Christs Victory Over the Dragon, Text (11 of 15)

Christs Victory Over the Dragon · Text (11 of 15)

p. 5753. The impudency of accusers appeareth, in that when they can prove nothing, they lay many hainous things upon the godly, to oppresse them with multitude, and make the world thinke something must be true among so many: and whereas one such crime would beare action enough, if true, they lay on loade with all manner of crimes. Daniels fellowes were charged with,

First, singularity, they alone stand out against the Image of the King.

p. 576Secondly, Irreligion, they will not worship the Kings God.

Thirdly, rebellion and sedition, they rebell against the Kings commandement. Mar. 15. 3. the High Priest and Pharisees accused Christ of many things. And Christians must expect from this impudence all manner of evill sayings for Christs sake falsly, Mat. 5. 11.

4. To accuse all the godly for one, is a note of an impudent accuser. Haman thought it too little to destroy Mordecai, but all the seed of the Jewes also. For the quarrell is seldome private, or personall, but generall against all the persons of them that feare God: Satan would root out all the godly. The same cause that stirres up his wrath against one, doth inrage him against every one, that is, Gods grace and Image. Hence it is, that no one good man can bee falsly accused, but so is every good man in him; for they are all alike, all dissemblers, hypocrites, never a good, &c. See Satanicall impudency.

5. A tricke of Satanicall impudency is, for some persons sake to accuse the whole religion it self: for it is not enough to throw downe the persons, but the worship and religion of God also, being so contrary to them: which is apparent in a number of gracelesse men, who never take offence against a godly man, but presently flie upon his religion. Wilt thou impudently raile on the Sunne, because a man stumbles in the Sunshine? here is a more hatefull madnesse

6. Another is, to seeke occasions of accusing, and not finding occasion, yet to accuse; as they, Ier. 18. 18. Come, let us devise against this Ieremy, and smite him with the tongue; Dan, 6. 4. the impudency of Daniels accusers is, that they fought an occasion, and will not stay till occasion be offered; and they confesse p. 577Daniels innocency among themselves, saying, Wee shall finde no occasion but in the matter of his God, and yet contest against it, to the King himselfe; Luke 6. 7. The Pharisees watched Christ to get accusations against him. Let watchers and devisers of plots against innocent men, see with whom they runne.

7. It is high impudency in accusing, that when they cannot for evill, they will for good; Daniel for praying, Christ for healing on the Sabbath, the godly for the matter of their God, for tendernesse of conscience, for going to heare Sermons, for singing Psalmes in their houses, for carrying Bibles, for care in keeping the Sabbath, for repeating Sermons at home, for exercises of religion, for not swearing, for not being gamesters, tosse-pots and Taverners: his impudent accuser can make it more easie, and seeme more gracefull to bee manifestly prophane and vile, than sincerely good, and a resister of evill.

8. It is shamefull impudence to accuse where speciall respects binde to defend, honour and imitate. But a shamelesse accuser casts off, with all shame, all bands and respects. 2 Sam. 16. 3. Ziba will not spare, but falsly and villanously accuse his raiser and Master Mephibosheth, and that of no lesse than high treason, that he stayed in Jerusalem to be made King; and so got his lands. 2 Sam. 15. 13. Absalon spares not his owne father, There is no man to doe justice. Not the nearest band of nature can stay an evill heart from accusing where it should honour and defend: It will neither acknowledge him from whom it hath received benefits, nor yet beeing in the world. The sinne is likest Satan, when it is most ungracious and unnaturall.

II. Next, the motives or disswasions from false accusation, are so much the more to bee urged, because of our great pronenesse and inclination to this sinne: For,

p. 578First, slipperinesse of the tongue, a nimble member, casteth many headlong into this sinne unawares, especially in persons addicted to loquacity, and garrulity or chatting, who, as empty vessels, give a loud sound, but no soundnesse, or savory matter, or choise discourse can bee heard from them; and wanting matter in themselves will finde it upon others.

Secondly, lying and false accusing agreeth best with the corruption and depravation of our nature; which being at first corrupted and spoyled by a lie, wee leane that way ever since, and as a vessell keepe the smell of our first liquor; yea, our whole nature is degenerate into a lie.

Thirdly, wee have selfe-love in abundance, and pride of heart, by which wee set up our selves, and contemne and treade upon others. This admiration of our selves makes us disdaine others, and according to this distemper we speake, and fil our mouths, and others eares with detraction and false accusation, lest so much be detracted from us as we heare or see added to another.

Seeing therefore we are so prone to drinke in this puddle water of detraction and false accusation, as the fish doth naturally river-water, we have so much the more need to bee called backe from so dangerous a sinne: and indeed we want no bridles, if wee be not too head strong; for,

1. God hath provided by his expresse law, aswell for the good name of his servants, as for their goods or lives; Thou shalt not beare false witnesse against thy neighbour: wherein the Lord upon paine of death bindeth every soule to truth and justice in all his speeches, the uprightnesse whereof must demonstrate the uprightnesse and sincerity of the heart, as a chaste daughter of a chaste mother. And this Law of God wraps him in the curse, as well that steales and p. 579wounds his good name, as the theefe that steales his goods, or: the murderer that assaults his life: And as farre as the good name is farre in estimation above gold and silver, (Prov. 22. 1.) so much more hatefull and mischievous is the false accuser above a theefe or burglary.

2. Nothing can bee more contrary to God, nothing comes so neare the devill: Hee is a creature most degenerate from God, both in respect of his nature, judgement and practise.

First, God in his nature is truth essentiall, and truth originall, the Author of all truth, and truth it selfe in all his decrees, in all his workes, in all his words, which all agree with the truth of his essence: But this man suits with Satan the father of lies, who stood not in the truth, Iohn 8. 44. God in his nature loveth truth; the devill speaketh truth sometimes, but never lovesit; God is called a Justifier, Satan here an accuser. If wee see this image or superscription of false accusing on any, say it is Satans coyne, a man moulded in his mint, and give unto Satan what is Satans.

Secondly, nothing can bee more dissonant to the judgement of God than rash judgement, and false accusation of good men: God approves the wayes of his servants, highly esteemeth of their graces, accepteth and remunerateth weake indeavours: Now what can bee more contrary than to accuse the wayes of God to bee hatefull purity, and a straine beyond discretion, and the graces of God for singularity, hypocrisie, dissembling? know, thou hast not now belied men, but the Spirit of God.

Thirdly, the Lord in his course pleadeth for his Saints, acquiteth them, answereth all accusations for them, and pronounceth a righteous sentence upon them; the fals accuser impudently impleadeth all this. p. 580God calleth Nathaniel a true Israelite; no, saith the accuser, hee is an Ismaelite, a dissembler: God pronounceth Paul an elect Vessell; no, saith the accuser, hee is a murderer, (a theefe, vengeance will not suffer him to live, Act. 28. 4. God pronounceth of his owne Sonne, This is my beloved Sonne; no, saith the accuser, he is a deceiver, an impostor, a blasphemer, in saying he is the Sonne of God. Now what can be liker Satan, who would have all men in his owne condemnation, than these vile persons, who would have all thought as vile as themselves? Hence our Text maketh Satan and all accusers, but one accuser.

3. Whom doest thou accuse or revile? Thou accusest the brethren.

First, the brethren of Christ, and in them Christ himselfe; Matth. 25. In that ye have done it to one of these my brethren, ye have done it to mee. Wouldest thou in the day of the Lord be brought in a false witnesse against Christ? And yet there is a nearer relation; these brethren are members of Christ. Wouldest thou for a thousand worlds have that sin of the Jewes lying upon thy soule, that thou hadst thrust a speare into the body of Christ? but what was that sinne to this? they knew not who he was, nor what they did; beside, his body was dead first; but thou thrustest the sharpe speare of false accusation, and by it tearest and rentest the living body of Christ▪ which is his Church; and this wilfully, and of set purpose.

2 Thou sinnest against the sonnes, not of God onelyonly, but of the Church whom thou professest thy Mother. The Spirit of God amplifies the wickednesse of false accusation by this circumstance, Psal. 50. 20. Thou sittest and speakest against thy brother, and slaunderest thy mothers sonne: shewing the unnaturalnesse of these wicked men to their owne flesh, and the bowels of their owne Mother. Were p. 581there a dram of nature or grace in them, they could not violate such neare bands. Godly Sem will cover his fathers nakednesse, though unnaturall Cham discover it. Charity would cover a multitude of offences, Prov. 10. 4. But wanting both, they are rightly ranked with theeves and adulterers, vers. 18.

4 A false accuser is a most irreligious person: and commonly such are the greatest enemies to true religion: Observe, and you shall finde them either Atheists, or Papists, or Libertines, or worldlings, given over to some foule sinne or other. For, according to the abundance of the heart the mouth speaketh. If the heart swell with malice, envie, and bitternesse, how can the mouth but run over with cursed speaking? A bitter fountaine can send no sweet water. The shop is supplied with such wares as are in the storehouse. Besides, true religion which purifieth the heart, would order the tongue, I am. 1. 26. If any seeme to be religious and ordereth not his tongue, that mans religion is in vaine.

5 Consider the fearefull evils awayting this sin so contrary to God:

First, It casts a man out of the sanctuary of God (Psal. 15. 3.) unlesse the Church of God could consist of a generation of devills: but it is the spouse of Christ, the communion of Saints.

2 It casts him into the judgement of God, and damnation of hell; for God hath appointed a day to give judgement of all cruell speakings, which wicked sinners have spoken against him, Iude 15. Then shall their measure be filled to the brim: they shall have accusation enough. God doth even here admonish of that day, and sit in judgement on some, even in this life: What got Haman by false accusation, but hanging on his owne gallowes? What got Ahab and Iezabel by false accusing Naboth, but a possession p. 582of wrath? In the place where dogs licked the blood of Naboth, must they licke Ahabs: and Iezabel was eaten with dogs in the valley of Jezreel, 1 King. 22. A dart shot against a wall, or an arrow shot upward, rebound, and fall upon the shooter. Daniels accusers were devoured by the Lions to whom Daniel was cast What got Amaziah by accusing Amos? chap. 7. 17. Thy wife shalbe an whore &c. Let men take heed of touching Prophets, and slaundering godly Ministers. Eusebius in his Church-history Lib. 6. cap. 8.sheweth how Narcissus was falsly accused by three false witnesses: one wished, if it were not true, he might be burnt: the other, that a foule disease might eate him: the third, that he might else be blind: And accordingly they perished, the first by a sparke of fire from heaven, the second by a loathsome disease from top to toe, the third seeing this, repented, but yet lost both his eyes with weeping for his sin against the good Bishop of Jerusalem.

