Christs Victory Over the Dragon — Thomas Taylor

Christs Victory Over the Dragon · Thomas Taylor

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 native face and Image of the Church of all ages, then is presented 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 tryals, as that wee may at the same time behold Gods providence so preserving and strengthning her, as she goes ever away conquering and triumphing.

The Chapter hath six principall parts.Parts of the Chapter.

1 A lively description of the true Church, ver. 1. 2.

2 A description of the Devil her chiefe and furious assailant, ver. 3, 4, 5.

3 The fierce battaile betweene these two parties, ver. 7.

4 The victorie of the Church, and the Dragons overthrow, 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, foreign, or signe, is meant a new vision; or 1 What is this Wonder.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 attire, 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 admirable 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 The greatnes of the wonder in 3. things.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.The manner of apperance of this vision.

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 Heavens, 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 sundrie speciall ends used by him. 1 That the soule for a time after a manner loosed from the body, and drawne Sundry ends why God thus revealed himselfe.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 onelyonly waking, that being freed from the fellowship of the body and bodily senses, it might both more freely and certainely apprehend and retaine the divine impressions of things revealed. 2 That Gods servants themselves, and the Church also might receive these visions, not as inventions 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 acknowledge 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 wildernesse, 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 manner; for The spirit of God leadeth and allureth; but the Spirit Spiritus De… alli cit. Satanae, cogit vi.of Satan useth violence and compulsion.

4 The place where this great Wonder appeared: The place where this wonder appeareth.[In heaven] Three reasons may be given for this. 1 The visions and appearances were seene in heaven, but indeed 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 thither, By heaven commonly in this booke is meant the militant Church.& 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 heaven, of a Dragon with seaven heads; Now heaven properly taken, is not the place of the Devill, who hath nothing to doe there; but Hell is his proper place, and by permission he walkes out into the Church, so as by heaven here is meant the true Church of God on earth: ver. 7 a battell in heaven, that is, the militant Church; for in heaven (properly taken) is no battell, but victory, or rather triumph after victory.

Quest.But why is the Church militant called Heaven For 3. reasons.in this booke? Answ. for three reasons. I. Because the whole vision is mysticall and sigurative, teaching all along 1.one thing by another. II. Because there is not a more 2.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, called heaven for resemblance. III. Because the Church 3.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 onelyonly passeth through the world, and stayeth but a small time below; and therefore 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 attentions Attention & affection incited by sundry arguments.and affections unto this vision, and the great matters and mysteries therein contained: In that 1 It is no common matter which we might neglect, but a great wonder and all men are moved at great wonders. If S^t. Iohn himselfe 1.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 2.excite our diligence as to a caelestiall vision: It is no deceitfull 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 authority, 3.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 The modesty of this holy Evangelist.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 behind 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 onelyonly to him: so the Apostles did, Acts. 3. 12. 16.

2 His fidelity in his service, 1 to his Lord, in that he His fidelity.yeeldeth to him the honor of illumination; and that it is 1 To his Lord.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 inspirations 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. Naturall 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 2 To the Church.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 willinglie 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 impropriate, 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 True members of the Church are in heaven upon earth.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 In expectation.adoption of Sonnes, which hath a sweet internall and spirituall, yea and an eternall joy (like that of heaven) in that expectation. Rom. 5. 2. we reioyce under the hope of the glory 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 2 In inchoation.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 evils: Saints in heaven fully freed from all evils.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 From the evill world foure waies.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 Meshec, not as indwellers or inhabitants, but as strangers and pilgrims, absent from home. Fourthly, in conversation: 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 2 From the corruptions of the world.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 corruptions 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 3 From wicked persons & societies.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 Conformity of Saints in earth with Saints of heaven.heaven are called to enjoy there is an excellent conformitie 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 In vision of God.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 2 In framing to the Charter of heaven.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 action 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 eternitie 3 In keeping a perpetuall Sabbath.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 among 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 sincere, true and constant endeavour through their lives, most fruitfull in their age.

