Christs Victory Over the Dragon

THE ANALYTICALL TABLE OF THE WHOLE CHAPTER: With the several Verses and Arguments.

The Chapter hath six principal Parts:

• I. A Description of the true Church, v. 1. 2. Where
  • 1 The Preface:
  • In which
    • 1 What is the Wonder,
    • 2 The Greatness of it.
    • 3 The manner of appearing.
    • 4 The place whence, Heaven.
  • 2 The Vision, of one of the Combatants:
    • Described 1 By her person, A woman.
    • Described 2 By her properties, four
      • 1 Her Apparel: Where
        • 1 The Garment, The Sun.
        • 2 The Application, Clothed.
      • 2 Her Place: The Moon under her feet.
      • 3 Her Ornament: The Crown of twelve stars on her head.
        • 1 Why Crowned.
        • 2 What the 12. stars.
        • 3 Why on her head.
      • 4 Her fruitfulness: being with child, &c.
        • 1 Her Conception.
        • 2 Her painful travel.
• II. A Description of the Devil, another of the Combatants, v. 3, 4, 5, 6. Two ways.
  • 1 By his Adjuncts, five,
    • 1 Magnitude. Vers. 3.
    • 2 Cruelty. Vers. 3.
    • 3 Subtlety. Vers. 3.
    • 4 Power. Vers. 3.
    • 5 Victory. Vers. 3.
  • 2 By his Effests,
    • 1 Against the Stars: He threw down a third part with his tail.
    • 2 Against the Woman:
      • 1 Assailing, ver. 4. Where
        • 1 His Action, He stood before the Woman.
        • 2 His Intention: to devour the child, &c.
      • 2 Disappointed, in respect of
        • 1 The woman: described
          • 1 By her childbearing, v. 5. she brought forth a manchild.
          • 2 By her flight, v: 6. where,
            • 1 The place prepared of God, In the wilderness.
            • 2 Her sustentation, to feed her there.
            • 3 Her continuance there, 1260. days
        • 2 Her Issue, whose
          • 1 Sex, Amanchilde.
          • 2 Office, To rule the nations with a rod of Iron.
          • 3 Advancement, taken up to God and his throne.
• III. A fierce Battle between those Combatants: verse. 7. Where,
  • 1 The Battle: And there was a Battle.
  • 2 The Armies:
    • 1 The Actors:
      • On one side, Michael and his Angels.
      • On the other, The Dragon and his angels, In both
        • 1 The General of the Field: Michael, or the Dragon.
        • 2 The Band or Army: The Angels of either.
      • 2 The Action: They fought.
• IIII. The success of the Battle, ver. 8. 9. The Dragons overthrow:
  • 1 Expressed,
  • 2 Interpreted:
    • 1 He prevailed not.
    • 2 He was so prevailed against, that he had no more place in heaven.
  • 1 In a description of the party overthrown:
    • 1 By his names, & titles: four
    • 2 By his effect, he deceiveth the whole world
  • 1 The great Dragon.
  • 2 That old Serpent.
  • 3 The Devil.
  • 4 Satan.
• 2 For the manner of his overthrow, he was cast out
• 3 The place whither he was cast, the earth.
• 4 His assotiats in the overthrow, his angels with him.
• V. The Triumph of the godly for this victory, verse 10, 11, 12. Where
  • 1 The Preface: In it,
    • 1 What Voice this was.
    • 2 Whose.
    • Why loud.
  • 2 The Parts: Two,
  • 1 The Joy of the Church, Whereof
    • 1 The Acts: It singeth out,
      • 1 The praises of God, the giver of all victory.
      • 2 The praises of Michael the General, v. 10.
      • 3 The praises of the Army, or Angels of Michael, ver. 11. Where
        • 1 The report of the Victory, But they overcame him.
        • 2 The Causes of it:
          • 1 Principal and meritorious, The blood of the Lamb.
          • 2 Instrumental:
            • 1 The word of their testimony.
            • 2 Their constancy in martyrdom, they loved not their lives, &c.
    • 2 The Object: Where
      • 1 The matter; ascribing
        • 1 To God, Salvation, Strength & Kingdom.
        • 2 To Christ, power: 1. Title, Christ: 2. Relation to the Father, his Christ: 3. Attribute, power.
      • 2 The Reason: Where,
        • 1 His Crimination
          • 1 What are these accusations.
          • 2 Who are accused, Brethren:
          • 3 Where, before God,
          • 4 When, day and night.
        • 2 His Dejection, at the tribunal
          • 1 Of God.
          • 2 Of men.
• 2 The woeful estate of the enemies, v. 12.
  • 1 The woe denounced.
  • 2 The Persons on whom, the inhabitants of the earth and sea.
  • 3 The Reason: twofold,
    • 1 The coming down of the Devil.
    • 2 His wrathful Disposition, with the cause: Where
      • 1 How his time is said to be short
      • 2 How he knoweth it is so.
      • 3 What use he makes of this knowledge.
• VI. The fury of Satan, renewing the assault, v. 13. to the end: where
  • 1 The new Onset: v. 13. In it
    • 1 The person persecuting, the Dragon.
    • 2 The person persecuted, the woman.
    • 3 The time and manner, when she had brought forth the manchild.
  • 2 The escape of the party assailed, v. 14. Where
    • 1 The Kind: It was by flight.
    • 2 The Means: Here,
      • 1 The means themselves: 1 What, Wings: 2 Number, two: 3 Whence, given her: 4 Similitude, Eagles.
      • 2 Whence she did fly with them: from the face of the Serpent.
      • 3 Whither: into the wilderness, called her place:
      • 4 To what end. to be nourished and preserved there.
      • 5 How long: for a time, times, and half a time.
  • 3. Another Device of the Dragon against the Woman's good-name, v. 15. Where
    • 1 The Mischiefe intended: In it,
      • 1 What the floods of water are.
      • 2 What the spring of thē: the dragons mouth.
      • 3 What the end: to carry the woman away.
    • 2 The Remedy against it, v. 16.
  • 4 Enmitie against her Issue: v. 17 Where,
    • 1 The Dragons wrath and war, appearing by
    • the
      • 1 Captain.
      • 2 Weapons.
    • 2 The persons with whom: Described
      • 1 By their paucity: the remnant of her seed.
      • 2 By their property: twofold,
        • 1 They keep the Commandments of God.
        • 2 They have the Testimony of Jesus Christ.

CHRIST'S VICTORIE OVER THE DRAGON.

T HE principal scope of the whole Book of the REVELATION, is to describe three things:

• 1 The Malice of the Devil against the Church.
• 2 The Battels and conflicts of the Church.
• 3 The Victory and conquest of the Church.

This Chapter is as it were an Epitome of the whole book, which under a most sweet and pleasant Type (then which the whole Scripture containeth not a more excellent or elegant) propoundeth them all in so rich and orient manner, as we cannot wish to behold a more native face and Image of the Church of all ages, then is presented to us in this glass held before our eyes by the Spirit of God; To the end that we should so look on the dignity and proper ornaments of the Church, as yet to take notice what grievous conflicts she is to sustain by reason of the malice of the old Serpent, lying always in ambush against her: And yet so to look upon her trials, as that we may at the same time behold God's providence so preserving and strengthening her, as she goes ever away conquering and triumphing.

The Chapter hath six principal parts.

• 1 A lively description of the true Church, ver. 1. 2.
• 2 A description of the Devil her chief and furious assailant, ver. 3, 4, 5.
• 3 The fierce battle between these two parties, ver. 7.
• 4 The victory of the Church, and the Dragons overthrow, ver. 8, 9.
• 5 The triumph of the godly for that victory, ver. 10, 11, 12.
• 6 The fury of Satan renewing the assault, ver. 13. to the end of the Chapter.

This is the natural resolution of the Chapter, and without further curiosity (by God's assistance) we will prosecute these parts.

But before them all is a general Preface, making way to them, in these words;

[And there appeared a great wonder in heaven.] In which words are four things.

• 1 What is this wonder.
• 2 The greatness of it.
• 3 The manner of appearing.
• 4 The place whence: in Heaven.

By wonder, 〈 in non-Latin alphabet 〉 , or sign, is meant a new vision; or an unusual type of a strange battle, and marvelously to be wondered at; 1 For the rareness of the combatants: a Woman and a Dragon: 2 For the glory of the Woman: Who ever saw woman or creature in such glorious attire, as to be clothed with the Sun, crowned with stars, trampling the Moon under her feet? But we shall see this woman in a more strange and admirable habit, then if a woman were so arrayed. 3 For the admirable hugenesse of the Dragon, and power, that with his tail could cast down the third part of the stars of heaven, ver 4. 4. For the issue and strange event. Is it not a wondrous thing for a woman to conflict with so hideous a Dragon, and overcome him? Here are many wonders in one.

2 The greatness is next. It is a great wonder for three causes. 1 It concerns the Church the Spouse of Christ, a great personage. 2 It contains many great and dreadful occurrences concerning her. 3 Many other great things are signified in this type and vision.

3 The manner of the appearance of this vision.

For it may be asked; How did S ^t . John see this sign or wonder? Answ. God offered his visions to holy men two ways; 1 To the eyes of their bodies while they were waking; as to Abraham, Gen. 15. 5. Behold the Heavens, and if thou canst number the stars, so shall thy seed be. 2. To the eyes of their minds, their bodies being cast into a dead sleep, or trance. This is called a being in the Spirit, Ezech, 37. 1. And thus the Evangelist John saw his visions, Rev. 1. 10. I was in the Spirit on the Lord's day, that is, by the power and extraordinary work of God's Spirit I was cast into a trance: Rev. 20. 4. I saw the souls &c. which are not visible but by the eyes of the mind.

Ob. But this manner of revelation seems rather to be some uncertain dream, then a sure and infallible kind of instruction. Ans. No. This was very usual for the Lord thus to reveal his will to his servants, and for sundry special ends used by him. 1 That the soul for a time after a manner loosed from the body, and drawn from the senses, might have a nearer fellowship with God, and so be fitter to receive divine light from the Spirit of God; he strengthening the mind extraordinarily for the apprehension of such impressions. So he pleased to bind up all bodily senses, and kept the mind only waking, that being freed from the fellowship of the body and bodily senses, it might both more freely and certainly apprehend and retain the divine impressions of things revealed. 2 That God's servants themselves, and the Church also might receive these visions, not as inventions of man, but might more certainly know them to be the revelations of God, considering that themselves had no use of any natural faculty, invention, or study; no nor of bodily sense, while they received them; and that, being so extraordinarily attained, they might acknowledge them most divine and extraordinary.

