing the ioy∣full voyce of the Gospell: Psal. 51. 8. Make me to heare joy and gladnesse. It must come by hearing. Wait then on the word, both for the obtayning and increase of it. The Scriptures are the wells of conso∣lation, whence it must be drawne The wise men re∣ioyced exceedingly in the starre which led them to Christ: the word is this starre, a wise Christian will reioyce in it.

Secondly, if it be a receipt from Christ. The inha∣bitants of heaven above have no ioy but from Christ, and in Christ. No part in Christ, no part in this ioy.

See it bee thy Masters joy: Then is it so, when it is a * 1.1066 fruit of justification; Rom. 5. 11. Wee rejoyce in God through Iesus Christ, by whom wee have received at∣tonement: They rejoyce that they enjoy Christ by sight, we that wee enioy him by faith; they that they are married unto him, wee that wee are contracted; both happy, that we both enioy him, and that hee is all in all: With this onely difference, that our Ma∣sters ioy is entred into us, and they are entred into it; we comprehend, they are comprehended.

3. If thou wouldest have thy joy resemble the joyes of heaven, the matter of it must be heavenly as theirs is: The maine matter of heavenly ioy respe∣cteth three obiects:

• First, God.
• Secondly, the communion of Saints.
• Thirdly, their owne happy estate.

I. The inhabitants of heaven place their chiefe ioy in the Chiefe Good; partly in his presence, wherein is their fulnesse of ioy; and partly in his glory, which is shining and set up; partly in the perfect prosperity of the Saints, and partly in the utter confusion of all ene∣mies: Even so the Inhabitants of heaven upon earth must have for the obiect of their ioy, God in himself, and God in Christ Jesus, which is eternall life: For, Whom have I in heaven but thee, or whom on earth in comparison of thee? Psal 73. 25. Were it not for the presence of God and Christ, earth, yea heaven it selfe were an hell; and as God is the chiefe good, so his glory is the chiefe ayme and ioy of the Saints in earth: Wee must reioyce when wee see his glory set up, when the Church enioyes prosperity, when Christs Scepter is lifted up, and the Gospell hath free passage. David preferred Jerusalem before his chiefe ioy, Psal. 137. 6. and reioyced when men said, Let us goe up to the house of God, Ps. 122. 1. so also when the

dragon is cast downe, as here, when the enemies fall before Michael; wee must reioyce when Antichrist and Popery is disappoynted, their Captaines foyled, their armies mastered; Exod. 18. 9. Iethro reioyced at all the good which God did for Israel, in over∣throwing the enemies: This is ioy like the ioy of heaven:

II. Another obiect of heavenly ioy next unto God, is, the communion of Saints: Their ioy is perfect in their perfect charity, and in the perfect fruition of one anothers perfections; so must wee, all our de∣light must be in the Saints that excell in vertue, Psa. 16. 3. Moses would chuse to suffer adversity with the people of God, rather then enioy treasures. How should we ioy in the gifts and graces of every one, and account our selves as happy in them as in our owne measure? so doe they. But they are farre from heaven, who envy, fret, slander, or obscure the graces of God in his children, &c.

III. The third obiect of heavenly ioy is the hap∣py estate of the Saints: which happinesse consisteth in the absence of all evill, and the presence of all good.

Heavenly Inhabitants are perfectly freed from all evill, so are the Saints in earth; with this difference, we from the destruction, they from molestation; For,

First, they sinne no more, and if Saints now sinne, it is not they, but sinne in them, Psal. 119. 3. surely they worke no iniquity.

Secondly, they are beyond the curse of sinne; so are wee, for Christ was made a curse for us: They are without crosse, wee without curse.

Thirdly, they can dye no more, but are passed from death to life; even so wee are translated from death to life, because we love the brethren. Christ is the death of our death, the sting is gone.

Fourthly, they are beyond the reach of all enemies; those enemies whom their eyes haye seene, they shall never see more: Even so are we; with this di∣fference, none can assault them, none can prevaile a∣gainst us.

Beside, there is the presence of all good things; the Saints above have no good thing absent, so they that feare the Lord shall want nothing that is good, Psa. 34. 9. But the chiefe good things wherein the Saints reioyce, are three.

1. The happy vision of God; and our chiefe ioy here below is, to see God in Christ Jesus, which is eternall life: They are happy to see his face, we hap∣py, as Moses, to see his back-parts; they are happy to see him face to face, wee to see him in a glasse: They are happy, as Salomons servants, to see and stand e∣ver before him as houshold servants, we for the time happy to bee as retainers, wearing his cloth, and in his service somewhat f••rther off.

2. They ioy in Gods blessed Image, to which they are wholy conformable: For,

First, the chiefe part of their ioy is, to have their cheife facultie, which is their understanding, to be satisfied with the chiefest obiects; for they know all things that the glorified creatures are capable of: E∣ven so the ioy of Saints is, that scales of ignorance are fallen from their eyes, and that wee see the same face of GOD, though as in a glasse, and wee know all things that new creatures are capable of, and wee know the same things in our measure as they doe: For our knowledge here differs not in kinde from that, but in degree. For God and Christ is the same wee now see, as then wee shall see, as the Sunne is the same under a cloud, or in a mist, as in a cleare day, and our eyes the same by which wee see the Sunne in infancy, which we see it with in mans estate,

but stronger now and more perfect: And as children heare of the same King, State-matters, Emperours, Parliaments that men doe, but understand them not, but after a weake and imperfect knowledge; so wee know now in our childhood but in part, & afterward have the same understanding in further growth and manly perfection.

Secondly an happy part of Gods Image is, that their wills are perfectly conformable to Gods will, and confirmed to bee unchangeable in willing what God willeth: Even so our joy and prayer must be, that Gods will may be done of our selves & others; and our wils once renewed are unchangeable, because of Gods confirmation of them in goodnesse: Oh what an heavenly joy were it, if so perfectly Gods will might be done of us in earth as it is in heaven! And though power often want to beleevers, to will is present.

Thirdly, Gods Image is happily apparent in their affections. The Saints in heaven hate all sinne and wee hate that wee doe, Rom. 7. They love God perfectly, and Jesus Christ better than themselves; and so the Saints on earth love not their lives to the death for Christ and his glory.

Fourthly, so perfect is Gods Image on them, that the inhabitants of that heaven are without all spot & wrincle, that is, in full sanctification; and it is the joy of Saints here, that the Church is all faire, and no spot is in her, both in respect of inchoation, and acceptation.

3. Another chiefe good thing, the mover of their ioy is, their happy priviledges with God; a taste and beginning of all which the Saints below have to feed their ioy: As,

1. They are in heaven, and Inhabitants of heaven; so are wee.

2. They raigne as Kings; are crowned, and have conquered as Kings; so we are made Kings to God, Rev. 1. 6. are crowned, Re. 3. Let none take away thy crowne; and are conquerours, yea more than conque∣rours, Rom. 8. A conquerour may bee conquered, but so cannot wee: Onely this, they are conquerours in their Countrey, we in the way thither.

3. They are sonnes of God, and heires of the Kingdome; so are wee now the sonnes of God; one∣ly they appeare so to bee, we not yet, 1 Iohn 3. 1, 2.

4 They drink of the waters of the Well of life, and so do we; onely they drinke at the Fountaine and Well-head, wee at the streames somewhat below.

5. Their ioyes are perpetuall, the Well is never drawne dry, it is a lasting and everlasting ioy from an everliving Fountaine: No more shall the Saints in this heaven ever lose their ioyes; My joy shall none take away from you.

Now have I propounded the ioyes fit for an Inha∣bitant of heaven What an happy thing is it to be free of such a City! All other priviledges are chaffe to it, all other ioyes bitternesse to it.

Quest.May we not reioyce in any thing else?

Answ. 1. Godlinesse denyeth no lawfull delights, but giveth both allowance and sweetnesse to them.

2. No ioyes are lawfull but such as are moderated, guided and subiected to these.

3. None but such as are received and used as pled∣ges of these.

4. None but such as uphold these in the due mea∣sure of their goodnesse, and uphold a proportionall affection in us toward these. And,

5. Are referred unto these as our chieFe ioy, and onely beseeming heaven upon earth, and heaven a∣bove earth.

Woe to the inhabiters of the earth, &c.]

Now followeth the latter fruit of the former vi∣ctory, namely the most grievous plagues and evils inflicted upon the wicked world. Where are three things:

1. The woe denounced.

2. The persons on whom, the inhabitants of the earth and sea.

3. The reason, for the devill is come downe, &c.

Woe: It is a Particle in Scripture,

1. Of lamentation, Lamen. 5. 16. Woe unto us that wee have sinned.

2. Of commination or threatning, and predicti∣on of some wofull imminent evils and events; so in this Text it threatneth the iudgement of God upon the wicked world. In this use it threatneth some∣times temporall iudgements, Mat. 24. Woe to them that give suck in that day: Sometimes eternall dam∣nation, as to Iudas, Mat. 26 24. Woe to that man, it had beene good for him that hee had never beene borne: and sometimes spirituall plagues and iudge∣ments, the ordinary fore-runners of that, & so it doth here: This Text therefore is like that Volume spred before Ezekiel, Chap. 2. 10. which was written within and without, and there was nothing writ∣ten but lamentation, and mourning, and woe

Which compared with the former part of the verse teacheth, that the Ministers of God must as * 1.1067 faithfully deliver the voyces of wo, and legall threat∣nings out of the world, as the voyce of ioy, and glad tydings of Euangelicall promises and comforts. Aa∣rons sonnes in the Law must blow the Trumpets of the Lord; to siguifie unto Euangelicall Ministers, that they must sound an alarme against all Gods enemies,

and be at defiance against all sinne; according to the Commandement, Esa. 58. 1. Cry aloud, spare not, lift up thy voyce as a Trumpet, tell Israel of his sinne, and Iudah of his transgression: And thus for our example did the Prophets, Apostles, and the Lord of the holy Prophets, Jesus Christ. Eliah tels Ahab to his face, that it is hee that troubled Israel; Nathan telleth David, Thou art the man; Iohn Baptist telleth Herod, It is not lawfull for thee to have her; Act. 2. 24. It was you that crucified the Lord of glory: Acts 8. 22. Re∣pent of thy malice, and pray if the wickednesse of thy heart may bee forgiven thee: Mat. 3. 7. O generation of Vipers, who hath forewarned you to fiye from the anger to come? Mat. 23. 13. Woe be to you, Scribes and Pharises, hypocrites, for yee will not enter your selves, and ye shut the doore against others; Verse 33. Serpents, and generation of Vipers, how will yee flye the damnation to come?

1. This is a part of the will of God, and it belongs * 1.1068 to faithfulnesse to deliver the whole Counsell of God, and keepe nothing backe. The Embassadour to a Prince must deliver his Masters minde, and com∣mission wholy, if hee will expect the reward of fathfulnesse.

2. This is that part of the Word, which is the por∣tion of the greatest part of the world, and even of * 1.1069 them that live within the visible Church: for no na∣turall man, no impenitent person, hath any part in any other part of the Word: Pro. 26. 3. To the horse be∣longs a whip, and a rod for the fooles backe: and as Iehu said to Iehorams servant, What hast thou to doe with peace so long as the sinnes of Iezabel remaine? so what hath any wicked man to doe with peace of the Gospell, so long as hee is in his sinnes? Wee may not cast this childrens bread to dogs, nor these precious pearles before Swine.

3. This is as necessary a part of the Word to sal∣vation, * 1.1070 as any other, neither is there any part fruit∣full but by this. Can any man heare of pardon that will not heare of his sinne? Will any skilfull Chi∣rurgion apply healing Salve to a corrupt and festred wound, before hee open and cleanse it? And must wee powre oyle into sound parts of men, yea, or into their wounds, before wee have powred in Wine to search them? No, were we to preach before Kings, as Nathan, we must preach the Law before pardon. The Lord appearing to Elias, there was first a migh∣ty strong winde that rent the Rocke, and then an earthquake, and after that a terrible fire, and then came a still voyce, in which hee was comfortable: E∣ven so, when his Ministers by the tempest of the Law have rent the rockie hearts of men, and made them at their wits ends, that they come trembling and cry∣ing with the Iayler, Acts 16. Sirs, what may I doe to be saved? now is a fit season for the voyce of peace, and the bindings of the Gospell.

4. The whole Scripture doth nothing but separate betweene light and da knesse, betweene the Chil∣dren * 1.1071 of the Kingdome, and the children of Hell: and so must the true handling and application of it sever the precious from the vile. We must manifest it to be * 1.1072 the fanne in the hand of Christ, severing the chaffe from the wheate. And this is as a wise steward, to give every man his portion

Here some obiections must be removed.

Object. 1. Wee are under the Gospell, and freed from the Law, which is not given to the iust, 1 Tim. 1. 9. you need not bee so sterne and earnest

Ans. The most men that live under that Gospell, by secret hypocrisie or open disobedience are under the curse of the Law, and wrapped in that great con∣demnation, pronounced by Christ upon the world,

that light is come, but men love darknesse rather than light, because their deeds are evill, Iohn 3. 19. But, suppose all that heare the Gospell were conver∣ted by the Gospell, were the menaces and terrours of the Law needlesse to them? For though the ma∣lediction and law is not to bee urged against their persons, yet it is to be urged against their remaining sinnes: and the best men may, by frequent meditati∣on and application of the curse of the law, bee much furthered in godlinesse: For,

First, the best being sanctified but in part may sometime abuse the grace of God to liberty in sinne.

Secondly, the best need more humiliation, which is wrought by the Law.

Thirdly, the best may nodd, and need a wakening voyce.

Fourthly, the best may fall, and need an helpe to rise.

Fiftly, the best may slack their pace, their love and zeale, need spurres to pricke and hasten them in their way: Now if the best need the law, what doe the worst?

Object. 2. You are preachers of the Gospell of peace, and must set forth the peace, and grace, and mercy of God, and not be so tart and sowre.

Ans. Wee are so, and must doe so; but when, or to whom?

1. Shall wee preach peace before men see the need of it, or before their hearts be ever troubled for sinne? or the grace and favour of God to a gracelesse wretch that spurnes against the grace of God? or mercy to him that presumptuously sinneth, and ad∣deth drunkennesse to thirst? May wee say, that God will fill vessels of wrath with mercy?

2. To whom shall wee preach peace? to every gracelesse sinner that loves his peace in his sinnes bet∣ter

then peace with God? Shall we preach peace un∣to such as grow into opē hostility with God? to such as blaspheme his name, his servants, his graces? to such as upon pretenced malice wickedly spurne at Gods Ministers, and slander the doctrine that is ac∣cording to godlinesse? God speakes no peace to these, nor may we from God: He can have no peace with God till hee warre with his sinnes: And hee must begin with the Law, that must conclude with the Gospell of peace; Hee must be at peace with the Law, before the Gospell be peace to him.

Object. 3. The servant of God must not strive, but exercise all meeknesse, and patiently suster evill men, 2 Tim. 2. 24, 25.

Ans. A meeke disposition is much set by of God in all; and of all men it is most usefull and gracefull in a Minister: But,

1. Christian meeknesse is a meeknesse of wisdome, I am. ••. 13. & this discerneth both of cases & persons, to whom mecknesse must be shewed; for all sins are not alike; some are motes, some are beames, some are but as scratches, some are deeper and larger wounds; some let out with the pricke of apinne, some not without the launce. In matters of greater moment, when Gods glory is impaired, the happy procee∣dings of the Gospell stopped, or the salvation of men greatly hindered, now is no place for meeke∣nesse to sway. Moses that was the meekest man up∣on earth, in case of Gods dishonour and making the Calfe, turnes his meeknesse into a severe revenge, broke the Tables, and slew three thousand of his bre∣thren the same day.

For persons: Meeknesse of wisdome discerneth, that all sinners are not a suit; some are weake, some wicked; some ignorant, some wilfull; some are lea∣ders, some are led; some are free-borne, some of Ha∣gars

seed; some need the rod, some the spirit of * 1.1073 meekenesse; some must bee saved with compassion, some with feare, Iud. 23. some are wonne by meek∣nesse, some marr'd and lost: Our Saviour Christ, who was the mirrour of meeknesse, and our patterne, of whom wee must learne to be lowly and meeke (for hee would not breake the bruised Reed, nor quench the smoaking slaxe) yet he who never failed, or de∣parted from the highest pitch of any grace, being to deale with Scribes and Pharises, who had corrupted the Law, and sinned against their knowledge, and * 1.1074 led others into sinne, how loades he them with cur∣ses one in the necke of another? And his Ministers sinne not against meeknesse of wisdome, when in ca∣ses where Gods glory is trodden downe, mans sal∣vation hindred, the devill prevailes, and sinners are impudent, they valiantly shew themselves for God, against all that rise against him.

2. No grace of God is contrary one to another; and therefore Christian meeknesse neither aboli∣sheth nor weakneth Christian zeale: And therefore although meeknesse will alwayes shew it selfe to the persons, yet zeale will ever burne against their sinnes. Zeale will not suffer under a pretence of meek∣nesse, an irreligious and mute approbation or bearing of evill, but will kindle and fasten upon it.

3. No part of Scripture is contrary to it selfe: Those Scriptures which command us to shew meeknesse to all, crosse not those which command us to reprove sharply or cuttingly; wee must set an edge and point * 1.1075 upon our reproofes; nor those which bid us, Reprove plainly, and not suffer, sinne upon our brother: And * 1.1076 therefore meeknesse in a Minister must not stop him from sharpe reproofes whereoccasion is, but must temper and order them: and excellent is the use of meeknesse in plaine and sharpe reproving: For,

1. Meeknesse doth so temper zeale, that it comes slowly, and as it were with a leaden foot to sharpe reproofes, not rashly or hastily.

2. It makes it come orderly: It will first assay loving and gentle meanes before it grow to rough∣nesse, especially if the parties bee corrigible, and not conceited, and impudent in their sinne. Deut. 20. 10. when the Jewes went out to warre, the Lord com∣manded them first to offer conditions of peace to that City; and if it refused peace, then to besiege, smite and destroy it So we first offer peace, and this refused, we proclaime warre; first allure, admonish, exhort, and then thunder, threaten, and terrifie them that stand out.

3. Meeknesse mingleth charity with sharpest re∣proofes; and as the Lord in his sharpest re∣proofes and messages seekes our good, so doe his Ministers: Men cry out, that Ministers are angry, when wee deale sharply with a stubborne & perverse peo∣ple: and why may wee not bee so? hee that com∣mandeth us to be angry and sinne not, hath made it a sinne not to bee sometimes angry. But wee speake * 1.1077 not now of naturall and personall anger, against per∣sons; but a Christian and holy indignation, which we must expresse against sinne; treading in the steps of our Lord and Master, Marke 3. 5. hee looked a∣bout him angrily, but mourned for the hardnesse of their hearts: So mee knesse forbids us not anger a∣gainst mens sinnes, but injoynes us pity and compas∣sion to their persons: Wee must hate the workes of the Nicolaitans, and bee angry not so much against the men, as their wilfulnesse and obstinacy.

4. Meeknesse seasoneth zeale and zealous re∣proofes with Sugar, that is, some manifestation that the sinner may see himselfe not hated when his sinne is sharply reproved; and moderateth it with a readi∣nesse

of minde to heale the sinner so soone as he seeth his wound: It stints the number of stripes, as in the law, that they exceed not. The Apostle was zea∣lous against the incestuous Corinthian, but so, that up∣on his sorrow hee is carefull to comfort him, lest hee be swallowed up with overmuch sorrow, 2 Cor. 2. 7. Acts 2. 37, 38. when they were pricked at their hearts, Peter comforts them; and Paul, the Jaylor, Acts 16. 31. And hee that mournes and prayes for his brothers sinne, as Christ over Jerusalem, and Mo∣ses for the Idolatrous Israelites, Exod. 32. will re∣joyce in nothing more than such a one, wonne by the rebukes of the Word, and receive him as joyfully as the father his lost sonne returning.

Well, if Ministers must bee faithfull in delivering * 1.1078 the legall part of the Word, then those Ministers are reproved,

1. Who want breath to blow this Trumpet; dumbe and unable persons, blinde guides and insufficient men, who in that place let in a fludgate of sinne and mischiefe amongst the people.

2. Such as are more able, but as unfaithfull; they winke at sinne, and will not see it, or coldly reprove it, as afraid to blow the trumpet too loud for wa∣king the sinner: these are farre from making sinners afraid of sinne. Should such a trumpet blow, and not make men fear? Amos 3. 6. Is not Gods word a two-edged sword, to pierce the very heart of the sinner? and the hammer of God to breake the heart to pie∣ces? and will this be done with dallying reproofes, as if men were at foynes? No, no; if the Minister can doe it with down-rightblowes, hee shall finde them little enough. Besides, is not sinne growne to a great height and impudency, as a disease come to the height of his crisis? and is that curable with a gentle remedy? No, it is the blewnesse of the wound that

must purge most evils of this age, and the stripes within the bowels of the belly, Prov. 20. 30. Add here to, that all sinners are not alike; for as in a mate∣riall house all stones are not alike, some are soft, and easily hewed for the building, some are of an harder and flinty or marble disposition, which require sharpe tooles, and strong blowes to frame them to their place: so in the house of God, some stones are more soft, sooner humbled and reformed, but most are harder, as the Adamant, and easily yeeld not to the strokes of the Word; lightly to smite these is but to hearten and harden them in sinne.

3. Of all other the most mischievous are they in their places, that either out of a carelesse and uncon∣scionable coldnesse, or out of ayme and desire to please, or feare to displease, or out of purpose to get applause of being peaceable men, or out of base cove∣tousnesse flatter men in their sinnes, cloake their knowne evils, and dissemble their vilenesse: All is well, so that it may bee well to themselves; all the praises of piety shall guild rotten posts for base hire and reward: Oh the sinne of these men is passing great, who incourage and uphold men in their wic∣kednesle, betray them into the hands of the devill, drowne them deeper in the pit of destruction, and set their feet on their neckes to keepe them under from ever rising any more; whereas they should lend an hand, and reach them the line of a faithful reproofe to helpe them out.

2. This shewes the corruption of many, who * 1.1079 cannot abide to heare the threatnings of Gods word: Oh, our Preachers are so tart and sowre; they preach nothing but hell and damnation, and seeke to bring men into despaire; they cannot abide these Bonar∣ges, sonnes of thunder; they would faine once change them with ••ome sweet-tongued Prophets and Zid∣kiahs

that will sew pillows under their armes, and by their flatteries cause them to erre. To these I answer:

1. Hee is farre from reforming his sinnes, that will not abide them to bee reproved; and his heart shall never be pricked with godly sorrow, that will not have his sinnes pricked with the sharpe needle of the Law.

2. Hee is farre from pardon of his sinnes, that will not heare of them: David because hee willing∣ly heares of his sinne, presently heares of pardon; but Herod, because hee will not heare Iohn Baptist speake of his sinne, never heares of pardon.

3. A property of a good heart is, to delight in the Law of God in the inner man, Rom. 7. 22. and hold it a sweet benefit by it, that it still discovers the secret evils, which must bee repented of and reformed. The joy of a godly soule is, to bee anatomized by the Word, and searched. But hee is a bankrout that can∣not abide his estate to be cast up.

4. It is a property of soundnesse to justifie the Lord in all his sayings, as David did, being reproved by Nathan of foule things, Psal. 51. 4. A true hum∣ble spirit, acquainted with repentance, will acknow∣ledge, that no part of Gods Word can bee so sharp∣ly spoken, as justly. If God bee sharpe in reproving and threatning, it will stoupe and say, it is most just, I have matter enough in me, and given cause enough, if he threaten me with a thousand hels and damna∣tions. When the Lord threatneth Eli with the de∣struction of his house, (1 Sam. 3. 18.) hee yeelds himselfe, It is the Lord, let him doe what seemeth him good. When Esay threatneth Hezekiah with the like destruction of his house and state, hee yeeldeth, 2 Kings 20. 19. The Word of the Lord is good: Hee might have beene more severe and brought it in my

dayes. Mat. 15. 27. Christ calleth the Cannanitish woman, dog: she justifieth him in his saying, and saith, Truth Lord, I am no better, but give me some crummes of mercy. If legall doctrine strike thee downe in thy selfe, and send thee forth to seeke mer∣cy as she, here is a note of soundnesse.

5 There is not a more certaine note of a wicked man and hypocrite, then to taxe Gods word of too much severity. If God threaten Cain for killing Abel, oh his punishment is greater then he can * 1.1080 beare: he could beare an heavier sinne lightly, but the punishment and threatning is too heavie. Let Iohn Baptist reproove Herod for incest, the reproofe is too harsh and heavie, he shuts Iohn up in prison. So Act. 7. 51. Steven calls the Jewes stiffe-necked, uncir∣cumcised, resisters of the holy Ghost: whereas they should have justified the Lord in this reproofe, they stop their eares, gnash their teeth, and runne up∣on him, and stone him.

Whosoever he be that hates plaine dealing, meanes not plainly. He that cannot abide to have his conscience touched, is surely festred and galled. Marke those men that most resist the doctrine of the Law, you shall find them most lawlesse, most grace∣lesse, most wicked men, for most part openly: if not, the deepest dissemblers.

3 This shews their great sinne, that contest against sound doctrine, and refuse to heare it, out of malice * 1.1081 or envy to the persons, but with a fine pretext: It is too personall, and such a doctrine as doth particula∣rize men, as plaine as by their names. But,

1 These men perhaps thinke we must speake to pillars and posts, not to persons; or if to persons, to some persons in Utopia: but not to the sins and ne∣cessities of our owne hearers: and how do we then give every person his portion?

2 Doth any person come to heare: who hath a dispensatiō that God by his servant must not meddle with his sinnes? or must wee dispense the word in re∣spect of persons.

3 Doth not particular reproofe of particular of∣fenders in many kinds stand with the word of God? How was Nathan overseene to tell David he was the man, and Eliah to Ahab, and Iohn Baptist to Herod? Is it now so unsufferable a sin to deale with personall sins?

4 How doth the Lord set mens sins in order be∣fore them, but by the ministery of the word? Psal. 50. 21. How shall we teach the Church to avoid hurt∣full and infectious persons, but by discovering them? How can Titus carrie his doctrine to make the oppo∣sites ashamed (Tit. 2. 12.) if he may not meddle with their personall sinnes? And many that care neither for Gods law nor Gospell, yet by shame may be restrai∣ned, and stopped from their wickednesse. Some are so incorrigible and impudent in their sin, that they are fit to be branded and discovered by the Chur∣ches severity, as in the course of justice desperate malefactors are boared in the eare, or burnt in the hand.

5 If any man could teach us how to sunder per∣sons from sinnes, that sinnes might walke like ghosts without bodies, it might be wee should offend no persons, but all our shot should be levelled against sinnes. But seeing sinne is so close set to the persons, as they both make but one man, and men love their sinnes as themselves, wee cannot point at a sinne but presently we are blamed and distasted as pointing at the person.

6 Let all such know that the time commeth when they shall say it had beene wiselier done to have for∣saken their sinne then the Ministery that checkes it,

and not as foolish children, who had rather keepe a sore finger or foote then abide the paine of opening and curing.

4 This is instruction to all hearers, to endure * 1.1082 themselves patiently to be launced and pricked to the hearts by Gods Surgione, as knowing that the hurt of the daughter of Gods people is not cured with sweet words. Ier. 6. 14. The thunder and lightning more purifieth the aire then the warme sunshine. And that you may doe this, get wisdome and grace to consider these things,

1 That Ministery that workes no smart, workes no cure. A sound Ministery divideth betweene the marrow and the bone, yea betweene the soule, spirit, and joints, Heb. 4. 12. Can this be done without smart? Oile heales not without wine. There is no profit nor cure in skinning festers unsearched, and no search without smart.

2 That wee take no pleasure in your smart or judgment, but that without it you cannot be cured, It is you that compell us to severity in our Ministery, while you will hold your sinnes stiffly against the word, and resist the powerfull meanes of your owne good. What should wee do to be free from your blood, if wee find you proud, scoffers, churlish, earthly, profane, but directly repoove these sinnes if wee would not have them set on: our score? What our hire is, if we see the sword come upon you and not give you warning, see in Ezek. 33. 7. Nay, hap∣py were it for us and you, if we might speake nothing but peace, so we might discharge our dutie: and if we proclayme wo you may helpe it, we cannot.

3 That whereas you would have us preach Gods mercies to you, in this legall doctrine, what do we but declare his admirable mercy, who sends the sound of wo before the sense of wo? he is not bound to give us so much warning.

4 That to speake of wo is not to cast men into wo, but to helpe them out of it: for that is both the Lords intention, and the drift of us his Ministers, who both are loth that men should be smitten un∣warned, and till there be no remedy.

5 That it were every mans happinesse to see wo written in the face of every sinne, which else is sure to follow at heeles inevitably. For sinne and sorrow are bound together inseparably, and there is never a sinne but hath wo written on it, if not on the face, on the backe. And therefore men should rather praise God to be smitten by his word for prevention, or amendment, then suffered to go on to unavoydable wo and perdition.

6 That the same Ministery which most casteth downe a sinner, is sanctified by God to lift him up againe. The same hand that launceth commonly hea∣leth. The same Nathan that condemnes David, ab∣solveth him. Peter by sharpe doctrine prickes the Jewes hearts, Act. 2. 37. the same Ministery and per∣son reviveth and comforteth them. Paul casts down the Jaylor, and presently rayseth him, Act. 16. Christ himselfe calls the woman of Canaan a dog, but straightway giveth her desire. Sticke to that Mini∣stery that most sharply smiteth, woundeth, rebuketh, that is the Ministery most likely sanctified by God to heale and binde thee up, that Ministery hath oyle for thee aswell as wine, if thou sticke constant∣ly to it.

Wo to the inhabitants of the earth and sea.]

Here wee are to enquire the persons on whom that heavie wo is denounced, to weet, the inhabi∣tants of the earth and sea. Which cannot be meant properly and literally: for,

First, these are the worke-man-ship of God, and excellent creatures:

Secondly, they are opposed to the heavens in the former words, which were not taken literally and properly, but figuratively and metaphorically:

Thirdly, the godly who are biddé to rejoyce, dwel in them properly taken, as well as the wicked, but they are exempted from this wo.

By inhabitants of the earth and sea are meant such persons and places as are not accounted the true Church, but among whom the devill hath power and beareth sway. For these inhabitants are opposed to dwellers in heaven, which are true pro∣fessors of Christ, members of the Church, & of an hea∣venly conversation. Specially inhabitants of the earth are mere earthly men, favoring nothing of heavenly things, whether they be heathens and Gentiles, or such as be in name Christians, but indeed earthly Antichristians, who are the beast rising out of the earth. And they are called inhabitants of the sea for their tumult, and incōstancy, casting up as the sea no∣thing but mire and dirt, and carryed as waves of the sea by every winde, Jude. 13.

But if any thinke the Evangelist aymeth more distinctly at some particulars, I am not ignorant that some by earth understand the common multitude of wicked persons, enemies unto Christ, and by sea the ecclesiasticall men who have corrupted the earth with bitter, brinish, and salt doctrine of errors and humane traditions; and thus still oppose them. But I conceive a further drift of the Spirit of God, well suiting to our whole exposition, and period of time which this part of the Chapter aymeth at: That ra∣ther by earth are meant all such nations and King∣domes of earth, subjected to the spirituall whor∣domes of the dragon, so called for their earthly pro∣fession,

affection, and practise: and by sea, the then Roman Empire it selfe, so called,

1 For the floods of impietie that issued from it, as the floods and rivers do all from the sea: it was the head of wickednesses.

2 For the unbridled rage of it, and the unresistable power which was then the great Ocean swelling over all bankes. So as the sense seemes to be, Wo to the earth and all wicked nations that are enemies to the Church of God, but especially wo to the sea, the great Empire, whose sinnes the dragon hath brought to a great height, so as the great mutation of that great estate is now neare, and the subversion of the Imperiall and Cesariall power is at hand: For now at this time so effectually did the dragon worke in the delusions of Antichrist, as that he whose comming was in all deceivablenesse of un∣righteousnesse, was shortly to swallow up the Im∣periall power, and so to take him out of the way, which stood betweene him and his greatnesse, as was formerly prophesied, 2 Thes. 2. and not long after accomplished.

When the Church is happy in the midst of perse∣cutions, * 1.1083 wicked and earthly men are unhappy and miserable. So is it here: rejoyce ye heavens, but wo to the earth and sea. Eccles. 8. 12. 13. Though a sinner do evill an hundred times, and his dayes be prolonged, yet surely I know that it shalbe well with them that feare God, which feare before him: but it shall not be well with the wicked. Esa. 3. 10. Say yee, it shalbe well to the just, but wo to the wicked, it shall not be so to him, it shalbe evill to him, the reward of his hands shalbe given him. Psal. 37. 37. Marke the upright man, and behold the just, for the end of that man is peace: but the transgressors shalbe destroyed to∣gether.

One reason hereof is in the text. Satan, being cast * 1.1084 out of the men of the Church, gets into the swine of the world, and carries them into the lake, first of sin, & then of destruction. In their best estate they are Satans possession

2 It must be so by the perpetuall rule of divine * 1.1085 justice, who neither shuffles good and evill men to∣gether, as men do, nor mistakes persons and actions. Among men there is a righteous man, to whom it commeth according to the worke of the wicked, and the contrary. Eccles. 8. 14. But the Lord judgeth with righteous judgement. Neither doth he forget any of their workes. A wise man that delivers the City by his wisdome, may be forgotten among men. Eccles. 9. 15. as Ioseph was: but the Lord forgets not the goodnesse of his servants, nor his enemies sinnes, but sets up all on their heads for the day of reckoning and recompense. Revel. 22. 12. Behold, I come quick∣ly, and my reward is with me, to render to every man according to his workes. The just Judge of all the world must do right.

3 According to a mans seed time, so commonly is * 1.1086 his harvest. Gal. 6. 7. As a man sowes, so must he reape: he that sowes to the flesh, must reape corrup∣tion; but he that sowes to the spirit, shall reape life everlasting. Doest thou sow chaffe and darnell and weeds, and lookest thou for a crop of wheat? Sow righteousnesse, and thou shalt have a sure reward, Prov. 11. 18. but if thou sowest iniquitie, looke to reape affliction.

4 The truth of God in accomplishing his word must leave the godly most happy, while the wicked * 1.1087 are wrapped in hellish woes and horrors. The same weight of truth which carries downe wicked men into their place, hoiseth up the godly as in the other scoale. For as all the precious promises of the word

belong to the one, whereof earth nor hell can defeat them: so al the woes and execrations of Scripture be∣long to the other, and shalbe true upon him so long as God is true in himselfe. There is not a wicked man, but he hath all the threatnings of God, all the curses of the law, and all the terrors of his owne conscience standing and shall stand for ever in force against him, if hee stand out impenitently against GOD.

Now this is a direction to Ministers for the course and carriage of their doctrine: to sing both mercy and * 1.1088 judgment, and to come both with a rod and the spi∣rit of meekensse. Wee must speake peace to godly men, but feed the impenitent with judgement. This text, and all texts, and the whole tenor of the Scrip∣tures go before us in this course. Unhappy men are they that speake all peace, and preach nothing but promises, as if all men were godly, and the congrega∣tions not mixt: or, if they distinguish of men, it is to encourage, hearten, and harden wicked men for their owne gaine, and dishearten and disgrace such as feare the Lord.

2 It is a direction to all men, to carry our affecti∣ons * 1.1089 differently according to the differences of men, expressing our love and kindnesse to men fearing God, and our dislike of evill and wicked men.

1 So doth the Lord and his Spirit in this text; and whosoever are guided by the Spirit of grace, will shew themselves in the helping up and encourage∣ment of godlinesse, and furthering the joy of the faithfull, and in the discouraging and daunting so far as lyeth in him, the wickednesse of men.

2 A note of a good man is that a vile person shall be contemned in his eyes, and he will love them that feare the Lord.

3 True judgment helps him to discerne between

an Israelite and Ismaelite, and true affection will cleave to the one, and disclaime the other. Gods Spirit teacheth none to esteeme carefull Christians vile persons, nor to cleave to enemies and resisters of the grace of God, who are indeed vile persons, and so are they that sort with them, or plead for them; and as sin makes men vile to God, so it makes them seeme to good men.

3 It is an incouragement to godly men in the way * 1.1090 of holinesse: for they are in the way of happiness, no∣thing can make them fall short of an happie conditi∣on, they shall not be rolled in the destruction of evill men, but shall be hid in the secret chamber of Gods providence, when the storme of wrath shall come like haylestones, yea like tallents of ledd, upon the heads of sinners: then shall there be a difference be∣tweene him that feareth God and him that feareth * 1.1091 him not: then shall it be seene, that it is not in vaine to serue the Lord.

4 It is a terror for evill men: seeing it is as im∣possible * 1.1092 for a sinner to avoyd wo, as God to be un∣true in proclayming it. Sorrow followes the sinner, as a shadow the body. Most common it is for the wicked to applaud themselves in a wofull condition: for, whatever their estate seemes, it is most unhappy. They spend their dayes in pleasure, and forecast that none shall have more pleasure then they. But it is like Belshazzars, when the writing on the wall ap∣peared ouer against him. They lay about them for wealth and a secure estate here below, and, rather then want it, will curse and resist the people of God as Balaam, little thinking that the Angell stands with a drawne sword to meet them in every corner, to slay them. No, all the earth cannot make him hap∣py who fights against heaven, and whom heaven hath accursed, earth cannot blesse; He hath sowne tares, and tares he must reape.

5 Here is a spurre and incitement unto repentance, * 1.1093 and a trumpet to awaken secure soules, that while it is called to day they may heare the voice, lest all these woes seise upon them and oppresse them un∣awares. It stands every sinner in hand, to rise out of the bed of security, and get a melting and bruised heart, considering the day that commeth, which shall burne as an oven, and all that are proud and all that do wickedly shalbe as stubble, Mal. 4. 1.

But seeing men are loth to apply this part to themselves, we must helpe it home a little more par∣ticularly.

1 What a fearefull wo is denounced in Scripture against all Popish and Antichristian Idolaters? Rev. 14. 9. If any man worship the beast and his image, and receive his marke in their hands and foreheads, the same shall drinke of the wine of the wrath of God, and be tormented with fire and brimstone for ever. Whosoever shall do thus, and persevere after admo∣nition, and will not come out of Babylon, must pe∣rish in her destruction. They prepare fire and faggot for the Saints whom they call heretickes: but, wor∣shipping the beast and his image, Christ prepares fire and brimstone for them, and the smoake of their tor∣ment shall ascend for evermore.

Now there is no way to avoyd this woefull dam∣nation, by wilfull persisting in that Apostasie, but in∣stead of the character of Antichrist by taking in our foreheads the seale of CHRIST, by which he se∣parates us from the world, by faith and holinesse, and from Antichrist, by zealous profession of the truth, which he persecutes, and marketh us up for his owne sheep; the property of which is, to heare his voice and follow him. Ioh. 10.

2 What a dreadfull wo belongs to our voluptu∣ous gallants that are at ease in Sion, who put the evill

day farre away, and remember not Iosephs afflicti∣on? Amos 6. 1. Silkes and Velvets cannot cover the secure sinner from this woe. Greatnesse of birth, place, power, treasure, cannot elude these threats, which are more stable than the foundation of the earth; but according to the cursed seeds thou sow∣est, shall thy harvest bee; Gods people sow in teares to reape in joy, and thou must have a share in the sorrow for sinne, and in the afflictions of Gods peo∣ple, or never looke to share in their joy.

3. Were the Prophet Esay living, where hee pro∣claimed one woe upon drunkards, hee would powre out ten thousand upon this drunken age, which is drowned with drinke: Esay 5. 11. 22. Woe bee to them that rise up early to follow drunkennesse, and to them that continue till night; Woe bee to them that are mighty to drinke, and strong to powre in strong drinke. How will the drunkard escape this woe, and all the threates in the Booke of God, which shut him out of heaven, where is no roome for drunkards? There is but one way, and one there is, to leave thy cup of drunkennesse, and come drinke another cup, a cup of mercy, a cup of teares for thy sinne, a cup of the blood of Jesus Christ, a cup of the water of life, that heaven may be opened to thee, a sorrowfull and sober penitent, which thy sinne had shut and barred against thee.

4. What a fearefull woe doth our Saviour de∣nounce upon all contemners of the Gospell, and de∣spisers of the blessed light of it? Mat. 11 24. It shall bee easier for Sodom and Gomorra in the day of the Lord, then for such: And whence else was the heavy woe here upon the earth and Sea, but for sinnes a∣gainst the Gospell, not receiving the truth in the love of it? 2 Thes. 2. See we any woe or heavy hand of God upon the Kingdome? in this effect who

seeth not the cause, the contempt of the Gospell? doth any extraordinary crosse and judgement lie on this City, on your trades, on your estates? why are yee blinde to this day, and will not see the cause? you poare like blinde men on secondary meanes, fewnesse of buyers, troubles abroad, scant of money, scarcity of times, and the like; but you see not the next cause at home, your contempt and sleighting of the Go∣spell, your Sabbath-breaking, your want of reforma∣tion according to the rules of Gods Word, your caus∣lesse hatred of the bringers of the truth, &c. change your course, and God will change his; entertaine his best blessings, and then expect inferior; else know, as sinne is linked fast, so are Gods judgements; these shal be but the beginnings of woe, and one woe shall follow upon another, till repentance come between.

For the devill is come downe, &c.]

The reason of the former woe denounced follow∣eth, and is twofold:

1. The comming downe of the devill.

2. His wrathfull disposition, where of the reason is given, because he knowes his time is short.

For the Exposition.

Quest. What is this comming downe of the De∣vill? was not Satan before among the inhabitants of the earth, till now that this victory is gotten by Christ? were not wicked men under this curse and woe before this, by Satans wrath and ruling?

Ans. Yes, the devill was the Prince of the world before this, and was commander among the Inhabi∣tants of the earth and sea; but he is now said to come downe in three respects.

1. In a more generall and universall mischiefe in∣tended by the dragon, which was to spread it selfe o∣ver

the face of the earth, which was by a generall A∣postasie of the world from Christ to Antichrist, fore∣told in 2 Thess. 2.

2. In a farre more dangerous and mischievous manner of working, by which he shall prevaile farre more efficaciously than ever before: For whereas hee could not succeed by open tyrannie, now by se∣cret traines and perswasions of heretikes, under a plausible forme of Christianity and piety, hee shall carry the world headlong after Antichrist, and wrap it up in his impostures and Apostasie, that, whose bodies he could not destroy by sword and tyrannie, their mindes hee might poyson with errours and heresie.

3. Hee descendeth with a farre more furious ha∣tred and wrath over those who are left under his power: for as a man comming angry from abroad, will shew his wrath at home; so the dragon seeing the Church escaped from his furious hand by Mi∣chaels helpe, doth looke more narrowly to make them faster, who are left in his power, lest they should breake away from him as the other had done; and therefore hee now commeth on them with conti∣nuall and efficacious temptations, and bindes them with strong chaines and bolts of unrighteousnesse. Now the devill taketh his peniworths in the earth and sea; by increasing his wrath hee increaseth their woe, and not only rideth the Nations, but galloppeth them to hell.

This arising of Antichrist, bringing with him a mist of blacke darknesse and Idolatry, is the devills comming downe into the earth; And his powerfull prevailing by strong and forcible delusions among them that perish, is his fierce wrath which hee exer∣ciseth in the earth and sea, but justly upon them that had refused Christs rule over them.

