Christs Victory Over the Dragon, Text (9 of 15)

Christs Victory Over the Dragon · Text (9 of 15)

p. 4632. They are all cast out already, in respect of the sentence which is past on them all; but he waites a fit time of execution, when the just and full time of the ripenesse of sinne and judgement is come, when hee will be sure to recompence the flownesse of his comming, with weight of revenge; and if any of the dragons angels escape freer in this world than other, a greater vexation belongs unto them hereafter.

3. The Lord hath cast out all enemies, so, as may stand both with the freedome of his justice, as also with the time of his patience and connivence; both to cleare his righteousnesse in revenging, and to make them inexcusable; the former in that he was so slow to wrath; the latter, in that they foreslowed their amendment.

4. Michael hath cast out all the dragons angels, in respect of the Church, not from vexing, but from hurting it in matter of salvation, and so as may stand with his Churches profitable exercise and excitation.

In these foure regards they are all cast out, with their Head.

Here is terror for al the angels & agents of the dragon, who hence may perceive, that Jesus Christ hath Vse I.already got the same victory over them, as over the dragons and devils themselves, and duely waites a fit time for full execution and manifestation: Consider what a fearefull thing it is to bee a wicked man, a servant of sinne, an enemy of grace, a scorner of religion, or religious persons or exercises, a Sabbathbreaker, a drunkard, a vicious person, an unbeleever or impenitent person, here is an angell of the dragon, p. 464who, if hee persist in this estate, is as certainly cast out into destruction by Christ, as is the dragon his head and mover; what else doth our Saviour teach, Mat. 25. 41. but that the dragon and his angels are equally accursed, and wicked men sunke downe in the same curse as they, all of them being equally against Christ, and Christ against them all? Our Saviour, for the comfort of the Elect, saith, Iohn 12. 26. Where I am, there shall my servant bee; so in proportion, where the dragon is, there must his angels, and agents bee.

Object.But I hope for salvation by Christ, I am baptized, and come to Church, and heare the Word, and love God above all, and my neighbour as my selfe, &c.

Answ.

Many shall come to Christ at the last day, and professe as much, or more, and yet, being angels of the dragon, are cast out with him, Mat 7. 22. Thou art not an open enemy; yea, but art thou a covered & secret enemy of Christ? No pretence or conceit of a good estate can hinder thee from being an angell of the dragon, or from being cast out with him

First, if thou discernest not the things of God, but art uncapable, unteachable, savouring the things of the flesh, not of the Spirit, and findest most sweetnesse and contentment in the things of this life, thou art apprently cast out as yet with the dragon, without the Kingdome of God.

Secondly, if thou hearest never so much, and blessest thy selfe in thine iniquity, if thou hearest for fashion, without conscience or desire after Gods wayes, if thou secretly loathe or fret at the Word powerfully preached, or holdest any sin against it, it is a deadly favour to thee, thou art cast out with the 2 Cor. 2. 16.2 Cor 2:16dragon, to whom also it is a sentence of damnation.

Thirdly, if thou avoidest the society of godly p. 465men, and in heart lovest not such as bee truely religious, but hatest them, because they follow goodnesse, and hauntest with wicked and profane persons, and delightest in them, runnest with them, and chusest them for thy companions, thou art as yet in the same darknesse with the dragon, 1 Iohn 2. 11.

Fourthly, if thou speakest evill of the way of God, and despightest the truth, revilest such as more openly professe it, disgracest the publike or private exercises of religion, or discouragest such as undertake them; thy profession keepes thee not from being cast out with the dragon; Michael hath cast thee out, having said, Hee that is with us, cannot lightly speake evill of us, Marke 9. 39.

2. From this glorious victory of Michael over Use II.the angels of the dragon, note the vaine and bootlesse enterprises of the angels of the dragon against the Church: They rage, and bragge, and plot, and fret, and all to cast the Church out of the earth, but cannot prevaile; for,

First, themselves are cast out into the earth, their power and liberty is onelyonly to hurt earthly minded men, that preferre earth before heaven, and contemne the heavenly truth preached; but in regard of the Saints they have short hornes, they can hurt none marked, sprinkled, or sealed.

Secondly, the Church cannot bee cast out of the earth, unlesse the angels of the dragon were stronger than Michael; they may chase the Church out of one corner into another, but out of the earth they cannot, because his Kingdome is everlasting.

Thirdly, they are but angels of the dragon, and their Head being spoyled of his power, what hope have they to prevaile? Did the Papists consider, that being angels of the dragon, cast out already by Michael, they are in extreme danger, it would abate p. 466something of the bragging, pride, hopes, and insolency; did they thinke, that the great angell of the dragon, the Antichrist of Rome, were already cast out by the sentence and power of Michael, it would abate their hopes: If it doe not lessen theirs, let it raise ours, that however they may afflict some particular Church, yet shall they never obtaine their purpose, as they hope and desire, but shall bee cast out by Michael, as the dung of the earth.

Consider three grounds hereof.

First, that they fight against Christ the Truth, and the truth of Christ; they fight against the Lambe, but the Lambe must overcome; and against the truth of Christ, which is of that nature, that the more it is opposed and oppressed, the more it riseth and increaseth.

Secondly, consider how Michael hath already cast them out in their projects and designes; all deliverances of Christian Princes have beene from this victory of Michael; our owne countrey, and Princes abroad, are instances enough, as in 88. 1605. &c.

Thirdly, against all the angels of the dragon oppose our Archangell, described in Rev. 10. 1. &c.

1. A mighty Angell, protector of his Church.

2. Comming from heaven, in a gracious and powerfull presence, to help his Church.

3. Cloathed with a Cloud, once of flesh, now of divine Majestie, as in the wildernesse.

4. A Rainbow on his head, a league of grace and peace, first, with God, then from the rage of Antichristian enemies.

5. His face as the Sunne, enlightning his Church, dispersing clouds and stormes, bringing faire gleames of warme comfort.

6. His feet as Pillars, of power and might to sustaine his Church; and of fire, to consume the enemies as Chaffe and stubble.

p. 4677. In his hand a little booke open, Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time.

8. Hee set his right foot on the sea, and his left on the earth, that is, now takes power and dominion upon the Continent and Ilands, and raiseth Christian Emperours and Princes, by professing the truth to restore him his right detained by Antichrist.

9. Hee crieth with a loud voyce, as when a Lyon roareth; the more that tyrants and Antichrist roare, and rage against the truth, with their Buls, the more doth this Lyon of the Tribe of Iudah put forth the mighty voice of the Gospel, and, as with rams horns, casteth downe the wals of Antichristian Iericho.

10. He sweares, in verse 6. that time or delay shall be no more, namely, not so miserable and mournfull as they were under the sixe Trumpets, when Antichrist domineired, and none durst resist, who would not be presently turned to ashes; but better times should follow, both for the respiration of the Church, and the overthrow of the tyranny of Antichrist.

Lastly, the mysterie of God shall bee finished, namely, in the seventh Trumpet; an end shall bee of the tyranny of Antichrist, and the Church shall obtaine happy dayes.

Our Papists thinke not of this Time, Viall, or Prophesie; let us rejoyce in the neare approach of it, which shall take them, as Birds in a Nett, in the evill day.

3. Note the unspeakable happinesse and comfort Use III.of the Saints, who are free from all the hurt of all the angels of the dragon; so as neither things present, nor things to come can shake them from their happie estate; for thus doth the Apostle (Rom. 8. 38.) boldly both glory and conclude from this perfect victory of Michael over all the angels of the dragon.

p. 4681. For things present; they are either within us, or without us.

Within us is a remainder of the power of the dragon, a bosome enemy, as Dalilah, ever ready to betray us, our owne flesh; and the dragon often ploughes with our owne heifer: But as neare and wily as it is, Michael hath cast it out among the dragons angels; not that it be not, but that it raigne not in us: Our Michael hath destroyed the body of sinne in us, and now, though there bee many damnable sinnes in us, yet there is no condemnation to Beleevers; Rom. 8. 1.Rom 8:1sinne may cast us down, but cannot cast us off so long as Michael puts under his hand: The blood of Michael cleanseth from all sinne, and is never drie.

Without us is a remainder of the dragons power, partly in evill spirits, partly in evill men, both of them cast out by Michael.

Evill angels will ever bee molesting the godly, because they weaken the dragons Kingdome; but to little purpose; they may plucke at us, but cannot plucke us away; they may reach at us by temptation, but Michael, that saves us not alwayes from their tempting, saves us ever from their tyranny and dominion: Wee are not free from tryall by them, but from the efficacie of errour we are free; they may reach at us by accusation, by collusion, by delusion; they will be filching the Word from us, and sowing tares and errours among us, but by no meanes can hinder the salvation of the Elect, nay, they cannot but further it; for the case is not now with us, as it was in the first Adam, from which height one apostate angell could cast us downe; for that happinesse was in our owne hand and keeping, without a Mediatour; but this in the hand and keeping of a Mediatour, and therefore all of them cannot cast us downe from it; the gates of Hell cannot prevaile: p. 469They perhaps may (because they cannot hinder us in the end) molest and vexe us in the way, by witchcraft, by possession, or the like; as Paul was buffeted by a messenger of Satan, and a daughter of Abraham was vexed eighteene years, and Christs blessed body was afflicted and transported, by the devill, from place to place; but Michael hath foyled all of them, and made this,

1. OnelyOnly a bodily and externall annoyance, by which hee hath leave to winne the wall without, not the castle of our hearts within, not the wealth of grace, not the center of good conscience.

2. A temporary chastisement to the Beleever, which shall determine in death at farthest; but in wicked men it is taking of eternall possession.

3. Michael hath left a strong remedie of fasting and prayer, and covered us with the armour of God, that we may be more than Conquerors, even of this molestation.

Evill men are malignant against the Church, and raise up many a storme, and tedious persecution; but all these angels of the dragon cannot hurt or prejudice their salvation; nay, as Iosephs brethren, while they intend evill, God will turne it to good: for, while they would chase them out of the earth, they chase them to heaven, as the Aegyptians did Israel to Canaan: for,

First, our Michael hath made persecution a fire burning the Bush, but not consuming it, or, as a stout Generall, besieging the City of God, but not taking it.

Secondly, hee hath made the Church persecuted, as a bush of sweet wood, the more scorched, the more fragrant and sweet-sented.

Thirdly, hee hath made the persecutors his scullions, to make bright his Vessels, his Fullers to whiten p. 470his children; his Goldsmiths, to melt his gold, and purifie it, not to consume it; his Threshers, onelyonly with this flayle to beate out his Wheate from the Chaffe

Fourthly, he makes the persecuted as his Worthies and Champions, placed on the Theater of the world, in whom hee puts forth his owne power, and makes them more than Conquerours.

