Christs Victory Over the Dragon, Text (2 of 15)

Christs Victory Over the Dragon · Text (2 of 15)

p. 561 Renting and tearing this holy vestment by cursing, swearing, blasphemy, nay some that bow at 7 Sorts of men defile their garments.the name of Iesus, presently sweare by the body, blood, and wounds of Christ.

2 Others bespawling it with brutish and hatefull 1.drunkennesse, by which they wash not onelyonly religion 2.out of their hearts, but reason out of their heads, and have scarce left themselves men, much lesse Christians.

3 Others bemyre them with worldlinesse, covetousnesse, pride, cruelty, deceit, lying; that many heathens would be ashamed of them and their religion, p. 57as savouring more of earth or hell then of heaven.

4 Others bemoyle their garments with fleshlinesse adultery, fornication, filthinesse, and uncleannesse, 4.in word and deed, which ought not to bee named amongst them that name themselves Christians.

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

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

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

2 Let all of us learne to beware of stayning our Vse.holy profession; and be carefull that our Christian Beware of stayning thy holy profession:course be the ornament of the Gospell. That which the Apostle requireth of all seruants (Tit. 2. 10.) is required of all the servants of God, who must shew all good faithfulnesse, that they may adorne the p. 58doctrine of God our Saviour in all things.

Quest. How may wee doe this?

Ans. By considerations and practise.

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

2 The foulnesse and reproach of a professor of 2.the Gospell lights upon Christ both the head and members. What saith Nathan to David (2 Sam. 12. 14) By this deed thou hast caused the enemies of the Lord to blaspheme. Rom, 2. 24. The name of God is blasphemed through you. Thou who gloriest in the Gospell, and transgressest the Gospell; dishonorest not thou Christ? as ver. 23 And therefore we see how grievously God takes it of his own people that they should pollute his name among the heathen, Ezech. 36 20 Will not the prophane Atheists and Miscreants say as much of us as the Gentiles of the Israelites? These are the people of the Lord; these are the professors of the Gospell, these are the fruits of their holy profession. The reproach p. 59of a professor of the Gospell lights also upon Christ in his Members. For (as Salomon saith) a lewd son dishonoureth the whole house: so one carelesse Christian casts myre and shame on all his houshold. Woe be to him that offends the least of these little ones, much more to him that offends and wounds all. It is a strong argument to keepe many wretches from heynous attempts, because they will not staine their blood, and blemish their house: and much more should Christians beware of staining the blood of Christ, and dishonouring the house of their Father.

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

4. Saints by calling must be saints in conversation; 4.if we be called to be Saints, wee must live as Saints, Saints by calling be Saints in conversation.shewing forth the vertues of him that hath called us; that our attire and actions may make men say, surely this man is a Christian as he professeth: As King Ahazia readily gessed by the Prophets attire, that it was Elias, 2 King. 1. 8. Hereby thou glorifiest p. 60God in thy selfe and in others, mooving them to glorifie God in the day of their visitation, 1 Pet. 2.

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

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

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

p. 613 Avoid slipperie waies and occasions of falling; watch against offences, make strait steps to thy 3.feet, lest thou fall and foule thy clothes. Feare of falling keepes us from fals. Sort not with foule persons and evill workes. Psa. 1. 1. and 2 Cor. 6. 17. Touch no uncleane thing, but hate the workes of them that fal away. 2 Pet. 1. 4. To attaine or retaine the godly nature, thou must flye the corruptions of the world through lust. A man that would keepe his clothes cleane, will not runne into a flaxdressers shop.

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

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

p. 626 Pray with David: Let no man be ashamed because of me. What a griefe were it to heare the Papists, and scorners to triumph because of thee? What a woe, that thy pride, covetousnesse, swearing, drunkennesse (which professest goodnesse) should cast dung in the faces of all Gods Children? Doth not offence of one bring woe enough; but that with offence of God thou shouldest scandalize all? And were it their names only, it were a lesse sin: but the name of God through their sides is wounded and blasphemed.

And the Moone was under her feet.] Here is the second propertie of this woman. Where, 1. the meaning. Property. 2.2. the doctrine.

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

1 The Moone is not properly taken, but by a Metaphor or borrowed speech. For, this elegant Prophecy The world compared to the Moone in 4. things.of the Revelation is as full of mysteries us of sentences, yea as of words. The Moone therefore signifieth the world, and all earthly things; which are aptly compared to the Moone in foure things.

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

2 In mutability, and ever-changing inconstancy. 2 In mutabilitie.If she increaseth, she decreaseth as fast: if she be now in the full, she is presently in the wane: if she shine a few nights, that brightnesse shall in a few dayes be turned to blacke darknesse: and never p. 63is she seene two nights together with one face: So all worldly and earthly things are of as round a figure as the Moone, unstable, and in nothing constant but in inconstancy. 1 Ioh 2. 17. The world passeth away, and the lust of it; yea and the lustre, that is, whatsoever is desirable in it.

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

4. In the end and use. For by Gods ordinance the Moone is set to governe the night, as the sunne to 4. In the use.rule the day: So the profits and pleasures and worldly comforts serve for our use and benefit while wee are in the night of this world, and in this vale of darknesse, covered with vailes of sinne, and clouded and compassed with the darkenesse of calamities the fruits of sinne. But, the Sunne rising, there is no need of the Moone: So when that blessed Sunne of righteousnesse shall rise in his glory upon us, and wee shall walke in that blessed light of heaven, there is no need of the world or worldly comforts. That blessed Sun shall swallow up, and drowne all the lights of these candles, and the Moone it selfe. As that holy woman and Martyr going to her death, said, I goe now to a place where money beares no mastery. Rev. 21. 23. That Citie hath no need of the worlds sunne p. 64nor Moone, for the glory of God and the Lambe is the light of it. And ch. 22. 5. There shall be no night there, nor any use of a candle, &c. for the Lord gives them light. Where the Sunne never sets, what need the Moone, Isa 60. 20.

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

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

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

3 A setled and undaunted resolution against the varieties and changes of crosses and afflictions, swallowing and digesting, yea stoutly contemning the calamities and adversities, as well as the prosperitie of the world; and by no meanes will suffer her selfe to be divorced from her Sunne. And this was the very estate of the Virgin-Primitive Church next after the Apostles (which this Prophecy aimeth and p. 65pointeth at more specially) which despised the riches, pride, pompe, and ambition which crept in in the succeeding ages to his bane. But as yet she endured afflictions, and most violent persecutions, and contemned both the force and flatterie of Tyrants, by which they would have wonne her from the profession, and fruition of Iesus Christ the Sun of righteousnesse.

The propertie of the Church and true members of it, is to despise and contemne the best things, and the worst of the world, in comparison of Iesus Christ.

First, the best of the world is troden under the A sound Christian despiseth the best of the world.godly mans feet in this comparison. Heb. 11. 24. Moses by faith refused to be the sonne of Pharaohs daughter. He was adopted a Kings sonne, he lived in all the delights of the Court exempt from all care; he might have had some hope in time to have attained to the kingdome it selfe; yet despising al that dignity, went to visite his bretheren the Hebrewes, and preferred their oppressed estate before his owne preferment, and joyned with them, as one certainly perswaded to be at length partner in the promise made to the Fathers. The Apostles left all to follow Christ. The wise Merchant sels all to purchase the Pearle. Paul accounts not his life deare to fulfill the ministration which he had received of the Lord Iesus, Acts 20 24. The same Paul esteemes all worldly respects, riches, gifts, knowledge, compared with the riches, and knowledge of Christ, to be but losse and dung, Phil. 3. 7, 8.