Where Christ and his Gospel cannot prevaile, the devil cōmeth armed with power, and efficacy of de∣lusion, * 1.1094 and hee prevaileth: Jesus Christ came into the world, and was preached in the earth and sea, but could not bee received, he came to his owne, and his owne received him not, yea they persecuted him, drove him away, slew the heire, and crucified the Lord of glory; he came by the preaching of the Apo∣stles among the nations, and set them into the true O∣live, when his own were broken off; but they after a little lightning fell off, first from their first love, then from all love of the truth: Now the wicked spirit makes a re-entrey into his hold, whence he was cast, he comes downe into the earth more forcibly, with seven spirits worse than before, and prevailes with them to their destructiō: I come in my Fathers name; * 1.1095 that is, by his authority, in powerful doctrine & mi∣racles, to set up his name & glory in promoting your salvation, & ye receive me not; if another come in his owne name, that is, seeking his own glory, not Gods, and intending his owne ends and good, and not the good and salvation of men, him will yee receive: 2 Thess. 2. 11. God shall send strong delusions; the ef∣fect is, to beleeve lies; the end, that they may be dam∣ned; and the reason, because they loved not the truth, nor beleeved it, nor entertained it, but rejected the happy meanes of their owne salvation The Lord sends Michaiah his Prophet to warne Ahab of his danger neare him; Ahab will not heare him for his owne safety, but commits him to ward, feeds him with bread and water of affliction; now comes the devill, and is a lying spirit in the mouthes of 400. false Prophets; them presently he heareth, speaking to hasten his destruction.

1. Mans heart will be resting and setling upon something; it is like a Mill that is ever grinding: if it * 1.1096

rest not on truth, it will on lies: The soule of a man is such an hold or tenure, that cannot want an owner or occupyer; If it bee not resigned to the God of heaven, it is reserved for the god of the world: If Gods Spirit depart from Saul, presently the evill spi∣rit comes upon him and vexeth him: A servant must every man be to one of these masters.

2. The just desert of wicked men puls on them this fearfull vengeance, to be delivered up to the de∣vill: * 1.1097 The world loveth lies better than the truth, and lyers above the bringers of truth; how just is it that such as reject the truth, and preferre lyes before it, should be given up to the father of lies, as children most like him? What more righteous revenge can the Lord inflict on him that will not come to Jesus Christ to bee saved, then that the dragon should come downe upon him with great wrath, and carry him headlong into his owne damnation? how just is it for those who refuse the government of a mercifull Prince, to bee given up to the spoile and oppression of most cruell tyrants? Is any so blinde as hee that will not see? and are any so justly blinded as those that will not open their eyes to the light? Who can implead the Lords justice, in delivering up him to the Prince of darknesse, that hateth the light? or who can say it unequall in him, if hee give over such as chuse death, unto him that hath the power of death, that is, the devill?

3. Refuse to come to Jesus Christ, and what re∣medie is left to rescue us from the power of the de∣vill? * 1.1098 If Christ and his truth bee rejected, what can resist the devill when hee assaulteth with lies and false perswasions? If the way to bee rescued from the power of Satan, bee the knowledge of the truth, so as by it to come to amendment, as 2 Tim. 2. 24. then to refuse Gods grace offered in the Gospell, is

to assent and covenant with Satan, and refuse free∣dome offered from his vassallage: lies have no ene∣mie, no discoverer, no conquerer but truth. There is no freedome from the impostures of the father of lyes, till truth rescue us and set us free, and if truth set us free, wee are free indeed. Truth is the onely effectuall instrument and meanes of our salvation: it is the arme of God to save us; to refuse and resist this arme, is to hate life, and abide under damnation. In a word, the resistance of Christ is an inviting of Sa∣tan home to us, and a kind welcomming of him with full contentment: where Satan seeth such a man, there is a fit subject for him to worke upon.

Take notice then of this fearefull sinne of refusing * 1.1099 the voyce of Christ in the Gospell, being a sinne of such provocation as it is, as most injurious to God, to the grace of God, to the Sonne of God, and to the truth of God; a sinne of such a deepe dye, and so deadly to the soule of the sinner, who preferreth to drinke ranke poyson before the sweet waters of the Wel of life, and a sinne so fearfully revenged by God with many other most hainous sinnes, the just pu∣nishments of it.

Now because men commonly startle at the high sinnes against the law, and conceive Gods wrath due to them, and in the meane time seldome take know∣ledge of sinnes against the Gospell, and the Lords se∣verity against thē; let us cast our eyes upon the Lords most severe revenge against this sinne above other, as sinnes against the remedy, and therefore not more severe than righteous: for if God revenged upon the heathens their sinnes against the light of nature, in de∣livering them up to vile affections, and unnaturall sinnes, to receive such recompence of their errour as was meet, Rom. 1. 24. 27. how much more must hee thinke it a meet recompence of such a sinne against

the light of grace, to give them up t•• effectuall delu∣sion, to be carryed by Satan hoodwinkt and headlong unto destruction?

But let us see some instances.

1. How he spared not his owne people the Jews, * 1.1100 his owne first borne, among whom when the Sonne of God came as to his owne, they received him not; when false Prophets, and false Christs rose up among them, those they followed, both before his com∣ming and after, as both divine and humane stories make mention: Iohn 10. 8. All that came before me were theeves and robbers: Acts 5. 36, 37. Iudas and Theudas drew away many to destruction: And af∣ter false Christs and Prophets were to rise with such efficacy of delusion, as to deceive (if it were possible) the very Elect, Matth. 24. Iosephus speakes of sun∣dry, especially one Aegyptian which carryed away * 1.1101 thirty thousand Jewes by one vaine delusion to de∣struction: And not long after, this same sinne made their nation spew them out, that they are now an hissing, an execration to all the nations of the earth; They renounced Christ to rule over them, and ever since the dragon hath had them in possession.

2. Consider how the wrath of God came upon * 1.1102 the former ages of the world, according to the war∣ning of the Gospell, and how the earth and sea, who would not receive Christ, received Antichrist in his roome; and the inhabitants of them, not loving the truth were therefore led away with horrible lies. See Gods retaliation.

First, God sent them Apostles, Euangelists, and true Pastors, who sought only the glory of God, and the salvation of men, but they despised and dista∣sted them: But how did the Lord plague the earth in the same kinde, giving up the inhabitants to re∣ceive hypocrites, Impostors, Fryers, and fat Monkes,

who onely sought themselves, and to make a spoile of men, eating up their estates as Locusts for number, and unprofitablenesse? these were willingly borne; as the Church of Corinth, despising the Apostle Paul, gave eare to false Apostles, who robbed and spoy∣led them.

Secondly, Christ the Lord came with an easie and sweete yoake; his doctrine and his Apostles was a freedome from the bondage and burden of Ceremo∣nies and traditions of the Fathers, 1 Pet 1. 18. and the new commandement was only to beleeve in the Sonne of God, and love one another. This sweet yoake was cast off; but with what an exchange? now the devill yoakes them with traditions, super∣stitious ceremonies, and plagues the earth with ty∣rannicall and Antichristian Lawes, Canons, Decre∣tals devised by men; his little finger is heavier then Christs loynes; yet Popish Countries receive them, and like them well.

Thirdly, Christ instituted and ordained a most ho∣ly Sacrament, the Communion of his blessed body and blood; but the inhabitants of the earth and sea despised that simple and most chaste and Primitive institution: But was not the world ever since justly plagued with that gawdy and impudent harlot of the Popish Masse, the very spirit and quintessence of Antichrist▪

Fourthly, how could the world bee more severely plagued, then by receiving that greasie Priesthood, & that hatefull sacrifice of Antichrist? but could it be plagued more iustly, for abolishing the Priesthood and sacrifice of Christ?

Fiftly, Christ in the Gospell calleth men to the participation of grace, life, pardon, heaven, and salvati∣on freely offered in the Gospel; men would not heare this voyce: How iustly therefore hath the world bin

blinded and gulled these many hundred yeares, in buying at great rates lies, sleights, impostures, iug∣lings, meere tricks of wit and cunning, pardons, dis∣pensations, merits, masses, and heaven it selfe.

Sixtly, Christ ordeined in his Church holy Pastors, giving them liberty to live in holy wedlocke, accor∣ding to Gods Ordinance. This order of Christ pleased not the earth and sea: but how sensibly re∣venged? for no sooner did they refuse and reject holy Pastors, but they admitted most filthy bawds, and unchaste Pope-holy Priests and Nunnes into Ec∣clesiasticall Orders; I might say into the Popes chaire. A man had need of a vizard, to speake of their holi∣nesse, and stop all his senses to heare it.

Seventhly, when the world scorned and persecu∣ted the Saints living, how did the Lord give them up to worship and invocate in most idolatrous man∣ner the Saints dead and departed? And when they despised and trod under foot the living images of God, the godly and holy Professors of Christ, great was the Lords revenge in giving them up to worship dead images, of wood, stone, metalls, &c.

3 God who is ever the same and like himselfe, hath heretofore warned us in this land, that we have * 1.1103 not received Christ, nor embraced his truth, in that love and affection that became us:

1 By the prevailing of Priests and Jesuites hereto∣fore in the land, who swarmed as the frogs of Ae∣gypt, and have seduced many thousands, but never any that loved the truth.

2 By the propensity and readinesse of many to re∣ceive any religion or doctrine according as the times should require. And this hath ever beene the sinne of English people to swim with the streame of times, And this print of Gods finger is at this day set upon many, plainly convincing that they never received the truth in the love of it.

3 By the generall fighting against the light, and hatred of the very sent of sincerity in both preachers and people; which the Apostle makes a sure note of perdition, Phil. 1. 28. Let Iohn Baptist come, he is excepted against and hath a divell. Let Paul come, too much learning hath made him mad. Let Christ come, he is a friend of Publicans, a demoniacke, &c. But let Antichrist come, Popery come, a flatterer and deluder come, the multitude applaud them▪ receive them. Delusion shalbe effectual to the damnation of such as he must carrie into his owne perdition.

4 The same arrowes of Gods wrath against this sinne are shot in amongst our selves; many of whom * 1.1104 plainly bewray their naturall hatred of the light, and love of lies. Let a man come in the name of Christ, convince, intreat, perswade, beseech men to be re∣conciled: let him with the losse of his owne peace seeke theirs: the more faithfully and sincerely he deales, the more despightfully he is rejected; the more paines and love such a man sheweth, the lesse is he loved or recompensed by many: pre∣sently they plot to sterve him out, or if he stay, he must live on aire or grasse for them. Let a flatterer come in his owne name, and call the churle liberall, and sing an Omnia benè, and for their owne applause, profit, or credit, run along in all their courses; no marvell if these men be put in their bosomes: and how can it be but he that hates true dealing, should love false?

Is this, love of the light, when God offers a bles∣sing to a place and people, for their instruction and comfort of themselves and families, to mutinie and murmure against Gods bountie, and fall to threat∣nings 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 feare∣full stroke of Gods wrath, plaguing them for not re∣ceiving the truth in love, by giving thē up thus to be deluded? If CHRIST cannot prevaile, the Di∣vell must.

Beware then of so desperate a sin: and let it awa∣ken * 1.1105 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 dange∣rous estate of all resisters and contemners of the truth, For,

First, they are no children of wisdome: for wis∣dome is justified of all her children.

Secondly, they judge themselves unworthy of e∣ternall life; Act. 13. for they have no name to be sa∣ved by; they lye without redemption, uncalled, un∣sanctified, 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 ene∣mies 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 Na∣tion of the Jews, Mat. 21. 43. and those famous Churches of Greece and the Gentiles, now sunke un∣der 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 shalbe; 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 for∣givenesse 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 unrighteous∣nesse to damnation.

First, They being permitted to him, he blin∣deth their eyes and hardeneth their hearts to de∣struction.

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 wil∣fulnesse: 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 gai∣ners: 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 em∣bracing 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 furthe∣rances.

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 con∣temnes 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 sa∣ving 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 a∣mong 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 Ro∣mans (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 or∣dinances, 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 Ser∣mons 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 con∣tented 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 urg∣ing to continuall hearing of the word, and observa∣tion of the whole Sabboth, which (to many) is a mi∣sery 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 re∣sist himselfe in person; because his word makes all things manifest, Eph. 5. 13. It discovers the drun∣kard, 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 enter∣tainment. Nay we must grieve not only when our selves preferre other things before it, but when o∣thers 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 * 1.1106 thee, be ruled by her counsells, hate all vaine inventi∣ons 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 ser∣vants.

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 Gos∣pell: 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, con∣ferring, 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 re∣ceived 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 be∣hind 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 dread∣full 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 am∣plified 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 pul∣led out of his power by the preaching of the Gos∣pell, and that Christianity prevailed against Idola∣try 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 ray∣seth a mist of blacke darknesse to obscure the sunne of grace, and secretly worketh in the mysterie of An∣tichrist; God permitting him to come with strong de∣lusions 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 pre∣tence 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 dra∣gon 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 watched and * 1.1107 brought upon the world since the fall, was the ray∣sing of Antichrist. He had beene mischievous before, and wrathfull in open tyranny: but now he putteth forth a greater wrath, in secret delusion. Which truth will appeare, if we consider.

• 1 Antichristianisme in it selfe:
• 2 In comparison with open tyranny.
• 3 In the more feareful fruits and grievous effects of it.

1. Antichristianisme in it selfe is the most feare∣full plague that ever the wrath of God or Satan strucke the world withall, if we consider,

• 1. The cause.
• 2 .The effect.
• 3. The generality.

In the cause, it proceedeth from the greatest wrath that ever God put forth upon earth; for,

1. It is a wrath from the divine iustice, due to the most fearefull sinne in the world, which was the worlds reiecting the truth of the Gospell, wherein the wrath of God is come both upon the Jew and Gentile to the uttermost.

2. It is a wrath of the dragon, whetted by the wrath of God, in which God sendeth the strongest and most prevailing delusions that ever were; in which that wicked spirit, who seemed to bee cast out of the world by the preaching of the Gospell, is returned againe, and hath brought seven worse spi∣rits than himselfe.

3. It is a wrath not onely punishing sinnes of such a deepe staine, but with most fearfull sinnes, such as immediately forerunne damnation, even that univer∣sall damnation of all those who chased away the truth of God to embrace the delusions of Antichrist: 2 Thess. 2. 10. God shall send strong delusions, that all they may be damned, who loved not the truth.

4. It is a wrath so great, as the Spirit of God finds no parallell to compare it with, but the great day of Gods wrath; and therefore in the opening of the sixt Seale (Revel. 6. 12.) which describeth the com∣ming of Antichrist into the world, hee resembleth the time of his appearing to the greatest day of wrath that ever was before it, and describeth it by all those fearefull events which shall accompany Christ himselfe, when he commeth to his last and universall iudgement.

The signes of the wrath of that great day of wrath are seven, by this wrathfull day of Anti∣christ notably resembled.

1. Great and fearfull earthquakes shall goe be∣fore the comming of Christ, Matth. 24. 7. Even so, at the comming of Antichrist, the foundations of the earth shal be shaken, a new face of things shal appear, the pillers and foundations of old Apostolicall do∣ctrine and discipline shall bee shaken downe, and a new Ecclesiasticall Monarchy shall eate up the anci∣ent, civill, and Imperiall government, which was the studd and pillar upholding the earth and societies of men.

2. The Sunne shall bee darkned as sackcloth, Mat. 24. 29. and Christ the sunne of righteousnesse, who shined so cleare in the firmament of the Church, the onely Saviour, Mediatour, and satisfaction shall bee wholy darkned, and horribly ecclipsed in the day of Antichrist; the holy doctrine concerning his person, natures, offices and benefits shall be cleane obscured, as the Sunne at midnight; a blacke vaile of traditions, and a thicke curtaine of humane constitutions black∣ed and darkned all his most sacred Ordinances; the Sacraments by theatricall pompes and devises shal be adulterate; the worship of Christ, by adoration of I∣dols, and veneration of creatures, wholy depraved: Now is the Sunne of the Church turned into darknesse.

3. The Moone shall be turned into blood: So the Church, which as the Moone, receives all her light from the Sunne of righteousnesse, shal seem all blood, partly by the cruell and bloody warres, and partly by the bloody persecutions of Antichrist, who shall boast of both swords, and fill both his hands with weapons of wrath and cruelty.

4. The Starres shall fall from heaven, Marke 13. 25. So in the appearing of Antichrist the Bishops and Pastors shall become Apostates from the truth, and of shining starres in holy doctrine, holy life and beau∣tifull graces, in their severall Orbes shining in humi∣lity, charity, sobriety, diligence, and heavenly-min∣dednesle shall fall to pride, ambition, contention, wordlinesse, warre, seats of Judicature, and whatso∣ever is earthly, and sensuall, and pompous.

5. At the comming of Christ the heaven shall de∣part * 1.1108 as a scrole; so in the day of Antichrists comming, the Church (the heaven upon earth) shall bee shut up and hide it selfe, and shall not bee visible and conspi∣cuous to the world: And although many good and godly men still in all ages contested against Anti∣christ, yet were they condemned for heretikes, and were counted no part of heaven, nor faithfull mem∣bers of it.

6. The Mountaines and Ilands were removed out of their places. By Mountaines are meant Kings and Emperours, who by the fraud and power of An∣tichrist were removed from their high places and authority, which was swallowed and ingrossed by Antichrist; and by Ilands, the people and nations who were all forced upon paine of damnation, in stead of obedience to Christ, to submit themselves to the tyrannie of Antichrist: Nothing so firme as Mountaines; nothing so farre off as Ilands, but Anti∣christ reached them.

7. As in the day of Christs wrath the wicked shall in utter despaire of their estates call for the hils and Mountaines to cover them, and hide them from it; so shall the great day of Antichrist drive great ones to * 1.1109 utter despaire, not knowing what shall become of them, and of their estates; and this shall bee the hire and recompence of all the ayders and supporters of

Antichrist, in the day of their particular iudgement if their consciences bee awakened, at farthest in that last and great day of wrath, in the generall iudgement.

Thus wee see the Scripture setting out the day of Antichrist to bee as wrathfull as the great day of Christ, which of all dreadfull things is to all wic∣ked men most terrible.

Secondly, now consider the great wrath of Anti∣christianisme in the effect; and we shall see it the most horrible mist and black darknesse that ever the world was stricken withall: Other heresies and hereticks which made way to this, are called the black horse, Revel. 6. 5. as being contrary to the white horse, Verse 2. which was the integrity of Apostolike do∣ctrine: but those did obscure and darken the light, as in the evening: But when Antichrist comes, this heresie chaseth away all light, as at midnight: Not that the Church ceaseth to bee, no more than the Sunne ceaseth to be at midnight; but it appeareth no more in that Horizon or Hemisphere, thā if it were not all; Heaven passeth as a scrole, which is no lesse, but lesse seene.

Hence is the Kingdome of Antichrist called spiri∣tually by the name of Aegypt. Rev. 11. 8. for it re∣sembleth that Kingdome, especially in three things,

1. In Idolatry.

2. In cruelty and oppression of the Israel of God.

3. Most of all in blindnesse and darknesse, with which that Kingdome was covered for three dayes, Exod. 10. 21. And betweene the darknesse of that Aegypt and this there is apt resemblance,

1. Of all the plagues of Aegypt that went be∣fore it, the darknesse was most grievous; and so is this, no plague in the world before this was compa∣rable to it.

2. The Lord restrained from them not the light of the Sunne onely, but of fire and Candle, and with∣drew his blessing and comfort from all his creatures; so in this spirituall Aegypt, and Antichristian King∣dome, is a miserable palpable blindnesse; they see nothing of Christ savingly, nor of the Scriptures which witnesse of him, nor of sound interpreters the Candles in the CHVRCH, consuming themselves to give others light, nor are guided or comforted by the Spirit, who is as fire, warming and inlightning beleevers: God hath laid a curse on all their means of light, that they get no sound or saving light from them; no not their greatest schollers, unlesse they bee enlightned to sinne against their consciences.

3. Yet had the Israelites light, mingled among the Aegyptians; Even so the true Church, hidden in Babylō, hath light and knowledge, and great blessing on weak means, though the Aegyptian cannot discern or see it; as, among our selves, a Recusants house hath nothing but darknesse, and superstitious ignorance, when a Protestants house (perhaps next to it) hath light of knowledge, holinesse and saving grace.

4. That darknesse was next to the death of their first-borne; even so here, the pale horse followes the blacke, Revel 6. 8. and this darknesse fore-runnes e∣verlasting darknesse in hell, as that did death in the Aegyptians houses.

But with this difference, that this is a more mise∣rable darknesse:

1. In the kinde, because it is spirituall, as it is cal∣led Aegypt spiritually; a blinde body is miserable, a blinde soule is damnable.

2. That was a darknesse of the ayre, but not of their eyes; this is of both, and the blackest darknesse is within them, as theirs was without them.

3. The Aegyptians by their darknesse knew the benefit of light the better, and saw their plague, and mourned under it; but these Aegyptians are pleased with their darknesse, and fight against the light the more, and are not more fearefull or watchfull against any thing, than that the light should peepe in a∣mongst them.

Thirdly, next, as Antichristian Apostasie is blac∣kest, so is it most generall of all heresies, even the Catholike heresie, into which all other heresies of the New Testament runne, as into a sinke: One cals it an abridgement of all old heresies. * 1.1110

For it is not against any one Article of faith, (as o∣ther particular heresies are) but,

First, against the holy Scripture, which is the Scep∣ter of Christ, infinitely disgracing it, calling it a nose of waxe, a sheathe for every sword, insufficient, ob∣scure, the booke that makes heretikes, and, The Scriptures have no authority but from thē, no sense but from them, they forbid the reading of them, they preferre Apocryphals, traditions, Church-determina∣tions above them, &c.

Secondly, against the whole Gospell; which is a do∣ctrine of free justification and salvation, by the one∣ly righteousnesse and merits of Christ, imputed by faith; but they teach to seeke salvation in our owne merits and satisfactions, here or hereafter.

Thirdly, against the whole person and offices of Christ: They appoint infinite Priests to repeate his onely sacrifice; a number of mediators against this one Mediatour, that men may bee heard by their prayers, and saved by their merits. They appoint the Pope a King of Kings, by whom all Kings raigne; who hath all power in heaven and earth; yea, the Head and Husband of the Church (which is proper to Christ.)

Fourthly, against all the foundation of religion and Catechisme: For although they hold in word and outward profession, the Creed of the Apostles, the Lords Prayer, the words also of the ten Commande∣ments, yet indeed, and by direct consequent they re∣verse and renounce every Commandement of the tenne, every Article of the twelve, if wee except that of the Trinity, and every Petition of the sixe, as sundry godly writers have cleared, and my selfe have in a readinesse to prove.

Thus of Antichristianisme considered in it selfe.

II. Now consider the tyranny of it comparatively with the tyranny of temporall enemies, and the wrath will bee infinitely greater; and that in three respects.

• 1. For secrecy of working.
• 2. For transcendency of the danger.
• 3. For hopelesnesse of recovery.

Of the first; open mischiefe a man may avoid, or prepare for, but here is a more secret and undiscerna∣ble mischiefe; a great adversary, but slie and under a contrary profession of friendship; the greatest woun∣der of Christian Faith, under pretext of Christian Faith; whether wee consider his person or his worke.

For his person, hee is a sonne of perdition; a sonne must resemble his father; the dragon his father buil∣deth up his Kingdome rather by fraud than by force, so doth his eldest sonne Antichrist. Hence is this great Adversary compared to a Whore, who hunteth the precious life of man, not by open force, but by secret and faire pretenses, sugred speeches, and alluring flat∣teries; shee hath a cup in her hand full of abominati∣ons; the draught is deadly poyson, but shee hath put it in a golden cup Revel. 13. 11. the second beast

which is Antichrist, speakes like the dragon, that is, breathes out devillish doctrines, and thundereth hellish curses against the true Professors of Christian Faith, but hath two hornes like the Lambe; that is, a counterfeit shew of humility and meeknesse.

For his worke, it must bee a mysterie of iniquity; Hee must sit in the Temple of God; hee must not bee a Turke, to destroy by fire and sword, and open de∣fiance of Christ, the profession of Christianity; but an Herodian, who pretending to worship him inten∣deth to kill him: Hee must denie Christ to bee come in the flesh, but in a mysterie, not openly and direct∣ly; for then all Christians would abhorre him, and re∣nounce him, but indirectly and by expresse conse∣quence; and (saith the Father) Whosoever denyeth Christ in his deeds, the same is an Antichrist. * 1.1111

Of the second; this tyranny of Antichrist is more inward & spirituall than the furious persecutions of other tyrants; and inward plagues are a thousand times more deadly than outward. It is true, that as the dragon is extremely tyrannous against the bo∣dies of Saints, so is Antichrist; but yet the cruelty of both is more spirituall than temporall, and aymeth more at the death of the soule than the body; and it is most true that one saith, Open tyrannies and out∣ward oppressions are torments of sinfull men, but these inward are the increasers of sinnes and vices. * 1.1112 Pharaohs hard heart was a more deadly stroke than all the ten plagues beside. It was a more grievous plague to give up the Idolatrous Gentiles to their owne lusts and vile affections (Rom. 1.) then to give over the Idolatrous Samaritans, to bee torne with Lyons, 2 Kings 17. Let heathen tyrants come upon a Christian, they can take but his externall, lower and sensitive part; but let this Ecclesiasticall tyrant come, hee winneth the highest towers and faculties of man,

his minde, judgement, affections. Let the Turke come, hee may expose the body to bee slaine with sword, fire, teeth of beasts; and in all this nothing comes contrary to the condition of mortall men; But let the Pope come and hee will doe all this, and beyond all this; by his fraud and impostures hee ta∣keth the minde, and delivers up the heart to bee ru∣led by the devill; that lusts and vices as wilde beasts prevaile against reason, religion, and humanity it selfe; and this is most unnaturall and monstrous.

If they spoyle our goods, maime our bodies, de∣prive us of our liberties, there are some remedies, and hope of recovery, or by a right use of these tryals wee may better our selves in grace; But if Antichrist withdraw us from grace, delude our soules, sit in our consciences, and so cast us into the wrath of God, what remedie is left? Now shall wee finde, that a gash in the soule, as it is the deeper, so it will prove more incurable than any bodily wound.

Of the third; this tyranny of Antichrist is beyond all externall tyranny in the difficulty of recovery; be∣cause it is more pleasing to sense, than the other. Ex∣ternall oppression and tyranny every man naturally avoydeth and resisteth; but this every naturall man chuseth and desireth; for it dazelleth the eyes with external pompe, outward splendor, & worldly pow∣er, in all w^ch it is contrary to the simplicity of the re∣ligiō of Christ. This Antichristian poyson, which was by a voyce from heaven, said to be powred into the Church in the dayes of Sylvester, naturall men drink up without all inquiry, and are willingly detained under Antichristian slavery, and without a mighty arme of Christ, (a stronger than hee) are never pul∣led out.

All this sheweth the fearefull wrath in this Anti∣christian tyrannie beyond all other.

III. The third argument will further cleare it; that Satan commeth with greater wrath in Anti∣christian delusions, than in any open tyranni•• or per∣secution besides, drawne from the effects of this wrath, which are more fearefull than any, or all other judgements of God besides.

The miserable effects of this wrath are especial∣ly three:

1. An upheaping of the measure of sinne. In open tyrannies the enemy fights against the Christian man, and this is the enemies sinne; in this hee makes the Christian fight against Christ, and his truth, and his Church, which is his own horrible sinne: In the other it is miserable to see men besmeared and all imbrued with their owne blood; but here is a greater misery, to see men wallow in their inward filthinesse, and bloody vices and pollutions. The former may bee a meanes to open the blinde eyes, and the sealed eares, to bring in a sight and sense of sinne, and soften the heart; but here is nothing but increasing of sinne, for this is a meanes to harden the heart more, and blinde the eyes more, and wrap men not onely in darknesse, but in the hatred of the light.

2. An unhappy resisting of the meanes of recove∣ry. In other tyrannie tyrants may chase men to the Rocke of their salvation, and drive them toward heaven, as Israel toward Canaan by the oppressions of Aegypt; but this tyranny gallops men to hell, and intercepteth all meanes of reconciliation and repen∣tance, so long as they are under this thraldome; which is plaine in these particulars:

First, it is a turning of men from truth to fables, from light of Scripture to the darknesse of humane traditions and devises.

Secondly, a going an whoring from Christ, to many lovers and harlots.

Thirdly, a denyall and renouncing of the onely sa∣crifice and merit of Christ.

Fourthly, a sinning against the whole Gospell, and all the Offices of Christ.

Fiftly, a settling of men in contempt and hatred of holy Scriptures; and now what greater plagues can be imagined, than thus to fight against Christ, and that salvation so dearely purchased by him?

3. Another effect is, a rushing headlong into a gulfe and maine sea of wrath: This tyranny findes men sonnes of wrath, but casteth them into a dee∣per wrath than it findeth them in: For, is it not a greater damnation to fight against the light, than to want it? Is not the issue in a deeper wrath, to refuse the remedy, than contract the disease? Is not that judgement heavier, which brings eternall confusion of the whole man, than that which onely can bring the outward man to confusion?

Thus having cleared the doctrine, wee come to the Vse.

1. Of all judgements in the world beware of spiri∣tuall * 1.1113 plagues, in which is the greatest wrath which either God or the dragon can inflict on a man in this life: We must more feare blindnesse of minde, than of the body; feare more the stone in the heart, than the stone in the bladder; feare more to be drawne to errour, than to torment. Wee have had great cause to feare the power and forces of Antichrist, but much more the efficacy of his delusions: For where God giveth up to efficacy of errour, it is such a token of his wrath, as except he should presently send him to the place of his iniquity, he cannot strike him with a more severe judgement; this being a signe, that the Lord hath denyed or deprived such a one of his sa∣ving grace, that hee hath rejected him from his care and speciall Providence, and that hee meaneth to

glorifie himselfe in his utter destruction.

Here for fuller application of this point, consider two things.

• 1. The markes of a man under this wrath.
• 2. The meanes to avoid it.

The markes of one that lyeth under this wrath, are these.

1. Ill use of gifts bestowed, and not profiting by good means of grace vouchsafed; when Gods Word and Ordinances are too weake to prevaile with a people or person to reclaime him: Esay. 5. 4. What could the Lord doe more to his Vineyard? Which when it failed of all his expectation; hee would lay it waste; nothing but bryars and thornes should thenceforth grow in it, and hee would command the clouds to raine no more on it; The unprofitable ser∣vant that imployed not his Talent to increase, had his talent taken away, and himselfe bound hand and foot unto execution. Heb. 6. 8. the ground often wa∣tred and dressed, that still beares thornes and bryars, is neare a curse, and the end is burning: So the bad ground of wicked mens hearts, which under a pow∣erfull Ministery grow more stony, more secure, more hatefull, their conscience more seared, their courses more obstinate against the meanes of grace, are neare a blow, and the longer it is a fetching, the heavier it will bee: So when the Lord addes to his Word his hand, and addes some stinging externall crosse to a∣waken the soule, and bring it low before him; but this gracious warning and summons is set out, and no good use made of it, it hardens so much the more, as in Pharaoh, and causeth the Lord to leave such persons to themselves, as a father who cannot prevaile against his sonnes stubbornnesse, by admoni∣tions nor corrections, leaves him with sorrow to himselfe; or a Physitian who hath put Art and na∣ture

to the uttermost extent, but cannot prevayle a∣gainst the disease, leaves the Patient to death: so the Lord, Esa. 1. 5. Wherefore should ye be smitten any more? ye fall away more and more.

2 Another note is pleasure in unrighteousnesse, 2 Thes. 2. 12. this signes a man given up to this wrath. By unrighteousnesse is meant error of judgment, or of practise, whereby God or men are deprived of their due, as righteousnesse gives both their due. By taking pleasure in unrighteousnesse is meant.

1 Not a willing of their sins only, but a liking and allowing of them.

2 An high prizing and esteeming of them, as things we take pleasure in.

3 An earnest, greedy, and delightfull pursuing of them.

4 A fight and contention for them, and against contrary grace.

5 A resolution by no meanes to part with them, no more then we will with things, in which we take most content and pleasure.

Examine the content which thy course giveth thee, and see whether it be a sweet fruit of the Spirit of truth, or arise from the spirit of error and delusi∣on. For there be many wayes that be good in a mans owne eyes, but the issues are death, Prov, 14. 12. and a most grievous plague it is, when a seduced heart flattering the sinner shall cause him to blesse him∣selfe, while his sinne worthy to be hated is found with him Psal. 36. 2. This calling of good evill, and evill good, drawes on sinne with cartropes, Esa. 5. as many nowadayes count religion precisenesse; care of pleasing God hypocrisy; zeale rashnesse and folly; in the meane time they thinke their owne prophane estate good enough. Well: take heed of pleasure in unrighteousnesse, which argueth a man stripped of

all sound grace; for the least grace would acknow∣ledge the least grace, and disallow the least evill: and it argues a man in a course, which brings on swift damnation: and whosoever delights in unrighteous∣nesse, the righteous Lord will dash all his joyes, and make them end in wo and desperate sorrow.

3 Another note, is society with vile persons out of favouring their vices, as with Atheists, swearers, drunkards, enemies of grace, and such whose damna∣tion sleepeth not. For what is this but to partake * 1.1114 and thrust a mans selfe into the wrath of other mens sinnes? and how can a man be knitt unto the mem∣bers of a body, and not to the head? If Gods justice have permitted thee to be one with the members, thou mayest well discerne he hath permitted thee, and for the present delivered thee to the head: seeing the head and the members make up but one dragon, And as there is not a more discernable marke of a Beleever, then love and hearty union with the bre∣thren, 1 Ioh. 3. 14. so is there not a more discernable note of a man belonging to the dragon, then by sor∣ting with his brood, and running with workers of iniquity.

4 He is apparently under the dragons wrath, that confirmes himself in the customable neglect of Gods Ordinances, publike or private. This man will fall to nothing, as he that ordinarily refuseth his meat: or at best his religion is but a passion, or fit, or is in respect of persons, or occasions. And it is because he will not be reclaymed from some lust.

5 He also that is an enemie of righteousnesse; a man whose bent is, to disgrace the way of God, and turne men out of the way, as Elymas, Act. 13. 8. 10. a flaunderer, a deviser against it, an open con∣tester against the powerfull purity of Gods word, an instrument of the divell, and make-bate to cast out

thy meanes of Salvation; such a one is in the divells worke: and why not in his power? The like of them that mis-judge the generation of God, and pro∣nounce wicked sentence on them whom: the Lord acquiteth: as, if a good man be cast into some furi∣ous disease, they are ready to judge the estate of the soule by the distemper of the braine, and disgrace a godly and holy life by a violent death &c.

Now the meanes to avoyd this great wrath, are twofold:

I. To avoyd the speciall sinnes which arme Satan with this great wrath against us: as

1 Want of care to know God: Rom. 1. 28. the heathens, because they regarded not to know God, God gave them up to a reprobate minde. For when men cast God out of sight, and out of minde, how just is it that God cast them out of sight and minde? Thou that hast not God before thine eyes, thinkest not of him but as of one that hath nothing to doe with thy matters, forgettest him to be a judge and witnesse of all thou doest, deridest the true know∣ledge of God, and wilt take no direction from him; know it, thou hast thy choise, God will have as lit∣tle to do with thee for the present as thou desirest, his grace and presence shalbe farre enough from thee, owne thee who will, guide thee who will, his mercy and helpe will be farre to finde. Who seeth not this heavie stroke of Gods wrath in numbers left by God, and ruled by the divell, men of repro∣bate mindes, destitute of judgment and common reason, rejecting all that is good, refusing nothing that is naught, rejoycing in the highest sinnes, swea∣ring, drinking, drabbing, rayling, cursing; defying whatsoever savoureth of God or Godlinesse.

2 Sinne: want of love to the truth. 2. Thes. 2. therefore God gave them up to the strong delusions

of Antichrist. See wee a man despising the meanes or bringers of the truth, or a man that willingly sup∣presseth and choaketh the truth in himselfe, or with∣standeth the holy meanes, resists and scornefully thrusts away the preaching of the Gospell of truth, or preferreth vaine speculations and frothy discour∣ses and devises of mens braine before the simple truth of Scriptures, or a man that doth not regard to procure, preserve, practise, and propagate the true knowledge of God? this man is farre from love of the truth, he is fit for any delusion, there is no trust in him, but be his knowledge and profession never so great, he may make a strong Papist, an open Apostate, or any thing but a sound and constant Beleever. If wee know the truth, happie are we if we love it.

3 Sinne: idolatry, Rom. 1. 26. for this cause God gave up the heathen to vile affections; namely for their idolatry. And yet theirs was invincible, they knew not the true God by the light of the Scripture, but only by reading in the booke of nature. How much more shall Christians be given over for their wanton and wilfull Idolatry, after so long teaching, and such cleare shining of the truth amongst us? Where an idoll stands up, there is no place for God; Dagon and the Arke cannot stand together. How farre Antichristian Idolatry hath driven God from that synagogue, wee may read in the great letters of such senselesse errors, as no blinde heathens were ever worse seduced. It was Gods patience, that our easinesse to Romish Masses and idolatry, did not wrap the Kingdome into this fierce wrath.

4 Sinne: earthlinesse, love of the world, of profits, and selfe love: as in Demas, who forsooke the truth, and embraced the present world. This sinne made Iudas, being an Apostle, at the side of Christ, and ste∣ward of his family, to be delivered up to the full

wrath of the divell. What else carrieth away our Fugitivos and Seminaries, to become Priests, and traytors to Religion, their Prince, and country, but hope of preferments and profits, which here they fayle of?

II. The onely positive meanes to be hid from this wrath, is, to walke carefully and humbly before God. Eccles. 7. 26. there is a woman whose heart is as nets and snares, her hands are bands, he that is good in Gods sight, shalbe delivered from her, but the sinner shalbe taken by her: Even so, onely piety delivers from this Babylonish harlot, which hunteth the precious lives of men, Prov. 6. 26. For the more wicked a man is, the more is he hated of God; and the more hated of God, the more subject he is to be deceived by Antichrist. And therefore the sinner is in great danger. Now the way to avoyd this dan∣ger, is, to be good in Gods sight: which goodnesse consists in

1 Approoving our hearts and wayes unto God, the chiefe good.

2 Framing our actions by the word, the unfayling patterne and rule of goodnesse.

3 Walking and persisting in the way of good men, For it is not goodnesse of nature, witt, educati∣on, civility, learning, nor any humane skill which can keepe a man from the hookes and snares of this har∣lot, but onely goodnesse of grace and the feare of the Lord.

2 This serves to admonish all, who are in full * 1.1115 communion with the Pope, and are formall limbes of Antichrist, and of the Romish Church, timely to looke to themselves, and consider these foure pro∣positions.

1 That those who adore the Beast, and receive his Image, must drinke up the lees of this wrath,

Revel. 14. 8. 9. But so doth every limbe of Antichrist, adoring him, in yeelding him divine honour, and seeking pardon of sinne from him, as if he were God: and receiving his image, by subjecting his conscience to his laws, as to the laws of God, and depending on his mouth as on the mouth of God. And therefore they all lye under this great wrath.

2 That he that hath not the Sonne, shall not see life. But no obstinate and wilfull Papist that holdeth not himselfe only to Christs righteousnesse for justi∣fication, but will stand before God in his owne righ∣teousnesse, merits and satisfactions, hath the Sonne. And therfore no such shall ever see life. The Assump∣tion the Apostle teacheth, Gal. 5. 4. They are aboli∣shed from Christ, and fallen from grace, whosoever wilbe justified by the Law.

3 That he which beleeveth not in the Sonne of God, the wrath of God abideth on him. Ioh. 3. 36. But no such Papist doth beleeve in the Son of God: For saving faith is condemned as presumption, and accesse to the throne of grace with boldnesse, and as∣surance of the favour of God, are scoffed at: and in stead of saving faith they nourish a generall assent to the truth of the word of God, which I affirme to be common to the reprobates, and devils. Therfore they are under wrath.

4 That he which liveth and dyeth an idolater, cannot avoyd the wrath of God. But so must he do, that liveth and dyeth an obstinate member of that Church; being bound to give divine honour to Saints, relickes, images, consecrated things, and espe∣cially to the breadden god. And therefore what a desperate thing is it, to live and dye in that religion? Antichrist only prevayleth in them that perish: none of the Elect can be seduced by this great seducer: neither can any that follow the beast, avoyd to drink

the dregs of the Wine of GODS wrath. Revel. 14. 7. 8.

3 Pity the case of those that are carryed away in∣to * 1.1116 Antichristian delusion and Apostacie. For of all sin∣ners they are in most fearefull case.

1 For their persons: they are a number of men, whose head is the sonne of perdition, who are in state of perdition, who are given up to the most mis∣chievous wrath of the dragon, such as whose names are not written in the booke of life.

2 For their course: they are men that sin against the light, against the remedie, against the whole Gospell, especially against the precious blood and merit of Je∣sus Christ. Oh what a sin is it, to sin against this blood, and bring the guiltinesse of it upon a mans owne head, as they do by undervaluing it, and trampling it under foot, equalling with it the blood of Becket and traytors, preferring before it the milke of his mo∣ther! as Carolus Scribanius, a late Jesuite, in a Poeme not onely holds the best compound for a sicke soule, to mixe Maries milke and Christs blood, but that of the two her milke and the merit and vertue of it is more precious and excellent then CHRISTS Blood.

3 Their estate is most fearefull, because there is no losse to the losle of the truth, no fall to the fall from grace, no wrath that the Dragon can watch against a person, comparable to this: For he is sure, that who∣soever persist in this condition, they must drinke of the winepresse of the wrath of God.

We pity men if we see thē in any bodily torments: but no bodily torments can equall the wrath of be∣ing given up to the strong delusions of Antichrist. And wee must put on bowells of mercy and pity to∣ward our brethren in misery, which if it rise right will begin at their soules, and especially will compas∣sionate

the spirituall miserable. This is to be like God who had pitty on us, when wee were in darknesse, in our blood, our navell not cut, &c. Ezek. 16.

4 Wee learne hereby not to take offence if wee * 1.1117 see many turned away to this horrible Aposta∣cy, but take notice of the just judgment of GOD in delivering up men to this great wrath of the Dragon.

For particula•• ••ersons: what wonder to see care∣lesse and contemptuous hearers of the Gospell set over to Satan, to execute all his wrath and mischiefe over them? God in justice hath allotted them their wish and choise: The truth woed them, but could not win them, and therefore falsehood and lies have justly seduced them. Christ in the Gospell made love unto them, intreated, promised, allured by all loving meanes, but they slighted him, refused his offers of peace and life, and therefore are justly a spoile and prey of Antichrist. The truth offered to set thē free, & bring them into the liberty & priviledges of the sons of God: but they refused truths freedome, and ther∣fore are justly chained and fettered in the bands of deadly errors and delusions. How justly must he drinke up a full viall of wrath, who will not be per∣swaded to tast a sweet cup of mercy and salvation? how justly is that felon executed, who scornes the Kings most gracious pardon?

So for people and Kingdomes. What may wee gather from the great and open prevayling of An∣tichrist in any Kingdome? which will be apparant in the infinite increase and boldnesse of Papists and Recusants in such places, in the swarmes and numbers of the people after a strange boldnesse running and resorting to their Masses, in the open increase of mul∣titudes of locusts and frogs, Jesuites and Priests, croa∣king in corners and streets, challenging, seducing, and

deceiving, and as diligent as the dragon himselfe, whose tayle they are, to wrap men not loving the truth, in this fearefull wrath and deepe perditi∣on. What may bee hence gathered but the provocati∣ons of such a kingdome, kindling so great a wrath of God against them? Did Antichrist ever come into a kingdome, and the sins of that kingdome not let him in? Were men not fierce against the Lord in contem∣ning and despising his truth, in open ••rophanation of his Sabbaths, in desperate scoffing at religion, in brin∣ging in their sinnes to their height? Had they not lost their first love, their zeale, their taste of Manna? were not they unthankfull to the Lord for setting them out of this Aegypt? and were they not look∣ing and running back to the Onions and flesh-pots, which made the Lord shake the fiercest Arrow of his Quiver against them? Could any thing but hellish prophanenesse and contempt of so shining grace, have entred such a wrath amongst them, as heaven nor hell in this life cannot inflict a greater? for Turkish tyran∣ny is light in comparison of Antichristian. Oh that our Apostasie to a very formall and powerlesse godli∣nesse were laid to heart, as the hatcher and breeder of such wrath, which will not bee so easily removed as let in! Did wee still march couragiously as wee be∣gan in the beginning the reformation, wee should not then need to feare our former oppression and tyran∣ny. Let us bee wise by the rod shaken over us, lest the stroke and smart fall also on us, and shew us our folly.