Fiftly, hee sets himselfe a companion in suffering, and they beare but the markes of Christ, & are set in the right way, in which Michael himselfe went to the Crowne. Now because the sword cannot cut asunder the union betweene Christ the Head, and his members; nor the world (the dragons sworne armour-bearer) can foyle their faith and graces, but, as Saul and his armour-bearer, who fell together, therfore are they also truely said to be cast out with their Prince and Captaine.

2. The things to come are those quatuor novissima, death, the grave, hell, and judgement, but all these are cast out likewise.

1. Death in his nature is the devils weapon to murder all mankinde; but Michael hath made him, of an enemy, a friend; of a gate to hell, a Gate to heaven, (to Beleevers) Death is as a Drone, who hath lost his sting; and, as a fiery serpent, seemes to sting deadly, but one looke to the Brazen Serpent is a ready cure. This sonne of David drawes out this Goliahs sword, to cut off his owne head; yea, out of the eater, this Sampson draws meat; he makes death determine all the battels betweene the spirit and the flesh, and to conjoyne us nearer unto himselfe; so as in the dolours of death, the Saints, who onelyonly taste of death, rejoyce and triumph, as Moses on his Pisgah, when he got the first sight of Canaan.

2. The grave, which is a Cave of death, and a p. 471dreadfull dungeon of rottennesse, and a darke vault of oblivion, is by Michael changed into a sweet bed of rest, and the darknesse makes it but fitter to sleepe in, in which the body lyeth without sinne, or sense of paine, a member of Christ, retaining for ever an happy union with Christ, as well as the soule, of whom the whole beleever being a member, the grave can no more hold him under for ever, then it did the head himselfe, who having gloriously risen againe, by the same power will raise the members, which raised himselfe the glorious head.

3. Hell in it owne nature is the appointed prison of the soule, separated from God. But Michael hath shut up the mouth of it, and suffered the sorrows of it for all beleevers: and now it is onelyonly prepared for the dragon and his angels.

4. The last judgement is as the day, in which Pharaohs baker was hanged up, and his butler lifted up to his honour againe. The judge is Michael, the Judge of all the world, the Churches husband: himselfe was condemned for beleevers, and will not condemne them for whom hee shed his blood. Hee carried not their sinnes to lay them againe on themselves.

Lastly, here is a ground of tryall, to know whether Vse IIII.the dragon be cast out of any man. If he be, then all his angells, and all his power is cast out in part with him. When Saul was converted, and the dragon was cast out by the voice of Christ, see how all Act. 9.Acts 9his powers and angels were chased with him. Ignorance and blindnesse of minde flyes away: The scales fall off his eyes. Pride of heart, and pharisaicall righteousnesse goes after; hee is strucke downe to the ground. Disobedience and the command of sinne is gone; Lord what wilt thou have me to do? Wicked fellowship goes after; he returnes no more to his p. 472companions, the Jewes, but joynes himselfe with the Apostles and beleevers. Likewise in the Gaolor converted, Act. 16. marke how all the dragons angels were chased out with him: Of a proud rebell he becomes an humble soule, Sirs, what shall I do to bee saved? Of a despiser of the word, hee hungers after the counsell of it. He that had reviled Paul and Silas, now reverenceth them. Hee that had inflicted stripes on them, now washeth their wounds. Hee that had cast them into the dungeon, brings them out into his house, there hee sets meat before them, sets himselfe to heare the word from them, to bee baptized of them, and all his carnall joy was changed into joy that himselfe and all his houshold beleeved; Where wee see all the holds of sinne demolished, all the dragons studs and posts pulled downe at once; This through-change must thou finde in thy selfe, in whom the dragon is cast out. For first, where the Lord Jesus commeth, hee smites all thy sinnes with his great sword, as Esay 27. 1. Hee rebukes them all, casts them from their power and raigne, and dissolveth all the workes of the devill, not in regard of their presence, but of their rule and command. Secondly, as a Prince or Generall may hold a fort as well by any of his Captaines, as by himselfe, so is it here: the dragon is not cast out where any of his angels are entertained: for as Christ said of his Ministers, Hee that receiveth you receiveth mee, so may the dragon, of his angels, hee that harboureth you harboureth mee. Thirdly, our rule is, to harbour no angell of the dragon, Ephes. 4. 27. Give no place to the devill, no not in any inordinate affection, as that of anger, which is mentioned, Fourthly, thou canst not entertaine one angell of the dragon, but thou invitest a number with him, every one will bring seaven spirits worse then himselfe, No sinne p. 473can prosper alone, nor keepe it selfe warme, but lets in a number more, even a chaine of many linkes.

Now therefore go to the rule and note of tryall. If thou hast cast out all his angels, the dragon is cast out, otherwise not.

1. If the dragon bee cast out, then the tares of grosse and fundamentall errours and heresies are cast out with him, so are atheisme, irreligion, hypocrisie: If the dragon be cast out, he leaves thee not an atheist, an hypocrite, an idolater, a contemner of godlinesse, a scorner of religion, a reviler of Gods servants: these forts, and turrets are cast downe after him. But how are all the angels of the dragon welcome among ignorant and superstitious persons, willfull Recusants, open contemners of the holy exercises of religion! &c.

2. If the dragon be cast out, so is profanenesse of life, and corruption of manners. If the dragon bee cast out, hee leaves thee not a swearer, a drunkard, a filthy person, a lier, an usurer, a railer, a worker or lover of iniquity. If thou servest any unrighteousnesse, the dragon still rules, and holdeth up his power in thee to destruction.

3. If the dragon be cast out, so are his temptations, that they rage not, nor prevaile as formerly. It is true, the dragon will bee still buffeting beleevers, as Paul, and will compasse them with temptations, and lay many traines and stratagems for them. But Michael makes them withstand them all, and strenthens them to stand in the evill day, where others are cast downe, and with every temptation openeth a doore for issue. Tempted may the beleever bee, but not led into, nor left in temptation. The ordinary prevailing of temptation in many, argues many angels of the dragon not cast out.

4. If the dragon with all his angells bee cast out p. 474there is no more sorting nor conversing with the angels of the dragon. The most apparent angels of the dragon are wisards and witches, limbes of the devill, and devils incarnate. To consult or consort with such as are in immediate confederacie with the dragon, is a marke and infallible brand of a man in whom the angels of the dragon are not cast out. An ordinary sinne in those who professe good things; but for all their profession are in compact with the devill; who without a covenant with himselfe, and faith in that covenant on the seekers part, doth nothing.

More secret angels of the dragon are wicked men, and a note of the dragons ejection is separation from wicked society a…d company, from idolaters, from atheists, and scorners of goodnesse, from filthy drunkards and fornicators, from liers, and blasphemers, from gamesters and idle persons, in a word from all vile persons in whom the image of God bewrayes not it selfe. Whom to forsake, consider.

1. The commandement of God, Prov. 23. 20, and 1. Cor. 5. 11.

2. Can wee safely runne among them that have plague-sores? or converse with theeves, and not be robbed one time or other?

3 Thou must either commit or consent to their sinnes, if not by act, by silence. Thou that canst brook all company, how is thy heart vexed at their sinnes, as Lots?

4. Thou dost indeed harden and countenance them in their sinne, and shalt be undivided in punishment. Therefore depart from the assembly of sinfull men: esteeme them angels of the dragon, as they are.

p. 475Vers. 10. And I heard a loud voyce saying in heaven, Now is come salvation, and strength, and the Kingdome of our God, and the power of his Christ, for the accuser of our brethren, is cast downe, which accused them before our God night and day,

After the great battell betweene Michael and the dragon, the event and issue whereof was Michaels victory and the dragons ruine and his angels, now follows the song of victory and tryumph: In which,

1. The preface.

2. The parts: which are two.

The first containes the joy and glory of the Church, verse 10. 11.

The second, the wo and sorrow of the enemies, verse 12. Wo to the inhabitants of the earth, &c.

In the preface consider,

1. What voice this was.

2. Whose.

3. Why lowd.

I. The holy Evangelist saw in spirit, and predicted a great and chearfull noise, not of men wishing for good, but of a multitude chearing themselves, and congratulating together, in the victory of Michael, and the ruine of the dragon. For this preface is a prophesie foretelling something to come, although delivered in time past, after the manner of Prophets.

II. Whose voice was this?

Answ. Sundry of great learning and piety hold this voice to be the joy and acclamation of angels in heaven for the happy victory of the Church, because it is said verse 12. Rejoyce ye heavens, &c. But this seemeth not to be so, for two reasons in the context. First, they say, The accuser of our brethren is cast p. 476out: but the angels are not our brethren, they are our fellow-servants, Revel. 22. 9. and chap. 19 10. where the same Greeke words shut out the word (one) in our English translation, which the new translation observeth. This is plaine in that opposition, Heb. 2. 16. Hee tooke not the seede of Angels, but of Abraham, that hee might be like his brethren, as the angels were not. Secondly, these are said to overcome by the blood of the lambe, and by the blood of their owne testimony, or martyrdome, which cannot agree to angels, who can bee no martyrs.

Others hold it to be the voice & joy of the Saints in heaven, who acknowledge us their brethren, and rejoyce in our joy, and in the overthrow of the Churches enemies. But this being an exultatiō arising out of a particular victory, namely the first great victory of Michael against the imperial dragōs, it is not so easie to conceive how the particular passages of the Churches affaires may be knowne or revealed to the Saints in heaven: For the brittle glasse of the Trinity, blowne by the Papists, is long since broken. It is out of doubt, that they do most perfectly rejoyce with us in the generall victory of Michael against the dragon, and in the finall conquest of the Church, and ruine of all the enemies, which they know well enough, and by better experience then our selves; But that they rejoyce in the particular passages of the Church on earth, wee may either doubt, ordeny it. Neither can it be cleared, why they should more see the particular comforts of the Church then her particular combats and sorrows; which if they should see and not sorrow for, how could they be in perfect charity? and if they should see and sorrow for, how could they be in heavenly happinesse?

I expound it therefore to bee the cheerfull noise p. 477of innumerable citizens of the Church militant, provoking themselves to sound forth the majesty and praise of God, for his great mercy to his Church, and his great judgements against the dragon and his angells.

III. Why is it called a lowd voice?

Answ. For foure reasons.

1. For the multitude of them that joyne in this 1 From the multitude.victoriall and gratulatory verse and voice: the consent of many is called but one voice, even all the Saints in those times were knit in one consent, all of them enjoying the benefit of the deliverance, as well as they that got the victory.

2. For the magnitude of the joy for so great a victory. It is fit the joy should be correspondent to 2 From the magnitude.the blessing; which indeed was an heape or bundle of blessings, both spirituall and temporall.