Secondly, the worst of the world is contemned And the worst of the world.for Christ, Heb. 11. 25. Moses chose to suffer adversitie with Gods people, esteeming the rebukes of Christ greater riches then the treasures of Egypt. And ver. 35. The saints were racked, stoned, hewed asunder, and would not be delivered, because they looked for a better resurrection. p. 66The Apostles rejoyced to suffer.

Thirdly, both best and worst is troden under foot, And all the world in comparison of Christ.Rom. 8. 38, 39. The Apostle proves; that neither life, that is, the pleasures of life; nor death, that is, the paines and terrors before, as well as the stroke of death it selfe; nor things present, that is, evils of sense; nor things to come, that is, evils in expectation; nor height, neither of prosperity, nor depth, of adversity, nor any thing else can separate us from the love of God; neither which he in Christ beareth to us, nor wee in Christ unto him.

1 As he that hath the Sunne, careth but a little Reasons 5.for the light of the Moone: so the soule that is cloathed 1.with Iesus Christ, can tread earthly things under foot. The bright sunshine and light obscureth, yea and extinguisheth the light of the Moone and sublunary things. As soone as Zacheus got Christ into his house and heart, presently halfe his goods he gave away, and with the other halfe he made restitution. If wee could suppose a man to stand in the Sunne, how small and insensible would the Moone be unto him? how would the whole world scarce appeare as the pricke of a pinne? And indeed so is it to the eye of his mind that is clothed with the Sunne. He is no reasonable man that will not give over a worse title for a better.

2 Faith is an invincible thing: all things are possible 2.and easie to it; it is an hold or fort which yet never any tyrant could scale or winne. Nay the gates of hell cannot prevaile against it, and much more is the world too weake to winne it. It is the victorie that overcomes the world. One inseparable effect of it, is sound love of the Lord Iesus; which is as strong, nay stronger then death, much water cannot quench it; no not a sea, nor a world of waters of afflictions.

p. 673 Where the treasure is there is the heart (as where the carkeis is, thither the Eagles will resort) and all other things are nothing to the treasure. Christ is the Christians treasure layd up in heaven; where Christs home is, there is his; where Christs estate is, there is his. And because hee cannot bestow his affections on Christ and the world too; nor serve two Masters at the same time commanding contrary things (no more then he can with the same eye looke upward and downward at once) therefore he cleaves to the one, and hates the other.

4 The sound Christian hath a right Iudgement 4.restored him, and a spirit of discerning to esteeme Sound judgment holds earthly things good with 4 Cautions.things in their due place and degree of goodnesse. And therefore although he knowes worldly things to be good creatures of God, and so in their nature good; yet with foure distinctions.

1 Mutably good, moone-like and not so unchangeably.1.

2 Good, but to good men only; (as the Camelion 2.is coloured according to that whereto she is applyed) but become evill to evill men; and to sinners the occasions and instruments of much sinne. Heb. 11. 25. Honours, pleasures, delights, are called the pleasures of sinne; not because they are so in themselves, but because they are often occasions and instruments of sinne; and are seldome had or held without some sin or other.

3 Good, but in no excellent or eminent degree of goodnesse, neither in themselves, as being mutable; 3.nor in their effect; for they often make good men worse, seldome bad men better. Those are eminently good things, which are so unchangeably; such as are saving graces, which alwayes make a man better.

p. 684 Good, but so as in comparison they are not worth the name of good; namely, in comparison of heavenly and spirituall good things. Hence Salomon esteemed wisdome above all wealth and pompe, as 1 King. 3. And Paul who acknowledged these the good Creatures of God, 1 Tim. 44. And profitable helpes to performe duties of piety and mercy. chap. 6. 18. Yet in comparison of Christ cals them very drosse and dung. For as the light of the Moone in it selfe hath a comfortable brightnesse; yet compared with the light of the Sunne is very darknesse. So all worldly things in themselves are good comforts and helps; yet compared with Christ, and waighed with his worth, vanish to nothing, yea to worse then nothing.

5 The true Christian seeth and discerneth in Christ that worth and excellency which al the world cannot afford.

1 He sees Christ crowned with honor and glory Why the christian prizeth Christ above all the world: 4. Reasons.of perfect wisdome, holinesse, victory and glory; in respect of which all worldly glory is but smoake and windy vanity.

2 He sees and enjoyes in Christ the dignity of his adoption, by which of a child of wrath he becomes the child of God; and attaines a true nobility in the blood of Christ; and allyance with the Saints, in comparisō of which all earthly nobility & allyance is but rottennesse, as rising out of sinfull and corruptible seede.

3 By Iesus Christ he hath attained an happy communion with God the Father; perfect remission & righteousnes by God the Sonne; sweet and inward consolation by the holy Ghost; the safe & serviceable attendance of the holy Angels; a perfect rule of faith and life by the holy Scriptures, a sweet concord and happy communion with the Saints, with whom he p. 69fruitfully converseth; an harmonicall and musicall peace of good conscience within himselfe, which passeth all understanding; and all needfull supplies without him both for life and godlinesse.

4 By Iesus Christ he hath attained an inexhaust 4.fountaine of Gods love: the wealth and rich revenue of precious faith, love, and all graces, heaven to bee his hope, and also his inheritance: and God himselfe to be his portion, in whose love is no lacke, in whose presence is fulnesse of joy, and to be crowned with immortality and eternall glory, the same with Christ our head.

Now consider, if a thousand worlds can afford any one of these contentments; or if they all could make a man so rich or happy; or if ever thou sawest the greatest Potentate without Christ so rich, mighty or glorious, as the poorest and basest Christian, treading all that vanitie and Mooneshine under his feet.

1 To reproove many men, who in comparison of Vse.the world despise the priviledges in Christ. As vnhappy men that preferre the world above Christ.such,

1 Who for want of …ound judgemēt disesteeme the highest state of a Christian, weighed with worldly respects & preferments. Every man makes high rekoning of earthly parentage: but scarce one of a thousand cares a rush for the dignity of adoptiō in Christ as if to be the son of a King were more honor, then to be a son of God. Earthly preferments ravish and affect men, and lift them up above themselves: but offer the preferments of the kingdome of heaven to most men, they refuse and scorne them. How doth it rejoyce mens hearts to see worldly wealth flow in in abundance; or when an heritage of a piece of earth fals upon them? But how few are of Davids mind, who had more joy of heart in the cheerefull p. 70countenance of God, then others when their corne, wine and oyle increased? Few are halfe so glad to become heires apparant of heaven.

2 Who for want of sound love of Christ plainely And who refuse Christ for the worldrefuse Christ for the world. As when men lay aside religion, good conscience, and their duty, to get riches and preferments of the world Such as the prophane Esaus of the world, who are all for pottage, but despise the blessing. And the gracelesse Gadarens who as swine still rooting in the earth, prefer their pigges before Iesus Christ. And wretched Demasses that forsake the truth to fall to the present world. Oh the dayes of tryall will discover a number such! But most unhappy of all worldlings are they whose office is to preach Iesus Christ, but for wealth and preferments cast off good conscience and the diligent exercise of their callings; the right successors of Iudas, who must have the bagge; and the better to fill it, turnes against his Master, departs from his calling; and so runnes on to destruction.