5. Labour to preserve one another from this dam∣nable * 1.1118 way: To which wee have these and sundry motives.

First, wee pull one another out of fire and water, and should much more out of the fire and water of Gods wrath, yea out of hell and damnation.

Secondly, all our Saviours course was, to winne soules, to seeke and save what was lost.

Thirdly, God hath made every man his brothers keeper; who hath commanded to pull our neigh∣bours, yea enemies Oxe or Asse out of a ditch: And therefore every man must bee servant to every man, (as Paul) to winne some, and not bee carelesse whe∣ther hee stand or fall, sinke or swimme, live or die: And wee must by all good meanes preserve and strengthen our brethren; Ministers by discrying the danger (this is our chiefe intent, not wrath and an∣ger to our people) Private men by exhortation, brotherly conference, wise reproofs of the obstinate, &c. All by godly life and holy innocency, which is a meanes both to stop the mouthes of malicious Papists, and winne such as are tractable.

Knowing that he hath but a short time.]

In these words is the reason of the dragons wrath∣full disposition; where consider three things:

• 1. How Satans time is said to bee short.
• 2. How hee knoweth it is so.
• 3. What use he makes of this knowledge.

For the first.

Quest. How can that be said a short time, which hath continued now since the writing of this Pro∣phesie sixteene hundreth yeares, or not much lesse?

Ans. A time long in it selfe must bee said to bee short respectively: So this,

1. In respect of God, to whom a thousand yeares (which is a long time in it selfe, and to us) is but as one day; and so even thus long since our Lord said, Rev. 21. 6. Behold, I come shortly.

2. In comparison of former times; so this conti∣nuance of Antichrist, which is simply in it selfe, a long

time, is comparatively said to be short, in respect of the time and ages going before it: And so the whole time of the New Testament, which is in it selfe a very long time, is called the ends of the world, 1 Cor. 10. 11. & the last houre, 1 Ioh. 2. 18. for so the manner of Scripture is, which distributeth the world into three ages; the first from Adam to Moses, the second from Moses to Christ, the third from Christ his first comming to his second. This last period was cal∣led the last houre, not because presently upon Christs Incarnation or Ascension the world was to end, (for how then could the Church have beene gathered through the Christian world?) but because,

1. This was the last and full time in which all was consummated and ended, which was fore-prophesi∣ed in former ages touching mans redemption, even the full and last revelation, which is to bee in earth, and no other change of worship and Ministery is to bee expected as in the former; till the great and last day, in which the great Judge shall put an end to dayes, and time, which shall bee no more, and to the warfare of the whole Church.

2. It shall bee a farre shorter time than that which went before, yea in likelyhood shorter than either of the former periods, or ages; for seeing it shall bee bitter and sharpe by the tyranny of Anti∣christ, for the Elects sake (Christ saith) these dayes shall be shortened, Mat. 24.

For the second.

Quest.How doth Satan know his time to bee short?

Ans. 1. Because hee knowes his time is determi∣ned; for the wicked spirits know perfectly by the accusation of their conscience, and partly by the sen∣tence already passed upon them, that a day of further torment awaites them; whence they say, Mat. 8. 29.

Art thou come to torment us before the time?

2. Hee knowes this time is hastening upon him, sundry wayes.

1. By prediction and observation of Scriptures. He observed the Apostles saying, that on us the ends of the world are come, 1 Cor. 10. 11. joyning him∣selfe with those Christians that then lived, and all the rest that were to live till the end of the world, being all comprehended in one body, and all subjected to the same last dispensation of grace, which was not to bee ended or changed, but by the returne of Christ to judgement.

2. By daily experience hee seeth the decrepit age of the world, as in the severall parts, so in the whole: If old buildings cracke, it threatneth ruine.

3. Hee knowes and observeth most of the signes of Christs second comming to be past; as,

1. That many false Prophets inspired by himselfe, are risen up and have deceived many, as was foretold Matth. 24. 24. This is an argument of the last houre,

1 Iohn 2. 18. we know it is the last houre, for many Antichrists are come, that is, petty-Antichrists, the prodromi and forerunners of that great one.

2. That the Gospell hath beene preached through the world, predicted, Mat. 24. 14. and accomplished, Rom. 10 18. Their sound is gone through all the world, and their words unto the end of the earth. For,

First, this was Christs commandement, Goe teach all nations, Mat. 28.

Secondly, the Apostles obeyed this commande∣ment, and fulfilled it, Col. 1. 6, 13. The Gospell is come unto you, as it is unto all the world.

Thirdly, the incredible swiftnesse and power of the Gospell shewes the divinity of it, in that be∣fore the destruction of Jerusalem, or within thirty yeares, it was spred into all the inhabited world, as

many Fathers hold: And therefore if any barbarous nation or new-found land bewray utter ignorance of Christ, either they were not inhabited, or they have had some sound of the Gospell, but have suffe∣red it quite to die and bee lost.

3. The detection of Antichrist is so plaine and ma∣nifest in this fifteenth age past, as children can point at him, 2 Thess. 2. 3.

4. Horrible persecutions, wasting the Church, not onely by heathen Emperours, but ever since by fiercenesse of Antichrist, the Apollyon of Rome, fore∣told in Mat. 24. 6.

5. Generall defection from the faith, foretold in 2 Thess. 2. 3. through the spreading of the leaven of Popery, which drove the woman into the wil∣dernesse.

6. Universall corruption of manners, and obstina∣cy against the truth; see Luke 17. 26. and, 2 Tim. 3. 1. By all which signes Satan knowes, that the last day (which is the time of his torment) is not farre off.

For the third.

Quest.What use makes Satan of this knowledge?

Answ. Knowing that hee shall shortly bee cast and confined into hell, hee recompenseth the short∣nesse of his time with cruelty of wrath: This know∣ledge of his damnation doth but whet up his malice against mankinde; and seeing that the sentence pas∣sed against him hasteneth upon him, hee is so much the more busie to pull as many as possibly he can into his owne ruine and damnation; a manifest signe of fu∣rious and desperate wickednesse.

Certaine things are hence to bee collected and observed.

I. There is a determinate time of Satans rage, and * 1.1119 of the Churches conflict against him: The warre lasts not alwayes: And why?

1. There is an houre for the power of darknesle, * 1.1120 and but an houre; that is, a certaine and determinate time, in which by Gods permission he may put forth his malice in the world, but beyond it hee cannot passe, Luke 22 53.

2. As it was with the Head, so also with the mem∣bers: * 1.1121 There was a time when Christ was assaulted and tempted in the wildernesse, and a time when the Devill left him, not willingly, but because hee could stay no longer, the date of his Commission being ex∣pired: So there is a time, when his members and * 1.1122 disciples in the ship of the Church shall be tossed and almost covered with waves, and a time when there shall bee a great calme, Mat. 8. 26.

3. The wickeds rod must not alwayes lie in the * 1.1123 lot of the righteous, Psal. 125 3. Our mercifull God seeth our weaknesse, and need of breathings, and re∣freshings, and so mingleth his cup according to our health, and strength, and as wee are able to beare: Whereas, were Satan and his Impes left to them∣selves, they would never cease smiting and af∣flicting.

4. Our experience sealeth the truth of the promi∣ses, * 1.1124 who after a storme meet with a calme, after a weary hill a sweet dale, and after darknesse see light; And it assureth of the maine promise of all, that af∣ter a good fight fought there is a crowne of righte∣ousnesse to bee given by the righteous Judge.

Which incourageth us with constancy and pati∣ence * 1.1125 to stand out a little while in this fight: Re. 3. 10. there is but an houre of temptation, and cannot wee watch one houre? are wee sure of victory if wee stand to it but one houre more, and shall wee faint? Heb. 10. 37. Yet a very little while, and hee that will come shall come: therefore cast not away your confi∣dence, but care a while, and be ever safe: Behold, the

field is even almost wonne, the battell even at an end, and wee are in the last houre of conflict; a few stragling enemies are to be rooted out; and therefore let us renew our courage and strength, as those that are not at leasure either to feare or feele the blowes, seeing victory is in our hands already.

Also it may comfort us in all the assaults and trou∣bles * 1.1126 of this life, in ward and out ward; seeing God hath determined them all, and hee that hath appoin∣ted the beginning hath appointed the end also. The try all is but a storme, or cloud, and it will vanish: And if Satans rage bee limited to a time, to a short time, so is the wickednesse of his instruments, and this time they shall not passe: And if now bee the season, in which the Lord useth them justly, as rods, to afflict his children, yet ere long these rods must be cast into the fire,

2. Note here, that the sharper the aslault of the dragon * 1.1127 is, so much the shorter it is; the fiercer the wrath, the lesse time it lasteth. For why?

1. The harder a man worketh, the sooner will his * 1.1128 worke be done; the more busie and violent Satan is, the sooner will his measure be full, the sooner shall the Elect bee tryed, and purged, and chased to hea∣ven, and the sooner will hee bring destruction on the wicked, whom he gallops to hel, and hastens to swift damnation.

2. Violent things cannot bee lasting or perpetuall, * 1.1129 and extremes are nearean end: It is true that wic∣ked spirits and men are in their affection endlesse and perpetuall in their violence against God and all good things and persons; and therefore according to this af∣fection their plagues are endlesse; but actually violent they cannot alwayes be.

First, because themselves cannot long subsist, but must give place to death and hell.

Secondly, if themselves would never end, yet would God put an end to their violences, as Matth. 24. unlesse God had put an end and measure to those miserable dayes of Jerusalems destruction, no Jew had beene left; but for a few Elect God shortened them.

Which greatly comforteth Gods people in the * 1.1130 midst of the great confusions and tumults now stir∣ring in the world.

1. Doe wee see iniquity abound, and sinne more shamelesse than in former times? Is the Sunne in the heavens a witnesse against the earth of such con∣tempt of the Gospell and despight of the grace of GOD, the bringers and messengers of it, and professors of the grace of God, as former times of the Gospell cannot parallel? Doe wee see envy, co∣ve tousnesse, idlenesse, and scorne of godlinesse in Mi∣nisters? see we the raigne of drunkennesse, adultery, pride, blasphemy, obstinacy, and desperate impeni∣tency in people, such as is wonder the earth openeth not her mouth, as hell, to swallow up her inhabi∣tants, so highly sinning against such a light? Now hence wee must conclude, that the devill is come downe in this age with more than▪ ordinary wrath, and in more tyrannous manner than in former dayes; And in this outrage of sinne see the outrage of Satans wrath, and that the more furious his wrath is, the shorter it is like to bee. For this is an infallible signe of the last times, and the last houre; when Satans wrath seemes to mingle heaven and earth, let us lift up our heads, the Lord is not farre off to put an end to this confusion.

2. Doe we see Antichrist furious and wrathfull, laying about him with both his swords so busily, as that hee is in hope to gaine the morsell he hath long gaped for? Doe wee see him make havocke and

waste in the florishing Churches of Bohemia, the Pa∣latinate, and other parts of Germany? is he casting downe the worship of God, banishing the Scriptures of God, killing the Ministers and people of God, set∣ting up his Idols and puppets for gods, before those that receive his marke in their hands and foreheads? What may we hence gather but these two things?

First, that we are cast into the last of the last times; for the nearer wee are to the last moment of the last houre, so much the more busie shall wee see Anti∣christ, and the spirit of error active in putting forth their wrath.

Second, that Antichrist his time is short; the shar∣per the assault is, the shorter it will bee; and how can hee that reads the Scripture with judgement but know, that as there is an houre of judgment & venge∣ance to light upon that Antichrist (Rev. 14. 7.) so it is not farre off their neckes?

2. Let all wicked men beware of boldnesse and * 1.1131 fiercenesse in sinne, which argues them not only deli∣vered up to the wrath of the devill, but that their time is not long; for their measure fils apace: See it in Iudas how industrious hee is neare his death. A man in the high formes of sinne easily loseth his life in the service of some sinne or other; God usually ta∣king them at their hight and top. How many judge∣ments of God witnesse this truth dayly upon drun∣kards, swearers, riotous persons, and quarrellers, who come to untimely deaths, and seldome live out halfe their dayes? How suddenly hath the Lord taken downe proud and scorne full persons in the hight of their pride, and pursuit of his children? examples are too many to recite: And how many wicked men are so like the devill, that as he refuseth not to bee thrust into Hell at the judgement-day, on condition he may play Rex against the Church, and vexe and torment

the Saints till then, so these care not for hell and dam∣nation afterwards, so they may a few dayes live as they list, and bring to passe as lawlesse persons, their wicked devises and villanies, in trampling downe the servants of God, and in service to their owne damnable lusts, as drunkards, swearers, revengefull men, and the like.

3 Wee must from the dragons practise picke out * 1.1132 our lesson, and dutie concerning our owne time.

1 As the divell knoweth and observeth his time, so must wee labour to know ours, and the fitnesse of it for dutie. Christ sharply reprooves the Jewes for not knowing their time, Luk. 12. 56. Why discerne ye not this time? Mat. 16. 3. Hypocrites, can yee discerne the face of the sky, and not the face of these times? How few be there, who know the happy times and opportunities they enjoy? Satan knows the time of his mischiefe, and slips it not: men know not the day of their visitation, nor the acceptable time, nor the day of salvation, which God offereth for grace and conversion. The Lord may justly com∣plaine of us as of the Jewes, Ier. 8. 7. The Crane, the Storke, the Swallow, know their times; but my people know not me. How else comes it, that the Lord stretcheth out his hands all day long, and knocketh continually by the hammar of his word at the dore of every mans heart, offering the precious mercies of grace and glory, but who open unto him, or answer his gracious invitation? Why do our youth riot out their time, and cast the care of religion into their last accounts, but because they know not their time? Did they consider, that youth is most fit for impres∣sions of grace, that grace is in that age most grace∣full, that now they have fresh wit, quick senses, & all powers, lively instruments for grace, and that now they have strength and vigour called for, 1 Ioh. 2. 14.

to overcome evill; knew they such a seed time of grace, would they sow to the flesh? would they not seeke wisdome early?

Whence els is it, that our elder men, after long tea∣ching and trayning in the profession, are as ignorant as children, spend their time as vainely as the heathen in earthly lusts, but because they never knew their time? Should not they that have had more meanes, have beene more expert in the word? doth not their time, who have beene bred up in the profession, and lived twenty or thirty yeares in it, call for double or treble measure of knowledge and grace, as they have doubled or trebled their yeares beyond others? the divell would be loth to slip any part of his time so foolishly.

Why else do our great and rich men wallow in lusts, feed their senses, pamper their bodies, cast away their soules, eate up their time in eating, gaming, riot and wantonnesse, but because they have not learned, neither from Gods booke nor the divells diligence, to know their time, and the fitnesse of it for their owne good? Have they not many houres free from so necessarie labour, as poore men are bound unto? as many houres free from cares and distractions for necessaries, which lye heavy on poore men? many houres and dayes in a weeke free to hearing, reading, prayer, meditation? want they any thing but grace and will to do themselves good? and doth not their very time tell them (if they knew the voyce of it) that they ought to be as farre above others in grace and piety, as place and op∣portunities of grace? But why be these so farre below their inferiors, in knowledge, in practise, in use of the meanes? why do they suffer the poore to receive the Gospell and the grace of it from them, but because they know not their time, neither the worth nor use

of it, and therefore they so miserably wast it.

2 As the dragon knows his time is short, and therefore bestirres him, so wee must know our time is short, and yet hath long wings to fly swiftly from us, and therefore not to wast it out idly.

Object. Who knows not that his time is short? experience and sense teacheth it every day: few children but can shew some markes of their parents mortality.

Answ. Sense and observation and experience may teach the dragon, that his time is short: But thou must have a better and higher teacher, or else thou canst not learne this lesson. And therefore Moses, seeing few men wiser by the sense and experience of the shortnesse of their lives, and uncertainty of dayes, and that nature and experience cannot teach this skill to benefit themselves by the frailty of themselves or their predecessors, goeth to God to teach him to number his dayes, Psal. 90. 12. For by nature a man is never the wiser by any chastisement he sees or heares, except God nurture and teach him. It is true, that the dim light of nature could highly prizetime for some outward profit, as the usurer, hus∣bandmen, Merchant, & occupyers, and the heathens: No day without a line, and Titus could say, Heu di∣em perdidi! Alas, I have lost a day! But it must be the teaching of grace, that makes us to reckon the minutes and moments of our present precious time, so as therein to make our selves gainers of something more precious then it selfe.

And how few are thus taught by grace, appeares, seeing few hold it a seed-time, to go forth to sow in teares; few hold it such a moment, as on which eter∣nity dependeth; few hold it a time of trafficke till the Master come, but as if the Masters absence were for eating, drinking, and smiting the fellow∣servants;

few know the worth of their time, before the want of it. Many are niggardly of their wealth, but prodigall of their time. Many complaine of the shortnesse of life, but not of lósse of time. Many utter∣ly cast away this short time, by doing nothing or as good as nothing. And as little children who have spent their candle in play, are glad to go to bed by darke, and never till too late see their folly: so these. None of all these ever had their hearts taught by God, of the shortnesse of their dayes.

3 Knowing that our time is short, we must make another use of this knowledge then Satan doth. His knowledge provokes his diligence in all mischiefe: the shortnesse of his time whetteth and sharpneth his wrath. But our knowledge of the shortnesse of our time must make us industrious in grace, that wee may make a quicke and profitable returne thereof to our selves. Thus our Lord commanded, Ioh. 12. 35. worke while the light lasteth; the darknesse hasteth, when none can worke. And thus he practised, Ioh. 9. 4 I must worke the worke of him that sent me, while it is day: the night commeth when no man can worke. The same did his Apostles, 2 Pet. 1. 13. Knowing that shortly I must lay downe this my tabernacle, I think it meet to stirre you up.

Reasons hereof are these.

1 It is a signe of a good man, to be best and busiest at last: Psal. 92. 14. the just are more fruitfull in their age. Revel. 2. 19. The Church of Thyatira her works were more at last then at first. For though no part of the life of a Christian converted be fruitlesse, yet is it the autumne of his life that yeilds most fruit: and as to him that hath, more is still given, so the more he hath given, the more is his employment, and the more receipts, the more returne.

2 Christian wisdome teacheth the Beleever, that

this short time is alotted to worke, not to loytering; and to worke the greatest worke in the world, both in performing acceptable service to God, in doing good unto his brethren according to their needs, spirituall or temporall, and in gathering up his owne comfort, by making his election sure, both by in∣crease of graces, and fruits of faith in abundance of good workes: All which call for a wise husbanding and improoving of his time, and a diligent hand, so much the more, as the time or season hastneth from us, or we from it: as in harvest the fairer the day, and nearer night, the more busie are the carefull worke∣men; so must it be here.

3 It argueth a heart zealous of Gods glory, to do all the good he can while he may, and is only grieved that he hath done so little good, and can do no more. A good heart still complaines of the unprofitablenesse of it; to will is present with it, it loveth obedience, and purposes of obedience shal not perish when per∣formances often fayle.

4 It bringeth comfort to the heart, when the conscience witnesseth to a man that he hath not slip∣ped his opportunity, but done the businesse he had committed unto him: Our Lord himselfe thus com∣forted himselfe toward his death, Ioh. 17. 4, While I was with them in the world, I kept them in thy name: and I have done the worke which thou gavest me to do. And the Apostle Paul neare death rejoy∣ced, that he had fought a good fight, and finished his course; and now was layd up for him a crowne of righteousnesse, 2 Tim. 46.

1 This reprooves idlenesse in all men, whose time is so short. Gods word teacheth that he that sleep∣eth in harvest is the sonne of confusion, Prov. 10. 5. and that the harvest is not to last alwayes, neither will God hold out his grace alwayes when he is held

off with delayes. The unreasonable creatures, who have no reason to perswade them, none to call on them or admonish them, know their times and sea∣sons: the silly Ant knows, and labours in summer; a creature of no account or respect, yet men are sent to her to learne her wayes. Our owne experience * 1.1133 hath knowne many cry out of themselves in the end of their time, because they knew not their time; and have not received answer or comfort, which they could ever expresse: because God had often cryed and called, and they would not in time answer. Now it were well, if at length such as would never learne this lesson from God and his word, nor from his workes and creatures, nor from their owne experi∣ence, would learne it of the divell; to be busie in their proper worke, as he is in his, because his time is short. But of all men, old men especially, who must either now worke or never, & who if they spare not at the bottome of the vessell of their time, are for ever hopelesse and desperate.

2 Let us provoke our selves to diligence in wel∣doing. * 1.1134 The divell knowes, if this short time be shut in, he cannot do any more mischiefe, and therefore, plyes it while it lasteth. So if thy day be shut in, and thy short time expired, thou art taken away and canst returne no more to do any good: and therefore, seeing none of us have any long time, it stands us in hand to supply the shortnesse of our time with diligence in dispatching our principal businesse. Eccl. 9. 10. What∣soever thou hast to do, do it with all thy power: for there is neither wisdome nor invention in the grave.

And as the dragon, the more mischievous his worke is, the more active he is in it; so the better our worke is, we must be so much the more earnest in it: for, shall the divell be earnest in mischiefe; and wee slacke in good? The worke of the Ministery is an ex∣cellent

worke, and therefore the Minister whose time is commonly shorter then other mens, the shor∣ter his time grows, the more earnest must he be in preaching, writing, counselling, comforting the peo∣ple of God. Many resolve to take their ease, when they grow into yeares: but then is true grace most active: the consideration of the approach of death was a spurre to the Apostle Peter, to double his dili∣gence in the Ministery, 2 Pet. 1. 13. The Magistrate hath a notable worke in hand, in repressing the wrath of the dragon, upholding and encouraging godliness: and annuall Magistrates have but a short time when it is longest, in their office: Have you but a short time? be the more stirring, and carefull to do good that little time. Wee have seene some in that short time have done a great deale of ill businesse; therefore imitating the dragon, because they would not heare the voice of God. But a good man in office will do a great deale of good in a short time. Wee heare sometimes some Magistrates reckon what a short time they have to weare out: I would wee could heare what good they are resolved to do in that short time, which will away apace: for it is onely the good they do in it, which will abide for their com∣fort. Finally, the private Christian hath an excellent worke in hand, namely, to worke out his owne sal∣vation, and to further others, both in workes of pi∣ety, and by workes of mercy, spirituall and tempo∣rall, to helpe them unto heaven, and in earth: Hast thou but a short time for so great a worke? be so much the more diligent. Seest thou the dragon, be∣cause his time is short, so industrious in heaping up his owne damnation, and wrapping as many others as he can into his judgment, and wilt or canst thou slack thy pace and diligence in promoting thine own and other mens salvation?

3 As the divell and his instruments shew and de∣clare the shortnesse of their time by extreme wick∣ednesse, * 1.1135 because Satan powres forth his spirit upon the world, to poyson it with outragious sinnes: so let us manifest, that wee keepe in mind the short∣nesse of our times, and that we are cast into the last ages, by our readinesse and cheerefulnesse in good duties, and in abundant fruits of the spirit, which in the last dayes was to be powred out, Act. 2. 17. Wee must expresse the powring out of this spirit, by our increase in knowledge, faith, obedience, and be more fruitfull in our age. Thus wee shall aright testifie our right judgement of our owne time, and of the last age of the world.

And as the wicked of the world shew apparātly the last time, and Christ neare at hand, by abundance of iniquity, by worldlinesse, atheisme, & excesses of carnall delight (for is it not as in the dayes of Noah, wherein men eate and drinke, and marry, and give in marriage, and cast off all care of judgment?) so let us shew it the last age, and that a short time re∣maines, by using the world as not using it, by marry∣ing as not marrying, and by heavenly conversation: and all this, because the time is short, as the Apostle adviseth, 1 Cor. 7. 29. 30. because there is no constan∣cy or durance of any of these earthly contentments, no more then of the world it selfe; let us use these moderatly, and gaine those which are lasting, unwi∣thering, and unperishing.

Vers. 13. But when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child.

SAtan being cast out of heaven (I meane that hea∣ven upon earth, which is distant from the earth not in distance of place, but in sanctity of faith and manners) so as he cannot prevayle to prejudice the

same as hee would: (for neither can hee hinder the sound of the Gospell, but it prevaleth in the world, neither can hee seduce the Elect, nor prevent the Saints of their salvation:) Now seeing himselfe cast vnto the earth, he rageth among earthly-mindedmen, and stirreth up his agents and vassals to raise up hor∣rible persecutions, and new tyrānies, to root out (if it were possible) the name and mention both of Christ and the woman his Spouse; but all in vaine, as the former assault was, as appeares in the sequell of the Chapter.

In this and the fourteenth Verse are two things:

1. A new onset of the dragon upon the woman, with the reason in this Verse.

2. The evasion or escape of the woman, with the meanes in the next Verse.

In the Onset consider,

First, the person persecuting, The dragon.

Secondly, the person persecuted, The woman.

Thirdly, the time and manner, When shee had brought forth the man childe.

I. The persecutor is the dragon; that is, both the devill, the head of that fierce kingdome, and all such instruments as he raised and used against the Church in this new assault and persecution: for there is but * 1.1136 one persecutor of the woman in all ages, even Satan, * 1.1137 who is the same; but hee hath many members and Ministers, even a continuall spawne and succession, who as they carry his nature, so here also his owne name, and are one and the same dragon in minde, in will, in malice, in act: Hence it is, that in Scripture whatsoever the one doth, the same the other is said to doe: Revel, 2. 10. The devill shall cast some of you into prison: What Commodus, Decius, or the other Tyrants did, the devill is said to doe; and the workes of the Jewes in persecuting Jesus Christ, is called the

devils worke, Iohn. 8. 44. Ye are of your father the de∣vill, his workes yee doe.

1. Because the dragon, being the god of the world, * 1.1138 ruleth the hearts of wicked men, who inclines their wils to hate the Church, and stirres them up to per∣secute, and leades them at his will, 2 Tim. 2. 26. and a slave cannot doe but what his Lord commands him; onely he inspireth and acteth voluntaries.

2. The same causes which stirre up the one, stirre * 1.1139 up the other to this fury:

First, as there is an old enmity betweene the wo∣man * 1.1140 and the serpent, so is there betweene the seed of the woman, and the seed of the serpent: If there be hostility betweene two Princes, it is maintained among all their subjects.

Secondly, as the dragon being a deadly enemy to Gods glory, incessantly seeketh to hinder and abo∣lish pure religion, holy worship and worshippers, because it is contrary to his designes, and stoppeth his power, which prevaileth in Idolatry, superstitiō, and Atheisticall liberty; so doe wicked enemies, his issue and off-spring, in all ages fight against the true worship of God, holy religion and pure worship∣pers, as against their contraries, because they despise their false gods, detest their idolatry, resist false reli∣gion, contest against their superstition, and actually reprove their Atheisticall liberty, and all their procee∣dings contrary to the light of grace, and the word of grace.

Thirdly, as the dragon feares that Christ and his Kingdome will weaken his kingdome, so the spawne of the dragon feare the same. Herod and Domitian feare the comming of Christ, and therefore command them of the stock of David in Jewry to be slaine: If we let this man alone (say the Pharises) all men will beleeve him, and down goes our credit: Yea, say the

Rulers, and the Romanes will come and 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 Primi∣tive Church) promoted and accused the Christians for lucres sake, that they might have the spoyle of their goods; as Promoters sometimes use not for ju∣stice sake, or for love of the lawes, to accuse men, but to get money to themselves; so here these two com∣monly goe together, cruelty and injustice.

Which serves to satisfie some places of Scripture * 1.1141 that seeme contrary to this doctrine: for it seemeth * 1.1142 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 orde∣ring their malice, the dragon by immitting and in∣spiring them with malice and mischiefe.

3. In the end; God for the good and salvation of his Church, the devill for their destruction and dam∣nation 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 * 1.1143 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 * 1.1144 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 per∣swade 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 occasi∣ons and suggestions against them? Are they not inspi∣red 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 con∣quer, but hee goes on in rage and fury against godly men, and, as farre as hee can, contrives▪ mischiefe a∣gainst 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, * 1.1145

who they bee from whom wee may looke for perse∣secution * 1.1146 if occasion and time serve.

1. If men expresse any fierce enmity andgreat dif∣ference in matter of religion, whether in judgement or practice, here will arise easily as great an estrange∣ment 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 bro∣ther, for the sacrifice sake, and if Abels finde better acceptance, no band of nature can make up the quar∣rell; 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 since∣rity, 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 Go∣spel; 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 fur∣ther; 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, * 1.1147 then the way to overcome all persecutors, is to over∣come the dragō, and to prevaile against the devill. E∣nemies of the Church and people of God are as fierce and inexorable as the dragon; they must goe on as * 1.1148 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, meek∣nesse, forgivenesse, love and peace: Thus wee over∣come evill with goodnesse. * 1.1149

II. The person persecuted is the woman. The pro∣per * 1.1150 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 impo∣tent, * 1.1151 whom none but a coward would contend with∣all; 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, * 1.1152 and hath brought forth a potent man-childe to helpe her; yet hee weigheth not all the strength and pow∣er gathered for her: Hee that dare assault Michael himselfe in person, will for all him fiercely and furi∣riously assault the woman.

3. Here is a woman cloathed with the Sunne, * 1.1153 having the Moone under her feet, crowned with a crowne of twelve Starres, arrayed with righteous∣nesse and holinesse, as the Spouse of Christ, the groūd and pillar of truth. But this abates not the dra∣gons 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 immedi∣ately * 1.1154 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 * 1.1155 durable and lasting peace and glory, which Papists * 1.1156 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 * 1.1157 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 ear∣nest 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 suppres∣sing of the power of the heathenish tyrants and Em∣perours, who upheld pagan idolatry, oppressed the Christian Church, and withstood the power and pas∣sage 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 Chri∣stian faith, who succeeded after the heathen Em∣perours.

Wee must therefore secke out this fierce perse∣cution in the times of Emperors by profession Chri∣stian; 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 eccle∣siasticall and more pernicious.

The former was by the cruelty of divers Christi∣an Emperours after Constantine, as Constantius, Iuli∣an 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 per∣nicious then the former was, when the dragon poy∣soned the Church, partly with damnable heresies, of Arius, Eunomius, &c. for the maintenance whereof the Emperors most violently persecuted the sound * 1.1158 Bishops, Pastors, and Professors: (the dragon that could not now prevayle by slaughters and Butche∣ries 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 immu∣nities, 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 cal∣led against Councell, Synod against Synod: the greatest strife is for Patriarchicall seats, and quar∣rels for primacy, precedency, Churches immu∣nities, 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 be∣tweene 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 An∣tichrist, lifted up, and intended every thing but con∣scionable Ministery. Now Ierome justly complaines that after the Christian Church found Christian Prin∣ces, * 1.1159 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, * 1.1160 from under which she is not yet recovered, as * 1.1161 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 up∣right, waxed fat and spurned with his heele, for sooke the God that made him, and regarded not the strong God of his salvation. The whole booke of Judges sheweth, that when Israel was at rest and had the world at will, they forgot the Lord and turned to idols: but when they were under oppression of ene∣mies, into whose hands the Lord delivered them for their sinnes, then they returned and sought after God diligently. Hos. 13. 6. as in their pastures, so were they filled, and their heart was exalted, there∣fore they have forgotten me: whereas the same Church, having her way stopped with briars, and hedged in with thornie afflictions, resolves to re∣turne to her first husband, for it was then better with her then now, chap. 2. 7.

From the testimonies come to the induction of most famous Churches, overthrowne by prosperity. The first Churches of the old Testament did thrive better in Aegypt, under that tyranny, then in the milke and hony of Canaan; which by pride, wanton∣nesse, and fulnesse of bread brought her into Babylons captivity. The primitive Churches of the new Testa∣ment, our text shews how they were blacked & tan∣ned with the sunshine of peace, plenty, ease, wealth, and temporall prosperity: that, as the Moone never suffers ecclipse but in the full, because in the full she is farthest distant from the Sunne, from whom she receives her brightnesse; so the Church in her ful∣nesse is farthest from her Sunne, of whom she receives her light, and then suffereth most ecclipse.

What need wee goe farre for this proofe? The Church of England comming out of the fire and hot furnace of 2. Maries dayes, at the restoring of the Gospell, in the beginning of 2. Elizabeth of happy

memory, by whom the booke of the Law was re∣stored, and true worship established, oh how pre∣cious and sweet was that Manna! how zealous, how forward, how painefull were godly men to gather it, and get knowledge! with what joy of heart, courage, and encouragement did the Saints receive the truth! how resolute and vehement were they against Po∣pery! what a number of miles did they measure to a Sermon! how tooke they the kingdome of heaven with violence!

But now in the continuance of our peace, plenty, and prosperity, how do men loath this Manna, onely cloyed with preaching of Gods word! The former age that prized it, is gone, and carried their affecti∣ons with them. Our peace hath bred up a surfetted and gracelesse generation, that hate the directions of truth, and scorne the profession of holinesse as an hatefull heresie. Instead of frequenting Sermons, and godly exercises of praying, reading, conference, and holy communion: now the tavernes, tobacco-shops, ale-houses, play-houses, whore-houses are stuffed. Knots of drunkards, gamesters, swearers, and vile persons haunt together, and feare no lawes of God nor man. For bibles and godly bookes wee have the divells: yea cards and dice, store of pipes and smoake. In stead of holy exercises and conferences wee have blasphemous swearing, and scorning of goodnesse, riot and ribaldry, surfetting and drunkennesse, cham∣bering and wantonnesse, audacious boldnesse in evill, and shaming at nothing but the very show of good∣nesse. Thus as plenty begets surfet, so our peace hath made the land heart-sicke, and the disease is not more generall then desperate, likely to shame all the Physitians, all the Ministers of the land, who know not how to turne their hands to recover and helpe her.

1 Worldly prosperity is a good mother, but * 1.1162 through our folly brings many bad daughters: so * 1.1163 ease slayes the foole, Prov, 1. 32. That Gods blessing should be our bane, is in us, not in it. For our naturall folly is, that having found hony wee eate too much. even to hurt our selves: and this folly raigneth in wicked men, and too much of it is bound up even in the hearts of Gods children, by which they are prone enough to pervert Gods good gifts. God feeds men to the full, and the wicked run to commit adultery, and assemble themselves by companies into harlots houses, Ier. 5. 7. Thus do wicked men abuse these sweet refreshings, as the drunkard doth drinke to wash away his sense and reason, or as a mad man a sword, which might serve for his safety. Yea even Gods children are too like our children, who ha∣ving got fruit hardly give it over without a surfet.

Quest. What are these lewd daughters, bred up by prosperity?

Answ. 1. Forgetfulnesse of God. Worldly pro∣sperity * 1.1164 and peace make both Churches and persons forgetfull of God. Hos. 13. 6. They were filled, and their hearts were exalted, and they forgat me Ier. 22. 21. I spake unto thee in thy prosperity, but thou saydst thou wouldst not heare: this hath beene thy manner from thy youth. The Prodigall never remem∣bred his father, while he was in prosperity and riot. This danger the Lord well discerning in his owne people, straightly warneth them, that when they come into the land, and enjoy houses, vineyards, o∣lives, and have eaten and are full, then to beware they forget not the Lord their God, Deut. 6. 11.

2 Pride against God, and forgetfulnesse of them∣selves. * 1.1165 Let prosperity once winne the heart, it for∣tifies it against God. Hence hath pride and ambition

beene the bane of the purest Churches: and so inci∣dent to good men in their peace, as the disciples themselves shall affect hierarchy and Kingdome, and their own preferment at the right and left hand of Christ, in his supposed temporall kingdome. Now another mischiefe hangs hereupon; that the tops of these mountaines of pride are unfit for the herbes and flowers of grace, to root or grow upon: neither doe the raines of Gods grace stand upon these hills, but slide down into the vallies.

3 Effeminatenesse, softnesse, love of the world, * 1.1166 delicacy, feare and slight of the crosse of Christ. For it is exceeding hard to have prosperity and not to love it: it is hard in the increase of riches, not to set our hearts on them: & most easily is the heart wonne from the God of heaven to the god of the world. The reason is, because we are naturally from earth, and carry a lumpe of earth in our hearts: and quickly fill up all our roumes and senses with it, our eyes, hands, eares, mouths, and all our naturall motion is that way. Againe, minding of earthly things must needs make men enemies to the crosse of CHRIST, as those in Phil. 3. 19.

4 Contention and strife for the holding and en∣joying * 1.1167 of the present fulnesse and security, and a spe∣ciall resistance of those thac sticke closest to the sim∣plicity of Christ and his Gospell, or any way touch upon that string. Ambitious Amazia will not suffer Amos to preach. And Diotrephes loving his prehe∣minence riseth up against St. Iohn and the most faith∣full Pastors.

By all which wee see, that as weeds grow abun∣dantly * 1.1168 in ranke soyles, and without great care kill the herbes▪ even so many mischievous plants and weeds rise up in the fat grounds of prosperity, which sel∣dome peepe out of the leane and barren grounds of persecution and tyranny.

2 As Satan is more frequent and dangerous in * 1.1169 these temptations of prosperity, so our selves 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 dange∣rous 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 secōd: 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 o∣pen hostility, our feare would be more, and our dan∣ger lesse. But it comes as Ioab, or Iudas; when it kis∣seth, it killeth: it killeth with kindenesse, and with the sweet poison of a cunning inchanted cup.

Which serves for refutation of Papists, who glo∣rie * 1.1170 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: * 1.1171 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 wilbe acquainted with religion so farre as they may profit themselves and thrive by it. If godlinesse may be gainefull, and wisdome come with inheri∣tance, they are forward and devoute: but if it will not stand with their state, ease, credit, and outward

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prosperity, either they forsake it with Demas, or with Demetrius persecute it. Heaven it selfe hath no content, because golden gaine and hurtfull pro∣sperity powres not from thence.

2 Note hence how contrary our nature is * 1.1172 to Gods: he by his infinite wisdome fetcheth good out of evill for us, but wee out of our folly su••ke e∣vill 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 * 1.1173 repentance, Rom. 2, 4. Every benefit should be a meanes, yea Sermon of repentance. But we by hard∣nesse of heart that cannot repent, abuse them to hin∣der 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 a∣bundance 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 ne∣ver lesse mindfull of him then when he is most mind∣full of us.

3 The Lord affords outward prosperity to his ser∣vants, 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, * 1.1174 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 incoura∣ged 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 adver∣sity, * 1.1175 then must wee be more watchfull in prosperity * 1.1176 and peace, because then danger is nearer: For com∣pare these two a little, and see, and say whether is more dangerous: For,

1. Prosperity usually is a beame in the eye, and * 1.1177 shuts the eye of understanding, and closeth the eare from hearing counsell; whereas the rod and persecu∣tion openeth the shut eye, and the eare that was sea∣led, 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 prosperi∣ty 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, ac∣cording to that, Vexation sharpeneth the sight: See I••r. 31. 18, 19. * 1.1178

2. Prosperity commonly makes men secure, na∣ked, 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 solilo∣quies, 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 with∣out wals.

Looke upon Hezekiah in his sicknesse, and see him a picture of humility, a patterne of piety, full of con∣fessions, 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 trea∣sures, 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 un∣to 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 hedge, Hos. 2. to contain men in bounds, and hold them from excesse; Israel in affliction will

returne to her first husband, considering it was then better with her then now. This made Augustine * 1.1179 truely terme it the Churches unhappy happinesse, and to conclude it a point of great felicity not to be overcome by worldly felicity.

4. How many of our owne experiences may awa∣ken us, and hold us waking, suspicious of prosperity. Who ever saw the tree of grace grow in the fertile land of pleasure? Sodom was as Eden, the Garden of God; but what were the inhabitants? Who are they that receive the Gospell? not many wise, noble or rich, but poore ones, and weake ones, 1 Cor, 1. 26. Christs Kingdome is not of this world, his subjects are called out of the world, and at defiance with the world; Nay, his Kingdome is contrary to the king∣doms of the world, they rise by worldly prosperity, wealth, wisedome, power, but Christs by humili∣ty, passion, patience.

Who are the poorest among us in good works of mercy, piety, and charity, but those that most abound in wealth & superfluity? Dives cannot spare crums: Poore men that receive the Gospell can spare some mites to uphold the Word among them; but many of our great rich men can spare onely disgrace, con∣tempt, and, I doubt, would bee at some cost to get it away. I never knew man who would bee at no cost for the Word, but hee was willing to be at some cost against it. It is true of many great men, as we see true in the Mountaines, which the richer they are in me∣tals and minerals within, the more barren and fruit∣lesse are they without; Even so men to whom God hath given the greatest meanes, are often most bar∣ren of good workes, because he hath not given them grace and will to use them aright.

How hardly shall a rich man be saved?

Who be they that leave Gods house most deso∣late

and empty, but they who most curiously build and seale their owne houses? Hag. 1. 4. Poore men in towne and countrey can come with much travell to this exercise; rich mē many who have time & means to come with ease and pleasure, come not; because who are chosen to the end, are chosen to the meanes. Who bee they that are carryed to Popery and Idola∣try from the truth, but great persons for the most part? and why so, but because it is a religion accor∣ding to the flesh, a naturall religion, a libertine reli∣gion, that suites with mens corruptions, set up by carnall policy and power, and therefore carries away such as abound in worldly prosperity? Who exceed most in riot and excesse, but such as abound most in wealth and riches? And wee may generally con∣clude, Worldly prosperity hath made many worse, few or none better: If adversity hath slaine his thou∣sand, prosperity hath slaine ten thousand.

4. This affords us some rules and directions for * 1.1180 the ordering,

• First, of our desires.
• Secondly, of our conditions.

For the first: If God bid us (as he doth) aske what wee would have, and hee will give us our wish, as he did Salomon; let us aske (as hee did) wisdome be∣fore wealth or any outward prosperity; even that true wisdome with which God addes no sorrows: This is a gift which cannot bee turned to our bane, as all outward gifts may. In the prosperity of saving graces lie no snares, as there doe in all earthly prosperity, yea in all common graces: Christian wisdome teacheth to checke those excessive and covetous desires, which seeke and affect great things * 1.1181 in this world, as knowing that pathes washed in butter are slippery; and to say, Give me neither ri∣ches nor poverty, but things convenient.

For the second; the ordering of our estates. * 1.1182

1. Of prosperity: If God please to add wealth to wisedome, as hee did to Salomon, wee must bee so∣ber and abstinent, and learne to abound as well as to want, for this is an harder lesson to take out; but * 1.1183 not so hard as fruitfull. For as sobriety and abstinence in the middest of large provision preserveth bodily health, and helpes to free us of such diseases as come of fulnesse; so the sparing use of worldly comforts preserves the health of the soule, and keeps strength in grace and vertue, and preserves from corrupt humours of vice and sinne, which come of fulnesse and unwatchfulnesse.

2. Of adversity; If the Lord temper our prosperity * 1.1184 with a sound measure of affliction, wee must on this ground,

1. Be thankfull; for all his workes are, * 1.1185

First, wise; in wisedome hee doth them all, un∣to which wee must subscribe, though wee see not * 1.1186 the reason of them: In wisdome hee appointed the way to Canaan, through a dry and barren wildernes, though Israel murmured at it: Yea, Christ himselfe, the wisdome of his Father, came from heaven, and best knew the way thither; and to shew us the right way, made choise rather of an afflicted then prospe∣rous estate.