4 The Saints in heaven being in immediate fellowship 4 In fruition of the presence of Christ.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, obedience, faith, and the like. As for their affection to him: First, they love Iesus Christ with a strong flame of love, which much water cannot quench; and with a love stronger then death; and love not their owne lives to the death for his sake. Secondly, they love him inseparably: For as the Saints in heaven would not for al the world forgoe his presence for one day: So nothing in the world can drive the Saints from their priviledges in Christ; as a cloud of Martyrs do witnesse: but as Ruth to Naomi Ch. 1. 16. Thirdly, as he loveth them, so they him: Ioh 13. 1. they once loving him, they love him constantly to the end, and to all eternitie.

5 The Saints in heaven enjoy God, the meanes 5 In enjoying God the meanes of their lives.of all their lives. Iesus Christ is their temple, their light, their tree of life, their Christall river, and all: Even so is he to the saints in earth, Rev. 22. 3. 5. For though they have meanes, and are tyed to them here on earth, yet doe they enjoy God above all meanes, acknowledging him their life & the length of their daies: and that they live not by bread, but by every word of God. That it is he that giveth them power to get substance, that blesseth their children with encrease, that he that cloathes the Lilies cloatheth them; and if all meanes should faile, yet he would without them, yea and against them, sustaine them, rather then they should want any thing good or fit for them.

1 This as a touchstone trieth who be true members Vse.of the Church, and who are not. He that is so, No true members of the Church,is partly in heavē alreadie, & hath more to do in heaven then in earth. And therefore he cannot be a true member of the Church; First, who hath no birth 1 That have no birth but from earth.but from earth; discerned by hatred or neglect of the immortall seed, of spirituall parents, of the seed and issue of Iesus Christ, the sonnes of God; he is far from heaven that cannot abide any thing that is heavenly. Secondly, who hath no inheritāce but in earth; 2 That have no inheritance but in earth.discerned by minding things earthlie, either onlie or principallie. How dce men delude themselves, that suppose themselves as neere heaven as any, and yet are as farre distant thence in affection as in place, having their hearts drawne downe and wedged into the earth as with Iron barres? Their whole studie, paines, and sweat is for things below. The heaven they dreame of is not onelie upon earth, but earth it selfe; and angrie are they when men would acquaint them with better treasure or portion. But thus it cannot be with Gods children, who are minded as good Nehemiah, 2. 3. whose person being in the King of Persia his Court, yet his heart was at Ierusalem. And as Daniel while he was in the land of his captivitie, 3 That have no conversation but in earth.yet he opens his windowes to Ierusalem. Thirdly, who hath no conuersation but in earth; discovered, when no part of the whole course thereof savours of heaven. But 1. servants and slaves are they to lusts, farre from freedome from sinne; nay rather swimme with the streame, and drinke in with delight the corruptions of the world, but thoughts of heaven are tedious. 2 converse and combine themselves with sinners against God, and runne with all loose companie to all excesses and vanities. Now would they examine this course; could it goe for currant or heavenly? Do the Saints in heaven sweare, and swill, and drinke, and raile, and breake Gods Sabbaths; and lye, and deceive; and can that life be heavenly that doth so? Fourthly, who hath no delight but in earth; discerned in that, 1 It is an unwelcome voice to call them to delight in the face and presence of God. *4 That have no delight but in earth. Discernable by 4 notes.And how can he be admitted to the presence of his glorie, that hath no delight in the presence of his grace; but is as heavy to the parts of his worship as to some punishment: 2 In stead of delight in the Law of God, the rule and charter of heaven; they make their lusts their Law; and while they professe heaven, they walke by no direction, but the Magna Charta of Hell. And were it not for Gods restraining grace, they would be as impious and impudent in sinne as Cain, as Cham, as the damned, nay the Devill himselfe. 3. In that they rest more contentedly in the meanes of their outward good, then either in the meanes of grace, or the author of both. The newes of the smallest outward profit rejoyceth their hearts; but the newes of heaven and eternall good things by Iesus Christ affects them but a little. 4. In that they prize not the life of godlines nor the state of Saints; nay scorne it in themselves and others. So much of the triall.Vse.