Let all of us against this corruption consider; To fortisie our selves against this profanesse, 6. helps.1 That our Lord Iesus himselfe denyed to bee a King, and was content to be poore in the world, that we might be rich, and to be despised in comparison of his office. And must it be better with servants, 1.then the Master? 2 The saints were strangers and 2.pilgrims, Heb. 11. 13. If they could not enjoy both religion and riches, then they chose religion and good conscience, and abandoned honour, wealth, preferments. Moses esteemed Christs rebukes above the wealth of a Kingdome. Paul glories in the marks of Iesus Christ, Gal. 6. 17. 3 What will it profit a man to winne the whole world, and to lose his 3.owne soule? This is an unhappy exchange. The world lost may be wonne againe. 4 The promise p. 714.is, there shall be no losse in leaving all the world for Christ, Mat. 19. 29. but great gaine and advantage.

5 What a folly were it to bee so affected with the light of the Moone, as for it to neglect the brightnes 5.of the Sunne? 6 What a confusion were it in the world, to offer to set the Moone above the Sunne? 6.Such a confusion were it in Christianity to preferre in judgement or affection earthly things before Iesus Christ and things of heaven.

2 Let no member of the Church thinke that hee may set the Moone any where but under his feet. A sonne of this mother may not set the Moone upon his head, by placing his chiefe study how to get and keepe the world and wealth of it. Nor in his Iudgement, advancing them above their due place; but with Mary acknowledge a better part. Neither may he set them on his heart by minding earthly things, or by affecting and covetous desiring them above better things. Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things; but in this comparison tread them under his foote, and contemne such bewitching vanities.

The text affords us some motives. 1 Because Motives to keepe the Moone under our feet.they all resemble the Moone in mutability and everchanging inconstancy. If they or any of them were to abide with us, or wee with them, there were more 1 Al are alike fugitive.cause or colour to allow them an higher place then under our feet: but they are al alike fugitive and mutable as the Moone; as appeares in this short survay. First, riches have Eagles wings to fly away, Pro. 23. 1 Riches.5. Iob had experience that they were uncertaine riches, as Paul cals them, 1 Tim. 6. 17. Salomon cals them riches of vanity, Prov. 13. 11. And the Apostle, Heb. 11. 25. cals their use, for a season. Secondly, foreign.honours, are as mutable as the Moone. Haman the one p. 722 Honors.day was the only man with the King at the banquet, the next day he was hanged on his owne gallowes. Nebuchad-nezzar advanced himselfe in his grear Babel, as if he were a God; but the same houre he is cast among beasts, Dan. 4 30. Adoni-bezek, Iudg. 17. now a conquerour over seaventy Kings, and now under the table equall with dogs, and eating their offals. Great Belizarius, the chiefe Duke of all the Romane Empire, most potent and glorious in honourable triumphs and victories; but spoyled of his wealth by Iustinian, accused, condemned, and had his eyes put out, and came to stand in the high waies to beg, saying, give to Belizarius one token. Thirdly, Date obulum Belizario.pleasures (Moone-like) goe away by post; make love to many, like alluring harlots; are large in faire promises, 3. Pleasures.and winne many to like them; and adulterate with them, but keepe faith with none. It were a vaine thing to expect to hold them, if thou hadst the pleasures of Paradise it selfe. Pleasures for evermore Psal. 16. 11.Ps 16:11are onelyonly at Gods right hand. Fourthly, the life it self 4 Life it selfe.passeth as a tale, & is in a moment changed; and who can boast of tomorrow? The Moone risen hasteneth not faster to her West and setting, then man borne travelleth swiftly to the west and setting of his life. Fitfly, the whole world passeth away, & (as the Moon) 5 Whole world,is ever upon his speed. This old Moone is in her last quarter; yea in the houre of her wane, of her change. 1 Ioh. 2. 18. And now why should we depend (as Pliny speaketh of those shelfishes) on the Moone, subject to all her changes, and not rather set up our hearts and thoughts on things certaine and lasting? Why follow wee these false lights which serve to no other end but to seduce their followers? The ancient nobility of Rome (saith Plutarch) used to weare Moones on their shooes, that by this Embleme of mutability they should not swell with the p. 73glory and greatnesse of their estate. A shame for Christians who neither observe that place nor use of the Moone. Let us conclude that God in mercy hath made them all mutable and Moonelike, that we should not rest our hopes and hearts on such restlesse things; nor content our selves with things present, if we may call those things present which are alwaies passing away and mutable.

2 God hath put them under our feet (Psal. 8. 6. thou 2 God hath put them under our feet.hast set all things under his feet) that we should afford them no place above our feet. The croppe of the field, the fleece of the flocke, the treasures of gold and silver, the richest mines in the bowels of the earth, the costly and precious Iewels, and most orient Pearles, all are taken from under our feet, that wee might still afford them the right place which God and nature have assigned them. Indeed, if they were fetched out of heaven, we might have them in more estimation. Oh how would we then admire them, that can so advance them which we see fetcht from under our feet? If God had made them our Masters, what diligent service would we have given them, who can be such drudges to our servants?

3 God hath not put in them any such worth or 3 Hath put no great worth in themselves.value as the world esteemeth. If they were of such worth, would the Lord cast them (as a musse) to all, good and bad? Were they worthy our hearts, surely the Lord would give them as the patrimony and portion of his children: whereas he would have few of them encombred with much of them. Nay he gives them as wages good enough for servants and slaves; as the goods which Abraham gave to the children of the bond-women, reserving in the meane time the inheritance for Isaack. And as the Moone shines and rules in the night; so commonly men in the night of sinne have the most, because they p. 74have onelyonly portion in the world. Iob. 12. 6 The tabernacles of robbers prosper, and they who provoke God are in safetie, whom God hath enriched with his hand. Secondly, were they so good in themselves as in mens estimation, most men good and bad would not be worse for thē as usually they are. For as the Moone in the full is furthest distant from the Sun, from whom she receiveth her light and brightnesse: so men in generall, when they are at the full of prosperity, are farthest from the author of it. For evill men who are worse by every thing, no marvaile if riches be reserved for their hurt. What marvaile is it that a spider turnes all to poyson: that a wicked man abuseth his ease and prosperity to slay himselfe by them? Prov. 1. 32. So wanton children sit and play with fire till they burne themselves. Hence is it that commonly they who have most rule over other, have the least over themselves; and the richest Misers in goods, are emptiest of true riches. And even good men themselves too often resemble Good men as the Moone seldome in the full but in danger of eclipse.the Moone; they can no sooner be full and prosperous in the world, but presently admit a decay and wane of their light, and decrease in graces. Good David in his chase and low estate was as a dead dog in his owne eyes, and very mercifull to spare the life of his deadly enemie when he was in his hands: But in his full and glory he was not content with all the royalties of his kingdome, unlesse Ioab number his people, and tell him how many he may command. 2 Sam. 24. 2. And now in stead of sparing his enemie, he kills his most trusty friend and faithfull servant Vriah. Good Hezekiah in his wane and sicknesse was praying, weeping, confessing and humbling himselfe: but in his recovery and health (as in his full) he is shewing and boasting and priding himselfe in his wealth and treasure, which cost him p. 75deare. This is the case of many private Christians, who in their low estate were humble, conscionable in hearing, reading, praying; now the world comes on them, they are in the full, and all in gone. And no marvaile, seeing even the Church herselfe, this woman now clothed with the sunne beganne to decline from her virgin integrity, and departing from her Sunne made way to Antichrist, when pride, pompe, ambition, and wealth came in request. Now she set the Moon above her head, till the Sun with his glorious light tooke his leave; in which darknesse those famous Churches sit at this day.