III Now wee come to the meanes by which godly men may fence and arme themselves against this keene weapon of false accusation.

1 Accuse and judge thy selfe daily, yea night and day before God. Thou preventest the accuser by accusing thy selfe. 1 Cor. 11. 13. If we would judge our selves, we should not be judged. Be carefull above all to stop the mouth of three accusers.

First, make sure that God accuse thee not: Let nothing stand betweene him and thee, whereof thou hast not already judged and accused thy selfe. Hereunto beleeve in Jesus Christ: against all false accusation get Christ to justifie thee: be once in Christ, and he shall answer all crimination: and if he iustifie, who shall condemne? Rom. 8. 33.

Secondly, see the word of God accuse thee not: stop Moses his mouth, Ioh. 5. 45. There is one that p. 583accuseth you, even Moses: not his person, but his doctrine. Hereunto repent of thy sinne, confesse and forsake it, that is the way to mercy. Evangelicall obedience stops Moses mouth.

Thirdly, avoyd and stop the accusation of thine owne conscience, that thou mayest have a witnesse within thee:

First, of thy sound peace and reconciliation with God.

Secondly, sense of grace and sanctification.

Thirdly, carefulnesse in Gods service.

Fourthly, innocency and uprightnesse in the most sincere endeavour of heart and life.

2 Walke circumspectly, avoyding occasions and appearances of evill. False accusers can make of gnats in good men, elephants, and of mole-hils mountaines as big as the globe of the earth. If thou esteeme any error small, or sinne little, so will not they. Oh that all Christians would or did so walke, as that all accusations might proove shadowes and pretenses! Oh that all the keene weapons of wicked men were thus blunted with innocency, and that all prooved but the doing of their dutie.

3 Let the righteous smite thee: for this may keep thee out of wicked hands. Take counsell, endure rebukes from the godly, heare with willingness loving admonition. For else it is just the wicked fall upon thee. Some have beene publickely instructed by the word, and privately perswaded by godly friends, to avoyd occasions of scandall, to avoyd the company of loose and riotous persons, and to watch narrowly over themselves for their professions sake: but they, unconscionably rejecting the counsell of Gods word and servants, and rather quarrelling with the counsellers then following the counsell, have beene given up to themselves, and led away till they have p. 584become a by-word to all the prophane in the country; who flout and triumph over them and their profession, as if the Philistims had got in another Sampson. Had it not beene better, to have borne the wounds of friends, then these gashes of the enemies?

4 Defend and plead Gods cause against false accusation, and he will plead thine. When truth is gainsaid, or his name or servants evill spoken of, if wee would bestirre our selves for him, he also would be ready to defend our names and innocency. A wretched Councel it is, in which al crie, crucifie Christ, and not a man to speake a word for him. Many such wicked Councels there are, in which bold and impudent accusers do stand against God, and his worship, and servants, and throw downe and tread on not only the innocency of good men, but the worship and service of God, and not a man to speake a word for God or good men, or causes: But never was there such a councell set against God, but God set against them, and brought that dishonour on themselves, which they sustered to be cast upon him & his name. Wee need not go far for examples.

5 Do to anothers name as thou wouldest have thine done by. He shall dwell in heaven, who neither Psal. 15.Ps 15raiseth nor receiveth slaunders. Generally, when we heare accusation and reports of out brethren, we receive them, beleeve them, laugh at them, adde to them. But, what measure thou measurest to others, shalbe measured to thee againe: thou shalt be payed in thine owne coyne: looke what entertainement another mans name findes in thy house, the same shall thy name finde in another mans house. Wee must therefore open our mouthes for the dumbe, for the absent, for the innocent. The difference betweene the slaunderer and receiver, is this: the former hath Satan sitting in his heart and tongue, the latter in his heart and eare.

p. 5856 Another meanes is, resolution never to depart from thine uprightnesse, but to keepe thine innocency (as Iob) though with infamy and false accusation. Job. 27. 2 Cor. 6.Job 272 Cor 6So did Ioseph. So the Apostles resolved to passe on their way by honour and dishonour, through evill report and good report. Never leave off to doe good, nor give over any dutie, to avoid false accusation. Hazzard rather thy name and credit, then thy faith and piety.

7 Another is, appellation: so walke ever before God, as thou mayest appeale from all unjust accusation and sentences, to his most just & righteous sentence; that thou mayst boldly expect and call for both his testimony and assistance & clearing. For the first, David appeales to the Lord, Lord thou knowest whither Psal. 7.Ps 7I have done this, thou knowest they lay to my charge things that I know not. Iohn Husse appealed to Jesus Christ, from the wicked sentence of the Councell of Constance; Iobs witnesse was in heaven. For the other, is that in Psal. 119. 123. Answer for thy servant in that which is good, and let not the proud oppresse me: as if he had said, Lord I am slaundered where I am not, where I cannot answer for my selfe, do thou answer for me; besides, I crave only thy protection in an honest and good cause; thou that art goodnesse it selfe, maintaine it, and me in it. And for clearing thine innocency, wayte, God will one day discover it. Consider the story, how God cleared Athanasius from the villanous accusations of the Arrians.

First, they suborned a lewd woman to exclayme upon him in open assembly, that he would have ravished her, the night before, against her will. Which slaunder he shifted off by sending Timotheus, Presbiter Euseb. lib. 10. c. 17.of Alexandria, in his roome; who asked her before the synod, whether she would sweare that he p. 586had ravished her: shee answered, she would sweare and vow he did it, thinking he had beene Athanasius whom she never saw. So the Councell, perceiving the matter, quitted his innocency.

Secondly, they accused him to have slaine one Arsenius, whom themselves kept secret, and that he carried one of his hands about him, by which hee wrought miracles and enchantments. But Arsenius, touched by God, stole away from them, and came to Athanasius, who brought him before the Judges with both hands, and confounded his accusers.

8 The last meanes is apologie and necessarie defence of our words and facts against false accusers: which Christ used alwaies for himselfe and his disciples. And as necessarie it is for his Ministers and Members. For,

First, we may not lose our innocency, if by good meanes we may maintaine it.

Secondly, we may and must cut off the vizards of envious obtrectors and slaunderers, if not for our persons yet for the truth.

Thirdly, impudent accusers abuse the patience and modesty of good men, and by their silence make thē selves more audacious to slaunder.

Fourthly, a good man may be as bold in defence of innocency and goodnesse, as they are impudent in disgracing them. Samuel did not boast or preach himselfe, when, rejected by the people, he asked, Whose Oxe or Asse have I taken? Our Saviour Christ many times askes, Which of you can accuse me of sinne? If Papists or Atheists make it the discourses of their table, and sawce of their meats, to belye and slander Preachers of the Gospell, a Preacher may, as I doe this day, challenge all Papists, scoffers, enemies of the truth which I preach, &c. if the Roman law were in force, which Eusebius and Nicephorus p. 587Lib. 5. cap. 21.speake of, that hee that had falsly accused his brother, and not able to prove it, should have both his legs broken, what a number of criples should we have? I wish them better, that God would breake their hearts with godly sorrow, and breake their malice rather then their limbes, that embracing the truth they may acknowledge the bringers of it.

The accuser is cast downe.]

The second part of these words, is, The dejection of the dragon.

He was cast downe, not utterly expulsed or destroyed: for he will ever stand up as an accuser before Dejectum dicit, non pretritum.Gods tribunall, and mens, but he falleth in his accusation, and is cast in his cause.

Quest. Wherein standeth this dejection of the dragon?

Answ. In two things.

1 In regard of Gods tribunall he is foyled, because Christ is risen for the justification of Beleevers, and is ascended into heaven to cleare all accusations, and now reigneth & triumpheth over all enemies, whom he hath made his footstoole.

2 In regard of mans tribunall, at this time, which our text aymeth at, the heathenish power which had long oppressed the Church, being subdued, and Christian religion stablished by Christian Princes; those horrible accusations, by which the poore Christians were daily brought to death by hundreds and thousands, were stayed, and in great part cut off; and the Christians were cleared and acquitted from those hatefull and impudent accusations layd against them: And now the innocency both of their persons and profession appeareth.

1 The holinesse, innocency, peaceablenesse, and p. 588godlinesse of their persons began more and more to breake out▪ the booke of their Adversaries false suggestions was as an honourable crowne upon their heads: now God gives them favour and honour in the sight of their Adversaries.

2 That which is more, now the profession and religion of God and his Sonne Jesus Christ, as odious as it was formerly made by hellish blasphemies, begins to be received, advanced, spred abroad, and lifteth up the head above all heathenish and idolatrous religions; in a word, grace and glory, comes unto it, in stead of former infamous imputations cast upon it.

This is the casting downe of the Accuser.

Note hence, that there is a time when the accusers Doct. 1.of Gods people shalbe cast downe and put to silence. Though Ioseph a long time lie in the place of the Kings prisoners, his mistris is impudent in accusing, his master credulous in beleeving, cruell in putting his feet in the stockes, and laying irons on him, and himselfe hopelesse of favour or deliverance; yet the Lords time came, when he came out of prison with honour, and much more grace then all his disgrace came unto. Mordecai and his people may be accused, condemned, a day of execution appointed, no hope nor helpe appeares: but ere that day commeth, the Lord brings forth his innocency, Haman his accuser must honour him, and proclayme him the second man in the kingdome, and quickly after hansell his owne gallowes. There was a time when the den and furnace were thought too good for Daniel and his fellows: so grievous are the aceusations, and so haynous their facts: but soone after they are raysed to honour and high advancemet, and their accusers cast into their roume. There was a sad and heavie time, in which the poore Christians bare the burden p. 589of tenne bloody tyrants and monsters, their names blacked, their goods spoyled, their blood shed as water: but afterward a Constantine came, who acquitted them, honoured them, cherished and protected them.

1 This must needs be in respect of God: in whom if we consider foure things, wee shall see it cannot Reason 1.be otherwise.

First, his knowledge and cleare discerning of the innocency of his servants. Now their righteousnesse and innocency is denied and derided, enemies would bury it in the grave of everlasting oblivion, and take deepe counsells to roll great stones of infamy and reproach upon it, that it cannot rise in the after-ages of the world. But all things are naked to him, with whom we have to deale: who preserves the bones of Heb. 4. 13:Heb 4:13innocency, and will rayse it out of the ashes, and bring it into a cleare and glorious light. See Luke 12. 2.