2 This teacheth three things. First, that the The Christian is in the world, not of the world.Christian though he be in the world, he is not of the world; no more then Christ himselfe was of the world, Ioh. 17. 16. for they no longer cleave to the corruptiōs & defilements of the world, but are separated from them by regeneration. Neither can they runne with the world, because being in some measure conformable to Iesus Christ, they also living among sinners, are separate from sinners. They cannot cast in their lot with wicked men; but are as Lot, who was in Sodom, but not of Sodom, for his righteous soule was vexed with their uncleane conversation.

Secondly, that the Saints set for heaven may not enjoy the earth as their portion; seeing their whole estate, their friends, their fathers house, their treasure is not below. They are here but strangers travelling home to their country; and therefore by the weined carriage of themselves to these things, they must (as the Patriarches Heb. 11. 14.) declare plainly, that they seeke a countrie.

Thirdly, that the world may not enjoy the Saints as her darlings.

And here, First, the world may not gaine our affections The world may not gaine our affections.and desires, 1 Ioh. 2. 15. Love not the world &c. They must be affected as mariners in the midst of a rough sea, whose wishes and desires are still at the haven, and have not their mindes and affections where their bodies be.

Secondly, it may not gaine our conformitie with 2 Nor our conformity.it in the customes and guizes of it, because it lyeth wickednesses. Rom. 12. 2. Fashion not your selves like to this world. The Christian must bee cast into another forme, & fashioned to the manner of the countrey and corporation to which he belongs.

Thirdly, it may not gaine our strength to defend 3 Nor our patronage.or patronage it. But as the Apostle, 2 Corinth. 10. 3. though we walke in the flesh, that is, carrie this bodie foreign.of flesh, as others; yet wee doe not warre after foreign.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 evident badges and liveries of mere worldly men, that are all earth, then these: 1. to affect and desire onelyonly 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 woman. 2 her properties, which are foure, 1 her apparrell, 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 pregnansie, being with child, she cried, &c.

First, we must enquire of the person, and who Woman in this mysticall booke signieth 3. things. 1 Idols.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 2 City of Rome.book, the City of Rome, the seat of Antichrist; cha. 17. 3 the Woman sitting upon the scarlet coloured Beast. 1 because in her outward pomp and glorie she is opposed 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 3 The true Church.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 triumphant, This woman is not the Church triumphant for 3. reasons.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 into the wildernesse, this chap. ver. 6. but the Church triumphant is now in her palace, no more in the wildernesse, 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 triumphant hath no need, no want, no hunger, no thirst, no meanes of life but Christ himselfe, not his two Prophets; therefore it agrees onelyonly to the Church militant.

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

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; namely, to the bloody persecutions of the Heathen Emperors, 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 woman?

Answ. In two respects▪ First, as simply considered Church compared to a wom….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 In respect of her selfe.and it is still made good to the Church under the 3 Causes.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 spirituall 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 other, 2 In relation to others.she is fitly called woman. For her relation is threefold.

1 To God, and in this relation she is the daughter 1 To God.of God, Cant. 7. 1. Oh daughter of a Prince. Psa 45 10 hearken O daughter &c. and therefore fitly resembled 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 2 To Christ.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 contracting 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 3 To Christians.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 bringeth 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 professed members of the Church must learne to performe 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 husbands: 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.The spouse of Christ 1 must cleave to her husband.

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 asleepe by death, and brings his spouse out of his side peirced, and marries the Church unto him; that renouncing 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 people 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 In person for 4. reasons.

1. In person. First the wife dedicates and delivers up her person to her husband alone: so beleevers 1.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 2.virgin is married but to one man, 2 Cor. 11. 2. Thirdly, 3.Christ communicates his whole person unto us, and us onelyonly; no other are admitted into his body; he gives his life for his sheepe onelyonly, prayes not for the world. Fourthly, Christ as a faithfull husband 4.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. 2 In affection.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 alone, because it is the covenant of God; the recognisance of which is kept in heaven, that both parties keepe themselves in pure and chast love one to another. 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; seeing 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 3 In afflictionmarries 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 amongst 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 2 She must depend upon her husband. 1 For direction.upon her head, and that for three things.

1 For direction, subjecting her selfe as owing obedience 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 command, whom God hath made to be ruled and commanded, and subordinated their wils to the direction 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 subjection. 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 2 For protection.protection. The husband is the vayle of his wifes eyes, as Abraham was to Sarah: Even so the Churches 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 Husband.