Quest. How may I know whether I have the Signes of him whom the Moone hath under her feet 5.Moone under my feete, or the Moone hath me under foote? 1 A note of him that is a drudge and slave of the world, not gotten above the Moone, is, to tread the Sunne, that is, Christ himselfe under his 1.feet; that despiseth the Gospell, cares not for his merits, for the promises, especially the conditions of faith, repentance, obedience. He dotes upon the Moone: Christ is a tastlesse name; till his soule be a tearing out of his body, he will part with nothing, lose nothing for Christ. If the Moone be bright, the Sunne is set. 2 He can treade Gods worship under foote; whence the Scripture cals the worldling an 2.Idolater. Col. 3. 5. for the service of God and the world can never stand together. He that hath the Moone on his head serves another God then doth the true worshipper; he sacrificeth (as the old Idolaters) Ier. 44. 19.Jer 44:19to the Queene of heaven, and not to the God of Iob. 31. 26.Job 31:26heaven, and behold the Moon walking in her brightnesse. Oh how weary is he till the Sabbath be over, what a burthen is the time of Gods service? What a tedious time is the new Moone, and when will it be gone, that we may sell wheate and returne to the service of the old Moone, Amos 8. 5? 3 He can tread religion p. 76under his feet, and will if occasion be offered. For till the moone be under foot, he will enjoy the world, and by all meanes eschew the crosse; he will not suffer persecution for his religion, but if the sword be but shaken he wil revolte from his religion. Mat. 13. 21. as soon as tribulation comes, by & by it withers The love of the world hath alwaies been a cause of revolt. The love of the world hath made many in these dayes revolt before tribulation come. The rumor of trouble is enough to these moonemongers, to discharge & warne away their religion.

4 The wise worldling, in whose heart the moone 4.is not set, because he knowes not which religion may prevaile, will set up the Sunne and moone both together, and make an hotch potch of his religion. Gal. 6 12. false teachers to avoid persecution will make and coyne a new Gospell, joyne Moses and Christ, justification of faith and workes. And many admirers of the moone can finely joyne Papists and Protestants religion together, and binde them together with a rope of sand, can justifie and qualifie their toyes and inventions; and for advantage like hucksters (for the Apostle calls them sellers for foreigngaine) blend our wine with puddle waters of mens devices. There are too many of these patchers that will patch old ragges with new garments, and in the meane time bring in disgrace those that are so strict, that cannot blend as they doe. For what cares he to tread religious persons under foot, if times do so, that can suffer religion to be troden downe with silence, nay with approbation: but how impossible is it to have the Sun and moone shine together? 5 He that 5.maketh his gaine his godlinesse, that bestowes more thoughts, care, time for the world then heaven; That can stand in all windes for profit, and by right or wrong get the world; That cares not for, nor desires, p. 77but feares the appearing of the Sonne of God, the Sunne of righteousnesse to judgement. Let this man resolve that the Moone is upon his head, or in his heart, and not under his feet. To conclude, thou 5 Signes of him that hath the Moone under his feet.that wouldest know that the Moone is under thy foote, and that thou art a sonne of this woman: thou must, 1 Magnifie Christ, above a 1000. worlds. 2 Set up Gods service above the world 3 Subordinate the Moone to thy religion. 4 Hate and detest mixture in religion 5 Esteeme godlinesse the greatest gaine; hate that gaine that is severed from godlinesse; and long for the appearing of Jesus Christ thy happie and perfect gaine.

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

1 The Churches Crowne betokeneth foure things.

1 The honor of her person, that she is a Queene; The crowne of the Church implyeth 4. things.for no women are crowned but Queenes or Kings wives. The true Church is no lesse, being espoused to Jesus Christ the King of his Church. Psal. 45. 9. 1 Honor of her person.upon thy right… and thy Queen doth stand: Salomons wife being a type of the Church, set upon the right hand of Jesus Christ the true Salomon.

2 Her eminency and glory; for a Crowne was ever an ensigne of royall dignitie; and crowned persons 2 Eminency above others.were ever in ranke above other ordinary persons. So is the Church of God of the blood royall, and advanced to partake of the divine nature, raised to the height of spirituall and eternall glory, which common persons are not; and therefore the Lord hath fitted her with an incomparable ornament, for p. 78no ornament is comparable to a Crowne.

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

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

2 The matter of this Crowne; of twelve starres. Other The Crowne of 12. stars is the shining doctrine of the 12. Apostles.Princes weare crownes of gold beset with pearles and precious stones: but this Queene hath a Crowne of twelve starres. What cares she for gold and stones that hath the Moone under her feet?

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

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

Ob. But if this was the Churches Crowne, then The woman is still crowned with 12. Starres, 3 Reasons.the Church of after ages, and at this time, hath lost her crowne and ornament.

Answ. No.

For 1 that doctrine is delivered to us in writing, p. 79I.to which while we hold our selves fast, we are not despoyled of our ornament.

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

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

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

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

1 That her glory and crowne is in and from her The Crowne said to be on her head for 4 Reasons.head. For as the man is the glory of the woman: so is Christ (the object of the Apostolike doctrine) the glory of his spouse the Church.1.

2 That her Crowne is not of or from this world, for the moone is under her feet. The Crowne is 2.not thē set upon her head whē she is rich & glorious p. 80to the world; but when the shining light of heavenly veritie is set aloft (as the starres are above) to direct her in all doctrines and actions. When by the light of the Scriptures all the firmament of the Church is guided and ruled in all actions aswell inferiour as superiour, then is shee a crowned Queene.

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

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

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

p. 81The reasons of this doctrine are foure.Ministers are as starres in the firmament of the church.

1 Starres are in high place: the Apostles and Pastors are in highest place in the Church of the New Testament, Ephes. 4. 11. above Cardinals, Patriarches 4. reasons.and Priors, Popes, and the greattitles of Antichristian 1.offices, unknowne to the Scripture.

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

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

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

Ministers being called starres must resemble starres Vse.1 In humilitie. Many things in starres teach it. As;And must resemble Stars. 1 In humilitie for 4. reasons.

First, starres of great magnitude shew but small: The Star shewes ten thousand times lesse then it is. How is he like a Star, that makes ostentation of all, perhaps more then is in him.1.

Secondly, they receive all from the Sunne: so the 2.Minister hath received all. Thy gifts are the Lords Talents: if thou hast received them, why dost thou boast as if thou hadst not received them?

Thirdly, in their most swift motion they seeme 3.to move very slow: So must the godly Minister in all his course be more active then seeming; doing his duty, reserving all the praise to God.

p. 82Fourthly, the Starres, the nearer the Sunne, the 4.lesse is their shine: so the Minister who comes nearer to God then ordinary men; the nearer he comes to God, the more humble he ought to be: as Iohn Baptist, He must increase, and I must decrease. Why should the Starres pride themselves, seeing the Sunne from whom they receive all, was so humbled, that being the Lord of all, was yet servant of all? This duty he specially commended to his followers; Learne of me for I am humble: and hath shewed us the way to be great in the house; not ambitiously with Diotrephes seeking preheminence; but to become the least and lowest, is to become greatest.

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

3 In fidelitie and stedfastnesse in their places. The 3 In fidelity.starres abide in the heavens, and descend to the earth: So the Minister above all other must have his conversation in heaven, and shunne earthlinesse and covetousnesse as rocks. For how can he lead men to heaven that himselfe cannot be gotten out of earth? p. 83Many shooting starres there are that are alwaies gliding from place to place, posting after benefits insatiably, and when they have gotten them, as little intend the office as some secular men: such all the world sees, the world is all they seeke. So they may finger the fleece, the glebe, the tythe, let the flocke starve, and sinke to hell; and so they, and their money, and their people perish together.

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

5 In constancy and continuance in their office. The Starres never deny their light to men, nor are ever 5 In cōstancy.weary of their motion, though infinitely swift: Ministers must never deny their light, but freely enlighten others, never be weary of doing their duty, never fall to idlenesse and lazinesse, much lesse cast off their callings, remembring the wo denounced on p. 84him that preacheth not, or doth it negligently. A lamentable thing that any preferment should choake a Preacher; or that he should do lesse worke the more wages he receiveth. No earthly occasion hinders the starres either motion or shining.

