Christs Victory Over the Dragon, Text (6 of 15)

Christs Victory Over the Dragon · Text (6 of 15)

p. 2922. The flight into the wildernesse is not by change of place, but by change of her state and ornaments; Especially by the flight are noted,

p. 2931. The speedy corruption of all things in the Church, for flight is a quicke motion.

2. The dissipation and deprivation of particular and visible congregations; To cleare this, observe, that presently after Constantine had procured peace to the Church, and put an end to the bloody persecutions of those imperiall dragons, shee came under worse tyrants than ever before, which were security, ambition, wealth and ease; for the former tyrants by their tyranny exercised and excited faith and piety, but this deadeth and eateth out all; the former made the Church glorious and shining, as fire doth gold, but this darkened her and dusted her, as appeareth in these instances.

1. Persecution forced them to cleave close to the simplicity & integrity of doctrine and rites which Christ himselfe instituted, and his Apostles observed; but now ease and idlenesse maketh the Pastors at leasure to devise and mingle pure doctrine with uncleane and superstitious rites: they now begin to dedicate Temples to Martyrs, and proceed to make commemoration of them; after to seeke out reliques of Saints; hence Origen and others begin to dispute doubtfully of the intercession of Saints for us; and Nazianzen, Audi quo que tu anima magni Constantini, foreign, si quis sensus insit; and after in short time grew impiously to invocate them, and after to pray for the dead; then came in superstitions as a flood; and this was the beginning of the womans flight, namely the sudden corruption of doctrines and rites.

2. Against the former tyrants they contended earnestly for the faith, now ease and wealth maketh them wanton, proud and contentious one with an other for primacy, praecedency, ambition, prelacy, patriarkhood and motherhood: These contentions p. 294lost and neglected faith, truth and charity.

3. All the time of the persecutions the woman held her foundation, had the cloathing of the sunne upon her, that is, the righteousnesse of Christ; but now they begin to gard it and lace it with the righteousnesse and sanctity of their owne merits.

4. Against all Tyrants shee retained the crowne of twelve starres on her head, but now shee must change them into temporall crownes and glorious titles of Patriarkes, universall Bishops, and Pastors of Pastors, yea Princes of Pastors.

Now must this woman either appeare in the habit of a harlot, or flie from the sight of men, and so as a faithfull Spouse and Virgin of Christ, shee chooseth in a meane estate to retaine her virginity, purity, faith, rather than enjoy the pompe and glory of the world, by waxing wanton against Christ: Hence note,

The true Church is not alwayes conspicuous, visible and glorious to the world, but may be hid, obscured Doct.and oppressed.

So was the Church of God in Aegypt thrust out into the wildernesse, than which no place is more solitary, none more free from the pompe and glory of the world. What glory and visibility had the Church in Elias time, when hee complained that hee was left alone, his life was sought, so that hee was faine to flie into the wildernesse to save his life? yet were there seven thousand that bowed not their knee to Baal: What glory and visibility had the true Church in the Babylonish captivity, being compared to dead bones, dryed and scattered in the open field, Ezek. 37. 2? What visibility had it in the death of Christ, when the shepheard being smitten the sheepe were scattered; or after his ascention, when all the earth worshipped the Beast, Rev. 13. 12?

p. 295Because the Church is a selected company called Reas. 1.out of the world, a little flocke, Iohn 15. 9 as a Parke of God paled in from the waste of the world, & hortus conclusus, Cant. 4. 12. the Garden and Paradise of God, wherein wilde beasts may not enter; Now God hath put such a distance and enmity betweene them, as that the blinde world neither can nor will abide to see her, but to chase her out from her; how can the world see her that is called out of the world?

The true Church is such a body as is not alwayes Reas. 2.visible to mans eye; suppose good men, even Elias himselfe, for it is Gods onelyonly priviledge to know who are his, the foundation being in Gods election, and the union spirituall.

The Churches desert and merit, abusing peace Reas. 3.and prosperity driveth her here into the wildernesse, maketh the Lord strip her naked, and set her as in the day she was borne; and not onelyonly sendeth her into the wildernesse, but maketh her as a wildernesse, and leaveth her as a drie land, as, Hosea 2. 3.

The Churches safety; as Elias to bee safe was sent into the wildernesse, so here the Church provideth Reason. 4.for her safety in evill times by flying into the wildernesse. Hence is showne hatred to the Dove of Christ dwelling in the Rocke, Cant. 2. 19. that is, as the Doves by the Kites or Hawkes are chased into the Clifts and Rockes to hide them, so the Dove of Christ.

The militant condition of the Church in the Reas. 5.world suffereth her not alwayes to bee conspicuous and visible, neither is shee tyed to any one estate, or any one place.

Not to one estate, being compared to the Moone, which is sometimes in full, sometimes in waine, sometimes shining, and sometimes hid and not p. 296seene; and to the Arke tossed with waves and billowes, sometimes aloft, and presently downe againe in the deepes; and to the ship in which Christ was a sleepe, so ready to sinke as the Disciples crie, Lord save us; and this is the continuall estate of the Church in the troublesome sea of this world; The Mirtle trees in the bottome, Zach. 1. 8. Neither to any certaine place, whether Rome or Antioch or Hierusalem, but forced oft-times to change her seate as well as her state, and tossed hither and thither, as, 1 Cor. 4. 11. foreign, wee have no dwelling place, Heb. 11. Hence are the Papists confuted, who,

1. Affirme the Catholike Church to be a visible company of men under one visible head, for what visible head hath the Church in the wildernesse?

2 Denying that ever their Church fled into the wildernesse, or that ever she disappeared from the world, wherein they plainly deny her to be the true Church, and this no other who fled into the wildernesse; and if their doctrine bee true, that the Church must ever bee as a City on a hill; the spirit must bee false, and the Scriptures, which affirme shee must flie into the wildernesse from the fury of Antichrist.

The Papists object many things against our doctrine, but how impertinently and vainely, will appeare, if we set downe the right state of the question betweene us, both in their tenents and in ours.

1. They say that the Catholike Church which hath alwayes continued hath beene alwayes visible; now would I to beate out their meaning aske, what, is the triumphant Church in heaven visible, or by what glasse or spectacle can they see that glorious company of Prophets, Apostles, Patriarkes, Martyrs and Saints, which is the chiefe part of the Catholike p. 297Church, as, Heb. 12. 23. Or is their Church in purgatory visible, when two chiefe parts of it by their doctrine are invisible, and the other part in earth, but a handfull to them. Well then they must meane the militant Catholike Church, which is a speech absurd enough, for as one halfe can never be the whole, so cannot the militant Church be Catholike, no more than a finger can be a hand, or a hand the body; or perhaps they would have us beleeve two Catholike Churches, whereas our Creed teacheth us to beleeve but one.

But we will take their meaning, namely, that God hath alway a Church consisting of a great multitude, Bellar. de Eccle. lib. 3. c. 13. & de Pontif. lib. 4. cap. 14.as conspicuous to the world as any earthly kingdom, part whereof, and alwayes the head shall bee visible at Rome, and the rest visibly subject to the Bishop of Rome; Now, what we hold concerning the point I will propound in sundry conclusions, and then examine some of their chiefe arguments.

By the Church which wee hold invisible wee Conclus I.meane the Church mentioned in the Creed, which is but one, and Catholike, even the multitude of all elect, which are, or were, or ever shall be, and to this company all they and onelyonly they, whether they be in the way or in the Countrey, doe belong: For we beleeve according to our Creed, that the Church is holy, and no wicked person belongeth unto it, and that it is a communion of Saints onelyonly, to which belongeth remission of sinnes and life everlasting, and we cannot but wonder that Papists who mumble up so many Creeds, should so fondly hold that the Catholike Church should consist of good & bad; for are the wicked the body of Christ, as they say the Church is? or is not Christ the Saviour of his body? If wicked and reprobates are the body of Christ, why then are they not saved?

p. 298This Catholike Church we say is invisible to the world; for,Conclus. 2.

1. Gods election, the ground and foundation of it, is invisible.

2. The greatest part of elect are not subject to sense; not the Saints in heaven, neither many true beleevers on earth, nor numbers of the elect not yet borne or borne againe.

3. Visible things are not beleeved, but invisible; faith is of things not seene, and if wee beleeve the holy Catholike Church, we cannot see it: Now every Popish argument must either prove this to bee visible, which none of them doe, or they touch not us or our cause.

Concerning the militant Church, what wee hold Conclus. 3.will plainly appeare in these Conclusions.

1. That God will alwayes have a true part of his Catholike Church in the earth that shall hold and constantly maintaine the true faith in their severall ages to the end of the world, and that the true Church cannot faile upon earth.

2. That this part of the Catholike Church cōsisteth of men which are visible, & exercise visible ordinances, of word, Sacraments, government, &c. and often in times of peace appeareth glorious in many particular and visible congregations; for we never deny that particular Churches are often visible.

3. That these visible & particular Churches are not alwayes visible after the same manner, neither is any part of the visible Church alwayes so necessarily visible, but it may be discontinued and disappeare, as all the visible Churches in the old and new Testament ever have done.

4. This number of men in whom this part of the Church consisteth, may come to be a few, and by tyranny or heresie their profession may bee so secret p. 299amongst themselves, that the world shall not see them, neither can any man point to any particular Church, and yet the Church is not destroyed; for as the Sunne is a shining Sunne in it selfe, though in the night we see it not, nor in the day a blinde man cannot discerne it; so the Church wanteth not her shining glory in her selfe, though in the night wee see is not, nor in the day a blinde man cannot discerne it, the Church wanteth not her shining glory, though the blinde world especially in the night of persecution cannot discerne it.

5. Although the Church cannot faile upō earth, yet the external governmēt of it may faile for a time, the Pastors may be interrupted, the sheepe may bee scattered, the discipline hindered, the externall exercise of religion suspended, and the sincerity of religion exceedingly corrupted; so as the members of the Church are onelyonly visible to the true members within themselves.

By which conclusions we shall easily meete with the subtilty and vanity of all their reasons, which ordinarily conclude from the externall forme to the failing of it selfe in the being, and from the invisibility to the blind world, to the invisibility amongst themselves; as if they would conclude, A man is hid, therefore he is no man, or, A blinde man cannot see, therefore no other man also; or, because hee that is without dores cannot see what I doe within, therefore neither hee that is within with me.