Secondly, his justice. The righteous judge of all the world cannot alwayes hold his peace at wrong, nor alwaies suffer justice to be turned into wormewood, nor truth to be alwayes covered with sackecloth and ignominy. He must shew himselfe a patron of truth, and a revenger of wrong. Be it farre from him, the doing of this thing; that the righteous should be even as the wicked; that be farre from him; shall not the judge of all the world doe right? Gen. 18. 25.

Thirdly, his promise: in Psal. 37. 6. Commit thy way to the Lord, and he will bring forth thy righteousnesse as the light, and thy judgment as at noone-day; implying, that righteousnesse may be hid with darknesse, and covered with the blacke night of impudent slaunders; but yet after darknesse it shall see light; the longest and darkest night that ever was, p. 590saw a morning, and the sunne rose, and chased away darknesse and mists, and revealed all that was hid in darknesse: And so God promiseth it shall be to all his disgraced Saints. Doth he promise, and doth he not meane to performe? is he not able? is he not willing to accomplish? is not he truth? are not his promises so, both from truth, and for truth, and those that are of the truth?

Fourthly, his affection to innocency. The righteous Psal. 11.Ps 11Lord loveth righteousnesse. What a man loveth he will maintaine; much more the Lord, though he tarry long, yet at last will step forth and plead for truth, and will not suffer it alwayes to bee smothered with smoake and mists of lyes and falshood.

2 It shall so be, in respect of Jesus Christ, to whom the Saints must be conformed, and by whom they are 2.confirmed and upheld.

First, as the Saints are conformed to Christ in his crosse, so in his crowne; as in his combate, so in his victory. And therefore as the Head was accused, accursed, crucified, buried, and a great stone rolled upon him, and a sure watch about him, and all to keepe him under for ever, but yet the third day he arose gloriously; so there is a third day for his members, wherein they shall rise from under all the infamies and reproachfull slaunders of evill men, as out of the graves. For if the Head be risen, so are the members.

Secondly, the spouse of Christ cannot be cast into such a deepe, but he whom her soule loveth, hath his hand under her head, Cant. 2. 6. so as the Lord never suffers his servants to be so farre cast downe, but his hād under thē at lēgth shal lift up their heads. Let what floods and waves of reproches and persecutions rise against them, they cannot sink, Christ is with them in the shippe, he will seasonably rebuke the p. 591waves, still the windes, stay the blustring stormes, cleare the heavens, and make a calme for them.

3. So it shall be in regard of the godly; whose graces 3.and holinesse must bee exercised, but not extinct; whose glory and happinesse may a while bee suspended and obscured, but not prevented or hindred. The Sunne of the world may bee set with clouds, covered, shut in, and hid for many dayes, Acts 27. 20. but yet clouds will bee dispersed, and the darke mists and fogs will be scattered, and the Sunne will recover his shine and strength; even so the shine of grace and innocency may bee clouded and darkned many dayes; but, when God hath exercised his Church a while, he will over-blow the tempest againe, the Sunne of grace shall rise and disperse these blacke clouds, and cause them to vanish unto nothing. After darknesse (saith Iob) I shall see light. And suppose the Saints walke in blacke a while, yea, all the while they are here below, yet they shall walke in white, Rev. 3. 4. when their mourning garments shall bee taken from them, and they clothed with whitenesse of holinesse and glory.

4. It shall so bee, in respect of the wicked accusers, who must not alwayes have their will and 4.force; their rod must not lye alwayes on the lot of the godly; but when the Lord hath by them whipped and corrected his Children, they must be cast into the fire, as Ashur was.

Object. But wee see the godly haled to death and destruction by false accusation, as Naboth, as Christ himselfe, as the Christians and Martyrs in all ages, executed as traitors, heretikes, and wicked men. Besides, how goe the godly hanging down their heads, as men onelyonly despised, and carying the scorne of the times, as men onelyonly worthy of hatred; and thus they goe heavily to their graves, and their innocency is buryed with them.

p. 592Answ. All this impeacheth not this truth; For, First, this promise is made good so farre as the Lord seeth good for his servants.

Secondly, often in this life the innocency of those who die as guilty, is restored them; as Naboth, whose innocency is recorded to all posterity; and the Martyrs in the ten persecutions, after-ages honoured their memory and sufferings, though they dyed as the greatest malefactors; and the poore Christians in Queene Maries dayes, who were cursed to hell, and burned in the flames for most accursed heretikes and traitors, God stirred up Master Fox to cleare their innocency, to honour their memory, and cause all ages to glorifie GOD in their grace and constancy.

Thirdly, many wrongs must bee reserved for the brightnesse of the great day to reveale, and some things perhaps never come to light in this world; but then the Saints committing their cause and names in well-doing unto the Lord, hee will keepe faithfully that which they commit unto him; and for his owne name is jealous of theirs.

Fourthly, in the Courts of men the day goeth against truth and innocency, so high as from which in earth is no appeale, and so the matter must rest; yet there is a day, and an high Court of heaven, which is without corruption of Judge or witnesse; this shall right all errours of inferiour Courts, there innocency and innocents shall stand in tryall, and the righteous shall there shine as the Sunne in the firmament, Mat. 13. 43. if not in the kingdome of the world, in the Kingdome of the Father.

And for the godly, whose grace and innocency appeareth not here, nor themselves in this strange Countrey are knowne what they are, When Christ who is our life shall appeare, then shall wee also appeare p. 593Col. 3. 4.Col 3:4with him in glory: and if Christ be contented to bee obscured here, so may we also.

This doctrine serves to terrifie the enemies of Vse I.the Church, whose tongues are now their owne, none may controll them, they priviledge themselves to devise and disperse what lyes they list: But they must know,

First, that the mouth of wickednesse shall bee stopped.

Secondly, that truth is strongest, and will prevaile, though they may outface and smother it for a while. Could they hinder Christ from rising? can they hinder the day from dawning, or the Sunne from his rising, or course? no more can they bury innocency and grace so low, but it will rise againe.

Thirdly, they must bee called to reckoning for all wicked speeches, and false accusations of the Saints; when they would esteeme it their happinesse to lie ever in the darke cave of their rottennesse, but they must be fetcht in to carry the shame and perpetuall reproach which they would have cast upon innocency.

Againe, this may comfort the Saints, who heare Vse II.there is a day when their righteousnesse shall bee brought forth; they shall have their desire: As falsehood and darknesse feares nothing but to bee discovered, so truth and light feare nothing but to be hid. Now they rejoyce in the day of manifestations of things rolled in darknesse: Now shall their innocency triumph, when shame shal▪ cover the faces of all accusers, as they did Hamans before his hanging. In that day shall men and angels see, that they were not seditious, factious, rebellious, proud, hypocrites, and worst of all men; but humble, peaceable, obedient to the good lawes of God and men, sober, fruitfull, sincere, gracious, and holy. Oh how sweete and honourable p. 594shall that sentence of absolution from Christs owne mouth be, after all the unjust sentences of wicked men!

3. This teacheth us a rule of wisedome, to judge Vse III.not according to outward appearance, but with righteous judgement, Iohn 7. 24. Judge of persons as of coyne, by the touchstone, not by heare-say. We judge of a great heire, not as hee is in minority, but according to his livelihood and future great estate. Labour to esteeme of Saints, not as they are here besmeared, but as they shall appeare like Christ in glory. Seest thou one for Christ made like unto Christ in reproaches, and suffering ignominy and rejection? now conclude, this man must bee like him in glory, though the world cast a sea of shame upon him; 2 Tim. 2. 12. If wee suffer with him, wee shall also raigne with him.

4. This is a ground of patience and constancy in Vse IIII.wel-doing, and suffering evils: Grieve not to see the darke night shut in the day; goe to thy rest; a few houres will bring the Sunne and morning, which shall discover all things againe. Commend thy cause in well doing to him that judgeth righteously. Flie not on men to be revenged, but flie to him, and waite for two things:

First, Gods time; Ioseph lay in irons till the time appointed came, and the counsell of the Lord had tryed him, Psal 105. 18.

Secondly, Gods meanes.

Object,I see none; all wayes of clearing my selfe are shut up.

Ans. Yet God hath wayes enough.

1. Angels; Mary had innocence, but no way in earth to discover it; Ioseph was putting her away, but the Angell from heaven acquites her. God watcheth in the night over our innocency, as over hers.

p. 5952. Good men hold themselves made by God keepers of their brothers credit: Ionathan will speake for David, though a speare bee throwne at him.

3. Evill men themselves: Saul shall preach Davids innocency; and Pilate the Judge condemning 1 Sam. 24. 18.1 Sam 24:18Christ, shall acquite him.

This of the first point.

2. In that the Saints here praise the Lord for that Doct. II.the accuser is cast downe, wee learne, that when the Lord hath scattered the clouds and mists of false accusation for us, and made our innocency appeare, wee must by all meanes shew our selves thankfull for it. The eighteenth Psalme is a Song of thanksgiving in the day that God delivered David from the hands of Saul, who accused him of treason, and aspiring, and affecting the Kingdome; see vers. 43, 46, 48, 49. Hest. 9. 26. the dayes of Purim were instituted for a perpetuall and publike praise of God, both for the clearing of the Jewes innocency, falsly accused by Haman, and the overthrow of the accuser.

1. As God doth all things for his owne glory, so Reas. 1.especially here his glory shineth in much brightnesse: for,

First, he riseth up in righteous judgement, and manifesteth the whitenesse of his Throne, whiter than Salomons, which was of white Ivory, demonstrating the purity of the Judge and judgement; and here advanceth his Throne above all the thrones of the world, which cannot cleare themselves from corruption.

Secondly, he advanceth his power above all enemies, they are potent to suppresse the truth, but he is omnipotent to support it.

Thirdly, hee magnifieth his wisedome in preventing all the cursed policies and counsels of his enemies p. 596against the Saints, and either turneth them to folly, or bringeth them on their owne heads, as Achitophel and Haman.

Fourthly, hee expresseth his affection to his people; in turning the enemies curse into a blessing, as in the instance of Balak and Balaam, Numb. 23. 11. I called thee to curse mine enemies, and loe thou hast blessed them. The more Pharaoh oppressed the Israelites, the more they increased.

Now as the Lord putteth forth his glory, so hee expecteth that his people should declare it, and ascribe the same unto him; considering, that if they honour him not, hee loseth all his honour upon earth; for wicked men shut their eyes against it: and further, how well it pleaseth him, when the Saints goe out of themselves, and ascribe al their safety onelyonly to his mercy, disclaiming their owne strength, merit or goodnesse, and onelyonly glory all the day in him, whom they acknowledge the Patron and defender of truth and innocency.