Motives to these duties. 1 Thou shalt uphold the Motives to these duties 3.Crowne on the Churches head by upholding the puritie and shine of holy doctrine. The faithfulnesse 1.of Pastors crownes the Church.

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

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

2 Seeing the true Church is a Crowned Queene, Doct,the daughter of God and spouse of Jesus Christ: then must every sonne and daughter of this woman partake of this advancement, and be joynt heires of the same crowne, yea in present possession of it. Did men see the high and royall estate of Beleevers, they could not so despise and scorne the persons and condition of Saints: but admire and seeke to have part with them in such honor as have all the Saints. Let us therefore a little set our eyes on this point, to discerne the high estate of the Christian: and we shall behold him not crowned with thornes onelyonly, but with shining starres and glory, which wicked Princes were never capable of. The point then is, that All Saints on earth have Kingly dignity.All the Saints on earth have Kingly dignitie: All the Children of this Mother are crowned as well as shee p. 851 Pet 2. …. Yee are a royall Priesthood. The Scripture plainly saith, that the Saints are already made Kings unto God. Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance, all the children of the Church are called Queenes, as she is, Cant. 67. There are threescore Queenes.

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

2 They are all anointed as Kings; both in their head, who is anointed with oile of gladnesse above 2 Are anoyn. ted as Kings.all his fellowes. Psal. 45. 7. as also in themselves: for we have received that anointing. 1 Iohn 2. 27. That holy oyle descendeth from Aarons head to the skirts of his garments. Psal. 133. 2. All apparelled like Kings with the princely robe of righteousnesse (more shining then Herods garment, or then the Sun it selfe) which deckes the whole man within and p. 68without. All attended as Kings with Angels as a guard: all styled with glorious and princely titles, as kings; to whom, as the person and merits of Christ are communicated, so also his name; not called only Christians, but Christs. 1 Cor. 12. 12. Even so is Christ. All enthroned as kings, on a more stately throne then Salomon…, described 1 King. 10. 18. For Christ shall give them to sit with him in his throne, as himselfe sitteth in the throne of his Father, Rev. 3. 21. All rich as princes, Rev. 21. 7. Hee that overcommeth shall inherit all things.

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

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

3 A conquering power: Every Saint is already crowned a conquerour in part over sinne, and Satan, 3 A conquering power.and temptation, and his owne lusts, and the world. The devill resisted, flieth him, and he over-takes him and treads him under foot: here is another manner of conquest then Davids was over Goliah. And for the world, Christ promiseth all the saints (Rev. 2. 26, 27) power over the nations, to rule them with a rod of iron, and breake them in pieces like a potters vessel. Which is a power proper to Christ, who received it from his Father for himselfe and his members; and executeth it in his and their name also, and for their p. 87common right; and they also get victory by the help of faithfull Pastors.

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

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

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

2 To magnifie the state of Gods children; who And the state of Gods children.are set in such a dignity as all the honor and happinesse, crownes and kingdomes which earth can give, are but chaffe, light and worthlesse. A poore and despised Lazarus is happier then all Divesses in hell or earth. Did the greatest prophane Monarch p. 88in earth know but the happinesse and honor of a poore Saint, and his owne woefull estate, hee would seeke to change estates with him, and if he had a thousand kingdomes he would give them to boote, and whatsoever were dearer to him. Let no godly man fal out with his estate because it is meane in the world; nor any wicked man scorne it. Haman would have beene Mordecaies Lackie still, but must up to the gallowes.

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

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

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

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

3 Bee valorous as Kings, and couragious against bold and audacious enemies; never (out of cowardise 3 With valour and courage:or timerousnesse) contracting base leagues with p. 89professed enemies; but be still in the field against wicked persons, practises, and wicked spirits. True valour hath two excellent properties. First, to disdaine the reproches of base and abject persons. A noble man scornes to fight with a peasant, as a stout man with a boy: so the Christians must scorne to revenge themselves on leud and wicked persons, or foule their fingers with them, not holding such fit matches for them. And secondly a noble and generous minde will contemne the losse of any thing, goods, lands, and life, before he wilbe stained in his honor: so a Christian will suffer the losse of all he hath in the world, and of the world too, before he will basely forsake his Lord. It is truely counted fortitude in a common souldier to follow his captaine through all adventures, yea with losse of life: and is it not so in a Christian much more?

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

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

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

p. 90Qu. May the Crowne be taken away?

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

Ob▪ What meanes the threatning?

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

Or, Secondly, the Crowne is the Crowne of holy How a Christian may loose this Crowne.Ministery and profession, called. Rev. 3. 10. The fast holding of the word of my patience: And this Crowne is especially meant; and will be lost if Christians hold not fast. But the Christian must stand in defence of shining and saving doctrine of the Scriptures, which is his crowne, and let none take it away. 1. Not the world must draw thee from the knowledge and practise of the sound doctrine of the Apostles. What a base thing were it to raise up the Moone above this Crowne of twelve starres? Consider Demas and Iudas. 2 Let not persecution or temptation pull away thy crowne; but demeane thy selfe as a Prince, who with valour and courage will endure all difficulties that offer themselves, so as he may uphold his Crowne: so must thou contentedly digest and stoutly contemne all tribulations and afflictions that happen for the Gospels sake: Considering, First, the way that Christ went was from the Crosse unto the Crowne; and he was consecrated Prince of our salvation through affliction, Heb. 2. 10. and 12. 2. Secondly, that thou must be conformable unto him. 3. Let not thy owne lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy Crowne. A carefull Prince is vigilant p. 91to extinguish and suppresse civill warres especially: Doe thou bestirre thee in subduing and resisting the unruly wils, affections, inclinations and passions of thine owne soule; that thy whole man may be brought into the obedience of Christ. He is not worthy the name of a Prince, who (suppose hee had the rule of all the world) were not able to rule himselfe.

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

Thus much of the 3. first properties of the Church. Who so long as she shined in the clothing of the sun, and held the Moone under her fcet, and carryed the starrie Crowne upon her head; so long she continued the chast spouse of Christ. But in processe of time, when in stead of the Sunne she put on and arrayed her selfe with purple and scarlet; and set the Moone above her head, affecting, admiring, and aspiring after earthly wealth and dignitie: and in stead of twelve starres in her Crowne, shee decked her crowne, with gold, and pearles, and precious stones, p. 92Then she became the harlot, sitting on the scarlet coloured Beast; and the mother of whordomes and abominatiōs of the whole earth. Rev. 17. 3, 4, 5. They are deceived that suppose the glory of Christs true Church consisteth in scarlet and purple, in gold and silver, in pompe and externall honor, in princely Lordship and Popedome. Let the whore of Babylon decke her selfe with these enticing trickes: But the spoule of Christ is knowne by her crowne of starres; and that inward, simple, and native beauty and glory, which useth to draw not the worlds admiration, but contempt upon it.

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

1 What is meant by this conception and being Quest.with child of this woman?

An. It is no new or strange thing in the Scriptures Bringing forth children in nature, and in grace resembled in 5. things:to finde the Church compared to a woman with child. Isa. 54. 1. Reioyce thou barren, &c. The Church of the Gentiles which before was barren, but now hath more children then the married wife, that is, the Jewes who came of Sarah, opposed to Agar. The reason is, because of the similitude and agreemēt between the bringing forth of children to God in grace; and that to man in nature. The resemblance stands especially in five things.