3 The wife must depend on the husband for provision. 3 For provision.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, righteousnesse, 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 forfeiture. 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 within 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, 3 She must honour her husband.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 rejoyced 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 rejoyced, 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 profession, polluting his name by swearing, lying, drinking, rioting, gaming, and all unseemely behaviour?

4 The wife as a good spouse must doe all things 4 She must please her husband▪ Into 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 Not pleasing her selfe.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 perswades 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 actions; 2 Nor pleasing men.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 3 Observing what will best please him.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 conjunction 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 second Adam hath no spouse but an holy one, which sprang out of his owne side. Secondly, a conformity in will: will nothing but holily as he willeth, and nill what he nilleth. Thirdly, a conformity in practise: 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 4 By decking the soule with graces.and trimme our selves with graces. It is the folly of these times, and foolish Virgins, to decke themselves not with vertue, but with vanitie, pride in attire, 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, meeknesse, 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 5 By respecting his friends.then by loving and gladly entertaining his friends. Every godly man is (as Iohn was) a friend of the bridegroome. The love of a Christian reacheth to Christ himselfe; and he that hates the child loves not the father.

6 A good wife to please her husband must shew 6 By delight in his presence.her delight in his presence, and long after him in his absence: so the Christian must rejoyce in the cheerfull 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 encouragement 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 Sixe priviledges of the spouse of Christ.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 Free election.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 mankinde, and that is his Church, of which we are members. 2 Neither findeth he any reason in us, as other young men doe in their spouses, to set their love upon them. No disposition, no workes of preparation, no freewill, no aptitude or affection towards 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, having 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 2 Divine pacification.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 stilled and answered; all our obligations are discharged, and fastened and filed up (as void) on the crosse of Christ, for in no other place in the world could they be cancelled but there. And as while the enmity lasted, and the hostility was proclaimed betweene God and us, there was no commerce, nor no entercourse betweene us; no more then is between nations who have proclaimed open warre against one another: Now by this marriage and peace concluded, we have a safe and happy entercourse & negotiation into the kingdome of God. The way is now laid open betweene heaven and earth; and God himselfe pleaseth to come unto us, yea into us, and dwell and suppe with us, to conferre with us, to direct us to the advancement of our happy estate. We have daily entrance and accesse unto him, not as strangers or ordinary friends; but as familiars, yea as children, in prayers, praises, meditations, and the like. See Eph. 2 18, 19.

The third priviledge is, gracious assimilation and 3 Gracious assimilation in 4. things: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.Hittite, Eze. 16. 3. But now she is made a chosen generation, of neere alliance to God, the Daughter of a Prince, yea, of the King of glory.

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

3 The spouse was deformed, without beauty or 3.comlinesse; nay, had no other but an ugly shape of sinne and unrighteousnesse, far more blacke and hatefull, then the Ethiopisse whom Moses married: But now hath attained a perfect beauty in rightcousnes; and the beauty of her husband maketh her beauty perfect: See Ezech. 16. 14. Thy name was spread among the Heathen for thy beauty; for it was perfect through the beauty which I set upon thee. He maketh her like himselfe, not having spotte or wrinkle, or any such thing, Ephes. 5. 27. having washed her with his blood.

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

The fourth priviledge is, in free and liberall donation 4 Free donation, in 4. things.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.many graces shining as so many Iewels, every one testifying his mindfulnesse and bounty toward her.

2 He bestowes his person upon her, and by becomming hers shee becomes his, and they twaine 2.are one flesh; a gift, then which heaven hath no greater.

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

4 He invests her not onelyonly into his goods, but into his inheritance, and in due time consummates this 4.marriage, and brings his spouse home to his house of glory, a prepared mansion for her; and puts her in possession of all the wealth of heaven, and that celestiall inheritance where she enjoyeth his immediate presence. All which being lost in the first Adam, is restored in the second; by whom heaven is restored to us, and wee to it.