2. After all victories the Saints used to praise the Lord, when they saw him rise up for them against 2.his enemies: But in casting downe accusers, is an happy victory, wherein many hellish plots are overthrowne, many stratagems discovered, and armies of diabolicall enterprises chased; the fury and force of enraged enemies is defeated, themselves turned backe, and cloathed with confusion. The heathens would not carry a victory without sacrificing to their gods; and shall the Saints deny the Lord this sacrifice of praise, when their enemies are cast downe before them?

3. When the Lord heareth our prayers, he is greatly to be praised: Psalm. 28. 6. Praised bee the Lord, 3.for hee hath heard the voyce of my prayer. And how can a godly heart, who hath commended his cause p. 597and innocency unto Gods clearing, and findeth that the Lord, who seemed to have beene departed, and not to respect him or his righteous cause, is now returned, and manifesteth his presence in stopping and restraining the fury of the enemie, and bringing forth into light the innocency of his servants; how can a good heart now but returne with praises to God, who hath heard all his prayers, and brought about all his hearts desire?

4. The benefit it selfe, to have slanders and evill 4.surmises dispersed, is not so small and worthlesse, as it is not worth thankes. How thankfull would wee be to that man, who, when wee could not tell what to doe in a great cause concerning our estate, would step in as a faithfull witnesse on our side? but how much more when the Lord vouchsafeth to witnesse for us, seeing we can neither deserve this favour, nor repay any thing else for it?

Therefore let us not deprive him of his praise, Vse.which is his tribute, Psal. 50. 15. I will deliver thee, and thou shalt glorifie mee. And it is the end of all Gods intention in the donation of mercy, and ought to be our end in the fruition of it.

Againe, it is a note of an evill man to be more ready to pray for supplies in his straites, then to praise God for supplies in his liberty and inlargement.

Finally, it was ever the constant practice of the Saints, Psal. 59. 16. I will sing of thy power and praise, for thou hast beene my defence, &c.

Quest. How may we expresse our thankfulnesse for this mercy?

Ans. 1. If God honour or preserve our names, wee must much more honour and uphold his; referring all our credit and reputation to maintaine his name and honour; contrary to those, who know not how to wield honour and greatnesse, but in p. 598swearing, cursing, gaming, and the like.

2. This we shall doe by carefull and watchfull upholding the holinesse & innocency of our own lives. For the end of our redemption from our enemies is, to serve our God in holinesse and righteousnesse all our dayes, Luke 1. 15. And it is the end of our justification, both before GOD and man, that wee should shine out in holinesse, and walke beseeming so great salvation.

Verse 11. But they overcame him by the blood of the Lambe, and by the word of their Testimony, and they loved not their lives to the death.

AFter the Church in this triumphant song, hath sung out the praises of God, the giver of all victory, in the former verse; now in this are set forth the due praises and commendation of the army, or band of Michael, who had valiantly stood with their Generall in the conquering and subduing the Dragon.

In the words are two things:

First, a report of the victory, and that the Saints were masters of the field, But they overcame him.

Second, the reasons or causes of this victory, and they were of two sorts.

1. The meritorious cause and principall efficient, The blood of the Lambe.

2. The instrumentall causes; and these were two.

1. The word of their Testimony.

2. Their constancy and Martyrdome, They loved not their lives to the death.

In the report of the victory are two things.

1. Who overcame, They.

2. Whom, Him. They, that is the Angels of Michael, vers. 9. Him, that is the dragon and his army, p. 599who being all one in will, in worke, in mischiefe, are all one in name, in state, in ruine and overthrow.

Note hence, that not only Christ himself doth overcome the dragon, but all Christians also; even all the Doct.godly now overcome the devil, & al wicked ones, & all wicked powers: 1 Ioh. 2. 14. Ye have overcome the wicked one: 1 Cor. 15. 57. —Who hath given us victory; namely, over sinne, death, the grave, and whatsoever would separate us from Christ: here he speaks in the time past. Rom. 8. 37. Neverthelesse wee are more then conquerours: here hee speakes in the present time.

Quest. How doe Christians now enjoy victory?

Ans. 1. In their Head all Beleevers have now overcome the devill.

2. In beginnings of their owne victory; they have got some holds and advantages.

3. In assured hope and confidence, which shall not leave them ashamed: So as every Christian may say as Lucullus, who having in the beginning of the fight got an advantage against the Armie of Methridates, cryed, Vicimus, that is, we are as sure of victory as if wee had it in our hands: so may wee the Lords Captaines, cry cheare to our souldiers, We have overcome in our Head, we have wonne the strongest holds, we have an hopefull victory in our hands, the maine battell is routed and discomfited, a few straglers remaine, with whom we shall make short work; The God of peace shall tread Satan under our feet shortly, Rom. 16. 20.

Quest. Why must Christians overcome? was it not enough that Michael did?

Ans. No, every Christian must overcome the dragons, as well as Michael?

1. Because of his straite union with his Head: every member is advanced in the head; if the head p. 600bee crowned, so are the members. And it is the will of God, that all that are given to Christ, not onelyonly behold, but partake of his glory, Iohn 17. Some Generals are so ambitious, as they would have all the glory of victory result upon themselves; but this Generall will have the meanest souldier to share in the honour as well as in the labour.

2. Christ fought not his owne battels with the dragon, 2but ours: The quarrell was not his, but ours; and the victory was not for himself, but for us: So as he fought as our Mediatour, and overcame as a Mediator, susteining the cause and persons of his members; so as indeed the victory is properly ours;

1. By imputation; faith which makes him ours, makes his victory ours, and it is our victory, by which wee now overcome, for the present.1 John 5: 4:1 John 5:4

2. By inchoation; giving us power, and making us Kings and Conquerours, Rev. 1. 5. here in part, and perfectly hereafter.

3. By mercifull acceptation; For though we be so farre from overcomming in our selves, as that wee cannot thinke a good thought, and of his owne wee must give him, yet for our incouragement he is pleased to call his own workes in us, ours, as in the Text, They overcame. And though wee doe nothing but by him, who is our sufficiency, yet his grace ascribeth to us that which himselfe effecteth in us; and though our beginnings be weake, and indeavours poore, yet hee pleaseth to esteeme his servants by the truth of grace, not the measure. Where he seeth a willing 2 Cor. 8. 12.2 Cor 8:12minde, hee accepteth the will for the deed, soundnesse of weake grace for perfection, and true beginnings for accomplishment. Thus having begun to overcome, grace accounts us Conquerors.

3 Every Christian must therefore overcome, both 3.for the greater confusion of the dragon, who is as unable p. 601to stand against a despised member of Christ, as Christ himselfe (every woman, and childe of God beleeving, foyles him) and the greater consolation of the Saints in this battell, who must be daily flesht and hartned by the first fruits of victory, and stand here below as it were upon P…sgah, and see the good land, and happinesse of perfection, and vision of full peace a farre off, in the sweet beginnings of it, while the enemies begin to turne their backes, and dare not stand out the resistance of the meanest member of Christ.

This serves to discover the delusion of many, who say they leane upon Christs victory for salvation, but Vse I.never examine whether they themselves overcome or no: But Christ overcomes, not onelyonly in himselfe, but in every member of his. Hath hee not made thee a Conqueror? then what is his victory to thee, not being in thee? True it is, hee imputeth his victory to the Christian; but first he beginneth it in him. Feelest thou the mighty power of Christ effectually working in thee? discernest thou the power of faith, which is thy victory? hath the word a mighty power to throw downe high holds of lusts? Doth the power of grace leade thee in upright courses, of piety and equity? Here is a good signe of a Conqueror with Michael. But doe thy lusts sway? doth sin rule? followest thou thy violent affections against Gods Word? rather then thou must not have thy unjust will, thou wilt treade downe the word of grace, and the worke of grace in others, &c. A slave then thou art to the devill, and hast as yet no part in Christs victory. What little victory Christ hath wonne for many men, appeares in that little victory hee hath in them: whose onelyonly study and bravery is, to throw downe the power of God, the Ministery, and servants of Christ; the great and unanswerable sinne of p. 602these times, as will bee shortly convinced.

2. Here is comfort for godly men: They have Vse II.many enemies, but none of them can prevaile, as before, Vers. 8. for,

First, the Beleever is upon an impregnable rocke in the sea, which, let it be beaten without intermission with billowes and waves tossed by the windes against it, yet it abides unmoveable.

Secondly, hee stands not single in the combate, but incorporate into Christ; if the enemies can seize againe to conquer Christ, then may they him.

Thirdly, hee is sure of victory, and therefore may come with courage, and stand with confidence; as Gideon with his three hundred stood it out against the mighty host of Midian, because he was assured of victory.

Fourthly, hee hath victory in great part already, over all enemies: Sinne stickes to him, but raignes not; sinne is in him, not hee in sinne: Death is busie, but hath lost his sting: The Law accuseth, but in our surety is performed; the debt payed, the bill cancelled, and one debt is not to bee payed twice. Hell is shut, and now there is no condemnation to them that are in Jesus Christ, the devill and his instruments are chained Lyons.

Fiftly, no combination of enemies can support them; though hand joyne in hand they cannot escape Sinne is chained to punishment in all: The same sin deserves ruine in all: Gods justice is impartiall: And the same destruction belongs to the devill and wicked men, seeing they all make but one dragon, who is here overcome.

They overcame by the blood of the Lambe.]

Here is the principall and meritorious cause of p. 603this victory: Where three things must be opened.

1. Who is this Lambe.

2. What is meant by his blood.

3. How the Saints overcome by this blood.

I. This Lambe is Michael, called a Lambe, especially for two reasons.

1. Because hee was resembled by the Lambe sacrificed in the Law.

Object Other beasts were sacrificed, and were types of Christ, as the Bullocke, Goate, Ramme, and the like; but he is not so called.

Ans. True, because those were not in continuall sacrifice as these, neither did so ordinarily represent him as these: for these were offered, & held Christs sacrifice before their eyes:

1. Annually, as in the Passeover.

2. Monthly, as in the Calends of every month were seven Lambes offered, Numb 28. 11.

3. Weekly, for every Sabbath they must offer two, Verse 9.

4. Daily, the juge sacrificium, or continuall sacrifice, which let the fire never goe out, was of two Lambes every day, Verse 13.