Secondly, seasonable; for he doth all in his appoin∣ted * 1.1187 time, in which every action is beautifull.

Thirdly, profitable to his Church; and therefore hee sends in afflictions like a cold frost, to nip in the * 1.1188 ranknesse of our soile, and so fit us to fruitful••es; and as a good Physitian sees it profitable to prescribe a spare diet to his surfetted Patient, so doth the Lord to his surfetted Church or servants: Therefore let us not in all this sinne with our mouthes, or change God foolishly.

2. Make no more haste out of afflictions than good speed; Gold is not presently pulld out of the fire, so soone as it is cast in, but must stay a while till it be purged: It is a safer state, though sowrer; as the three Children were safer in the furnace than out of it: Gold hath more cause to feare the rust, than the fire; and to us prosperity is more dangerous than adversity.

Verse 14. But to the woman were given two wings of a great Eagle, that shee might flee into the wilder∣nesse into her place, where shee is nourished for a time, and times, and halfe a time, from the face of the serpent.

AS the former Verse expresseth the furious as∣sault of the dragon against the woman, so this declareth her happy evasion and escape, with the cause of her conservation, and that was her flight, and disappearing from the sight of men: For what should the poore woman doe, being not able to withstand so huge and fierce a beast and Monster?

Wee have seene how this woman stoutly with∣stood the bloody persecutions of the Imperiall Dra∣gons, and never thought of flying; shee feared not sword, fire, Gibbet, nor the most exquisite torments of the fiercest tyrants, but the more shee was perse∣cuted, the more glorious shee was, and shined in surpassing brightnesse of holy doctrine and life. We have heard what an happy victory and triumph shee hath carryed against all those bloody and open enemies.

But now the dragon turning himselfe into another shape, and unto another stratagem, under the profes∣sion of Christ furiously opposing Christ; when by the clouding & vailing of the truth of the Gospel, she saw

her selfe spoyled of the shining clothing of the Sun; when shee saw the Moone, that was under her feet, set above her head; when now her Pastors and Bi∣shops, whom persecution could not conquer, were addicted to pompe, wealth, contention, primacy, and greatnesse; when now she saw her selfe robbed of her crowne of twelve starres, that was upon her head, and those starres were fallen from their Orbe and Firma∣ment; when her Pastors, forsaking Apostolike do∣ctrine, and striving for superstitions, and to stuffe the Church with humane devises and traditions, in stead of Christs most sacred institutiōs; when she saw that not now the bodies of men were slain and woun∣ded, as in former persecutions, but their soules and consciences were everlastingly wounded with here∣sies, errours, and Apostasie for the truth; now shee flies into the wildernes, now she dares not shew her face in those particular cōgregations, in w^ch formerly her beauty & glory was conspicuous: her case now is as of a chaste spouse, who seeing a painted harlot and a bewitching whore taken into her place, and those offices of love, and duties of marriage bestowed on her, which is the wives right, shee is willing to give place, and take her selfe to a solitary and sorrowfull life, to be so unkindly cast off; so doth the true Church and Spouse of Christ hide her selfe from those adul∣terate doctrines, superstitions, and Idolatries, which thrust out Christs owne pure Ordinances.

Here are two things:

• 1. What is this flight.
• 2. What are the meanes.

For the flight.

1. This flight of the Church is not a ceasing to bee, * 1.1189 but to be seene; for Christ will have alwayes a true part of his Catholike Church upon earth, that shall hold and professe constantly the true faith without

change. So as the Church ceaseth not to bee, when shee ceaseth to bee seene, but hath a true being when she is least visible.

2. This ceasing to bee seene is not in respect of par∣ticular Christians, but of particular Congregations; the which although they may cease, because by per∣secution or heresie the externall government may faile for a time, the Pastors may be interrupted, the sheepe may bee scattered, the discipline hindered, and the externall exercise of religion suspended, and sin∣cerity of religion exceedingly corrupted, yet there shall not cease to bee many godly members dispersed here and there, who shall hold the truth for substance; and so now, though there were no or few assemblies, in which God was purely worshipped, while super∣stition, tyranny and Idolatry usurped all places, yet many beleeving Christians were reserved to Christ in secret, although either not knowne, or of no rec∣koning in the world, but contemned and oppressed.

3. This ceasing to be seen in particular Christians is not inrespect of their persons, as men, which are as visible as ever, but in respect of the visible exercise of Gods Ordinances, of the Word, Sacraments, Prayer, and outward forme and government, which persecu∣tion had now restrained.

4. This invisibility in respect of visible exercises, is not in regard of the Christians themselves, but of the blinde world; for the persecuted Christians may have a secret knowledge among themselves, and a secret profession and exercise of religion, and yet the blinde world take no notice of thē; & yet the Church not destroyed, nor ceaseth to bee, no more than the Sunne ceaseth to shine, though a blinde man cannot see it in the day, nor a seeing man in the night, and no more than a man ceaseth to bee a man, because he is hid.

Now from the cause of this invisibility and flight, * 1.1190 learne that errour and heresie is more hatefull to the * 1.1191 Church than persecution and tyranny: Corruption of doctrine, and changing the truth into a lie, more straightneth and scattereth the Church than sword and torments of tyrants: that drives the the Church to her winges, not this; that manifests the true Church and members, but this hideth and obscureth her.

Let the example of the Church make us wise, * 1.1192

1. To feare the dragon more when hee fawneth * 1.1193 than when he rageth, more in his Foxes skinne, than in his Lyons skinne; He is more dangerous when he would teach Christians to deny the truth, than when he would force them: His wiles are more mischie∣vous than his violence, his Doctors more dangerous than his Captaines.

2. More to feare losse of truth, than losse of wealth; * 1.1194 losse of the Gospell than losse of goods or life. This is true godlinesse which teacheth Mary to fasten upon the good part, whatsoever become of the worse.

3. Hold him that would spoyle us of the truth, a greater robber than him that would steale our goods, an heretike worse than a tyrant.

4. Be more carefull to hold the truth, and keepe our part in the Gospell, than our portion of goods and wealth: The Church to hold the truth, chuseth a poore, desolate, solitary and sorrowfull estate; and a wise Merchant will sell all to buy the pearle.

But where is this care, or where bee the Children of this mother, who for the truth sake would follow her into the wildernesse, who either care for the pre∣sence of truth, or feare the losse and removall of it? Where be the buyers of the truth in this age, when so many value it not worth a shoo-string? How few

feare the prevailing of Popery for the truth sake, though perhaps for their peace sake, or wealth sake they had rather have things stand at a stay?

Now in the meanes of the womans deliverance are five things in this verse.

1. The meanes themselves, two great wings of an Eagle.

2. Whence shee did flie with them, from the face of the serpent.

3. Whither, into the wildernesse, called her place.

4. To what end, to bee no••rished and preserved there.

5. How long, for a time, times, and halfe a time.

In the first are,

• 1. What these wings are.
• 2. The number.
• 3. Whence she had them, they were given her.
• 4. The similitude, wings of a great Eagle.

By Wings are meant the speciall meanes of the Churches escape from danger; so called, because * 1.1195 they resemble the wings of the birds in a two∣fold use.

First, as a bird by his wings flyeth swiftly from the danger, and so saveth his life, even so the Lord by these meanes, foreseene and appointed by him∣selfe, worketh a swift escape and speedy safety in the present perils of his Church.

Secondly, as the bird hideth her young under her wing, Mat. 23. 37. so by and under these meanes the Lord hideth his Church, as under the wings of his Providence, where she lyeth most safe and secure till the danger be over, Psalme 91. 8. Hee shall cover thee under his wings.

For the number, they are two: enough to fly with∣all: * 1.1196 no bird hath or needeth more for her flight. The Church is supplyed with as many meanes of her good, as the Lords wisdome seeth her need to re∣quire at all times. This number of two hath set many wits on worke, to tel us what they be. But they agree not, nor can, seeing the meanes of the Churches safe∣ty are infinite. Some define them to be faith and pa∣tience, which lift her from earth to heaven. Some say they are the two Testaments, the Old and the New, in which the Churches defence lyeth. Some say they are the two Tables, containing love of God, and of our neighbour. Some, that the one is the wing of prayer, the other of charity. Some, that the one is the contempt of earth, and the other the aspiring to heaven. But we need not be so acute: and, if wee should settle upon any two things, wee should per∣haps misse the minde and ayme of the holy Spirit of God, as most of these must needs do. The likelyest (if we would restraine the number, and conceive it definite) were, the providence of God protecting, and his oracles directing the woman in this speedie flight. But the number is definite for indefinite; and two in this place, for the propriety of the subject, and metaphore: For, for a bird to have more wings then two, or fewer then two, to fly withall, were harsh and improper. Not that wee are not to con∣ceive more meanes of Gods providence, and the Churches safety, then two: for these two wings are the same with the seven pipes serving to the lamps, Zech. 4. 2. alluding to the pipes of the candlesticke, which were seven, of which he speaketh in that place: and as the number of seaven aptly agreeth with that allusion, so onely the number of two aptly agre∣eth with this.

But whence had the Woman these things? * 1.1197 They were given her. The text implyeth two things.

First, That the Church had no wings of her owne: all her safety and defence is layd out of herselfe: as a weake woman can make small shift for herselfe against such an army of dragons.

Secondly, Though it be not sayd, who gave her the wings, yet it is implyed they were given of God: for he is the father of lights, from whom commeth every good gift: and, he that prepared her the place, vers. 6. prepared her wings to flye to it: &, with him onely is counsell and strength; he onely can afford meanes of escape and evasion; he stretcheth out his strong and oculate providence, as two wings, the feathers of which are the truth and faith of his pro∣mise, sealed and delivered by the hand of his Two Witnesses; and thus he saveth her.

Lastly, for the similitude: wings of a great Eagle. So many phrases in this booke, so many mysteries. Here is an allusion to Exod. 19. 4. you have seene how I have caryed you on Eagles wings, and brought you unto me. By those Eagles wings someunderstand Moses & Aaron, their leaders: but they themselves also were carryed upon these wings. By them is meant the powerful meanes of opening a way in the sea, rayning Manna from heaven, breaking a rocke for water, covering them with a cloud by day and night, &c.

In this text these wings of a great eagle note to * 1.1198 us 4. things:

1 As the eagle out of her love to her young ones fluttereth and steareth them out of the neast to a safer place, when she feares danger: so the Lord for the love of his Church, in danger urgeth her out of her neast and rest, and leads her into a safer place, in

the wildernesse; Christ out of Iudea, Israel out of Egypt.

2 As the eagle having gotten her young ones forth, when they begin to fly, supports them with her wings, lest they should fall, Deut. 32. 11. so the Lord supports his Church in her flight from falling, carefully seeing to her that she take no hurt. * 1.1199

3 As an eagle, especially a great eagle, hath strong wings, agill, and able to carry her in a strong flight, to flye farre from danger: so the Lord in the needs of his Church provides some great and powerfull meanes, and by them as by strong wings sets his Church beyond al the reach of hurt and danger, Thus Nebucad-nezzar a great man is called a great eagle with great and long wings, and full of feathers, fit to accomplish GODS word against Zedekiah, Ezeck. 17. 2.

4 As the eagle flyeth high aloft in the aire, and beyond all sight of men, by the length and strength of her wing: so the Lord drawes his Church neare unto him, from out of the sight of men, and neare Heaven, and the nearer him the further from danger.

Observ. 1. God who could save the woman by his word, without wings, doth not ordinarily save * 1.1200 her but by wings. For Gods providence excludes not, but includes meanes of safety. Moses must be saved from the waters to be a Deliverer, but he must be put into a basket, pitcht and prepared for him. They in the ship (Act. 27.) must be saved from drowning, but they must abide in the ship, and then some on plankes, some on boards and pieces of the ship came safe to land. Exod. 15. 25. God could have sweetned the bitter waters with a word: but Moses must cast in a piece of wood to sweeten them. He could have divided the sea, and dryed the way by

his strong word, but doth it by a strong East winde.

Which teacheth us not to neglect the meanes appointed by God for our good: for God who tyeth not himselfe to wings, tyeth the woman to use them when he pleaseth to afford them. Hezekiah must be healed by a lumpe of dry figs. Nature teacheth, that he that would reape, must sow; he must eate, that must live; and he must fight that would have victory. So grace teacheth, that he that would reape one harvest in glory, must sow the seed of grace in the seedtime: and he that would live eternally, must feed on Christ by hearing, reading, beleeving, and obeying his word: and he that would be crowned, must strive lawfully.

Observ. 2. The Woman having no wings of her * 1.1201 owne, hath wings given her of God: which tea∣cheth, that the Church and members of it shall have wings sufficient to avoyd all hurtfull danger in due season. For

1 Our text saith God will afford two, sufficient for escape, and, wings of an eagle, to fly swiftly and make a speedy escape, and, wings of a great eagle, to fly strongly, and aloft, and far from danger.

2 Gods presence is not an idle presence with his people, but he is present to save; Ier. 30. 11. I am with thee, to save thee.

3 The Arke was a type of the Church, and that was all and alwaies covered with wings of Cheru∣bins; signifying the divine protection alwaies watch∣ing and covering the Church, and spreading his wings over the faithfull, to repell any harme, further then he will turne any evill to his owne glory and his Churches good. For wee must know, that all promises run with exception of the crosse: and God in his wisdome doth not alwayes give to every member of the Church wings to fly from externall

tyranny and persecution, but dealeth as a good hus∣band man with his corne, some he sends to mill to grind, but some he reserves for seed; so the Lord ap∣points some of his servants (as Ignatius) to the mill; I am, saith he, the Lords wheat, and now I must be ground with the teeth of Lions, to become good bread; but others are reserved for succession and growth. So as the Church and her members shall not want wings for safety, if God see it not better or fitter for them to be throughly tryed for his glory and their salvation: and then, if they be not saved from the danger, they are saved in it, and by it.

Use. 1. It serves for the consolation of Gods peo∣ple * 1.1202 in the midst of so many dangerous difficulties.

1 The dragon may create the woman trouble, so as she shall want no molestation for a time: but he cannot hinder her from wings, to make an escape: seeing God hath undertaken she shall not want sea∣sonable deliverance.

2 If wee want wings of our owne, or our wings want strength, the Lord lookes on our weaknesse, and, as an eagle, puts under his wing to sustaine us. Thinke on this in sickenesse, weakenesse, wants, &c.

3 These wings of God cannot be clipped, short∣ned, weakened, or broken off: which is a sure stay in all the affronts against the Church by Antichristi∣an forces, who, if they could get the Church from un∣der these wings of God, would soone effect their exploits: but as soone must Christ fayle, as his Church: his death, and passion and all should then be in vaine.

4 These wings greatly comfort the Church in * 1.1203 danger, by implying the quality or properties of Gods deliverance: as,

1 It is speedy, as having long and large wings: * 1.1204

what speed was made in Israels deliverance out of Aegypt, when they came out all in one day, and all Aegypt in one day sunke and was drowned?

2 It is unresistable: these eagles wings carry the * 1.1205 Church through all hazards, and enemies, beyond all reach of danger or dart; as if the eagle had her young above the clouds and sight of men. Thus the Lord caryed Israel through the wildernesse beyond all hazards and enemies on all sides, as if no enemie had seene them. Thus the Lord caryed the Arke through a world of waters, waves, windes, rockes, mountaines, as if there had beene no danger at all.

3 It is most comfortable: for besides the safety * 1.1206 that the wing of the hen affordeth from injurie of weather and the birds of prey, how doth the wing cherish and refresh and strengthen the birds under it, keeping them warme from cold and chillinesse? the same comforts do the Lords wings of protecti∣on afford to his children.

Use. 2. This serves for instruction.

1 Acknowledge that all the wings which the Woman hath for her preservation are from the Lord, and a free gift of his mercy. Psal. 3. ult. Salva∣tion is the Lords: and besides him is no Saviour. He is not only the Sonne in the peace of the Church, but the sheild in her trouble, Psal. 84. If then we have meanes of good, ascribe them and the glory of them to God; not to our owne industry, policy, forecast, or endeavours. Neither have Saints, Angells, Prophets, Apostles, Virgins, Martyrs, any wings for us to hide us under. But this point we prosecuted at large in the beginning of the tenth verse. * 1.1207

2 In all our dangers to fly under the shadow of these wings: as David prayed, Psal. 17. 8. Hide me under the shadow of thy wings: For * 1.1208

First, Here is a strong and sure hold for safety: the * 1.1209

name of the Lord is a strong tower, the righteous run * 1.1210 to it & are saved: no power can scale it, no stratagem can win it,

Secondly, other creatures being pursued fly to * 1.1211 their dennes and neasts in earth, but the Churches hi∣ding place is in heaven. Psal. 32. 7.

Thirdly, God therefore acquaints his children * 1.1212 with dangers, to chase them under his wing: for as the henne sometimes calls the chickes, but they come not, but if a kite or hawke be above them, then they run under her; even so never do the Saints more de∣sirously runne under these wings, then when they are most frighted by wicked men. Iacob, afraid of Esa••, runs under them. David, pursued by Saul, runnes apace under them, and composeth that Psalme, Ne perdas. Psal. 57. 2. In the shadow of thy wings will I trust, till these stormes be overpast.

Fourthly, God therefore gives us experience of the * 1.1213 comfort of these wings, that wee should run under them, and do as the chicks, who finding the comfort and cherishing of the wings, still run under them. Psal. 36. 8. Oh how great is thy goodnesse! therefore the sonnes of men trust in the shadow of thy wings: and Psal. 61. 5. Because thou hast beene my refuge, I will seeke protection under thy wings. Have wee in the Church and Land had such experienced safety under the wing of God, against the Spaniards in 88. in the gunpouder treason, in the safe and happy re∣turne of our Prince, in all which wee were given as lost? let us still run under the same wings.

3 Though wee see not wings presently, to escape danger and trouble, yet let us depend upon the Lord who in due time will supply them. Abraham had them not till the third day, nor saw them till he was in the Mount, even in his deepest triall, and then the Lord gave him wings of deliverance. Israel saw

no wings till he was in the bottome of the Sea, and in the deeps, and then the Lord afforded these two wings of a great Eagle for their deliverance. Seest thou no meanes as yet? wayte still: perhaps thou art not yet deepe enough: but in the deepest sorrows wings shalbe supplyed. Ionas sees none in the deepe till the third day, nor our Lord himselfe the true Ionas.

4 Be sure that all the wings and meanes of safety * 1.1214 bee given thee of God, that they be lawfull, warran∣table, and good: be sure they be allowed and or∣dained of God: for he gives no other. Be able to say as Abraham to his sonne, My sonne, God will pro∣vide a sacrifice. If we want wings, Satan would have us make stones bread. Esau wanting wings will make himselfe a paire, by selling the birthright for present maintenance. Saul wants wings of escape, and provides them from the witch of Endor, and from her takes advice and helpe. Nay Peter in the sight of Christ, if he want wings to fly out of danger, will make him two wings to save himselfe by, by denying and forswearing his Master, Gehezi will get wings by lying and deceiving: and so do many Tradesmen: But these wings are not given of God, but of the devill.

Against all such unjust and impious meanes wee must hold the resolution of those godly men; If the Lord should forsake us, wee will not do this; I will not seeke to the devill, nor to the witch; I will never owne the wings and meanes which come by lying, swearing, deceiving, Sabbath-breaking; I will use the wings of faith and confidence, of prayer and pa∣tience, the wings of piety and holinesse, and these weake wings of mine shall leane upon the strong wing of God, til his appointed time and deliverance come.

5 Learne, when it is lawfull to fly in persecution; * 1.1215 namely, when God hath given wings to fly withall: but the woman must not fly before she have wings. When thou hast wings, thou mayest use them.

Quest. How shall wee get wings to fly from * 1.1216 danger?

Answ. 1. Become Eagles, and you shall have * 1.1217 Eagles wings: so Christ calleth the godly, Luk. 17. 37 Eagles.

First, To fly aloft, and lift up our neasts, even in * 1.1218 the rocke: converse and dwell in heaven, and there hide our selves.

Secondly, To be of sharpe and strong sight, to see our meat a farre off, to fetch the promises from farre and feed on them as present, to behold Gods face in Christ, cleared as the sunne in his strength, by the Eagle-eye of our Faith:

Thirdly, Not to be wearie of flying, or faint in wayting, but renew our strength as the Eagle, Psal. 103. and goe and grow from strength to strength:

Fourthly, Where the body is, thither to resort, Luk. 17. 37. follow after Christ, and frequent the places and meanes where he is preached, fly after him by holy thoughts and desires, ascending to hea∣ven where he is.

2 To get wings to fly danger; be sure of a comman∣dement * 1.1219 and warrant, as Ioseph for the safety of Christ, his wife, and himselfe, Mat. 2. and as Elias, fly for thy life into the wildernesse, when thou art sent. First, heare that voice, Get out of her my peo∣ple; and that, Esa. 26. 20. Get thee into the chamber, my people, till the storme be over.

3 Fly to God by earnest prayer. He that wanteth * 1.1220 wings to fly to God, wanteth wings to fly danger. First get the wings of a Dove to fly to GOD,

and then shalt thou get the wings of an Eagle, Psal. 55. 6.

4 Fly from sin by the wings of repentance and godly sorrow. Thus Iohn Baptist commanded the Jewes to fly from judgment to come, Mat. 3. 7, 8. This is the way to fly present wrath: else thy flight will be to little purpose: flying frō a Lyon thou mee∣test with a Beare, and it is like the flight of Amazi∣ah, 2 King. 14, 19. who fled, but death met him in his flight.

From the presence of the dragon.]

This is the second generall in the verse.

Quest. How can the woman fly from him, whose throne is in al places, being the god of the world, and himselfe every where compassing the whole earth? And if she fly any where among wicked men, it is but to fly from the divel to the devill, her state is not bettered. Besides, is she so swift to fly, that the di∣vell cannot overtake her?

Answ. This flight from the dragon is not in respect * 1.1221 of place and bodily motion, but in respect of state and condition: so as here wee must not understand a change of place, but a change of condition and or∣naments.

2 It is not an absolute avoyding of the dragons presence: for both he and his army ever compasse the Saints; but it is respective, namely, from his dead∣ly power in persecuting; as when the power of ty∣rants is so restained, that they cannot reach and over∣take the Saints, to murther and destroy them, as for∣merly in the dayes of heathen Emperors.

3 The woman could never fly from Satans temp∣tation or molestation, but by this flight might & did avoyd the serpents face, that is, open persecution and tyranny, as Paul was saved from the mouth of the Lion Nero. 2 Tim. 4. 17.

The sense then is, that the Church was now more safe from open persecution and oppression than be∣fore, called here the face of the dragon; as they that fled out of Jerusalem, (Act. 8. 1.) fled not from the temptation of the devill, but from the reach of the high Priests.

Object. But you say that the Text and this flight is to bee understood of the times of Antichrist; and was there ever more horrible spoyle and tyrannie a∣gainst the Saints and faithfull Christians than all that time? was ever the dragons face more furious than in Antichristian religion, which never met with any godly man of any degree, whom they spared?

Answ. Antichristianisme being contrary to Chri∣stianity, must bee most cruell and fierce, as that is most meeke and peaceable; so was it ever an Apolly∣on, and destroyer of Gods Saints; but,

First, not in open profession of hostility against Christ, as the Imperiall dragons; the Antichristian dragon is as fierce, but he hides his face, and under a colourable pretext and profession of Christ, destroies Christ and Christian profession; Antichrist comes not like a Turk, with a flag of defiance against Christ, but like an Herodian, pretending his worship, inten∣deth his murther.

Secondly, for the time of the blacknesse of Pope∣ry, though they persecuted to death all the Profes∣sors of the true religion, whom God had set out in the severall ages to witnesse his truth, and to con∣firme the rest of the Saints, yet the Lord hid most of the Saints from their rage and fury; the intentions of Antichristian enemies were bloody and tyrannous, but the Lord by preserving his Church, caused them to faile in execution, because hee kept them from the face and knowledge of the dragon, and saved them from the mouth of the Lyon; experience hereof was

manifest in Queene Maries dayes, in the Massacre of 1572▪ and Gunpowder treason.

Into the wildernesse.

Hither doth the woman flie; and it is called her * 1.1222 place, appointed her by God for her safety. Of this wildernesse wee have spoken at large, Verse 6. and will now onely note this lesson; that the woman, The true Church is not alwayes glorious, but alwayes * 1.1223 safe. * 1.1224

She is not alwayes glorious and externally conspi∣cuous to the world: For sometime she is hid in the wildernesse, in an afflicted and sorrowfull condition; Was not the Church hid and obscure, when as cleare an eye as Elias could not see it, yet were 7000. re∣served? was shee not hid and inglorious in Christs time, in a few obscure persons, Ioseph, Mary, Simeon, a few shepheards, fishers, women, Publicanes, and o∣ther meane & despised persons, persecuted, excōmu∣nicated by the Priests, Scribes, Pharises and Elders of the people? Was not the Church obscure under the heathen Emperours: when the Pastors were slaine, the Churches spoiled, the Scriptures of God burned, no Christian suffered to live? no sooner was any knowne, but accused; no sooner accused, but con∣demned and executed.

In the ages next to them, the whole world won∣dred to see it selfe so suddenly become an Arrian, a••d that there were in the world scarce five Catho∣like Bishops, who durst shew themselves in that age; Where was now the glory of the Church? Hi∣lary a Bishop in France, living in those times, about * 1.1225 the yeare 370 tels us where then we might finde the Church: If any would finde the Church, (saith hee) it must not bee in houses, Temples, Cities, but in pri∣sons,

Mountaines, Dennes, Desarts and Caves of the earth.

But shee is alwayes safe: for, * 1.1226

First, if shee cannot be safe in the City, shee shall bee safe in the wildernesse: God provideth a safe place for her. * 1.1227

Secondly, the purpose of God for the safety of the * 1.1228 Church cannot bee altered or abrogated by all the enterprises of the enemies; for his counsell must stand; and therefore let Pharaoh slay all the infants beside, Moses must bee preserved alive by his owne daughter, in his owne bosome, to be a Deliverer, the onely thing hee would prevent: Let Herod slay all the infants under two yeares old, hee shall misse of him whom he seekes.

Thirdly, Gods high account of his Church makes her alwayes safe, as the signet on his hand, as the Ap∣ple * 1.1229 of his eye: the Church is as the Lords wheat (saith Augustine) and shall be kept in the Lords Granary: If Aegypt bee not a safe place for Moses, he appoints him Midian to flie into: If Iudea bee not safe for the childe, he shall bee safe by a flight into Aegypt (a wil∣dernesse in comparison) till the appointed time. Atha∣nasius, who dyed in the yeare 390. speaking of those that were hid from the persecutions of those times, said, The childe was preserved whom Herod sought * 1.1230 to destroy.

Fourthly, Gods wisdome makes it healthfull for the Church sometime to bee hid, that shee may al∣wayes bee safe; for else the whole world would * 1.1231 fall upon her all at once, and utterly destroy her. * 1.1232

Which serves to remove the brag of the Papists * 1.1233 concerning their Church, and their brand and scanda∣lous imputation against ours.

For their Church they prove it the true Church, because they have had a perpetuall externall splen∣dor,

and a continuall glorious visibility, and a true no∣ted and famous succession of Pastors and Professors since Christs Ascension till this day. To which I an∣swer two things.

1. It is false, that the Romish Church hath held * 1.1234 a true succession, either in doctrine or persons; for two Reasons,

First, because there is no part of Popery, wherein it dissenteth from the Reformed Churches, which is neare the age of Christ and his Apostles, but came in by patches and pieces many hundred yeares after, and some points very lately, till the whole Antichristian Chaos, and confused body was made up: I might in∣stance in their Latine Service, Transubstantiation, Communion in one kinde, worshipping of Images, prohibition of Ministers marriage, and the patching together of the severall shredds of the Masse, with a number of other new devises, cōfessed by themselves to stand onely by the Churches constitution, and not by authority of the Scripture.

Secondly, as that argues their doctrine not succes∣sive from the Apostles, so they have no true personall succession from them: For there was not a Papist in the world for the space of sixe hundred yeares after Christ, nor any Father, Councell or learned man in all those ages, who held the same points of Popery as now these doe: This hath Bishop Iewell unanswera∣bly discovered in 27. points, and Master Perkins in thirty nine, in his learned Probleme against Iodo∣••us Coccius.

2. Another thing I answer to their bragg, is, that if it were true as they say of such perpetuall glo∣ry and visibility, then could they not more strongly conclude themselves a false Church, seeing the true Church of Christ must flie into the wildernesse ma∣ny hundred yeares from the fury of Antichrist; un∣lesse

they can make it appeare, that a perpetuall glo∣rious externall splendor, a perpetuall visible head, * 1.1235 and the most domineering Monarchy in all the world comporteth with the abject, desolate and re∣tyred estate of the wildernesse, a place full of an∣noyance, wants, obscurity and solitarinesse.

For their brand and challenge of our Church, that wee cannot derive the pedigree of our religion be∣yond Luther, nor shew where it was, nor the names and persons of any that professed it: To this I an∣swer, 1. with Tertullian, Quod antiquissimum, ve∣rissimum; That which is indeed ancientest, is of all other the truest; and wee hold our religion from the ancient Patriarkes, Prophets, and Apostles, therefore it is the true religion, and hath a true succession in doctrine, and consequently of persons (suppose wee could not name them) because it is the religion and faith of the woman in the wildernesse, which some∣times Antichristian tyranny suffred her not openly to professe: she flyeth into the wildernesse, according to Gods Word, to hold and preserve it to all suc∣ceeding ages.

Object. But if you have so true a succession, why doe not you name them.

Answ. This miserable shift of the Jesuites ap∣parently * 1.1236 argues the desperatenesse of their cause, and is like a Crayfish, which hath more picking than meat; a very tricke and triviall inconse∣quence, to call us from the cause whereof they are weary, unto persons; as if wee had no sounder arguments for the truth of GOD, and verity of our religion, then from mens testimony and succession: We know, that if we receive the testimony of men, the testimony of God is greater; and professe as the Samaritans to the woman▪ We beleeve not our religi∣on for any mans word, or any womans, or because any

hee-Pope or shee-Pope saith it is so, or contrary, but because wee have heard Christ himselfe speaking in the Scriptures. Wee take our religion as wee take gold, not onely or chiefly by the sound, but by the touchstone and ballance; and we have learned in our Creed, to beleeve the Catholike Church, though wee see it not.

And because contraries make one another more perspicuous, I would aske them, whether wee may not beleeve that the Towre of Babel was built, un∣lesse wee could name all the persons that brought Brick or Lime to it, all the Masons, all the labourers, and workmen that were upon it; or whether wee may not beleeve, that a tree is growne, unlesse wee know the person, the name, the particular time and houres of the planting, sprowting, and growing of it: Doubtlesse, if wee did not know when, and by what degrees, or by what persons and workmen their Ro∣mish Babel is built and reared, yet wee see and must beleeve that it is built. And suppose wee did not know (which in most essentiall differences wee doe) the persons, nor the very period of the time when every branch of the tree of Antichristian heresie did begin to sprout and bud out; yet our eyes see, and we must beleevè, that the tree is deepe rooted, large spred, and growne tall and thicke: And were it not most absurd, that matter of divine truth must not be beleeved, unlesse wee can name all men that ever spake or beleeved it?

But to hold them to short and manifest reason, I conclude in this forme; Whatsoever Church hath a true succession of doctrine from Christ and his Apo∣stles, hath also a true and perpetuall succession of per∣sons, whether that succession bee visible and nomi∣nable, or no: But wee have true succession of do∣ctrine from Christ and his Apostles, as by the Scrip∣ture

wee are ready to cleare in all points; and there∣fore wee have true succession of persons, whether wee can name them or not: By which reason wee bring them backe to the matter and cause, whence they are willing to slide, by bringing us unto persons.

2. I answer: If wee were not so able, as by Gods grace we are, to answer them calling for names, this were not to bee laid to the charge of our religion, but of theirs; seeing the craft and tyrannie of their Anti∣christian Synagogue hath made our search more la∣borious: For they have chased the Church into the wildernesse, and forced her to hide her selfe out of sight, and then aske us for all those names that fled into the wildernesse, and lived, and dyed there many hundred yeares since: They burne the persons and records, and then call us to account to shew them their murders: They oppressed their persons as he∣retikes, and suppressed their workes as hereticall, and used all cruelty and craft to extinguish their names and memories for ever, and now shamelesly they call upon us to put life into all those asnes, whose blood their cruell hands have spilt upon the face of the whole earth: And whereas the names which they call for, are to bee had out of history, themselves by falsification of all Antiquity and story, and by shame∣lesse purging of all bookes from all truth which might make against them, have made this taske more difficult, and themselves not more insolent than fraudulent.

3. I answer; that there was never any age since Christ, wherein our religion (in what it is substantial∣ly contrary to Popery) was not taught and professed, & must needs bee more ancient than the now Roman faith, yea, the only true Catholike faith, from which theirs is a Catholike Apostasie.

This assertion they have proved abundantly:

1. By Doctor White in his Way to the Church, Digress. 52. where hee hath cleared, that from the yeare 600. (before which there was no substantiall or fundamentall innovation received into the Church, though some corruptions were creeping in before) till the present age, there was no halfe age wherein hee nameth not sundry the Teachers and Professors of our religion, and resisters of the Papa∣cie while it was in the shell. Mee thinkes the Jesu∣ites should answer something to those names, before they call for more.

2. The same is further cleared by one of them∣selves; whose witnesse is the stronger, because it was the testimony of an enemy and Inquisitor, as is ju∣diciously noted by that learned and worthy Bi∣shop, Doctor Vsher, in his booke de statu Ecclesiae, cap. 6. pag. 151.

There were (saith Reinerius the Inquisitor) many sects of heretikes in times past, but none ever were more pernicious to the Church of God, than that of the Waldenses, or pooremen of Lions, for three causes.

1. Because of the continuance of it; sor some say it was from Sylvesters time, and some say it was from the Apostles themselves.

2. Because it was more generall, for there is al∣most no land, wherein it doth not spread and creepe.

3. Because all other, by some foule blasphemy a∣gainst God, make men abhorre them, but this hath a great shew of piety; for they live justly before men, and beleeve all well concerning God, and all the Ar∣ticles which are contained in the Creed; onely they blaspheme and hate the Roman Church, and the multitude is easily drawne to beleeve them.

This is the testimony of a Popish Inquisitor; Whence I inferre thus:

If these men held the whole body of religion now maintained in the Reformed Churches, and the same positions against the Roman religion, which wee doe, (as is undeniable by their Confessions, Ca∣techismes, and Commentaries upon the grounds of religion; manifest, as else where, so especially in that late and worthy booke intituled, Luthers fore-run∣ners, or The history of Waldenses, strangely reserved by God for these times; the same also is apparent in the Articles objected against them by the Inquisi∣tors, set downe by Papists themselves, and for which these godly Martyrs lost their lives by hun∣dreds and thousands)

If they were so ancient as from the Apostles, or Sylvester. (a circumstance not to bee contemned;) If they were of such just life and sound beliefe, as the enemy reports them to bee; If they were so many in number, and so dispersed into all Countries, and * 1.1237 so assisted, as none durst stop them, for the multi∣tude of their favorites: If Reinerius himselfe say true, that himselfe being often in the Inquisition, and present at their examination, found forty Churches in his walke infected with that sect; and in one Pa∣rish of Cammach were ten open schooles of them; If at one time were observed eight hundred thou∣sand persons that made profession of the faith of the Waldenses. * 1.1238

I would now aske a Jesuite, whether his fellow hath not named him persons enough in all ages, of * 1.1239 such as ever since Christ held and maintained, and sealed with their blood our faith and religion; And whether any credit is henceforth to bee given to his fellowes, who say that our religion was never heard of in the world till Luther, and was but sixe

yeares old when King Edward the sixt dyed; but e∣very thing is nourished by that, whereof it is bred; and their religion being a compact of lies, must bee upheld by lying whereof it is framed.

4. I answer: There was never any age since Christ, in which the Popes Headship, the maine pil∣lar of Popery, hath not beene resisted as hereticall, and contrary to Orthodoxe religion: The Jesuites have names enough in that learned booke of Doctor Crakenthorpe, entitled, Of the Popes temporall Mo∣nachy; who, as if hee had intended to prevent the Papists unreasonable demaund of names, hath clea∣red by many names in every Century since Christ, that the Popes temporall authority was resisted, and by whom, and that the sandy foundation of it, name∣ly, the pretended donation of Constantine, is but a fiction, and a trick of a false finger, by which Popery hath beene, through outfacing, supported a long time. I need hold no Candle to this Torch, onely I wish the Jesuites to answer those names, before they call for more, or else they must goe shorter by the head.

5. There was never any age since Christ in which the Pope was not detected and proclaimed to bee Antichrist; before his appearing, implicitè, and after it, explicitè and expresly. This I have ready to prove * 1.1240 by names in al ages since Christ, in way of cōfutation of a Jesuites booke sent to mee to review, who im∣pudently affirmeth, that Luther was the first that cal∣led the Pope absolutely Antichrist.

1. The Church is ever safe as the Arke on a world of waters, Christ is the Pilot. * 1.1241

2. None can take her out of his hands, Iohn 10. he is stronger than all.

3. He knowes who are his, and where, and how to deliver them.

4 Quod inimici in perniciem machinantur, deus * 1.1242 convertit in adjutorium: feare not the tumults of Princes nor Antichristian forces, so long as Christ is in the ship it shall not miscarry.

To be nourished.]

The fourth generall in this verse, is, the end why the woman fled into the wildernesse: and that is, both to be preserved safe and provided for there.

And this place is an allusion to the ancient story of the former Jewish Church, whom, when she cannot be safe in Aegypt, God brings into the wildernesse, where not having any provisiō by ordinary meanes, he doth extraordinarily feed her by Manna from heaven for the space of forty yeares. And thus he dealeth now with the Church of the Gentiles under the Antichristian tyranny, heavier then that of Ae∣gypt: When the woman can finde no safety or peace amongst men, in the publike profession and exercise of Christian Religion, the Lord retyres her into secret places which afford her private exercises of religion, and in this hidden desert, and afflicted estate pro∣vides secret meanes of her feeding and safety.

The Church of God and every member in the most hard times and desert condition shalbe assu∣redly * 1.1243 fed and provided for. Of all places the wilder∣nesse * 1.1244 was most unlikely to afford food and provisi∣on, where was neither sowing nor reaping, planting nor watering: the earth affords them neither fruit nor corne for forty yeares: and now the Lord affords them for one yearely a dayly harvest, not of corne but of bread, not from earth but from heaven: he spreads for them a large table in the wildernesse, and feeds them with dainty food and quailes at his plea∣sure. So Elias flying from Iezabel was sent by God

into the wildernesse, where he might seeme more miserable, as exposed to famine, a more dreadfull death then the sword: But he fled to be fed there, and the ravens shalbe his stewards and Caterers, be∣fore he shall sterve in the wildernesse.

1 The truth of Gods promise cannot faile. Psal. 37. 3. Trust in the Lord, and thou shalt be fed assu∣redly: * 1.1245 and vers. 19. the upright men in dayes of fa∣mine shall have enough. Psal. 84. 11. He withholdeth no good thing from them that walke uprightly. He should deny his truth, his faith, himselfe, if he should not feed and provide for his: and therefore, if all fields should faile: and the whole earth grow bar∣ren, GOD cannot fayle but feed those that trust in him.

2 Gods power confirmes it: who is not tyed to * 1.1246 ordinary meanes, nor limited to places, nor hath bound up our life in the fruits of the earth; but man lives by every word of God; not only ordinary, but extraordinary: so as if men will not, or cannot feed Elias, ravens can and shall. And all that he can doe with meanes, he can without them.

3 His love is to his owne as unchangable, as his * 1.1247 power is infinite. He may alter their place and state, but not his love. He may change their condition, but not his owne affection. And if the love of the crea∣ture be so bountifull and communicative, how can there be any lacke in his love, which is a full sea and fountaine, and all affection in the creature to his is scarce as the drop of a bucket?

4 His neare relation to his Church causeth it. E∣very * 1.1248 man provides for his owne family; else he is worse then an Infidell. 1 Tim. 5. 8. Wee belong to Gods houshod and family: and if an evill father can and will give good things to his children, much more our heavenly father. He will blesse and feed

his inheritance, Psal. 28. 9. And if there be no Master but will maintaine his servant in his own work, much more will our Lord and Master in heaven.

5 His infinite wise providence, who mingleth * 1.1249 his chastisements with mercy, and crusheth not his Church out of measure, nor tramples her under his feet, when he suffers men to trample on her, It is enough to bring her into the wildernesse, and that not to starve her, but to provide for her. He leads her thither, but leaves her not there: but as a father, affords her meat and cloth, and at last provides her an inheritance.

Object. But Gods people are often in want, hun∣ger, thirst: as, Lazarus, Paul, the Apostles, and Christ himselfe.

Answ. God who would not allow beggers from dore to dore (which is against all order; and rules of charity) hath ordeined there should be poore alwaies with us, to be examples of their pati∣ence, and objects of our charity. And many of these the deare servants of God may know great want and scarcity: so did the Church. Heb. 11. 37. Because corporall benefits are not alwayes, not to all the godly allowed in any great measure, but then only when Gods glory and their owne salvation call for them. But, what they are scanted in temporall things, they are supplyed in spirituall, which they alwaies certainly injoy. And when they are most scanted, they are not forsaken, but have enough to bring them home, and are denyed only of those things which might proove burdens.

Now this serves to comfort the Saints in want, * 1.1250 and to cherish our faith. For * 1.1251

First, what the Lord will do he can do, and wil do all for our good.

Secondly, his providence is waking when wee

sleepe. Manna shall fall in the night, when Israel slee∣peth. God watcheth to feed his Church, when she sleepes. He watcheth for Mordecai, when he sleeps: for the babe and his Mother in the night when they sleepe.

Thirdly, his absolute soveraignty and power may make the wildernesse our portion for a time: he may pitch us here or there, in a faire place or in a foule, in a moyst or in a dry: and wee must be willingly disposed by him, whose wisdome over-reacheth ours.

Fourthly, when all meanes are turned against us, he is most able and willing to succour us. Ioseph and Mary shall have gold and precious things brought them a farre off, when they thinke not of it.

Let us therefore labour to see our want of faith, our greatest want: and if we know not what to do, let our eyes be toward him. And if our thoughts be inquisitive as Isaac, how shall I do for this or that? or where is the ram? say to thy soule as Abraham, My soule, God will provide. Now stirre up thy faith, which leaneth not on meanes, or things seene, but on the naked word. Abraham leaned only on Gods truth and power, when al was contra∣ry, Rom. 4. 20.

2 This may provoke and encourage every one in * 1.1252 the study and practise of piety, which hath so sure a reward and patron. And though wee may not serve God for temporalls, as hypocrites can do, yet wee must honour him who hath undertaken the care, not of our inheritance only hereafter, but of our present maintenance: and love him unfainedly, who makes * 1.1253 good unto us even the promises of this life, made un∣to godlinesse, aswell as of that to come. And though this may seeme a smaller mercy, because it is so com∣mon to the worst, yet it is not common to enjoy

temporalls in the promise, which makes them swee∣ter then ordinary, even the love-tokens of a father, and not the wages of an hireling.

3 This may assure the Church and members, that * 1.1254 in the hardest times of straightnesse and persecution they shalbe spiritually fed (which is here chiefly ay∣med at.)