3. Because this victory was to be audibly proclaimed to the whole world, and not in a corner: every 3 From the latitude.where shall these devout and divine notes testifie, how Christ and Christians have prevailed against all profane paganisme, idolatry and tyranny.

4. From the faithfull and sanctified persons it was very lowd, for it was beyond a voice: whereas 4 From the quality of the persons.in the slow and formall thankes of men without godlinesse, there is nothing be yong a voice, which can scarce get without their mouths, that either God or man may heare them. But this voice was joyned with faith, and feeling, and issued from fervencie and love, which were as wings to lift up and mount it to heaven, and make the earth ring againe▪ from which warme and stirring affection if this voyce of praise did not proceed, it were still-borne, dead, without life and motion.

All the faithfull whēthey see the overthrow of the Doct.enemies of the Church, must break out into the joyful p. 478praises of God. Psal. 58. 10. The just shall rejoyce when they see the vengeance, and shall say; Verily there is a God that judgeth. Exod. 15. 1 When Pharaoh and his host were drowned, Moses and Miriam solemnly sung out the praises of God. So did Deborah and Barak in the overthrow of Iabin and Sisera, and appointed a song of tryumph, to be publiquely sung in Israel, to keepe in minde and memory that honourable victory. Iudg. 5. 1. And as here all the band of Michael tryumph in the overthrow of the dragon and his kingdome: so was it alwaies the use of the Church, to sing out the praises of God for the overthrow of the enemies. Thus did they sing to Saul his thousands, and to David his tenne thousands; when hee had slaine Goliah. 1. Sam. 18. Thus in Hesters time, in testification of the praise of God and their owne duty, was instituted a feast to be annually kept for the destruction of Haman, and the Jewes joyfull deliverance. Hest. 9. 31.

But is not this contrary to Christian and brotherly charity, Object. 1.which ought alwayes to wish, desire, and delight in the salvation and prosperity of men, rather then to rejoyce in their ruine and overthrow? and that hatefull sinne, foreign, is condemned, as most unbeseeming Christians.

I answer: so long as it appeares not to us, that any Answ. 1.enemy of God is destinated to destruction, we ought to pray for his conversion and salvation, alwayes attempering our prayer to the glory of God, the justice of God, and the amplifying of his kingdome. But where God hath revealed his justice, and now hope of amendment is cut off, in such persons wee must rejoyce that they are falne. But with two conditions.

1. With holy affections, not as they are our enemies, but as they are Gods enemies, not rejoycing p. 479in the evill that hath overtaken their persons, but in the good that befals the Church by the overthrow of their state, power, & courses, which were directly set against God.

2. With mixt affections; consider them as men, so humanity bids us sorrow in their ruine; consider them as men in whom the will and justice of God is revealed, and now piety steps in, and makes us rejoyce in the righteousnesse of it

Object. 2. Oh but it is said in Prov. 24. 17. Bee not glad when thine enemy falleth, and let not thy heart rejoyce when he stumbleth; how will this stand with this doctrine?

Answ. The answer will bee plaine, if wee consider the enemies, and the affection here meant.

1. Salomon speaketh here of private enemies, (thine enemy) such as have done wrong to us: Wee may not rejoyce in any evill befalling our enemies, as ours: But our Text and doctrine speakes of Gods and his Churches enemies, publike enemies, who through us, wound Gods glory.

2. There is a twofold joy: Some riseth of private affection, by which men are glad their injuries are revenged by God; and this is an unwarrantable affection: The other riseth out of publike affection, and zeale for the glory of God; and this is free from troublesome passions, and affections of private hatred, impatience, wrath, and private revenge; and this the godly doe, and may exercise, when they see Gods revenge upon the wicked, still retaining the graces of meeknesse patience, charity, and the like Christian vertues: This joy ariseth out of spirituall causes, as the other out of fleshly; and these causes are especially three.

1. The manifestation of Gods glory, which seemed to be obscured in the oppression of the Saints.

p. 4802. The manifestation of his justice upon uncurable enemies, whose conversion rather they had desired.

3. The deliverance of the Church, arising from, and joyned with the destruction of the enemies; and the former is the proper matter of their joy, not the destruction it selfe properly and simply.

Having now cleared the point by this explication, wee come to the confirmation of it by sundry Reasons.

1. The Lord, who needeth no praise from us, being Reas. 1,eternally happy in himselfe, yet bindeth his Church and people straightly to the duty of thankefulnes for taking their part against the dragon: For

First, it is the condition on which hee conferreth this mercy, Psal. 50. 15. I will deliver thee, and thou shalt glorifie mee.

Secondly, he will have us to acknowledge no merit, no desert, or power in our selves to helpe our selves, that all our rejoycing, dependance, and glory, may be in his love and mercy.

Thirdly, it is his rent and tribute, due from us for all his mercies and deliverances: It is the onelyonly recompence we can repay, to give him the honour and glory of his mercy, who can give him nothing else. In what estate soever we bee, the Lord expects a sacrifice from us: if wee be in affliction, and under any oppression: now the sacrifice of a broken and contrite heart is above all sacrifices, Psal 51. 17. If in prosperity, now he expects the sacrifice of praises to waite for him in Sion.

Fourthly, it becomes the just to bee thankfull, who feele the benefit sweet and comfortable, which ungodly men, and they that are without, passe by and taste not; so as if the Church should not praise God, he should lose all his honour. Thus the Lord expects it from them, not from the other.

p. 4812. The godly must most excite themselves to joyfull praises where they see Gods glory most manifested; 2but the overthrow of the dragons kingdome is a work wherein the Lords glory shineth out aboue the other ordinary works of his providence, especially in the manifestation of his two Attributes, justice, and mercy: His powerfull justice is seene in breaking Satans power to peeces; hee makes himselfe knowne, by executing justice, and by getting himselfe a name upon such dragons as Pharaoh, Nero, Haman, Iulian, &c. his mercy is magnified in his Church.

First, in that the overthrow of his and her enemies, is a signe of his presence and good favour toward her, who now rejoyceth in the light of his countenance.

Secondly, it is a fruit of his everlasting Covenant, made with his people, whereof hee now sheweth himselfe mindefull.

Thirdly, it is an effect of his speciall grace, hearing the sighes and prayers of his people, under their Exo. 2. 23, 24.Exod 2:23Exod 2:24enemies oppressions; whereby hee is now excited & risen up for their seasonable salvation.

Fourthly, the taking part with his people against the dragon, argueth his sympathy and neare affection, who is troubled in all their troubles, and undertaketh their cause as his owne, and feeleth after a sort, & accounteth their sufferings as his own; In thy great glory thou hast overthrown thē that rose up against Exod. 15. 7.Exod 15:7thee; that is, the Aegyptians, who rose against Israel, and accounted of God as risers up against himselfe.

3. The overthrow of the dragon, and thrusting down the power of wicked men, carrieth in it abundant matter of joy, to kindle the hearts of the Saints 3unto zealous and abundant praises: for, as Salomon saith, (Pro. 29. 2.) When the wicked beare rule, the people sigh; but when the righteous are in authority, p. 482people rejoyce: and there is great cause in both; for,

1. When the wicked beare rule, Gods worship is trodden under foot, and the Kingdome of Christ is hindred: Now contrarily, when wicked men are foiled, and good men come in their places, the true worship of GOD is erected, which is the soule and life of the world; Christ is declared King, ruling in the midst of his enemies, and the bounds of his Kingdome are inlarged: these will know their duty out of the Word; these will doe their duty according to the Word; these will uphold the Arke and glory of God, will encourage his servants, and rule in the feare of God.

2. When wicked Rulers are in place, civill justice is neglected, as, Iudges 5. 6. in the dayes of Shamger and Iael, the highwayes and townes were unoccupied; there was nothing but danger and spoile to him that went out and in, for robbers & oppressors; Wicked men, like themselves, may doe what they list, but when religious men are advanced, civill justice and peace, which is the maine stay and life of the world, is maintained; the sword is not suffered to rust in the sheath, but is drawne out to the terrour of evill men, and suffers not every man to doe as he list, as Israel did, being without a King.

3. When wicked men beare rule, there is abundance of all high sinnes against morall and civill laws, and increase of sinners, which, like weeds and vermines, can scarce, by greatest iudustry, be destroyed or kept under; but when good men beare rule, they will compell men to the keeping of the commandements of God, they will seeke and take up to just correction, drunkards, that lie swilling and swearing, and dicing, and carding, by dayes and nights; they will gather up such as lie and wallow, like swine, in the streets, who, had they not better helpe than their p. 483own, would be buried alive in the mire. Under such government, as wicked men would be nipt and kept under, so would righteous men increase, as under a faire gleame of incouragement, Pro. 28. 28.

4. Where wicked men beare rule, as all sins are suffred, so is Gods justice let-in in all kindes of plagues, publike and personall: They bring evill on the place; sometimes infamie and disgrace, sometimes poverty, and want, and a generall curse upon mens callings and estates, for want of reforming open abuses; sometimes the fire of contentions, quarrels and frivolous suites, like that which came out from Abimelech and consumed Sichem, and from Sichem and consumed Abimelech; sometimes by driving away the light, and removing the Candlesticke from an unhappy and unworthy people to some that will bring forth better fruit: whereas, where godly men are exalted in their stead, Gods plagues are removed, and turned into all kindes of blessing.Vse I.

The custome of the Church is every private Christians instructiō; we must therfore provoke our selves to rejoyce in the overthrow of the dragons kingdome, & that both in respect of our selves, and others.

First, when in our selves we see our spirituall enemies throwne downe by the power of the Word. None of us but professeth his part in that great victory of Michael from those dreadfull enemies, sinne, Satan, hell, death, and damnation: as this is the highest raised mercy that ever God gave us, so ought it chiefly to raise our spirituall joy, to sing the Song of Moses the servant of the Lord, and of the Lambe, as it is penned and pricked for us, Revel. 15. 3. Great and marvellous are thy workes, Lord God Almighty; just and true are thy wayes, O King of Saints. Are wee delivered from the leprosie of sinne? let us not forget to goe backe, as the nine Lepers, to give praise; p. 484but challenge our owne dulnesse, who can as soone forget such good turnes, as Pharaohs butler did the good turne of Ioseph. Gen. 40 23.

So likewise when wee see our temporall enemies, who want no will nor malice to do us mischiefe, but are muzled, hampred and fall before us; now wee ought to lift up the voice of thanksgiving, as Psal. 9. 1, 2, 3. I will praise the Lord with my whole heart: I will bee glad, rejoyce and sing to thy name, for that mine enemies are turned backe, and thou hast maintained my right. Psalm. 22. Save mee from the mouth of the lions, and I will declare thy name to my brethren. But with this pure affection; onelyonly as they are enemies to Gods Kingdome, and so farre resist us as wee seeke to uphold the same.