2. Christ is called a Lambe, because hee did resemble those Lambes in qualities, especially two.

First, innocency and harmlesnesse, hee was the innocent Lambe of God, without spot, no guile was found in his mouth.

Secondly, obedience and meeknesse, he was obedient to the death, and as a Lambe dumbe before the shearer, so opened he not his mouth, Esa. 53. 7.

This comforteth us in beholding this Lambe, our sacrifice; who was,Vse 1.

1. The Lambe of God, that is, set a part by God, not by men, as the other Lambes in the old Testament were.

p. 6042. A Lambe from God, not rising from the earth as they, but descending from God, and comming from the bosome of his Father.

3. A Lambe that was God; for, God shed his blood, Act. 20. and therfore the dignity of the person of this Lambe, giving worth and sufficiency to his sacrifice, it taketh away the sinnes of the world; with difference from those in the Law.

1. It really tooke away sinne; other Lambes did did but shadow and represent it.

2. The sinnes of the whole world; other Lambes expiated sinne but in one nation, but this is of validity to redeeme the whole Church in all nations.

3. It tooke them away perfectly by one oncemade oblation, and needed not repetition yearely, monthly, weekly, and daily, as theirs did.

Againe, this teacheth us to imitate this Lambe, especially in these two gracious qualities.Vse 2.

1. Of holinesse, purity, innocency of life and conversation; that wee may bee, as much as is possible, blamelesse and without spot in the midst of a froward generation: He was fairer then the sonnes of men, all faire, and no spot was in him, neither in nature nor practice. We cannot be so, but yet we must part with our spots, and come so neare as mortality will suffer us.

2. Of obedience; both Active, he was willing and free in all his obedience, it was his meate and drinke to doe his Fathers will, and to fulfil all righteousnesse; so wee must aime at perfection, set all the Law before us, and in all obedience offer free-will offerings. And Passive, meekly, contentedly, and patiently induring the greatest wrongs and evils for his sake, as hee did for ours.

II. What is meant by this blood?

Ans. The whole sacrifice of Christ, which includeth p. 605his whole obedience, especially his death, with all the antecedents and consequents; his whole passion, visible and invisible, in soule and body; none was in vaine; for this is an ordinary figurative speech in Scripture, that the whole obedience of Christ is ser downe by a part; no part of which may bee divulsed or rent from other, seeing he obeyed in suffering, and suffered in obeying.

III. How doe the Saints overcome by his blood?

Answ. It seemes to bee an allusion to the Israelites, who being sprinkled with the blood of the Lambe, escaped the revenging Angell, as also the revenging Aegyptians, and by that blood (a type of this) overcame them all; even so this blood of this Lambe is the victory of all the Israel of God:

1. In regard of acquisition and merit: Christs blood is the Well-head, and full spring of all benefits to the Church: The Fountaine flowing out of the side of Christ, is the fountaine of all favour flowing unto us, and consequently of our victory.

2. In regard of donation; in that it actually worketh a perfect reconciliation betweene God and us, and stoppeth all enemies mouthes that were open against us; in which sense it is called the blood of attonement.

3. In regard of obsignation; in that it sealeth all the Covenant of grace; called therefore the blood of the Covenant; because it ratifieth unto us the cancelling of that hand-writing of the old Covenant, which we had transgressed, and wiping off all old scores and debts, it confirmes our entrance into the new Covenant of grace.

4. In regard of application, by the instrument of faith, which is our victory whereby wee overcome the world, and our shield by which wee vanquish Satan.

p. 606Quest. How can faith be our victory?

Answ. Not for the worthinesse of it (which is at best weake and feeble) but,

First, by entring us into the Covenant of God, espousing and marrying us unto Christ: for faith onelyonly maketh Christ ours, and all his victory.

Secondly, by drawing vertue from Christ, as the branch suckes from the root: for wee having no power of our owne, faith fetches power from Christ, and draweth downe strength from him, and such strength as the gates of hell cannot prevaile against.

Thirdly, by receiving as an hand, all from God and Christ, especially the promise of the Spirit, the presence of the Spirit, and graces of the Spirit, which makes the Christian invincible. For greater is he that is in the Beleever, then the spirit that is in the World.

Object.But can one be strong and victorious by anothers strength and victory?

Answ, No, but faith makes Christ a mans owne, and Christ and the Christian are no more twaine, but one flesh. Root and branches make but one tree, foundation and building but one house, head and members but one body. So as Christ being his owne, his strength is his owne strength, his victory his owne victory.

The Christian then, on whose heart this blood is Vse 1.sprinkled, is in good case. This victorious blood, both foyles all enemies for us, and answers all objections for us.

The former appeares by induction of eight enemies.

The chiefe is the devill: but he is spoyled by this blood of the crosse: see Col. 2. 15. and Heb. 2. 14.

p. 607The next is sin: but this Lambe of God hath taken away the sins of the world. Ioh. 1. 29.

Thirdly, the curse of the law followes sinne at the heeles: but this Lambe, shedding his blood, was made a curse for us, to redeeme us. Gal. 3. 13.

Fourthly, death seised on us in the day we sinned: but this blood of the Lambe is the death of death, who is swallowed into victory. Hos. 13. 14.

Fiftly, the wrath of God pursueth sinne infinitely: but here is a propitiatory, sprinkled with blood; and as the propitiatory did cover the Arke, in which the law was layd, so Christ our propitiatory hides the law from the eyes of Gods justice, and stilleth the accusing clamour of it against us, freeing us both from the rigor, and malediction of it.

The sixt enemie is sting of conscience, and restlesnesse: but this blood raseth the handwriting there also, both pacifying it in sealing remission of sinnes through his blood. Col. 1. 14. as also purging it from dead workes. 9. 14.

The seventh is enmitie of the creatures, which all take their Lords part against us: but this blood reconcileth all things, Col. 1. 20. saveth from revenging Angells, Heb. 11. 28. changeth Lions into Lambes, sealeth the covenant, not onelyonly betweene the Creator and us, but the creature also.

The last enemie is hell and hellish sorrowes: but this blood hath shut hell, and opened heaven. Our high Priest hath carried his owne blood into the holy place, and there pleadeth for us better things then the blood of Abel, Heb. 12. 24. It hath merited, and now prepareth us entrance, and mansions in the Holy of Holies.

Next, this blood answers all objections; so as by this blood the members must overcome all enemies, as the head did,

p. 6081 The world gives many a blow and thrust against godly men: But be of good cōfort, this Lambe hath overcome the world.

2 In sense of the grievousnesse of sinne: this blood is more efficacious then the blood of bulls and goats, to pacifie wrath. Heb. 9. 13.

3 Oh but my heart is infinitely hard and rebellious.

Answ. The blood of Jesus Christ cleanseth from all sinne, by pardoning and purging it.

4 Oh, but I lie open to the adversarie, and am prone to sin and fall away.

Answ. The destroyer had no power over those houses that were marked with the blood of the Lambe: and this blood hath more safety and protection.

5 But my owne conscience followeth me with liue and cry.

Answ. This blood in earth cancelled all bonds, and now in Heaven speaketh better things then Abels.

Secondly, the Saints overcome, but in overcomming Vse 2,must be humble, being in themselves weake and unequall to such a battell; and must conquer by the blood of him that loved us, Rom. 8. 35. Here wee are taught to disclayme all merits and strength of our owne. By nothing but by faith in this blood can we prevaile. 1 Ioh. 5. 5. Who is he that overcometh, but he that beleeveth?

Thirdly, Christians so overcome, as all the glory Vse 3.must be the Lambes. Wee must give the honour of victory to the Lambe, and say, Th… art worthy, for thou wast killed, Revel. 3. 9. No man nor Angell must share in the glory of this victory; they never fought this battell for us: they never shed blood for us. Woe unto them that ascribe any part of this victory to p. 609any but the Lambe, who payd so deare a blood for it. Let Papists consider it, who ascribe the victory to merits, satisfactions, pardons, &c. It is said in Revel. 14. 11. The smoake of their torment shall ascend continually, who worship the beast, or receive his marke.

Fourthly, highly value this blood. Nothing in the world can conquer the least enemie, or sinne, but this Use 4.blood; which onelyonly is of infinite price. If all the seed of Adam had shed their blood for sinne, yet had no enemie beene conquered, no sinne satisfied. This blood is opposed to all corruptible things, as silver and gold, 1 Pet. 1. 18. This is the treasure of the Church, to which all things else are drosse and dung. Phil. 3. 8. Never did they know the price and power of this blood, that will eeke it with the merits, or passions of Saints, Martyres, Traytors. Highly do all they sinne against this blood, that despise the grace of the covenant in the blessed meanes of it: or the word of grace, which is the booke sprinkled with this blood, Heb. 9 19. or the people of God, the remnant of grace, bought and sprinkled with this blood. As also fearefully do they tread this blood under foot, who lye in their unbeliefe and obstinate impenitency: and they that by swearing, by blood and wounds, by the death and passion of Christ, cause this blood to cry for vengeance against their soules more loud then the blood of Abel. And time comes, when this blood of Christ so dispised and trampled, shall lie heavie on such mens consciences.

Fiftly, did our Lord by resisting unto blood for us obtaine victory? we must also get victory by resisting Vse 5.unto blood, Heb. 12. 4. striving against sinne, and looking unto the author and finisher of our faith. He without sinne resisted sinne unto blood, and shall not we, who are pressed with sinne, in way of thankfulnesse p. 610resist unto blood, seeing our resistance and suffering tends dayly, to the weakening and consuming of sin in us.

And by the word of their testimony.]

Now we come to the secondarie and instrumentall causes of the victory of the Saints; the former of which is the word of their testimony. This word is the faith and doctrine of the Gospell concerning salvation by Jesus Christ. Where are two questions.

1 Why is it called the word of their testimony, seeing it is called the word of the testimony of Jesus vers. 17. and chap. 1. 2. the Testimony of Iesus Christ.

Answ. It is both in divers respects.

1 If we respect the author, it is the testimony of Jesus, whose all truth is: or if we respect the matter, or subject of which it treats, Christ is the matter to whom all the Gospell testifieth.

But 2. if wee respect the subject in which, it is also the testimony of the Saints: not because it is the word of man, but because it is witnessed unto by men: for God doth so far honour his Saints, as to admit them witnesses to his truth.

2 How doe the Saints testifie to the Word, or Gospell?

Answ. Foure wayes.