Ob. But John was waking, because he stood on the Sea shore, Rev. 12. ult. Ans. This standing was also in the Spirit: As chap. 17. 3. he was led away into the wilderness, but it was in the Spirit, and so here.

Ob. Satan cast some heathen Priests and Prophets into trances. Answ. 1. This is from heaven. 2 Holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21. 3. There is a difference in the manner; for The spirit of God leadeth and allureth; but the Spirit of Satan useth violence and compulsion.

4 The place where this great Wonder appeared: [In heaven] Three reasons may be given for this. 1 The visions and appearances were seen in heaven, but indeed were actually accomplished on earth: they were shown in heaven and from heaven, but acted in earth. 2. Because God from heaven doth order and govern his Church, and therefore is here heaven mentioned, that in all her conflicts and tumults she should look up thither, & place her help & hope above the hills, whence her salvation cometh. 3. By Heaven in this book commonly is meant the true militant Church, and the members of it here upon earth: As this Chapter affords four instances; ver. 4. Stars of heaven, are Ministers of the Church: ver. 12. rejoice ye heavens, that is, believers and members of the true Church on earth: ver. 3. another wonder in heaven, of a Dragon with seven heads; Now heaven properly taken, is not the place of the Devil, who hath nothing to do there; but Hell is his proper place, and by permission he walks out into the Church, so as by heaven here is meant the true Church of God on earth: ver. 7 a battle in heaven, that is, the militant Church; for in heaven (properly taken) is no battle, but victory, or rather triumph after victory.

Quest. But why is the Church militant called Heaven in this book? Answ. for three reasons. I. Because the whole vision is mystical and sigurative, teaching all along one thing by another. II. Because there is not a more livelie Image and resemblance of that highest heaven (which is the seat of God, and the habitation of Saints in their Country) then the universal company of Saints in earth, which is the true militant Church of Christ, called heaven for resemblance. III. Because the Church and true members of it have even in earth more to do with heaven then with earth; and this for three reasons. 1 Her birth is from heaven, for she is borne of God of immortal and heavenly seed. 2 Her conversation is there and her meditations where Christ her head is, thither she tends, Phi. 3. 20. 3 Her inheritance is there; she being but a stranger in earth; her state is there where she shall forever reign with Christ: that is her dwelling and standing house, where as she only passeth through the world, and stayeth but a small time below; and therefore she is described in this mystical book, as if she were in heaven already, to which she belongs.

Thus much for the interpretation of the preface:

Now follow the observations.

1 Note how the Spirit of God stirs up our attentions and affections unto this vision, and the great matters and mysteries therein contained: In that 1 It is no common matter which we might neglect, but a great wonder and all men are moved at great wonders. If S ^t . John himself wondered at the greatness of it, well may it drive us into admiration. If it were a vulgar and trivial matter we might be more careless: but as the Spirit of God cannot be employed in any such thing; so hath he set a special star over this subject contained in this vision, that he might gain our best attention, as to an high and admirable argument. 2 It is a vision seen in heaven, to excite our diligence as to a caelestiall vision: It is no deceitful sleight, or apparition of any cunning and juggling person (such as the Papists visions be) to confirm some false doctrine or tradition, without or against the word; but a vision from heaven revealed by God to his chosen instrument S ^t . John, for the establishing of God's people in the faith of the Gospel according to the Scriptures. 3. It is a vision of great moment, as for matter and authority, so also of special use to all the members of the Church: seeing whosoever will live godly in Christ Jesus must suffer affliction: and this vision teacheth both how to suffer, and how to conquer; how to carry the Cross, and how to win the Crown. Such things of so great use, so nearly concerning ourselves, are greatly to be respected.

2 Note in this Evangelist two excellent virtues. 1 His modesty and humility: He is careful to prevent the ascribing of this vision to himself; and therefore saith he had it from heaven immediately; as elsewhere (Chap. 19. 11) he saw the heavens opened to receive the vision of the white horse; and chap. 1. 10. I heard a great voice behind me; and therefore he brought nothing of his own, for we ourselves cannot see the things that are behind us. So have other the servants and Prophets of God; as Ezech. 1. 1. The heavens were opened, and I saw visions of God.

Use. To teach us: 1 modesty and humility, to ascribe nothing to ourselves, to ascribe nothing to our own wit or capacity, especially in heavenly things; 2 nor suffer others to ascribe anything to us what ever our gifts be, but reserve for God all the praise and honor; which is due only to him: so the Apostles did, Acts. 3. 12. 16.

2 His fidelity in his service, 1 to his Lord, in that he yieldeth to him the honor of illumination; and that it is his prerogative to reveal his pleasure from heaven to whom he will, and open the heavens to whom he will; and open the minds of whom he please, and to leave without vision whom he will; and as for himself he had never seen this vision had he not seen it in heaven: and if God in heaven (who only can foresee and foretell things) had not revealed it to him.

Use. To teach us, that for all heavenly visions and inspirations we must seek unto God; and depend upon the illumination of his Spirit for mediate revelation, as John did for immediate: And for the understanding of this vision use the means, but not rest in them; but pray him whose chair is in heaven, to teach the heart. Natural gifts of knowledge may be by natural helps and means attained by natural men: but supernatural must be by special revelation of the holy Ghost; the anointing must teach them, 1 John 2. 27.

2 To the Church is this holy man faithful; he hath the visions of God, but he conceals them not, but faithfully imparts them to the Church of God: Teaching that, All the revealing of mysteries is for the use of the Church Eph. 4. 11, 12.

Use. 1 Art thou a Minister? All the gifts thou hast received are thy Lord's Talents for the Church: Take heed of hiding them in a napkin, but impart them willingly and conscionablie.

2 Art thou a private man? All the illumination thou receivest is for others as well as for they self: to promote the knowledge and fear of God to so many as thou canst, especially those under they power.

Consider here, 1 that no member hath anything impropriate, the eye, the hand &c. 2 that the poorest and privatest Christian that is faithful in small things shall be ruler of much.

[In heaven] In that by heaven is meant the visible Church: Note: the true members of the Church are in heaven upon earth: and in earth have more to do in heaven then in earth Gal. 4. 26. It is called the Jerusalem, which is above, Now the Church on earth is above, and heavenly two ways:

1 In hope and expectation: Rom. 1. 23. waiting for the adoption of Sons, which hath a sweet internal and spiritual, yea and an eternal joy (like that of heaven) in that expectation. Rom. 5. 2. we rejoice under the hope of the glory of God. and 1 Pet. 1. 8. Whom we have not seen, yet we love him, and rejoice with joy unspeakable and glorious.

2 In conformity and inchoation, beginning that life of heaven; and that in respect both of that they are freed from; and that they have attained fruition of.

First, the Saints in heaven are fully freed from all evils: As in three instances. 1. From the world it self. They have wholly forsaken the world, and are gathered up to heaven the house of God, and their own home. Even so the Saints on earth have in part forsaken the earth: First, by election. Rev. 14. 3. the hundredth forty and four thousand are bought from the earth; and living in the world are chosen out of the world, John. 15. 19. Secondly, by affection: using the world weinedlie, as not using it; and delighting in earthly comforts, not as their own, but as borrowed for a time. Thirdly, in habitation: they dwell in the world as in a Meshec, not as indwellers or inhabitants, but as strangers and pilgrims, absent from home. Fourthly, in conversation: they meddle no more with the world then needs must; and in the midst of their earthly callings and business, are still heavenly minded.

2 The Saints in heaven are fully freed from all the corruptions of the world, & loosed from all the bolts and relicts of sin, being delivered out of the prison of the body. So the Saints upon earth have after a sort changed their lives, and renounced the corruptions that are in the world through lust; and put on a divine nature. 2 Pet. 1. 4. They have a part in the first resurrection already, and have bid a long farewell to the follies of their former times; and hate and loath their own unfruitful works of darkness, in which they were sometimes chief actors,

3 The Saints in heaven are finally separate from wicked persons and companies, never to be mingled or molested with them anymore. So the Saints in earth with-draw themselves from the company of scandalously wicked men, where they can neither do any good, nor take any. And whereas before their calling, they could run with them to the same riot of excess, now is no communion between light and darkness: nay, all their delight now is in the Saints which excel in virtue, and no such grief as to live with Lot in Sodom, or with David in Meshec.

Secondly, in the good things which the Saints in heaven are called to enjoy there is an excellent conformity and inchoation here upon earth; and the saints have in hand, the first fruits of heaven, Rom. 8. 23. as

1 Their chief happiness in heaven is to behold the face of God, and see him as he is, & as they would; his name being written on their foreheads, Rev. 22.

4. Their chief joy and wellsprings are all in him, in whose presence is fullness of joy: So the chief joy of the Saints on earth is that they have fellowship with God, though not so immediate as they. They see not his face but his back parts. But happy are they that they can see him through grates, & as they can; though not yet as he is, & as they would. For this vision wants not an heavenly joy while they are at home in the body; although that fullness of joy at his right hand be wanting till they be at home with the Lord. And what they want in the things, is supplied in the desire to be with him, that they may see his glory, and behold him face to face, and so as they may be like him.

2 As the Saints in heaven live according to the Law of perfect righteousness, and have attained perfect sanctification, which is the Law and Charter of heaven: so the Saints on earth set the same Law before them to rule and direct every particular action by; both aiming and wishing that all their ways were directed by the word, Psal. 119. 5. and begin the same obedience, waighing all they take in or give out by the weights of the sāctuary, which God hath sealed for just.

3 The saints in heaven spend their whole eternity in the cheerful, constant and perfect praise of God. They keep a perpetual Sabbath; and in the presence of the throne of God serve him night and day in his temple, Rev. 7. 15. so the saints in earth imitate them. For, 1. they delight to be found among true worshippers, and account them blessed that may dwell in his house, esteeming one day there better then a thousand besides, Psa. 84. 10. 2 They strive to bring free will offerings to God, and to make their pleasing of God their principal delight; and in the midst of many weaknesses they make some progress to the cheerful praise and worship of God. And this not by fits and starts, but in a sincere, true and constant endeavor through their lives, most fruitful in their age.