Secondly, without our selves wee must breake forth into praises, when wee see the powers of the dragon cast downe in others whether spirituall or temporall.

When wee see the holds of ignorance, errour, wickednesse, overthrowne by the preaching of the Gospell: when wee see the walls of hellish Jericho battered by the sound of the rammes hornes of the Gospell: when wee see countries or persons converted, and yeeld up themselves to the obedience of the word: Here is matter of joy and praise, that the tents and curtaines of the Church are spred out and enlarged, and the kingdome of Christ prevailes against the power of the dragon Thus the seventy Disciples, having beene sent out, returne to Christ with joy, saying, Lord, even the devils are subdued unto us: nay our Lord himselfe rejoyceth, that Satan fell downe like lightening from heaven.

Or if wee see the temporall enemies of the Church overthrowne: if we see Amalec stricken downe before Israel, Hamans devise broken, Antichrists p. 485power weakened and lessened, Popish forces repulsed: Do wee see Pharaohs chariots and his hosts cast into the sea, and his captaines drowned in the red sea? Exod. 15. 4. Do wee see the windes blow, and the sea cover them, that they sinke as lead in the mighty waters, as our enemies did in 88? Do wee see hellish powder-plots, digged as doepe as hell, prevented, and the diggers falling into their owne pits? How should wee now take up the songs of praise and tryumph, that the Lord hath done so great things for us whereof wee rejoyce! Psal. 126. 4.

Now for the better performance of our duty herein, consider three things,

1. The conditions of this praise.

2. Meanes to attaine it.

3. Motives to it.

I. For rules of direction, our text hath foure conditions.

1. That all the praise & honor of victory belongs to God, as in the next vers. For God only can overthrow the devils kingdome: hee onelyonly hath power above the dragon: the Churches victory is the worke of his finger, as the Church acknowledgeth, Exod. 15.

1. I will sing unto the Lord, for hee hath tryumphed gloriously. Iudg. 5. 3. I will sing unto the Lord, I will sing unto the Lord God of Israel. Salvation is the Lords, Psalm. 3. 8.

2. So soone as we see the victory, so soone should we sing out the Lords praises, as the Church here. Wee must not put off our vowes, nor suffer the blessing to grow stale before wee have performed them. Israel on the shore, seeing the Egyptians dead on the sea banke, Then sang Israel, Exod. 15. 1. So soone as the Jews had obtained victory over their enemies, Ester 9 17.they consecrate the very next day after the victory to the publique praise of God; so while the sense of p. 486mercy affects us, and while our hearts are warme with it, wee must praise the Lord.

3. As here is a lowd voyce for this great victory, so according to the greatnesse of the benefit our praises must bee. A great victory calls for a great voice of many. The blessing conferred upon any part of the Church is the blessing of the whole, and the whole must joy. In so common mercy none must sit out, none must say, what is it to mee?

4. As the Church here, so must wee sing out the majesty of Gods name, not with a cold affection, but with a mighty fervencie and ardor of spirit, to stirre up and kindle in others the feare and love of God. For this hearty and spirituall fervencie is the lowdnesse of the voice which God requireth, and how can hee kindle or inflame another, who himselfe is not warme or kindled?

II. Meanes to helpe us in this duty are these.

1. Earnestly to affect the prosperity and welfare of the Church, as feeling members and sharers of her joyes and sorrows; preferring the joy of Jerusalem before thy chiefe joy. Sound affection will imprinta sound notice of blessings, which else passe away as nothing concerning our selves

3 Not to forget but remember Gods mercifull deliverances. Psalm. 103. 1. My soule praise the Lord and forget not all his benefits, as if hee had said, If thou forget thou canst not praise, and if thou praise not, thou wilt forget them. To this end write and register them: make a day-booke of the noble acts of the Lord. Psalm 102. 18. Let it bee written for the generation to come, that the people not yet borne may praise the Lord; and that thy selfe, looking backe upon one, mayest finde out and espie many other.

3. Often speake of them, and raise monuments of p. 487them in thy heart: as the stones in Gilgal, the setting up of Altars, and imposition of names in the old Testament. Tell the children of the acts of God, that they they may tell their children. The Passover was instituted among other ends for this, that the children in times to come might know how God destroyed the Egyptians, and passed over Israel. Exod. 12. 26. So must wee tell our children of 88, Of the powder-treason, and other deliverances, and make much of their monuments, to the perpetuall glory of God, shame of Papists, and comfort and instruction of the Church.

4. Often recount the great benefits redounding to the Church by Gods execution of judgement upon the wicked enemies of it. For,

1. By these overthrows the most desperate enemies are daunted for a time, and by the terrour of judgements discouraged from their mischievous enterprises against the Church. Did not Gods plagues on the Egyptians stop their unreasonable violence against Israel? yea, however the kings heart was hardened to destruction, yet the people were overcome, so as to do them all the good they could, leaving themselves bare and naked, to adorne and enrich them with their Jewels. And how hath the heavy hand of God, felt by our enemies, made them lesse bold to attempt the like mischiefes, yea rather inclined them to be at a kinde of peace with us?

2. By the dreadfull overthrows of wicked men the Lord sets up his Church, and makes even the enemies themselves submit and stoop to her. Psalm. 18. 44. When Davids sword prevailes in the Lords battels, strangers shall bee in subjection, though dissemblingly. The proud Aramites were forced to submit themselves wiih halters about their necks, to the King of Israell, 1. King. 20. 31. 2. Chron. 32. 22.

p. 488When that memorable judgement was executed against the King of Assur and his proud army, many are said to bring offerings to Jerusalem, and presents to Hezekiah, who was magnified thenceforth of all nations. So by the fearfull hand of God against proud Herod, the Lord made his word to prosper, and beleevers to multiply. Act. 12, 23. 24.

3. By the judgements of God powred out upon wicked men, they themselves are convinced in their consciences, and forced to acknowledge themselves in a wrong course, and that the state of the godly whom they persecute, is farre more happy then their owne. If Balaam in his prosperity wished himselfe in the number of Gods people, what did hee when the sword came against him in the slaughter of the Midianites? Numb. 31. 8. And when the Egyptians were hurled among the waves, did they not wish themselves in the state of the meanest Israelites? And shall not all wicked enemies, who now brave it out against the Saints, do so also, when the waters of Gods wrath arise, and beginne to returne forcibly upon them?

III Motives to this duty are these,

1. The end proposed by the Lord, of all his actions, is the setting up of his glory, but especially, when in overthrowing the dragon hee sheweth forth all his glorious attributes of power, justice, hatred of sinne, revenge of sinne, as also of mercy, care and love of his Church, the over-mastering of her enemies, for the terrour of all proud adversaries, and the encouraging and confirming the faith of the Saints.

2. As this is the Lords end, so wee cannot disappoint him of this end without our own great prejudice. For as thankfull praises for old mercies, invite new, so ingratitude being a bundle of many sins, hinders p. 489the course and current of Gods blessings unto us. If we would continue & perpetuate mercies to ourselvs we must not deprive the Lord of his due praises.

3. The Lord hath manifested his pleasure, and that hée is well pleased to have the mindefulnesse of his mercies towards his people to dwell with his Church, to beget in them more love of himselfe, and a greater desire of promoting his kingdome. Hence himselfe pleased to be the institutor of feasts, & speciall services for perpetuall memory of mercies & deliverāces: as the Paslover to perpetuate the memory of the Angels passing over the Israelites houses, in slaying the first born of Egypt, & saving thē frō the revenging Angell. And in their entring into the land of Canaan hee appointed the feast of Tabernacles, in remembrance of all that providence and preservation of them and theirs from all enemies, while they dwelt not in walled townes, but in Tabernacles forty yeares in the wildernesse.

4. The very Heathens themselves after their victories would institute publique solemnities to their gods in way of thankfulnesse, and dedicate dayes and temples to them for remembrance: and shall Christians come behinde them, and (as the manner is) after victories eate and drinke, and bragge, and sweare, in the meane time forget their songs to the Lord?

5. We cannot better, or liker to our life of heaven, exercise our selves on earth when all the Saints shall solemnly and tryumphantly sing and sound out the glory of God for their finall deliverance from the Dragon and all his Angels by Jesus Christ, when the Angels, Saints, Patriarchs, Prophets, Apostles, Martyrs, and all the blessed company of heaven shall joyne in the song of Moses and the Lambe: Now the Saints on earth must resemble and begin this life of heaven, and seeing all other services and spirituall p. 490duties shall cease, and onelyonly this shall remaine in heaven, our care must bee, that it cease not upon earth.

This doctrine casts out of the society of the Church, Use 11.such as grieve and repine at her prosperity and happy victories; for he cannot be a member of the Church, who rejoyceth not in her joy, nor a sonne of this mother, who is not glad in her prosperity: Is it a note of a righteous man, to rejoyce when hee seeth the vengeance? Psalm. 58. 10. what is hee then that pineth when hee seeth Gods revenge powred on the heads of his adversaries?

1. Such as grieve when Antichrists kingdome is shaken, when they heare any newes of defeating his forces, and cannot containe or conceale themselves, but, by magnifying the Catholike Captaines, and contemptuous discourses against the Protestants forces, bewray what they are, and on what part they stand; good subjects must they needs bee while they bewray such sure affections to the enemies of GOD, our religion, our Countrey, our King, and our Kings Children; and good souldiers to Christ, and trusty, who are sorry when their Generall gets a victory: I cannot tell whether to impute their boldnesse more to want of grace in disclaiming the truth, or want of wit in such discovery of themselves.

2. Such as rage and storme against the power of the Word, which discovers the nakednesse of Popery: So shamelesse and foolish are some ignorant sots, and so earnestly set for their Popish Dagon, that if they heare any thing against the doating doctrines of Popery, they are ready to tumult, as the Ephesians, for their Diana: It is nothing with them to revile the Ministers, and give them all the lie, and charge them with ignorance or falsification: But what need clearer evidence to cast them for treachery against Christ his truth, and holy religion, established by the lawes, in p. 491regard of which, if folly it selfe did not leade them, they would forbeare?

3. Such as cannor endure our solemnities, and daies of publike joy for our deliverances against the bloody Papists, but as Vipers, swell with poyson and griefe, that their mother hath any cause of joy, and that the Church and Kingdome was lifted up by God from such destruction, as never came into the heads of any wretches, but Papists or devils. The barbarous heathens could not expresse their joy sufficiently in their triumphs & gratulatory rites to their gods for the deliverance of their Countries and commonwealths from danger; but many among us (who yet must goe for good subiects, else all is mar'd) rather expresse the contrary in the miraculous deliverances of their Prince and Countrey, and cannot bee brought to share in the ioy of sound-hearted and loyall subiects.