1 By preaching, publishing, and declaring Christ to be the Messiah and Saviour of the world: and this, either by word or writing. For the former: the testimony of Jesus is the spirit of prophesie, or gift of teaching: so preachers are called witnesses, Act. 1. 8. In the latter sense Iohn calleth himselfe a witnesse, testifying these things, because he was the pen-man p. 611of this prophesie concerning Jesus Christ to the Churches.

2 By profession and confession of Christ; declaring and witnessing with the mouth, what he beleeveth in his heart concerning Christ and salvation by him. 1 Tim. 6. 12. and hast professed a good profession before many witnesses.

3 By holy life and conversation; expressing the vertues of Christ, and the power of Christian religion: this is an actuall witnesse.

4 By passion and suffering Martyrdome; when they are ready to give testimony to the truth of God with losse of their lives, and do so indeed when they are called unto it. Revel. 2. 13. Antipas my faithfull witnesse was slaine.

The point is this: The Saints overcome all hellish Doctr.powers, and adversaries of salvation, by the word of God. 1 Ioh. 2. 14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked.

1 As Michael overcame, so must his army. But he overcame by the word, Mat. 4. in all the temptations, Reas. 1.though he might have oppressed and confounded the dragon with power; yet he would, for our example, and to point us who want power, to a most powerfull weapon and meanes, overthrow him by the word.

2 The promise of God is a sure confirmation: 2Prov. 4. 6. 8. uphold the word, and it will uphold thee: exalt wisdome, and she shall exalt thee: for sake her not and she shall keepe thee.

3 The word is of the nature of God, invincible, 3.and whosoever abideth in this word of truth, is stable and cannot be cast downe.

4 The parts of the word have their speciall 4strength, and shew us that the whole is a complete armour, or rather a furnished armoury, to fetch thence p. 612all weapons for our fence and safety. For,

First, the Law chaseth us to Christ who is our strength, and is a rule of life, and an hedge to bound us in the way of safetie.

Secondly, the Gospell exhibiteth Christ a glorious conquerour, and worketh faith in us, which is our victory. The promises make us more then conquerors, in which we see the Lord fighting for us, and engaging himselfe to us for victory. He hath bound himselfe not to fayle us, nor forsake us.

Thirdly, the precepts and explications of both furnish us with truth against error, with counsell against false suggestions, with sound wisdome and direction against all secret stratagems. Psal. 119. By thy word I became wiser then the counsellors, or the ancients.

Fourthly, the examples store us with experience; and shews us where, and how and why such and such were foyled, how they rose againe, & how they held their advantages, and atchieved victory. They shew, how by the skill & use of the word they have wounded their enemies, and fortified themselves.

5 By induction of enemies we may see, that none 5.of them all is able to stand before this two-edged sword of the Spirit proceeding out of the mouth of Christ, Revel. 1. 16.

First, it is the smooth stone that prostrates Goliah, the wicked one: 1 Sam. 17. the Sonne of David made choise of no other weapon against the Divell.

Secondly, sinne is foyled by it: Psal. 119. 11. I have hid thy word in my heart, that I might not sinne against thee.

Thirdly, wicked men are slaine by it, Esa. 11. 4.

Fourthly, Antichrist, that wicked one, is slain with the breath of his mouth. 2 Thes. 2. 8.

Fiftly, persecutions and afflictions thrust sore at p. 613us: but the word upholds us, Psal. 119. Had not thy word beene my comfort, I had perished in my trouble. And for inward affliction, if the combate be with God himself, the word at length speakes to him that is wearie.

Now if the Saints overcome by the word, then see Vse 1.the wickednesse of Papists, who betray their people by disarming them, and turning them naked among their enemies, and into satanicall temptations. For they take away the word from them, and hold it hereticall to have the Scriptures in a knowne tongue. An high wickednesse, against common sense: as if they should say, you have a multitude of fierce, strong and subtile enemies before you, and your danger is very great: now if you would drive away the enemy, and come away conqueror, you must cast away your weapons, and lay aside your armour, which is as un fit for you as Sauls armour was for David: but yet for a show you may take with you some conjuring spells, or charmes, some terrible crosses, some holy relikes, or so me holy water; that is, leave your sword and take a straw or rush in your hand; cast away your shield and take a feather; leave Gods weapons, and take one out of the hand of the devill; shoot in the divels owne bow, and you shall do well enough. Oh how hath the spirit of madnesse and giddinesse effectually prevayled, both upon such wicked seducers, and such seely soules so unreasonably seduced, and left naked to the devill by them!

2 Wee see hereby, that the onelyonly way to be safe, is, to get the word close nto thee, nay into thee. It is Vse 2.no fence to thee, to have the word in the Church and Ministery only: no nor to have it in thy booke and bible at home: nor to have it in thy mouth & speach, unlesse thou hast it in thy heart, working thee to soundnesse and integrity, as David, Psal. 119. 11. p. 614Thy word have I hid in my heart, that I might not sin against thee. Prov. 2. 10. 11. When wisdome entreth into thy heart, and knowledge delighteth thy soule, then shall counsell preserve thee, and understanding shall keepe thee, and deliver thee from the evill way.

3 Note the reason why Satan prevailes in the world, and tramples upon wicked men, drawing Use 3.them to all height of wickednesse: namely, because they reject the word. If wee cast our eyes upon the most flagitious sinners, and the worst of evill men, as blasphemers, swearers, drunkards, scoffers, atheists, contemners of the Sabbath and the like; marke if they be not such as never care for the booke of God in private, and but for fashion for the word preached: the word is rejected, and the divell hath them where he would.

Who be they whom Antichrist prevailes against, to make them his slaves and vassalls, to receive his marke in their hands and foreheads to destruction, but such as hate the word and Scriptures, as a felon doth a gibbet? and such as are ignorant sotts, fit for their knowledge to make Jews or Turkes aswell as Papists. The Fawkner knows he can better rule his hawk on Tassell, when he hath hooded him, so doe Papish Fawkners, Priests and Jesuites, and therefore keepe their people in the darke.

Who art thou, now converted, that seest not how while thou wast in thy naturall course, and couldest sweare, and lye, and game, and scorne, and do whatsoever was nought, as thy company was, that then thou caredst not for the word, nor the Scriptures and counsells of God? A Play had more taste then a good Sermon: and therefore the divell carryed all, and ruled thee at his will. And what adoo hadst thou before thou couldest settle thy selfe to the constant reading and hearing of the word? p. 615from which could Satan with all his power and policy have kept thee, thou hadst never medled with them: for he knowes how easily a Champion trained in warres may overcome and binde a blinde man. And till thou medledst with them, thou never conqueredst one sinne or lust, much lesse the body of them.

4. Note the reason why Satan and Antichrist are Use. 4.such enemies to the Word and Scriptures of God; namely, because it is the hammer of his kingdome, and the meanes of the Saints victory against them. They know well, that nothing can conquer errour but the truth, and nothing can chase away darknesse, but light: And their owne experience, by Gods blessing upon the meanes, at this day tells them, how sound doctrine hath and doth winne ground and victory over their Antichrist, whose armed Princes cannot long support him against it. Truth is strongest, and shall prevaile.

Marvell not that our Country-Papists hate to death sound and faithfull Preachers, while they can indure wel enough frothy and loose doctrine; they have reason, they feele these by the sound application of the Word shaking their tottering kingdome; so doe not the other: Marvell not if they maligne and scorne zealous Professors; but formall Protestants, that hover as meteors in their religion, they brooke well enough; for those hold out the word of life and light, which is the ensigne of victory, over them; so doe not the other.

5. Seeing the Word is so powerfull a meanes of Use 5.victory, let it bee the word of our Testimony; and let us learne to give testimony to it.

First, in word and profession; speake boldly for the truth, and that in the day, and where thou maist bee heard; not as Nicodemus, in the night.

p. 616Secondly, in holy life and conversation; see it bee a counterpaine of holy doctrine.

Thirdly, in passion and suffering for it whatsoever awaites so holy a doctrine.

Consider hereunto,

1. Christ himselfe was a faithfull witnesse of the truth; shall not the servant stand where the Lord stands?

2. The end of every Christians comming into the world must bee the same with the end of Christ comming into it; but that was to beare witnesse unto the truth, Ioh. 18. 37.

3. Consider the dignity of truth, it is Gods own; therefore the Apostle was not ashamed of it. And the truth of God is the Pillar and stud of the world, 1 Tim. 3. 15. Not to uphold this Pillar, is to let the world fall to confusion.

4. The impudency of men against the truth; Esa. 3. 9. they are not ashamed to invent and abet lies, and open injustice against the Word and bringers of it; and are wee ashamed to testifie to the truth?

5. Christ will confesse such hereafter, as confesse him here, Mat. 10. 32. but will bee ashamed of them that are now ashamed of him; when the unbeleevers and fearefull shall bee cast into the lake, Rev. 21. 8.

6. It is the honourable office of the Spirit of God; Iohn 15. 26. He shall testifie of mee, and yee shall witnesse also.

And they loved not their lives to the death.

This is the second instrumentall or adjuvant cause of the conquest of the Saints, namely, their constancy, and valorous Martyrdome: Where to open the meaning, we have many questions to resolve.

p. 617Quest.

1. Whether may not a Christian lawfully love his life?

Answ. The love of a mans life must be considered,

1. Simply.

2. Comparatively.

In the former respect it is simply lawfull for a man to love his life; for,

First, it is a naturall instinct which God hath put in all creatures for their own preservation; and it is an unnaturall sin for a man to sinne against his owne life.

Secondly, the law of God which bindes us not to kill our selves or others, bindes us also to preserve our lives, and the lives of others: And the same law that bindes us to preserve the life of our enemies beast, bindes us much more to preserve our owne lives.

Thirdly, in the Gospell the Apostle saith, No man ever hated his owne flesh, but nourisheth and cherisheth it, Eph. 5. 29. and even the body is a member of Christ, and a temple of the Holy Ghost.

But in comparison it is not lawfull, as, to love a mans life more than God, or the truth of God, or above Christ, and the faith and religion of Christ, to love the naturall life and meanes of it above the spirituall and heavenly; this is sinfull; for,

First, we must buy the truth, but not sell it at any rate; all the lives of men and Angels are not to bee valued with God and his truth.

Secondly, the wise merchant sels all for the Pearle, that is, for Christ and his Gospell, and goeth away rejoycing.