The fifth priviledge is, her high and honorable 5 High exaltation in 3. things.exaltation and advancement. The whole dignity and honour of the husband is derived unto the wife, be she in her selfe never so base and unworthy: As in Esther a poore captive maid married to Ahasuerosh, made a sharer in the honour of all his kingdome. And Bathsebe a meane woman advanced to be Davids Queene. But the honour of the Church goes beyond all the honor of all the Queenes that ever the sunne saw, or theearth bare, by reason of this marriage and contract: For;

1 They were matched to men; and layd in the 1.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 2.mortall, who dyed and left them widowes and often miserable: But she to the King of Glory, who onelyonly hath immortality, her King and husband never dyeth, nor can leave her a widow.

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

The sixt priviledge is, strong and eternall consolation. 6 Eternall consolation.In that by this contract a firme and constant happinesse is assured, which all the contracts in earth cannot performe. This undivided conjunction of Christ with his Church answers al objections which might either prevent or discontinue the happinesse of a Christian.

First, for things which might seeme to prevent Answereth all objections.our happinesse.

Ob. 1. Our owne unworthinesse and infinite disproportion. 1 In things which might prevent our happinesse.He is a divine head, a mighty God: … a base worme, and man of earth; How can he marry himselfe unto me?

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

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 righteousnesse; 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, goodnesse 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 discontinuance 2 In things that might discontinue to our happinesse.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 separates not.

3 The spouse may sinne of infirmity, not of wilful 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 extremity, who hath commanded husbands not to be bitter 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 righteousnesse little and small, if any.

An. Grace in the elect is weake, but perpetuall; because the covenant is everlasting. Floods of corruption 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 In posse non peccare. In non posse peccare.in grace, which hath a priviledge above that in innocency. 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 dissolve this marriage; at least death may.

An. 1 The gates of hell cannot prevaile to dissolve 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 application: 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 Christ the Sun is there opposed 1. to shadowes of the ceremoniall Law.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 properties 2 To our naturall darknes.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 Vnity.Father: no name else &c.

2 Light. The sunne is not onelyonly an heavenly 2 Light.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 Solis Jubar in vegore mirid…a…o oculos intuēlium perstringit, et talis est glo…ia Christi summa et inaspectabilis.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, 3 Purity.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. foreign.But our Lord disperceth from himselfe on all sides Multioculum.infinite beames of light, as so many eyes on all creatures: 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 remained purer then the sunne.

4 Power. The sunne is a powerfull creature, for 4 Power.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 others, not onelyonly to terrene Creatures below upon the 5 Participation.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 enlighteneth 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 onelyonly 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 Effects of this Sunne of the Church.of the sunne, things which before were involved in the darkenesse of the night, appeare as they are: so 1 Illumination.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 2 Direction.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 3 Refection.all the world, warming and refreshing with his beames all living Creatures, yea (under God) quickning creatures dead in themselves: so Iesus Christ is the life of the Church, and the quickner of all the elect unto eternall life, they being in themselves dead in trespasses and sinnes. He also warmes his Church with the beames of his love, which reflect backe (as the sunne beames doe) upon himselfe both the head and members. He comforteth with his gracious aspect all the faithfull in all corners of the world, who had never had life, nor breath, nor shew of grace without his shine upon them.

4 The sun of the world maketh & preserveth the 4 Distinction of seasons.severall seasons, the Summer, the winter, the spring, the Autumne: Iesus Christ the Sun of his Church hath in his power al times & seasons. He hath in his hand the seed time in grace here, & the harvest of glory hereafter. He appointeth the Summer season and prosperitie of the Church: He changeth that season, & bringeth on her a sharpe winter of trouble & affliction. All the vicissitudes and changes in the Church are appointed and directed by his wisdome, Dan. 2. 21 Nothing befalls the Church by chance, but by his most oculate providence.

1. Is Christ the Sonne of the Church; wee are Vse.taught many things; As,

First, to a knowledge our Sunne, yea to admire The Sunne of the Church infinitely surpasseth the sun of the world in 6. things.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 onelyonly on the good; onelyonly on Ierusalem. Isai. 60 1. Thy light is risen upon thee. 4 That riseth every day, and every day setteth: but this Sunne riseth and never setteth Isai. 60. 20. 5. That obscureth the starres: this enlightens beleevers by his presence, who shine as starres. 6 That may be eclipsed or darkned: but the light and grace of this Sunne can never lose or lessen his shine and glory, it may be a while clouded from us; but never eclipsed in it selfe.