Having thus bounded and laid the question, let us see how they bend the force of their arguments

Ob. 1. The body of Christ is visible, but the Church is the body of Christ, 1 Cor. 12. 27. Ye are the body of Christ, speaking to men, visible.

Ans. 1. They might tell us what they meane by the body of Christ; the Scriptures make mention of p. 300a threefold, and never a one visible to humane sense.

1. His naturall body, that is invisible in the heavens.

2. His Sacramentall body, that is invisible in the Sacrament.

3. His mysticall body, and that is spirituall, and no object of sense.

II. They might alleage the Scriptures sincerely, and not as they use deceitfully to suppresse the words of the Text, which would fully answer their arguments; the words of the Textare, Yee are the body of Christ, foreign, for your part; which words suppressed by them, sheweth us,

1. That hee speaketh of a particular Church, which then was visible, but this is farre from proving the Catholike so to be, which is the question.

2. That both parts of their reason be false: the former, because it is not generall, for the whole body of Christ is not visible; and the later, because the Corinthians were not the whole body of Christ, for the Apostle saith, they were both part of it.

Object. But the Apostle writeth to visible men.

Sol. 1. From a particular to a generall the reason cannot hold; because I see some men by me, therefore I can see all men that ever were or shall bee; or, because I can see a particular congregation at Corinth, I can see the Catholike Church in heaven and earth, borne and unborne, in the way & in the countrey: Such fond reasons may bee plausible to Romish, blinded and hooded sots; but as the Sunne maketh mists to vanish, so the light of the Gospell doth these mists and fogges of subtilty and deceit.

2. They might remember that the Church is a p. 301society of men, not as men, for so a number of Turks might be the body of Christ, or a nest of Arians; but as beleevers: & therfore the Church as the Church, cannot be seene, but beleeved; which force of words hath made Bellarmine himselfe to confesse, whose words are, Videmus enim coetum hominum qui est Ecclesia, sed quod ille coetus sit vera Christi Ecclesia non videmus, sed credimus; and what say wee more or lesse.

3. They seeme either not to know or to dissemble the reason, why the Church is called visible, which is, not because the men are visible, but because of the external visible forme, which being interrupted, the visibility is gone, though the persons not seene to the world, they remaine seene amongst themselves.

4. How absurd is it to define a Church by our senses, and measure them by flesh and bones, this is as one saith, Chirurgum agere, non Theologum; hee that doth so would make a better Surgeon than Divine; but these muzes cannot long hide them: Hence then I conclude this first objection from their owne premisses thus;

If the Church be the body of Christ, then it is not visible, because it is not his naturall body, for Christ had not two naturall bodies; but his mysticall, then invisible; this being the true difference betweene a mysticall and a physicall body, the one is subject to sense, the other the object not of sense, but of faith.

Object. II. But the Pastors, and Doctors, the Sacraments, the preaching of the Word, the building of the Church, are visible, ergo, the Church is visible.

Sol. 1. All this concludeth but particular congregations to bee visible, which wee deny not; but no p. 302reason can conclude hence the visibility of the Catholike Church, and then it is too short to reach our cause and controversie.

2. Consider the visible Church two wayes.

First, according to her external matter, and forme, and thus consisting of men met together to performe externall Ecclesiasticall actions; so farre I say a particular Church is visible.

Secondly, according to her inward forme, and so farre as they be of the Catholike Church by effectuall vocation, faith, righteousnesse and holinesse; thus are the same members invisible; for though wee see the men professing the faith, yet who knoweth which or whether of them professe in soundnesse or in hypocrisie?

3. Although a Church be now visible in eminent Pastors, in numerous professors, and in their glorious fruition of Christ and his ordinances, yet no Church in the world, Romane or other, hath priviledge to be alway so visible, but way and doe disappeare and become invisible.

Ob. III. The Church is the kingdome of Christ, but every kingdome comprehendeth a visible company, ergo, the Church is visible.

Sol. The Proposition we grant true of the Catholike Church, else it is weake and false; the Assumption is false, standing upon the foote of an absurde comparison of a spirituall kingdome with a temporall: True it is that every worldly kingdome standeth upon a visible company of members under one head and king, but Gods kingdome is spirituall and invisible, for who ever saw with the eye of flesh a spirituall kingdome, which commeth not with observation?

Having cleared the doctrine propounded, and Use. I.freed it from Popish objections, wee will make the p. 303first Use of it, to answer the common & usuall Question of our Adversaries, viz. Where was your Church an hundred yeares agoe, or before Luthers time?

Ans. 1. Our Church was never utterly extinct, as Papists say, nor without beeing since the world had beeing, but was ever the same.

1. In her selfe; her inward glory was ever the same, her inward graces the same: the same Faith, Hope, Love, Repentance; the same ornaments: but as a great Princesse in costly robes keeping her chamber, and not comming abroad in the sight of others.

2. Shee was the same to God; ever deare to him, and provided for by him for food and harbour all the time shee was hid from the world. As the woman here.

3. Shee was ever the same to Jesus Christ; the same ship of Christ that ever she was, and Christ in her present even when shee is covered with waves, and holdeth her up onelyonly undrounded in the tempest: onelyonly she was not.

1. In the same state, shee was hid amongst themselves, as in a barren and wilde Antichristian wildernesse, as a little wheate in a heape of Chaffe, and as a little gold insensible amongst much drosse.

2. Not the same to the eye of the world, for the world was unworthy of her, and although she shined in her selfe, yet for the sins of the world she shined as a candle in a darke place.

II. As the Church was ever the same, so was the true religion which wee professe before Luther.

1. In the institution of it in paradise.

2. In the promulgation of it by the preaching of Patriarks, Prophets, Apostles, and their successors.

p. 3043. In the profession of faithfull beleevers, Martyrs, and Confessors of it in all ages; but the true religion being chased out of sight by the horrible idolatry and tyranny of Antichrist, who had given to traditions and Antichristian pollutions wings to flie above the Scripture, and trodden under foote the purity of holy religion: God of his mercy raised up Luther, whose holy paines, preaching and writing was not a novation, but a renovation; not a planting of a new religion, but a renewing & replanting of the ancient and true religion; not an institution but restitution of the truth of God; not an introduction but reduction, not inducing a novelty but reducing the true and holy religion of the Prophets and Apostles.

While wee are here below wee must make account of the wildernesse, and wisely prepare for all Vse II.estates and conditions; for it is not the lot of the members of Christ still to enjoy such externall peace, such free exercises of Gods Ordinances, and such multitudes to joyne in the externall profession of Christ and his Gospell, as wee by Gods special grace doe now enjoy, and we may be forced to flie into the wildernesse ere we be aware; let us looke upon Israel Gods own people in the wildernesse, & make …ccount to follow thē in their passage through that terrible and dreadfull desart, knowing that,

1. A wildernes is a place unpeopled, unfrequented; and such is the state of the Church in respect of the small number of professors in comparison of the rest; We must not therefore thinke worse of the truth and doctrine for theirfew, either faithfull teachers or faithfull followers of it; as neither must we esteem the better of the dolaters for their large and numerous multitudes that stand with them.

2. The wildernesse is a place of temptation; Israel tempted by God in the wildernesse tentatione p. 305probationis; Israel tempted God in the wildernesse tentatione dubitationis: Is God amongst us? Satan tempted Israel in the wildernesse tentatione deceptionis, we must therefore make account of and fore cast temptation, and arme our selves; If we were as holy as our head Christ himselfe, we shall be led forth to be tempted in the wildernesse.

3. The wildernesse is a place of journey, and so full of changes; as Israel in the wildernesse had 42. stations, and were ever in their journey; we must not thinke this wildernesse our resting place, but expect changes of places and conditions, and, as Christian Pilgrims, be content with the toile of our travell, being assured that,

1. We have the Lord before us both in his presence and direction.

2. As they, we still journey toward Canaan, as our aime.

3. As they had their eyes and thoughts on their Canaan, so wee settle our affections on heaven our Canaan, and the things that lead and helpe us thither.

4. The wildernesse was a place of warre and conflict, in which Israel was beset with enemies round, Canaanites, Philistians, Amalekites; so wee must not make account of setled peace here, but expect Amaleck and Ogg, & Sehon, Gyants and tyrants; Antichristian Amaleck, Popish Philistims, Romish Canaanites, bold & obdurate enemies, who will disclame the house of God, disgrace the religion of God, revile and resist the servants of God for propounding the truth of God; no expectation of truce or peace till we recover our Canaan.

5. The wildernesse is a place full of annoyances, wants and dangers; the Israel of God must make account of wilde beasts, fiery Serpents, want of bread, p. 306want of water, and never expect any harvest in the wildernesse; hence therefore we must learne,

1. To arme our selves with faith, patience and constancy, without which wee must needs fall short of Canaan.

2. Christian moderation, that wee may know with Paul, Philip 4. 11. to want, to abound, to be full, to be empty.

3. Never to thinke our selves well till we be hence, where we are out of hope of any harvest, but of sorrow and danger.

To comfort Gods people who are contemned, Use III.despised and brought to a few, having not onelyonly the whole world against them; but sometimes in the house of God, where they expect most comfort, are rated and scorned by those whom God hath enjoyned to speake peace to his people, and to whet their tongues against vilde persons, and bold sinners, rather than harden and hearten them against the generation of them that seek God: But hence all that feare God may be strengthened and encouraged, yea contented to be brought into the wildernesse; for,

1. It is no new estate to the true Church, but a condition with which she is anciently acquainted, and all that will live godly in Christ Iesus must suffer afflictions.

2. Our Lord Iesus himselfe was content to goe into the wildernesse and indure al temptations, wants and dangers, that he might sanctifie our wildernesse unto us, and sweeten all our sorrowes and afflicted estate unto us, and breake for us and from us all hostile powers which would hinder us in our translation to his heavenly kingdome.

3. None of the Saints fall by chance into the wildernesse, but it is a place and estate prepared by God himselfe, (as our Text saith) and though men see us p. 307not, but suffer us to sit alone and desolate; God seeth his servants in that condition, and tendreth them as his owne first borne, 2 Cor, 6. 9. as unknowne yet wel knowne, as dying and yet behold we live, as chastened and not killed.

The enemies beyond the Sea triumph as if God knew not his Church now in the wildernesse, but God prepared the place for the present.