Thirdly, in this comparison, not to hate father and mother, and wife, and Children, yea, and his owne life, is, to renounce Christ, Luke 14. 26. but this hatred is not single, but comparative and respective: In p. 618which comparison our Saviour saith, Hee that saveth his life loseth it, and hee that loseth it saveth it; as he that spareth his seed loseth it, and hee that soweth it saveth it: And thus are the words here to be meant; that the Saints preferred the faith & truth of Christ before their owne lives, and loved death more than their lives, when by it they could more glorifie Christ: For so the word foreign, is put for foreign, that is, they fleighted, contemned, yea, despised their lives, and rather exposed them to hazzard and losse, then to bee removed from their holy profession. Thus are they said not to love their lives, that love Christ and his truth more.

Quest. 2. Can none overcome but Martyrs, and those that die for Christ?

Ans. Many that give not their lives for Christ, overcome and conquer; for God calls not all to that honour and service of Martyrdome; but even in such as give not their lives to the death for Christ, must be three things.

First, preparation and disposition; they must bee ready to give their lives for Christ, if hee please to call them to it; as those that prize Christ and his grace above their lives, and, in way of thanfulnesse to him that gave his life for them, do sacrifice theirs to him.

Secondly, affection; of which our Text speakes, They loved not their lives to the death: The love of their lives must bee subordinate under Christ. This will follow the former; where Christ is prized, hee will beeloved; and victory which alwayes implies not the action of Martyrdome, implyeth ever the affection, rather to die than deny the Lord Jesus.

Thirdly, expectation; to bee Martyrs in action as wel as in affection, if the Lord please so to imploy us, Rom. 8. 35. All day long are wee counted as sheepe for the slaughter.

p. 619Where these three are, the Lord who esteemes of men not by events, but affection and the ready minde, accounts of them as Martyrs; as Aquila and Priscilla are said to lay downe their neckes for Christ, Rom. 16. 4. their readinesse is reckoned for the deed.

Quest. 3,

It seemes then a man may not flye in persecution: May he?

Answ. Yes, some flight in persecution is lawfull, For:

First, Christ himselfe alloweth his Disciples to flee, Mat. 10. 23. If they persecute you in one City, flee into another.

Secondly, we have good examples; of Patriarkes, Iacob fled from Esau, Moses out of Egypt, Elias from Iezabel, David from Saul: of Apostles, Paul escaped from Damascus, being let downe through the towne wall by night in a basket, Act. 9. 25. Nay our Lord himselfe sundrie times withdrew himself, and escaped out of his enemies hands. A Lambe naturally flyes the fiercenesse of the wolfe: and the lambes of Christ may flye from men of fierce and woolvish disposition.

But the cases when a man may flye, are worthy the consideration,

As first, if authority send him into banishment, as Iohn into Patmos.

Secondly, if the persecution be present, not feared, or a farre off, and personall, against that speciall person; that person may for the heat of persecution depart for a time, with purpose to returne to his office againe, when the fire is quenched,

Thirdly, when hope is cut off, it is apparant, that our presence can do no great good or service there where the persecution is raised; a man may reserve himselfe somewhere else, for the presentand after use of the Church.

p. 620Fourthly, if upon examination a man finde himselfe not sufficiently armed against the temptation, and that he wants gifts, strength, & courage for such a trial, he may step aside, till he can gaine thē of God: for as the Lord layeth nothing upon his servāts above their strength, so they must not undertake any thing above their power, if they will not tempt God,

Fiftly, if God open a dore, and make way for our safety, that without scandall, or violence, or publique wrong we may avoyd: when we see lawfull meanes offered to helpe our selves; then not to flye may be a tempting of God.

Now the cases which make it unlawfull to fly in persecution: are,

1 When a man is so bound by his calling, as he cannot step aside without the hazard of Gods glory, and detriment of the Church. And therefore Magistrates & Ministers must see they have a speciall loose from their callings, ere they flye: all the Saints must seek the Kingdome of Christ before all things: if it make to that, to fly, a man may fly: if that may be a greater ga…er, to abide by it, then he must stay.

2 If a man fly with intent to avoyd his calling, generall or speciall. Christ would allow his disciples to fly from wolues & danger, but not from office: Mat. 10. 24. they may fly, but so as they must disperse the Gospell to other Cities. The flight of the faithfull, is the seminary of the Church and Kingdome of Christ: not to make the truth a loser, but a gainer.

3 When a man aymes principally at sauing himselfe; as when Gods glory, the good of the Church, and the victory of the truth are small things to him in respect of his owne safety: whereas no man must fly, but with resolution rather to suffer then deny God, if the time be come.

4 When a man is in hands, and God hath shut all p. 621doors of escape: now the time is come, he is called to suffer: the Apostles being in prison would not breake prison by force, which is to resist Magistracy; but when the Ange'l opened the doores and made them way, they thankfully accepted the providence of God for their safety. Our Lord Jesus, who often fled because his houre was not come, when his houre was come, fled not,

5 When a man hath received the Spirit of strength and fortitude, he may not fly to avoid the triall: Act 20. 22. I goe bound in the Spirit to Ierusalem, knowing that nothing but bands abide me every where.

Object. But to flye out of flesh and feare is forbidden in 1 Pet. 3. 14.

Answ. 1 Some flight may proceed from other warrantable causes, as namely to fly idolatry, to goe where meanes of religion and the pure worship of God is, to enjoy meanes of salvation, and glorifie God elsewhere. Therefore all is not caused of feare.

2 All feare is not unlawfull, but onelyonly inordinate feare: no more is al flying, but inordinate. The sin then is not in the flying it selfe, but in the inordinate and distrustfull manner.

Object. To flye is to deny Christ.

Answ. No: but to fly in the right conditions, is,

1 A secret profession of Christ, a denyall of a mans selfe, a leaving of wife, children, goods, country, and deare things for Christ, and an undergoing a great deale of trouble for him.

2 As confession is open or secret, so Martyrdome is bloody or unbloody; this confession is an unbloody martyrdome, and no true Martyr is a denyer of Christ.

Quest, 4. But how can the Saints overcome by p. 622Martyrdome and passion, which apparantly overcomes and destroyes them.

Answ. This is strange, & in bodily battells uncōceivable: but in this spirituall warre and fight it cannot be but that they most overcome when they are most overcome. When did Christ most overcome, but when he was most overcome, and where made he his greatest conquest, but on the crosse?

The reasons are:

1 The nature of the Christian war is divers from other warre. In other fields the enemie is without, here the strongest enemie is within: there the enemie is another person from the souldier, here the enemie is the same person with the Christian souldier: and therefore then is the field wonne, when themselves are most overcome: the Christian souldier hath more adoo to conquer himselfe, then all his enemies beside, and is then the greatest conqueror.

2 The maine battell of the enemies without is not against the bodies and outward estates of men, but against their soules and their eternall state of happinesse. And in this they never conquer so apparantly, as when their bodies are most conquered. Rom 8. 36. Wee are all day as sheepe for the slaughter but yet more then conquerors. Then persecutors hasten the Saints to happinesse, when they most conquer their bodies.

3 The persecutors quarrell is not so much against their persons, as against their cause, even the truth it selfe, where in they are sure to carrie victory whatsoever become of their persons: for they are well appointed to answer all arguments: which are of two sorts. First, such as are drawne from reason, reading, learning, or the like. All these arguments of humane perswasions, and forces out of subtilty and wit, they p. 523overthrow by the word of their testimony; the sword, by which the two witnesses conquer. Another sort of arguments is drawne from the blocke, such as fire, sword, persecution, inquisition, interdiction, excommunication, abjuration, &c. All these fierce and furious arguments they overcome with teares, prayers, patience and Martyrdome. And even in the death of their persons are most glorious conquerors in their cause: in their deepest sorrows they rejoyce and glorie, as in an happie triumph, clapping their hands and singing Psalmes in the Flames, yea sometime professing the fire to bee as a bed of Downe or roses: so as they are conquerors of their Adversaries, when they most conquer and destroy them.

4 The persecutors lay their great ordinance and battery against their graces rather thā their persons: which are so far from being overcome by externall violence, that when their persons are most downe, their graces are most victorious and invincible, even in the eyes of the enemies themselves: for,

1 Can they seaver them from the truth, and faith of the Gospell? no, they will not live without it, but will dye that it may live: they will water the furrows of it with their dearest blood, rather then it should not grow they will rake it out of the fire, into which the enemies cast it.

2 Can they sunder them from the love of God and Christ, as they intend by torment? No, they see their love stronger then death: all the waters in the sea, nor all their seas os sorrows and deadly torments cannot quench it.

3 Can they cast them out of the favour of God, and possession of happinesse, as by their degradations, excommunications, anathemaes, and great curses they desire? No, but the Lord is apparantly with p. 624them in sixe troubles and in seaven, in the fire and in the water, and never leaves them till they be with him in his immediate presence-chamber, as wheat laid up for ever in his garner.

4 Can they overcome their patience, fortitude, or constancy? No, but by the undaunted resolution of the Saints in their torments, the mindes of the persecutors themselves seeme rather overcome then the Martyrs that suffer them. Even Iulians furie was conquered by the patience of the Martyrs. Roman Tyrants in the first tenne persecutions were even tyred with the stedfastnesse of the Saints in suffering.

Thus are they in their weaknesse most strong: as dying, but behold they live: afflicted on every side, 2 Cor. 12. 10. and 6. 9. and 4. 8.2 Cor 12:102 Cor 6:92 Cor 4:8but not overcome This is the priviledge of their estate, of their cause, of their graces, that they are never lesse overcome, then when they seeme most overcome: and as the text saith, they most gloriously overcome when they love not their lives to the death.

The point of doctrine from these words thus expounded Doctr.is this:

Godly men must contemne their lives, and not love them to the death, in respect of Christ and his truth. Luke 14. 26. He that hateth not his owne life, cannot be my disciple, that is, he that is not ready to bring his life in his hand, and offer it up in sacrifice when my cause and the Gospels calleth for it, cannot be a good Christian. Act. 20. 24. Afflictions and bands abide me every where; but I passe not, neither is my life deare unto me, so that I may finish my course with joy. Heb. 12. 4. Ye have not yet resisted unto blood: as if he had said, Howsoever ye have endured a great fight in afflictions, while ye were made a gazingstocke to the world, and while ye were companions p. 625to them that were tossed too and fro, Chap. 10. 32. yet yee are not come so farre as you must make account of in the profession of Christianity; because yee have not resisted unto blood: Revel. 2. 20. Bee thou faith full unto the death, and I will give thee a Crown of life.