Secondly, We are taught to rejoyce in our Sunne. 2 Rejoyce in our Sunne.All creatures rejoyce in the sunne, but hatefull Bats and Owles which flye the light. All creatures in nature follow the sunne, and thrive and prosper in it; the silly plants, as Marigold, Dazie, Turnsoll: so all that are new Creatures doe follow and prosper in this sun. And if wee be so, we wil draw neere to the Sunne, that we may have the blessed beames of his grace to shine upon our cold and frozen hearts, that by his spirituall heate we may be revived and refreshed to everlasting life. We can open our windowes to let in the Sun-shine to our comfort; and why should we not set open the doores and windowes of our hearts, that the beames descending from Iesus Christ, may enter in, enlighten, and comfort us? Oh our little respect of the ministery shewes plainly enough, wee would shut out this Sunne if we could. Many of our hearers doe what lyes in them.

Thirdly, we are taught to be thankfull that this 3 Be thankful for our Sunne risen.blessed Sunne is risen unto us who were in woefull darknesse How thankfull was Paul, and those in that dangerous voyage with him, Act. 27. 20. when not having seene Sun, Moone, nor starres for many dayes, they saw againe the desired light of the Sun? But in so dangerous a tempest of Gods wrath, as we had for ever beene tossed and drowned in, to get a glimpse of this Sunne of righteousnesse, is a farre greater cause of thankfulnesse to God, which disperseth all clouds and stormes, and brings a most calme and comfortable season. The poore men in the Gospell to whom Christ restored sight, how glad and thankful were they so soone as they were able to behold the sunne? They leapt for joy, praised God, and preached Christ; they made it knowne they had met with Christ: No lesse joyfull is he whose eyes of mind Christ hath opened to discerne his change, that hee is turned from darkenesse to light.

Fourthly, wee are taught to imitate our Sunne; 4 Imitate our Sunne.labouring to preserve our purity, though wee see much foule behaviour; and being conversant among sinners, and in many occasions, yet (as our Sunne did) we must keepe our selves pure, and not be plucked away with the errour of the wicked; as Lot in Sodom, abstaining from evill and all the appearance of it.

Fiftly, Wee are taught to walke beseeming our 5 Walke beseeming our sunne.Sunne.

1 Warily, and uprightly: because this Sunne discovers those rubbes and perills by which men fall 1 Warily.and hurt themselves. In a mistie and darke night to stumble and fall is no such great disgrace; but at noon day, the sunne shining, argues blindnesse or heedlesnesse, or some great distemper of body and mind: For Christians now to sinne, against such light, is farre more shamefull then in darkenesse of Popery and ignorance.

2 Watchfully. In the darke night men may sleep; 2 Watchfully.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 speeches; for we may bleare mens eyes, but not his.

3 Decently and comely. When the sunne is up 3 Decently.men must doe lawfull and justifiable things, because all eyes are upon them. Let the theefe cover himselfe with darkenesse; let the adulterer watch the twilight; let Papists, and Atheists, and profane persons 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 nakednesse without shame or holy blushing.

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

2 A ground of comfort: that this Sunne shall never Vse.fall to his Church. The sunne may be hid and clouded for a time, but at length shall breake forth The Sunne of the Church never setteth.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 furious 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 againe; 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 Christ a garment, why.the Scrpture called by the name of a garment by resemblance; because his righteousnesse and meritorious 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.Necessitie of a garment in 3 things.

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

1 To cover bodily nakednesse, and to hide all corporall 1 To cover the body.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 figgleaves; but neither they, nor any thing he could devise could hide it, till God made him a cover: Neither can any of the sonnes of Adam by their owne reach or power attaine a cover; but the Son of God, the second Adam onelyonly can afford a garment to hide sinfull nakednesse from the eyes of God.