4 The Saints in heaven being in immediate fellowship with Jesus Christ, cleave inseparably unto him as their head; love him in the highest degree of affection; and follow the Lamb wheresoever he goeth, Rev. 144. So the Saints on earth, who àre those hundredth forty and four thousand who are bought from the earth, follow the Lamb where ever he goeth. If he go before them in holy doctrine, these sheep hear his voice, and follow him. John. 10. 27. If in holy example, they imitate him in all wherein he propounds himself a pattern to them; as in humility, patience, love, meekness, obedience, faith, and the like. As for their affection to him: First, they love Jesus Christ with a strong flame of love, which much water cannot quench; and with a love stronger then death; and love not their own lives to the death for his sake. Secondly, they love him inseparably: For as the Saints in heaven would not for all the world forgo his presence for one day: So nothing in the world can drive the Saints from their privileges in Christ; as a cloud of Martyrs do witness: but as Ruth to Naomi Ch. 1. 16. Thirdly, as he loveth them, so they him: John 13. 1. they once loving him, they love him constantly to the end, and to all eternity.

5 The Saints in heaven enjoy God, the means of all their lives. Jesus Christ is their temple, their light, their tree of life, their Crystal river, and all: Even so is he to the saints in earth, Rev. 22. 3. 5. For though they have means, and are tied to them here on earth, yet do they enjoy God above all means, acknowledging him their life & the length of their days: and that they live not by bread, but by every word of God. That it is he that giveth them power to get substance, that blesseth their children with increase, that he that clothes the Lilies clotheth them; and if all means should fail, yet he would without them, yea and against them, sustain them, rather then they should want anything good or fit for them.

1 This as a touchstone trieth who be true members of the Church, and who are not. He that is so, is partly in heavē already, & hath more to do in heaven then in earth. And therefore he cannot be a true member of the Church; First, who hath no birth but from earth; discerned by hatred or neglect of the immortal seed, of spiritual parents, of the seed and issue of Jesus Christ, the sons of God; he is far from heaven that cannot abide anything that is heavenly. Secondly, who hath no inheritance but in earth; discerned by minding things earthly, either only or principally. How dce men delude themselves, that suppose themselves as near heaven as any, and yet are as far distant thence in affection as in place, having their hearts drawn down and wedged into the earth as with Iron bars? Their whole study, pains, and sweat is for things below. The heaven they dream of is not only upon earth, but earth it self; and angry are they when men would acquaint them with better treasure or portion. But thus it cannot be with God's children, who are minded as good Nehemiah, 2. 3. whose person being in the King of Persia his Court, yet his heart was at Jerusalem. And as Daniel while he was in the land of his captivity, yet he opens his windows to Jerusalem. Thirdly, who hath no conversation but in earth; discovered, when no part of the whole course thereof savors of heaven. But 1. servants and slaves are they to lusts, far from freedom from sin; nay rather swim with the stream, and drink in with delight the corruptions of the world, but thoughts of heaven are tedious. 2 converse and combine themselves with sinners against God, and run with all loose company to all excesses and vanities. Now would they examine this course; could it go for currant or heavenly? Do the Saints in heaven swear, and swill, and drink, and rail, and break God's Sabbaths; and lie, and deceive; and can that life be heavenly that doth so? Fourthly, who hath no delight but in earth; discerned in that, 1 It is an unwelcome voice to call them to delight in the face and presence of God. And how can he be admitted to the presence of his glory, that hath no delight in the presence of his grace; but is as heavy to the parts of his worship as to some punishment: 2 Instead of delight in the Law of God, the rule and charter of heaven; they make their lusts their Law; and while they profess heaven, they walk by no direction, but the Magna Charta of Hell. And were it not for God's restraining grace, they would be as impious and impudent in sin as Cain, as Cham, as the damned, nay the Devil himself. 3. In that they rest more contentedly in the means of their outward good, then either in the means of grace, or the author of both. The news of the smallest outward profit rejoiceth their hearts; but the news of heaven and eternal good things by Jesus Christ affects them but a little. 4. In that they prize not the life of godliness nor the state of Saints; nay scorn it in themselves and others. So much of the trial.

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

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

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

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

Secondly, it may not gain our conformity with it in the customs and guizes of it, because it lieth wickednesses. Rom. 12. 2. Fashion not yourselves like to this world. The Christian must be cast into another form, & fashioned to the manner of the country and corporation to which he belongs.

Thirdly, it may not gain our strength to defend or patronage it. But as the Apostle, 2 Corinth. 10. 3. though we walk in the flesh, that is, carry this body of flesh, as others; yet we do not war after the flesh: but we fight against the flesh; and are not patrons and defenders of the corruptions of the world; no nor of the faults, which we ourselves are ready enough to act. Neither can there be more evident badges and liveries of mere worldly men, that are all earth, then these: 1. to affect and desire only or principally: 2. to imitate and conform: 3. to justify and defend the crooked ways of the world.

So much of the Preface: now of the Vision.

[A Woman clothed with the Sun] In this verse, and the second verse, is the description of one of the Combatants, by two arguments: 1 her person, a woman. 2 her properties, which are four, 1 her apparel, clothed with the Sun. 2 her place, the Moon under her feet. 3. her crown of twelve stars on her head. 4 her fruitfulness and pregnansie, being with child, she cried, &c.

First, we must inquire of the person, and who this woman is; and afterward to the arguments and parts of the description. Woman in this mystical book signifies three things: 1 Idols, because 1 they are as enticing and alluring, as wantō women. 2 Idolaters go a whoring after them, as unclean persons after light women; chap. 14. 4. these are they which were not defiled with women. 2 Women signifies in this book, the City of Rome, the seat of Antichrist; cha. 17. 3 the Woman sitting upon the scarlet coloured Beast. 1 because in her outward pomp and glory she is opposed to the chaste spouse of Christ, whose glory is all within. 2. because with her the great Kings of the earth have committed fornication, chap. 17. ver. 2. 3. because she is the mother of fornications called the great whore ver. 1. to whose filthiness and Idolatries all other are but punies and learners. 3 Woman signifies in this book, the true Church; the wife and Spouse of Jesus Christ; his love, his dove, his undefiled; and so is the word taken in this place.

Quest. If by the woman be meant the Church, whether the Church militant or triumphant? for it seems this woman is gotten above the earth, and treads the Moon under her feet, and is decked with wondrous glory.

Answ. This cannot be meant of the Church triumphant, for three reasons. 1 This woman is in travail and pain. Now the triumphant Church is past all pains; and all her tears are wiped away, chap. 21. 4. 2 The Dragon makes this woman fly into the wilderness, this chap. ver. 6. but the Church triumphant is now in her palace, no more in the wilderness, no more chased with the Dragon; for there he hath naught to do. 3 This woman needs food in the wilderness, and is nourished there by means appointed by God, ver. 6. But the Church triumphant hath no need, no want, no hunger, no thirst, no means of life but Christ himself, not his two Prophets; therefore it agrees only to the Church militant.

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

Answ. It is a true vision of the Catholic Church in all ages; but is most applicable to the church of the New Testament, and Gentiles For, 1. John tells us his Prophesy is of things to be done afterwards; even after his trance in Patmos, Chap 1. 1. 2. The last words of the 17. verse of this Chapter bring us down to the times after the Apostles days; namely, to the bloody persecutions of the Heathen Emperors, and to the rage of Antichrist against them that kept the testimony of Jesus. 3. This woman was fed in the wilderness when the outward court was given to the Gentiles; and when the two Prophets prophesied in sackcloth to feed her by their holy doctrine all the time of her being there: this is confirmed chap. 11. ver. 2. 3. compared with chap 12. ver 6.

Quest But why is the Church compared to a woman?

Answ. In two respects▪ First, as simply considered in her self: and this for three causes. 1 Because to the woman was first made the promise of the blessed seed who was to break the Serpents head; and it is still made good to the Church under the same similitude, for to her all the promises of God properly belong. 2 In her self considered, she is weak and feeble as a woman without her husband. John. 15. 5. without me ye can do nothing. All our sufficiency is of God, even to think a good thought, or to name Jesus. 3 In her self she is as a pure and chaste virgin, not defiled with Idolatry, which is a spiritual harlotry, nor running (as the Romish strumpet) after unchaste and wanton lusts. 2 Cor. 11. 2. a pure virgin keeps and preserves her self for one husband and no more.

Secondly, as the Church stands in relation to other, she is fitly called woman. For her relation is threefold.

1 To God, and in this relation she is the daughter of God, Cant. 7. 1. Oh daughter of a Prince. Psa 45 10 hearken O daughter &c. and therefore fitly resembled by a woman, whose father is God, and whose birth is not after the will of man, but borne of God.

2 To Christ; and in this relation she is the spouse of Christ, and so fitly represented by a woman: First, contracted and espoused to Christ in his incarnation or first coming Cant. 4. 10. my Sister, my Spouse. And what is the whole book of Canticles, but an holy description of the holy handfasting and contracting of this holy couple: Secondly, married as his bride, and taken home in his second coming, to dwell with him forever.

3 To Christians; and in this relation she is their mother, and so fitly resembled to a woman. For a woman, through the company of her husband, is fruitful and bringeth forth children: so the Church by her conjunction with Christ, and the power of his word, bringeth forth, and nurseth, and bringeth up many children to God, as this woman ver. 2, 5. And hence was that speech of the Ancient; He hath not God for his father, that hath not the Church for his mother.

As this woman is the Spouse of Christ, all the professed members of the Church must learn to perform the duties of loving Spouses to Jesus Christ. And it will sort well with this occasion in the one to teach the other; and with one labor prosecute & urge two great duties: Both to put women in mind what duty they owe as wives to their husbands: and all of us, as Christians and spouses of Christ, that the same duties are due from us to our spiritual head and husband.

Quest. What are these duties.

Answ. They are four.