For all the adversary power of Antichrist, or dra∣gons, * 1.1255 cannot hinder God from providing and pre∣serving to the Church faithfull Pastors, secretly and conscionably to feed the woman in the wildernesse, in season and out of season. And as none can send Pastors but he, so none can hinder the Pastors whom he sendeth to dispense his allowance: whom he fur∣nisheth, raiseth, and protecteth till his worke bee done, and the Churches need supplyed. The starres * 1.1256 are in his hand: who then can hinder them? But if they could intercept his messengers, they cannot hin∣der himselfe, who can and will by himselfe feed the woman, if all means else should faile: as Eze. 34. 14. I will feed them my selfe. And if himselfe feed not, all Ministeriall labour is but lost.

Quest. How doth the Lord himselfe feed the Church? * 1.1257

Answ. 1. By the word of his grace: He leadeth his sheepe into the greene pastures of his wholsome word. By writing his word in their hearts, and car∣rying * 1.1258 his law into their secret parts. He onely who hath his chaire in heaven, can teach the heart. And who can hinder his strong arme and mighty power, or the might and power of his word which is om∣nipotent as himselfe? or who can stand in his way to hinder his accesse into a beleeving soule?

2 As he did with his ancient people, so still he * 1.1259 feeds the Church with bread from heaven, by the gracious gift of his Sonne, whose flesh is meat indeed

and whose blood is drinke indeed: even that onely true Manna, and bread from heaven. He is the gift of God, Ioh. 4. if thou knewest the gift of God. This is that shepheard mentioned, Ezek. 34. 23. I will set up a shepheard, and he shal feed them even my servant * 1.1260 David. And, if CHRIST will come in and feed in and with a beleeving soule, who shall hinder him?

3 He will feed her by his Spirit of grace, who is * 1.1261 greater in her thē the spirit that ruleth in the world: His office is, to open the heart, to worke faith, to bring in holy light and illumination, and light of con∣solation, to bring things into remembrance, to up∣hold by his mighty power to perseverance and salvation, against all the adversarie powers of it. 1 Pet. 1. 5.

4 See hence, what a bootlesse thing it is for * 1.1262 enemies to strive and struggle against the word and * 1.1263 truth of GOD. The woman must be fed even in the wildernesse.

First, Where God hath any called, or to call, his * 1.1264 word shalbe taught, either openly or secretly.

Secondly, Christ compares the course of the * 1.1265 Gospell to the course of the lightning, which flyes swiftly and suddenly from one side of heaven to ano∣ther, and cannot be stopped: for the Gospell passeth, and is protected with divine power.

Thirdly, how impossible was it for all the tyran∣ny * 1.1266 and policy of the devill and flesh, to hinder the power of the Gospell in the most tyrannicall times of heathen Emperors? How miraculously and fully was the Church fed in that wildernesse? But in this wildernesse mentioned, a wonder it was, that so many ages of Antichrist, the enemies having as many eyes as Argus, and as vigilant to destroy and root out the memory and mention of sound Professors, and

wanting no will nor humane power, yet could not prevaile but that the darkest and most violent ages of Popery yeild us witnesses of the truth; in whom wee see, that the Woman in the wildernesse must be fed.

In our fathers dayes it was a wonder, that those hot and fiery dayes of Queene Mary wasted not all that sincerely stood with Christ against Antichrist and his breadden god. And when they threw down all the meanes of knowledge and Instruction, how admirable was it, that so many poore soules did steale up so much knowledge and resolution, as to be invincible in maintaining and suffering for the truth? Who sees not, that the woman in the wilder∣nesse must be fed and provided for?

This makes the enemies at their wits ends: they cannot worke wisely enough to destroy her: but as∣camomile, the more it is pressed, the more it sprea∣deth and riseth up. This makes the Church impreg∣nable. No hold in earth so strong but may be wonne, if not by sword, yet by famine: onely this fort can∣not be famished. All the inquisitions in the world cannot intercept her food. Antichristian forces may besiege her, but cannot take her, &c. This sets them in a rage: they give her bread of affliction to eate, and teares to drinke, she thrives with it: they give her ashes, and mould up her bread with them, and give her blood to drinke, she is in better plight with that then Kings children with dainties. Thus God confoundeth them, and convinceth them that they even fight against God, who makes the blood of Martyrs the seed of the Church, He makes poison feed her: for she must be fed.

A time, times, and halfe a time.

In these words is the fift generall in this verse, namely, the time how long the Woman was fed.

The Lord, when for the sinnes of the Church he was urged to bring some severe rod and correction, that he might expresse his remembrance of mercy in judgment, and shew that in love and measure he meant to chasten, used to foretell the very time of deliverance, before the misery was inflicted. Thus the expiration of that great oppression of Israell in Aegypt was foretold about 350. yeares before it be∣gan, that they must be strangers 400. yeares. Num. 14. 34. Israel must walke and wander in the wildernesse forty years according to the forty dayes of searching the land. The Babylonish captivity was for continu∣ance of seventy yeares long before signified, and then to determine and expire. The bondage of the Jews under Syrian tyrants was precisely foretold to last sixty and two weekes.

So in the New Testament, the sorest oppression that ever befell the Church, namely by Antichrist, is in these words before hand described for continu∣ance and determination. For, that the persecution of Antichrist, and the time of it, is here noted, is the consent of Interpreters. For the text denyes it selfe to be meant of the Turkes treading the holy City Jerusalem underfoot: because the two Prophets must helpe her: Now what can two Prophets do against Turkish tyranny? It is not Prophecy can represse them, but sword and power, with which he comes armed openly against Christ, and not by under-hand seduction and lyes, which must be resisted and con∣quered by Prophecy.

But where and when the period for beginning

and ending of this time is very obscure, and per∣haps as yet unknowne to man; the Spirit of God being more willing to lead us in the search, then in the knowledge of the seasons put in his owne power. Act. 1. 7.

I have collected what my most diligent search of this high mysterie can attaine, into these Pro∣positions.

1 Propos. That this time, times, and halfe of time, is the same duration with the two and forty months, chap. 11. 2. in which the holy City, that is, the Church (resembled by Jerusalem) shalbe troden underfoot, namely, by Antichrist, sitting in the Tem∣ple of God, by subtilty and tyranny, boasting him∣selfe to be the head and universall Monarch of the Church. And, the same number with three yeares and an halfe of Antichrists reigne, prophesied by Daniell, chap. 7. 25. Which being yeares of yeares come to the same reckoning. And, the same num∣ber with the 1260 dayes, which wee have ex∣pounded, vers, 6. which being to be meant of mysti∣call and Propheticall dayes, wee have just so many yeares of Antichrists tyranny.

2. Propos. In this time the Spirit of God alludeth to the persecution of Antiochus, a type of Antichrist, whose tyrannie as it continued a time, times, and part of time, that is, three yeares and ten dayes, Dan. 7. 25. (understanding civill and naturall yeares;) so shall the tyranny of Antichrist last (of Propheticall yeares) a time, times, and halfe a time, that is, three yeares and about an halfe: For the Apostle Iohn not easily departed from the Septuagint, for the great ho∣nour it was then in: And 1260. want eighteen dayes of three yeares and an halfe; because for the Elects sake those dayes must bee shortned. Besides, some learned observe, these Propheticall yeares must not

bee meant of Lunar or Iulian yeares, but Aegyptian, in every month of which are onely thirty dayes; and so reckon, because the Church was now in spiri∣tuall Aegypt.

3. Propos. This terme cannot bee meant of three * 1.1267 naturall yeares and an halfe, as Papists in generall as∣signe the commi•••• of Antichrist but to three yeares and an halfe, and after his destruction Christ must come at the end of 45. dayes: For,

1. Antichrist is come already many hundred yeares since; for, did the mystery of iniquity in Pauls time prepare the way for the sonne of perdition to enter, and is there after sixteene hundred yeares no more preparation at all then before? Besides, did on∣ly the Roman Empire with-hold in the Apostles time, which many hundred yeares since is dissolved, and translated to Germany, and is hee not already come, he that hindred being so long since taken out of the way?

2. If it were literally meant, all men in Antichrists time might exactly know the day of Judgement; contrary to our Saviour, Of that day and houre knowes no man, no not the Angels. Beside that, Christ foretold of the dayes before his second com∣ming, that it should be a secure, merry time, and age of eating, drinking, making merry, and marriages, and not of such troubles, battels and persecutions as they agree to be in the dayes of Antichrist.

3. The litterall time of three yeares and an halfe, is not halfe proportionall to the great workes which they say Antichrist must doe: Hee must (say they) sit in the Temple of Jerusalem, perhaps hee must build it up in three dayes, which Salomon, having all things prepared and ready, was finishing seven yeares, and Zerubbabel was repairing 46. yeares: This onely worke will eate a great hole in his time

assigned; if wee can conceive it might be finished in the whole. Hee must call and perswade all dispersed Jewes through the world, to gather themselves to him, as to their Messiah: this they may thinke may be done in a moment, but wee thinke three yeares and an halfe too little for it. He must build up Rome, burnt by the ten Kings, and sit there as Monarch, the Bishop of Rome, and all his being expulsed: What? will the Pope, and Cardinals, and Princes be so faint∣hearted, as to leave the cause, the City and holy Seat so soone as he lifts up his finger? me thinkes it would call for three yeares and an halfe to doe this busines. He must slay three Kings of Aegypt, Lybia & Aethi∣opia; he must conquer seven Kings more; hee must destroy all Churches in the world; he must by force of armes expell the great Turke out of Syria, the great Persian out of the East, great Cham out of the North, great Prester Iohn out of the South. This stripling of three yeares and a halfe must conquer all the world, which no man can post over in farre more time: And what a dead sleepe shall all the Monarchs, Kings, and Emperours of the earth be in the meane time, who could scarce in that time, if they were never so willing, resigne their States to him? Many mo great acts must Antichrist doe in this stinted time, perhaps in a moment; and undoe (if we beleeve the fable) what the whole power of earth hath beene setling many thousand yeares.

These and the like absurdities make the learned Papists give up this Legend. Alcasar in his vestiga∣tion, pag. 567. saith, To take these numbers of dayes, yeares, & months, as they soūd, nequaquam stilo aenig∣matico quadrat, agrees not with this mysticall wri∣ting of S. Iohn: Ribera another Jesuite rejects Bel∣larmines opinion of 45. dayes after Antichrist for the end of the world: Hentonius a Papist, against the

dreame of three yeares and an halfe, in his Pre∣face to his translation of Aretus, saith plainly, It is impossible that Antichrist, in so short a time of three common yeares and an halfe, should obtaine so ma∣ny Kingdomes and Provinces.

Let us then looke to these deceivers, who would hold us off from beholding the Antichrist of Rome, and are willing wee should seeke his rise many yeares after his ruine.

4. Propos. It is easier to define, where it begins not, then where it doth begin: And this rejecteth many opinions and conjectures concerning the be∣ginning of this terme: As,

First, that conjecture of Sabbaticall yeares, or yeares of Sabbaths, beginning at Iohn Baptists death, and was the whole time of the three hundreth yeares persecution, till Constantine the Great, which was just 294. yeares; Master Fox his conceit. And the con∣jecture of Sabbaticall yeares of a latter persecution, beginning in the yeare 1360. when the Turkes pow∣er was inlarged, and the holy City trodden under foot; which lasting 294. yeares (for so many the yeares of weekes amount to) they had beene ended about ••3. yeares since, which they are not, and the Turkish power stands in the Easterne part stronger than ever, and the woman not eased of it.

Another conjecture of Iunius and the Magdebur∣gensis, is, that it began at Christs passion; against which, are expresse words, Rev. 1. 1. and 4. 1. I will shew thee what shall bee hereafter.

Againe, then had this time beene expired in Boni∣face 8. who began his raigne in the yeare of Christ 1294. from which number take thirty foure yeares of Christs life, and there remaine 1260. But this time is not expired; nor the treading of the holy City en∣ded not in Boniface, but is still trodden downe, and

Antichrist sits still in the Temple of God, neither is the woman yet got out of the wildernesse.

Neither doth this time begin presently after the revelation of it: for there must come betweene, the womans dwelling in heaven, the cloathing of her with the Sunne, the Crowne of twelve Starres, the treading of the Moone under foot, the assault of the dragon, the birth of the manchilde, the foyling of the dragon, and after all these the flight, (as wee have heard) and all these are not done on a sudden, but re∣quire many hundred yeares for their effecting.

5. Propos. If it cannot bee knowne certainly unto us à priori, who have not seene the accomplishment and conclusion of this Prophecie; yet it shall bee knowne to the Church à posteriori, as other parts of this divine Revelation are by the events and per∣formance.

Some godly men have conjectured à priori, and set downe their opinions; which how farre they car∣ry truth, time will discover. I will onely alleadge three late Writers, and leave their opinions to your consideration.

1. Of Pareus, who on Revel. 11 2. saith, if it were * 1.1268 lawful for him to conjecture, hee would say this terme might begin in the yeare 606. when Boniface

3. gate up into the chaire of pestilence; and then it must end in anno 1866. but that of this terme (saith he) God will cut off some for the Elects sake.

2. Of Moulin a French Writer, in the booke inti∣tuled, The accomplishment of the Prophecies, dedi∣cated to his Majesty, who begins the time in the yeare when the Pope laid the foundation of his tem∣porall Empire, anno 75 5. to which number if ye add these 1260. yeares of this Hierarchicall Kingdome and Empire, it must last to the yeare 2015. of Christ, according to which reckoning it hath 391. yeares

yet to come; but that (saith hee) of this time some may be shortned for the Elects sake.

3. Of learned Brightman, who supposeth it to be∣gin * 1.1269 about the yeare of Christ 426. and to expire in the full account about the yeare 1686. & yet these daies, as neare as they be, for the Elects sake may be short∣ned: For on Chap. 19. 4. he tels Rome, when shee kept a Jubilee 30 yeares ago, that within a Jubilee of 50 yeares from thence shee should keepe a Jubilee, not so much for her owne joy as the joy of all Gods people over her, who shall rejoyce in her utter de∣struction, and therefore shee had more need intend her funerals than Jubilees. How true this is he knows who inspires his speciall servants: Onely wee see greater likelihood of it every day than other: The Lord hath said it, wee must waite and pray him to hasten his owne worke for the joy and deliverance of the Church.

6. Propos. In all these difficulties and differences a∣mong the most learned, scarce one consenting with another in the period of entrance, I add the last con∣clusion, that the safest opinion of the most modest and learned is, that a number finite is put for an inde∣finite; and that this number is indefinite, not that it is not certaine and defined to God, but that it abides un∣defined as yet, and uncertaine to us for the terme of beginning and expiration. This is the judgement of the modest and learned Bishop Abbot in the 108. page of his demonstration against Antichrist. It is the judgement of Bishop Cowper: In this opinion rests that learned Pare us, because he saith hee findes not a better, nor safer. To these agreeth To stanus, and other the soundest of our Writers: And in this the safest and soundest I also will rest.

Now to sundry Observations which wee have no∣ted concerning the time, on Verse 6. wee will briefly add these following.

1. No sorrowes or afflictions can steale upon the * 1.1270 Church, but all are knowne, foreseene and deter∣mined by God. Here the woman chased into the wildernesse, is knowne of her Lord; the place provi∣vided by him, and shee in it provided for all the time: Her state is hidden to the world, retyred in her selfe, but not hidden unto God, but by him she is hidden in the chambers of his Providence during all this tyrannie and raigne of Antichrist. In all our sorrowes and restraynts consider, they are foreseene of God, and we are not unseene in them. Let us with Hagar in the wildernesse say, Thou God seest mee: * 1.1271 Have I also looked after him that seeth me?

2. God hath measured all the afflictions of the * 1.1272 Church; that although tyrants may disturbe and hin∣der pure religion by force and violence, yet is it but for an appointed time: Antiochus may interrupt Jewish religion, and bring in Swines flesh into the Temple, but it is but for three yeares and ten dayes, a time, times, and piece of time. Antichrist that great Apollyon may make havocke and ••••ead under foot the holy city, but it is but for 42. moneths, a time, times, and halfe a time, even three Prophe∣ticall yeares and an halfe. Iezabel wasts the Church, and causeth the Prophets to hide themselves in Caves, and flie for their lives, but it was but three yeares and an halfe in the letter. The Jews may bury Christ in the grave, & rol a stone upon him, and seale, & watch the sepulcher, but they can keep him down only three dayes.

Know that what affliction soever thy selfe, or a∣ny member, or the whole Church sustaineth, it is not endlesse: neither shall the whole nor parts suffer one houre more then Gods wisdome hath assigned. The proudest waves cannot passe those bounds and bankes, which Gods power hath set them.

3 All the sorrowes of the Saints are by Gods di∣vine power overruled, to their good and safety; to preserve them from some present danger, spirituall or temporall, and to chase them under Gods hiding place, as David, Psalm. 32. 7. Truly may the woman say, Periissem nisi periissem, I had not beene safe if pe∣rill had not driven mee into the wildernesse: And did not the Lord see his Church safest in the wilder∣nesse, he would not suffer her hid there the greatest part of the time of the New Testament: He over-ru∣leth death it self to be the greatest of al deliverances.

4. In all the sufferings and oppressions of the wo∣man, this comfort abideth by the godly, that shee is not left of God, nor destitute of his presence, nor of his Providence for supply, nor without a promise of deliverance, nor without faith of the accomplish∣ment, nor without a joyfull assurance that the time of this oppression is not farre from expiration.

Verse 15. And the serpent cast out of his mouth wa∣ter as a ••lood, after the woman; that he might cause her to be carried away of the flood.

THE woman chased out of sight, being now in the wildernesse, in a close and secret dispersion in corners: But this contents not the dragon, that shee is out of sight, because she yet is and hath a bee∣ing; he is still unquiet, because she is not brought to utter havock and confusion; he would afford her no roome in the world, and therefore out of his impla∣cable fury he turnes him to another device, utterly to extirpate and root all the letters and characters of her honourable name, and carry her quite away off the earth, as with a mighty flood and current.

Where are three things:

1. What are these floods of filthy waters, which this huge Monster casteth after the woman.

2. The spring whence they rise and slow, out of his mouth.

3. The issue and scope of them, that she might be carryed away of the flood.

For the first.

By floods of water are meant in Scripture ex∣treme perils, and deepe dangers and trials, whether inflicted by God, or men, or Satan.

Sometimes they are inflicted by God, Psalm. 42. 7. All thy floods and waves are gone over me: Some∣times by men, stirring up raging tumults against the Church; when mighty enemies, Princes and people, rise in their power, fury, and unresistablenesse like a flood; Esa. 59. 19. The enemy shall come like a flood. Sometimes by the dragon himselfe, as here the ser∣pent casts out a flood after the woman.

Quest. Why are these great tryals compared to floods of waters? * 1.1273

Ans. 1. For the danger, threatning destruction to the Church, as the floods of water doe drowning.

2. For abundance; As many waters gather toge∣ther into one to make a swift streame or flood, so ma∣ny enemies of all peoples and Countries, even all the wicked of the world, gather their forces and com∣bine their wrath together, against Christ and his Church, to make a great and violēt flood, and head to destroy her; Rev. 17. 1. Antichrist is the great whore that sits on many waters; and these waters are the multitudes, nations and tongues, all gathered under one head against Christ, Verse 15.

3. For their depth; these floods seeme as impas∣sable as the deepe sea, so as the godly are ready to * 1.1274 sinke, and can finde no footing: Psal. 69. 2. I am come into the deepe waters. The Israel of God is often even in the bottome of the sea: Ionas was in the deepe waves and weedes: And the Church hath often

waters of affliction wrung out of a full cup, that is, a large portion of troubles, Psal. 73. 10.

4. For the instance & incessant restlesnesse of them; * 1.1275 for as the waves succeed one another, and thrust on one another, so doe grievous afflictions; one deepe cals another, Psalme 42. 7. and the end of one tryall is but the beginning of another.

5. For the pride, fiercenesse, swelling and rushing * 1.1276 of many waters; for the fiercenesse and pride of ene∣mies is compared to the swelling of waters, Psalm. 124. 5. then had the swelling waters gone over our soule.

For the second.

The spring or fountaine whence these floods flow, is the dragons mouth: The waters must needs bee filthy, which issue from so foule a fountaine: And shewes us more distinctly, what the waters bee: For there is a two fold flood of persecutions, cast by the dragon after the woman.

The former was that bulke of persecutions, with which the dragon had infinite wayes vexed the Church in her infancy & cradle, and even in her riper age, such as warre, exile, fire, sword, and divers tor∣ments: But all these darts and keene weapons hee threw out of his hands, by which hee forced her in∣to the wildernesse: But now the woman is escaped his hands, and is out of his reach: Which some not well observing, expound this flood of actuall perse∣cution by sword and torments; which stands not well with her hidden estate: But the phrase more properly aimeth at a flood cast out of the serpents mouth, and not out of his hands, which the woman in the wildernesse hardly escapes: Whereby I meane in generall, whatsoever poysonfull thing is by Antichrist and his Champions (who are the dragons mouth) vented and spread abroad, for the utter wa∣sting

of the true Church and Christian profession, if it were possible: More specially I take it, the Spirit of God here aymeth at three things.

I. The flood of heresies and poysonfull errors, the * 1.1277 bitter waters of false doctrines against the founda∣tion, and all those troubled waters of Antichristian superstitions and traditions to drowne and oppresse the woman for ever: For as the pure doctrine of the Gospell, comming out of the mouth of Jesus Christ, is that aqua Coel••stis, or aqua vitae, by which the wo∣man is quickned and revived to eternall life; So that heretical and poysoned doctrine, comming out of the mouth of Antichrist, is a bitter and cursed flood of water, to drowne the woman, if it were possible.

For as wee doe not exclude those most deadly he∣resies (the vomit of the dragon) after Constantine, the Arrian heresie, the Pelagian, Nestorian, Eutychi∣an, which vexed the Church almost three hundred yeares; so doe we especially meane here those Mon∣sters of opinions, blasphemies, and damnable do∣ctrines against the whole Gospell, vented and cast out of the mouth of Antichrist in all the ages of An∣tichrist till this day; so directly bent to carry away the woman, as none must buy and sell, no nor breathe and live, that will not receive and worship the I∣mage and marke of the beast, Rev. 13. 15, 17.

For example.

Against the Scriptures Antichrist casteth out of * 1.1278 his mouth, that they are a dead letter, a Nose of waxe, a breeder of herefies, of no more authority than Esops fables without the Churches authority; this was godly spoken by Hermanus, saith Hosius. * 1.1279 A Popish Doctor reasoning with M. Tindal, bold∣ly said, Wee might better want Gods law than the Popes: It was objected by Doctor Benet, Chancel∣lor of the Bishop of London, that the heretikes did

read certaine Chapters of the Evangelists in Eng∣lish, which containe in them divers erroneous and damnable opinions, and conclusions of heresie.

The like blasphemies he vomits out against Christ: as

1 That he is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God of himselfe, * 1.1280 Rhemist. on Ioh. 10. 3. Who, though he be the Son of the Father, yet is he God of himselfe, Ioh. 5. 26. as the Father hath life in himselfe, so also hath the Sonne. The word therfore is another person from the Father, but not another thing.

2 That Christ did penance by fasting, solitari∣nesse, and conversing with beasts, Rhemist. on Mark 1. sect. 6. An horrible blasphemie, ma∣king Christ a sinner: for, no sinner need no re∣pentance.

3 That Christs death is neither the efficient cause, nor formall cause of our justification: Bellarm. in sundry places: but wee are formally made just by a justice inherent in our selves, Conc. Trid sess. 6. can. 10. Rhem on Rom. 2. sect. 4. A blasphemous heresie, contrary to Phil. 3. 9. not having mine owne righteousnesse.

4 That by grace we may truly make satisfacti∣on * 1.1281 in some sort ex proprijs, of our owne, et ad ae∣qualitatem, to a full equality, et per hoc justè et ex oondigno satisfacere, Bellarm. de paenit: l. 4. c. 7. A most horrible blasphemie, that a man by his own proper workes can satisfie God fully, according to the exact rule of justice: contrary to Iob. 3. 9. None can answer God one for a thousand. Neither can he blinde us as he doth himselfe, by saying, acce∣dente gratia Dei; for Gods grace and satisfactory works are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, can never stand together, Rom. 11. 6. if of grace, not of workes.

5 That a Priest may properly forgive sinnes: as Tecellius the Popes pardoner openly pro∣claymes, in Churches and elsewhere, that although * 1.1282 a man had layne by our Lady, the Mother of Christ, and begotten her with child, yet he was able by the Popes power to pardon the fact. This horrible blasphemy was the ground of Luthers revolt from Popery.

6 That a man having true faith in Christ may be damned, Bellarm. de baptis. l. 1. c. 14 Against the Apostle in Eph. 2. 10. Wee are saved by faith, and Rom. 5. 1. by faith wee have peace with God, and our Saviours promise that the gates of hel shall not prevaile against it.

To these sixe I could adde sixe hundred more, to make this flood of Antichristian heresies swell: but I content my self with a taste.

I I. A flood of slaunders, and gulfe of reproa∣ches and hellish devises, imputing to the Woman and true profession of religion most scandalous opinions, and hainous enterprises, and all to keepe the Woman under water, to get the secular sword drawne against her, and to make the Princes jea∣lous, fierce, and severe against her, as the greatest enemie of their estates and royalties.

Instances of the former: Doth not Antichrist out of his mouth send out most false and slaunderous lies? as, that our doctrine teacheth,

1 That the Church hath fayled from off the earth many hundered yeares, till Luther.

2 That wee condemne all Councells, Fathers, Antiquity, and will onely be tyed and tryed by Scripture; whereas wee refuse not to bee judged by men, judging according to Scrip∣ture, and allow the Churches approbation, and consent of Antiquity: onely holding it ab∣surd,

that the authority of Scripture should de∣pend upon the approbation of the Church; which is the question. And this were to make the shine of the sunne dependant on the light of a candle.

3 That wee teach God the author of sin, even of that treacherous sinne of Iudas: Rhem: on Act. 2. sect. 9. Whereas wee only teach as Scripture doth, that Christ was delivered up according to the determinate counsell of God: and that God hardneth evill men, not as an author of evill, but as a righteous judge; and not by bare permission, but by actuall with-holding his grace, and giving them over to the divell to be hardned, as a just judgement.

4 That wee are enemies to all good workes, and hold only faith necessarie; nay that we con∣demne good workes, as sinfull, pharisaicall, hypo∣criticall, Rhem. on Rom. 2. sect. 3. whereas wee teach, that to justification before God faith is only necessarie, but such a faith as worketh by love; and that good workes are inseparable fruits of faith, signes of justification, and a way in which Christians must walke to salvation.

And many more imputations there are, not needfull to be all rehearsed.

For the latter. Have not the Papists in all ages prooved themselves to be the very mouth of the dragon, breathing out nothing but their owne poysonfull inventions, against our religiō, and sin∣cere Preachers and Professors of the same? Have they not published to all the world (and do) that no sort of men are such enemies to Princes and go∣vernement, none such disturbers of a setled State and common peace, no sect so bad, none so un∣worthy of common favour, none such enemies to Laws, orders, Kingdomes? Have they not licked

up the spettle of the father of lies, and infinitely shamed themselves with lyes and slaunders, as blacke as the waters of Styx, the river of hell? as that

Luther learned his Divinity of the devill, was borne of the devill, and dyed of drunkennesse. That Calvin was eaten up of wormes, and dyed blaspheming, and invocating devills: whose life and death was so holy and happy, as the dragon must open a wide and impudent mouth to staine the same. That Beza dyed reconciled to the Pope, and cursed the day he ever knew Protestant do∣ctrine: which Beza himselfe lived to confute. That Mr. Bucer denyed at his death, that Christ was come: the whole country, and D. Redman prea∣ching at his funerall, knowing the contrary: and as true as that Mr. Perkins dyed in despaire, of whose happy life and death my selfe was an eye∣witnesse; as true as that those whom they called Puritanes had blowne up the Parliament house.

III. Another part of this flood is the cruell * 1.1283 and bloody Edicts, the cruell Constitutions, and inhumane Rescripts which they furiously breath∣out, with such violence and rage as a strong cur∣rent and flood which hath broken out of the bankes: Such as are their Trent-curses for every slight difference in opinion from them: Such as are their Spanish barbarous Inquisitions, which are as the sharp teeth in the mouth of the dragon: Such as their Romish Bulls and cursed excom∣munications, their degradations, &c. Such as are their six Articles, their horrible execrations, and abrenunciations, and all of that kinde, to destroy, root out, and for ever to drowne the very name and memory of the woman, and sound Christian Religion.

For the third. The end of the dragon in sending out this water, was, to drowne and carry away the woman.

First, The end of all the dragons furie is the de∣struction of the Church: nothing will serve him but drowning: his malice stints not it selfe in any mis∣chiefe or hurt he can bring upon her.

Secondly, His wrath once caryed her out of Pa∣radice: now he would carry her out of the way to heaven also: he envyes not onely her safety and qui∣et in earth, but her salvation in heaven.

Thirdly, It notes a difference betweene the waters sent out by God, upon the Church, and these of the dragon. The floods of God do but water, or if any more, do but wash the City of God. The floods out of the dragons mouth are to wast and destroy the woman, and to cary her away from the earth.

The dragon had made sundry assaults upon the woman before, and still Michael had crossed him, and against this last hid the woman safe: yet so great is his furie and rage, and so blind his malice, that not observing Gods providence towards his Church, he bolts on forward to new enterprises against her. Whence learne, that

Satan and his instruments will never give over their malice against the godly, though they have ne∣ver * 1.1284 so ill successe in the same. Psal. 1••. 4. Do not wor∣kers * 1.1285 of iniquity know, that they eat up my people as bread. q. d. though they do know them Gods people, and see by many arguments that God is their God, yet they oppresse them with desire, and delight, even as desirously and greedily as they eate bread when they are hungry. Did not Phar 〈◊〉〈◊〉 see, that none of his devises succeeded against ••srael, and that he could not worke wisely enough to destroy them? did he not see, that the more violent he was, the

more God tooke their part, and followed him with most mighty and dreadfull plagues? and did not himselfe confesse those plagues from God, and most just on his owne particular sinne? did not his servants aske him, if he would see all Aegypt destroyed be∣fore he would let them go? Exod. 10. 7. Yet would he not desist, but runne on in mischiefe against them, till irrecoverable mischiefe overtooke himselfe.

The malice of the Jews against Christ was such, as nothing could satisfie them but his blood: no meanes nor che••kes could hinder them: his innocen∣cy did shine before them as the sunne: never man spake so; by the confession of his enemies: his mira∣cles were divine and undeniable: Yet they consent to compasse his death; they send mē to apprehend him; when they come, he strikes them all to the ground with one word; yet they go on. When he came be∣fore the Judge, the Judge cleares him, and washeth his hands from innocent blood: yet they goe on, and the more sparkes and flames of innocency and grace shine in him, the more violent they grew, and call his blood on themselves and their children for ever.

1 The devill and all wicked men make up but * 1.1286 one dragon, and are all of the same disposition. No * 1.1287 child is so like the father, as a wicked man is like his father the devill. Both have this one property, that no ill successe can make them give over their ill courses. When the dragon set upon Christ himselfe, and was foyled in one temptation, he left him not: when he was confounded in a second, he left him not, but renewed a third: when he was unprosperous in all three, he left him not but for a season. Such al∣so is the malice of his members against the mem∣bers of Christ. If they faile in one course of mischiefe, they hope to prevaile in another, and no stone will they leave unturned to worke out their mischiefe a∣gainst the godly.

2 There is in both a restlesnesse in evill, to which both of them are carryed with full sayle: Pro. ••. their * 1.1288 feet run to evill, and they make hast to mischiefe, they cannot sleepe till they have done it; See this restlesse disposition of wicked men in the Sodo∣mites against Lot: they cannot sleepe till they have done their villany; they are all night about it: When Lot perswades them to desist, they are farther off, and more violent, now must Lot looke to himselfe. When the Lord from heavē smites them with blind∣nesse, both great & small, a man would have thought they should have thought it high time to sit downe: Yet they resist God resisting them, and will not give over, but still seeke the doore.

3. In both head and members is such a fulnesse of * 1.1289 poison, that they have an affection and endeavour * 1.1290 to do mischiefe above their strength; their wills be∣ing infinitely evil, and though their power be restrai∣ned, and their armes shortned, yet their wills are not changed or abated: And therefore, whatsoever mis∣chiefe they fall short of, by want of power, they still supply by readinesse and forwardnesse of will to attempt the same or some other project as mis∣chievous.

4 It is by the just judgment of God that such * 1.1291 creatures are left to themselves, and ruled by the * 1.1292 will of the devill: whereby it comes to passe, that no meanes of counsell, perswasion••, or restraint, never so powerfull in themselves, shall any whit prevayle with them, vnlesse to stirre up their corruption the more. Consider it in Iudas, a secret enemie of Christ: what gracious meanes had he in Christs presence and family? he shaw Christs innocency, heard his power∣full doctrine, was an eye witnesse of his miracles, was advanced into Apostleship, made a Preacher of the Gospell, by Christ betrusted as the steward of his

house, are bread at his table, dipped in the same dish, was admonished of his fact by Christs owne predictiō; yet how unfruitful were all these unhappy meanes? how weake to restraine him, till he had betrayed his Lord, and dearely earned the price of blood, both his Lords and his owne?

See hence the pedigree and progenie of many men * 1.1293 discovered, who shew themselves the naturall issue of the dragon.

1 Such as are authors of lyes and flaunders. These streames of lyes and slaunderous reproaches flow forth of the mouth of the dragon. As when men turne themselves out of their callings, and have lit∣tle else to do, and know little other discourse but to reproach and slaunder men, till they have filled the towne and country with lyes and slaunders: incited thereto either by envy at the prosperity of others, or from secret grudge, or for some fraudulent purposes, or from wilfulnesse and set purpose: if they cannot prevaile with true things, they will with false if they may. All such raisers and devisers of scandalls and false surmises, are the very mouth of the dragon, and of their father the devill.

2 Others that revile the innocent, and speake evill of just and godly men, whom they ought to praise and honour: accounting it their honour to contend, and to overcome in contention; and glory to sweel as a fierce streame, to carry them quite away if they might.

3 Others who reproach and scoffe at goodnesse it selfe, and at the way of God: desirous to drowne the truth under termes of heresie, singularity and folly. All these cast out their foame, scum, and froth of a naughty and dragon-like disposition.

Againe, men unappeasable and restlesse in their malice; as the waves of a violent sea or flood: the

breaking of one wave is but the matter of another, & one deepe here cals another. Papists see their treasons and wicked enterprises miraculously crossed, and themselves confounded by God, as the dragon here, but yet never give over devising the overthrow of true religion. Others carry their malice many yeares against innocent and just men: All men but them∣selves see them crossed and shamed in their at∣tempts; yet not considering the Lords cover and pro∣tectiō over his servants, go on as if they had but new begun. Others guided by the same spirit wish they could raise a flood to drowne all good men at once: they cannot abide one good man neare them but hate all the generation of the just: Were they once rid of them, & had none neare them but such as themselves, they were at ease. Here is the dragon ready to carry away the woman.

Members of Christ, sonnes of this woman, must * 1.1294 looke for floods of tribulation, and trialls as dange∣rous, * 1.1295 as deepe, as plentifull, as incessant and fierce as a mighty flood, or full sea, threatning to carry all away before it. For

1 So long as wicked men are restlesse in their wrongs, wee may not thinke this our resting place. But so restlesse are they, that they cannot but go on to extremity of mischiefe. Nothing serves the dra∣gon, but drowning. Hence is it, that the law endictes every wicked man hating the godly, of murder, 1 Ioh. 3. 15. not only because hatred is a degree of it, but because his will and desire carries him to the highest degree and execution of it.

2 Members must be conformed to the head in obedience both active and passive. What floods the dragon raised, and cast out of his mouth, to carry Christ away is manifest in the story: imputing to him sorcery, blasphemy, sedition, treason, and all that

was hainous and poysonfull: If they called the Ma∣ster of the house Belzeb••b, what will they not call his servants?

3. The more innocent thou art, looke thy suffering to bee the more; for malice is most against grace and innocency: When good men are generally maligned, and floods of water cast after them, the generall con∣ceit and speech of other is, some fault there is, were there not some fire there could not bee so much smoake, some indiscretion, some oversight, some fault: No, no, there is shining grace, wisdome, holi∣nesse, watchfulnesse; the dragon will revile good men, be they never so discreet and innocent, yea for innocency, as Christ himselfe.

Againe, seeing it is inevitable that the godly should * 1.1296 bee molested with these floods, and rising of waters, let them for their comfort and direction thinke of these Rules.

1. Against the multitude of Antichristian enemies * 1.1297 who increase and combine as a flood to overflow all bankes, oppose the promise of God, Esa. 17. 12, 1••. They shall make a noise as the noise of many waters, but God shall rebuke them: hee hath passed sentence against them, which is not farre from execution; and Chap 59. 19. The enemy shall come like a flood, but the Spirit of the Lord will chase him away; and daily shall they be blasted by the breath of his mouth; all his for∣ces cannot prosper, being gathered against the Lord, Deut. 33. 27.

2 Against the floods of Antichristian heresies and * 1.1298 false doctrines wee must stablish ourselves,

First, with true humility; to containe our selves within bounds of truth: Pride and conceit makes heretikes.

Secondly, with sound love to the truth; this onely will make us hate all false inventions, Psal. 119. 113.

Thirdly, with true obedience to the truth revealed; Ioh. 7. 17. If any man will do my will, he shall know the doctrine whether it bee of God: By these meanes wee shall sticke fast to the Rocke, and hold fast by truth, and not be carryed away with this flood.

Fourthly, when they trouble our waters with tra∣ditiōs & fables (for they are called troubled waters) * 1.1299 oppose the sweet and cleare crystall fountaines of the Scriptures; the waters out of the Rocke; and out of the fountaines of Iacob, Deut. 33. 28. this shall bee sufficient against the full sea of Antichristian, brinish, salt and damnable doctrines.

3. Against the drowning waters of scandals, re∣proaches, * 1.1300 threatnings, wicked Edicts, false accusati∣ons, or violent executions, oppose those sweet re∣freshing waters of comfort, Esa. 55. 1. These promise,

First, Christs presence, who rebukes winde and sea, and makes a calme.

Secondly, strength and patience, because they are the rebukes of Christ.

Thirdly, a clearing of thine owne innocency, as the light.

Againe, oppose thine innocency, purity, sound conscience, honest conversation; and then assure thy selfe no reproach can take away thine innocency, no more than thy head.

Lastly, waite on God, as David in Shimeis ray∣ling; hee may doe thee good for their evill; hee may blesse thee for their cursing, and honor thee the more for their dishonour, as Mordecai; And many of his servants have experience, that the more evill men seek to cast them downe, and carry them away with floods of injuries, the more God doth establish and uphold them, and carry them up above the waves and billowes which threaten to drowne them.

Vers. 16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the stood which the dragon cast out of his mouth.

AGainst new dangers the woman hath still new remedies; for unwonted dangers, unwonted helpes. Against the former dangers shee had wings to flie from them; here the earth sets in for her helpe; the dragon casts the flood out of his mouth, and the earth takes it into her mouth.

By the earth is not meant the earthly globe, which Mathematicians call the center of the world, in which wee walke; neither may wee understand it properly of this vast Element, but improperly and metaphorically, as wee did the flood in the former words, drunke up by it. By earth therefore is meant;

1. In generall, all the meanes by which the for∣mer * 1.1301 flood was drunke up; and the phrase is an allu∣sion to an ancient story, in Numb. 16. where the earth opened her mouth and swallowed up Corah and all his company, who had cast floods of reproachfull wa∣ters against Moses & Aaron; even so here, before the Lord will suffer his Church to be drowned and over∣whelmed, he will command the earth to open it selfe, and swallow up all such as enterprise against it, as formerly he had, to swallow alive Corah, Dathan, A∣biram, and all their complices.

2. More specially by the earth wee meane those speciall providences, by which the former floods were dryed up; as,

1. The floods of herefies; spewed out of the dra∣gons * 1.1302 mouth, were swallowed up of the earth; for,

First, it was the earthly and wicked Synagogue that embraced all the dragōs plausible heresies, such as whose names are writen in earth, but not any whose

names were written in the Booke of life: the true Church drunke not a drop of that poyson spewed out of the dragons mouth.

Secondly, because that the Synods and Councils, gathered out of all the earth resolved and swallow∣ed up those pernicious heresies against the grounds of Christian religion: For as of old the Councell of Nice swallowed up the poysoned flood of Arrius, the Constantinopolitan supped up the hereticall flood of Macedonius and Eunomius, the Ephesine of Ne∣storius, and the Chalcedon of Eutiches; so we might name a number of Canons out of Councels gathered under Antichrist, resisting many main Romish errors, and hereticall doctrines; as the sixt generall Councell about the yeare 700. decreed against the Church of Rome the marriage of Ministers, and forbad to make the Holy Ghost in likenesse of a Dove. The Councell of Portugall at Bracca appointed the Cup in the Communion: Sundry other Councels, as of Constan∣tinople under Leo Isauricus, and after, under Constan∣tius Copronimus, and of Frankeford under Charles the Great, all against Images; and many of their owne contradicting their fellowes in matters of greatest difference, as might be cleared at large, but is done already by Doctor Hall in his booke intituled, The peace of Rome.

2. The floods of slaunders and false suggestions have beene dryed up even by the earth, earthly men * 1.1303 and enemies of the Church, who have acquitted and discharged the Christians of those horrible scandalls which were out of the dragons mouth, sent after them to drowne them; as in the ancient Story the Christians of the Primitive Church under persecuti∣on, were by Plinius Secundus (an heathen Philoso∣pher) justified, and discharged of all the foule things devised against them, even to Trajan that

persecuting Emperor; as in these words of his letter: The whole summe of that sect consists in this, that they use at certaine times to convent before day, and sing hymnes to Christ their God, and confederate a∣mong themselves to absteine from all theft, murder, and adultery, to keepe their faith, and defraud no man; which done, then to depart for that time, and after that to resort againe, to take meat in companies both men and women, and yet without any act of e∣vill: about the yeare of Christ, 100.

So did Aristides a Philosopher in Athens justifie the same poore Christians from those horrible slaunders, in an oration before the Emperor Hadrian in the yeare 120. And many such examples the story affordeth.

But our text speaking of after times, in the tyran∣ny of Antichrist, wee want not a number of instances amongst themselves, falsifying their owne wicked slaunders against the Professors of true Religion. We have heard Reynerius a great Inquisitor justifying the Waldenses, that they lived justly before men, and beleeved all well concerning God, and all the articles which are conteined in the Creed. To the same effect answered the Visitors of K. Lewis 12. of France, and of Francis 1. which made one of them sweare, that they were a better people then he or his people.

See many instances of many adversaries of the woman, giving honourable reports of her, enforced thereto by force of truth it selfe, in hist. Waldens. lib. 1. cap. 5.

3 The floods of cruell edicts and decrees, cast * 1.1304 out of the mouth of the dragon, were often swal∣lowed and hindred by earthly occasions, and incum∣brances which rise among the wicked, and inhabi∣tants of the earth themselves: and the Lord ordinari∣ly

ordereth the counsells and quarrells of his ene∣mies among themselves, every one having his owne speciall ayme, so as shalbe good for the Churches escape: As Paul got free by casting a bone betweene * 1.1305 the Pharises and Sadduces: So the Church escapeth often, while bones of quarrells and contention are cast betweene wicked Princes. In the yeare 1526. Charles 5 Emperour, and Francis 1. King of France, agreed to joyne all their power and forces, and raise a flood wholly to carry away the woman, and root out every where the mention of Lutheran Religion: but the earth holpe the woman: for the Pope him∣selfe, intending their destruction as fiercely as they, on other occasions brake the league, and made the Emperour so much businesse in Italie, that he profes∣sed by publique writing, that the Pope was in the fault, that he had not wholly suppressed the heresie of Lutherans.