1 As wee had two parents (saith Augustine) who begat us to death, Adam and Eve: so must wee have two parēts to beget us unto life, Christ & his Church p. 93and these two must be one flesh by the bond of marriage.

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

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

4 As a Woman having conceived brings not forth 4▪presently, but keepeth her moneths and seasons appointed p. 94by God, till her very houre come: so the Church brings not children to God at her owne pleasure and will; but when she hath gone out the full time & moneths appointed by God for the new birth of every one of them; which is finished by degrees and in due season: this is in the text.

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

2 Why is this woman said now to be with child, Quest. How the Woman is ready to be delivered.and ready to be delivered? What, was she barren ever before this time?

An. No.

For first, she had beene very fruitfull before: as ver. 17. there is mention of the remnant of her seed. Secondly, all the sonnes and children of God in all ages were children of this woman. Thirdly, this vision being to be referred to the times after the Apostles, before and about the times of the tyrannicall Heathen Emperors, both Scriptures and stories record that there was a wonderfull increase of Christians almost all the world over; so as the Tyrants were still kept in worke, though they slew them by tenne thousands and hundred thousands. Therefore wee must distinguish of the Churches travell. This travell is either, 1 Generall, in the bringing forth of faithfull men to Christ in generall; and this is not directly aymed at here: Or, 2 Speciall and particular, of some speciall Childbirth which now she p. 95was payned for, and cryed to the Lord with ardent prayers for, and which was shortly to be borne and brought forth. This seemes plaine in the fift verse: For what she was with child with, that she brought forth; and that was a particular manchild, of whom we will enquire in the place.

3 Why she is said to cry in paine ready to be delivered?Quest.

An. For two reasons.

1 To hold the resemblance. For as God hath by his inevitable sentence for the sinne of man, annexed How she cryed in paine to be delivered.sharpe sorrow to the birth of every Child; Gen. 3. 16. In sorrow shalt thou conceive and bring forth: so the text implyeth not a little sorrow in bearing and bringing forth children to God.

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

1. The Church of God is a fruitfull Mother daily bringing forth children to Jesus Christ. Psa. 87. 5. Doct The Church is a fruitfull Mother of Children to God.Of Sion shall be said, many shall be borne in her. The Church typed by Salomons wife, hath in stead of parents children, whom she maketh Princes in all lands, Psa. 45. 16. Cant 7. 2. The navell of the Church is described to be as a round bowle or cup: and as a heap of wheat hedged about with Lillies. A bowle or cuppe never wanting sweet and gracious liquor: A round bowle, a capacious figure in signe of fruitfulnesse; and p. 96equally affected (as a round figure) to fruitfulnesse on every side. Which fruit is to God as precious and fragrant as an heape of wheate hedged about with Lillies. Cant. 1. 15. the spouse hath made her bed ready for the sweet embraces of her bridegroome; and professeth that her bed is greene for two causes.

First, because of the flourishing of it. It must be Her bed is greene, 2. Reasons.a greene bed in which Christ himselfe resteth and delighteth. It flourisheth with peace. There is quiet rest in a pure and peaceable conscience; there is in that bed and heart a sweet repose.

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

This doctrine is strengthened by three reasons. Reasons. 3.1 Because she is the Mother of all beleevers. Gal. 1.4. 26. Jerusalem which is from above, is the Mother of us all, that is, all the elect and beleevers whether in heaven or earth. Hence her name is Catholike, first, in respect of all ages: secondly, all places: thirdly, all kindes of persons. And therefore it is that the number of her children are numberlesse. Rev. 7. 9. I beheld, and lo, a great multitude which no man could number, of all nations, kinreds people, and tongues, stood before the throne with long white roabes, and palmes in their hands.

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

3 She must be a fruitfull Mother that doth perpetually p. 973.bring forth children from the beginning to the end of the world. For as Christ is an everlasting Father; so hath he an everlasting issue. The faithfull are called the seed of Christ begotten by the travell of his soule. Isa. 53. 10, 11. in whom his dayes are prolonged here upon earth; and himselfe being personally in heaven, yet continues here in earth to the end of the world in this heavenly propagation. Seeing then this is an ever-childing mother that never growes old, we may conclude that never was any so fruitfull.

Never to content our selves with our first birth of our naturall Mother; unlesse we be borne againe of Vse. Not to content ourselves with our first birth in nature. reas. 6.this Mother.

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

2 Naturall birth is from the first Adam in sinne: 1.this is from the second Adam in righteousnesse.2.

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

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

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

6 The first birth (never so glorious and royall) 6.shall rot in dust, and consume with time: this (because it is of an immortall seed) shall never fayle, but persevere to all eternity, when time shall be no more. Nay further, stand not upon it that thou art borne within the Church; no, nor of Christian parents: for it is nothing to be a Jew without, if not p. 98within; it is nothing to be in the Church unlesse thou be of the Church; it is nothing to be the seed of Christians, unlesse thou be the seed of Christ. The birth of Ismael was as good for parentage as Isaacks; both from Abraham: But get good assurance that thou art borne of this Mother; in which is more honour and comfort, then to be the Sonne of an Empresse. If thou wouldest be assured of the inheritance, get good assurance of thy legitimation; for the sonne of the bond woman shall not inherit with the sonne of the free woman. Wouldst thou be assured of safetie in dangers, and protection in perillous times? be sure thou know and acknowledge thy Mother; that under her wing, and in her lappe thou maiest rest securely: seeing that out of the true Church (as out of the Arke) is no safetie, no salvation.

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

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

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

p. 99Bellarmine his first note that the Romish Church 1 Note, because she is called Catholike.is the true Mother, is because she is called every where Catholike. But this is a false note. For;

1 A consequence holdeth not from being named, A nomine ad rem non valet consequens.to being. Christ was called a Demoniacke and Impostor; must he therefore be so? Rev. 3. 9. Many call themselves Jewes and are not: And chap. 2. 2. Some say they are Apostles and are not.

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

3 They onelyonly thus style themselves, because, saith Nulla fuit unquam haeresis quae nolit videri catholica.the Father; Never was there any heresi, which did not desire to be accounted and to seeme Catholike. But falsely for two reasons.

1 Because they have departed from the Catholike faith.

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

His second note is Antiquitie; which is as deceitfull as the other. For;2 Nor by Antiquity. 4. reas:

1 What was the Church in the cradle and beginnings 1.of it? Was it not a true Church and yet had no Antiquity?

2 Antiquity is either in time or in truth. To 2.plead antiquitie of time, and lose antiquity of truth V…tustas erroris.(as they have done) is but antiquity of error, rejected by the Scriptures and Fathers. And errour was borne into the world the same day with truth, and is in time almost as ancient.

3 If antiquitie in time must carry it, then not p. 1003.Rome can be the true Church, but Antioch; where we are sure the Apostles taught, and whence was the first name of Christians. Nay, Jerusalem must be the Mother-Church, because from thence was the Gospell preached to all the Gentiles. Acts 1. 8.