2 To defend the body from the injurie of weather 2 To sence the body.both of Summer and winter: so onelyonly 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. OnelyOnly 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, whatsoever 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 3 To cherish the body.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 onelyonly, 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 onelyonly because 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 onelyonly for necessitie, but also 2 vse of garments is for ornament.for ornament. When Rebecca was given to Isaac to be married, Abrahams servant gave to her from Isaac (in token of love) not onelyonly raiment and garments; but also Iewels of gold and of silver, and precious bracelets to put on her hands. Gen. 24. 22. 53. A manifest 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 shining and grace of holy life, and vertuous conversation of Saints; which as a cleane garment adornes the righteousness of faith where ever it is. Because whersoever the merit of Christ is applied, there the spirit 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 3 For distiction.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 Infidels. 2 In the sound application of it, there is a reall distinction of the servants and sons of God from the slaves of sinne and the Devill, not onelyonly without the Church, but within the bosome it. A King is not better knowne by his purple, then a sound beleever is hereby discerned from all hypocrites, and the prophane of the world.

Secondly, how doth this garment differ from other garments?

Ans. In the 1 efficient. 2 matter. 3 price. 4 vse This garment differeth from other garments in 5. things.5 durance.

1 The Author. All other garments for the body are made by man: but this could onelyonly be made by God and man Hee must be God to performe an infinite 1 The author.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 2 The matter.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 garments are made to the body, but we must be fashioned 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 3 The price.some homespunne webbe, or bought with corruptible 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, nothing 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 bodily nakednesse, 4 The vse.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 garment▪ And for ornament, other garments can but adorne the body in mans eyes, this beautifies the whole man in Gods eye, and makes us (as Iacob) acceptable to our Father in our Brothers garment.

The durance. They all waxe old and decay. Even 5 The durāceIsraels 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 garment 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 The woman cloathed with this Sunne.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 On Gods part by imputation.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 discharged, 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 surety. 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 beleeved, and it was imputed to him for righteousnesse; and not to him onelyonly, but to us that beleeve.

2 On mans part by sound application and acceptation: 2 On mans part by application.I say sound application, because application is twofold. 1 Sacramentall and by profession onelyonly. Gal 3. 17. all that are baptized into Christ, have put on Christ. And thus in respect of the sacrament and externall 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 distinction Quidam induunt Christum tantum quoad Sacramenti perceptionem; alij et ad vitae sanctificationem.Some put on Christ onelyonly by Sacramentall washing, 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 Five graces requisite to the clothing of a christian. … Repentance.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 filthy 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 2 Faith.incorporateth into Iesus Christ. For what is putting 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 daily puttest on thy garments; then thou must daily renew and strengthen thy faith for the strengthning of this union.

3 The grace of fervent invocation and prayer. That 3 Prayer.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. 4 Holinesse.Thou canst not put on Christ but thou must put on his graces. For, 1 Christ is the treasury and storehouse 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 graces 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 after God; and hast attained a new suite and habit, and art changed in thy course.

5 The grace of hope and expectation. Earnestly desiring 5 Hope.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 withall. For if the tast of Christ be so sweet; what a happinesse is it to be filled with Christ? If in his absence he be so sweet; how sweet is he in his immediate 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 enjoy him; what shall wee in our palace? Thus by 1. mortification 2 justification. 3 invocation. 4 sanctification. 5 joyfull hope and expectation, the woman comes to bee clothed with the Sunne.

Having expounded the severall things in this application of the garment, we come to the observations. Where we will handle three maine duties of 1 Duty hence to put on this garment is necessary.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. Considering. 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, grounding our confidence on the onelyonly merit and righteousnesse of Christ, who is the matter of our righteousnesse; and partly by imitation of his holy vertues, growing in daily sanctification. 2 The excellent properties 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 saving us from evils. 2 in procuring us all good.

1 In saving us from evils, in that, 1 It alone covereth 1 To save from evils.all guilt, being a long white robe, not as the garments 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 commodious 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, adversity, 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 Cant. 1. 7. The Church wold find Christ at noone, in the heat of the the sun of persecution to be refreshed by him.must put on Christ, and walke safely in all dangers. Dwell under the shadow of the almighty. Ruth fearing injurious dealing, gate her softly and secretly to Boaz, saying; Cover me with the lap of thy garment. chap. 3. So get thou to Christ; and now let dangers 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 onelyonly 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 sufficient 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 damnation.