Thus while the wicked plague the ungodly, the Church hath some rest and breathing from their wicked decrees: as in one other instance appeares, anno 1530. For what a cruell edict did the Emperor Charles 5. thunder against the Professors of the Gospell, that every one feared to be quite carryed away by that flood, which rose out of the dragons mouth at the Dyet of Ausperg? But see how God commanded the earth to open her mouth, and swal∣low this flood, that it should not hurt but helpe the woman. Instantly the Turke, as if he had beene ear∣ryed by the haire of his head, came into Austria, in∣vading the Empire: and now it was no time to wish the Emperor to graunt peace to the Protestants, a∣gainst the former edict; that he might obteine of them ayde against the Turke, the common enemie of Christendome.

In the greatest dangers of the Church, she shall al∣waies * 1.1306

have some helpe, and though she be much * 1.1307 pressed, she shall not be oppressed. Wee see many floods may rise up and swell as a spring-tide to carry her away; but they cannot drowne her. The same was typified in that horrible persecution of Antio∣chus, who when he was most raging, and made most havocke in the Church, yet was the woman holpen with a little help, Dan. 11. 34. God stirred up Mat∣tathias and his sonnes, who were but an handfull to Antiochus his army, and so prospered their small helpe, that the cruelty and tyranny of that monster was stayed for the time. Even so in the highest floods of Antichrist (of whom Antiochus was a most emi∣nent type) the poore woman hath ever had a little helpe.

1 Because of the presence of God, who sitteth * 1.1308 on the floods; whose presence with the Church * 1.1309 makes her safe, Esa. 43. 2. ••eare not Iacob, thou art mine (there is the ground of safety, in the covenant of God) when thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee, &c. If his promise faile not, he must be with his in the hotest fires of persecution, and in the most unpassable floods of calumnies and here sies.

2 Gods wakefull providence and protection e∣ver deviseth and affordeth some helpe. Moses was * 1.1310 cast on the waters, but God provides him a basket to helpe him out. Ionas was cast into the sea: God provides a Whale to carry him out. Noah was tos∣sed on a world of floods: but God became pylot, and he that shut him in, helped him out: And as the great flood could not drowne the Arke, but the earth at length swallowed and dryed it up, much lesse can these lesser floods drowne the Arke of the Church, on which Gods protection is no lesse. * 1.1311

3 Christs headship ever affords some helpe. A * 1.1312

man cannot drowne so long as his head is aloft, let him be in never such deepes. Christ the head of the Church is ever aloft, and cannot sinke. If al the floods that ever were cast out of the mouth of the dragon, could have carryed him away, then had they more easily carried away his body, the Church: but they could not sinke or drowne him: therefore is she safe.

4 The Church can pray in faith: and the prayer of * 1.1313 faith is a strong cable, and sure meanes of her safety, * 1.1314 and stayeth her till seasonable helpe come: Psal. 32. 6. Therefore shall every godly man pray: and then, surely in the floods of great waters they shall not come neare him. Ionah prayed in the floods of great wa∣ters, and was safe being cōpassed with waves, weeds, rockes, and mountaines, chap. 2. 1.

Thesefore is the Church unmooveable, and shall * 1.1315 so continue to the end of the world, seeing no flood shall carry her away, and God whose she is, is never wanting, never wearie in helping her. He had saved her from the dragon by raysing up a man-child: he saved her the second time by hiding her: and now the third time he drawes her out of the floods, which intended to drowne her; so as earth and hell wearie themselves in vaine in devising to over∣throw her.

The more impudent the Papists, who say we teach that the Church fayled from off the earth all the time of Antichrist, for the space of a thousand yeares. No: Antichrists rage and floods might cause her to hide her head for that time, but could not drowne her.

Againe, here is a direction for Beleevers in ex∣treme * 1.1316 dangers.

1 Get to the rocke: beleeve in Jesus Christ: by * 1.1317 faith become a member of his body. Against this

rocke the gates of hell cannot prevaile: and there∣fore a Christian built on this rocke, cannot miscarry. Men on a rocke are safe in high floods, when houses are driven downe, and men and cattell drowned. Get thee to this rocke, and then, though the floods of wickednesse may make thee afraid, yet shal they not hurt thee, Psal. 18. 4. and 46. 1. 3.

2 Leane upon the power of God, who can make waters stand as dry land, and not flow till his peo∣ple * 1.1318 be passed over. Art thou ready to faint, to sinke, * 1.1319 to despaire of ever swimming out of the floods? behold this power, it can make iron swim, 2 King. 6. 6. and if thou beest in thy selfe as heavie in the floods as iron, say as in Psal. 93. 4. The waves of the sea are marvellous, but the Lord is more mighty.

3 Cleave to the word of God, which applyeth * 1.1320 this power and makes it thine owne. God hath set his powerfull word on the sea and floods, and set barres and dores unto them, and sayd, Hitherto shall ye come, and ye shall lift up your proud waves no further. Againe, he hath set over and passed his word unto thee for thy security. Christs word makes Peter walke safely on the waters. Waite on his word, which only can make a great calme. If thou losest this security, thou canst not but sinke in thy troubles. as David, had it not beene for thy Law I had peri∣shed in my trouble. And further, if this word were weake, he hath sworne to thee, Esa. 54. 9. that as the waters of Noah shall never go more over the earth, to drowne it, so he will nevet be so angry as to cast thee into the floods to drowne thee,

4 Keepe Christ in the ship: awaken him with thy * 1.1321 prayers, cry to him as the Disciples, O Master save us, wee perish. He walkes on the waters, and will make thee so to do also. Hee may seeme to sleepe till thou beest dashed, threatned, and ready to sinke, but he

will awaken in time, and rebuke the windes and seas, and make a present, or seasonable calme.

Next, in that the earth holpe the woman, learne * 1.1322 that the Church hath often helpe where she least expects it. The earth is the dragons owne bounds: for he was cast into the earth: yet this earth affords helpe and safety to the woman against the dragon. Israel at the sea environed with monntaines, ene∣mies, * 1.1323 and floods, was by the sea saved from the sea, whence they expected to be swallowed up. The same sea that threatneth to swallow Israel, saves Is∣rael. Could Daniel expect safety by the Lions from the Lions? Could Ionah expect helpe from the de∣vouring sea by the devouring Whale? Could the three children expect safety from the fire by the fire?

1 The Lord being the Lord of hosts hath all crea∣tures * 1.1324 in heaven and earth to command for the helpe and safety of his Church, and hath made a league be∣tweene them and his people for peace, and ayde, for warre defensive and offensive against their enemies.

2 Things which are impossible to men, are pos∣sible * 1.1325 to God: and therefore he worketh above al the power of nature, and beyond the reach of reason, and nothing can hinder his counsell or hand. Zech. 8. 6. It seemed as impossible for Israel to be brought backe to a glorious estate in Jerusalem from capti∣vity, as dead men to be brought out of their graves: but though this be impossible in the eyes of the rem∣nant of the people of those dayes, should it be therefore impossible in my sight, saith the Lord of hosts?

3 The Lord most magnifieth his wisdome, when he helpeth by most unknowne and unlikely meanes: * 1.1326 for now he sheweth he hath a reach beyond the

creature; and what we cannot see, or oversee, he fore∣seeth for us. It was an unknowne meanes, proper to Omnipotency, to dry up the sea for Israels passage. It was an unknowne meanes, beyond the creatures reach, to suspend the fire from burning persons and things combustible applyed to it. It was an unknown and unexpected meanes, to feed Israel in the wilder∣nesse with a dayly harvest, not from earth, but from heaven. The dragon and Antichrist have not so many devises and reaches to offend the Woman, as the Lord hath wayes to overreach them and defend his Church.

4 The Lord magnifies his mighty power, when * 1.1327 he sends helpe by contrary meanes, which of al other are most unlikely; as here by the earth: for here he brings most helpe, whence is indeed most danger. As when earthly and carnall-minded men, intending the cleane contrary, procure helpe and peace to the Church. Thus the Lord helped David out of Sauls hands by the Philistimes, as deadly enemies to David * 1.1328 as Saul was. Thus he helped Moses out of the wa∣ter by Pharaohs daughter, no lesse enemie to Israel then Pharaoh himselfe. Thus when Zedekiah was taken, his eyes put out, and himselfe bound prisoner into Babell, Ieremy being in prison must be helped out, and by whom but by Nebuchadnezzar King of Babel, and Nebuzaradan his chiefe steward, in al ap∣pearance as great enemies to Ieremy as to King Ze∣dekiah: Ier. 40, 1. 2.

And rather then Paul shalbe killed, and have no helpe, God will save him by one in likelyhood fitter to kill him then they, even the chiefe Captaine, Act. 21. 32. And how often was he helped by Felix, Fe∣stus, Agrippa, men open enemies to Christ? And how often did the Lord stirre up earthly instruments such as Cyrus, Ebed-melech, Gamaliel, whose power

and policy he used for the drying up of the floods ri∣sen and swelling against the Church? A notable in∣stance we have in Dan. 1. 10. What great favour and tender love God gave Daniel and his fellows from Ashpenaz, an heathen and enemie, and how God overruled his speach to Daniel, that while he thought no such thing, he secretly implyed the true way whereby Daniel and his fellowes should at∣taine their desire: If you looke worse, I shall lose my head: then said Daniel, put this to the triall ten dayes, and so obtained their wish.

Note hence the justice of God upon the earth and earthly enemies of the Church. They minde by ray∣sing * 1.1329 floods to drowne the Church, but themselves must drinke up those floods to the drowning of themselves. The woman flyes out of Aegypt into the wildernesse: Pharaoh meanes to drowne her in the red sea: but the earth must helpe her: for earthly Pha∣raoh himselfe and all his earthly company drinke up the flood for her, and she escapes it. Thus comes Ha∣man•• devise upon his owne head, his gallowes catch himselfe. Thus the gunpowder blew up the plotters and layers, but not one for whom it was layd. Thus the enemies drink as they brew, and digest the bread of affliction they prepared for others.

2 Let us acknowledge with much thankfulnesse * 1.1330 the truth of this prophesie, Wee have seene the earth * 1.1331 drinke up many floods, cast out of the dragons mouth by Antichristian tyranny, sufficiently strong and deepe to have carried her quite away. Among many instances I will record two in fresh memory, and not farre off. In the yeare 1521. when Luther had appeared before Caesar at Wormes, to give account of his doctrine and doings, what a mighty flood issu∣ed out of the mouth of the dragon, which in the Im∣perial edicts threatned nothing but death and blood∣shed

against the Professors of the Gospell? and this flood like Danubius ranne through all Germany. But now see how the earth drunke up the flood; Shortly after arose an exceeding great trouble in Spaine, to the pacifying of which the Emperour went in per∣son, and so the Professors of the Gospell had a little breathing; till the States of the Empire assembled at Norinburge, got those cruell Edicts mitigated and qualified, to the great prosperity of the Gospell.

The other in our owne Kingdome, in the dayes and memory of our Fathers: When in the raigne of Queene Mary many were carryed away with that raging and high-swelling flood of the sixe Articles, and the enemies were devising not to strike off the branches onely, but (as one perswaded) to strike at the root, in cutting off the then Lady Elizabeth, be∣ing then in prisonand very unlike ever to get out of their bloody hands; now see how the Lord cau∣sed the earth to helpe his Church, for who was the meanes to keepe them off her, and her head on her shoulders, but King Philip of Spaine, an earthly Ido∣later, who had no reason but to bee a greater enemy to her than her sister or that state? Now the earth dranke up the flood, and a few moneths set that happy Lady, and the Church and Kingdome by her, in such glory and prosperity, as ancient ages had never seene, and future ages perhaps both wish and admire.

3. In the present tryals and persecutions of the * 1.1332 Church, when wee see the floods swell even almost over her head, and Antichristian Armies every where gathered, and carry afore them whole Provinces and Churches, be not dismayed, but stand still and see the Lords salvation; he will appoint one meanes or other to swallow up all these floods; as here hee comman∣ded the earth to ••each her helping hand, both to take

in and harbour the Lords exiles in the secret cham∣bers of her desert Mountaines and Caves, as also to drinke in the dangers for them: Nay more, the Lord who causeth the earth to helpe the woman, will in and by these persecutions helpe up his Church and truth; Act. 8. 1. The wicked men of earth raise great persecution against the Disciples at Jerusalem, and scatter them; but they being scattered and dispersed, spread the Gospell through all the Regions of Iudea * 1.1333 and Samaria.

In the story of the Waldenses is reported, that the banishing of Waldo & his followers out of Lyōs, was a means W^ch God used to spread the doctrine of the Gospel, in the darkest times of Antichrist, almost over all Europe. Thus the Lord bringeth light out of darknesse to his Church; the earth shall not bury the truth, but spread it; neither shall these Antichristi∣an floods drowne the woman, but shall onely water her furrows. And let the Church be instant with the Lord, & he wil in the end of these businesses shew he hath a reach beyond all Actors and lookers on: the wrath of men shal turn to his praise: themselves shal drink the rivers of blood which they intend against the woman; and shall root themselves out, that the Gospell which they fight against, may finde footing in the most desolate Popish Countries, and the time and their pride hasteneth it.

Let us alwayes set these props under our faith, to support us through our tryals, whether wee see meanes 〈◊〉〈◊〉 〈◊〉〈◊〉: It is enough to see the power and faithfulnesse of God, who can, and (rather than fa••••e) will worke the Saints delivery by unknowne, and even by contrary meanes: Waite upon the Word. If hee seeme not to regard thee in danger, awake him by thy prayers: hee may delay helpe a while, but he cannot dehy thee helpe but hee must deny

himselfe; but either hee will lead thee out by pre∣venting the danger, or helpe thee through it, and make thee more then a Conquerour in it, by a con∣quered death.

4. As the Church abroad is tryed, and in resi∣stance * 1.1334 of the floods of violence, and lies under the fire and sword of the enemy; so the dragon ceaseth not amongst us in our peace to cast out such floods as hee can, of scandalls, slanders, and reproaches of Gods people, against which wee must fo••tifie our selves with assurance, that all these floods shall be drunke up, and dryed up also for us: For,

1. Our Head is the truth, and as strength of truth prevailed in his owne person, and rose againe from * 1.1335 underground, so it shall in all his members by his mighty power.

2. Gods promise is, to bring forth our righteous∣nesse as the light, even as a bright morning comes after a sad night of black darknesse.

3. Gods providence watcheth as well the names and reputation of the Saints, as their persons; because, as their persons are nearely joyned to Christ, so are their names nearely linked to his, and their honour is his, as their reproach is his, Heb. 13. 13.

4. Looke upon the unknowne meanes used by God to drinke in these floods:

Sometime from heaven: The Angell turnes away the flood of scandall, which had like to have drow∣ned the Virgin, while Ioseph was thinking to put her away, Mat. 1. 20. Feare not to take her.

Sometime the earth (as here) rather than faile, shall drinke it up: The Judge shall pronounce Christ in∣nocent; Saul shall proclaime Davids innocency, 1▪ Sam. 24. 18. Thou art more righteous than I.

Lastly, though truth and innocency may bee clouded a long time, yet it shall bee disclosed, and

time (the mother of truth) shall dry up and drinke * 1.1336 in all wicked accusation; when all secrets shall bee disclosed, as well for the opening of innocency, as the shutting of the mouth of guiltinesse.

Vers. 17. Then the dragon was wroth with the wo∣man, and went to make warre with the remnant of her seed, which keepe the Commandements of God, and have the testimony of Iesus Christ.

THE dragon being againe defeated of his pur∣pose in drowning the woman, seeth that hee cannot hurt her, yet he cannot but hate her the (more: Hee cannot meet with her to doe the mischle•••• that he would, for she is out of sight; neither can the floods, cast out of his mouth, reach her, for shee is safe and hid, and the earth shall drinke it for her; yet hee abates not of his wrath against her, and for the wrath hee beares to her, hee goes and makes warre with her issue, described here,

• 1. By their paucity, The remnant of her seed.
• 2. By their pro∣perty, twofold,
  • 1. They keepe the Commande∣ments of God.
  • 2. They have the testimony of Iesus Christ.

First of the dragons wrath and warre, then of the persons against whom,

In the former,

• 1. What kinde of warre this is.
• 2. With whom.

The kinde of warre will appeare, if wee consider

• the Captaine,
• and the weapons.

The Captaine of this warre under the dragon, who is Generall of the field, is described in Chap. 13. 1. * 1.1337 and 7. The Beast; whom the Euangelist so calleth, ra∣ther than the Bishop of Rome, or rather a succession of them, because hee is a Prophet here, not a Doctor;

these spake plainly, they enigmatically, especially in arguments dangerous and envious: Besides, if hee had plainly named him, hee had not left it a mysterie so deepe.

This beast riseth out of the sea; that is, out of those very floods, which the dragon cast out of his mouth after the woman; namely, of herefies, superstitions, traditions, abominations, and wicked constitutions and decrees against the truth and professors, which enthroned Antichrist, and set him in his Chaire.

He hath seven heads, a monstrous Hydra, sits on seven hils, and hath gotten seven kindes of govern∣ment into his hand, and ten hornes, hee hath the pow∣er of ten Kings to uphold him.

Hee hath on his heads the name of blasphemy; not in open profession, for hee will disclaime it in word, but in deed and truth brings into the Church and maintaines, under glorious titles of Headship, blas∣phemous doctrines, religion, and idolatrous worship; so it is expressed Verse 6. He opened his mouth to blaspheme God, and his Tabernacle, and those that dwell in heaven.

1. He opposeth himselfe against all that is called God, challengeth all that God can doe; hee can cre∣ate, and that, his Creator; he cannot erre; he can make something of nothing; hee can make Gods Word of authority, or no authority; hee can make Kings and transferre kingdomes: he shewes himselfe as if hee were God, and suffers his flattering Canonists to stile him God: Oh high blasphemy!

2. Hee blasphemeth the Tabernacle of God, that is, the Church of God, resembled by the Tabernacle; challenging to bee the head, the husband, the Lord of it; oppressing it with tyranny, infecting it with heresie, blaspheming and condemning for arch∣heretikes all that yeeld not to his blasphemies.

And if by the Tabernacle of God wee meane the body of Christ, as some doe, what more horrible blasphemy against it then to undertake to create many thousands every day out of a few pieces of bread, to sacrifice, to eate and destroy it at their pleasure?

3 He blasphemeth all that are in heaven, that is, the Saints in the heaven upon earth; stiling them he∣retickes, schismatickes, rebells, the most wicked of al men, unworthy of common light, aire, or any society or sufferance in the earth.

In the 7. verse it is given to this beast (the dragon seales his Commission) to make warre with the Saints: alluding to his type, that little horne Antio∣chus, Dan. 7. 21. an eminent figure of the Roman Antiochus, that is said to make war with the Saints, and prevaile against them. So as this prophecy is meant of the warres of Antichrist against the Saints; and is manifest by the time of 42. months, the time that the woman was hid in the wildernesse.

This of the Captaine.

The weapons also are answerable to the warre: * 1.1338 which is twofold, Ecclesiasticall, and Civill, in ordine ad spiritualia. So the beast hath two swords:

One is spirituall, by which he wounds the soules and consciences of men, and that for their consci∣ences. This sword is his Canons, Constitutions, Councells deceitfully called, Decretalls, doctrines of devills, heresies, the Popes head-ship, Jesuitisme the sharpest point of it, sophisticate distinctions, sleights of equivocations, cursings, anathemaes, excommunica∣tions, damnatory proscriptions, damnable Bulls and Breves, degradations, condemnations, Popish abso∣lutions for murders of Parents, and Princes, canoni∣zation

of Traitors, and the like enamilings of his spi∣rituall sword.

The other is the secular sword, with which he layes about him to force the obedience and subjecti∣on to the former. This is his tyrannicall inquisition, Guisian massacres, English powder-plots, pistolls, poniards, poisons, fire, sword, insurrections, rebelli∣ons, invasions, Armadoes, treasons, slaughters, butche∣ries of Princes and people, Kings and kingdomes that yeild not themselves as slaves to his beastly au∣thority.

And this of the kind of warre.

The persons with whom it is waged, will further open it: that is, the remnant of her seed: namely such of the faithfull, who, when al the publique assemblies were openly corrupted by Antichristian Idolatry, yet retained the ancient faith, and stept out sometimes to make profession of the same The beast could no sooner meet with them, or finde them out, but pre∣sently he brandished his sword againstthem; whe∣ther they were,

1 Kings, that ruled not according to the Popes rules, who were warred against as tyrants▪ or

2 Pastors and Bishops who taught not according to the Popes decrees, with whom the Pope warred as against heretickes. or

3 Private persons, called lay-men, who lived not according to the Popes lawes; these he warred against as out-laws and excommunicate persons.

In a word, seeing the dragon could not now make warre against whole congregations, as formerly he had done, (for now in the darke times of Antichrist they appeared no where) he watched if he could find any of the remnant of the seed, any scattered and dispersed Saints, who privately (as they could) exercised the pure worship of God: who kept

themselves to the comaundement of God, in freeing themselves from the abominations, idolatries, and superstitions of Popery: and who had the testimony of Jesus, sq••aring their consciences to the written word, and would not receive the Popes Laws, tra∣ditions, and decretalls for Articles of Faith. These were made meat for the sword of the Beast, excited by the dragon to make warre with the remnant of the womans seed.

Of the wrath of the dragon wee have spoken be∣fore, which admits no truce; as also of the renewing of his assaults, though he be never so foyled in them. Only now in this wrath of the dragon, which is continued against the woman hid in the wildernesse, note, that

Wicked men hate and malice the godly, whom * 1.1339 they never knew nor saw; as the dragon the woman * 1.1340 now out of sight. Hest, 3. 6. Haman thought it a small thing to lay hands on Mordecai only, but sought to destroy all the Jews: yet he knew but few of them, and only one of them (Mordecai) had offended him. Phara••h pursues al the Israelites, though he knew but few: and drownes all the males: and Herod kills all the infants, which he never saw: and Balak calls Ba∣laam to curse all the people of God.

1 Because of the generall enmity put by God be∣tweene * 1.1341 the two seeds, of the Woman and the ser∣pent: And hatred is of kinds, not individualls only. The wolfe hateth all lambes. A man naturally hateth all serpents, even those he never saw: so the serpen∣tine seed hateth all the womans seed, which it never saw. And as hunters know not, nor never saw the particular game they take, but lay nets and deadly engines for any of the kinde, so these Nimrods and hunters spare none.

2 The wrath of every wicked man is a sparke * 1.1342

from hell and an ember of the dragons wrath, who here hateth the Woman hid aswell as appearing. And looke as the dragon hated Christ the head deadly while he was in the world, and now hateth him with no lesse deadly hat••ed when he hath left the world (he hateth him absent, as much as present) even so his brood hateth his members that were in the world, aswell as those that are in it, even those that they never knew nor saw; and persecute their dead ashes, and are as spitefull to their names and memory, and to their posterity, as their predecessors were to their persons while they lived.

3 Darkenesse hateth all light, neare or farre off. * 1.1343 They that hate God the chiefe good, must needs hate all the godly that follow the thing that is good. They that hate God himselfe, must needs hate his image every where: for he that hates the father, hates all the children, whether he know them or no. They hate the glory of God, and the true worship and service of God, and that they may abolish it, they cannot but seek to root out all the people and persons that uphold it,

4 Such a venome and poyson is seated in a wick∣ed * 1.1344 mans heart, as knows no bounds of reason or mo∣deration, but overflowes all bancks and limits: For there is no spirit to checke or restraine them: so as neither sea nor Alpes bound a wicked mans wrath a∣gainst godlinesse.

5 They hate them whom they know not, because they know them not: for so it was with Christ * 1.1345 himselfe: they saw him but they knew him not: for, had they knowne him, they would not have cruci∣fied the Lord of glory Ioh. 8. 29. When the Sonne of man shalbe listed up, then ye shall know that I am he So with his members, they know them not nor their innocency, let their lives be never so unblamable and

just. If they cannot picke quarrells against Daniel in the matter of the Kingdome, they will see what they can do in the matter of his God. If God him∣selfe shew favour to them, and his power for them; they will not know who the Lord is, as Pharaoh, but lay on burdens the heavier: and therefore, as Balak and Moab, they seeke their confusion, Num. 22. 2, 3.

A reproofe of numbers of men, who in these * 1.1346 dayes expresse with what spirit they are guided. The Papists raile upon, and revile al the godly restorers of our religion, whom they never saw nor knew. It is a third part of the Pamphlets they send dayly in a∣mongst their Proselytes. A man would thinke they had their hands full of adversaries alive: and that they need not breake up the graves of the dead, and persecute dead ashes: What spirit besides the dragons, ruled the Councell of Constance, who sen∣tenced the dead bones of Wickliffe to be digd up and burnt 41. yeares after his death? did any of them ever know or see him? or was not the wrath of their predecessors enough against his person?

Who seeth not the wrath of the dragon in a num∣ber of prophane beasts, who incessantly make it their table talke to revile and use opprobriously men who never made nor medled with them, men hid in their innocency, and retyred in their privacy? whose life in respect of them, is as if they were out of the world.

And others that exclame against all that make shew of religion, as men not worthy to live, the worst of all men, all dissemblers, lyers, factious, all alike, as if they knew them all. Whence riseth this wrath? certainely not from particular causes, but from the generall: not from the persons they revile, but frō their own vile dragon like disposition. They

may pretend some personal quarrells now and then: but the cause and care lyeth deeper: they will hate the same goodnesse in any other person, where soever they may discover it. Here now is the dragons wrath against the Woman, hid out of sight.

2 This is a word of instruction: not to marvell in observing the hatred of wicked men against the * 1.1347 godly whom they know and see: for they doe the same against those they never knew. See wee Ahab hating Eliah, Micaiah, and all the true Prophets he knew? no marvell: he hath a fountaine of poison ready to flow on all that he knows not, if he could reach them. And so doth every wicked man: if he hate any one good Minister because he is so, he hates every one. See wee all wicked men, be they never so fallen in pieces among themselves, yet all joyne in hatred of all the godly? then see in them the work of the dragon, who plots an unity and agreement against the Church: hatred of goodnesse is the bond, that joynes wicked ones together. And yet Gods hand is in all this: the godly must be throughly tryed, and the wicked must go on to the filling up of their measure.

Are wee cast among men, who, when they cannot hurt godly men, yet will not helpe them, but as Balak said to Balaam, neither blesse nor curse them? Praise God that hath limited the power of wicked wills and violent affections. They that would hurt one godly man, would mischiefe all if they could: and those that will not help them, would hurt them if they were able.

See wee evill men desirous and contriving to cast downe the worship of God, and a faithfull Ministery in the place where they live? their wrath rea••heth beyond that place: if it it were in their power, they

would abolish the true worship of God out of the world, and leave no faithfull Ministery standing in the earth. Hatred is of kindes: and the dragon hates faithfulnesse every where, fearing the decay of his Kingdome, and his owne fall by their standing.

3 This teacheth us 1 to unite and combine our * 1.1348 selves to all the Saints, even those whom wee never saw nor knew; they being of the same Father, Mo∣ther, blood, spirit, family, and inheritance with us.

2 Againe, as we love the head, so also the mem∣bers: but the head though wee have not seene, yet we love and beleeve, 1 Pet. 1. 8 so the members whom we beleeve every where to be dispersed, wee must love though wee see not: for the love of the mem∣bers must bee a sparkle from the flame toward the head.

3 Further, wee must not ground the love of Saints in our senses, but in our faith, which cannot but worke by love; if to him that begat, so also to all that are begotten.

4 If faith may not be measured by sight, being of things invisible, no more may love the daughter of faith. But if wee beleeve in him whom wee see not, wee must also love them whom wee see not.

5 The soule hath as well his eye of faith, as the body the eye of sense: and by that we see not the head only, but the members, and beleeve and live in the Communion of Saints.

And went to warre.]

The wrath of the dragon produceth the warre of * 1.1349 the beast; and Antichrists wars are the dragons wars: the dragon by and in Antichrist makes warre upon the Church. For

1 The wrath of the dragon is in them, as the chiefe moover, inspirer, and General, who seales com∣mission * 1.1350 to his universal Vicar and Li••utenant, who receives power from him, Revel. 13. 2.

2 The cruelty of the dragon is in them: who * 1.1351 as he is an homicide and manslayer from the begin∣ning, so is this an Apollyon, a destroyer, a scarlet beast of a bloody coulor, dyed in the blood of Saints; a wo∣man drunke with blood.

3 The scope of the dragon is in them; universall * 1.1352 and unmercifull destruction of bodies, and soules: Rev. 13. 15. Whosoever will not worship the beast, he commaunds them to be slaine. But this is a small thing to his spirituall warre, in which he comes with effectuall delusions among them that perish, that all they might be damned, &c. 2 Thes. 2. 10, 11.

4 The meanes of the dragon is in them. As the * 1.1353 dragon seekes to draw the worship of God upon himselfe from God, Mat. 4. so doth Antichrist sit as God, and all the earth must worship the beast. As the dragon to attaine his ends will salsifie and vilifie the word of God, so the beast slayes the two Prophets, Rev. 11. 9. that is, as some interpret, the two Testa∣ments. He must needs destroy soules, if first he can destroy the Scriptures. And, never were the two witnesses so warred against, as by Antichrist,

5 The subtilty of the dragon is in them, even all * 1.1354 his seaven heads. He fights not only like a Balak, with open fiercenesse, but like a Balaam, a false pro∣phet, by his wiles and delusions. He comes not so much with displayed banners, as with hostility wrapped up with all guile and deceitfull pretenses. He will not be seene to warre as an enemie and per∣secuter of the Church, but under specious termes of the Patron and just defender of the Catholike Church.

Now if the warres of Antichrist be the dragons * 1.1355 warres, of all other wee must hold them the most pernicious to mankinde, and of all other deprecate these, and wish rather to fall into the hands of any Turke or tyrant then into the hands of Antichrist. For

First, other tyrants are raysed by the generall wrath of the dragon against mankinde: but this from the greatest wrath against the Church the seed of the Woman.

Secondly, those are satisfied with our goods, lands, liberty, or life, and intend no further: but this not so content must have our religion, consciences, and salvation, our heaven and God from us.

Thirdly, their weapons are corporall, and onely wound and slay the body: Let Nero, Domitian, Deci∣us, Dioclesian, or the Turke or Scythian come, they can bring sword, fire, wilde beasts, melted ledd, gib∣bets, and other exquisite bodily torments: But the cruelty of Antichrist, beside all these, brings strong delusions, idolatry, apostacy, heresie: And this spi∣rituall persecution is so much more cruell; as the soule is more excellent then the body; and so much more dreadfull, as the destruction of both together is more desperate then of one alone. Wee must not measure the cruelty of Antichristian warre, as theirs, by the privation of mortall life, but by the invaluable losse of life eternall.

2 Note the miserable estate of such as fall unto * 1.1356 the part of Antichrist they are intereffed in the dra∣gons warres, and directly fight against Christ, a∣gainst their owne salvation, and others. Wee must esteeme them greater enemies then any tyrants or robbers that would only bereaue us of our goods or lives. These slaves of Antichrist are become bond∣slaves to the dragon: for none worship the beast,

but they first worship the dragon, Rev. 13. 4.

3 Let it moove us to stand so much the more resolutely against Popery, and the impostures of An∣tichrist: * 1.1357 seeing wee stand against the wrath of the dragon; for the right and honour of Jesus Christ, a∣gainst his sworne enemie, and for our owne salvati∣on. This willbe the honour of the Saints, that they perish not only as sheepe woryed by the wolfe, but as the valiant souldiers of Jesus Christ, who even in martyrdome are more then conquerors.

With the remnant of her seed.

The number of faithfull Christians that sticke * 1.1358 close to Christ against the corruptions of Antichrist, is but a small number, and as small in worldly reputa∣tion. Christs company was alwaies a little flocke, Luk. 12. 32. And Israel is as the sand of the sea, yet a remnant onely shall be saved, Rom 9. 29. This phrase is a metaphore taken from tradesmen, who having cut out a whole piece of cloth, leave some small remnant or remainder: even so the true professors of the Gospell are but as a small remainder of the whole piece and people of the world. Beside, it is but the remnant of her seed: As a little seed-corne is reserved out of a great heape for store, which is nothing to the whole croppe; so is the small number of true Beleevers, reserved by grace, to the whole field and croppe of the world: as it was in the state of the ancient Church in captivity, Zech. 3. 1. Is not this a brand pulled out of the fire? the state of the people being as a great tree cut downe and cast into the fire, of which one little brand was snatched out of the flame, and returned from captivity: and the dragon would have had that brand burnt to ashes too: so here he warreth on the remnant of the seed

of the woman in the wildernesse. So also is the num∣ber of Gods company sayd to be one of a City, and * 1.1359 two of a tribe: as if in a great inundation of water, which carrieth away a whole towne or country, some one or two houses or persons should escape; or as if in a blazing and universall fire, devouring a whole City, one or two houses should bee left standing.

1 Few are chosen, Mat. 20. 17. God hath decreed that few shalbe saved. The earth affords much clay * 1.1360 for potters, but little oare for gold. Common stones are many, pearles but a few. In the universall Church signified by the Arke, were but few even eight soules saved, all the rest drowned, 1 Pet. 3. In par∣ticular visible Churches there are but a few names that defile not their garments, Rev. 3. 4. All are not Israel that go for Israel: and all that go for Virgins, are not admitted to the bridegroomes chamber.

2 The gate to heaven is straight, and few finde it, Mat. 7. 14. None know it of themselves, and of * 1.1361 them that know it, few will endure the persecution, the sharpenesse, the selfe-deniall, the mortification, the losses, the crosses, with which that straight way is strawed: the most will walke in the easie and broad way where is elbow-roome, profits, plea∣sures, ••applause of the world, and pleasing of a mans selfe,

3 The worth of grace and salvation, and the ex∣cellency * 1.1362 of eternall life allows it not to be common to every idle hand. It is as a precious commodity, in the hands of a few: as pearles and jewells are so much more advanced in price, as they be harder to come by.

4 The true Church is the parke of God, empaled * 1.1363 from the rest of the world, or a garden enclosed, Cant▪ 4. 12. aparadice of God, not the wast of the world: a fold, not the field.

If it be objected, that the multitude of Abrahams * 1.1364 seed are as the sands of the sea, innumerable, Gen. 15. 5. and, who can number the dust of Jacob, or the fourth part of Israel, as Num, 24 10. and that Sion shall abound with children, and many shall come from the East and West and sit downe in the king∣dome of God, Mat. 8. 11. and that Iohn saw a mul∣titude which none could number, of all nations, kindreds, tribes and tongues, that stood before the Lambe in white robes, Rev. 7. 9. To all these and like places,

I answer, That wee must consider the Beleevers, * 1.1365

1 Simply, in respect of themselves, and the Church in respect of the severall parts: and thus they are an innumerable multitude.

2 Comparatively, in respect of unbeleevers, infi∣dells, hypocrites, and reprobates: so they are few, and as an handfull to a whole floore, a remnant to a whole piece, a sparke to a great flame, a drop to a whole streame.

Therefore multitudes are no marke of the true * 1.1366 Church, as Papists teach, but of Satans Synagogue: neither the rule of our way, which is straighter then that the multitude walke in.

2 Be not offended with the fewnesse of the god∣ly; * 1.1367 compared with heapes of wicked men. The true Church is as a little wheat in an huge heape of chaffe: as a little gold in a mountaine of clay or drosse: a glea∣ning after the harvest: a few berries after the vintage: And thus as it hath beene, it wilbe, till the GOD of heaven have cast the god of the world into his owne place.

Neither bee offended that wee teach them to be few: but rather quarrell with Christ and the Scrip∣ture from whom wee so speake. For wee stint not this number to a definite company, as some fondly

say we do; this is their Arithmeticke, neither ours nor the Scriptures. But a few there are, and as our text saith, But a remnant. Why wrangle they not with the Scripture that speakes but of one of a City, and two of a tribe? as it was then, it may be againe. But let such stretch the way of heaven as wide as they can, yet will it bee too strait for carnall men, and carelesse men, be they never so just and civill.

3. Let us strive earnestly to be of this little flocke * 1.1368 and remnant, and joyne rather with a few godly, then a multitude of sinners. Walk in the way of good mē, and though thy company be small, it shall be good: and suppose this sect be every where blasphemed, in court, in country, in markets and meetings, in pulpits and tavernes, yet one day thou shalt wish thy selfe of this small number, and be most unhappie that thou hast sorted with thy company which thou hast cho∣sen, and now canst have no better.

4. If the true members of the Church bee so few, * 1.1369 never bee daunted at the great shoales and number of Atheists, Epicures, Libertines, hypocrites, scorners, blasphemers, worldings; not at the overspreading of Popery and Idolatry. Wee must not measure the Church by our senses; though few appeare, yet there is a remnant; God will have seven thousand reserved whom Elias cannot see; Rom. 1. 1. 5. A few there be, who in heart and soule cleave to us, the benefit of whose prayers we enjoy.

5. If so few shall bee saved, praise God that any * 1.1370 beleeve, and that ever it was thy lott to bee brought to the faith; seeing the Apostasie to Antichrist is so generall; this is as great a mercy to thee, as in the great deluge one Noah to bee saved, or in a raging fire in a City one house or one person to bee saved.

Which keepe the Commandements of God.]

Here is the first of the properties, by which the small remnant is described; where,

• 1. What it is to keepe the Commandements.
• 2. How the godly keepe them.

The keeping is either Legall, or Euangelicall.

Legall is the perfect and personall observation of the whole Law, in the whole man, in all things, at all times: Matth. 19. 17. If thou wilt enter into life keepe the Commandements: Thus onely Christ since the fall kept the Commandements, and wee shall in heaven. This is not here meant.

Euangelicall is that acceptable obedience to the Law, which the Gospell injoyneth upon Beleevers. To understand this, know,

1. That the Gospell being not to abolish, but to establish the Law, is not satisfied unlesse the Belee∣ver bring such a perfect and absolute obedience as the Law requireth: Onely this being impossible to the infirmity of flesh, it is satisfied that wee bring it not in our owne person as the Law requires, but in the person of our surety, made by God our righteousnesse.

2. And because the grace of the Gospell allowes us not to be carelesse, or idle in the work of the Lord, it enjoynes on every Beleever a conscionable and constant indeavor of keeping all the Cōmandements of God, even in our owne persons, in way of grati∣tude and thankfulnesse.

3. And lest the godly should bee discouraged by the sense of their owne imperfections and failings in performance, seeing themselves at best but unprofi∣table servants, for their incouragement & quickning, the Gospel calleth that indeavour and strife in obedi∣ence

(being chearfull and sincere) A keeping of the * 1.1371 Commandements; because it is accepted of God as perfect; the person being in Christ, in whom all de∣fect and imperfection is covered.

But how doe the godly keepe the Com∣mandements?

In just conditions, and in sure and safe coffers.

The conditions are foure. They keepe them,

1. Vndiminished; God hath betrusted them with his whole law, and they set all the law of God be∣fore them, and have respect to all the Commande∣ments; they be no Papists to strike out the second Commandement, or any other: They know the Commandements are linked and chained together, as a band of ten clauses, breake one and the whole band is forfeited.

2. Vnmingled; not blending the Lords sweet wine with puddle water of humane fancies: This rem∣nant care not for the additions, traditions and com∣mandements of men, but hold them close to the Commandements of God. They pollute not them∣selves with the abominations of Popery, superstition and Idolatry, but shut their eares against the deter∣minations of Churches, Councels, Fathers, Popes, contrary to Gods commandements; yea, ifan Angell should bring any other doctrine, they would pro∣nounce him accursed.

3. Vnviolate; defending, propagating, maintai∣ning the commandements of God, without wave∣ring 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 Com∣mandements 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 con∣tinuace: 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 ob∣serves 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 ••elves to bee kee∣pers 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 * 1.1372 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 ho∣nest 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 commaunde∣ment, but sticke to it,

First, in all things, even the least as the greatest: In commandements against thy profits, the Saints en∣dured the spoiling of their goods, Heb. 10. and A∣braham to fly out of his country. In commande∣ments dangerous, as Daniel and his fellowes, and the Martyrs. In commandements most irkesome, as A∣braham 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 wick∣ed as among the godly, so did Lot.

This is the third note.

4 If we willingly endure to be examined and try∣ed. A good man can endure the conviction and tri∣all 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 commande∣ment. 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 com∣mandements 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 * 1.1373 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 hum∣bleth 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 com∣mandeth, 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 Fa∣ther 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 pro∣mises; But their full and finall reward is in heaven: Rev. 22. 14. Blessed are they that do his commande∣ments, 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 Comman∣dements, God promiseth to establish him in a Kingdome: 1 Chron. 28. 7. On the same con∣dition will he establish us in an eternall Kingdome of glory.

4 Obedience is the onely true testimony of love to God: as the second commandement implyes, In them that love me and keepe my commande∣ments. Measure thy love to God by the love of his commandements. Peter, lovest thou me? feed my

lambes. He that keepeth my word, is he that loveth me, Ioh. 14. 15. This makes the godly invincible in labour and sufferings, under rebukes, and evill re∣port, and for all this they turne not aside, nor deale unfaithfully in the covenant. And there is no love lost: for their love upholding them in obedience, that obedience upholds them in Gods love, as our Savi∣our saith, Ioh. 15. 10. If yee keepe my commandements, yee shall abide in my love, as I have kept my Fathers commandements and abide in his love.

And have the testimony of Iesus Christ.

This is the second property of this remnant:

Where consider

• 1 What is this testimony of Jesus.
• 2 What it is to have it.

The testimony of Jesus is the word and Gospell of Jesus Christ: Rev. 1. 9. Iohn was banished into Patmos for the word of God, and the testimony of Jesus Christ: where one is expressed by the other. Now the Gospell is called the testimony of Jesus.

First, Because it is revealed by Jesus Christ: by him brought from the bosome of his Father, an hid∣den mysterie to men▪ and Angells: none was worthy to open this booke, but he: in which regard he is cal∣led the true and faithfull witnesse, Rev. 1. 5.

Secondly, Because the subject of it is Christ, revea∣ling Christ: the Gospell is the true faith and doctrine concerning salvation wrought: by Jesus Christ and him alone: Rom. 1. 2. concerning his Sonne, &c.

3 Because it was testified unto by Christ: not only by revealing it by his divine doctrine, but by his ho∣ly life, his mighty miracles, his faithfull profession before the Jewes, Pharises, Pontius Pilate, the whole

Councell, and by his most innocent death; by which he set his seale to his testimony.

4 Because the end of it is Christ: it aymes only at his glory, Act. 2. 36.

But what is it to have this testimony?

Answ. The phrase is taken two wayes:

1 To have the Gospell, is to preach the Gospell: so Iohn bare record of the testimony of Jesus, Rev. 1. 2. and most plainly, chap. 14. 10. I am thy fellowser∣vant, and of those that have the testimony of Jesus. The testimony of Jesus is the spirit of prophecy.

2 To have the Gospell, is to professe the Gos∣pell, to uphold and maintaine it, to give witnesse un∣to it, and to hold it in life and death: as Rev. 20. 4. the soules of Martyrs beheaded for the testimony of Jesus. And so it is taken in this place. This rem∣nant, as they abide in the dutie which the word commandeth (for they keepe the commandements) so they sticke to the faith and doctrine which it tea∣cheth, they hold it fast against all the slights and in∣trusions of the beast, or Antichrist, and testifie unto it both by life and by death. The truth of the Gospell is an hold which Antichrist cannot winne from the Saints.