4 They challenge antiquitie as falsely as the former note; for their whole doctrine (departing from 4.ours) is a novelty, never heard of in the Church for the space of sixe hundred yeares after Christ. Never was nor will be answered that famous challenge of the Iewell of Bishops; who cals but for one testimony out of pure and unsuspected antiquity for the space of the first sixe hundred yeares after Christ, for any one of the seaven and twenty points propounded; and never any such was brought till this day. Neither have they been at leasure now above twenty yeares to answer that famous probleme of that blesse Saint Mr. Perkins; in which he avoucheth it impossible for any Papist in the world to prove out of the true writings of Fathers and Councells and out of the true sense of those writings; that the now Romane faith wherein it differeth from the reformed Church, is the Catholike faith; and substantially cleareth it in sixty two points of difference between us. What a number of points might I alledge wherein they are gone both from the Scriptures and their owne writers; and as many for which they have no Scripture, but the Churches authority. Auricular confession, the Canon Law saith, it is by a tradition of De Poenit. distinct. 5.the Church; and by no authority of old or new Testament. For the not marriage of Ministers, Bellarmine aaDe Clericis. l. 1. cap. 19.and Cassander bbArt. 92.confesse it to be an humane institution: Cassander and the Councel of Trent ccSess. 24.call it onelyonly an Ecclesiasticall decree. For the Communion in one kind, their owne Cajetane dd3 part. Thom 4. 80. art. qu. 3.confesseth that the contrary custome endured long in the Church; p. 101and they had cuppes for the nonce to serve the people with wine. For their Transubstantiation, Tonstall saith, No man was bound to beleeve it till the Lateran Councell, which is not much above foure hundred yeares agoe. And Bellarmine himselfe saith, there is no Scripture to enforce it, but the Churches determination. Why do they brag of antiquity, and confesse so many novelties?

His third note is perpetuitie and duration. Indeed 3 Nor by perpetuity or durance.the same note with the former; increasing the number numbering, not the number numbered. Numerum numerantem augens, non numerum numeratum.For,

1 Tares must continue with the wheat till harvest, must they therefore be wheat for their perpetuity? And Antichrist hath continued a long time since the Apostles dayes, and shall till Christ at his appearing abolish him; doth this make his Synagogue a true Church?

2 Time was when there was a true Church, and yet this could be no note of it: and time shalbe when (by their confession) their Church shall faile, and not endure to the end. Ribera on Rev. 14. Rome is called Romae dicitur Babylon, quia ad finem seculifutura est officina omnis Idololatriae, et fedes Antichristi.Babilon because at the end of the world she shalbe the shambles of all Idolatry, and the kennell of Antichrist. So as this by their doctrine is no proper, but a separable note from the Church.

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

The fourth note to know this woman (saith Bellarmine) p. 1024 Nor by multitude and amplitude.is multitude and amplitude. As deceitfull as any of the former; besides that it is the same with his first. For what difference betweene Catholike and universall? For,

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

2 Multitude is a streame that the Church must row hard against, unlesse we be sure it be the truely▪ beleeving multitude. Sathans number infinitely exceeds Christs; must it therefore be the true Church? Multitudo orthodoxa.That one sect of Mahomet is farre more numerous then all the Romane religion: by their note that must be the true Church, and not they. Time was when the whole world was made an Arrian, and scare five Orthodoxe Bishops to resist it, and they also persecuted: Totus mundus factus fuit Arrianus.shall the generall spreading and infection of it prove it no poyson? Antichrist at his comming drawes multitudes after him by strength of delusion 2 Thes. 2. 9. And this is their Romane Antichristian religion, drawing multitudes, because it is a naturall religion; but turnes them not from darknesse to light, not from sinne to God. We conclude, or rather exclude this note with Athanasius against those Arrians, They have the multitude, we the faith. Let their multitudes goe in the broad way: we must walke Hi vulgus habent, nos sidem.in a narrow way which a few onelyonly finde.

His fift note is succession of Bishops. A false and deceitfull note, 5 Nor by succession of Bishops.For.

p. 1031 A false Church may have succession of person 4 Reasons.onelyonly: as Caiphas succeeded Aaron, and yet abandoning 1.truth and rejecting the head must needs be a false Church.

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

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

I Not of doctrine, because they hold not Apostolike Church of Rome hath no succession either of, 1 Doctrine. 2 Seat.doctrine. The doctrine of the now Church of Rom… being cleane contrary to that it was when Paul wrote to the Romans; as might appeare in a number fundamentall points.

II Not of Seate, First, because they never proved nor can prove that they have the seat of Peter; or that ever Peter sate at Rome, he being the Apostle of the Circumcision. Secondly, if they could prove it; Ambrose tells us; They have not the succession of Non habent haereditatlm Pe…ri, qui non habent sidem Petri. De poenit. c. 6.Peter. Thirdly, Platina a Papist noteth above twenty scismes which have disturbed the series and succession of their Bishops.

4 For our Churches reformed, we have the true succession of Apostolike doctrine, and the right consanguinitie of their doctrine. As for personall succession (a thing not to be much stood upon) yet we are sure we want not, though it was not alwaies so apparant; for God never wanted a Church in earth. There never wanted some in all ages who have made profession of the true faith; as that notable p. 104booke of Catalogus testium veritatis, plainely proveth. And no doubt a many more were stirred up in the darkest ages of Popery, whose mention and memory were prevented from us, while Antichrist ruled both the rost and records. Now of all these notes and their fellowes, which are like these; I will adde but two testimonies of Bellarmine against Bellarmine. The former, that The Scripture teacheth which Scripturam docere quae sunt notae Ecclesiae. de notis Eccles. c. 1. Cap. 3.Eccl 1are the notes of the Church; but, The Scripture no where teacheth these; Therfore, These are no notes. The secōd, that al these notes make it not evidētly true, but evidently probable, that the Romane Church is the true Church. Mark, that for all his braving and coppie he sets on the matter, his conscience tels him and us, that all these fifteene markes have no certainty in them to lead us to the true Mother. Even as he fumbled in the great point of justification by workes, flying from all his five bookes in the conclusion, as a man who suffered wracke of his cause in the very haven. And the like he did in the disputing of the Popes temporall authority; which made the Pope study to suppresse all his bookes. Yee see what confidence the greatest Pillars of Popery have in their owne cause.

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

An. Wee will propound five fitter notes then theirs. This true Mother therefore is to be knowne.The true Mother known by 5. notes.

1 By her face.

2 By her voice.

3 By her qualities.

4 By her marriage.

5 By her carriage and behaviour.

1 The best way to know any person is by the face. p. 105The face of a true visible Church is discerned by;1 Her face and what that is.

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

2 The second note of this Mother is her voice and 2 Her voice.speech. She speakes in the language of Canaan. She enjoynes nothing, nor commands in her family any thing but what she hath direction for from her husband revealing his will in the Scriptures: As the Moone shines onelyonly in the light received from the Sunne; So the Church ruleth in the night of this world by vertue of her husbands directions. Farre is she from challenging a power above the Scriptures, far from conceit of giving authority to them, p. 106who hath all her authority from them. She disclaymeth all the commandements and Canons of the Church so called; and dares impose no yoakes where her husband hath left her children free. She conceives her selfe so the spouse of Christ, as that she stil remaineth the hādmaid of the Lord: you shal never heare her disgrace the Scriptures by calling thē a dumbe Judge, a partiall rule, a nose of waxe flexible into any form es and senses, a dead letter; no better then Aesops fables, unles she give authority to them. This is the voice of the Antichristian harlot, who preferres her old lecher not onelyonly above Councels, but above the Scriptures: as those two Councels of Lateran and Trent did the Pope. Who also burne the Scriptures, as Antiochus, or another Maximinus, calling them the bookes of heretikes, and their readers in their owne tongue as Scripturers and Heretikes.