4. Such as will not indure the sound application of doctrine, which casts downe the strong lusts, and advanced sinnes of men; they would blunt the edge of the sword of Christs mouth, or wrest it out of the hand of his valiant Captaines; they will breake the Scepter of Christ, rather than it shall get any victory against the sinnes of men; and no man shall stand up to build Jerusalem, but they are grieved, as was Sanballet and Tobiah, against Nehemiah, that such a man was come, who wished the prosperity of Jerusalem, Neh. 2. 10. but these that-will not indure this powerfull voyce of Christ, shall heare another, uttered by himselfe, Those mine enemies, who would not suffer mee to raigne over them, bring them hither that I may destroy them.

p. 492Now is come salvation, &c.

After the Preface, we come to the parts of this triumphant song, which are two; The former containes the ioy of the Church, vers. 10. 11. the latter, the wofull condition of the enemies, vers, 12. Woe to the inhabitants of the earth and sea, &c.

The ioy of the Church singeth out,

1. The praises of God, the giver of all victory.

2. The praises of Michael the Generall, vers. 10.

3. The praises and due commendation of the armie, the angels of Michael, who had valiantly and couragiously demeaned themselves in the conquering of the dragon and his angels, vers. 11.

In singing forth the praises of God, are,

1. The matter.

2. The reason.

The matter of praise is the ascribing,

1. To God, salvation, strength, and Kingdome.

2. To Christ, Power.

The reason, For the accuser, &c.

All these Attributes ascribed to God and Christ, are amplyfied by the circumstances,

1. Of time, now.

2. Of place, in heaven.

Of the first Attribute, Now is salvation in heaven.

By heaven is meant the Church militant, whose conversation is in heaven, and which is the heavenly part upon earth: So the Word is used through the whole Chapter.

By salvation is meant two things in Scripture:

1. The happy deliverance of Beleevers from the state of perdition, and eternall damnation; called therefore the heires of salvation, Heb. 1. 14. this is spirituall and eternall.

p. 4932. The safety and externall security of Gods people, by their deliverance from cruell tyrants, who sought the overthrow and destruction of their bodies; so, Exod. 14. 13. Behold the salvation of the Lord, that is, the deliverance from Pharaohs Army. This latter, a fruit of the former, is here especially meant.

The particle (now) hath great light in it to cleare the Text; for it may be obiected, Was not salvation and power Gods before? or were they not in heaven, that is, seene in many singular victories of the Church before

Ans. As these Attributes were never wanting in God, so the Church never failed of needfull salvation: but we must know,

1. That the Scripture useth to say, a thing is done when it is manifested so to bee, as, Iohn 17. 5. Glorifie thy Sonne with the glory I had before, &c. so now salvation is declared and manifested in this victory against the first assault of the Imperiall dragons: Before, while the heathen Emperours raged against Christian religion, for the upholding of Paganisme and heathenish Idolatry, iniquity raigned unto death of soules, and tyranny to the destruction of bodies, by thousands and ten thousands: But now salvation is wrought in heaven, Christian Emperors have brought in the Prince of peace, in stead of those tyrants, the Gospell of peace, a word of salvation, received by faith, the end of which is salvation; and the peace of the Gospell, by which the force of the tyrants is abated, themselves confounded, and happy safety procured.

2. Wheras before the Lord put forth his salvatiō for his Church, his praise seemed suppressed, or by a few, in silence and in corners confessed, now is salvation his, the praise of salvation is with a loud voyce p. 494openly admired and extolled, in the publike congregation of all the faithfull, & by the overthrow of the dragon shineth as the bright beames of the Sunne in all eyes. Now is salvation manifested by God, magnified by Gods people.

God is the sole Author and worker of salvation to Doct.his Church and members; for this is the voyce and song of the Church here; Which words seeme to be taken out of the mouth of the Church elsewhere, on the like occasion: This was the foot of Davids song of deliverance, Psal. 3. 9. Salvation is the Lords; and of Ionahs Psalme of praise for his miraculous preservation, Chap. 2. 10. Salvation is of the Lord; and of the Churches song, Exod. 15. 2. The Lord is become my salvation; and of Habakkuks song, Ch. 3. 13. Thou wentest forth for the salvation of thy people, even for salvation with thine anoynted; where the Lord, as a powerfull Generall, is said to make an expedition against the enemies of the Church: And to shew that there is no Saviour besides him, the deliverance of the Church, by way of appropriation, is called Gods salvation, Exod. 14. 13.

1. God alone hath promised it, and hee alone can Reas. 1.performe it; his promise is in Esay 46. 13. I will give salvation to Sion, and my glory unto Israel; and hee alone can performe it: for,

First, the Church cannot save her selfe, such is her impotency and weaknesse, no more than a flocke of sheepe can fence themselves from the droves of Lyons, Wolves, Foxes or dogs.

Secondly, neither can other men helpe her, Es. 59. 16. and 63. 5. there was none to help, none to uphold, therefore his arme did save it, and his righteousnesse did sustaine it.

Thirdly, no other creature can save her, for it is onelyonly his priviledge that made her, to save her, Esa. p. 49544. 24. Thus saith the Lord thy Redeemer, that formed thee from the wombe; and Chap. 45. 18. 21. Hee that created heaven, and formed earth, proveth himselfe thence to be the onelyonly just God and Saviour, and commands his people, Looke unto me all the ends of the earth, and ye shall be saved, vers. 22.

2. God is onelyonly Saviour of his Church, by reason of that affection and relation which is betweene 2.him and his people: for,

First, they are his flocke, and hee, as a good shepherd, will save them, as David did his sheepe from the Lyon and the Beare.

Secondly, they are his Children, and as a mother carrieth her childe in her armes, to save it from knocks and dangers, so doth the Lord his first-borne. Both these are expressed in Exod. 15. 13. by two Hebrew words, nacha, and nahal, the one taken from the tender care of a shepheard, the other from the indulgent care of a parent.

Thirdly, the Church is his inheritance, his choise, his habitation, in which he hath promised to dwell for ever; which how could he doe if he should suffer Tyrants either to destroy it or throw him out of Psal. 132. 14.Ps 132:14possession?

Fourthly, the Church is his kingdome, which must have no end; but if he should not save it, the enimies would soone bring it to an end.

3. It is a part of Gods glory, which cannot passe in any other, to bee the Saviour of his Church; 3.because,

First, he alone will bee knowne the onelyonly GOD that heareth prayer, to whom all flesh must resort, Psal. 65. 2.

Secondly, hee to whom the glory of the greater belongs, to him belongs the glory of the lesser; but hee onelyonly hath the glory of saving his people from p. 496spirituall, hellish, and eternall danger by Christ, and he onelyonly will perfect his salvation by adding temporall and externall.

Thirdly, for his glories sake he will bee seene the only Savior in such times and maner, as none else can save, as in many miraculous deliverances, which all the world must ascribe onelyonly to his hand. Israel must be saved out of Aegypt by an Outcast, drawne out of the waters; and the sea must make them a way, and become a wall to them, and a Well to Pharaoh & his followers; To bring them along, Iordan must runne back; To feed them and save them from starving, heaven must afford them a daily harvest, and a rocke must yeeld them water forty yeares; To save them from their enemies in battell, the Sunne must stand still, and the Moone stay her course, as in the dayes of Ioshua; in which all the world must behold the Lord fighting for Israel. How miraculously was Ionah saved, when hee was buried in a double grave?

Twofold instruction ariseth hence to the Church Vse I.and people of God.

First, wee learne in the greatest dangers and needs to waite for the Lords salvation; in the depth of danger, if wee be beset as Israel at the sea side, or if wee be chased into the bottome of sea, now to stand still and behold the salvation of the Lord, Exod. 14.

Quest. How may wee waite aright for the Lords salvation?

Answ. 1. Become Beleevers, members of the Church; for it is said, The Lord will save Sion: stablish thy faith in this promise, give God the glory of truth, and when thou art beset with sorrowes, pains, perils, when thou art in the valley of death, in the hands of death, in the house of death, now say, Salvation is the Lords, and as Iob, If the Lord kill me, yet will I trust in him.

p. 4972. Beware of sinne; for that which thrusteth thee from the Lord, thrusteth away the Lords salvation from thee; but sinne separates betweene God and us, and may suspend his salvation from his Saints longer than is for their ease: Bewaile thy sinne, remove by repentance that partition, which thou hast thrust betweene God and thee; salvation is farre from the wicked, because they are farre from God, Psalme 119. 155. It is never so farre from the godly; yet often not so neare them as they desire, because they are not got so neare God by faith, repentance, and invocation, as he desireth; Dan. 9. 12. All Israel have sinned, and therefore the curse is powred out against all Israel; and, Iosh. 7. 11. 12. Israel hath sinned a sinne, and cannot stand before their enemies; If wee would have the Lord to put forth his salvation, we must put away our sinne, which makes him seeme sometimes as if he could not save his people.

3. Fixe the eye of thy soule directly upon the Lord, and looke not a squint at men or meanes, nor thinke all lost if they set not in for thy helpe; for,

First, the Lord (whose salvation is) needs them not to worke by.

Secondly, all meanes are put in his hand, and by his appointment are what they are; and if hee doe use any men or meanes, as in this Text he did the Christian Emperours, yet the Church must sing, as here, salvation is the Lords.

Thirdly, no meanes may share in his glory, nor obscure or darken it.

Secondly, it teacheth to ascribe all honour of salvation to the Lord, as here the Church doth: for,Esa. 38. 20.Isa 38:20

First, there is great reason that hee who is our salvation should be our song: the Church here makes the author of her salvation, the matter of her song: so, Exod. 15. 2. gnozzi vezimrath Iah, p. 498The Lord is my strength and song. It is equall that the honour of salvation bee returned to the Author of it.

Secondly, the office of the Church is, to give knowledge to the world, by whom, and by what meanes she is delivered, that after-ages may repaire in like dangers to the same hand, in which onelyonly salvation is; see Psalme 102. 18. and Esa. 38. 19.

Thirdly, for our selves, we above all people have just cause to sing unto the Lord our salvation, and say, Now is salvation the Lords.

Time was in the dayes of the fathers, when our nation lay in darknesse, in Idolatry, in the midst of Images, and teachers of lies, worshipping blockes, and stones, and crusts of bread: The blindenesse and darknesse was palpable, like that of Aegypt, wherein no man could stirre out of the place where his ignorance had set him; But God in his due time tooke pitty upon us, and tooke possession of us, as his people, possessed our Kingdome, our Princes and people with light, truth, and the blessed Gospell of salvation; now was Antichrist detected, darknesse dispelled, Idols displaced, Masse-mongers and god-makers cast out; now was salvation the Lords, when hee swept out that Antichristian vermine, frighted away those uncleane birds, pulled downe their Cages over their heads, and made the happy restoring of the Gospell as a birth-day to our Countrey, and this English Nation.