1 To cleave to her husband. For when God saw it was not good for the first Adam to be alone, he made the woman out of Adams own rib being cast asleep, and brought her and married her unto him, as an undivided companion of his life, that she might cleave unto him alone: saying, For this cause shall a man leave father and mother, and clc • ve to his wife, and they two shall be one flesh, Gen. 2. 24 Even so when God saw that after man's fall it was less good for him to be alone, he institutes for him a second marriage with the second Adam, whom he casts asleep by death, and brings his spouse out of his side pierced, and marries the Church unto him; that renouncing and forsaking all loves and lovers but him; she migh cleave undividedly to him. And that now as Solomon's spouse we might forget our own people and fathers house, seeing the true Solomon hath vouchsafed to marry us Gentiles to himself, and to lay us by his own side from whence we were taken

Quest. How must we cleave to Jesus Christ?

Answ. Three ways.

1. In person. First the wife dedicates and delivers up her person to her husband alone: so believers must deliver up their bodies and souls to Jesus Christ; for now we are no longer our own, but his, 1 Cor. 6. 19, 20. Secondly, a faithful spouse as a chaste virgin is married but to one man, 2 Cor. 11. 2. Thirdly, Christ communicates his whole person unto us, and us only; no other are admitted into his body; he gives his life for his sheep only, prays not for the world. Fourthly, Christ as a faithful husband leaves father in heaven and mother in earth to cleave to his wife; and therefore we must esteem him as father, mother, brother, and sister, as Adam was to Eve.

2 We must cleave to Christ in faithful affection. The earnest love, delight, and affection of the wife must be towards her husband by God's ordinance, Gen 3. 16. Thy desire shall be unto him; and to him alone, because it is the covenant of God; the recognisance of which is kept in heaven, that both parties keep themselves in pure and chaste love one to another. So must we as good Spouses love our husband Jesus Christ as ourselves; nay better then ourselves, not loving our lives to the death for his sake; seeing that his love to us was stronger then death, and more to us then to his own life. This loyal love will be loath to offend him; and having offended him will not rest till he be pacified again.

3 We must cleave to him in affliction. A wife marries her husbands estate as well as his person, for better or for worse: So we must cleave to Christ in affliction, in poverty, persecution, banishment; and bear his reproach. The husband and wife must bear one another's burden; must rejoice and weep together. If common Christians must do so amongst themselves; much more Christ and the Christian. A Kingdom is promised to such. Luke 22 29, 30.

2. The wife must depend upon her husband as upon her head, and that for three things.

1 For direction, subjecting her self as owing obedience to all his lawful commandments Gen. 3. 16. he shall rule over thee, she must hear his voice, and acknowledge a stamp of God upon it in everything that is not sin. This is subjection: and not to be sick or sullen, or answering or replying when she is crossed in things indifferent. It were monstrous in the body if the hand should go about to direct the eye, or the foot rise up to rule the head: and they are monstrous wives that covet rule and command, whom God hath made to be ruled and commanded, and subordinated their wills to the direction and discretion of their husbands: Even so the Christian must be subject to Christ in everything, Ephes. 5. 24. She is not worthy the name of a wife that will be subject as far as she list, or as makes for her ease. Gen. 2. 19. all the Creatures came to Adam to be named by him, in token of their subjection; and as they, so the woman also was named by Adam, in token of her subjection, that she should never think of the name woman, but also conceive her subjection. Would to God women did think, that to lose subjection, were to lose woman head! In like sort the spouse of Christ hath taken her name of him in token of absolute subjection. What can be more proper for a Christian then to frame to all the rules of Christ; seeing he is the true light, the sun of right eousnesse, the pillar able to direct?

2 The wife must depend upon her husband for protection. The husband is the veil of his wifes eyes, as Abraham was to Sarah: Even so the Churches husband is the savior of his body, Eph. 5. 23. The only Phineas that turns away the wrath of God kindled against the Israel of God. The only Moses that standeth in the gap where God's wrath had made a breach. David's wives being taken captives, he rescues them (1. Sam. 30) and smites the enemies with an horrible destruction: So this Son of David and David's Lord, redeems us his wife out of the hands of our enemies, both spiritual, as sin, hell, death, Devil, and damnation; and corporal also; so as though they may exercise, yet they shall not hurt his spouse. In all our troubles and dangers we must come unto him, as Ruth. 3. 9. Spread the wing of thy garment over thy hand maid, for thou art the Husband.

3 The wife must depend on the husband for provision. Whom should the wife depend upon for necessaries, but on her husband? or who must pay the wives debt, but the husband: so who else but Jesus Christ can suppply the Church with such things as she needs? who can bestow pardon of sin, righteousness, life, and salvation, but he? or who can pay such debts as we owe, but he; both obedience to the whole Law; and satisfaction for the breach of it? None but he can satisfy either the principal or forfeiture. If any man should maintain another man's wife, the husband being better able then he; would not all the world judge them harlots and naught? So seek thou salvation and righteousness (as the Romish Church doth) by any other means within or without thyself then by the name Jesus: thou art an harlot and no spouse of Christ.

3 The wife must rejoice to honor her husband, even with her own dishonor. 1 Cor. 11. 7. the wife is the glory of her husband: and so a good Christian is the glory of Christ. Christ rejoiced to honor us with his own infinite dishonor. The joy of heaven pleased him not without our presence & fellowship in it. All the members honor the head: so must we honor our head though we be losers by it. Such a dutiful spouse was John the Baptist, who rejoiced because of the Bridegroom's voice. John 3. 29. and saith, ver. 30. He must increase, but I must decrease. Such good spouses were the disciples that rejoiced, they were counted worthy to be scourged in the Synagogues for the name of Christ; and were contented to be fools for Christ, 1 Cor. 4. 9, 10. Such spouses were the faithful martyrs, and all those witnesses that lie under the Altar; who left all, house and home, goods and name, land and liberty, yea life it self for the honor of their husband. But how do we take our husbands part, that have no word of defense, or rebuke of those that highly blaspheme his name by word or deed? Nay, when ourselves join in his dishonor, disgracing our profession, polluting his name by swearing, lying, drinking, rioting, gaming, and all unseemly behavior?

4 The wife as a good spouse must do all things to please her husband, herein testifying her love to him: so must every spouse of Christ herein testify love to Christ. The Apostle prayeth (Col. 1. 10) that they might walk worthy of the Lord, and please him in all things.

Quest. How shall we please our husband?

Answ. By observing six rules.

1 Never seek to please thyself in anything displeasing unto him. A good and loving wife will displease her self, and depart from her own will to please her husband. A good Christian must deny himself, his own will, reason, affections, and desires, and much more his sins and lusts (be they as dear as his eyes) to please that husband. The Apostle (Rom. 15. 1, 2, 3.) both propounds the duty, and persuades it by a most forcible reason: we must not please ourselves; for Christ pleased not himself; that he might pleasure us. He was not bound, but we in way of thankful retribution are bound.

2 Never seek to please other men in thine actions; for then thou canst never please Christ. Gal. 1. 10. If I should now go about to please men, I could not be the servant of Christ. A loving wife looks not to please other men, but will please her own husband though others be never so much displeased: so a sound Christian must resolve to please the Lord and not be plausible to men.

3 A good wife that would please her husband will pry into his nature and disposition; and having found what is pleasing or displeasing unto him, will frame herself unto his mind and honest desires. Thus Rebe • ca pleased Isaac in providing for him such meat as he loved. Thou art then pleasing to Christ thy husband, when there is a conformity and similitude in manners and affections. Therefore see there be, First, a conformity in virtues; that thy heart be an holy heart; an humble, innocent, patient, loving spirit; a sober and temperate mind. For what is marriage spiritual or corporal, but a conjunction of two bodies and two spirits into one? Adam had no other but an holy help, made of an holy rib, and knew no Eve but out of his own side: so the second Adam hath no spouse but an holy one, which sprang out of his own side. Secondly, a conformity in will: will nothing but holily as he willeth, and nill what he nilleth. Thirdly, a conformity in practice: Likeness of manners is very pleasing. See thou cheerfully embrace & observe what he commands. Herein is love expressed; he that keepeth my words, is he that loveth me. Thus must we grow fit for our head; for, First, marriage requireth fitness. God brought Adam a fit help. Secondly, Christ was like unto us in all things, sin excepted, that we might be like unto him.

4 To please our heavenly husband, we must decke and trim ourselves with graces. It is the folly of these times, and foolish Virgins, to decke themselves not with virtue, but with vanity, pride in attire, and all foolish and immodest fashions. He is none of the wisest earthly husbands that can affect his wife for these things. But it is other manner of attire that makes Christ's Spouse lovely. Psal. 45. 13 the spouse is all glorious within; and her clothing of wrought gold. Thou must put on lowliness, meekness, love, truth, sobriety, watchfulness, sincerity; else the King hath no delight in thy beauty. 1 Tim. 2. 9.

5 A loving wife cannot better please her husband then by loving and gladly entertaining his friends. Every godly man is (as John was) a friend of the bridegroom. The love of a Christian reacheth to Christ himself; and he that hates the child loves not the father.

6 A good wife to please her husband must show her delight in his presence, and long after him in his absence: so the Christian must rejoice in the cheerful society of Christ, Isai. 26. 8. when he absenteth himself, must think much and often upon him; and mourn after him (as the widow doth when her husband is departed) and never be at quiet till she enjoy his comfortable presence again. Shall Christ's delight be with the sons of men; and should not ours be much more with him? And as every good spouse in her husbands absence saith in herself, Come: so saith this Spouse. Come. Amen. Evenso, Come Lord Jesus. Rev. 22. 20.

Having spoken of such main duties as the spouse of Christ oweth to her husband; we will for her encouragement mention some of her privileges by means of this happy conjunction: by which she may see it is no lost labor to frame to these duties; and so, as by so many motives, be provoked to the cheerful performance of them.

The first privilege is, free electiō: the bridegroom hath made choice of us, & not we of him. The wife wooeth not, nor chooseth the husband; but the husband the wife. John. 15. 16. Ye have not chosen me, but I have chosen you. Therefore, 1 Neither was he bound any way to choose us. As a young man intending to marry is bound to none, nor tied to any; but out of his free will makes his choice of one above all other: Even so, the Son of God chooseth to himself out of his own free will, being bound unto none, a wife out of all mankind, and that is his Church, of which we are members. 2 Neither findeth he any reason in us, as other young men do in their spouses, to set their love upon them. No disposition, no works of preparation, no freewill, no aptitude or affection towards him; but when we were enemies he made love unto us. 3 Neither if he had passed by us, as he hath many others, were he bound to give any reason to us, or them, that are refused, why he did not choose us, or them: Even as a young man free to his choice, having betaken himself to one spouse, need give no reasō why he hath passed by all the rest in the world.