Note hence, that the keeping of the commande∣ments * 1.1374 of God and having the testimony of Jesus must go together. 1 Tim. 1. 19. having faith and good conscience: and chap. 3. 9. holding the mystery of faith in pure conscience. For

1 The law and gospell, Christ and Moses, though * 1.1375 in matter of justification before God they can never be reconciled, no more then most abhorring contra∣ries, fire and water, light and darknesse, yet in Christian conversation, profession, and practise they may never be divorced, there must be light within, and shining without.

2 In all Christian conversation wee must joyne * 1.1376 faith and love, 2 Tim. 1. 13. Because neither of these can stand alone: faith without love is dead, and love without faith is at best but Civility. Beside, all duties of love without faith are sinne, and whatsoever we doe without love, suppose suffering of martyrdome, is all nothing.

Papists then slaunder our doctrine, who say wee * 1.1377 teach only to beleeve, and destroy good workes; we say contrarily with our Saviour, what God hath joy∣ned together, let none put asunder. But they sunder what God hath joyned, in that they pretend to mag∣nifie good workes, and set up the law, but cast out the doctrine of faith, and preaching of Christ; insomuch as the word may not be had or read in a knowne tongue, neither in publicke nor private.

This also shews, that protestants disgrace the * 1.1378 doctrine of grace, while they content themselves with a profession of faith, but are barren and fruit∣lesse in good workes, of piety and mercy. Beware of the curse of the fruitlesse figtree, that kept the ground barren: notwithstanding all the show and leaves

Againe, note hence, who they be that the dra∣gons * 1.1379 wrath most aymeth at, and is bent against: such as keepe the commandements, and have the faith of Jesus Christ: such as abide by the word, and will not be pulled aside by any imposture or delusion, And why?

1 He needs not warre against conquered slaves, * 1.1380 whom he hath pulled away already, The strong man hath the hold, and things are at peace, Beside, what have they to lose, who have already lost the faith and love of the Gospell, and with it their owne sal∣vation?

2 These are likest to Christ, and the residue of his * 1.1381

body, who must be conformable to himselfe: he was a butt and signe of contradiction, in the dayes of his flesh, and is so still, being ascended, in the persons of his members; who are inspired by the same spirit, quickened with the same life, ruled by the same word, fight against the same enemies, and walke in the same steps to the same inheritance and Kingdom, whereof he is gone to take possession.

They have the word of faith in them, which the * 1.1382 dragon most hateth as the greatest enemie of his kingdome. For being light, no marvell if the prince of darkenesse resist it. It is the sword of the spirit, which cuts off his temptations. Being a rule of righ∣teousnesse, it is the sentence of his condemnation. No marvell then if he hate it and all that love it.

They have also the faith of truth, which he dead∣ly hateth; as the shield which quencheth all fiery darts. It makes us so strong, as that the gates of hell cannot prevaile. Only faith crosseth the dragon, get∣ting power from Christ, and makes all Gods Ordi∣nances profitable, all weake obedience acceptable. And hath he not reason to seeke to winne this hold from us, seeing when the foundation is overthrowne the building must fall, and the root overturned, the branches must wither?

Such therefore as set themselves to keep the com∣mandements * 1.1383 of God, and hold the testimony of Je∣sus Christ, let them make account of the incessant malice and madnesse of the dragon. He never rests opposing those that will not be driven from the te∣stimony. Some of them he casts into prison, some he tryes by mockings and scourgings; some he followes with inward temptations, some with outward af∣flictions; some he lashes with the scourges of spite∣full and lying tongues, and all he drawes into what dangers he can. He is no wise Christian that makes

not account of all the spight that the devill by wick∣ed men can create him.

2 Take good notice, why wicked men make godly men theit butt to shoot all deadly arrowes a∣gainst. * 1.1384 If we beleeve them, they are heretickes, schis∣matickes, rebells, hypocrites, the vilest monsters of men: and so they harden themselves in impudency, as the devill himselfe is not more fowle and nimble in horrible lying and false accusing. But this scrip∣ture shews the just reason of the dragons hatred: it is because they keepe the commandements of God, and have the faith of Jesus Christ: they cannot forsake their rule, to runne with evill men into ex∣cesses, nor swim with the streame, nor enrich them∣selves by choaking their consciences, nor cover or cast a mantle over mens sinnes, by their society, si∣lence or the like practise, Let none of such as feare God, like themselves the worse, to heare themselves blasphemed by impudent and shamelesse sinners: For as these must do it being ruled by the devill, so they must suffer it being ruled by God.

3 Let men feare to persecute and blaspheme the remnant of the faithfull, and obedient Christians, * 1.1385 who will not yeild to Antichristian devises, nor de∣part from their owne rule: Or else blame not the word for charging them to be his brats, whose practise and language they here see it to be: as Christ told the Jews, Ioh. 8. you are of your father the de∣vill, his workes you do. When the enemies of Gods Church cast the Saints into prison, the devill doth it. Rev. 2. 10. When Iudas comes to betray, the soul∣diers to apprehend, false witnesses to accuse, Jews to scorne and mocke, the prince of the world comes in them, Ioh. 14. 30.

This of the second note.

3 If wee would know our selves of this rem∣nant, * 1.1386

we must finde this property, that wee keepe the testimony of Jesus Christ. Tit. 1. 9. wee must hold fast the faithfull word. And the reasons are many.

1 Wee had need so do, having so many with-hol∣ders; * 1.1387 the dragon puls it from us by temptation, the beast by persecution, the wicked by scornes and de∣rision: all would pull us from our hold, and then were wee easily conquered.

2 Our love to Christ commands it. By holding the testimony we hold Christ himselfe. Search the Scriptures, they witnesse of me, Ioh. 5. 39. The ob∣ject of the word is Jesus, the use of it to testifie of Christ.

3 The truth must bee firmely held: as is said, Buy the truth and sell it not: it is true, and testified by truth it selfe, who is the mighty God and can∣not lye.

4 It is the sure evidence of our salvation, of our heavenly inheritance, a saving testimony▪ because it is the testimony of Jesus: Rev. 1. 3. blessed is he that readeth, heareth, and keepe it: not meritoriously, as if he therefore merited salvation: but as it is an in∣strument of God, and directive, appointed as a rule to guide us unto salvation. Now as men looke up their evidences in sure and safe places, delight often to read them, suffer no man to cousen them of them; whatso∣ever casually comes, these shalbe by all possible meanes safe-guarded: so ought we much more here, without which we have no assurance or tenure to one foot in heaven.

Beware therefore of being ashamed of this testi∣mony, * 1.1388 being the testimony of Jesus Christ; as many be, and let it go,

First, for the contrariety of the doctrine to nature and naturall courses.

Secondly, for the plainnesse and simplicity of it;

for Christ came from heaven to bring this doctrine, which all the skill of Men and Angels could not reach.

Thirdly, for the crosses and afflictions that attend it, being the word of the crosse.

Fourthly, for the infirmity of professors; which makes many, both Preachers and hearers, ashamed of the sincerity and strictnesse of it.

Beware also of Apostasie from the truth. The * 1.1389 marke of a Beleever is, to have the testimony, not to have had it. It is a misery to say, Fuimus Troes, I was a Protestant, I was a professor of religion, &c.

And beware of scorning, hindring, persecuting the truth, which is most contrary to this of the rem∣nant. * 1.1390 Each of these is a brand of a wicked man, in whom the spirit of the dragon breathes.

This of the third note.

4 The calling of ever Christian is, to be a witnesse * 1.1391 to Jesus Christ. Heb. 12. 1, being compassed with such a cloud of witnesses: that is, the godly who witnessed the truth, and to whom the Scripture witnessed that by their faith they pleased God, Esa. 43. 9, 10. Ye are my witnesses.

This witnesse is either inward, or outward.

The former is by the inward faith and affection of the soule, by which wee give strongest testimony to Jesus Christ, that he is the only Lord and husband of his Church, our Emanuel, the redeemer of his Church, the saviour of his body, and that he hath ful∣ly and perfectly fulfilled all righteounesse; by the merit and vertue whereof the Church in generall, and my selfe in speciall a beleeving member, shall obtaine salvation. True faith is the most reall testimony to Jesus Christ, that can be. For this is, to set to his seale that God is true, Iohn 3. 33. namely in his word and covenant, concerning salvation by Iesus Christ. And

he that beleeveth, hath the witnesse in himselfe, 1 Ioh 5. 10. Faith brings in the spirit of God, and his office is to witnesse unto Christ, and to acquaint us with the things given us of God, And that spirit, to which the spirit of God giveth witnesse, will hold to the truth witnessed in him; if all the world, and power of earth and hell would witnesse against him. What an honest man hath set his seale to, he will never be driven off it: but by his faith he hath set his seale to the truth and testament of Iesus Christ.

Outwardly the Beleever witnesseth to Christ three wayes.

1 By profession and confession of the mouth: Rom. 10. 10. with the mouth wee confesse to salva∣tion: that is, give cleare witnesse to all the doctrine concerning the nature, person, offices and benefits of Iesus Christ, and that we rest and leane on him onely for salvation.

2 By practise of life, beseeming the faith of Christ: for this is a witnesse, that Christ liveth in us, mooveth in us, ruleth in us, and that wee live not henceforth, but Christ liveth in us, Gal. 2. 20.

3 By passion and suffering for Christ and his ho∣ly religion: for martyrs and witnesses are all one: Acts 22. 20. Paul calls Steven Christs witnesse: and, Rev. 2. 13. Antipas that faithfull witnesse was slaine. And not only the suffering of the paines of death, but inferior persecutions, by scourgings of hand or tongue, or scornings, is a witnessing to Christ in the lower degrees of Martyrdome.

Object. Christ neither needeth nor receiveth the testimony of any man. Ioh. 5. 33.

Answ. Christ is true God, and his truth is the truth of God, infallible, more certaine and firme then al mens testimony. And it were very unworthy, that infinite should need finite, or infallible should

need fallible, or that the author of truth should need authority from men. In this sense Christ neither needeth nor receiveth the witnesse of any man, as necessarie to himselfe, or for his own part: but that they might be saved; partly for the weaknesse of men, who cannot come to understand divine things without mens testimony or ministery; and partly for their salvation, which by men he promoteth: He u∣seth Iohns witnesse, and calleth for the witnesse of the meanest beleever.

Now the reasons why every one of the remnant must give witnesse to Christ, are these:

1 Nothing that wee can do, can more honor God and Iesus Christ, then this: Rom. 4. 21. Abraham was * 1.1392 strong in faith, and gave glory to God. What or wherein can wee give greater glory to God, then when our faith giveth him a witnesse of his great power, truth, and goodnesse, even contrary to sense and reason, as Abraham did?

2 Nothing can more honour our selves, then to * 1.1393 be vouchsafed witnesses to God, testifying his truth, and the excellency of Gods holy religion, both in word and conversation. Were it not a great honour for a great Prince to call a meane subject to be a wit∣nesse on his side for the opening of a truth that near∣ly in honour concernes him? But this honor have all the Saints; it being the office and function of the whole Church, to be the ground and piller of truth, the upholder and maintainer of that truth which up∣holdeth the honor of God himselfe. What an honor was it, that the Lord called in the whole Church of the Iewes to be witnesses on his side? Esa. 43. 10. a∣gainst all the heathens, to testifie of his Omniscience, in predictions of things to come which their gods could not do; and of his Omnipotency in admirable workes done for them in the wildernesse, in the

sea, in the land; of his singular goodnesse and provi∣dence in innumerable mercies, wherein they were advanced above all people of the earth. Did the Lord need them to witnesse? no, but it was their ho∣nour to be vouchsafed such grace, that whereas all the heathens witnessed to their idolls, they of all people on the earth witnessed and celebrated the great and noble acts of God done among them.

3 Nothing makes us liker to Christ our head, * 1.1394 that true and faithfull witnesse: this was his speciall office, to witnesse the truth as the redeemer of man∣kinde, and the author of truth, Ioh. 18. 37. For this cause was I borne, and came into the world, that I might testifie of the truth. Even so every member of Christ is borne into the Church, and commeth into the world of Beleevers, to give witnesse unto the truth, as being taught in the truth, and as the redee∣med of the Lord.

4 As nothing can make us liker to God, so nothing * 1.1395 is better pleasing unto God. God the Father hath often and sundry wayes testified unto his Son.

First, Sensibly and audibly, in his baptisme, and transfiguration also, that he was the son of his love, who had all his love cast upon him.

Secondly, By the internall revelation of his Spirit, in the hearts of beleevers, as to Peter, Mat. 16. 17 Flesh and blood hath not revealed this, but my Fa∣ther in heaven.

Thirdly, and especially by the mission & ministery of the Son himselfe: Ioh. 3. 33. he that receiveth his te∣stimony, fealeth that God is true: for he whom God hath sent, speaketh the words of God. If wee desire to be like God, or to please God, we must herein i∣mitate him as deare children.

Which serves for the reproofe of such as are afraid or ashamed of this testimony: contrary to 2 Tim. 1. 8. * 1.1396

Be not ashamed of the testimony of our Lord. Many will not testifie to Christ among poore men, some because great men resist it; some are afraid of the strictnesse of it, some of the crosses, some of the scornes of it; and most, because this witnesse would witnesse against their own contrary courses: and men of little faith are dejected in small matters. But such Christ wilbe ashamed of in the day of his appearing, and shall witnesse against them that he never knew them.

Such also are condemned, as do contest against the witnessing of Christ. The world is full of false wit∣nesses, such as were suborned against Christ: as

First, all false teachers that father that on Christ, which he never spake; as Papists or others that deny, any article of faith and Christian Religion: so the Apostle 1 Cor. 15. If the dead rise not againe, we are false witnesses. So to teach the doctrine of mans merit of free-will to good, image-worship, or the like, is to be a false witnesse against Christ himselfe.

Secondly, all unbeleevers that receive not this te∣stimony: whether such as scorne to heare the wit∣nesses of Christ (if they dislike the person, they will none of the witnesse; loth to drinke good wine, be∣cause they like not the dish) or such as heare some∣time, but beleeve not the witnesse; this infidelity makes God a liar, so farre as a wicked man can, 1 Ioh. 5. 11.

Thirdly, such as contest against his witnesses, to e∣levate their testimony: for, as in the dayes of his flesh there wanted not such as witnessed against him∣selfe in person, that he was a drunkard, a devill, a friend to Publicans and sinners, an enemie to Caesar, a blasphemer; so for the same end, to weaken the au∣thority of his witnesses, there never wanted such as would witnesse against Iob, that he was an hypo∣crite,

that Paul was a pestilent fellow, a moover of sedition, a preacher of false doctrin, unworthy to live And can the devill devise so foule accusations, or so slaunderous, which his agents will not boldly urge a∣gainst the witnesses of Christ, to whose innocency & godlinesse God himselfe witnesseth?

This also serveth to comfort,

1 Poore Christians, despised in the world: God * 1.1397 honors the poorest Beleever, to be a witnesse to his truth: and a poore mans testimony is as good even in mens Courts, as a rich: but much more before Gods tribunall.

2 Such as suffer for this testimony losses, reproa∣ches, and the contempt of the world. Even wee lo∣vingly respect such as suffer for their love to us in up∣holding our truth and innocency: and much more doth the Lord: see the promise for incouragement. Mat. 19. 29.

It is also a word of instruction: that we frame and fit our selves to this witnesse. * 1.1398

Quest. How may that be?

Answ. To a good testimony is required a good witnesse, and to a good witnesse must concurre these five things.

1 Knowledge and certaine perswasion of the truth, to which we are to testifie. When Christ was to raise up witnesses to the truth of the Gospell, he would have them his owne domestickes, to be with him, to be eye-witnesses, and eare-witnesses of all he did or spake: so as they were to deliver nothing but of their certaine knowledge, the things they had heard and seene and handled; 1 Ioh. 1. 1. So as ignorant persons that care not for the knowledge of the my∣steries of the Gospel, are as fit to witnesse to Christ, as a blinde man to judge of colours.

2 For this knowledge and perswasion, because it

must be from a divine teacher, as the thing witnessed is, we must not content our selves with the report of men, or an humane apprehension of the matters of religion, but be sure wee have the spirit of God in∣wardly to teach us: for the naturall man cannot dis∣cerne the things of God: Ioh. 15. 26. When the Comforter shall come, he shall testifie of me, and ye shall witnesse also: but not before they have received the Spirit.

3 Faithfulnesse & sincerity: to testify the truth on∣ly, & the whole truth. A man of integrity is a fit wit∣nesse in this great cause of Christ. Many professe o••e thing & practise another: have a forme of godlinesse, but deny the power of it. These are unfaithfull and disgraceful witnesses, that say & unsay; a discredit to the cause, a shame to themselves: Their word and witnesse goes for nothing: mens tribunalls cast out such witnesses with disgrace, much more the Lords.

4 Plainnesse and opennesse: that men may know, what they witnesse: that their testimony may be an evidence: not to fumble, or flatter, or blanch the truth. Ministers must explane the Testament of Christ, and speake plainly that Christ by it gives no∣thing but to his friends and kindred, to his mother, brethren, sisters, even such as heare the word and keepe it: that he bequeathed the inheritance to the sanctified, not the profane; that pearles are not cast to swine; that howsoever wicked ones will scrape ac∣quaintance with Christ at this day, and at the day of judgment, for that they were just, sober, charitable, civill, harmelesse, yea beyond many of us in their civill entertainments of Christ, yet shall they not be found in the genealogie, are not of the house of faith, nor of the blood of Christ.

5 Courage and boldnesse to stand to their wit∣nesse. Pilate gave a good testimony of Christ his in∣nocency,

but wanting courage he went against his owne testimony. Now this courage is necessarie,

First, to stand out against numbers of false wit∣nesses. One Elias must stand against foure hundred false Prophets: the Apostles against the whole Coun∣cell, Act. 5. 32.

Secondly, to contemne the wrath of the adverse part, armed with furie and madnesse against them; Act. 5. 33. they brust for anger, and consulted.

Thirdly, to abate the madnesse of adversaries: as did the courage of the disciples, having the better end of the staffe, Act. 16. 39. the magistrates came and besought them, and brought them out, and desired them to depart out of the City.

Motives thus to give witnesse to Jesus Christ.

1 All creatures, even the unreasonable, witnesse to the glory of God. Act. 14. 17. he left not himselfe without witnesse, in that he gave raine and fruitfull seasons. If we should hold our peace, the very stones would cry.

2 It is so honourable a service, as the Angells themselves desire to stoope and bow unto it, 1 Pet. 1. 12. Even they affectionatly long and desire to be∣hold and witnesse the spirituall riches of the Church by Jesus Christ. The faces of the Cherubins were alwaies upon the Arke: they could never looke e∣nough, nor with admiration enough, upon the af∣faires of the Church. How ready and faithfull have they been on these errands and messages? &c.

3 To faithfull witnesses God witnesseth, that he is their God, as the Patriarkes, Heb. 11. 16. he is not ashamed to be called their God,

4 Professors and slaves of Antichrist are bold to witnesse their false faith, with resolution of minde, danger of body, losse of goods, lands, liberty, and life: and shall Christs servants be ashamed in his testimo∣ny?

5. The Saints have not counted their lives deare to them, nor loved them to the death for Christs sake, as wee have seene on Verse 11. Hee is a very Jade that will not follow a free Leader.

6. The season and time invites it: If men will not now witnesse to Christ in the dayes of truth and protection, what will they doe in the fiery tryall? for what dayes doe so many conceale their resoluti∣on? why doe so many desire rather to bee counted wise, than religious?

And I stood on the Sea-shore, or land.]

These words belong not to this Chapter, but to the next vision; neither read in the first person, He stood, that is the dragon (as some read) on the sand, that is, on a sandie and mouldring foundation, or on a mul∣titude of wicked men, as the sand: but in the first person, I stood, that is, I stood in vision on the sand, to see the beast rising out of the sea; so as the words are a transition to the vision of the beast in the next Chapter.

So I have by the grace of God finished this taske and text, which hath notably suted with the occur∣rences of these latter times, and seasonably met with the present occasions and state of the Churches, at home and abroad. I will not goe forward in this my∣sticall booke; for in this chapter I have led you into the heart and kernell of the whole booke; and given not a darke light to the whole: Besides, you loue va∣riety, and my selfe ayme at some other plainer doctrine.

Bella, minas, fluvios, mulier cum semine sancto Sustinet, & victrix astra Ducem{que} petit.

FINIS.

Notes

• * 1.1

  Parts of the Chapter.
• * 1.2

  1 What is this Wonder.
• * 1.3

  The greatnes of the wonder in 3. things.
• * 1.4

  The manner of apperance of this vision.
• * 1.5

  Sundry ends why God thus revealed him∣selfe.
• * 1.6

  Spiritus De•• alli cit. Satanae, cogit vi.
• * 1.7

  The place where this wonder ap∣peareth.
• * 1.8

  By heaven commonly in this booke is meant the mi∣litant Church.
• * 1.9

  For 3. rea∣sons.
• * 1.10

  1.
• * 1.11

  2.
• * 1.12

  3.
• * 1.13

  Attention & affection inci∣ted by sundry arguments.
• * 1.14

  1.
• * 1.15

  2.
• * 1.16

  3.
• * 1.17

  The modesty of this holy Evangelist.
• * 1.18

  His fidelity.
• * 1.19

  1 To his Lord.
• * 1.20

  2 To the Church.
• * 1.21

  True mem∣bers of the Church are in heaven upon earth.
• * 1.22

  1 In expecta∣tion.
• * 1.23

  2 In inchoati∣on.
• * 1.24

  Saints in hea∣ven fully freed from all evils.
• * 1.25

  1 From the e∣vill world foure waies.
• * 1.26

  2 From the corruptions of the world.
• * 1.27

  3 From wick∣ed persons & societies.
• * 1.28

  Conformity of Saints in earth with Saints of heaven.
• * 1.29

  1 In vision of God.
• * 1.30

  2 In framing to the Char∣ter of heaven.
• * 1.31

  3 In keeping a perpetuall Sabbath.
• * 1.32

  4 In frui∣tion of the presence of Christ.
• * 1.33

  5 In enjoying God the meanes of their lives.
• * 1.34

  Vse.
• * 1.35

  No true mem∣bers of the Church,
• * 1.36

  1 That have no birth but from earth.
• * 1.37

  2 That have no inheri∣tance but in earth.
• * 1.38

  3 That have no conversa∣tion but in earth.
• * 1.39

  4 That have no delight but in earth. Discernable by 4 notes.
• * 1.40

  Vse.
• * 1.41

  The Christi∣an is in the world, not of the world.
• * 1.42

  The world may not gaine our affections.
• * 1.43

  2 Nor our conformity.
• * 1.44

  3 Nor our pa∣tronage.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  Woman in this mysticall booke signi∣eth 3. things. 1 Idols.
• * 1.48

  2 City of Rome.
• * 1.49

  3 The true Church.
• * 1.50

  This woman is not the Church tri∣umphant for 3. reasons.
• * 1.51

  Church com∣pared to a wo∣m••••.
• * 1.52

  1 In respect of her selfe.
• * 1.53

  3 Causes.
• * 1.54

  2 In relation to others.
• * 1.55

  1 To God.
• * 1.56

  2 To Christ.
• * 1.57

  3 To Christi∣ans.
• * 1.58

  The spouse of Christ 1 must cleave to her husband.
• * 1.59

  1 In person for 4. reasons.
• * 1.60

  1.
• * 1.61

  2.
• * 1.62

  3.
• * 1.63

  4.
• * 1.64

  2 In affection.
• * 1.65

  3 In affliction
• * 1.66

  2 She must depend upon her husband. 1 For directi∣on.
• * 1.67

  2 For pro∣tection.
• * 1.68

  3 For provi∣sion.
• * 1.69

  3 She must honour her husband.
• * 1.70

  4 She must please her husband▪ In
• * 1.71

  1 Not plea∣sing her selfe.
• * 1.72

  2 Nor plea∣sing men.
• * 1.73

  3 Observing what will best please him.
• * 1.74

  4 By decking the soule with graces.
• * 1.75

  5 By respect∣ing his friends.
• * 1.76

  6 By delight in his pre∣sence.
• * 1.77

  Sixe priviled∣ges of the spouse of Christ.
• * 1.78

  1 Free electi∣on.
• * 1.79

  2 Divine pa∣cification.
• * 1.80

  3 Gracious assimilation in 4. things:
• * 1.81

  1.
• * 1.82

  2.
• * 1.83

  3.
• * 1.84

  4 Free dona∣tion, in 4. things.
• * 1.85

  1.
• * 1.86

  2.
• * 1.87

  3.
• * 1.88

  4.
• * 1.89

  5 High exal∣tation in 3. things.
• * 1.90

  1.
• * 1.91

  2.
• * 1.92

  3.
• * 1.93

  6 Eternall consolation.
• * 1.94

  Answereth all objections.
• * 1.95

  1 In things which might prevent our happinesse.
• * 1.96

  2 In things that might discontinue to our happi∣nesse.
• * 1.97

  In posse non pec∣care. In non posse peccare.
• * 1.98

  Christ the Sun is there opposed 1. to shadowes of the ceremoni∣all Law.
• * 1.99

  2 To our na∣turall dark∣nes.
• * 1.100

  1 Vnity.
• * 1.101

  2 Light.
• * 1.102

  Solis Jubar in vegore mirid••a••o oculos intuēlium perstringit, et talis est glo••ia Christi summa et inaspectabilis.
• * 1.103

  3 Purity.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.105

  Multioculum.
• * 1.106

  4 Power.
• * 1.107

  5 Participati∣on.
• * 1.108

  Effects of this Sunne of the Church.
• * 1.109

  1 Illuminati∣on.
• * 1.110

  2 Direction.
• * 1.111

  3 Refection.
• * 1.112

  4 Distinction of seasons.
• * 1.113

  Vse.
• * 1.114

  The Sunne of the Church infinitely surpasseth the sun of the world in 6. things.
• * 1.115

  2 Rejoyce in our Sunne.
• * 1.116

  3 Be thankful for our Sunne risen.
• * 1.117

  4 Imitate our Sunne.
• * 1.118

  5 Walke be∣seeming our sunne.
• * 1.119

  1 Warily.
• * 1.120

  2 Watchful∣ly.
• * 1.121

  3 Decently.
• * 1.122

  4 Diligently.
• * 1.123

  Vse.
• * 1.124

  The Sunne of the Church never setteth.
• * 1.125

  Christ a gar∣ment, why.
• * 1.126

  Necessitie of a garment in 3 things.
• * 1.127

  1 To cover the body.
• * 1.128

  2 To sence the body.
• * 1.129

  3 To cherish the body.
• * 1.130

  2 vse of gar∣ments is for ornament.
• * 1.131

  3 For disticti∣on.
• * 1.132

  This garment differeth from other gar∣ments in 5. things.
• * 1.133

  1 The author.
• * 1.134

  2 The matter.
• * 1.135

  3 The price.
• * 1.136

  4 The vse.
• * 1.137

  5 The durāce
• * 1.138

  The woman cloathed with this Sunne.
• * 1.139

  1 On Gods part by impu∣tation.
• * 1.140

  2 On mans part by appli∣cation.
• * 1.141

  Quidam indu∣unt Christum tantum quoad Sacramenti perceptionem; alij et ad vitae sancti∣ficationem.
• * 1.142

  Five graces requisite to the clothing of a christian. •• Repentance.
• * 1.143

  2 Faith.
• * 1.144

  3 Prayer.
• * 1.145

  4 Holinesse.
• * 1.146

  5 Hope.
• * 1.147

  1 Duty hence to put on this garment is necessary.
• * 1.148

  1 To save from evils.
• * 1.149

  Cant. 1. 7. The Church wold find Christ at noone, in the heat of the the sun of per∣secution to be refreshed by him.
• * 1.150

  2 To procure us all good, 2 wayes.
• * 1.151

  The putting on of this gar∣ment is a con∣tinuall act of this life.
• * 1.152

  And in much weaknesse for 2. reasons.
• * 1.153

  Christians must expresse the bright shi∣ning of this garment.
• * 1.154

  1 In renova∣tiō of nature.
• * 1.155

  2 In the shine of spirituall graces.
• * 1.156

  3 In shining conversation: Reasons 5.
• * 1.157

  2.
• * 1.158

  3.
• * 1.159

  4.
• * 1.160

  5.
• * 1.161

  Vse.
• * 1.162

  Not to cast dirt upon so pretious a garment.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.164

  Not to leave it off for the frown of men. 4. reasons.
• * 1.165

  2.
• * 1.166

  3.
• * 1.167

  4.
• * 1.168

  We must keep cleane this costly gar∣ment for 3. reasons.
• * 1.169

  1.
• * 1.170

  2.
• * 1.171

  3.
• * 1.172

  How to keepe our garment cleane
• * 1.173

  3. rules.
• * 1.174

  1.
• * 1.175

  2.
• * 1.176

  3.
• * 1.177

  Vse.
• * 1.178

  7 Sorts of men defile their gar∣ments.
• * 1.179

  1.
• * 1.180

  2.
• * 1.181

  4.
• * 1.182

  5.
• * 1.183

  6.
• * 1.184

  7.
• * 1.185

  Vse.
• * 1.186

  Beware of stayning thy holy professi∣on:
• * 1.187

  1.
• * 1.188

  2.
• * 1.189

  3.
• * 1.190

  4.
• * 1.191

  Saints by cal∣ling be Saints in conversation.
• * 1.192

  Six helps to keep our gar∣ments cleane.
• * 1.193

  2.
• * 1.194

  3.
• * 1.195

  4.
• * 1.196

  5.
• * 1.197

  Property. 2.
• * 1.198

  The world compared to the Moone in 4. things.
• * 1.199

  1 In inferiori∣ty.
• * 1.200

  2 In mutabi∣litie.
• * 1.201

  3 In obscurity.
• * 1.202

  4. In the use.
• * 1.203

  The treading of the Moone under feet is the contempt of the world.
• * 1.204

  A sound Chri∣stian despi∣seth the best of the world.
• * 1.205

  And the worst of the world.
• * 1.206

  And all the world in com∣parison of Christ.
• * 1.207

  Reasons 5.
• * 1.208

  1.
• * 1.209

  2.
• * 1.210

  4.
• * 1.211

  Sound judg∣ment holds earthly things good with 4 Cautions.
• * 1.212

  1.
• * 1.213

  2.
• * 1.214

  3.
• * 1.215

  Why the chri∣stian prizeth Christ above all the world: 4. Reasons.
• * 1.216

  4.
• * 1.217

  Vse.
• * 1.218

  vnhappy men that preferre the world a∣bove Christ.
• * 1.219

  And who re∣fuse Christ for the world
• * 1.220

  To fortisie our selves a∣gainst this profanesse, 6. helps.
• * 1.221

  1.
• * 1.222

  2.
• * 1.223

  3.
• * 1.224

  4.
• * 1.225

  5.
• * 1.226

  6.
• * 1.227

  Motives to keepe the Moone under our feet.
• * 1.228

  1 Al are alike fugitive.
• * 1.229

  1 Riches.
• * 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.231

  2 Honors.
• * 1.232

  Date obulum Belizario.
• * 1.233

  3. Pleasures.
• * 1.234

  Psal. 16. 11.
• * 1.235

  4 Life it selfe.
• * 1.236

  5 Whole world,
• * 1.237

  2 God hath put them un∣der our feet.
• * 1.238

  3 Hath put no great worth in themselves.
• * 1.239

  Good men as the Moone seldome in the full but in danger of eclipse.
• * 1.240

  Signes of him whom the Moone hath under her feet 5.
• * 1.241

  1.
• * 1.242

  2.
• * 1.243

  Ier. 44. 19.
• * 1.244

  Iob. 31. 26.
• * 1.245

  4.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  5.
• * 1.248

  5 Signes of him that hath the Moone under his feet.
• * 1.249

  Property 3.
• * 1.250

  The crowne of the Church implyeth 4. things.
• * 1.251

  1 Honor of her person.
• * 1.252

  2 Eminency above others.
• * 1.253

  3 Her rich estate.
• * 1.254

  4 Her victory.
• * 1.255

  The Crowne of 12. stars is the shining doctrine of the 12. Apo∣stles.
• * 1.256

  The woman is still crow∣ned with 12. Starres, 3 Reasons.
• * 1.257

  I.
• * 1.258

  2.
• * 1.259

  3.
• * 1.260

  The Crowne said to be on her head for 4 Reasons.
• * 1.261

  1.
• * 1.262

  2.
• * 1.263

  Doct.
• * 1.264

  Ministers are as starres in the firmament of the church.
• * 1.265

  4. reasons.
• * 1.266

  1.
• * 1.267

  2.
• * 1.268

  3.
• * 1.269

  4.
• * 1.270

  Vse.
• * 1.271

  And must re∣semble Stars. 1 In humilitie for 4. reasons.
• * 1.272

  1.
• * 1.273

  2.
• * 1.274

  3.
• * 1.275

  4.
• * 1.276

  2 In stability.
• * 1.277

  3 In fidelity.
• * 1.278

  4 In unity.
• * 1.279

  5 In cōstancy.
• * 1.280

  Motives to these duties 3.
• * 1.281

  1.
• * 1.282

  2.
• * 1.283

  3.
• * 1.284

  Doct,
• * 1.285

  All Saints on earth have Kingly digni∣ty.
• * 1.286

  Reasons.
• * 1.287

  1 Have royall birth as Kings.
• * 1.288

  2 Are anoyn. ted as Kings.
• * 1.289

  3 Have the power of Kings.
• * 1.290

  1 A comman∣ding power.
• * 1.291

  2 A perfor∣ming power.
• * 1.292

  3 A conque∣ring power.
• * 1.293

  4 A judging power.
• * 1.294

  4 Are all crowned as Kings.
• * 1.295

  Vse. To magnifie Gods▪ grace.
• * 1.296

  And the state of Gods chil∣dren.
• * 1.297

  And to de∣meane them∣selves as Princes.
• * 1.298

  1 In great af∣faires.
• * 1.299

  2 With No∣bles and Prin∣ces.
• * 1.300

  3 With valour and courage:
• * 1.301

  4 Be armed as Kings.
• * 1.302

  5 Be bounti∣ful as Princes.
• * 1.303

  Let none take away thy Crowne.
• * 1.304

  How a Chri∣stian may loose this Crowne.
• * 1.305

  To resist the Gospell is to pul the crown off the head of the Church.
• * 1.306

  Quest.
• * 1.307

  Bringing forth children in nature, and in grace resem∣bled in 5. things:
• * 1.308

  2.
• * 1.309

  3.
• * 1.310

  4▪
• * 1.311

  5.
• * 1.312

  Quest. How the Wo∣man is ready to be delive∣red.
• * 1.313

  Quest.
• * 1.314

  How she cry∣ed in paine to be delivered.
• * 1.315

  Doct The Church is a fruitfull Mother of Children to God.
• * 1.316

  Her bed is greene, 2. Reasons.
• * 1.317

  Reasons. 3.
• * 1.318

  1.
• * 1.319

  2.
• * 1.320

  3.
• * 1.321

  Vse. Not to con∣tent ourselves with our first birth in na∣ture. reas. 6.
• * 1.322

  1.
• * 1.323

  2.
• * 1.324

  3.
• * 1.325

  4.
• * 1.326

  5.
• * 1.327

  6.
• * 1.328

  How to know the true Mo∣ther Church.
• * 1.329

  1 Note, be∣cause she is called Ca∣tholike.
• * 1.330

  A nomine ad rem non valet consequens.
• * 1.331

  Nulla fuit un∣quam haeresis quae nolit videri catholica.
• * 1.332

  2 Nor by An∣tiquity. 4. reas:
• * 1.333

  1.
• * 1.334

  2.
• * 1.335

  V••tustas erroris.
• * 1.336

  3.
• * 1.337

  4.
• * 1.338

  De Poenit. distinct. 5.
• a 1.339

  De Clericis. l. 1. cap. 19.
• b 1.340

  Art. 92.
• c 1.341

  Sess. 24.
• d 1.342

  3 part. Thom 4. 80. art. qu. 3.
• * 1.343

  3 Nor by per∣petuity or du∣rance.
• * 1.344

  Numerum nu∣merantem au∣gens, non nume∣rum numera∣tum.
• * 1.345

  Romae dicitur Ba∣bylon, quia ad finem seculifu∣tura est officina omnis Idolola∣triae, et fedes Antichristi.
• * 1.346

  4 Nor by mul∣titude and am∣plitude.
• * 1.347

  Ecclesia fuit in uno Abeli, in uno Henocho.
• * 1.348

  Multitudo or∣thodoxa.
• * 1.349

  Totus mundus factus fuit Arri∣anus.
• * 1.350

  Hi vulgus ha∣bent, nos sidem.
• * 1.351

  5 Nor by suc∣cession of Bi∣shops.
• * 1.352

  4 Reasons.
• * 1.353

  1.
• * 1.354

  2.
• * 1.355

  3.
• * 1.356

  Successio Cathe∣drae et doctrinae.
• * 1.357

  Church of Rome hath no succession either of, 1 Doctrine. 2 Seat.
• * 1.358

  Non habent hae∣reditatlm Pe••ri, qui non habent sidem Petri. De poenit. c. 6.
• * 1.359

  Scripturam do∣cere quae sunt no∣tae Ecclesiae. de notis Eccles. c. 1. Cap. 3.
• * 1.360

  The true Mo∣ther known by 5. notes.
• * 1.361

  1 Her face and what that is.
• * 1.362

  2 Her voice.
• * 1.363

  3 Her vertues 2.
• * 1.364

  1 Holinesse. 1 Of doctrine.
• * 1.365

  2 Of persons.
• * 1.366

  3 Of manners.
• * 1.367

  2 Meeknesse.
• * 1.368

  4 Her marri∣age.
• * 1.369

  5 Her car∣riage.
• * 1.370

  1 To her hus∣band.
• * 1.371

  1 Faithfull.
• * 1.372

  2 Subject.
• * 1.373

  3 Dependeth on him.
• * 1.374

  4 Honoureth him only.
• * 1.375

  Necessitate prae∣sentiae, non ef∣ficientiae.
• * 1.376

  2 To her chil∣dren.
• * 1.377

  1 Nurseth them.
• * 1.378

  2 Teacheth them:
• * 1.379

  3 Provideth for them.
• * 1.380

  Rev. 13. 8.
• * 1.381

  Galat. 4. 30.
• * 1.382

  How we may know our selves sons of this Mother.
• * 1.383

  7. notes. By our change in 5. things.
• * 1.384

  1.
• * 1.385

  2.
• * 1.386

  3.
• * 1.387

  4.
• * 1.388

  5.
• * 1.389

  2 The voice of Prayer.
• * 1.390

  3 Sucking the breasts.
• * 1.391

  4 Image of his Father.
• * 1.392

  5 Growth in strength, stature.
• * 1.393

  1 In under∣standing.
• * 1.394

  2 In affection.
• * 1.395

  3 In activity.
• * 1.396

  4 In strength to suffer.
• * 1.397

  6 Child-like affections:
• * 1.398

  1 To our Fa∣ther.
• * 1.399

  Honor.
• * 1.400

  Love.
• * 1.401

  2 To our Mo∣ther.
• * 1.402

  Love.
• * 1.403

  Par in parem non habet jus.
• * 1.404

  Compassion.
• * 1.405

  7 Brotherly∣affection.
• * 1.406

  Doct. 2. The Church brings no children to God without travell. 4. Reas. Reas. 1.
• * 1.407

  3.
• * 1.408

  4. Foure maine hindrances of new birth.
• * 1.409

  Naturall ig∣norance.
• * 1.410

  Fleshly feare.
• * 1.411

  Joh. 12. 41.
• * 1.412

  Irresolution.
• * 1.413

  Love of sin.
• * 1.414

  Use. 1. The dignity of the Ministry.
• * 1.415

  The end of the Ministry.
• * 1.416

  Comfort of faithfull Mi∣nisters.
• * 1.417

  Vse. II.
• * 1.418

  Reasons why God would not sever Christ and his crosse.
• * 1.419

  Travell in the meanes of grace. 3. Reas.
• * 1.420

  1.
• * 1.421

  2.
• * 1.422

  3.
• * 1.423

  By the dra∣gon what is meant.
• * 1.424

  1.
• * 1.425

  Satan, called a dragon for 4 reasons.
• * 1.426

  2.
• * 1.427

  Instruments of Satan cal∣led dragons. Why.
• * 1.428

  The whole kingdome of the devill but one dragon. 3. Reas.
• * 1.429

  3.
• * 1.430

  Heathen per∣secuting Em∣perours of Rome dragons. 3. Reas.
• * 1.431

  Doct.
• * 1.432

  All wicked men united against Christ. 4. Reas.
• * 1.433

  Reas. 1.
• * 1.434

  2.
• * 1.435

  3.
• * 1.436

  4.
• * 1.437

  Vse. 1. Unitie no note of the Church.
• * 1.438

  2. What unitie and peace Mi∣nisters must preach for:
• * 1.439

  3. Christians must unite themselves in the truth.
• * 1.440

  Reas.
• * 1.441

  Dragon called great in 4. re∣spects.
• * 1.442

  1.
• * 1.443

  2.
• * 1.444

  3.
• * 1.445

  4.
• * 1.446

  The Church is beset with fierce enemies and dragons.
• * 1.447

  Reas. 1.
• * 1.448

  2.
• * 1.449

  3.
• * 1.450

  4.
• * 1.451

  Vse. 11.
• * 1.452

  Aids to be procured a∣gainst the dra∣gon.
• * 1.453

  1.
• * 1.454

  2.
• * 1.455

  3.
• * 1.456

  2 Chro. 20. 15
• * 1.457

  Ve ll I.
• * 1.458

  Vse. 4.
• * 1.459

  5 Grounds of courage a∣gainst so great a dragon.

  Iste Leo ob feri∣tatem, Christus ob fortitudinem. Christus Leo ad vincendum, di∣abolus ad nolen∣dum. August.
• * 1.460