In the yeare 1588. when that invincible Navie, as they termed it, advanced it selfe with a Catholike strength to swallow up our Nation at one morsell, they wanted not his Holinesse helpe, to curse and excommunicate our Prince and people; they wanted no Engines of torture and cruelty, no cut-throates to exercise them; they brought over heires for our p. 499Lands, were provided of choise men designed to Bishoppricks, our Baronries, our dignities, our livings, our Offices of Councell and State, all was their owne: But no sooner they appeared in our Coasts, but now salvation was the Lords, who would shew the Romish and Babylons Balaam, that there is no sorcery nor cursing against Iacob, and make his Embassadours know, that there is neither power nor counsell against the Lord, and that he had no pleasure in such cursed crueltie and covetousnesse. The Sunne, the Moone, the Elements, fire, water, and windes fought against proud Sisera; but salvation was the Lords. In the meane time, what did we but looke on, while the God of our salvation made the confusion of that Armado the stupor and admiration of the whole world?

Add to this the hellish Powder-plot, when the necke of our King and all his three kingdomes was upon the blocke, and the stroke lifted up on high for the terrible blow, when the fire was a giving to their diabolical Engine; then was salvation the Lords; now was the Lord seene our strong Saviour: for although our salvation was then sent us in a royall vessell, yet then was salvation the Lords.

At this day, other Countries (few or no Protestant Countries excepted) sit in the dust, nay, in goareblood; there lamentable spectacles are fire, sword, blood in streames, and rivers shed like water in the streets, in the fields, in the houses; here meets them death of Parents, of husbands, of brethren; there overtakes them orbity of Children▪ deflouring of wives and daughters, with shamefull villanies and cruelties, beseeming Popish forces. Their noises are frightfull alarmes, roaring of great Ordinances, tumbling downe of Towers, townes, and houses over their heads, unhappy tydings of burning, spoyle and p. 500slaughter: But we enjoy peace, plenty, the Gospell of peace, safety and happy Protection under our owne Vines and figtrees: our noises are sermons, Psalmes, songs of triumph for many miraculous deliverances. At this our happinesse Papists chafe, & fume, & plot, and curse that there is no sorcery against Iacob, and are inraged that no plot succeeds, but fals upon the heads that devise them: and whence is all this, but that salvation is the Lords? And, were it not for our sinnes, salvation would bee the Lords still for us; all the power of Antichrist, nor all Popish forces, nor all the devils in hell could drive Christ out of his place, if our sinnes did not grieve him, and drive him away from us.

2. This is a reproofe both of Churches and persons.

1. Vse II.This doctrine casteth out the Church of Rome from being the true Church of God; which I prove thus: The true Church singeth salvation onelyonly to the Lord; the Romish Church singeth not salvation onelyonly to the Lord; therefore, the Romish Church is not the true Church. The latter part, or assumption, I prove thus; That Church which seeketh or assigneth salvation to any thing within themselves, or without themselves, singeth not salvation onelyonly to the Lord; but, the Church of Rome seeketh and assigneth salvation, both to things within, and without themselves, besides the Lord; ergo.

Within themselves they seeke and assigne salvation to the merit of their owne workes. The Rhemists, on Heb. 6. 10. say, that our workes are meritorious, and the very cause of salvation, so farre, as God should bee unjust if he rendred not heaven for the same. Andradius saith, that heaven is not given freely, Orthodox. explic. lib. 6.but is due to our workes, and that God hath set forth heaven to sale for our workes; and it is as due as a peny for a peny-worth. Suarez also saith, A p. 501supernaturall worke from grace, within it selfe, and of it own nature, hath a proportion with the reward, and a sufficient value to be worth the same. The reward is not given for Christs merit (saith he) the merit of Christ cannot bee made our merit, neither can our merits have the power of meriting from Christs merit, or any more worthinesse than they be ordained to have of themselves; yea, our merits are true merits, and have an inward worthinesse, proportionable to the reward; in the same manner as if we conceived a man to be just without the merits of Christ, as many thinke of the Angels, and Adam in innocency. So Suarez, a Pillar of that Church, Tom. 1. in Thom. 3.

1. Here is a Church built upon another rocke and foundation than Christ.A heape of Blasphemies.

2 Here are Christs merits thrust under board, reward is not given for them.

3. Here is salvation affirmed without Christ, as the Angels, and Adam in innocency.

4. Here are our owne merits, without all power or merit from Christs.

5. Here God crownes mans merit, not his owne gift, contrary to Augustine de grat. & lib. arb. c. 6.Nil Deus in nobis praeter sua dona coronat.

6. Here merit is magnified, and grace quite excluded, contrary to Paul, If it be of grace, then no more of workes.

7. Here our owne performances, which are all due, debt, sinfull, damnable, and, when wee have done all we can, unprofitable, (Luke 17. 10.) yet are more profitable, more honourable and beneficiall than all Christs.

Away henceforth with S. Pauls doctrine, that eternall life is either a gift of God, or a free gift: No, farre be it from us (saith the Deane of Lovaine) Explic. art. Lovan. tom. 2. art. 9.that we should looke for eternall life, as a poore man p. 502doth for his almes, but as the Garland, which by our labour we have deserved.

Here is every man a Jesus in himselfe, without respect of the death or merits of Jesus: in a word, here is a damnable abrogating of the whole Gospell, a new establishing the Covenant of workes: Here is no longer a Christian faith, nor a Christian Church; cleave to it who will or dare; in this faith is no salvation; they are abolished from grace, and cut off from Christ Shall wee after such light suffer our selves to bee led away from the truth to an heresie that leads us from Christ, & salvation merited by him? Let them say, salvation is not the Lords, and seeke it in themselves, their owne merits, meanings, and observances; let their owne arme save them; let them disclaime the Churches acclamation, who sing, that salvation is the Lords, in whole, and in part, for beginning and perfection: But let us disclaime our selves; for, why should thistles boast of figs? and let him that glorieth, glory in the Lord.

Without themselves they seeke and sing salvation to many things; I referre them to two.

First the Host of heaven.

Secondly, the host in earth.

1. The Popish Idolaters runne to the helpe of Angels; Every one hath his speciall Angell, to whose protection hee must daily commit himselfe, and all his affaires; yea, and wee are bound to invocate the Angels for helpe and salvation; so say the Rhemists, on Col. 2. 18. because they are our advocates for mercy; and on 1 Iohn 2. 1. contrary to the very words; We have but one Advocate with the father, because wee have but one Head, and one that can plead his owne justice for mercy.

2. They runne to the Saints departed, as their tutelary patrons, and defenders of themselves and p. 503their Cities, whō they invocate to helpe & save thē, not as Mediatours onelyonly (which were too much) but as meriters and bestowers of mercy. It were tedious to shew, how every countrey, City, family, every man, every state of men, every art, every disease, every beast have their peculiar Saint and Saviour. Some Saints rule the Sea, some the Land, some the Countries, some the Cities, some the Elements, some the arts, some the trades, some the beasts, some the birds, and every Saint knowes his charge. The Student must pray to Saint Gregory, the Sayler to S Nicolas, the Painter to S. Luke, the Physitian to S Cosmas, the Lawyer to Saint Iuno; so Smiths, Taylers, Hunters, horsemen to S. George; the very harlots have S. Afra, and Magdalen; nay every beast and bird hath a saint to pray unto, geese Gallus, sheep Wendelin, horse Eulogius, hogs Anthony, &c. Oh abominable sinke of Romish Idolatry! the true Church doth not sing salvatiō to Saints, living or dead, but saith of Abraham & Iacob, They know us not, Es. 63. 16. & here, Salvation is the Lords; this the Church of Rome doth not, therefore it is not the true Church: But,

3. Above all their hatefull Idolatry, they exceed themselves and all other Idolaters, in worshipping the Queene of heaven, and depending on their Lady; and where the true Church sing salvation to the Lord, they sing salvation to the Lady. The Psalter of Bonaventure, which they call the Ladies Psalter, is a witnesse beyond exception or credit; where in every Psalme, whatsoever is sung to the Lord, they change into the Lady; Psalme 3. 1. O Lady, why doe they increase that trouble me? Psal 6. 1. O Lady, correct me not in thy fury; so in all the rest, all prayers, all confessions, all the praises of Gods salvation are turned wholy upon her. Add to this, that they turned Athanasius Creed into our Ladies Creed, Whosoever p. 504will be saved, must above all things beleeve firmely concerning Mary, which, whosoever holdeth not firmely, cannot be saved; and so on; and concludes, This is the faith of our Virgin Mary, which whosoever, &c. They have, and doe sing to her the Song of Simeon, Now let thy servant of Mary depart in peace, for mine eyes have seene the salvation of Mary, which thou hast prepared before the face of all people, a light, &c. They sing to her the Song of Zachary, Luke 1. 68. Blessed be the Lady, and the Mother of my God of Israel, who by thee hath visited and redeemed his people, and raised up an horne of salvation: And Maries owne Song, My soule doth magnifie my Lady; and the Song of Ambrose, We praise thee Lady, wee acknowledge thee to bee the Lady, &c. The same Bonaventure in his Ladies Psalter, lately imprinted, prayeth to her thus, Coge illum peccatoribus misereri, Enforce Christ to have mercy upon sinners; and in his Treatise called corona B. Mariae Virginis, Iure matris impera tuo dilectissimo filio; Command thy welbeloved sonne, in the right of a mother, to turne our hearts from the love of earthly things unto heavenly: And in their Mariall, the name of the Lady is a strong tower, the sinner flyeth unto her and is saved, as is said of God, Prov 18. 10. Is not this to sing salvation to their Lady, not to the Lord?

Biel upon his Exposition of the Canon of the Masse, saith, Wee flie principally to the Queene of heaven; for it is signified in Ester the Queene, who comming to appease King Ahasuerus, had this grant, It shall be given thee, though thou aske halfe of my Kingdome; so God the Father, having his justice and mercy, as the chiefest goods of his Kingdome, keepes his justice to himselfe, and surrenders his mercy to the Virgin Mary, and so makes her (as Bonaventure cals her) the chiefe corner stone.

p. 505Bernard de Busti, in his Marial tels us, Velocior est nonnunquam salus, memorato nomine Mariae, quàm invocato nomine Iesu filij ejus; A man may be sooner saved by mentioning the name of Mary, than by calling upon the name of Christ her sonne. How then is salvation the Lords? Christ saith, I have trodden the winepresse alone, and there was no man with me, Esa. 63. 3. but (saith hee) there was one woman, &c.

Bozius de signis Ecclesiae, saith, By the two Cherubins covering the Arke, are signified Christ and Mary, through whom God is mercifull, and heareth our prayers; and as Hevah was the mother of the living that filled earth, so Mary was the mother that bare all men to heaven.