The second privilege is, divine pacification. By this marriage all hostility and enmity is removed between God and his Church. For, as great Princes use to pacify strong emnities between themselves, and also to stablish true and constant friendship, by contracting some marriages between them: Even so doth the Lord by marrying his own Son to the sons of men: Ephes. 2. 14, 15. for he is our peace, who hath broken all partition walls, and abrogated, yea and slain all hatred; Col. 2. 14. he hath abrogated all hand-writings which were against us, and hath fastened them to his cross. Now a full atonement is made; all the bonds of the Law, to the rigor, to the curse, are all cancelled; all the claims of sin, death, hell, and clamors of accusing conscience are now stilled and answered; all our obligations are discharged, and fastened and filed up (as void) on the cross of Christ, for in no other place in the world could they be cancelled but there. And as while the enmity lasted, and the hostility was proclaimed between God and us, there was no commerce, nor no intercourse between us; no more then is between nations who have proclaimed open war against one another: Now by this marriage and peace concluded, we have a safe and happy intercourse & negotiation into the kingdom of God. The way is now laid open between heaven and earth; and God himself pleaseth to come unto us, yea into us, and dwell and sup with us, to confer with us, to direct us to the advancement of our happy estate. We have daily entrance and access unto him, not as strangers or ordinary friends; but as familiars, yea as children, in prayers, praises, meditations, and the like. See Eph. 2 18, 19.

The third privilege is, gracious assimilation and fitness between the bridegroom and his bride. For whereas before was an infinite inequality and disproportion between these two parties: now by this contract all this inequality is taken away, and a fitness given by grace to make the spouse every way answerable to her Husbād; as in these instances.

1 The bride was of base parentage, a daughter of the earth; her father an Ammorite, her mother an Hittite, Eze. 16. 3. But now she is made a chosen generation, of near alliance to God, the Daughter of a Prince, yea, of the King of glory.

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

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

4 The spouse in her self was naked, exposed to all injuries; and covered with nothing but shame, excepting a few rags and fig-leaves, too short and thin a cover to hide her shame. But now, as mercy hath married her, so it hath clothed her: here she is clothed with the sun. Her husband hath provided her costly garments; her clothing is of wrought gold, Psal 45. 13. that is, the golden righteousness of Christ, shining as gold, precious as gold, durable as gold, desirable as gold. A garment as useful as costly, called Garments of Salvation Isai. 61. 10. This garment serveth both for necessity and ornament.

The fourth privilege is, in free and liberal donation A bridegroom contracting a marriage with a Virgin, gives her Jewels and Love-tokens, as Isaac sent to Rebecca: so the Lord Jesus doth with this woman.

1 What he covenanteth and promiseth, he also pledgeth with many graces and love-tokens, even many graces shining as so many Jewels, everyone testifying his mindfulnesse and bounty toward her.

2 He bestows his person upon her, and by becoming hers she becomes his, and they twain are one flesh; a gift, then which heaven hath no greater.

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

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

The fifth privilege is, her high and honorable exaltation and advancement. The whole dignity and honor of the husband is derived unto the wife, be she in her self never so base and unworthy: As in Esther a poor captive maid married to Ahasuerosh, made a sharer in the honor of all his kingdom. And Bathsebe a mean woman advanced to be David's Queen. But the honor of the Church goes beyond all the honor of all the Queens that ever the sun saw, or theearth bare, by reason of this marriage and contract: For;

1 They were matched to men; and laid in the beds and bosoms of men: but she comes into the bosom, and green bed of him that is God and man, Cant. 1. 15.

2 They were married to Kings, but earthly and mortal, who died and left them widows and often miserable: But she to the King of Glory, who only hath immortality, her King and husband never dieth, nor can leave her a widow.

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

The sixth privilege is, strong and eternal consolation. In that by this contract a firm and constant happiness is assured, which all the contracts in earth cannot perform. This undivided conjunction of Christ with his Church answers all objections which might either prevent or discontinue the happiness of a Christian.

First, for things which might seem to prevent our happiness.

Ob. 1. Our own unworthiness and infinite disproportion. He is a divine head, a mighty God: • a base worm, and man of earth; How can he marry himself unto me?

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

Ob. 2 But he is an holy head, and the righteous God; but I want righteousness and holiness: How unfit to be contracted to him?

An. 1 Christ marries not his Church, because she is holy, but to make her so. It is not the condition to marry her, if she be pure or holy; but that the may be so. Eph 1. 4.

2 Thy righteousness is much less a cause of this contract; but this contract a cause of thy righteousness; for he decks thee with a glorious robe in sense of thy nakedness.

Ob. 3 But alas, my desire is not to him as it should: how can he then desire or affect me? I desire everything else, everything more.

An. 1 He seeks and wooeth, and chooseth us, and not we him.

2 Labor thou to know his excellency more, by which thou mayest prefer him before all loves and lovers, as surpassing them all in true worthiness, goodness and perfection. This is a part of the Covenant. Ier 31. 34.

Ob. 4. But I am base and poor, despised among mean men, and worthily: and how can he affect me?

Answ. Be yet more base in thy own eyes also: and say as David, 1 Sam. 18 18. What am I, that I should be the son in Law to the King! He chooseth none but the abject; and calleth himself the God of the abject. He chooseth the Apostles, who were the of-scouring of all things.

Secondly, it answereth all Objections for the discontinuance of our happiness.

Ob.

1 From the presence of sin. My sin may separate between him and me.

Answ. 1 If it could not hinder the contract; much less the continuance now the guilt is removed.

2 Every sin offends him; but every sin separates not.

3 The spouse may sin of infirmity, not of willful stubbornness; and therefore may fall, but not fall away.

Ob.

2 The desert of sin is eternal separation.

Answ. 1 He hath taken the desert on Himself.

2 He punisheth not with bitterness and extremity, who hath commanded husbands not to be bitter to their wives; but passeth by many, pardons all, covers all, cures all in his spouse, Ier. 31. 34. Isai. 54. 10.

Ob.

3. Grace is weak, and my sense of righteousness little and small, if any.

An. Grace in the elect is weak, but perpetual; because the covenant is everlasting. Floods of corruption shall not quench this small spark. Cant. 8. 7

Ob. 4 But he may depart in displeasure. Cant. 5. 6.

An. 1 For a time, and for her good; but she finds him again.

2 A man must leave father and mother, and cleave to his wife; and much more will this Lawgiver. There can be no desertion on his part.

Ob. 5 But though he be faithful; I am unfaithful, and may depart from him.

An 1 Neither on her part: For she is confirmed in grace, which hath a privilege above that in innocence. That was in a possiblity of not sinning; but this in a not-possibility of sinning to death.

2 He that with his life purchased her happiness, will now by his glorious power preserve it.

Ob. 6. But outward force and violence may dissolve this marriage; at least death may.

An. 1 The gates of hell cannot prevail to dissolve this marriage.

2 Whom God hath thus inseparably joined none can put asunder.

3 Death which dissolves all other marriages, is here overcome; and neither party can die anymore: the death of Saints being but a going home to their husbands house.

Use. 1. In afflictions; remember thy happiness is stable.

2 In temptation to sin; remember thy honor and advancement.

[Cloathed with the Sun] Having described and discovered the person; we come to the properties by which she is described: and these are four.

The first property is, that she is clothed with the Sun. In which 1 the garment: the Sun. 2 the application: she is clothed therewith. By Sun is meant Jesus Christ; who, not seldom, is so called in the Scriptures: As Psa. 84 11. The Lord is the Sun and shield, Mal. 4. 3. To you that fear my name shall the Sun of righteousness arise.

Quest Why is Christ resembled by the sun, or wherein is he so?

An. In two respects. 1 in his affects and properties within it. 2 in his effects and actions without.

1 The effects within it are five.

1 Unity. There is but one Sun in the world: and but one Sun of righteousness in the Church he is the only begotten Son of the Father; John 1. 14. No son else begotten of the substance of the Father: no name else &c.

2 Light. The sun is not only an heavenly light, but the fountain of light; and in it self a body of most shining and surpassing light: So Jesus Christ is light in his essence; a light which none can reach; an heavenly light; the light of the world, and in him is no darkness Rev 1. 16. his face shineth as the Sun in his brightness.

3 Purity. The Sun is a pure creature, which looks upon all inferior creatures; and none can hide them from the sight of this great eye of the world; and though it look upon all filthiness, it contracts none: Even so Jesus Christ is purity itself, whose all-seeing eye none can avoid: for all things are naked to him with whom we are to deal. The Egyptians were wont to call the sun many-eyed. But our Lord disperceth from himself on all sides infinite beams of light, as so many eyes on all creatures: the which, if they cannot avoid the view of the sun of the world, much less of this Sun of heaven. And yet so pure is this Sun, that living and conversing among sinners, he contracted no stain of sin Although he was borne of sinners, living with sinners, died with, and for sinners, and as a sinner, yet no man could justly accuse him of sin, but he remained purer then the sun.

4 Power. The sun is a powerful creature, for though the body of it be in heaven, yet the warm and comfortable beams of it reach to the extreme parts of all the earth: Even so, although Jesus Christ be in heavē bodily, as being ascended thither in his flesh; yet by his spirit and grace he is present with his Church in all parts of the world to the end of it. And as the sun rising comes forth like a Giant to run his course, and makes haste in his way, and no created force can hinder him: So this powerful Sun of the Church makes hast in his way to his Church, & as a mighty Giant cannot be hindered from her by all created power of men and angels united together.

5 Participation. The sun is a communicative creature, dispersing all his light and comfort to others, not only to terrene Creatures below upon the earth, but even to the heavenly and celestial bodies themselves, for all the stars & the Moon borrow their light from the sun: Even so Jesus Christ enlighteneth everyone coming into the world, John. 1. 9. Whosoever are enlightened with light of nature or grace, have it from this Sun. And not only these, but they who in heaven shine in the light of glory, do borrow of this light, Dan 12. 3. they shine as the stars, which receive all their shine from the sun. And more, they shall shine as the Sun in the kingdom of their Father, Mat, 13 43. Because they shall participate of the sun’s brightness.