1 Because of Christs merit and desert; hee loved Reas. 1.not his life to death for us, nay hee was earnest to die for us, Luke 12. 50. I have a baptisme to bee baptized with, and how am I grieved till it be ended! how then should our thankfulnesse binde us to give up if wee had a thousand lives for him? shall the just sufter for the unjust, and shall not the unjust hold himselfe bound to suffer for the just?

2 The worth of truth bindes on all Christians this 2dutie, to despise their lives for the truths sake: for the truth of the Gospell is farre more worthy than all that wee can give in exchange for it. God hath magnified it above all things, Psal. 138. 2. The Sonne of God magnified it above his owne life; it cost him deare, he bought it with his life and precious blood. Ioh. 18. 37.John 18:37The Saints of God (the cloud of witnesses, He. 12. 1.) were prodigall of their blood, and would, and did spend it till the last drop, rather then by any torments they would bee removed from the truth and faith of the Gospell: and we are injoyned to buy the Prov. 23. 23.Prov 23:23truth at any rate, even with our blood, (if God call us to it) but not to sell it for any thing in the world.

3 Our neare relation unto Christ bindes us not to 3.love our lives to death for his sake: For,

1 Wee are his redeemed ones; wee are not our owne, but bought with the price of his blood, 1 Cor. 6. 20. and therefore wee must glorifie him in our soules and bodies, whose wee are.

2 Wee are his souldiers, prest under his colours; and if a souldier sell his life every day for a base pay, p. 526how much more ought the Christian souldier in a farre more honourable warre, esteeme his life at a small rate, in the cause and quarrell of his Generall? and if a souldier must stand in the place his Generall sets him in, and must not remove though hee dye for it, how much more ought wee, being called to stand fast in the faith of the Gospell, keepe our ground, unremoved from our holy profession, though it bee by the losse of our lives. Thus then must a Christian souldier animate his owne resolution; Shall any fouldier more feare or more love his Commander, than I my Michael, my Christ? shall I more feare a Tyrant threatning death and torments, then my Lord requiring my faithfulnesse and constancy? doth a man of valour feare the dishonor and shame of a cowardly flight above torment and terrour of present death, and should such a man as I flie, who preferre in true judgement an honourable and happy death above a thousand base and disgracefull lives?

3 Wee are not onelyonly souldiers, but houshold servants unto Jesus Christ, and therefore must shew all good faith fulnesse to our God, Tit. 2. 10. And herein a faithfull servant is differenced from a slothfull, a sincere Christian from an hypocrite: the hypocrite may bee a great Professor, and call Christ Lord, Lord, and in the peace of the Gospell will say with Peter, Master, I will dye with thee before I will deny thee; but if Christ be in hands, and called into question, the voyee of a Maide will make him turne his copy: But it is proper to the Elect to stand fast, and to hold that hee hath, and maintaine against all challengers to the death, the profession of truth committed unto his trust.

4. We are yet nearer, even members of Christ; and the member naturally lifteth up it selfe, and will lose it selfe to beare off a blow from the head; and it doth p. 527but the duty: And much more ought it to bee so in the mystic all body, wherein the union is farre more straite then in the naturall.

4 Our service to our fellow-members putteth us in minde of this duty, which we owe much more to 4our head. If for the edificatien of the Church we are bound willingly to lay downe our lives, much more for the glory of our Head. Phil. 2. 17. Paul was glad to bee offered upon the sacrifice and service of the Churches faith; even so every good shepheard, after the example of Christ, should bee ready to give up his life for his sheepe. The salvation of soules, and confirmation of faith must bee dearer to us than our ownelives: Col. 2. 24. Irejoyce in my afflictions, and fulfill the sufferings of Christ in my flesh for his bodies sake. The Apostle rejoyced in suffering for the body of Christ, not for the redemptiō, reconciliation, or expiation of sinne, (for so onelyonly Christ the Head suffered for the body) but for the profit and edification of the members: And if thus the Apostle sustaine all things for the Elect, that they may obtaine salvation, much more must we sustaine all things for the glory and honour of our Head. If Priscilla and Aquila shrunke not to lay downe their neckes for Paul, how much more chearfully must every private Christian for Christ? Rom. 16. 4.

This shewes, that Christianity is no soft and easie Vse I.life: Is it easie to take up the Crosse daily, and to weare a crowne of thornes continually? is it easie to leave all for Christ? is it easie to be killed al day long for his sake, that is, always to be ready to indure death it self for our profession? Is it an easie thing to carry alwayes about with us the dyings of the Lord Jesus, and the marks and brands of our profession? Which I speak not to discourage any that looke toward the wayes of God; but to admonish all that undertake p. 628Christianity, to make account of the costs and expences of their profession, left they deceive themselves in their reckoning; for it may cost thee the sweetest thing which God hath given thee in earth, even thy life. It is in our nature to conceive, with the Disciples in the infancy of their faith, to make our selves great gainers in earthly priviledges by Christ, as they dreamed of great earthly honour, glory, plenty, and ease, and the largest share of worldly happinesse, by following him; in the meane time they thought not of the troubles, persecutions, bands, stripes, leading whither they would not, and cruell Martyrdome which they met withall afterward. But was the life of Christ himselfe led at ease? or shall the servant looke for ease where the Master cannot expect or meet it? was the end of Christs comming to bring peace and security, or fire and sword, warre and enmity, not onelyonly betweene strangers and enemies, but betweene nearest kindred and dearest friend? Mat. 10. 34. What other was the promise and prediction of Christ, but that in the world we must have affliction? Iohn. 16. 33. and that by my many tribulations we must enter into heaven? Act. 14. 22. And therefore, whosoever thou art that soundly professest the Gospell, shift off the sufferings of the Gospell as long as thou canst; or if God hold them off a while, left discouraged in thy first entrance into the profession, thou shouldest looke back to the former thraldome, yet bee sure to meete with the Crosse of Christ, and afflictions for the Gospell, ere thou beest a Conquerour and gettest possession of Canaan. If thou beest in a faire way of ease and credit among men, suspect and mistrust thou art wrong; and if thy way bee rough, thorny, and strewed with crosses, be not discouraged, for so must the way of heaven be: here be right markes of the right way.

p. 6292 This teacheth us that many dainty Professors of Vse 2,the Gospel are farre from soundnesse in Christianity. Here is a note of soundnesse, not to love the life to the death for Christ and Christian profession: And this will cast out a number of our Protestants, who onelyonly have a name they live, but are dead, and like Cyphers in Arithmetique, fill up a number, but themselves are not in number or any value; as,

1 Such as value their reputation above Christ and his profession in sincerity: To come to Church and heare, and receive the Sacrament sometimes, and make a formall profession, none will blame them; it were disgracefull to bee Atheists, unprofitable to bee Papists, or Recusants: But to bee a forward man in religion, or noted for precisenesse, or a favorer of such, to be seene or heard to stand for Gods glory, or good causes and men, with zeale and courage, oh beware, this will draw on reproach and scorne of men, oh I am undone if ever I heare that voyce but from a Damsell, Thou art one of them: Now is thy name dearer unto thee than the name & professiō of Christ: Mayest thounot love thy life in this comparison with Christ, and doest thou preferre a little blast of vaine men before him? never thinke thou canst give thy life to death for Christ; thou mayest like heaven well, but yet lovest earth before it.

2 Such as will bee at no losse nor cost for Christ and his Gospell, are farre from soundnesse: A base sinne of base minded men, who say, they will have the wealth of heaven by Christ, but for Christ or any good cause of Christ, for the upholding of his Word and Gospell, will not diminish a graine of their wealth. Be there not many in this place that will cast away more at one cast at Bowles, or dice, than they will part with to the servant of God, that labours with them in word and doctrine all the yeare long? p. 630Bee there not many of our chiefe men, and most able, that doe not hold Christ in this exercise worth a brasse farthing for many yeares together? Assure thy selfe thou wilt never part with thy life for Christ, who wilt not part with thy penny for his sake and profession.

3 Such as will not part with any sinne for Christ, nor his Word, but against the voyce of Christ retaine envy, malice, injustice, Sabbath-breaking, deceit in trading, swearing, gaming, reviling Gods servants; nothing is reformed by the Word. Wilt thou suffer thy body to be slaine for Christ, when thou wilt not suffer one sinne to die, or be slaine at his Word, and for his glory?

4 Those that will not indure the paines of godlinesse, the tediousnesse of mortification, the labour of love, the diligence required in Christian duties, are farre from this practice. Canst thou endure to goe to prison for Christ, that wilt not bee at paines to goe to Church to meet him? Canst thou indure the paines of death for Christ, whose sluggishnesse denieth the paines of obedience to his Commandements? Hee that will not disease himselfe in active obedience, will much lesse in passive.

3 If we must not love our lives to death for Christ, then we must change the corrupt love of our selves Vse 3.to the sound love of Christ and his truth: This sound love of Christ floweth from the love of Christ unto us, and is but a reflection of his owne beame upon himselfe; and therefore of the nature of his love to us, which seeing it was to the death for us, it calleth for our love to the death for him.

Quest. How may I know that I have sound love of Christ, which is like to hold out to the death?

Ans. The love that is unquenchable, stronger than p. 631death, (Cant. 8. 6.) may bee knowne by foure excellent properties.

1. It casts out selfe-love, love of the world, and all desirable things of it, in comparison. The woman at the Well, having met with Christ, forgets her water-pot: Zacheus his love will expresse it selfe in despising and thrusting off the world, as fast as ever he pulled it in: the use of the World will stand with the love of Christ, but not the love of it.

2. It lookes wholly out of himselfe upon Christ, and seeth in Christ three things which it desireth above life.

First, the favour of Christ, which is better than life, Psal. 4. 6, 7.

Secondly, the glory of Christ, which it wisheth rather than this life, yea rather than the other. Paul for the honour of Christ could wish to bee cut off from Christ, if it were possible.

Thirdly, the presence of Christ; this makes a good man wish with Paul, that hee were dissolved to bee with Christ, Phil. 1.

3. It rejoyceth in nothing but in the Crosse of Christ, Gal. 6. 14. No souldier can so glory in his scars and wounds, sustained for his Prince and countrey, as hee doth in his chaines and sufferings for Christ: All the glory and happinesse of the world is but dung and drosse in comparison of it.

4. It will bee busie in meanest and hardest services for Christ. Mary will kisse the feet of Christ, and wipe them with her haires, and refuseth not the hardest services: Iacobs love to Rachel makes seven yeares of hard Apprentiship and service but as a few dayes: and Peters love will shew it selfe in being clearfully led where he would not, Iohn 21. 18.