4. The wildernesse being a place of Gods preparing, he will make it convenient and comfortable to her; for,

1. The more solitary and secret the place is, the more fit it is to hide and secure her.

2. The more free from the pompe and glory of the world, the fitter it is for her that is called out of the world, and crucified to the world.

3. The more inconvenient and dangerous it is, the more it setteth out his wisdome and power, who over-ruleth all inconveniences to the Churches good, no contrary can crosse his good purpose toward his Church and people; Nay, here wee see he appoints a fruitlesse place to feed her, a place of journey for her rest, a place of danger for her safety, a place of warre to uphold her peace, and a place of temptation to free her from temptation.

Thou therefore that fearest God never feare any place, state or condition prepared for thee by God; if thou beest a member of the Church, he will overrule all anoyances and inconveniences to thy full and assured comfort.

To use warily and thankfully our peace and priviledges, Vse IIII.lest wee drive the Church from us into the wildernesse; we see here the Church planted by the Apostles themselves flying into the wildernesse; In what wildernesse now are the 7. famous Churches p. 308of lesser Asia? Those once flourishing Churches of Rome, Corinth, Galatia, Thessalonica, to whom the Apostles writ so respectively? Wee see those famous Churches of Bohemia and Palatinate now fled into the wildernesse, and their countries become a wildernesse, not long since as florishing, and as famous as our selves; GOD that hath made us yet looke on, would not have us idle spectators, but by their harmes to beware and be the wiser.

Quest.How may we prevent this so dismall an estate of the Church?

Ans. If we prevent and bewaile the sinnes and signes of a Church ready to flie into the wildernesse.

Quest.What be the sinnes which especially drive the Church into the wildernesse?

Ans. I. The sinnes of the Pastors have beene noted the principall cause of the Churches flight, and indeed Ier. 12. 10.Jer 12:10the raigning sinnes of Pastors were ever noted the first causes of banishment and captivity, Lam. 2. 14.

1. Ignorant and blinde guides leading the blinde, both fall into the pit.

2. Or men of knowledge but corupt in judgement who mingle wheat and chaffe, and mingle the sweete waters of the heavenly fountaine with puddle waters of humane devices; so did the Pastors departing from the primitive simplicity of doctrine and rites, chase their Church into the wildernesse.

3. Or men of parts, but without conscience to use them to God, but to themselves, pompous, ambitious, flattering men in their sins, crying peace, peace, when the Lord proclaimeth warre and blood; men that heale the hurt of the daughter of Zion with sweete words, and harden men against goodnesse by putting darknesse for light, and bitter for sweet, and sweet for sower; by justifying the wicked, and taking p. 309away the righteousnesse of the righteous from him, Isay 5. 22. this hasteneth wrath, see verse 23. 24.

4. Or scandalous persons for intolerable greedines or notorious vices in themselves, & abetting of them in others, envying and hating all the shine of grace; these ring-leaders to evill chase away the Churches prosperity, and where such sonnes of Eli make the religion of God to be blasphemed of Papists, Atheists, and but indifferent Protestants; the Arke is not farre from taking and leading away into the enemies Countrey; how may the Lord againe complaine, as, Ier. 12. 10. Many Pastors have destroyed my Vineyard and trodden my portion under foot, they have laid it waste, and it mourneth to mee.

II. The sinnes of Rulers who maintaine not the purity of Gods worship, but suffer corruptions and reliques of Idolatry to grow up therein as Ivy with the Oake till it eate out the heart of it; so, many of the Kings of Israel suffered the remnants of Baal, and the Chimarims, even after some reformation, which still baned and at last foyled the true worship and sent it away: This we have noted a cause of the Churches flight in this place; A little leaven quickely leaveneth the whole lumpe.

The reason is, because the Lord who requireth as pure worship frō us as ever, & hateth idolatry & false worship as much as ever; can abide the sent or least cōporting with Idolaters no more thā a husband can indure wanton behaviours and suspitious gestures in his wife, though she come not so farre as the adultrous act.

For this mingling of idolatry with true worship in Israel the Lord threatneth that he will make her as a wildernesse, and leave her as a drie land, Hosea. 2. 3. as indeed after he did.

If after so glorious a liberty of the Gospell, restored p. 310and renewed by five famous Princes, Henry, Edward, Elizabeth, our gracious Iames; and our noble Charles, we should in after ages, which God forbid, have Baalish Altars and Masses manifestly resorted unto, Chemarims, Iesuites and Priests increased; but thankes be unto God for the vigilancy of our now gracious King against this mischiefe; If wee should I say take up their fashions, bee enamoured with their pictures, and doate after the guise of the Babylonians, as Samaria did after the Chaldeans, Ezech. 23. 14, 15. this sinne would certainly drive our Church into the wildernesse, as Israel was into Babylon, of whom she was so enamoured, and with whom she contracted and increased so neare affinity: This was a manifest forerunner of Gods justice, who ordained no other scourge for Israel but Babylon, whom shee so affected, and to whose religion she desirously fashioned.

III. The generall nationall sinnes against the light and grace of God.

1. Generall apostacy and falling backe more and more, notwithstanding holy doctrine, powerfull preaching, Gods warnings, heavy strokes; the Lord threatneth this sinne with the same punishment, Zeph. 1. 2, 8. He will surely destroy all things from off the earth, and make her as a wildernesse, and visit them that were turned backe from the Lord. The falling from the first love procureth the Candlesticke to bee removed.

Alas! how is it that our love to the Word is so abated? anciently in the beginning of the Gospell they would measure many miles to a Sermon, wee will scarce step out of doores; nay, we put away the word of subjection, and drive it away from us, as the Jewes did, Acts 13. 26. How lamentably are wee falne from the honour and high respect of the word p. 311bringers; the feet of faithfull Messengers were wont to be beautifull, now entertained with scorne and reproach, and the more faithfull, the more vile and disgraced; such as the world is unworthy of are thought unworthy to live in it: In good Ieremies case, since I cryed out of oppression and wrong. I am a derision daily every one mockes me, and the word of God is made a reproach unto me, Ier. …0. 7. And will the Lord continue his best mercies which are generally thrust away with hatred and scorne? How are wee generally fallen off from the obedience of the Word? how few can abide the sincere obedience of it in themselves or others? how many esteeme the most conscionable obedience of it the most odious thing that may be, terming it by disgracefull names, that nothing is growne more reproachfull in most places than holy obedience.

Now is it possible that the Lord should suffer his priviledges to abide with them who abide not in obedience, nay of all things cannot abide it? Besides, what a generall inclination is in our people to looke backe and runne backe to Popery, to goe a whoring after their abominable Idols?

2. Nationall sinne hastning the Church into the wildernesse is resistance and opposition of the power of godlinesse and religion, when men generally content themselves with a forme of godlinesse, but resist the power and proclame a defiance against Christ, plainly in their course, saying, Wee will not have this man rule over us: would God this sinne were not so plainly, the sinne of the age, as that hee that runneth might not rea d it; for,

1. How few can abide the power of grace in others, and then is it first expulsed in themselves? how few can brooke that man that frequenteth the hearing of Gods Word, useth duties of piety at p. 312home, that will not sweare, drinke, riot, nor be filthy and loose in speech.

2. How is the practice of Christianity growing more reproachfull than to live in any sinne, and in many places is more safe to be extreamly flagitious, and a noted vicious person than a godly liver, and would be daily seene, were not wicked men restrained by good lawes?

3. How is the glorious name of a Christian become a scorne and reproach amongst the basest of men, and the most abject as dogs dare barke and doe most against them, who most faithfully labour to expresse the power of the Gospell?

4. How doe the most like better of prophane men than of the most religious, accounting of such as honest men, fitter companions, than such as unfainedly feare the Lord?

5. How doe men generally disswade their friends from their strict courses, as from that which they esteem most prejudiciall to their welfare? how doe they pursue and chase godly men as their enemies, as if one world were not made, or fit for them both, and yet what is the expectation but of wrath when they are gone and hunted away? would not this drive our Church into the wildernesse if it should not be prevented? thankes bee unto God for the meanes of prevention.

Quest. What are the signs of a Church hastning into the wildernesse?

Ans. The withdrawing or abating the signes of Gods presence; as,

1. When the sincere preaching of the word is removed; Gods gracious presence is not more visible in any thing than in a faithfull Ministery, nor a Christian state is more happy and conspicuous in any thing than in sound and lively doctrine, in which p. 313God hath promised his presence to his Church to the end of the world: Now when God removeth this, the Church is going into an afflicted estate; a signe that Saul is cut off when God will speake no more to him. Every man in the removall of a sound Ministry may discerne the Lord removing himself.

2. When the outward ordinance remaineth, but without fruit and power, a dead and sleepy Ministery, under which men remaine blinde and unconverted, God is going apace from such a people; for as the inward power of the word is an infallible signe of Gods presence, who by his spirit warmeth some hearts, enlightneth some, pierceth some, converted some; so hath the Lord apparently withdrawne himselfe, when his word is without power, that men grow not better, but worse by it; and if this bee generall, it is a fore-runner of the Churches flight into the wildernesse.

How few hearing judgements denounced feare with melting hearts, but rather as the Smiths Anvil, the more strokes the harder? How doe most fashion themselves to the licentiousnesse of the times, and not to the fashion of the Word? how are many more blinde, more deafe, more hardened, apparently more prophane in life, more corrupt in judgement, more resolute in Popery than before? In a word, so small is the power of the Gospel, that wee may feare lest it be taking her farewell, (where it may expect to prevaile more) unlesse wee doe prevent it by our speedy amendment.

3. As all Politicians hold, that a signe of a commonwealth falling and neare the period, isto restore, favour, and increase the number of mutinous and once rebellious Citizens; so of the ruine of the Church, when the number of ancient enemies are suffered daily to encrease, as the heresie of Arius p. 314increased, the orthodox Pastors and Professors decreased, till the whole world marveiled that it became an Arrian; and as the Antichristian heresie increased, so dyed the visibility of the Church, being forced to flie into the wildernesse. If Papists and Antichristian Babylonians increase upon us in numbers, power, in boldnesse, who are inraged with fury against us, they wil easily grow too strong for us; if we throw them down and make them hide their heads, whom God honoureth most, as in whom his image most shineth, how can the Church but goe into the wildernesse? where did these Wolves and Lyons ever rest but they devoured the flocke of Christ, witnes the forraigne parts at this day: Lenity to Vipers destroyeth common-wealths and Churches.