  Doctr. The fiery dis∣position of e∣nemies of the Church.
• * 1.461

  1 The head.
• * 1.462

  2.
• * 1.463

  3.
• * 1.464

  4.
• * 1.465

  2 In the mem∣bers.
• * 1.466

  3 In the Impe∣riall dragon.
• * 1.467

  Three causes hereof.
• * 1.468

  1.
• * 1.469

  2
• * 1.470

  3.
• * 1.471

  Vse. 1.
• * 1.472

  Vse. II.
• * 1.473

  Vse. III.
• * 1.474

  Vse. IV.
• * 1.475

  3 Grounds of comfort.
• * 1.476

  Doctr. The dragon is as subtile as cruell.
• * 1.477

  1.
• * 1.478

  2.
• * 1.479

  3.
• * 1.480

  4.
• * 1.481

  Why God gi∣veth good gifts to evill men that abuse them.
• * 1.482

  3. Reas.
• * 1.483

  Why do wick∣ed men con∣trive and bend their wils a∣gainst the Church.
• * 1.484

  3 Reas.
• * 1.485

  2.
• * 1.486

  3.
• * 1.487

  1.
• * 1.488

  Vse. I.
• * 1.489

  1.
• * 1.490

  Dragons sub∣tilty in dis∣sembling his person.
• * 1.491

  Satan assay∣leth us.
• * 1.492

  1. In our solita∣rinesse.
• * 1.493

  2. In our sore∣nesse.
• * 1.494

  In our sleepe.
• * 1.495

  4. In our naked∣nesse.
• * 1.496

  3 Instances.
• * 1.497

  5. In our death.
• * 1.498

  II
• * 1.499

  1.
• * 1.500

  Satans subtil∣ty in hindring good actions.
• * 1.501

  Satans sub∣tilty in sha∣king and hol∣ding out graces.
• * 1.502

  Of faith.
• * 1.503

  2. Of Repen∣tance.
• * 1.504

  3. Of Sanctifi∣cation:
• * 1.505

  Of sanctifica∣tion.
• * 1.506

  4.
• * 1.507

  Thrusting on good things by ill meanes.
• * 1.508

  Propounding to good acti∣ons bad ends.
• * 1.509

  What good the dragon cannot hinder he will dis∣grace.
• * 1.510

  Whether per∣sonall.
• * 1.511

  Or sociall.
• * 1.512

  Satans subtil∣ty in frustra∣ting good actions.
• * 1.513

  The word fru∣strate 3. waies.
• * 1.514

  Satan fru∣strates seemly profession
• * 1.515

  3. waies.
• * 1.516

  2
• * 1.517

  3.
• * 1.518

  2. The dragon as subtill to thrust on evill as to trust out good.
• * 1.519

  1 By making evill seeme good.
• * 1.520

  2 Or lesse e∣vill.
• * 1.521

  III. Satan a most subtil engineir against the Saints.
• * 1.522

  I. 1 Stratagem is to intercept victuall from the Christian souldier.
• * 1.523

  1 By hindring preachers.
• * 1.524

  2 By hindring men from comming to heare.
• * 1.525

  3 By hindring the hearing, being come.
• * 1.526

  He stealeth the word 3 waies.
• * 1.527

  3.
• * 1.528

  4 By inter∣cepting it frō the heart and life. 4. waies.
• * 1.529

  II. 2 Stratagem, to disarme us. 2 waies.
• * 1.530

  2.
• * 1.531

  How Satan turneth our own weapons against our selves.
• * 1.532

  As, our graces.
• * 1.533

  And Gods word. 2. waies.
• * 1.534

  III. 3 Stratagem is to breake our ranks in our duties.
• * 1.535

  1 Of our ge∣nerall calling▪
• * 1.536

  2 Of our spe∣ciall calling.
• * 1.537

  IV. 4 Stratagem is to dissemble a flight. 3. in∣stances.
• * 1.538

  V: 5 Stratagem, by light skir∣mishes get great advan∣tages.
• * 1.539

  Motives to a∣void small and secret sins.
• * 1.540

  The 6. strata∣gem of the 7. heads.
• * 1.541

  Satan sprea deth false feares concer∣ning mens estates. Foure instances.
• * 1.542

  I.
• * 1.543

  II. And concer∣ning their actions. Foure instances.
• * 1.544

  Vse I. Serpentine wisdome is in fourethings.
• * 1.545

  N••mo enim cele∣rius opp••imitur quam q••irihil aut parū timet: hostisque st••enui∣tatem ignorat.
• * 1.546

  2.
• * 1.547

  3.
• * 1.548

  1 Sam. 21. 14.
• * 1.549

  4.
• * 1.550

  Christians must walke as wisely as war∣rantably.
• * 1.551

  Meanes to get this serpětine wisedome, 5.
• * 1.552

  Wherein is the practise of true wisdome.
• * 1.553

  Wee must not only do good, but be wise to do good.
• * 1.554

  Vse. 3. Comforts a∣gainst the depths of Sa∣tan. 5.
• * 1.555

  1.
• * 1.556

  2,
• * 1.557

  3.
• * 1.558

  1 Joh. 4.
• * 1.559

  4.
• * 1.560

  5.
• * 1.561

  1
• * 1.562

  What is meant here by ten hornes.
• * 1.563

  II. Of the num∣ber of ten hornes.
• * 1.564

  Doct Hurtfull men to the Church are as hurtfull beasts to men.
• * 1.565

  Reas. 1.
• * 1.566

  Reas. 2.
• * 1.567

  Reas. 3. How the world addeth strength to the hornes.
• * 1.568

  The Lord suffereth these hornes for five ends.
• * 1.569

  Vse. 1.
• * 1.570

  Witnesse the most outragi∣ous and sa∣vage cruelty of Papists against Mag∣diburge this 1631.
• * 1.571

  2 Cor. 4. 9. and 6. 9.
• * 1.572

  The Church cannot bee overcome by ten thousand hornes.
• * 1.573

  1 Because their great power is limi∣ted by a grea∣ter.
• * 1.574

  2. It is set a∣gainst God.
• * 1.575

  3. The woman hath a more mighty horne of salvation.
• * 1.576

  4 God hath 4. Carpenters to scatter the 4. hornes.
• * 1.577

  1. Turneth them one against ano∣ther.
• * 1.578

  We must de∣spaire of our strength.
• * 1.579

  And fly to the strength of God.
• * 1.580

  As also confe∣derate with God.
• * 1.581

  Vse II. Enemies not to lift their hornes so high. Foure Reasons.
• * 1.582

  I.
• * 1.583

  2.
• * 1.584

  3.
• * 1.585

  4.
• * 1.586

  By seven crownes what is meant.
• * 1.587

  Doct.
• * 1.588

  Luke 11. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.589

  1. 2 Tim. 2. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.590

  The dragon exerciseth Princedome. 1. Spiritually. Three wayes.
• * 1.591

  Rom. 6. 17.
• * 1.592

  Rom. 6. 13.
• * 1.593

  2. Corporally.
• * 1.594

  Reas. 1. The dragons power contra∣ry to Christs. Sixe instances
• * 1.595

  Reas. 2. Satans subtil∣ty in getting his heads crowned.
• * 1.596

  Reas. 3. The sinnes of the Church often crowne the dragon.
• * 1.597

  Deut. ••8. 13.
• * 1.598

  Reas. 4.
• * 1.599

  Use. 1.
• * 1.600

  Rom. 6. 20. Signes of such as uphold the dragōs crown and dignity.
• * 1.601

  1 Enemies to the motions, and perswasi∣ons of the Spi∣rit.
• * 1.602

  2 Walke ac∣cording to the course of the world.
• * 1.603

  3 Beleevers of lies.
• * 1.604

  3. 4 Persecutors of godly men.
• * 1.605

  Vse II. True Church not alwayes discernable by externall splendor.
• * 1.606

  Reas. 3
• * 1.607

  Vse III. The Church not inferiour to her crow∣ned enemies.
• * 1.608

  1. Not in her person.
• * 1.609

  2. Not in her head.
• * 1.610

  3. Not in her lowest estate.
• * 1.611

  1 Pet. 4. 15.
• * 1.612

  Vse IIII.
• * 1.613

  Rev. 13. 8.
• * 1.614

  Vse V. Wee must learne to sit and hold the crowne on Christs head.
• * 1.615

  1. Cast 'downe thy crowne at his feet.
• * 1.616

  2. Set up his th•• one in thy soule.
• * 1.617

  3. Take the oath of alle∣geance to Christ.
• * 1.618

  4. Resist the dragons in∣croachments upon Christ.
• * 1.619

  Iude 6.
• * 1.620

  Pastors of the Church cal∣led starres, why.
• * 1.621

  Starres fall from heaven to earth, Three wayes.
• * 1.622

  1. In Iudge∣ment.
• * 1.623

  2. In affection
• * 1.624

  3. In practice.
• * 1.625

  By the dra∣gons tayle what is meant.
• * 1.626

  Cauda est, 1. Na∣turalis pars ani∣ma••is. Exo. 4. 4 2 Metaphorica, Deut. 18 15. pro ignobili, im∣becilli, vili. 3. Mystica, Apoc 9. 10. & in hoc loco.
• * 1.627

  False Pro∣phets called the Taile in 4. respects.
• * 1.628

  The best in∣terpietation of a prophesie i, the accom∣plishment of it.
• * 1.629

  In that fourth persecution under Antoni∣nus Verus.
• * 1.630

  Revel 6. 5.
• * 1.631

  All the starres not cast downe: Three Reasons. Ecclesia est cor mundi, primum vivens, & ul∣timum moriens.
• * 1.632

  The chiefe aime of the dragon is to cast down the starres.
• * 1.633

  How many starres in the Romish church were cast downe.
• * 1.634

  Reason.
• * 1.635

  Luke 10. 17. Reas. 2.
• * 1.636

  Reas. 3
• * 1.637

  Reas. 4.
• * 1.638

  Reas. 5.
• * 1.639

  Use. 1.
• * 1.640

  How the stars may prevent their casting downe, by five practices.
• * 1.641

  Vse II.
• * 1.642

  Prayer for our Ministers how prevalēt.
• * 1.643

  Eph. 6. 20.
• * 1.644

  Use III.
• * 1.645

  Vse IIII.
• * 1.646

  Vse V. Comfort to the shining starres. 4. Grounds.
• * 1.647

  Doct. II. The dragon cannot cast downe all the ••ars but only 〈◊〉〈◊〉 part. Rev. 8. 4.
• * 1.648

  Reas. 1.
• * 1.649

  Reas. 2.
• * 1.650

  Reas. 3.
• * 1.651

  Reas. 4.
• * 1.652

  Mediators not meritorious as Christ, but ministeriall. Nazianzen.
• * 1.653

  Reas. 5. Many wayes the Lord can and doth de∣feat the dra∣gon. 7. Instances.
• * 1.654

  Act. 23. 6. Pro. 16. 7.
• * 1.655

  Use. 1.
• * 1.656

  Vse II.
• * 1.657

  No prevailing against the Saints, till,
• * 1.658

  1. God permit
• * 1.659

  2. Gods time is come.
• * 1.660

  3. Their work be done.
• * 1.661

  Use III.
• * 1.662

  Vse IIII.
• * 1.663

  Ier. 11. 19. Acts 18 10. Ier. 20. 11.
• * 1.664

  Starres need∣full in a darke night.
• * 1.665

  The dragon standeth be∣fore the wo∣man.
• * 1.666

  Satan assaults the childe in the birth. 3. Reasons.
• * 1.667

  Doct. The dragon hindreth good things in their beginning. 5. Reasons.
• * 1.668

  Reas. 1.
• * 1.669

  Reas. 2.
• * 1.670

  Reas. 3.
• * 1.671

  Reason. 4.
• * 1.672

  Reas. 5. How many wayes Satan windeth him∣selfe to keepe men in their naturall estate
• * 1.673

  Use. 1. Satan defi∣reth no shar∣per weapon then our owne security.
• * 1.674

  In watching against Satan observe three Rules.
• * 1.675

  Rule 1.
• * 1.676

  Rule 2.
• * 1.677

  Rule 3.
• * 1.678

  Vse II.
• * 1.679

  Use III. No calling or condition can secure a good man from op∣position.
• * 1.680

  How a man may discerne the dragon standing be∣fore him.
• * 1.681

  Acts 16. 20. 18. 13.
• * 1.682

  6. Rules to withstand the dragon.
• * 1.683

  Rule 1.
• * 1.684

  Rule 2.
• * 1.685

  Rule 3.
• * 1.686

  Rule 4.
• * 1.687

  Rule 5.
• * 1.688

  Rule 6.
• * 1.689

  Meaning.
• * 1.690

  Some allusion betweene Christ and the man-childe.
• * 1.691

  Christ not meant by this man-childe.
• * 1.692

  Five Reasons.
• * 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.694

  Revel. 11. 16.
• * 1.695

  Rulers and Princes taken up to the Throne of God.
• * 1.696

  Who meant by the man-childe.
• * 1.697

  Why the manchilde is not to be meant of one singular per∣son.
• * 1.698

  Doct.

  The dragons watch cannot hinder the woman from bringing forth the manchild.
• * 1.699

  Reas. 1.
• * 1.700

  Gods decree is stable.
• * 1.701

  Reas. 2.
• * 1.702

  Gods truth.
• * 1.703

  Reas. 3.
• * 1.704

  Gods power.
• * 1.705

  Reason. 4.
• * 1.706

  Gods care.
• * 1.707

  Use. 1.
• * 1.708

  II.
• * 1.709

  The dragon cannot hinder the woman from bringing forth sonnes to defend the truth.
• * 1.710

  Nor from bringing forth Children in grace.
• * 1.711

  Rev. 14. 6.
• * 1.712

  Rev. 3. 8.
• * 1.713

  Vse II.
• * 1.714

  Vse III.
• * 1.715

  Meanes.
• * 1.716

  Doct. 11.
• * 1.717

  Reas. 1.
• * 1.718

  Reas. 2.
• * 1.719

  Reas. 3.
• * 1.720

  Reas. 4.
• * 1.721

  Vse I.
• * 1.722

  Vse II.
• * 1.723

  Felix, qui quod amat (aras vide∣licet & focos) defendere forti∣ter audet.
• * 1.724

  Observ. I.
• * 1.725

  Reas. 1.
• * 1.726

  Vse I.
• * 1.727

  Observ. II.
• * 1.728

  Reas. 1.
• * 1.729

  Reas. 2.
• * 1.730

  Use I.
• * 1.731

  Vse II.
• * 1.732

  Iosh. 1. 8.

  Deut. 17. 18.
• * 1.733

  Vse III.
• * 1.734

  Fulmen est ubi cum potestate habitat iracun∣dia.
• * 1.735

  Observ. 3.
• * 1.736

  Use I.
• * 1.737

  Vse II.
• * 1.738

  Doct.
• * 1.739

  Reas. 1.
• * 1.740

  Reas. 2.
• * 1.741

  Reas. 3.
• * 1.742

  Reason. 4.
• * 1.743

  Reas. 5.
• * 1.744

  Bellar. de Eccle. lib. 3. c. 13. & de Pontif. lib. 4. cap. 14.
• * 1.745

  Conclus I.
• * 1.746

  Conclus. 2.
• * 1.747

  Conclus. 3.
• * 1.748

  Use. I.
• * 1.749

  Vse II.
• * 1.750

  Use III.
• * 1.751

  Vse IIII.
• * 1.752

  Ier. 12. 10.
• * 1.753

  Doct.
• * 1.754

  Reas. 1.
• * 1.755

  Reas. 2.
• * 1.756

  Vse I.
• * 1.757

  Vse II.
• * 1.758

  Use III.
• * 1.759

  Use. 1.
• * 1.760

  Use II.
• * 1.761

  Vse III.
• * 1.762

  Iacula facilius ex••ipiuntur si praevide antur.
• * 1.763

  Doct.
• * 1.764

  Reas. 2.
• * 1.765

  Reas. 3.
• * 1.766

  Reason. 4.
• * 1.767

  Use. I.
• * 1.768

  Use II.
• * 1.769

  Vse III.
• * 1.770

  August. Hom. 9 in Apoc. Micha∣elem intellige Christum. Also, Iustin. Mart. Dialog. cum Tri∣phone Iudaeo. and Tertul. de carne Christ. the like.
• * 1.771

  Doct.
• * 1.772

  Reas. 1.
• * 1.773

  Note.
• * 1.774

  Use. I.
• * 1.775

  Reas. 1.
• * 1.776

  Reas. 2.
• * 1.777

  Reas. 3.
• * 1.778

  Rule 4.
• * 1.779

  Use. I.
• * 1.780

  Use II.
• * 1.781

  Vse III.
• * 1.782

  Doct.
• * 1.783

  No prevailing against the Church.
• * 1.784

  Reas. 1.
• * 1.785

  Five things in God hinder the dragon from prevai∣ling.
• * 1.786

  1 Cor. 10. 13.
• * 1.787

  Reas. 2.
• * 1.788

  Five things in Christ hinder him from it. Dan. 2 45.
• * 1.789

  Reas. 3.
• * 1.790

  Enemies are creatures, cur∣sed, captive.
• * 1.791

  Gen. 12. 3.
• * 1.792

  Reason 4.
• * 1.793

  Foure things in the Saints that prevent the dragon.
• * 1.794

  Accepit posse si vellet, non velle quod posset. Aug. de corrept. cap. 11.
• * 1.795

  Vse 1.
• * 1.796

  Psal. 129. 1, 2.
• * 1.797

  Use 11.
• * 1.798

  Quest.
• * 1.799

  Answ.
• * 1.800

  Vse III.
• * 1.801

  Rule 1.
• * 1.802

  Rule 2.
• * 1.803

  Euseb. in vit. Const. orat. 3.
• * 1.804

  Reas. 1.
• * 1.805

  Legio fulminās. Tert.
• * 1.806

  Use II.
• * 1.807

  Hos. 5. 12. 14.
• * 1.808

  Notes of one whose place shall not bee found.
• * 1.809

  Esa. 60. 12.
• * 1.810

  1. Name.
• * 1.811

  2. Name. The devill a serpent, why.
• * 1.812

  3. Name.
• * 1.813

  4. Name.
• * 1.814

  Use. I.
• * 1.815

  2.
• * 1.816

  3.
• * 1.817

  Vt san••mur, & salvemur.
• * 1.818

  Plin. hist. nat. tom. 2. l. 28. c. 9.
• * 1.819

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.820

  2. Thes. 2. 9.
• * 1.821

  Use. I.
• * 1.822

  Use II.
• * 1.823

  Vse III.
• * 1.824

  Vse IIII.
• * 1.825

  Markes of one seduced by the ser∣pent.
• * 1.826

  1.
• * 1.827

  The preach∣ing of the Go∣spell is as lightning, quick, piercing and unresi∣stable.
• * 1.828

  Doct.
• * 1.829

  Reas. 1.
• * 1.830

  2.
• * 1.831

  Claves sunt sym∣bolum potestatis.
• * 1.832

  See also Ioh. 16. 11.
• * 1.833

  3.
• * 1.834

  Psal. 2. 1.
• * 1.835

  Use I.
• * 1.836

  Use II.
• * 1.837

  Iob 20.
• * 1.838

  Psal. 10.
• * 1.839

  1 Iohn 5. 4.
• * 1.840

  Doct. I.
• * 1.841

  Reas. 1.
• * 1.842

  2.
• * 1.843

  3.
• * 1.844

  Ephes. 2. 1.
• * 1.845

  Vse 1.
• * 1.846

  Use II.
• * 1.847

  Use III.
• * 1.848

  Doct. II. where Christ comes the de∣vill is cast out.
• * 1.849

  Two wayes of Christs com∣ming.
• * 1.850

  1.
• * 1.851

  Puer Hebraeus jubet me, diis be∣atis imperans, hanc sedem re∣linquere, & in orcum redire: jam abito taci∣tus ab aris no∣stris.

  Nunc mirantur, si tam mult••s an∣nos civitas peste vexetur, cum & Aesculapius & alij dij longè ab∣sunt ab ea. Postea enim quam Iesus colitur, nihil uti∣litatis á dijs con∣sequi possumus.
• * 1.852

  Reas. 1.
• * 1.853

  Esa. 61. 1. 2.
• * 1.854

  2.
• * 1.855

  3.
• * 1.856

  Vse I.
• * 1.857

  Vse II.
• * 1.858

  Vse III.
• * 1.859

  Vse IIII.
• * 1.860

  1.
• * 1.861

  II.
• * 1.862

  Hos 10. 2. Ephes. 2. 5.
• * 1.863

  1. Pet. 3.
• * 1.864

  Doct.
• * 1.865

  Reas. 1,
• * 1.866

  2
• * 1.867

  3
• * 1.868

  2. Cor. 11.
• * 1.869

  4
• * 1.870

  Object.
• * 1.871

  Answ.
• * 1.872

  Vse I.
• * 1.873

  2 Cor. 2. 16.
• * 1.874

  Use II.
• * 1.875

  Use III.
• * 1.876

  Rom. 8. 1.
• * 1.877

  Vse IIII.
• * 1.878

  Act. 9.
• * 1.879

  1 From the multitude.
• * 1.880

  2 From the magnitude.
• * 1.881

  3 From the latitude.
• * 1.882

  4 From the quality of the persons.
• * 1.883

  Doct.
• * 1.884

  Object. 1.
• * 1.885

  Answ. 1.
• * 1.886

  Reas. 1,
• * 1.887

  2
• * 1.888

  Exo. 2. 23, 24.
• * 1.889

  Exod. 15. 7.
• * 1.890

  3
• * 1.891

  Vse I.
• * 1.892

  Ester 9 17.
• * 1.893

  Use 11.
• * 1.894

  Doct.
• * 1.895

  Reas. 1.
• * 1.896

  2.
• * 1.897

  Psal. 132. 14.
• * 1.898

  3.
• * 1.899

  Vse I.
• * 1.900

  Esa. 38. 20.
• * 1.901

  Vse II.
• * 1.902

  Orthodox. ex∣plic. lib. 6.
• * 1.903

  A heape of Blasphemies.
• * 1.904

  Nil Deus in no∣bis praeter sua dona coronat.
• * 1.905

  Explic. art. Lo∣van. tom. 2. art. 9.
• * 1.906

  Lev. 20. 6.
• * 1.907

  Vse III.
• * 1.908

  Object.
• * 1.909

  Answ.
• * 1.910

  Psal. 22. 28.
• * 1.911

  Prov. 8. 15.
• * 1.912

  Doct.
• * 1.913

  Reas. 1.
• * 1.914

  2
• * 1.915

  3
• * 1.916

  Use I.
• * 1.917

  Iohn 12. 19.
• * 1.918

  Vse III. Mourne for the not pre∣vailing of Christs King∣dome.
• * 1.919

  Theophylacti est distinctio.
• * 1.920

  Psal. 2. 9. 12▪
• * 1.921

  Doctr.
• * 1.922

  Reas. 1.
• * 1.923

  2
• * 1.924

  3
• * 1.925

  Prov. 8. 15.
• * 1.926

  Dan. 3. 25.
• * 1.927

  Vse 1.
• * 1.928

  Luke 18, ••.
• * 1.929

  Rom. 13. 1.
• * 1.930

  Bellarm. a•• Cle∣ricis, c. 30.
• * 1.931

  Cap. 28.
• * 1.932

  Defens. fid. l. 4. c. 15 §. 9. 16.
• * 1.933

  E••••an. Sa∣aphor. tit. Clericus.
• * 1.934

  Vse II.
• * 1.935

  Zech. 12.
• * 1.936

  1 Cor. 14. 25.
• * 1.937

  2 Cor. 4. 6.
• * 1.938

  2 Cor. 10. 4.
• * 1.939

  2 Thess. 1. 11.
• * 1.940

  Psal. 119. 133.
• * 1.941

  Lib. 6. c. 3. Apo∣loget.
• * 1.942

  Impios ••am vi∣ctos contemnit, necinsectatur. Cypr.
• * 1.943

  Doct. 1.
• * 1.944

  Reas. 1.
• * 1.945

  Gal. 4. 26:
• * 1.946

  2.
• * 1.947

  1 Cor. 10. 3.
• * 1.948

  Heb. 1. 14.
• * 1.949

  3.
• * 1.950

  4.
• * 1.951

  Vse I.
• * 1.952

  Motives to love our Chri∣stian brethrē.
• * 1.953

  1.
• * 1.954

  2.
• * 1.955

  3.
• * 1.956

  Vse 2.
• * 1.957

  M••lac. 2, 10.

  1 Cor. 6. 8.

  Thes. 4. 6.
• * 1.958

  Use. 4.
• * 1.959

  Vse. 5.
• * 1.960

  Doctr. 2.
• * 1.961

  Reas. 1.
• * 1.962

  2
• * 1.963

  3
• * 1.964

  Act. 16. 19.
• * 1.965

  Act. 12. 25.
• * 1.966

  Vse I.
• * 1.967

  Vse II.
• * 1.968

  Memento diffi∣d••re. Epichar∣mus.
• * 1.969

  1 Cor. 12.
• * 1.970

  Vse III.
• * 1.971

  Vse IIII.
• * 1.972

  Doct. 3.
• * 1.973

  Reas. 1.
• * 1.974

  3.
• * 1.975

  Vse
• * 1.976

  Euseb. lib. 5. cap. 8. Hist.
• * 1.977

  See Whites way to the Church, p••g. 430.
• * 1.978

  Tacit. ••nnal. li. 5.
• * 1.979

  Lib. 6. cap. 8.
• * 1.980

  Psal. 15.
• * 1.981

  Job. 27.

  2 Cor. 6.
• * 1.982

  Psal. 7.
• * 1.983

  Euseb. lib. 10. c. 17.
• * 1.984

  Lib. 5. cap. 21.
• * 1.985

  Dejectum dicit, non pretritum.
• * 1.986

  Doct. 1.
• * 1.987

  Reason 1.
• * 1.988

  Heb. 4. 13:
• * 1.989

  Psal. 11.
• * 1.990

  2.
• * 1.991

  3.
• * 1.992

  4.
• * 1.993

  Col. 3. 4.
• * 1.994

  Vse I.
• * 1.995

  Vse II.
• * 1.996

  Vse III.
• * 1.997

  Vse IIII.
• * 1.998

  1 Sam. 24. 18.
• * 1.999

  Doct. II.
• * 1.1000

  Reas. 1.
• * 1.1001

  2.
• * 1.1002

  3.
• * 1.1003

  4.
• * 1.1004

  Vse.
• * 1.1005

  Doct.
• * 1.1006

  2
• * 1.1007

  1 John 5: 4:
• * 1.1008

  2 Cor. 8. 12.
• * 1.1009

  3.
• * 1.1010

  Vse I.
• * 1.1011

  Vse II.
• * 1.1012

  Vse 1.
• * 1.1013

  Vse 2.
• * 1.1014

  Vse 1.
• * 1.1015

  Vse 2,
• * 1.1016

  Vse 3.
• * 1.1017

  Use 4.
• * 1.1018

  Vse 5.
• * 1.1019

  Doctr.
• * 1.1020

  Reas. 1.
• * 1.1021

  2
• * 1.1022

  3.
• * 1.1023

  4
• * 1.1024

  5.
• * 1.1025

  Vse 1.
• * 1.1026

  Vse 2.
• * 1.1027

  Use 3.
• * 1.1028

  Use. 4.
• * 1.1029

  Use 5.
• * 1.1030

  2 Cor. 12. 10. and 6. 9. and 4. 8.
• * 1.1031

  Doctr.
• * 1.1032

  Reas. 1.
• * 1.1033

  2
• * 1.1034

  Ioh. 18. 37.
• * 1.1035

  Prov. 23. 23.
• * 1.1036

  3.
• * 1.1037

  4
• * 1.1038

  Vse I.
• * 1.1039

  Vse 2,
• * 1.1040

  Vse 3.
• * 1.1041

  Use 4.
• * 1.1042

  1.
• * 1.1043

  2.
• * 1.1044

  3
• * 1.1045

  4.
• * 1.1046

  Martyres sunt clariores & ho∣nora••iores Ec∣clesiae cives. Aug. 10. de Ci∣vit. Dei, cap. 21.
• * 1.1047

  Persecutiones Christi animum nobiliorem po••i∣us quam debilio∣rem reddunt. Nazian.
• * 1.1048

  5.
• * 1.1049

  Vitis illa tanto pullulat ampli∣us, quanto ube∣riore Martyrum sanguine riga∣tur. Aug. de ca∣techis. Rud. c. 23
• * 1.1050

  Animam ponere non est humanae infirmitatis, sed divine bonita∣tis. Ambros. in Luc. 22.
• * 1.1051

  Phil. 1. 29.
• * 1.1052

  Doctr.
• * 1.1053

  1 Sam. 17. 52.
• * 1.1054

  Reaf. 1.
• * 1.1055

  2
• * 1.1056

  3.
• * 1.1057

  Vse.
• * 1.1058

  Doct.
• * 1.1059

  Psal. 106. 5.
• * 1.1060

  Reas. 1.
• * 1.1061

  Psal. 45.

  Rom. 15. 13.
• * 1.1062

  2.
• * 1.1063

  Vse 1.
• * 1.1064

  Use 2.
• * 1.1065

  Vse 3.
• * 1.1066

  Mat. 25. 21.
• * 1.1067

  Doctr.
• * 1.1068

  Reas. 1.
• * 1.1069

  2.
• * 1.1070

  3
• * 1.1071

  4
• * 1.1072

  Ier. 15. 19.

  Mat. 3. 12.
• * 1.1073

  1 Cor. 4. 21.
• * 1.1074

  Mat. 23.
• * 1.1075

  Tit. 1. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1076

  Leu. 19. 17.
• * 1.1077

  Eph. 4.
• * 1.1078

  Vse 1.
• * 1.1079

  Vse 2.
• * 1.1080

  Micah. 2. 7.
• * 1.1081

  Vse 3.
• * 1.1082

  Vse 4.
• * 1.1083

  Doct.
• * 1.1084

  Reas. 1.
• * 1.1085

  2.
• * 1.1086

  3.
• * 1.1087

  4.
• * 1.1088

  Vse 1.
• * 1.1089

  Vse 2.
• * 1.1090

  Vse 3.
• * 1.1091

  Exod. 11. 7.
• * 1.1092

  Vse 4.
• * 1.1093

  Use 5.
• * 1.1094

  Doct.
• * 1.1095

  Iohn 5. 45.
• * 1.1096

  Reas. 1.
• * 1.1097

  2
• * 1.1098

  3
• * 1.1099

  Vse 1.
• * 1.1100

  1. Instance.
• * 1.1101

  De bello Iud. l. 2. c. 12.
• * 1.1102

  2. Instance.
• * 1.1103

  3. Instance.
• * 1.1104

  4. Instance.
• * 1.1105

  Vse 2.
• * 1.1106

  Prov. 8. 34.
• * 1.1107

  Doct.
• * 1.1108

  Isay. 34. 4. 2 Pet. 3. 10.
• * 1.1109

  Luke 23. 30.
• * 1.1110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1111

  Quisquis fact is negat Christum, is Antichristus est. Aug. tract. 3. in Epist. Ioh.
• * 1.1112

  Tormenta pec∣cantium: Incrementa vi∣tiorum.
• * 1.1113

  Vse 1.
• * 1.1114

  Psal. 50.
• * 1.1115

  Use 2.
• * 1.1116

  Vse 3.
• * 1.1117

  Vse 4.
• * 1.1118

  Use 5.
• * 1.1119

  Doct. I.
• * 1.1120

  Reas. 1.
• * 1.1121

  2.
• * 1.1122

  Nunc pluit, & clar•• nunc Iupi∣ter aethere fulget.
• * 1.1123

  3.
• * 1.1124

  4.
• * 1.1125

  Vse 1.
• * 1.1126

  Vse 2.
• * 1.1127

  Doct. II.
• * 1.1128

  Reas. 1.
• * 1.1129

  2
• * 1.1130

  Vse 1.
• * 1.1131

  Vse 2.
• * 1.1132

  Doct. 3.
• * 1.1133

  Prov. 6. 6.
• * 1.1134

  Vse 2.
• * 1.1135

  Vse 3.
• * 1.1136

  Observ.
• * 1.1137

  The dragon is one and the same persecu∣sor in all ages.
• * 1.1138

  Reas. 1.
• * 1.1139

  2
• * 1.1140

  There are the same causes of persecution in all ages, and they are foure
• * 1.1141

  Use 1.
• * 1.1142

  3. Differences betweene the worke of God, and of the dragon, in the same acti∣on.
• * 1.1143

  Use 2.
• * 1.1144

  Euse. Hist. Eccl. lib. 5. c. 21.
• * 1.1145

  Vse 3.
• * 1.1146

  Three sorts of men from whom we may expect perse∣cution.
• * 1.1147

  Vse 4.
• * 1.1148

  4. Meanes to conquer the dragon.
• * 1.1149

  Observ.
• * 1.1150

  Persecution inevitable to the true Church.
• * 1.1151

  Reas. 1.
• * 1.1152

  2
• * 1.1153

  3
• * 1.1154

  4
• * 1.1155

  Vse 1.
• * 1.1156

  The true Church not discernable by durable peace
• * 1.1157

  Vse 2.
• * 1.1158

  Stayres by which Anti∣christ rose to his height.
• * 1.1159

  Opibus et poten∣tia, maior, vir∣tutibus vero ac pietate minor. in vita Mal••bi.
• * 1.1160

  Doct.
• * 1.1161

  Peace hath more baned the Church then persecu∣tion.
• * 1.1162

  Reas. 1.
• * 1.1163

  A good mo∣ther bringeth bad daugh∣ters.
• * 1.1164

  1 Forgetful∣nesse of God.
• * 1.1165

  2 Forgetful∣nesse of them∣selves.
• * 1.1166

  3 Effeminate∣nesse.
• * 1.1167

  4 Contention.
• * 1.1168

  Weeds grow abundantly in rank soyle.
• * 1.1169

  2.
• * 1.1170

  Vse 1.
• * 1.1171

  Judg. 4. 12.
• * 1.1172

  Vse 2.
• * 1.1173

  3 Chiefe ends of prosperity perverted by our selves.
• * 1.1174

  3. Rules of di∣rection herein
• * 1.1175

  Vse 3.
• * 1.1176

  All our watch is little e∣nough in pro∣sperity.
• * 1.1177

  Foure instan∣ces of the dan∣gers of pro∣sperity.
• * 1.1178

  Vexatio dat in∣tellectum.
• * 1.1179

  Jnselix Ecclesiae foelicitas. Mag∣nae foelicitatis est a foelicitate non vin••i.
• * 1.1180

  Vse 4.
• * 1.1181

  How to order our selves.
• * 1.1182

  1. In prosperi∣ty be sober.
• * 1.1183

  Phil. 4. 11.
• * 1.1184

  2. In adversity bee thankfull.
• * 1.1185

  Gods workes are all,
• * 1.1186

  1. Wise.
• * 1.1187

  2. Seasonable.
• * 1.1188

  3. Profi••able.
• * 1.1189

  Foure conclu∣sions to un∣derstand a∣right what is this flight.
• * 1.1190

  Observ.
• * 1.1191

  Heresie is more hatefull to the Church than tyranny.
• * 1.1192

  Vse.
• * 1.1193

  Nobis melius vi∣sum ••st, locum mutare, quàm fidei veri••••atem; aedifici••ru••que & 〈◊〉〈◊〉 a∣maenitatem amittere, &c.
• * 1.1194

  Hier. Ripario
• * 1.1195

  What these wings are.
• * 1.1196

  The number of them.
• * 1.1197

  Whence she had them.
• * 1.1198

  Wings of a great Eagle note 4. things.
• * 1.1199

  Psal. 37. 24.
• * 1.1200

  God ordina∣rily saveth his Church by wings and meanes.
• * 1.1201

  The Church hath wings and meanes sufficient to avoyd danger. 3. reas.
• * 1.1202

  4 Grounds of cōfort hence.
• * 1.1203

  Gods delive∣rance implyed to be▪
• * 1.1204

  1 Speedy.
• * 1.1205

  2 Unresista∣ble.
• * 1.1206

  3 Cōfortable.
• * 1.1207

  In all dangers to fly under the shadow of these wings.
• * 1.1208

  4. ••eas.
• * 1.1209

  1.
• * 1.1210

  Pr••v. 18. 10.
• * 1.1211

  2.
• * 1.1212

  3.
• * 1.1213

  4.
• * 1.1214

  Be sure that thy wings be given thee of God.
• * 1.1215

  Then we may fly persecutiō when we have wings from God.
• * 1.1216

  4 Rules to ob∣taine them.
• * 1.1217

  1.
• * 1.1218

  Job. 39. 30.
• * 1.1219

  2.
• * 1.1220

  3.
• * 1.1221

  The flight from the dra∣gon is in re∣spect of state not of place.
• * 1.1222

  The third ge∣nerall in this verse.
• * 1.1223

  Observ.
• * 1.1224

  Church not alwayes seen. Ecclesia ali∣quando in uno Abelo, in uno E∣nocho, in uno Noacho, in uno Abrahamo. Aug.
• * 1.1225

  Delituit i•• ca∣vernis, non emi∣nuit in primarijs sedibus. Cont. Auxent.
• * 1.1226

  But alwayes safe, foure Reasons.
• * 1.1227

  1
• * 1.1228

  2
• * 1.1229

  3
• * 1.1230

  Servatus etc pu∣erulus ille, quem Herodes int••rfi∣ere volebat. Oral. 1. contra
• * 1.1231

  Arian.
• * 1.1232

  4
• * 1.1233

  Vse.
• * 1.1234

  The Popish Chuch hath no true suc∣cession of do∣ctrine nor persons.
• * 1.1235

  Neither can such a visible perpetuall successiō stand with so many schismes in the Papacy: 30. averred by Onuph••ius, 26▪ confessed by Bellar••ine.
• * 1.1236

  The late mi∣serable shift of Romanists.
• * 1.1237

  Fox. 211.
• * 1.1238

  Morellmemori∣als pag. 54. out of the story of Waldens.
• * 1.1239

  pag. 11.
• * 1.1240

  Monarchomac. pag. 23.
• * 1.1241

  Vse 2.
• * 1.1242

  Aug. Epist. 105. ad Sixtum.
• * 1.1243

  Doct.
• * 1.1244

  The Church shalbe provi∣ded for in ••ar∣dest times.
• * 1.1245

  Reas. 1.
• * 1.1246

  2
• * 1.1247

  3
• * 1.1248

  4
• * 1.1249

  5
• * 1.1250

  Use 1.
• * 1.1251

  4 Grounds of comfort.
• * 1.1252

  Vse 2.
• * 1.1253

  2 Tim. 4. 8.
• * 1.1254

  Vse 3▪
• * 1.1255

  The Church in hardest times shall be fed.
• * 1.1256

  Rev. 1. 16.
• * 1.1257

  God by him∣selfe feedeth his Church three wayes,
• * 1.1258

  1
• * 1.1259

  2
• * 1.1260

  Rev. 3. 20.
• * 1.1261

  3.
• * 1.1262

  Use 4.
• * 1.1263

  The Woman must be fed in the wildernes. 3. reas.
• * 1.1264

  1.
• * 1.1265

  2.
• * 1.1266

  3
• * 1.1267

  Not to be lite∣rally meant of 3. yeares and an halfe, as Papists dreame, 3▪ reas.
• * 1.1268

  Tempus hoc di∣vino quidem confilio defini∣tum est Ecclesiae exilio; humano vero calculo quantum ad terminos imper∣vestigabile.
• * 1.1269

  Dies velannus certe statui non potest in quem erunt excquiae, tamen ex alijs scripturis per∣spicuum esse ar∣bitror non diffe∣rend as ad longis∣simum ul'ra sex∣aginta annos. in cap. 19. 4.
• * 1.1270

  Vse.
• * 1.1271

  Gen. 16. 13.
• * 1.1272

  All afflictions of the Church measured by God.
• * 1.1273

  Why great tryals are compared to floods of wa∣ters: Five Reasons. For their, 1. Danger. 2. Abundance.
• * 1.1274

  3. Depth.
• * 1.1275

  4 Instance.
• * 1.1276

  5 Swelling.
• * 1.1277

  1. Floods of heresies.
• * 1.1278

  Against the Scriptures.
• * 1.1279

  De authorit. Sc. ••••. l. 3. ••ct. & Mon. p••g. 1076.
• * 1.1280

  Against Christ.
• * 1.1281

  Acceden•••• gra∣tia dei vere pos∣samus aliquo mo do ex proprys et ad ••qualitatem, ac per hoc iustè et ex condigno sati••facere. Bellar.
• * 1.1282

  Sleidan. l. 13.
• * 1.1283

  3 A flood of cruell edicts.
• * 1.1284

  Doct.
• * 1.1285

  No ill successe can make the dragon cease assaulting.
• * 1.1286

  Reas. 1.
• * 1.1287

  In all evill a man is a simi∣litude with Sa∣tan.
• * 1.1288

  2.

  And a restles∣nesse in sin.
• * 1.1289

  3.
• * 1.1290

  And a fulnesse of poyson.
• * 1.1291

  4.
• * 1.1292

  And a resi∣stance of meanes of their owne good.
• * 1.1293

  Vse 1.
• * 1.1294

  Vse 2.
• * 1.1295

  Sonnes of the woman must expect these floods.
• * 1.1296

  Vse 3.
• * 1.1297

  1. Directions against the flood of violēt enemies.
• * 1.1298

  2. Against the floods of An∣tichristian he∣resies.
• * 1.1299

  Jer. 2.
• * 1.1300

  2. Against the floods of viru∣lent re∣proaches.
• * 1.1301

  The earth is taken not pro∣perly, no more than the former floods.
• * 1.1302

  Floods of he resies drunke up by the earth. Two wayes.
• * 1.1303

  Floods of slanders dried by the earth, how.
• * 1.1304

  Floods of cruell edicts drunke by the earth, how.
• * 1.1305

  Act. 23. 6, 7.
• * 1.1306

  Doctr.
• * 1.1307

  In greatest floods the Church hath alwaies a lit∣tle helpe.
• * 1.1308

  Reas. 1.
• * 1.1309

  Gods presc̄ce.
• * 1.1310

  2. Gods provi∣dence.
• * 1.1311

  3.
• * 1.1312

  Christs head∣ship.
• * 1.1313

  4
• * 1.1314

  Prayer of faith.
• * 1.1315

  Use 1.
• * 1.1316

  Vse 2.
• * 1.1317

  1 Get to the rocke.
• * 1.1318

  Exod 14. 22.

  Iosh. 3. 17.
• * 1.1319

  Leane upon Gods power.
• * 1.1320

  Cleave to the word.
• * 1.1321

  Keep Christ in the ship.
• * 1.1322

  Doctr. 2.
• * 1.1323

  The Church often hath most helpe where she least expects it.
• * 1.1324

  Reason 1.
• * 1.1325

  2.
• * 1.1326

  3.
• * 1.1327

  4.
• * 1.1328

  1 Sam. 23. 26.
• * 1.1329

  Use 1.

  The earth must drinke up her owne floods.
• * 1.1330

  Vse 2.
• * 1.1331

  Late experi∣ence of this truth.
• * 1.1332

  Vse 3.
• * 1.1333

  The scattering of the Saints is the disper∣sing of the Gospell.
• * 1.1334

  Vse 4.
• * 1.1335

  Psal. 37.
• * 1.1336

  Veritas tempo∣ris fili••
• * 1.1337

  The Captaine of this warre under the dragon.
• * 1.1338

  The weapons of this captain twofold.
• * 1.1339

  Doct.
• * 1.1340

  Wicked men hate the Saints whom they never saw.
• * 1.1341

  Reas. 1.
• * 1.1342

  2.
• * 1.1343

  3.
• * 1.1344

  4.
• * 1.1345

  5.
• * 1.1346

  Vse 1.
• * 1.1347

  Vse 2.
• * 1.1348

  Use 3.
• * 1.1349

  Doctrine.
• * 1.1350

  Reason 1.
• * 1.1351

  2
• * 1.1352

  3
• * 1.1353

  4.
• * 1.1354

  5.
• * 1.1355

  Vse 1.
• * 1.1356

  Vse 2.
• * 1.1357

  Vse 3.
• * 1.1358

  Doct.
• * 1.1359

  Ier 3. 14.
• * 1.1360

  Reason 1.
• * 1.1361

  2
• * 1.1362

  3
• * 1.1363

  4
• * 1.1364

  Object.
• * 1.1365

  Answ.
• * 1.1366

  Use 1.
• * 1.1367

  Vse 2.
• * 1.1368

  Vse 3.
• * 1.1369

  Vse 4.
• * 1.1370

  Vse 5.
• * 1.1371

  Phil. 3. 11.
• * 1.1372

  1 Tim. 1. 5.
• * 1.1373

  2 King 4. 33. Eph. 3. 14.
• * 1.1374

  Observ. 1.
• * 1.1375

  Reason 1.
• * 1.1376

  2
• * 1.1377

  Vse 1.
• * 1.1378

  2
• * 1.1379

  Observ. 2.
• * 1.1380

  Reason 1.
• * 1.1381

  2.
• * 1.1382

  3.
• * 1.1383

  Vse 1.
• * 1.1384

  Vse 2.
• * 1.1385

  Vse 3.
• * 1.1386

  Observ. 3.
• * 1.1387

  Reason 1.
• * 1.1388

  Vse 1.
• * 1.1389

  2.
• * 1.1390

  3.
• * 1.1391

  Observ. 4.
• * 1.1392

  Reason 1.
• * 1.1393

  2
• * 1.1394

  3.
• * 1.1395

  4
• * 1.1396

  Vse 1.
• * 1.1397

  Vse. 2.
• * 1.1398

  Use 3.