3 A third note is her vertues or qualities: As▪3 Her vertues 2.

First, she is holy in respect. 1. Of holinesse of doctrine which she teacheth. The doctrine which 1 Holinesse. 1 Of doctrine.she teacheth is Christs owne doctrine; Mat. 10. he that heareth you, heareth me. What she receives from the Lord, she delivers. She mixeth not hers with false or poysoned doctrine: She teacheth not Idolatry, nor perjury, nor filthinesse of life, as the shamelesse strumpet of Rome, that bragges of holy Fathers, and holy Church. 2 In respect of the better 2 Of persons.part of the visible Church she is holy, though not in respect of the greatest part. The faithfull are holy, though tares and thornes come up with the good seed; the envious man doth it, but the Church sowes no such tares. 3 Whatsoever corruption of 3 Of manners.doctrine or manners may spring up; yet the doctrine remaineth holy and pure; and the Church reproveth all such corruptions, and urgeth all holinesse of p. 107life and conversation. Not justifying or defending notorious evils, as the Romish strumpet doth: Who defended simple fornication to be but as, aurem scalpere; tolerating infinite stewes in Rome; receiving a yearely pension from whores called lactis census, of thirty thousand crownes for filth; decreeing in one of their Councels under Pope Leo the first, that he that had a Concubine or Whore instead of a wife, should not be expelled from the Communion, if he were contented onelyonly with one. Fie upon the filthinesse of that bawdy and filthie religion. We must spare chast eares.

Secondly, she is meeke, loving, patient, gentle, mercifull. Iam. 3. 7. full of good fruits. Her weapons 2 Meeknesse.are prayers, teares, patience; not fire and fagot. Yee shall never heare this woman challenge the two swords; nor maintaine her right by fiercenesse and cruelty, by inquisitions and massacres, by blowing up Parliaments and Kingdomes. These barbarous ferities she leaves to that religion whose chiefe City was founded in blood, and to the woman drunke with blood of the Saints. That religion which is so fiery and fierce must be from the Devill, a manslayer from the beginning; unknowne of Christ and his Apostles, and all their true Disciples and followers.

4 A fourth note of this woman is her Marriage. 4 Her marriage.A good way to know one by, is the head; and how can wee know the Church better then by her head Jesus Christ, whose wife she is, of whom all the Children of the Church are begotten by vertue of the eternall Covenant of grace, as in Lawfull wedlocke? Our Mother scornes to be the Popes Concubine; she hath betaken herselfe onelyonly to Christ, and professeth of him (Cant. 2. 16.) My welb…loved is mine, and I am his. Christ is he whom her soule loveth; p. 108and is in her eyes the chiefe of ten thousand, Cant. 5. 10. To him she hath plighted her troth, and cleaves onelyonly and undividedly unto him in life and in death. The whore of Rome holds not Christ the head; For 1 By Image-worshiping and many other Idolatries they are fallen from Christ: this is plaine in Colossians 2. 18. 19. 2 They set up the Pope in Christs place. Bellarmine on the 1 Pet. 2. 8. by the stone understandeth the Pope: And Catharinus by head mentioned in Colos. 2. 19. will have the Pope to be meant.

Ob. But they professe Jesus Christ.

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

The fift marke of the true Mother, is her carriage and behaviour. First, to her husband, to whom 5 Her carriage.in all her behaviour shee expresseth foure vertues. 1 To her husband.As;

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

2 She is subject to her husband in all things; content to be tryed and ruled in all cases by his will, and 2 Subject.word in the Scriptures. What will we say to a woman, that laies claime to a man to be her husband; p. 109but rejecteth and disgraceth his directions, and cleaveth wholly to her owne will, and to other mens counsels and decrees? Who will not suspect and conclude her to be an harlot? But so doth the apostaticall Romish Synagogue.

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

4 Shee honors her husband onelyonly, and will give 4 Honoureth him only.his honor to none other. If she did derogate from his glory in the worke of redemption, by the doctrine of free-will, justification by workes, humane satisfactions, she were an arrant strumpet, and no wife. But our Church ascribes all the worke of salvation to God onelyonly from first to last: Teaching that we are wholly dead in trespasses and sinnes, till he quicken us; and that good workes are the way to the kingdome, not the cause of it; and follow a person justified, but goe not before to justifie him; and are necessary by a necessitie of presence, not by a necessity Necessitate praesentiae, non efficientiae.of efficiency. Thus men and Angels are excluded from any part of Gods honor.

Secondly her behaviour to her children.2 To her children.

1 She nurseth them at her owne breasts; puts them not forth to suck strange milke of traditions, Councels, 1 Nurseth them.Decretals.

2 She instructs them, and teacheth her children. 2 Teacheth them:The vertuous woman opens her mouth with wisdome. Prov. 31. 26. Eunica taught Timothy the scriptures of a child.

p. 1103 She provides for her children, as the vertuous 3 Provideth for them.woman for all her family, Prov. 31. 15. The Church upholds the meanes of salvation to keepe the beleevers in good state. She is not the naturall Mother that starves her children, that shuts up the breasts from them, that hideth the Scriptures, and counts it heresie to reade them; that corrupteth the Sacraments, that a man can see nothing lesse then the institution in them. But Popery leadeth her children directly to perdition, whatsoever shewes they make to the contrary. For,

1 They runne after it whose names are not written in the booke of life.Rev. 13. 8.Rev 13:8

2 All the children of that mother are without comfort in life and death; because they are the sons of Agar, and not of the true Mother: and therfore no inheritance belongeth unto them.Galat. 4. 30.Gal 4:30

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

1 As a child borne comes into a new world, and findes a marveilous change in the estate of it: So a sonne borne of this mother comes into a new estate, is separated from the world and the corruptions of 7. notes. By our change in 5. things.it, brought out of the corruption of nature and practise (as out of the waste and wombe of the world) and set into a new condition in grace: and is in all things contrary to himselfe in his old nativity. The change especially appeareth in five things.

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

p. 1112 In thy old nativity thou wast borne in sinne: 2.now being borne againe thou sinnest not. 1 Joh. 3. 9. because the seed of God is in thee, thou canst not, sinne raigning, sinne wholly and finally: thou hast now a new or renewed nature.

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

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

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

2 The second marke to know a man borne of this Mother, is his crying. The first thing which discovers 2 The voice of Prayer.the birth of a Child (if alive) is the crying of it, or else it is still-borne: so the new borne child of this Mother cryeth in sense of want, of miserie, and of spirituall nakednesse. In naturall birth is sense of weakenesse, and crying after supply: so in supernaturall is sense of frailties, and much griefe for sinne, and the miserable fruits of it. And as the child in p. 112those wants can doe nothing for it selfe but cry, and by crying it gets help: so is it with the child, of God when he findeth an utter nothing in himselfe, but a gulfe of miserie ready to drown him in despaire; yet now he hath a spirit w^ch makes him cry, Abba Father Rom. 8. 15. If any of us have never gotten a distinct and sound knowledge of sinnes, and the curse of God due to the same, nor applied to ourselves that wrath and curse denounced and due to our particular sins, of which we are guilty for the humbling and breaking of our hard and stony hearts; If we have not out of the sense of an humbled and terrified conscience seene our need of Jesus Christ; and from thence have not more earnestly hungred and thirsted after Jesus Christ; and cryed as much after pardon of sinne, as a condemned man after the Kings gracious pardon. These persons may well instruct their conversion, and their birth of this woman. All thy profession will not make thee a true sonne of the Church; except thou cryest in sense of miserie after mercy and grace, and this desire be above al other desires in the world. On the othe side; art thou distressed in conscience in the sense of thy sinne. and feare of damnation due to it? Doest thou freely confesse thy sinnes, and heartily bewaile them? Doest thou crie after Christ crucified, so as the whole world would not be so sweet as a taste of Christ; and the more thou valuest grace, dost thou the more thirst and desire after it? Oh, be of good comfort, let not thine estate discourage thee; thou art in a good way, and a comfortable condition. It is a comfort to heare a child new borne to cry; it argues both birth and life: and so is it here.