4. Peace, prosperity and wealth generally abused; this was a fore-runner of the Churches flight into the wildernesse in this Text. The Historian telleth us that Foelix nō est diuturnus, but is either punished of God for the abuse, or by men for envy, sometimes for feare of their greatnesse; so it is with the Church, ease slayeth her, hurtfull riches wound her, security feedeth upon her. If we see our peace generally abused to pride, and wantonnesse, to boldnesse in sinning and going on in impenitency, to neglect and contemne the meanes of grace, and hardening our hearts, saying to Prophets prophesie not in that name, or, we will not heare, Ier. 44. 16. to delight and rest in flattering and smooth Ministers that may not disturbe us, Esay 30. 10. to dull us from hearing the rod, not turning to the smiter, to rest in the outward meanes of good and not on the Author and blesser; All these fore-runneth desolation and sheweth the Church to bee neare the wildernesse.

II. The second point in the womans flight is her sustentation, that they should feede her, alluding to p. 215the feeding of the Church of the Iewes in the wildernesse; this woman is fled into the vaste and desolate wildernesse, where she is sure to bee safe, because the Text saith, God hath prepared her a place; but now shee seemeth in as ill case as before, what shall shee doe for food? there is no tilling, sowing, reaping, no fruits in the barren wildernesse, how shal she doe for food? the Text answereth, They shall feed her. The word [They] standeth in relation to some persons spoken of before, for it is not said, That she should be fed, nor that he, that is, the Lord, might feed her, but that they should feed her. Now who are those that must feed her? The words then have reference to Chapter the 11. & 2. so that the two witnesses shall feed her, for the time of both fitly agreeth.

Quest.What is meant by those two witnesses?

Ans. The Papists grosly conceive them to bee Henoc and Elias, who, they say, are reserved above in Paradise to returne againe in the dayes of Antichrist to oppose him, whom Antichrist shall slay and trample their dead bodies in the streets of Hierusalem, but they shall revive the third day, at which miracle the Iews, say they, shall be converted to Christ, and shall slay Antichrist in the Mount Olivet, and cleave unto Christ, who shall come againe five and forty dayes after.

A notorious fable without all colour of Scripture, for of Henochs returne in flesh or spirit is not a syllable in the Scripture; and of Elias his spirituall returne it was …formed before Saint Iohn writ this Prophesie, as our Saviour affirmeth, Matth. 17. 11. in Iohn Baptist; I forbeare to follow or persecute so manifest a falshood.

Some also understand them of such Pastors and witnesses of the truth as assisted the woman and p. 316resisted the corruptions of those times; not too precisely, but a few noted by that number, and by that number because the law requireth two witnesses at least to confirme every truth.

But I doe understand the two witnesses to be the two Testaments of holy Scripture; for,

1. Both witnesse unto God in his holinesse, truth, power, justice, mercy, and all other attributes; and to Christ, Iohn 5.

2. Both witnesse the will of God to man in all things to bee

beleeved.

done.

3. Both witnesse against the wicked, not the Law onelyonly, not Moses onelyonly, but the Gospell, the word that I speake, saith Christ, shall judge you at the last day.

4. Both feed the woman in the wildernesse, maintaining heavenly life and strength, both supply her with a dayly showre of Mannah, as was notably prefigured in that type; to which allusion because the Spirit of God here looketh, I rather chuse this interpretation of Augustine, and others.

The words thus unfolded, we may learne,

That God feedeth his children even in the wildernesse, and provideth for his owne in times of Doct.greatest scarcity; as here the woman in a place of famine, barrennesse, banishment and persecution is fed and provided for: Never was the Israel of GOD without a showre of Mannah nor a Rocke of water in the dry and barren wildernesse. 1 Kings 19. 6. Eliah flying for his life is fed by an Angell; and what else would our Saviour teach by tho… two miracles of so many thousand in the wildernesse; with so small meanes, Matth. 14. 18. but that such as follow Christ and cleave unto his word shall not bee destitute of any thing needfull, though in never so vast and terrible a wildernesse?

p. 317They are first in respect of God, secondly, of Reas. 1.themselves.

In respect of God for three causes.

1. Because of his gracious promise so often passed, Psal. 34. 10. The Lyons shall want, but they that feare the Lord they shall want nothing that is good, Psal. 84. 11. no good thing shall be wanting to him that liveth uprightly, Psal. 37. 19. they shall have enough in dayes of famine; for godlinesse hath the promise even of this life as well as of that to come.

2. Because of his mighty power who can doe what he hath promised.

1. He can create food where none is, as Mannah in the wildernesse, and water out of a Rocke, the most unlikely meanes in the world, and out of an Asses tooth to Samson, as dry as a flint.

2 Hee can multiply a little and make it supply many, and make it last long, as, 1 Kings 17. 14. the Meale in the barrell, 2 Kings 4. 3. Oyle in the C…use; we see the like in Christs miracles, feeding many thousand with seven Loaves.

3. He can by extraordinary meanes supply his servants, if ordinary faile; if men feed not Elias, Angels shall, if Angels doe not Ravens shall.

4. He can without all meanes sustaine them, if both ordinary and extraordinary faile them, as Moses and Elias forty dayes without any food: This mighty power added to his promise, assureth his Church to be fed, seeing nothing can hinder him from doing them good.

3. Because of the fulnesse and abundance of grace in God, and fulnesse of goodnesse to communicate it; who can deny him to be the Ocean and full Sea, even the inexhaustible fountaine of goodnesse? and who can hinder his full streames from issuing forth, and p. 318running abroade in all affluence? or whether should it flow and issue if not to his Sanctuary? who have the Buckets to draw out of this deepe Well but beleevers?

In regard of themselves, and in this respect there are three more causes.

1. The right of the Church; for the beleever having Christ hath in him right to all things of this Reas. 2.life, good for them; If Christ be yours then all is yours, whether things present or to come, 1 Cor. 3. 22.

2. Their relation to God; they are nearer than Gentiles, yet he feeds them; they are nearer than Oxen, yet God hath care of oxen; they are nearer than sparrowes, yet he feeds them; for,

1. They are his servants: The Prodigall childs father is said to have bread enough for his servants, much more have Gods servants in his house.

2. They are childrē: He that provideth for dogs and Swine, will hee not provide for his children?

3. They are the Spouse and wife of Christ: will a loving husband suffer his deare wife to want food and necessaries if hee know her need, and be able to supply it? therefore so long as the Lord hath knowledge of the Chuches estate and love of her person, shee shall not be destitute.

3. Their power and prevailing of their faith procureth them food; they trust in him and commend themselves to his care, and their faith is such as cannot leave them ashamed; besides, this faith is accompanied with their prayers of faith, which is the key of heaven, and a powerfull and undeniable meanes of speeding, because of the promise, that whatsoever we aske in faith we shall obtaine; and shall faith prevaile for the greater and not for the lesse, for heaven and not for earth?

p. 319Of comfort to the true Church and members of Vse I.it, who can never be Orphans or destitute, seeing the Lord can take up any wildernesse, to be as an Inne for her; the wildernesse in which they are, may want meanes, but they shall want none so long as he hath fulnesse; never discontent thy selfe or aske the question; as the Disciples, Matth. 15. 33. Where shall we have so much bread in the wildernesse? In these hard times of scarcity set thy faith to work, & it will tell thee as Abraham his sonne, God will provide: much lesse maist thou murmure as Israel against Moses, Hast thou brought us into the wildernesse to starve us? No, no, God doth it to feed thee as well as them; thou shalt want nothing if thou wantest not faith.

To teach us to acknowledge and depend upon Gods Providence for the whole provision of our Vse II.lives, because he hath a rich storehouse every where, that can never faile, as rich in the wildernesse as in the City.

1. For spirituall refreshing and comfort; Art thou destitute, or fearest such times may come, in which vision may bee precious? for God can as easily and suddenly turne our spirituall plenty into famine or dearth, as he lately did our temporall; Oh then what should I doe? Flie the corruption of the world, follow the Lord unfainedly; preserve an hunger and appetite after grace, and even in this barren wildernesse thou shalt not be destitute of the sound consolation of the Gospell, which to want, were the most grievous and heavy famine of all: God will one way or other send his two witnesses, & they shall feed thee; for as all the world could not hinder the Mannah from falling in the wildernesse; so all the tyrants on the earth shall not hinder from thee these sweet showres of this heavenly Mannah in thy wandring and wildernesse.

p. 3202. Wantest thou earthly comforts, and art thou as in a barren wildernesse without means: set thy faith a while to feed upon the promise, Hebr. 13. I will not leave nor forsake thee; and this faith wil certainly get fruition, thou shalt be fed assuredly. But mark the promise, God promiseth not alwayes wealth, abundance, nor any great store of dainties, but that even in the wildernesse thou shalt be fed, sustained, comforted; as Israel in the wildernesse had no great variety, but were fed, had no abundance, and yet no want. God that sends Elias bread and flesh by the Ravens, sent him not a banquet and sweet meates, for hee must drinke of the brooke running by; and he that gave Israel bread and flesh in the wildernesse, gave not both at once, to teach us to bee content with things present, if wee can have bread and no flesh.

Ob.But if we must doe nothing but depend on God, we may live easily and without care.

Ans. I. True faith is never idle but most industrious in the meanes, and though labour is no cause, yet it is a meanes in which God giveth us food.

2. The wildernesse is a place of labour, for though God giveth bread from heaven, yet hee created it not in every mans Tent, or rained it into every mans hatch, but scattereth it abroad without the Tents that they might goe forth and gather it; so where God affordeth any meanes wee must use them conscionably, for spirituall food is a labour appointed, Iohn 4. 14. and we must goe forth and draw in the Wels of salvation, Isa. 4. and for temporall, if any idle body will not labour he ought not to eate.

To stirre us up to contentation, if God onelyonly feed Use III.us, though wee want abundance and store, as he dealt with Israel in the wildernesse, so now hee giveth to every man his Omer and measure, according to the p. 221measure of his owne wisedome, and with thy measure thou must be contented: The Physitians rule for quantity of food must stand, and what thou wantest in quantity thou hast in quality and sweetnesse.