That vision, beleeved of thē above the Canonicall Scripture (of the two Ladders set up, the red Ladder, on the top of which Christ stood, the Fryers of Francis could not get up by; but the white Ladder, on the top of which the Virgin Mary stood, by that they easily gat up) shewes, to whom that hereticall Church sings their salvation.

The heathens would rend their garments, and pull their haire off their head, to heare such blaspemies against their so reputed gods; and wee Christians can comport with such hatefull, blaspemous, Idolatrous people. No marvell if the Gospell take her to her wings, when such vile seducers are taken into our bosomes, and such Preachers as withstand them, cast out of all request.

But Papists expect not salvation onelyonly from the Host of heaven, but from the host in earth. (Not troubling you with their Crosses, Relickes, Images, all which they invocate for helpe, with most religious devotion:) They all expect the very same salvation from the broaden god, as from Christ himselfe the very God; for it is very Christs body, blood, p. 506bones, flesh, Boots, and spurs, and all. Their detestable prayers to their breaden god, are infinite in number and sacriledge; I will not stirre that sinke now. But can wee sufficiently detest, or bee too opposite to a religion, whose god may be stolne away, as Labans, (Why hast thou stolne my gods? where Chrysostome saith, Art thou not ashamed of the speech? what, can they be stollen and be gods too?) whose god may bee burned in the fire, as the bread even after consecration; whose god may bee eaten by dogs, mice, wormes, yea, by his worshipper. Avernoes, after his long travell and experience of many religions, detested, as worst and fondest of all, the Christian Religion, because (said hee) they teare him with their teeth, whom they worship as a god.

Can we bee too farre from that religion, whose god may poyson him that eates him, as in many instances I could shew in their host? and whose god may bee broken to pieces, and some of them reserved for relickes? shall wee bee so senselesse as they, to expect salvation from that, which cannot save it selfe from wormes?

The second reproofe (after Churches) lighteth on many persons that seeke and expect salvation, not from the Lord, but from the devill, seeking to Witches and sorcerers; a common sinne even of hearers of the Word. Consider some reasons, shewing the wickednesse of it.

1. It is against Gods Commandement, Levit. 19. 26, …1. Yee shall use no inchantment, the soule that turneth after such I will set my face against, and cut off. God by his Law pronounceth death on the Lev. 20. 6.Lev 20:6Witch, and the seeker to him; see, Deut. 18. 10.

2. All commerce with the devill, directly or indirectly, mediately or immediately, is condemned.

p. 507First, the open compact with Satan by the Wisard, who openly invocates the devill, and for his helpe renounceth his Creator, his Baptisme, Jesus Christ, and his redemption, worships the devil, executes his commands, &c. It is absolutely wicked, to require this of them which they cannot doe without their owne destruction, and wraps themselves in the sinne; for, not principals onelyonly, but accessaries are worthy of death Rom. 1. 32.

Secondly, for the secret compact on thy part thou seekest them; for thou gettest no cure, but by faith in that diabolicall meanes, nor farther than thou bewrayest distrust, infidelity, contempt, and rebellion against God, as Eliah said to Ahaziah, Is it because there is no God in Israel, that thou goest to Baalzebub the god of Ekron? 2 Kings 1. 3.

3. It is a signe of a man or woman in a woefull estate, that seeketh to witches.

First, hee is an unbeleever; if the word had prevailed to heale his infidelitie, he would not seeke to Witches; faith makes no such haste.

Secondly, hee is one that carelesly or maliciously rejects the Gospell, and therefore God gives him over to manifest and open contempt of him. Pharaoh despising the Word, is given over to bee deluded by Sorcerers; Saul, for disobedience to the Word, is given over to seeke to Witches; he did it not before God was gone from him, see 2 Thess. 2. 10. 11.

Thirdly, he is one whose sin and judgement is ripe, as wee see in Saul, Pharaoh, and Manasses, who for conspiring with devils (named in the Text as an outragious and transcendent sinne,) was deprived of his Kingdome, bound in fetters, and carryed to Babylon.

4. The helpe thou c…n… get from them, is not comparable to the hurt by them; for▪

p. 508First, the devill seldome cures the body, but hee kils the soule: is hee not a devill, as well curing as killing?

Secondly, hee seldome removes the evill either farre or long, but sometimes returns it againe in some other kinde, or person, in children, servants, or cattell: Hence is the common observation, that such persons never thrive after it, but all goeth backe with them.

Thirdly, if thou shouldst get good by thē, yet know,

1. Thou must not judge of an action by the successe, but by the rule.

2. Thou maist not doe evill, that good may come of it.

3 It were but as a robber should rufsle and live gallantly by taking of purses.

5. Consider this, never did good and religious man in Scripture seek to a Witch; and what a madnesse is it, to forsake the Author of life, and follow the author of death? and if hee be of the father the devill, that doth his workes, what art thou, or what canst thou thinke of thy selfe?

Lastly, here is a use of consolation. If salvation bee Vse III.the Lords, the Church shall not perish, but indure safe so long as the Lords salvation indureth.

1. The rocke of salvation is founded in heaven, not to bee shaken by the forces of earth and hell.

2. Wee have a strong city; salvation hath God set for wals and Bulwarks, Esa. 26. 1. Hee that must scale these wals, must first scale heaven it selfe; and seeing the Lord hath promised to bee a wall of fire round about Jerusalem, (Zech. 25.) how can the enemy make an inrode or incursion?

3. All Satanicall and Antichristian forces must combine and plot in vaine to roote out the people of God from the earth: they can assoone hinder the Sunne in his course, and turne back the whirlewinde p. 509into his place, as turne away the Lords salvation from his Church.

Oh but wee see many potent enemies, and mighty Object.forces, and strong armies levyed by Antichrist, and his Princes, against the little flocke of Christ, and we see no helpe, no likely power to keepe from making havocke of all.

I answer, I. Salvation is the Lords, who is more Answ.mighty to save than they to spoile, else would they soone prove too puissant for the little city of God.

2 Thou seest no helpe, yet is it not farre off, Psalm. 85. 9. surely his salvation is neare them that feare him, that glory may dwell in our Land.

3. It shall bee put forth seasonably, and shall not tarry; Esa. 46. 13. The time hasteneth when the Church shall sing, Now is salvation in heaven; now hath the Lord manifested his salvation in his Church, in the overthrow of Antichrist.

And strength, and the kingdome of our God.]

These are the two other Attributes, ascribed to God the giver of victory.

By strength is meant the mighty arme of GOD, which hath two properties of power: the former, to sustaine and beare up all things, so long as hee will have them to bee: The latter, to subdue all contrary things to his will and power: For this strength must prevaile against all adversary power, and can be overcome of none. The right hand of the Lord bringeth mighty things to passe, Psalm. 118. 16. partly in the world, partly in the Church called out of the world; of which latter our Text properly speaketh.

By Kingdome in Scripture is meant two things.

1. The absolute soveraignty of God over all things, to whom appertaine all kingdomes: this is called p. 510the kingdome of power, and appropriated to God; The Kingdome is the Lords; that is, originally and in Psal. 22. 28.Ps 22:28his owne right, all other in the creature is soveraignty derived, and delegate, Dan. 2. 27.

2. That speciall administration and government, Prov. 8. 15.Prov 8:15which hee exerciseth in setting up, and upholding his Church, at which our Text aimeth.

The difference betweene this and the former, is, In that, we are all by nature; in this, onelyonly by grace; in that wee onelyonly live and injoy the benefit of creatures, in this we live happily, and enjoy the benefit of new creation, in redemption and sanctification.

Now whereas this speciall kingdome is either of grace here, or glory hereafter, the former is here meant, even that kingdome of grace which the dragon specially opposeth, who resisteth not so much the kingdome of power, nor at all the Kingdome of glory, but most fiercely assaileth the kingdome of grace; as is plainely convinced by the particle, Now is strength and the Kingdome of our GOD in heaven.

In that the Church rejoyceth, that now the Lord Doct.hath put forth his strength in the overthrow of the enemies, and set up his owne kingdome where the dragon and his angels had ruled in darknesse, Idolatry, cruelty, and tyranny, we learne, that this Saints ought to rejoyce when they see Gods Kingdome set up and prevaile against the dragon and his angels. Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voyces in heaven; that is, the militāt Church, saying, The kingdoms of this world are become our Lords & his Christs. These were loud voyces of joy and praise, that the kingdoms of the earth were converted to Christ, and because Christ in his Gospel raigned by the Princes among his & their subjects: And indeed a good heart, seeing Jesus Christ p. 511manifesting his royall administration, and thereby taken up with sense and feeling of Gods goodnesse to his Church, cannot conceale nor containe this joy, but must vent and expresse it; as Iethro (Exod. 18. 9.) rejoyced for all the goodnesse the Lord did for Israel; he inwardly rejoyced, he confessed it with his mouth, vers. 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pharaohs bondage; which mercy hee twice expresseth. And David seeing the forwardnesse of the people, offering freely to the Temple, rejoyced exceedingly, and blessed God before all the congregation, 1 Chro. 29. 10. And when the Arke was brought home to the City of David, hee was so over-carried with joy, that hee could not containe himselfe, but he danced before it, 2 Sam. 6. 14.

1. A good heart cannot but esteeme it the greatest cause of joy, where God is most honoured: But God Reas. 1.is most honoured, where his Kingdom is most advanced; for here he glorifieth his power and grace farre above all that is in the kingdome of power.

First, his power is more admirable in setting up the Church, than in setting up the world: no lesse is his power in conversion, than in the Creation of men: The power of his Word converting soules, is no lesse than the word (fiat) framing bodies and substances. Neither is his power lesse admirable in upholding his Church, then in upholding the world; putting forth it self daily, both in removing the stops and impediments reared against him by Sathan, tyrants, heretikes, wicked worldlings, mans corruption; as also by advancing the powerfull meanes, by which his kingdome is erected, continued and inlarged.

Secondly, his grace is magnified by setting up the Kingdome of grace.

p. 5121. In gathering himselfe a choise people out of the world, by a meanes so contemptible to the world.

2. In freeing them from the dominion of sinne, from the curse of the law, and the power of Satan.

3. In bestowing on them the free grace of righteousnesse, joy, peace of conscience, and sanctification.

4. In their finall salvation.

2. Sincere love and affection to our mother the 2Church, and to our brethren the children of our father, cannot but bewray it selfe in rejoycing in their joy; seeing this onelyonly affection will shew a man to bee of the house and blood of Christ, and his seed. How doe men rejoyce, when their neare kindred, as Parents, brethren, or children rise up in earthly wealth, honour, and happinesse? Even so will a godly man, when he seeth any advanced in grace, which brings ever a rich revenue with it, desirable above wealth; besides honour and favour of GOD, to which all earthly honour and favour is winde and vanity, and all rejoycing in any man or gift, without this, is carnall, unseasoned, and unsound. And contrarily, he is signed to bee out of the communion of Saints, who rejoyceth not in the grace of everie one; seeing every grace in every Christian, is every Christians grace; neither can hee bee a lively member, whose welfare is shut up in himselfe, seeing the health of the whole body stands in the welfare of every part.