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 accusations, 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 bringing 2 To procure us all good, 2 wayes.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 accesse or acceptance with God in our owne old forlorne 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 Father, 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 Brother. 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 continued act of the whole life.The putting on of this garment is a continuall act of this life.

For the understanding whereof wee must know, that Christ is put on either in regard of his satisfaction, or of his sanctification. Now although we have put on Christ once for all in respect of his satisfaction, which faithfully applyed to us, is our justification: yet in respect of sanctification, he is put on eevery day more and more: seeing that the life of beleevers is a daily profiting and encreasing in spirituall graces unto full holinesse.

2 This putting on of Christ in this world is in much And in much weaknesse for 2. reasons.weaknes. 1 In respect of the weaknes of the instrument. 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 about 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, striving 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 daily 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 expresse 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, Christians must expresse the bright shining of this garment.and sanctification of nature, which healeth in part and chaseth away native darkenesse, and bringeth a new & saving light. So the Apostle, Yee were darknes, now ye are light in the Lord. The sunne shineth 1 In renovatiō of nature.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 glorious 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 Illumination, 2 In the shine of spirituall graces.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 laylor. 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 onelyonly within, but 3 In shining conversation: Reasons 5.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 before men: As the sunne shines to men from within his owne substance; so did our sunne of righteousnesse; 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 onelyonly, as a civill mans or an hypocrites may, but a light within, shining outwardly on every side. 2 Iesus Christ shined in all innocency 2.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. 3.If thou beest clothed with the sunne, thy conversation must bee heavenly, thou must direct all thy thoughts that way, and in all thy actions ayme someway to further that end. 4 He kept himselfe from the impurity and darknesse of the world and age 4.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 5.(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 garment? Vse.For what is it they scorn, but even Iesus Christ Not to cast dirt upon so pretious a garment.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 cannot 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 upon themselves or others. But against the scorne of prophane ones, hold before thee, 1 The commandemēt, to be as pure as the sunne, Phil. 1. 10. for the word foreign.foreign is taken from the splendor of the sunne, which is called in Greek foreign. This purity must bee Not to leave it off for the frown of men. 4. reasons.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 commendation of the Church, that she is not onelyonly faire 2.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 endeavour. 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 3.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 other habits cannot abide white & shining garments; but rent and teare them, as too precise and pure, and yet can brooke drunkards, swearers, and prophane beasts. 4 Hold before thee the promise of 4.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. We must keep cleane this costly garment for 3. reasons.This is called in the Scripture a walking worthy of Iesus Christ; Eph. 4. 1. when the whole life of a regenerate man is as a cleane garment new washed. And Phil. 1. 27 onelyonly let your conversation be such as beseemeth the Gospell of Christ, as if it were the onelyonly care of a Christian. Three maine reasons there are to enforce this duty.

1. Civility teacheth men and women to beware 1.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 garment 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 wedding 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 avoid the very appearance of evill.

2 It is for the honor of Christ that we be carefull 2.of our garments. 1 King. 10. 5. The Queene of Saba noted the wisdome and glory of Salomon in the sitting 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 assurance 3.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 How to keepe our garment cleaneGod; for every sinne is a polluting of our selves and our garments. True Christianity stands not in knowledge 3. rules.or profession; but in uprightnesse, and in study 1.to keepe a good conscience.

2 By framing our life sutable and tunable to holy doctrine. A Christian then keepes his garment 2.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 into it selfe, as the waxe receiveth on it selfe the Image and print of the seale. Not so the Law, it commandeth 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 unto 3.their sinne, or communicating in their evill; but preserving a diligent watch not to be defiled by others, or being plucked away by their errours, so to fall from our owne stedfastnesse.

1 If this be to keepe our garments cleane, then Vse.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 Christians; Yea, so myred and moyled are they in their beloved sinnes, that they have soyled all their garments, 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,

Christs Victory Over the Dragon, Text (1 of 15)

p. 1CHRISTS VICTORIE OVER THE DRAGON.

CHRISTS VICTORIE OVER THE DRAGON.