Nay further, stirre up thy selfe with thankfulnesse to God thy feeder and preserver: If a friend should in our distresse take us in and give us boade but a month or two, we thinke we could scarce be thankful enough unto him; the Lord in this our wildernesse supplyeth all our wants, feedeth our soules with heavenly Mannah, our bodies with daily bread, filleth our cups with water out of the Rocke, spreadeth his owne table for us, setteth Christ upon it, the bread of life, covereth our boards also and maketh our cups runne over in the sight of our adversaries, & is never weary of his cost and charges upon us: now how should a right ordered heart bestirre it selfe in thankfulnesse for so great favours, and expresse it in all duties. Let us quicken our selves in this duty, which both retaineth old favours, and inviteth new.

III. The third point in the womans flight in this verse, is the time of her mansion and continuance in the wildernesse, namely one thousand two hundred sixty dayes, wherein observe,

1. What is meant by dayes.

2. What or when were these dayes.

3. Why this time is reckoned by dayes.

I. By these dayes are meant so many yeares, for all things almost in the Revelation are expressed according to the manner of ancient types, as we have hitherto in this chapter declared. Now to reckon so man̄y yeares by so many dayes, may seeme strange to him that is not acquainted with the Prophets, and yet it is observed usually through the whole Bible, except by Daniel, who reckoneth not alwayes by p. 322dayes of yeares, but by the weekes of yeares, according to the use and style of the Chaldeans, amongst whom and in whose tongue he wrote; Ezek. 4. 5, 6. he is commanded to lie on his left side 390. dayes, for 390. yeares of their iniquity and idolatry. God had patiently suffered them 390. yeares, now shall they suffer sword and famine 390. dayes, which is a yeare and 25. dayes, or about 13. months, the time of the siege and straitnesse. Numb. 14. 34. the Israelites are commanded to walke and wander in the wildernesse forty yeares, according to the forty dayes in searching the Land, a day for a yeare, recompencing every dramme of sinne with a pound of sorrow; so as a propheticall day is a yeare. And this of necessity every one must beleeve; for howsoever Daniel, 9. 24. reckoneth the prophesie of the comming of the Messias by weekes, yet every day of those weekes must bee measured by propheticall dayes, namely, every day for a yeare, else the just time of Christs comming will not fall right as it ought to doe; and accordingly we reade in Scriptures, not of an ordinary weeke of dayes, but of a week of yeares, containing seven yeares, Exodus 23. 20. the common weeke of dayes resembling and signifying a weeke of yeares; so also, not only of a yeare of dayes, but a yeare of yeares, every such yeare containing 360. yeares, as the common yeares amongst Hebrewes and Grecians continued so many dayes.

II. For the period of these dayes when they begun or ended,

1. Wee must remember that wee have said, that this is inferred by anticipation, and is to be referred unto the fourteenth verse.

2. That it is the same time, with times, time, and halfe a time there mentioned, the finding out of which will helpe us to the clearing of this.

p. 3233. That it must set in after the second assault of the dragon, mentioned verse the 13. and is not properly to be handled now, while wee are in the first assault of the dragon by heathen Emperors.

4. It must be the same time with the 42. months, Cap. 11. 2. wherein Antichrist shall treade downe the holy Citie; for these being months of yeares, reckoning to every month thirty dayes, according to the Hebrewes and Aegyptians, are just thirty yeares in every month of yeares, and so forty two months of yeares, make just the same number of 1260 yeares here mentioned, agreeing with the three yeares and a halfe, prophesied by Daniel for the raigne of Antichrist, which being yeares of yeares, because prophetical, every month containing 12. months of years, which make 360. which number being multiplyed by three and an halfe, amount in the totall to 1260. yeares as in our Text.

5. It cannot be meant as the Papists fable of their Antichrist, who, say they, must raigne three yeares and an halfe of naturall yeares; we must watch the subtilty of Papists, who would have us to seeke the rise of Antichrist in the end of the world, after this ruine; but the three yeares and an halfe are propheticall yeares, and make just 1260 yeares, all which time the Church is in the wildernesse.

Neither can this time begin, as Iunius and sundry other worthy mē do affirm, at the passiō of Christ, & determined in the time of Boniface the 8. for it must be of things after Iohn, and after Domitian, yea, after the heathen Emperours, after the first conflict with the dragon, which lasted many hundred yeares after Christ.

6. Now whether it bee a finite time for a definite, as amongst other godly learned, our late grave and gracious Bishop Abbot demonstrateth, pag. 108 p. 324controversie; or whether wee may with proofe or probability define some certaine period for beginning or end of it, we will reserve the determination of it to the proper place in the fourteenth verse, and will not be wanting in diligence to finde out and settle on the truth, as the Lord shall reveale.

Quest. III. Why doth the Spirit of God here so strictly and precisely reckon up the time of the womans oppression under Antichrist, and the womans persecution in the wildernesse by so many dayes, and not roundly and shortly by so many months and yeares?

Ans. For foure causes.

1. To note the singular watchfulnesse and Providence of God over the woman, who is daily and hourely with his servants present, to take notice of every dayes sorrow and suffering, which himselfe appointeth and determineth.

2. To shew that all the children of the Church should take notice of their daily neede of spirituall food, and gather it daily in the meanes, as Israel needed daily provision of Mannah in the wildernesse, & God gave thē not an harvest once a yeare or month, but a daily harvest to supply their need; they must continue their dependance on his hand for a dayly showre of Mannah.

3. To note the continuall use of the Scripture for our strength and comfort, for these witnesses waite on the daily necessities of the Church, and supply the soule with daily bread; these witnesses are not like some that come once a monethmonth, or once a quarter, but are in perpetuall watch-tower to feed the woman daily.

4. To note the wisedome of the Lords provision, who feedeth his Church as Israel in the wildernesse, but by the day, or as Elias in the wildernesse, morning p. 325and evening; the Lord alloweth enough for the day, but is not prodigall.

1. Because he will preserve in her an appetite.

2. To shew the price of his food, it is precious, hidden and heavenly Mannah, sweet as Mannah, or honey, more durable; it maketh her live for ever, see, Psalme 19. 10. &c. 119. 103.

3. To inure her to contentednesse in all things with daily bread, and if hee feed her from hand to mouth, she must thinke it well, hee oweth her not so much; he would have all the children of the Church to curbe greedy desires, and be contented with things present.

Note what a long time is set downe for the womans abode in the wildernesse under Antichrist 1260. yeares. Teaching us,

Doct. That the Church may bee a long time under grievous affliction; so was Israel a stranger, and under strange and strong burthens in Aegypt foure hundred yeares, the Jewes in the Babylonish captivity seventy yeares, the ten generall persecutions lasted 300. yeares till Constantine; but here is one of Antichrist beyond them all.

Quest. What is the reason, is not God able to deliver his Church sooner, or doth hee delight in the misery of his Church?

Ans. 1. Neither of both, but first, by protracting the warre he sheweth his continuall power and care in preserving her through her assault, and leading her through the Pikes into safety, and now subscribeth to the truth of his promises.

2. Shaketh her out of security, and forceth her to keepe on her armour, and to stand upon her watch, the lesse hope of rest or truce that she can expect.

3. By continuance of her tryall, hee will continue her faith and patience, excite her prayers, and exercise p. 326all her graces, especially traine her in humility, while the continuance of her smart holdeth in her sight the continuance of her sinne.

4. That her deliverance long deferred may bee more desired, and sweeter when it commeth; how sweet was Israels passage out of Aegypt after 400. yeares?

5. That shee may take notice of the severity of Gods justice; and what continuall torments are reserved for his enemies, seeing hee lingreth such heavy sorrowes on his owne servants; If the righteous scarcely be saved, where shall the ungodly appeare?

Quest. How standeth this with those places that say, our afflictions are light and momentany, 2 Cor. 4. 17. and that God hideth his face but for a moment, Esa. 54. 8. Are 1260. yeares but a moment?

Answ. 1. The afflictions of the Church are light and short, first, not simply and absolutely, but in comparison to aeternall glory.

2. Not in themselves or their owne nature, but in respect of grace that maketh them light, when sinne is repented and pardoned in the soule.

3. Not in the smart the effect of them, for so, often they are long, but in respect of sinne the cause deserving them, they are light and short.

4. Not to sense, but to faith they are short, which apprehendeth Gods favour, presence, and promise of a good issue.

5. Not in the glasse of the law, but in the Gospel they are short in Christ, his sweetning them, sustaining us, and shortning them,

6. Not in respect of the terme of this life, for so they are long, but in respect of aeternall glory and rest following them, they are but a moment.

Long and durable sorrowes are no signes of Gods Use. 1.hatred, Eccles. 9. 1. for then the Church could have p. 327no certainty of Gods favour; say not with thy selfe, none was ever so afflicted with long and bitter sorrowes, and, God is gone for ever and a day, and his mercy is cleane shut up in displeasure; but consider,

1. He left not the Church in this long tryall in so dreadfull and forsaken wildernesse; the Arke was safe on a world of waters.

2. Whether thy sinnes have not been long a growing on, therefore they will not hastily away, but are like spots long settled in cloth, and require much scouring and rubbing.

3. Whether ever thy heart and joyes would bee pulled off the world, if the Lord should not with strong hand force thee out, as Israel out of Aegypt, dealing as the nurse weaning the childe, being fond on the breast, layeth mustard on it to make it distaste it.

4. Whether thou hast not more cause in durable tryals to suspect thy want of love to God, rather than Gods want of love to thee, and whether thou hast not with thee harde knots that had neede of hard wedges?

To terrifie Gods owne children from presuming either to attempt or hold any of their sinnes; embolden Use II.not thy selfe to sinne, because thou art neare or deare to God; for,

1. Hee lookes to have more service from thee, that standest nearer him in profession than others, his eye is most on his garden, and hee will bee sanctified in all that come neare him; if thou wilt grow wilde it were good for thee to stand in the waste, and not in the profession.

2. If thou wilt hold thy sinne against him, thou shalt know, that though hee will not take away his grace, so he will not take away his rod.

p. 328Comfort the godly in their tedious and durable tryals.Vse III.

1. Though they belong yet the Lord supplyeth them all the time with needfull supplies and comforts; hee sendeth none into the wildernesse to famish, but to feed them, and what comfort so ever they want, yet they want not the two witnesses, for if she did she were sure to perish, yet were shee not sustained by the word, the Lord Iesus should bee quite cast out of his possession, and so lose his kingdome on earth, which cannot bee.