2 The effects without are four, and in respect of these also, Jesus Christ is compared to the sun.

1 The sun driveth away darkness, otherwise there would be a perpetual night: And at the rising of the sun, things which before were involved in the darkness of the night, appear as they are: so this Sun of the Church drives away the darkness of ignorance, the night of our misery; chaseth away the black and thick mist of our sins, bringeth back the light of knowledge and the day of grace, to us, who else had layne in perpetual night and shadow of death. And now foul things appear as they are, and sin appears out of measure sinful.

2 As the sun by his beams gives direction to all the ways of our natural and civil life: so this Sun by the beams of his wisdom & grace directeth us in all the ways of spiritual & eternal life. And as a man can do nothing cōmendably without the light of the sun: so, without this Sun we can do nothing at all.

3 The sun is the most comfortable Creature in all the world, warming and refreshing with his beams all living Creatures, yea (under God) quickening creatures dead in themselves: so Jesus Christ is the life of the Church, and the quickener of all the elect unto eternal life, they being in themselves dead in trespasses and sins. He also warms his Church with the beams of his love, which reflect back (as the sun beams do) upon himself both the head and members. He comforteth with his gracious aspect all the faithful in all corners of the world, who had never had life, nor breath, nor show of grace without his shine upon them.

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

1. Is Christ the Son of the Church; we are taught many things; As,

First, to a knowledge our Sun, yea to admire our Sun, as ten thousand times passing the sun of the world. For, 1 That is a mere creature, though glorious: but this Sun is the mighty God, the creator of that. 2 That serves the outward man in the things of this life: this the spiritual man in the things of life eternal. 3 That riseth on good and bad: but this only on the good; only on Jerusalem. Isai. 60 1. Thy light is risen upon thee. 4 That riseth every day, and every day setteth: but this Sun riseth and never setteth Isai. 60. 20. 5. That obscureth the stars: this enlightens believers by his presence, who shine as stars. 6 That may be eclipsed or darkened: but the light and grace of this Sun can never lose or lessen his shine and glory, it may be a while clouded from us; but never eclipsed in it self.

Secondly, We are taught to rejoice in our Sun. All creatures rejoice in the sun, but hateful Bats and Owls which fly the light. All creatures in nature follow the sun, and thrive and prosper in it; the silly plants, as Marigold, Dazie, Turnsoll: so all that are new Creatures do follow and prosper in this sun. And if we be so, we will draw near to the Sun, that we may have the blessed beams of his grace to shine upon our cold and frozen hearts, that by his spiritual heat we may be revived and refreshed to everlasting life. We can open our windows to let in the Sun-shine to our comfort; and why should we not set open the doors and windows of our hearts, that the beams descending from Jesus Christ, may enter in, enlighten, and comfort us? Oh our little respect of the ministry shows plainly enough, we would shut out this Sun if we could. Many of our hearers do what lies in them.

Thirdly, we are taught to be thankful that this blessed Sun is risen unto us who were in woeful darkness How thankful was Paul, and those in that dangerous voyage with him, Act. 27. 20. when not having seen Sun, Moon, nor stars for many days, they saw again the desired light of the Sun? But in so dangerous a tempest of God's wrath, as we had forever been tossed and drowned in, to get a glimpse of this Sun of righteousness, is a far greater cause of thankfulness to God, which disperseth all clouds and storms, and brings a most calm and comfortable season. The poor men in the Gospel to whom Christ restored sight, how glad and thankful were they so soon as they were able to behold the sun? They leapt for joy, praised God, and preached Christ; they made it known they had met with Christ: No less joyful is he whose eyes of mind Christ hath opened to discern his change, that he is turned from darkness to light.

Fourthly, we are taught to imitate our Sun; laboring to preserve our purity, though we see much foul behavior; and being conversant among sinners, and in many occasions, yet (as our Sun did) we must keep ourselves pure, and not be plucked away with the error of the wicked; as Lot in Sodom, abstaining from evil and all the appearance of it.

Fifthly, We are taught to walk beseeming our Sun.

1 Warily, and uprightly: because this Sun discovers those rubs and perils by which men fall and hurt themselves. In a misty and dark night to stumble and fall is no such great disgrace; but at noon day, the sun shining, argues blindness or heedlessness, or some great distemper of body and mind: For Christians now to sin, against such light, is far more shameful then in darkness of Popery and ignorance.

2 Watchfully. In the dark night men may sleep; but in the day and sunshine it is time to awake from sleep, and shake off security, and walk as in the day. The sun of the world may be seen of all eyes, but it sees nothing But our Sun seeth all things, even the hidden secrets of hearts which no eye else can see, neither can any deep be hid from his infinite light and knowledge. This should move us to watch all our ways and actions, thoughts and speeches; for we may blear men's eyes, but not his.

3 Decently and comely. When the sun is up men must do lawful and justifiable things, because all eyes are upon them. Let the thief cover himself with darkness; let the adulterer watch the twilight; let Papists, and Atheists, and profane persons do shameful things without shame: But let us in so open a light do things comely; let not the light make us ashamed of any indecent and uncomely or unconscionable action; let not the sun see our nakedness without shame or holy blushing.

4 Painefully and diligently. When the sun riseth, man goeth forth to his labor by God's ordinance. Ps. 104. 25. so while the sun and day and light lasts us, let us walk and work hard for faith, for repentance, for oil, for the wedding garment, See John 12. 35, 36.

2 A ground of comfort: that this Sun shall never fall to his Church. The sun may be hid and clouded for a time, but at length shall break forth with much brightness and comfort: So Jesus Christ may hide himself, and the cloud of our sins and corruptions may get between him and us; but at length his grace and light shall shine forth again, and manifest it self to every soul to which it ever arose. So for the public estate of the Church. As the Sun of the world may withdraw and remove it self, and doth in winter, so as all things seem dead and lost; but be the winter never so sharp and tedious, the sun comes back again, and brings with it a sweet and pleasant spring: So the Church may sustain a black and bitter winter, be afflicted and shaken with many storms & blustrings of furious enemies, but these shall blow over, and it shall see a happy spring again. Our sun is in the heavens; and so long as the enemies cannot reach him to pull him thence; (whatsoever winter the Churches abroad do now sustain; whatsoever winter our Church at home may endure) faith and patience will wait and attain a sweet spring, and fruitful summer again; which shall make the enemies gnash their teeth, and the Church sing for joy, as men do sing in harvest. Amen.

We have seen what the garment is: Now of the application, [Clothed] where consider,

• 1 How the Son is a garment.
• 2 How it differs from other garments.
• 3 How the woman is clothed with it.

First, Jesus Christ the Sun is in many places of the Scrpture called by the name of a garment by resemblance; because his righteousness and meritorious obedience supplieth all the offices of a precious garment to the Church of God. In observing the use of a garment we shall see what useful offices Christ performs to his Church his body.

Quest. What are the chief ends of garments?

Answ. Garments serve, 1 for necessity. 2 ornament. 3 distinction.

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

1 To cover bodily nakedness, and to hide all corporal shame and defects: so the Church wrapped in this robe of Christ's righteousness, hath all her sins (which are her special nakedness and shame) hid and covered from the eyes of God. When Adam had sinned he saw his nakedness, and sewed figgleaves; but neither they, nor anything he could devise could hide it, till God made him a cover: Neither can any of the sons of Adam by their own reach or power attain a cover; but the Son of God, the second Adam only can afford a garment to hide sinful nakedness from the eyes of God.

2 To defend the body from the injury of weather both of Summer and winter: so only Christ his meritorious righteousness can save & shelter the soul from the burning heat of his Fathers wrath; and from the pinching and shaking terrors of a man's self-accusing conscience. Only Christ can cover his Church from the storms and blasts of temptation by Satan, and from the raging tempests of persecution by tyrants and enemies. Isai 4. 5, 6. Jesus Christ was the true Cloud and Pillar protecting his people through the wilderness by day and by night, who makes a gracious promise that upon all the glory shall be a defense, and a covering shall be for a shadow in the day for the heat, and a place of refuge, and a cover for the storm and for the rain. He will forever supply all to his Church of all ages, whatsoever he did to Israel by that Cloud, which was but a shadow of his protection.

3 To preserve and cherish natural life for a while by keeping in and repressing natural heat, which else would spend too fast: So doth Jesus Christ and his precious merits preserve and cherish spiritual life and heat in the soul; nay, (which no clothes can) brings in a new and heavenly heat & life, where was nothing but a cold death; and maintains it, not for a time only, but unto life eternal: Whence this second Adam is called, 1 Cor. 15. 45. a quickening spirit; a spirit not changed into a spirit, but for that his body after the resurrection became and remains spiritual and glorious; and quickening, not only because his holy flesh is united to the quickening word, but because by his death he brings life unto the world, dead and rotten in sins and corruptions.

2 Garments serve not only for necessity, but also for ornament. When Rebecca was given to Isaac to be married, Abraham's servant gave to her from Isaac (in token of love) not only raiment and garments; but also Jewels of gold and of silver, and precious bracelets to put on her hands. Gen. 24. 22. 53. A manifest type of the Church married to her Isaac Jesus Christ; who endoweth her not with garments only to cover her nakedness; but Jewels also to adorn her. See Ezek. 16. 10, 11. the Lord covers his spouse with fine silk; and deckes her with ornaments, bracelets, and chains.

Quest. What are these ornaments?

An. The blessed and beautiful graces of humility, faith, hope, love, good conscience, laid up in the closet and Casket of the heart within; and the shining and grace of holy life, and virtuous conversation of Saints; which as a clean garment adorns the righteousness of faith where ever it is. Because wheresoever the merit of Christ is applied, there the spirit of Christ is conferred: who effectually worketh all these shining graces by which the whole man is sanctified, and the spirits mansion adorned.

3 Garments serve for distinction: as the livery given to servants shows to whom they belong, & what Masters they serve. Even so the righteousness of Jesus Christ, is 1 In the external professiō of Christ, a livery and garment discerning and distinguishing the Christian from all Heathens, Turks, and Infidels. 2 In the sound application of it, there is a real distinction of the servants and sons of God from the slaves of sin and the Devil, not only without the Church, but within the bosom it. A King is not better known by his purple, then a sound believer is hereby discerned from all hypocrites, and the profane of the world.