3. That must be the greatest cause of joy in earth, 3which is next and likliest to the joyes in heaven: But, to see the kingdome the Lords, is the next and likest to the joyes of heaven. Therefore,

1. This maketh way and entrance into that Kingdome of glory.

2. That Kingdome of glory is but the perfection of this: For here is a daily subduing of enemies, and p. 513that is a conquest of all enemies subdued and vanquished; this a gathering of subjects into the kingdome, in that all subjects are gathered; here the King of glory ruleth his subjects mediately, by Princes, and Pastors, in Magistracy and Ministery; there hee ruleth all by himselfe, immediately, and is by all acknowledged, all in all; here is a communion of Saints absent from the Lord, striving against sinne, there is a communion of just and perfect men, present with the Lord, freed from sinne, and triumphing over it; here the subjects have begun a chearefull and free obedience, ceasing from sinne, and have attained peace with God, joy, good conscience, and sweet fellowship with God, which is an heaven upon earth; there they attaine a perfect obedience, a perpetual Sabbath, and rest from sinne, an heavenly joy in the happy and immediate fellowship with God, seeing him as they would: So as indeed the setting up of this Kingdome is the setting up of that, and is the seed-time of that full Harvest of joy, which eye hath not seene.

This condemnes such as whose eyes are filled with envy at the prosperity and proceedings of the Use I.Gospell, by which the Kingdome becomes the Lords, and gather matter of griefe and wrath, where they should most rejoyce: As,

First, gracelesse and irreligious people, who expresse open contempt of Gods House and Ordinances, cleane contrary to holy David, who rejoyced to heare the people say to him, Come, let us goe to the House of God: And, whereas grace would teach them to count the feet of godly Preachers beautifull, they cast mire and dirt in their faces, and what disgraces the times wil afford thē; an earnest of the ful wages they would pay them, if times should prove for them. Nothing so much grieves them as a man p. 514who is suffered to uphold the Lords Kingdome, as Sanballat and Tobiah were exceedingly grieved, that Nehemiah sought to build the walls of Jerusalem.

Secondly, profane Ministers, who above all men should rejoyce that Christ is preached any maner of way, and preferre the worke and prevailing of the Gospell above their chiefe joy, yet are full of envy to see Gods blessing given, and the Kingdome of the Lord more set up by others than themselves. So were the Pharises exceedingly troubled, to see the people follow Christ himselfe, See, all the world goeth after Iohn 12. 19.John 12:19him: And their Ghosts walke in the world in numbers of their successors, whose hearts rise against those, to whose Ministery God gives a better report than to theirs: A signe of a proud and unmortified heart. Thus did not Moses, Num. 11. 28. hee did not presently shove and thrust at Eldad and Medad,, to thrust them out of the Congregation, because they prophesied, but was glad, and wished more of them.

The true Apostles were glad that Christ was preached by false apostles, though it were of envy; but they are false apostles, that envie Christ preached of good will. Iohn Baptist was glad that Christ increased though himselfe, decreased by it, Iohn 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven: They sing glory to God when Christ appeares, and the poore shepheards preach him; so would these, were they as free from pride and vaine-glory as they, and would frame their high spirits to the lowlinesse of our Lord himselfe, who rejoyced in spirit, and blessed his Father, that hee had revealed the things of the Kingdome to Babes.

Thirdly, others disswade and discourage such as p. 515are comming on to Christ, and, were it not for them, would shew themselves subjects to this Lord, by frequenting his House and Ordinances; Oh you must not heare such nor frequent the Lecture, you shall get your selfe a blot, &c. O unhappy men, not onelyonly the perswaded, whose lot is to light into such mischievous acquaintance, by whom they are intised away from their allegiance to their Heavenly King; but most unhappy such perswaders, who keepe away, with themselves, all they can fall in with! what is their worke, but the same with the dragons, Vers. 4. to slay every manchilde so soone as he is borne unto Christ? and what is their wages, but that of Elimas, who, whē he could not hinder the Deputy from hearing Paul, nor Paul from preaching, sought to pervert him from that hee heard, for which Paul cals him the childe of the devill, the enemy of righteousnesse, that ceased not to pervert the straite wayes of God. It is a fearefull sinne of a Pharisee, not to enter into the Kingdome of GOD himselfe; but to hinder such as would enter, is most damnable.

Fourthly, many others sinne against this truth, who cast their taunts upon no sort of men so much, as those who runne after Christ, and flocke to Sermons; these are yet no subjects of Christ, but as the unbeleeving Jews (Act. 13. 45.) who were inraged to see the Gentiles so ready to receive the preaching of Paul.

2. Let this provoke us to testifie our joy, wheresoever we see the kingdome of our God prevailing. An heart zealous for Gods glory, & thirsting after mans salvation, esteems it the greatest earthly happines, to see the subiects of Christ multiplyed, by the daily addition of soules to the Church, Act. 2. 41. and to see Satan fal like lightning from heaven, sinne mastered, sinners cōverted, enemies stopped, or revenged: for,

p. 516First, this is a due debt, and we ought to be thankfull, 2 Thess. 1. 2.

Secondly, Christ hath commanded us to pray, that his Kingdome may come; therefore also wee must thankfully acknowledge it, when it doth come.

Thirdly, they shall prosper that love Jerusalem, and preferre it to their chiefe joy.

But especially our ioy must abound, when our Lords Kingdome is set up neare us; as,

First, in our Countrey and Kingdome. We should pray to see, and reioyce in seeing our Prince and Rulers casting downe their Crownes and Scepters at the feet of the Lambe, keeping themselves bounded within that commission, which they all receive from Him, whose the Kingdome is; opposing by all their power, tyrannicall enemies, who delight to spill the blood of Saints, as water; advancing the Word, Sacraments, Ministery, and meanes of salvation, sincere and undefiled; cherishing godly Pastors and Ministers; upholding holy discipline, to reforme or cut off evill members; encouraging the religious and sincere-hearted Professors of piety; shunning evill men, chasing Idolaters and profane persons out of presence, and resisting the underminers and resisters of Christs Kingdome, whether by secret fraud or open force. All Scepters that uphold not Christs Scepter, must be broken to pieces; the which if it be held up at Court, will bee the easier held up in the Countrey.

Secondly, in our Cities and Townes. If an eminent and conspicuous Towne (as this is) yeeld to Christ, it is as a Beacon to the whole countrey round about, as a mother City once opening to a Prince, is a President to the whole Land.

What a ioy were it, if Gods Ordinances had prevailed in this Towne, that the Governours had led p. 517the way to Gods House, as they were wont formerly; that Gods Sabbaths were sanctifyed, which none looks after; that the love of God and his servants appeared among you; that we might not say truly, that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture, than this corporation doth? What a comfort were it, that you were patternes of concord and agreement to all the Countrey, and not the spectacles of unquencheable discord and faction to all the kingdome? What a ioyfull thing were it, if we might see good men incouraged, vicious persons corrected, incorrigible outcasts cast out, & all men brought at least outwardly to the obedience of Ghrist?

Thirdly, in our owne houses. What an unspeakeable ioy is it, when Gods Kingdome is come into our family, when our house is a Bethel, the wife is a ioynt-heire of the grace of life with the husband, the children are the Children of God by adoption, and sing Hosanna to Christ; cur servants Gods servants, and our kindred of the blood of Christ with us? Wee need not bid men reioyce, when their children thrive and prosper in the world, the most of which ioy is carnall: But where bee the hearts fearing God, who more reioyce when they prove godly and religious; when they see their children walking in the truth, &c? How is the Kingdome of God in the family, when the husband checketh his wife, because shee is the Spouse of Christ; the father frowneth on his sonne, because hee is bookish, and diligent in reading, and good exercises; the Master will not indure the servant, that will bee a Saint, in his service? O hypocrite, how canst thou reioyce in the Kingdome of God in the Kingdome, and hunt it out of thy family? know, thou not onelyonly wantest grace, but hatest it.

p. 518Fourthly, in our owne hearts especially; to see the kingdome of God set up, there will bee matter of assured and lasting ioy: Matth. 13. 44. Hee that findes the Pearle, goeth away reioycing, and selleth all to purchase it. The Eunuch converted, goeth away reioycing: No man can have Christ, but hee hath also Christian ioy, unspeakeable and glorious; For that kingdome within us standeth in peace and ioy, Rom. 14. 17.

Quest. How shall I know that Christ raignes in me, and that his Kingdome is within me?

Ans. 1. If our enemies be daily weakned, Sathan foyled, the flesh mortified; if we stand with our Lord in his warres, he raigneth over us.

2. If lawes of evill bee reversed, and the Lawes of Christ obeyed; now led out of Aegypt, we live by the lawes of Canaan.

3. If in stead of raigning sinne, grace raigne in us, as Rom. 5. 21. Christ raigneth by grace: This is, when wee leave our sinnes, and live unto God and seeke in all things to please our last Master best, as servants doe.

3. If wee must reioyce, when wee see the Kingdome returned to the Lord, then must wee mourne Vse III. Mourne for the not prevailing of Christs Kingdome.to see the Lords kingdome winne so little ground in the Kingdomes of the world.

I. What a lamentable thing is it, to see the greatest Potentates of Europe to warre against this kingdome of the Lord, & yeeld their Thrones, Crownes, wealth and power to the Beast, that is, to Antichrist, the chiefe adversary of this Kingdome? In stead of the lawes of Christ, which are the Scriptures of God, unto which all the subiects of Christ ought to submit themselves, they by all their power thrust upon the world the lawes of Antichrist, who, because hee cannot stand by the word of God, must stand and p. 519bee upheld by the secular power; and in stead of gathering and cherishing the subiects of Christ, the godly Professors of his Word and Gospell, they persecute them with fire and sword, with proscription and banishment, as men onelyonly unworthy to live in their dominion. How should our hearts mourne, when such as should bee nursing fathers, and nursing mothers to the Church, are as fierce dragons, tyrannizing, and wasting the little flocke of Christ? and those that should bee assistants to the Ruler of the whole earth, make most resistance against him, chasing the Scriptures out of their Countries, to receive in humane traditions, thrusting down the pure worship of God, to set up horrible Idolatry, blasphemy, and sacrilegious worship of stockes, stones, and the breaden god; persecuting to death the faithfull and godly Preachers; & taking into their bosomes shavelings, Baals Priests, fabulous Fryars, Jesuiticall Kingkillers, and Antichristian god-makers?