2. How long so ever they bee, they are all determined by God, for entrance, continuance, and conclusion, there is a certaine time which they shall not passe, for hee that setteth the bounds to the raging Sea, hath set bounds to the raging of devils and wicked men, and saith, thus farre they shall come, and no farther; and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate, which shall be as an harbour or haven so much more sweet and desirable, as the waves and billowes of a trouble some sea have been dreadfull and dangerous: As there is an houre for the entrance of power of darknesse, Luke 22. 53. so it is appointed for durance, Exodus 12. 41. wee have seene a great part of these yeares passed, and they draw to expiration, therefore doe the enemies of the Church bestirre themselves, because the time is but short, yet this time is determined when the Church shall be eased.

Vers. 7. And there was a battell in heaven.]

Having largely described the combatants in the former part of the chapter, now the Spirit of God commeth to declare the battell it selfe, unto which p. 329there hath been such preparation; and this is no small controversie or trifling conflict, but the greatest battell that ever was fought in the world, and that in three respects.

1. In respect of the place; other battels are fought on earth, but this in heaven; not the heaven taken naturally, but figuratively; not in the highest heaven, which is no place of dragons or quarrels, but in the heaven on earth, which is the Church militant, called by the name of heaven, as we have shewed verse the first, for many reasons.

2. It is great in respect of the armies, whether we consider the greatnesse of the Generalls Michael & the dragon, or the valour or numbers of their forces, for both these Generals come with their Angels, which are great in multitude, in power.

3. Great in respect of the quarrell and cause, namely, whether Iehovah or Iupiter bee superiour, whether Christ or Beliall, whether Christianisme or Paganisme must prevaile; whether Christian religion or Idolatrous worship bee more ancient, more venerable, more ample, and of more worthy respect and acceptance.

This Verse propoundeth,

1. The battell, And there was a battell.

2. The armies, Michael and his Angels.

The former part predicteth this feirce fight, where for the meaning are four Questions.

Quest. 1. Why I call it a prediction or prophesie, being delivered in the time past, and not in the time to come? it is not said, there shall bee a great battell, but there was, as if it had beene past, rather than to come?

Ans. The manner of the Prophets in speaking of future events, is, to propound them in the time past, Esay 53. 5, 6, 7.

p. 3301. For their more evidence and certainty in themselves, as surely they shall come to passe, as if they were past already.

2. For the surer confirmation of the faith of the Church, who are bound as certainly to beleeve, bee they never so unlikely, as if they were past already.

3. That wee might more easily conceive of the words of the Prophets to be true, and the word of God, to whom past and present are both alike, and who hath power to speake unto us in what manner himselfe pleaseth.

Quest. 2. Of what battell is this to bee understood?

Ans. 1. It is not to be meant of that battell between Michael and the dragon in the wildernesse, for that was past, but this was of a future event after Iohns time, and that battell was betweene the Generals onelyonly.

2. Neither is it to be meant of that perpetual war in the militant Church, between the elect and the reprobates, both men and Angels, which hath continued in the severall ages of the world from the beginning, under the conduct of those great Captaines, Christ and the dragon, for this here is of a warre not yet begun when Iohn prophesied, but that was.

3. We properly understand it of some speciall and notable part of that warre, which in the spring of the Euangelicall Church, Satan raised to the overthrow of the salvation of it. Now whether the Spirit of God had an aime at the warres of Constantine, that great champion of Christ, who under Christs Standard made warre with, and overthrew Maxentius, Maximinus, and Licimous, horrible dragons and tyrants, (as were likely) I will not certainly define; but without all doubt that was included in this prophesie, if not principally meant, of which p. 331Euseb. lib. 9 cap. 9. who saith, he received from Constantine himselfe the narration of the fight and victory.

Quest. 3.

Why doth the Spirit of God foretell this battell?

Answ. 1. The Lord would not have his Church conceive, that here she hath found any resting place, or can enjoy perpetuall halcion dayes; but that there abideth unto her many irreconciliable warres in this military condition against divers enemies, hereticall, tyrannicall, and Antichristian.

2. He would manifest his care and wisedome over his Church and children, whose tryals he foretelleth, that they might not thinke them come by chance, or God not foreseeing them, or distrust his favor, while they are exercised by them, but in these predictions might see him both ordering them for his glory, and for their salvation.

3. God would not have troubles come on a sudden, or stealing on his servants, but with warning, that they might arme and prepare themselves with wisdome, fortitude, and patience to resist them; that the Church might stand her ground, not discouraged, Iacula facilius ex…ipiuntur si praevide antur.much lesse cast away her confidence, that hee might abate the smart of them, if they were sudden, and blunt the edge of them, by providing for them.

Quest. 4.

But why doth the Lord ordaine or permot this fight and opposition, being against his glory, his Church, his truth, and his servants? or how can he be mercifull and good to protract and permit so great evils.

Ans. 1. As God is good in his mercy, so hee is no lesse good and great in his justice.

2. This fight against the Church is not simply evill, but hath in it a respect of good, and therefore God permitteth it, because,

p. 3321. It is partly an execution of justice, and a just correction of the sinnes of the Church.

2. It is such an evill as much good is thence produced to the Church, as hereafter wee shall see.

3. It is not such an evill, but that Gods wisedome and power can, and doth moderate, order, bridle, and turne to a good end and issue; the dragon indeed intendeth them mischievouslly to quench the graces of God; the wicked agent… under him directly fight against his glory, and truth, and chosen ones, and would chase them into the bottome of the sea, to drowne them, as Pharaoh; but Gods mighty power and wisedome, hereby, will chase them to heaven, as he did Israel to Canaan, being a wise Physition, that can temper hemlock and poyson to a medicine, and remedie; and over-rule the poysoned crooked wils of gracelesse men, to the effecting of his owne most gracious pleasure, and righteous will; so as we may say to our brethren, when, forgetting nature, grace, humanity, Christianity, they contrive to cast us into pits, and sel, and send us away, as Iosephs brethren, to put a little base profit into their owne purses, Gen. 50. 20. when they thought evill against me, God did dispose it to my good: You, who should have beene my naturall brethren, thought me in too high favour with my father; you envied his love to me; you thought if you could sel me off, all should be yours, and therefore wracked on me your barbarous malice; but see, God over-ruleth your rage; your fiercenesse could not frustrate the good purpose of God, who, against all your plots, hath raised mee to save much people alive.

Object. But is not the Gospell a Gospell of peace, Gods kingdome a kingdome of peace, and Christ himselfe the Prince of peace, typified in Melchisedek, Isa. 9. the professors of the Gospell sonnes of p. 333peace, how will this stand thus with such open hostility and perpetuall warre? how is it true, Isa. 9. 7. there shall be no end of peace, when we see there is no end of warre?

Ans. 1. these two are not contradictory, to bee at peace and at warre at the same time, because they are not in the same respect; so our Saviour teacheth, In the world ye shall have tribulation, but in me, at the same time, ye shall have peace, Iohn 16. 33. the reason is, because those that are Gods consist of two parts, flesh, and spirit; according to the spirit they are in Christ, and according to the body they are in the world; therefore when in their spirits they enjoy the peace of Christ, they are in the body afflicted in the world, a wicked man cannot so bee. Hee that is wholly in, and of the world, having affliction, hath no conjunction of peace, but are oppressed and over-whelmed with sorrow, because the true peace of heart is onelyonly in Christ, and received by the spirit of faith.

2. Peace is the daughter of warre, and by warre the Saints attaine and retaine peace; were they not at warre with the dragon and the world, they could never enjoy an houre of peace; I finde more sweet in wicked mens malice, than in their delicates.

3. Distinguish of peace, it is either spirituall, or carnall, the peace of Christ, or of the world, which the Disciples themselves expected by Christ, when the temporall dominion should bee restored to Israel, and the Iewes delivered from the Romane bondage, supposing they should bee great Rulers in their Countries, but Christ wisheth thē to dreame of no such thing; this peace Christ disclaimeth, as, Mat. 10. 34. Thinke not I am come to send peace, but a sword and fire.

Secondly, there is a spirituall and inward peace, p. 334which Christ claimeth to be his; My peace I leave with you; he bringeth that peace to the world, which the world giveth not, nor knoweth not; a peace, not with the dragon or his party, but peace with God, peace of conscience, and peace with all men so farre as lyeth in them: This is the peace of Gods kingdome, which is not interrupted by warres with the dragon and the world, but established.

4. Wee must with Luther distinguish of warre; there is an Active warre and a Passive; Christ, and his Gospel, and servants move no Active warre, the Gospell of peace proclameth peace, not warre; the end of his comming, and the Gospell publishing, is to set all things at peace: But there is a passive war waged by the Prince of darknesse, & discord, against Christ and his people, and the sonne of peace by all his skill cannot avoid this warre; not that it is a fruit or effect of the Gospell, or by any fault or cause in in the Gospell, which perswadeth peace and concord with God and man; but occasionally, and by an accidentall event; partly by the malice of the devill, that man-slayer, who, being that Prince of darknesse, deadly hateth the light; partly by the malice of the world, which yeeldeth not unto the truth, and holy admonitions, but warreth againstit, and chaseth it, so farre as they can, out of the world; and partly out of the wicked concupiscence of the children of darknesse, Iames 4. 1. Now were it not for the enmity of this wicked One, and ones, against the Gospell, there would bee no hurt in all the maintenance of holinesse.

OnelyOnly here note, how wide they are that call for, and commend an unlimited peace, whereas the Gospell onelyonly cals for a well conditioned peace.

1. No peace is good but w^ch flowes from peace w^th God, none against him; defie that peace that is at defiance p. 335with the God of peace; beware of an impious peace.

2. No peace but joyned with holinesse, Heb. 12. 14. carnall companionship is a peace in sinne, drunkennesse, swearing; the devill divideth not his kingdome; Christians must owne no such hellish peace; detest such a prophane peace.

3. No peace but with truth, which is magnified above peace against popish pacification, conversing with Papists; shall wee betray the truth of God under the pretence of peace? no peace without contention for truth.

4. No peace but with good conscience; secure Protestants will have peace in their sinnes, let them alone they will let you alone; runne with them, they like you, oppose godlinesse these precise wayes, oh you winne them for ever; but all is against the Gospell; but better is a godly distraction, than a wicked peace.