Secondly, how doth this garment differ from other garments?

Ans. In the 1 efficient. 2 matter. 3 price. 4 use 5 durance.

1 The Author. All other garments for the body are made by man: but this could only be made by God and man He must be God to perform an infinite righteousness, and meritorious obedience: he must be man, for it could not besteed man, had it not been done in the nature of man. He must be man to suffer: he must be God to overcome. See Ezek. 16. 10. I clothed thee.

2 The matter and manner. All other garments are made of dead creatures, God made naked Adam and Eve coats of skins of dead beasts, Gen. 3 21. But for his soul he made this garment of the life and death of the Son of God: of his death, to make satisfaction; of his life, to fulfill the law: thus for the matter. Now for the manner or fashion. Other garments are made to the body, but we must be fashioned to this our garment. Christ must not submit to us, but we must frame to him.

3 The price. Other garments are made either of some homespunne web, or bought with corruptible things, a base & vile price in comparison: But this is no homespunne piece, nor bought with any other price then the precious blood of Jesus Christ, nothing in heaven or earth else could buy these costly robes. And therefore these robes are said to be made white in the blood of the Lamb, Rev. 7. 14. Other blood stains, and fowls, and dies red; but this blood makes white, and purgeth from all sin, 1 John. 1. 7 and makes white as snow, Isa. 1. 18. A color of grace, not nature; of faith, not art.

4 The use. Other garments may cover our bodily nakedness, but this our spiritual: and therefore are called long white robes that need no eching or patching with human merits or satisfactions; for this were absurd, to set an old patch on a new garment▪ And for ornament, other garments can but adorn the body in man's eyes, this beautifies the whole man in God's eye, and makes us (as Jacob) acceptable to our Father in our Brothers garment.

The durance. They all wax old and decay. Even Israel's clothes in the wilderness by miracle kept from wearing forty years, yet afterwards f • ll to rags: But this is an ever-new garment; for as Christ's blood is ever new, so is the merit of it. But suppose those garments should not; yet we wax old and decay, and leave them in earth: but this garment we carry to heaven with us, which lasts with us to all eternity. Herein also it differs from other clothes, for those we put on and off at our pleasure, but this once put on is put on forever, never to be put off anymore.

Thirdly, how is this woman clothed with the Sun, that is, the righteousness of Christ, more pure and shining then the sun in his strength?

Answ. Two ways.

1 On God's part, by his gracious imputation of Christ and his merits unto the true believer. This is a phrase taken from creditors, who do not impute a debt they mean to forgive, but account it as discharged, though the party be never able to pay it. So God doth impute Christ's righteousness to the believer, and the believers sins to Christ our surety. So as in and by faith in Christ made sin for us, we are made and reputed no sinners, but aquitted and freely discharged. Rom. 4. 24, 25. Abraham believed, and it was imputed to him for righteousness; and not to him only, but to us that believe.

2 On man's part by sound application and acceptation: I say sound application, because application is twofold. 1 Sacramental and by profession only. Gal 3. 17. all that are baptized into Christ, have put on Christ. And thus in respect of the sacrament and external profession, good and bad may put him on: as every man may easily hang a cloak or loose garment upon himself. 2 Spiritual and by faith also, when a man is not only baptized with water, but also with the holy Ghost and fire, when inward and outward washing go together. A man is then truly said to be clothed, when he hath put on all his clothes, one piece as well as another. And this is Augustine's distinction Some put on Christ only by Sacramental washing, some by spiritual regeneration. This is also the Apostles distinction, speaking to them that were baptized already: Rom. 13 14. But put ye on the Lord Jesus Christ; so implying that there was a further putting on of Christ then by the Sacrament.

Quest. But what is required to this putting on of Christ?

Answ. There are five graces especially necessary to this clothing of a Christian.

1 The grace of true repentance and mortification. which bewrayeth it self in two things. 1 A sight and most humble sense, and sorrow, and (as Dan. 9. 8) shame for our nakedness. A daily putting off the filthy rags of our own sinful nature, and loathsome lusts; for this new garment will never come upon our old rags of sin Adam casts off his figgeleaves, when God makes him coats.

2 The grace of special faith which justifieth, and so incorporateth into Jesus Christ. For what is putting on of clothes, but a close knitting and uniting them to the body? And what else is our putting on of Christ, but a near union and conjunction with him? And therefore the Apostle, Gal. 3. makes the putting on of Christ, and being in Christ, all one, ver. 27, 28. and that this union by adoption is by faith, ver. 26. Now as the man and his garments are but one man: so Christ and the believer are but one; even as he and his Father are but one, John. 17. 22. Wouldest thou daily put on Christ as thou daily puttest on thy garments; then thou must daily renew and strengthen thy faith for the strengthening of this union.

3 The grace of fervent invocation and prayer. That Jesus Christ would clothe himself with our sins, that we may be clothed with his righteousness, for before we can put on Christ, Christ must put on our sins and wretchedness. 2. Cor. 5. 21. He made him sin for us, which knew no sin, that we should be made the righteousness of God in him He must be covered with shame, that our shame might be covered.

4 The grace of true sanctification and holiness. Thou canst not put on Christ but thou must put on his graces. For, 1 Christ is the treasury and storehouse of all graces; which were in all abundance in the manhood of Christ: he is full of grace, John 1. 14. 2 Christ and his graces are inseparable; so as without putting on of these, there is no putting on of Christ; his fullness supplies us, John. 1. 16. 3 Christ is never given for justification, but his spirit is given to our sanctification; (and with him all the fruits and graces of the Spirit. Christ covers none with his robe of righteousness; but he deckes and adorns that soul with his holiness. Never think thou puttest on Christ, till thou hast put on the new man created after God; and hast attained a new suite and habit, and art changed in thy course.

5 The grace of hope and expectation. Earnestly desiring to be perfectly covered, and decked with Christ. 2 Cor. 5. 4. we desire to be clothed upon. We are already clothed with the justice of Christ, and in part and imperfectly with his holiness, but yet much nakedness and filth is with us, and much frailty and sorrow attends us. Now there is another garment, the garment of glory and immortality which we long and sigh after to be clothed withal. For if the taste of Christ be so sweet; what a happiness is it to be filled with Christ? If in his absence he be so sweet; how sweet is he in his immediate presence and fellowship? None can have the joy of his Lord enter into him here; but he will wish and long to enter into the joy of his Lord hereafter. For if in our prison we can so happily enjoy him; what shall we in our palace? Thus by 1. mortification 2 justification. 3 invocation. 4 sanctification. 5 joyful hope and expectation, the woman comes to be clothed with the Sun.

Having expounded the several things in this application of the garment, we come to the observations. Where we will handle three main duties of the Church and of Christians.

The first duty is; Every Christian in sense of his own nakedness must labor to put on this garment; Rom. 13. 14. but put ye on the Lord Jesus Christ. Considering. 1 The necessity; in that we the of-spring of Adam are as naked in our nature, as ever Adam was: And as the naked infant is exposed to all injuries and death it self, unless the parents take it from the birth, and wrap it in clothes: so were we till it pleased our heavenly Father to provide us a cover for our souls nakedness. We must not therefore suffer this clothing to lie in God's wardrobe; but we must put it on; partly by faithful application, grounding our confidence on the only merit and righteousness of Christ, who is the matter of our righteousness; and partly by imitation of his holy virtues, growing in daily sanctification. 2 The excellent properties and benefits of this garment should stir up our diligence to make ourselves sure of it: which properties and benefits are of two sorts: 1 in saving us from evils. 2 in procuring us all good.

1 In saving us from evils, in that, 1 It alone covereth all guilt, being a long white robe, not as the garments of David's servants cut off by Hanun, which hid all but their shame. 2 It covers from all danger, as well as from shame. Isa. 4. 6. It alone arms the believer with safety and protection. It is a commodious garment for all seasons, for summer and winter; fit to keep out heats and colds, wind and weather. It is commodious for all estates, prosperity, adversity, sickness, health, peace, or war; to bear off blows or shot, called both a wedding garment for peace, and an armor of proof for war, Eph 6. Wouldst thou know what to do to be safe in time of plague, famine, war, sickness, persecution? thou must put on Christ, and walk safely in all dangers. Dwell under the shadow of the almighty. Ruth fearing injurious dealing, gate her softly and secretly to Boaz, saying; Cover me with the lap of thy garment. chap. 3. So get thou to Christ; and now let dangers insue, and death make an assault upon thee, and take thee away; it shall do thee no more hurt then it did Christ himself; it shall only lift thee up, as it it did him to his glory. This garment shall be sure never to shrink in the wetting, neither shall he that wears it. Wouldest thou know what to do in the buffetings and temptations of Satan? here is a sufficient cover and strength against all temptations. Satan will object Thou art a sinner hateful to God.

Answ. In myself I am so; but in this garment my sin is hid.

Ob. But no sinner can come to heaven.

Answ. No, unless he have the wedding garment which I have by faith: and this brings me into the Bride Chamber.

Ob. But thou art unworthy of anything but damnation.

Answ. In my person I am, but in this garment I have a worthiness imputed to me, Rev. 3. 4.

Ob. But sin drives thee from GOD, and GOD from thee; how darest thou pray or hope to speed?

An. If I came to GOD in my own name I were hopeless: but I am clothed with Christ in the sight of GOD, and present his merit in my behalf. By fastening on me this garment, I am one and the same person with Christ, and GOD can no more deny me then him.

Wouldest thou know what to do against accusations, and cold fears and terros of Conscience? This garment put on keeps the heart warm and comfortable, as if a man walked in the warm sun. • f a man were clothed with the sun, how could he be cold; It is one of the curses of the Law, to put on clothes and not be warm: but this garment removes all curse, never was any clothed herewith exposed to the curse. Never came Christ anywhere, but if he found not joy, he left joy behind him as in Lazarus, Zacchaeus the Jailor, &c.