The Church and members must be in perpetuall Doct.warre, while it is upon earth, as Israel in the wildernesse had daily warres and resistances, so all the Israel of God in the wildernesse of this world: Hence it is, that the Church of God on earth is called militant, because it is an inseparable adjunct of it, to be in perpetuall flight and battell, Ephes 6. 12. wee wrastle against principalities and powers, and that without intermission; and if wee must still put on the armour of God, this implyeth a perpetuall battell.

God will have us put a difference betweene heaven and earth, and know, that this is not our resting place, and that rest is not gotten with ease; hee will have us prize the worth of it in the difficulty, danger, and strife in attaining it; he will crowne none without lawfull striving, because none can overcome that fights not.

p. 336The Lord hereby provideth for his owne glory, for, whereas if it pleased him, he might put forth his Reas. 2.mighty power in preventing all molestation, and overthrowing all his and the Churches enemies at once, and so procure to his Church perfect peace and prosperitie, even in the world; but he more magnifieth himselfe in the victory of his servants, than in their peace, and they are more glorious in their faith, constancy, fortitude, and patience, than in their peace, rest, and security.

The state and constitution of the Church is such, as Reas. 3.none can be servants of Christ but souldiers, for,

1. So long as the enmity of the seed of the woman, and the Serpent lasts, there is no hope of truce, or cessation of armes.

2. There cannot be spirit but there will bee a combate betweene flesh and spirit, which, if neither the first Adam, nor the second, both in innocency, can escape, how shall wee expect to avoid it in state of corruption? so long as there is light, darknesse will fight against it.

3. Where any grace is; as is in every true Christians heart, there is something worth stealing, there the thiefe layeth battery, where hee knoweth the treasure is; yea, the same men who were quiet enough before the appearing of grace, are now so raged against it, as, if either inward temptation or outward fury can prevaile, they shall be cast downe as Paul.

4. Where there is but an entrance into the profession, an admission into the family of Christ, a receiving of our Captaines presse-money, and a promise to fight the good fight of faith, that is cause enough of quarrell; and even so much or so little shall not want keene blowes from the dragon, and the world.

5. Suppose a man should want enemies without him, yet he wanteth no enemie so long as hee carrieth p. 337about himselfe, himselfe is exercise enough to himselfe all his life long, and the better he knoweth himselfe, the better shall hee know this truth.

The Lord hereby provideth for his Churches good, and the furthering of her salvation, and that Reason. 4.many wayes.

1. He letteth her see the great malice and hatred of the dragon against her, and the extent of his mighty power against her, against which shee could no way stand, but in the power of God; thus hee humbleth her in her selfe, shaketh her out of her security, driveth her out of her selfe, and chaseth her to her fort and refuge, even God himselfe her rocke.

2. Hee letteth her see the desert of her sinnes in some measure; and so to further her repentance; for though hee have laid the chastisement of her peace on his Sonne, yet he, by these wicked instruments, fatherly correcteth us as children, so Iob 13. 26. Thou writest bitter things against me, and makest me possesse the sinnes of my youth. This good the Lord bringeth out of the evill intentions of the dragon; he both awakeneth the conscience to finde out, and hunt out secret sins, which before she was not aware of, & as this sharpe water of affliction cleareth her sight, so she findeth that the greatest strength of the dragon is in her owne corruption; she is now more wary to prevent sinne for time to come, as the buffettings of Satan kept under Pauls pride, and suffered him not to be exalted above measure.

3. The Lord hereby setteth and keepeth all the graces of his servants in exercise, and so preserveth and strengthneth them; as the health of the body is preserved by bodily exercise, so the health of the soule: Now in conflict they find the use, and worth, and measure of their faith, hope, patience, prayers, p. 338which before were weake and languishing.

4. The Lord setteth enimies perpetually in the necks of his servants, not that they may be overcome, but that they may not bee overcome; hee knoweth, standing brookes gather dregs, that unused iron gathereth rust. David in all his battels stood unconquered, but in his peace and rest was soone foyled, whereas in this battell none are foyled but cowards, and none can hold out but are crowned.

Seeing he can be no Christian that knoweth no combates: let us lay up the point of wisedome to Use. I.forecast and make account of the battell, and know we have blowes and bullets to passe through. Holy Iob waited when his changes would come, and it was his wisedome, for time came when hee had thrust upon thrust, messenger upon messenger, yea, changes and armies of sorrowes encamped about him in one day, Chap 10. 8.

Quest. How shall wee wisely forecast dayes of tryall and battell?

Answ. 1. Know wee have enemies round about, such as will slip no advantage offered; we say, opportunity maketh a knave; our enemies are wrathfull, watchfull, and never farre off.

2. Labour to stand prepared: Dost thou not see an enemy now in the field against thee, yet bee wise, in peace provide for warre; a wise Pilot in a calme standeth ready for a storme; the souldiers who are out in the field, because they know not when the enemy will set out on them, lie night and day in their armour, lest they bee surprized unawares; and wee should account it a great folly, while the enemy is laying on, and wounding, and slashing, that wee should bee then to seeke our armour, or to buckle it upon us.

3. Bee wise to looke for one skirmish after another; p. 339not for one assault or two, but many, one in the necke of another; for as Iobs messengers overtooke one another, and as one wave overtaketh another, so may our assaults; and therefore after raine wee must looke for showres; many good men here are blame worthy, both such as looke for no shaking, as David, Psalme 30. 6. who come too neare the curse of evill men, noted, Psalm. 10. 5, 6. who defie all enemies and say, I shall never be moved, or see danger; as such also as after one trouble stand not in expectation of any other, as foolish children, having beene once taken up, thinke they shall bee beaten no more that day, doe what they will.

If the true Church be ever in combate, then small Use II.is the comfort of an easie and peaceable life: Are perpetuall warres in hand, and yet dost thou neither strike a stroke, nor beare any blowes? is the whole life of a Christian a fight of faith? what comfort can he have, that never spent houre in the Lords cause or quarrell? To such as will bee at rest, I say.

1. It is likely thou hast yeelded up thy selfe a slave to the devill, and so the strong man having the hold, all is at peace, else shouldest thou finde him a Lyon, not a Lambe.

2. All is not such peace with thee, as thou pretendest, for thou art at warre with Iesus Christ, and fightest earnestly for lusts, voluptuousnesse, idlenesse, carnall security, because the state of this life admitteth no lookers on, but all fight on one side or other; if thou art not with Christ, thou art against him.

3. The end of such as looke for no assaults, is, that the evill day commeth and taketh them, as a fowle in an evill net, Eccles. 9. 12. 1 Thess. 5. 3.

4. To such as be the Lords, who have not beene so acquainted with combate, I say, the more is behinde: Some Christians lives are like April weather, p. 340full of showres and stormes, as Iacobs; some have a sound showre in the morning or beginning of conversion; some have a sound dash about noone, as Iob, some carry faire till towards night, and then a great storme commeth in the evening, as Peter, when hee was old was girt and led whether hee would not, Iohn 21. 18. and suppose thou escape till towards death, shal not then the forces be redoubled? assure thy selfe, every souldier that standeth behinde in the reareward of this field, shall be led forward to service.

To comfort such as know distresse and conflict, being Vse III.beset with evils, both within them, and without them, yea, be it thou findest the breaches and batteries which the enemie hath made in thy soule, yet hold thy resolution, to live and die in the service and quarrell of thy Lord; and know,

1. It is a note that thou art got out of Satans power, and therefore hee throweth all his fiery darts against thee; what neede hee fight with his friends, who have yeelded themselves into his power? no, his assault is against the woman and her seed.

2. There is somewhat worth keeping; a Theefe would be loath to assault a man without a booty, and the robbers care not to rifle an empty Chest; this enemy plots not but against grace, and where somewhat is to be gotten; a man that hath much money will fight stoutly.

3. Thy afflicted estate is no other condition than that of thy other brethren and sisters in the world; nay, if the greene tree could not escape the brunt, how shall the drie? Christ therefore saith to his Disciples, Yee shall bee hated of all men for my sake.

4. A valiant souldier hath cause to glory in his scarres and wounds, which are signes of his faithfulnesse p. 341and fortitude: Doe thou carry the reproaches of Christ as thy crowne and glory, looke upon thy gashes and wounds in thy name and state, as on the markes of Christ, so did Paul, and Moses, who esteemed the rebukes of Christ greater riches than the treasures of Aegypt.

The world is ashamed at these markes, as if they were a brand in the hand, or an hole in the eare, whereas indeed they are the markes of Christ, not onelyonly because the party is a member of his body, but his suffering is a part of Christs suffering, not meritorious as his, but glorious as his were, which he would not put off in his resurrection; Christians must bee ashamed of doing evill, and suffering for evill, not of suffering for well doing, 2 Pet. 2. 20.

Now after wee have spoken of the battell, wee come to consider the armies: On the one side standeth Michael and his Angels, and on the contrary side fight the dragon and his Angels. In the former are three questions considerable.

Quest. 1. Who is this Michael?

Ans. 1. Christ himselfe for these Reasons.

1. It is so expounded verse 10. Now is salvation in heaven, and the strength and kingdome of our God, and the power of his Christ: hee that is there called Christ, is here called Michael.

2. This place is an allusion to Daniel 10. 13. & 21. where by Michael must be meant Christ, who is the Prince and Captaine of his Church, against the devill and his host.

3. The composition of the word of three Hebrew particles, Mi-ca-el, who is like or equall to the Lord; now onelyonly Christ thought it no robbery to be equall to God, Phil. 2. 6.

4. We read no where in Scripture of this name, but Christ himselfe must bee understood, Iud. 9. p. 342Michael the Archangel was Christ himselfe, that place alluding to Zach. 3. 2. where thé Prophet calleth him Iehovah that spake those words; which name, Iehovah, is never given to any but God, as other his titles are.

5. The Prince and Generall of the Lords warre, is the Sonne of God, Ioshua 5. 14 and verse 5. hee is called lehovah, and is described, Revel. 9. 11. Sitting on a white horse, having eyes like a slaming fire, his garment dyed with blood, his name the word of God, out of his mouth goeth a sharpe sword, hee ruleth the Nations with a rod of iron, and on his thigh is writ, Rex Regum, & Dominus Dominantium. This description belongeth to Christ onelyonly, not to man or August. Hom. 9 in Apoc. Michaelem intellige Christum. Also, Iustin. Mart. Dialog. cum Triphone Iudaeo. and Tertul. de carne Christ. the like.Angell.

Quest. 2. Who are here the souldiers of his band, called his Angels?

Ans. 1. Not onelyonly those that are Angels by nature and office, but also such persons and instruments as stand with them in the defence of Christian religion, and in warre with the dragon, both in Ecclesiasticall, and politicall states; as godly Princes and Rulers, such as Constantine, Theodosius, and Kings and Queenes that are nursing fathers and mothers to the Church, as also godly Pastors, holy Martyrs, zealous professors, to all whom sometime the name of Angell is ascribed in the Scripture.

1. Because they are all sent from him, on his errand.

2. They are called his Angels by speciall propriety, for he is the Lord of the holy Angels, wicked men and Angels are retainers, these of his house.

3. Their whole service is due to him, their Lord, as of duty for himselfe in his one right.

p. 343Ob.

They are called our Angels, Mat. 16. 27.

Ans. They are ours by speciall commission, and direction from him; ours onelyonly for his sake, our head; and ours by his charge, because wee are in communion with him.

Quest. 3. Why are his Angels here taken in with him, to get victory over the dragon? doth not hee treade the wine-presse alone, or doth he need their aid or assistance? Rev. 19. 15.

Ans. 1. No, he is the strong and armed man, who alone entreth into the house of the strong man, and bindeth, and spoileth him, neither needeth hee the helpe of any creature, to whom is given all power in heaven and earth; but yet, quorum opera non indiget, eorum ministerio utitur; he pleaseth to use their Ministery, not for his necessitie, but for their honour, incouragement, and remuneration.

2. There is a twofold battell.

1. Of Christian redemption.

2. Of Christian exercise,

In the former onelyonly Christ standeth against the dragon, and no Angell can stand in the battell; but in the second, Angels stand, and men fight and resist, and in the strength of the Lord, represse, and overcome the dragon.

3. Though our Lord overcommeth the dragon alone in plaine field, and single combate, Mat. 4. yet it is not for the honour of the Captaine to bee without an army to lead and traine.

4. Having an army of stout and couragious souldiers, & Angels in earth, as well as in heaven, he would leave them some remainders, some tayle of the dragon; some temptations, some sufferings of Christ to bee fulfilled in the members, with which hee will have his servants exercised, and their fortitude tryed and put forth; for how unseemly & unglorious p. 344is it that an army of such power, lead forth in the field, should stand idle, and onelyonly look on their Captain fighting, and themselves never come in to strike a stroke.

Here I might enter into a large discourse of the fight of the good Angels under Michael, against the dragon, but intending duties nearer our selves, I will winde it all up in this one doctrine.

Seeing that all the godly are included under Michaels Angels; learne, That every good Christian must joyne himselfe unto the good Angels in the Doct.fight against the dragon, under the Lords standard.

In the prosecution of which, consider,

1. The reasons why.

2. The manner how.

3. The Application.

If the Angels therefore fight against the dragon, because the Church, the party afflicted and oppressed, Reas. 1.is, the Spouse of their Lord, and head, and members of his body; much more ought we to joyne with them that professe we are these Spouse and members, seeing that Michael is in a nearer bond, our head, than the Angels; hee is their head by government and confirmation, but ours by union and influence, having taken our nature on him, and not theirs.

2. If they intend their office and calling in which they abide, and are confirmed by grace, which is, to take part with the Church in this her military condition, and come in for her succour in her assaults; much more must we stand against the dragon, whose cause and quarrell it is; for should they stand in our quarrell, according to their charge, Psal. 91. Hee hath given his Angels charge &c. and shall we leave it? shall they sticke to it, and shall wee fall from them and our selves too?

p. 3453. Another reason that moveth them to fight against the dragon, is, their most ardent desire to promote the glory of God, and uphold the true worship of God, which is the beauty and safety of the Church, wherein, as in a glorious temple, the Lord sheweth himselfe glorious; And ought not we much more stand out against the dragon, who are part of his Temple, assaulted by the dragon, to the end, that both Gods glory in us, and wee our selves might not be dishonoured.

4. They thus stand in the fight, because they, not onelyonly unfainedly love God above all, according to the law, even in the most perfect love that the creature can imbrace the Creator withall; according to which perfect love, their whole will is wholy conformed to the will of God, else could they not bee happy; but also because they sincerely love the Saints, as themselves, because they see them loved of God, and elected to eternall life, to bee partakers of the same heavenly inheritance with themselves.

The effect of this love, is, to desire and promote the salvation of the Saints, to rejoyce in their attaining it, to be sad in their manner for their sinnes, impenitency, and evils, inward or outward. Ought not wee, out of our love to God, and our owne salvation, cleave unto God, and resist the dragon, resisting them both?

II. The manner: How doe the good Angels fight against the dragon, for the Church?

1. By setting themselves as a strong guard round about the godly, and pitching their tents round about them, where Satan pitcheth his forces against them, to protect their persons, Psal. 34. 7. they still by their power and care thrust aside dangers, Exod. 14. 19. the Angell that went before Israel, when the Aegyptians pursued them, went behinde them betweene p. 346the army and them; When Elisha was beset, a Mountaine was full of horses and Chariots, 2 Kings 6. 17. If Daniel be cast into the denne, the Angell shutteth the Lyons mouthes; If Lot bee in danger, the Angell draweth him out, and can doe nothing till then; If the three Children bee cast in the furnace, the Angell is there as soone as they, to suspend the fire from burning them, Dan. 3.

2. By assisting the Ministery sundry wayes.

1. They delight to bee present to behold our order and ordinances, which else the dragon would soone overthrow, 1 Cor. 11. 10.

2. To assist and relieve the faithfull teachers, opposed and resisted most by the dragon, as the Angeli helped Peter out of prison, Acts 12.

3. In resisting false worshippers, and removing occasions of idolatry; so the Angell would not have Moses body knowne where it was buried, Iud. 9.

3. By resisting and crossing the plots and purposes of the dragon, Numb. 22. 22. the Angell resisted Balaam in the way, wherein he came forth to curse Israel.

4. By supplying the Saints with needfull helps and comforts, in their wants and faintings; so the Angell fed Elias, 1 Kings 19. 5. so the Angell shewed Hagar the Well, and gave her wholesome counsell, Gen. 32. 2.

5. By conveying them safe through the world, and carrying their soules to heaven at their death; thus the Angell led Israel thorow the wildernesse, and led them unto Canaan; and that they convey their soules to heaven, is apparent in Lazarus.

III. To apply this doctrine to our selves; Wee must learne, not onelyonly to stand with the Angels, but, as Angels in this fight, against the dragon.

p. 347Quest. How?

Ans. Resemble them in these things.

I. In acknowledging Christs principality, who is the onelyonly Michael, and that in two things.

1. As they serve and stand before him, expecting commands from him, subjecting themselves unto him, as their King, and head of the Church; so must wee much more depend upon his mouth, and, as members, yeeld free and ready subjection to this head; the souldier must stand in whatsoever dangerous place and service his Generall commandeth.

2. As they returne to give him a reckoning of their service and affaires, as, Zach. 1. 11. so must we attempt nothing, but what wee may bring in reckoning to him, the Iudge of quicke and dead: Papists tell us of another Michael, a created Angel, and of a third a created God, and a Creator of God at Rome, and all must be subject to our lord god the Pope; but the Scriptures shew none, know none, but Christ.

II. Wee must, as they, contend for the Church and her causes, which must manifest it selfe, and bee stirring in foure things,

1. In maintaining the faith once given to the Saints, Iud. 3. this truth is the Churches patrimony, wee must not lose a foote of it, if Antichrist, or Tyrants, or Papist would rob us of it; if heretiques, or false teachers, or ambitious men would blinde, or corrupt it, we must stand for it, and hate the doctrine of the Nicholaitans and Antichristians, which the Lord most hateth.

2. In upholding the purity of Gods worship, detesting, and resisting to our powers, all idolatry, and removing all occasions and reliques of idolatry, bee they never so openly guided, and generally approved p. 348or applauded: The Romanists devise many wayes to bring in their dragon againe, and happy it were if we were so wise to shut up all wayes leading into this Romish Aegypt againe.

3. Wee must contend to uphold a true and faithfull ministery, delight to be present in the same with them, and profit by it as they doe, Ephes. 3. 10. the wisedome of God in the Church is made manifest to them; thus doe Michaels Angels, and they are no Angels on Michaels part that neglect or maintaine not, to their power, a godly Ministery; and whose Angels are they but the dragons, that resist, oppose, and shamelesly and publikely move, and strive to cast downe, and cast out their painfull, and faithfull preaching, and preachers of GODS word from amongst them? there is no one businesse in which the Devill bestirs himselfe so much as in this; and whosoever doth this worke is, as Elimas, a childe of the devill, whose proper worke he doth, and an Angel of the dragon; for where did ever Michael and his Angels plot and contrive against the word, and the servants of God.

4. We must, to our power, stand out against the opposers, and the resisters of the Church of God, and the grace of God: If any Balaam come forth to curse Gods people, Michaels Angell will resist him, and put him to the wall. If we would avoid the curse of Meroze, Iud. 5. 23. we must come out to helpe Gods people against their enemies; Michaels Angels will not abet their enemies, nor are so subtle, as either to ioyne on the stronger side, or not to shew themselves in the causes of the poore despised Church.

5. As the Angels, we must both aime at the perfect love of God, which will bring our wils into conformity to his will, for what wee shall doe in p. 349our Countrey, we must doe walking towards it in the way, as also doe all good to godly men, entirely loving them; the Angels compasse them, cover them, comfort them, helpe them in the way, and bring them on to heaven; so must we, if we be Michaels Angels, imbrace the Saints with fervent love, every way furthering their salvation; they bee the dragons Angels that scorne them, disgrace them, cast them out, accuse them; thus doth these accusers of the brethren, plainely bewraying on what part they stand, and that they have abandoned Michael for their Generall, to stand in the Camps of the dragon.

Vers. 7. And the dragon fought, and his Angels.

Wherein consider two things.

1. The actors, The dragon and his Angels.

2. The action, They fought.

I. The actors are either

1. The Generall of the field, which is the dragon.

2. The Army or Band, the dragons Angels.

This dragon the Generall, is the chiefe of devils, and head of wicked Angels, called by Christ Belzebub, the Prince of devils, & the Prince of this world, Iohn 12. 31. for there is a kinde of order amongst devils, because,

1. God both acteth and permitteth all things ordinate, because he is the God of order, and hateth confusion in any of his creatures.