2 In procuring us all good, which it doth. 1 In bringing us into acceptance with God. Joseph might not come in his prison garments before Pharaoh, but must change his garments, Gen. 41. 14. So there is no access or acceptance with God in our own old forlorn garments, till we change them, casting off our foul and filthy garments, and adorn ourselves with this second vestiment, figured in the beautiful and holy garments of Aaron, without which (upon painy of death) he might not appear before the Lord 2. In procuring grace and blessing. In this garment only we become heirs of blessing. For as Jacob could not have got the blessing from his Father, had not his Father smelled the sweet smell of his brothers garment: so no more could we, if we were not wrapped in this garment of our elder Brother. Being in this garment, the Lord pronounceth of us, as Isaac of his son; The smell of my son is as the smell of a field which the Lord hath blessed, Gen. 27. 27. Touch but the hem of this garment, and virtue comes forth. Weare it and hide thyself in it, and thou hast got blessedness. Psal. 32. 1. Blessed is that man whose iniquity is hid, and whose sin is covered.

Ob. But have we not all put on Christ already, and are baptized into his name: How can we still put him on.

Answ. 1 The putting on of Christ is a continued act of the whole life.

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

2 This putting on of Christ in this world is in much weakness. 1 In respect of the weakness of the instrument. This instrument is faith, which is feeble at the best, as knowledge is, & as all other graces are; & the more we can increase in knowledge, and stir up our faith, the more firmly we lay hold on Christ and his righteousness for life and salvation; and so in respect of us we more certainly and feelingly put on Christ. 2 In respect of the strength of the opposites. These are the security and corruption of flesh, which is still working against grace. In the days of peace and prosperity (as in a warm sunshine) we are willing to hang our garment loosely and lightly about us, and it is ready to fall off: we must therefore daily strive against flesh, and fasten Christ unto us. This is done, when by daily confession of sin, striving against sin, prayer for pardon of sin, assent of the promises, and purposing to sin no more, the poor believer fasteneth Christ unto him; and by daily renewing faith and repentance, he lays faster hold on Christ then before. This every baptized person doth not, yet this putting on of Christ should be the work of every day Many comēd this garment, but few put him on. It may be doubted that a little trial will manifest it in multitudes, that either they never put on Christ, or hung him loosely in a vain profession.

The second duty. The Church must labor to express the bright shining and purity of Jesus Christ with whom she is clothed: A man that wears a great man's cloth, will be seen and made known to others, that he belongs to such a Master.

Quest. How may a Christian express the shining of the Sun of righteousness.

Answ. First, in purity of nature by regeneration, and sanctification of nature, which healeth in part and chaseth away native darkness, and bringeth a new & saving light. So the Apostle, Ye were darkness, now ye are light in the Lord. The sun shineth by the lightsomeness of his own nature: so the Sun of righteousness was in his nature more pure and shining then the sun: And everyone clothed with this Sun is renewed, and hath attained a glorious and divine nature, 2 Pet. 1. 4. yea, the so clothed are new borne of God, and as sons of God shining &c. Phil. 2. 15.

Secondly, in the purity of the shining and new gifts and graces of the Spirit within: Such as are; 1 Illumination, the light of knowledge, Judgment, and discerning. Can a man be clothed and compassed with the sun, and not be enlightened? 2 Love, which is as a warm flame showing and shining a far off: such was in Zacchaeus; such was in the laylor. 3. Zeal, which is a fervent and fiery affection. He shall want no heat that is clothed with the sun. We see, how in our Sun Jesus Christ, the zeal of his Fathers house consumed him: and so in the rest of the faculties. As the sun shines in every part: so it is not enough to have one part graced, but grace must be in all.

Thirdly, in shining and lightsome conversation without. The sun shines not only within, but from within shines outwardly: so must a Christian clothed with the sun manifest his clothing as well by shining and lightsome actions, as by renewed nature. 1 The commandment is, Let your light so shine before men: As the sun shines to men from within his own substance; so did our sun of righteousness; and so must his be that are clothed with the sun, their life must be as a light in a lantern; not a glistering on the outside only, as a civil man's or an hypocrites may, but a light within, shining outwardly on every side. 2 Jesus Christ shined in all innocence and graces; and we must labor to shine as he did, that we may appear to whom we belong. Can any man be clothed with this Sun, and not shine, both in purity of grace within; and gracious conversation without? His words were so gracious, as never man spake so: Do thou express Christ in all thy words, let them be savoury, fruitful, and for God and his glory; as all his were from God, and for God; he walked in lightsome paths. 3 His life was wholly heavenly, as the sun shines from heaven. If thou beest clothed with the sun, thy conversation must be heavenly, thou must direct all thy thoughts that way, and in all thy actions aim someway to further that end. 4 He kept himself from the impurity and darkness of the world and age in which he lived, though a most wicked generatiō: So must thou be like the Sun of the world and of the Church; walk and move as lights in the midst of a froward and crooked generation. 5 He brought light unto the world, as the sun doth; so must thou (if clothed with the sun) to thy power, and in thy place enlighten all round about thee.

How dare men mock at purity and holiness, and cast mire and dirt upon so precious and costly a garment? For what is it they scorn, but even Jesus Christ himself, whom God hath given for the clothing of his Church? How do the Papists and enemies of grace and religion undermine our religion, and make their advantages on us, but under such titles and imputations of purity, preciseness, scripturers, and the like? And must we needs learn of them to blow up our own religion: Let the land of Egypt be dark, there shall be light in all Goshen. There cannot be a truer note of a false Church then to shun the light, and love the night of dark ignorance, and fear and scorn nothing so much as the sunshine upon themselves or others. But against the scorn of profane ones, hold before thee, 1 The commandment, to be as pure as the sun, Phil. 1. 10. for the word 〈 in non-Latin alphabet 〉 is taken from the splendor of the sun, which is called in Greek 〈 in non-Latin alphabet 〉 . This purity must be from all corruption in doctrine and manners, as the sun is not mixed with any stain or impurity. Do not thou join with the profane ones, who here object: We like not this pureness; such strictness is naught; and to stand so precisely as not to yield a little to the fashions of the times &c.

Answ. Will they moderate the holy Ghost; set him to school; teach him to speak; if he over-reach bring him to their scantling? But he tells thee; thou must either be pure or impure without toleration or indulgence of thyself. We shall be impure enough when we have done all we can, without pleading for it. Thou must be clothed either with the sun, or with thy sin. 2 Hold before thee the Lord's commendation of the Church, that she is not only fair as the Moon, which hath some specks and defects, but pure as the sun, Cant. 6. 9. that is, both in his own gracious acceptation, and in the Churches endeavor. What care I to be mis-judged of men, and to have my glory turned into shame, I stand or fall to the Lord. 3 Hold before thee the danger of wanting this wedding garment, which is, to be shut out from the supper. If so, then what shall be to him that rents and scorns it: If they that are ashamed of this white garment, because it is laced with crosses and reproaches, be shut out: what shall they be that deride and shame it? Woe be to them that of all other habits cannot abide white & shining garments; but rent and tear them, as too precise and pure, and yet can brook drunkards, swearers, and profane beasts. 4 Hold before thee the promise of walking in white hereafter; which promise is made to none but such as walk in white here. Rev. 3. 4. And this; The just shall shine as the Sun in the kingdom of heaven; but they must be just, they must begin to shine on earth, wherein we begin the life of heaven; for the first shining must be in the kingdom of grace. The sun shineth still, if never so many Dogs bark against it.

The third duty is; That being thus clothed, we be careful to keep our clothes clean and undefiled. This is called in the Scripture a walking worthy of Jesus Christ; Eph. 4. 1. when the whole life of a regenerate man is as a clean garment new washed. And Phil. 1. 27 only let your conversation be such as beseemeth the Gospel of Christ, as if it were the only care of a Christian. Three main reasons there are to enforce this duty.

1. Civility teacheth men and women to beware where they sit down, especially in foul and soily places, when they have their new and wedding garments on. So grace much more, and the fear of God in the heart will not suffer any one in this garment carelessly to sit down in the seat of sinners, nor to meddle with the soil and pitch of sin, which cannot but stain and besmeare their fair and wedding garment. And as no man will meddle with his ordinary soyling business on the Sabbath while he hath his best clothes on: So thou that art a Christian (to whom every day must be a Sabbath and rest from sin, which is the ordinary and foul trade of the world) must not soil thyself with lusts, but avoid the very appearance of evil.

2 It is for the honor of Christ that we be careful of our garments. 1 King. 10. 5. The Queen of Saba noted the wisdom and glory of Solomon in the sitting of his servants, and the order of his Ministers, and in their apparel: Even so the wisdom and glory of this true Solomon shineth in the shining and glorious attire of his servants. How can a servant express greater contempt of his Lord, then to take his new livery and tread it under his feet, or trayle it through the mire and dirt? But so doth he that professing the name of Christ, liveth unsuitable to his profession.

3 As he never had this garment, whose care is not to preserve it pure and clean: so no man hath assurance of his own soundness in grace, without this care. Rev. 3. 4. In that Church of Sardi, where the corruptions were great and general, were found a few names whose soundness was described by this; That they had not defiled their garments.

Quest. How may we keep our garments clean and fair?

Answ. 1 By making conscience of every sin, and sincerely purposing and endeavoring to obey God; for every sin is a polluting of ourselves and our garments. True Christianity stands not in knowledge or profession; but in uprightness, and in study to keep a good conscience.

2 By framing our life suitable and tunable to holy doctrine. A Christian then keeps his garment clean, when his life is a pattern of the Gospel; and his conversation witnesseth his conversion. Hence (Rom. 6. 17.) the Gospel is called a mould or form; because as a mould or seal leaves behind it a print or image of it self on such things as to which it is applied: so the Gospel leaveth a print or impression of heavenly wisdom, holiness, and grace in the mind and lives of the godly; and changeth them into it self, as the wax receiveth on it self the Image and print of the seal. Not so the Law, it commandeth or forbiddeth; but leaveth no such print; hath no power to change or renew.

3 By keeping ourselves free from the contagion of sin in others, no way allowing or consenting unto their sin, or communicating in their evil; but preserving a diligent watch not to be defiled by others, or being plucked away by their errors, so to fall from our own steadfastness.

1 If this be to keep our garments clean, then be there but a few names (as in Sardi) in whom we may discover this care in this so filthy a generation, in which most men (nor regarding the place of their profession, nor the presence of God and his Angels and servants) go abroad so beastly disguised, that a man can scarce know them in the rank of Christians; Yea, so myred and moiled are they in their beloved sins, that they have soyled all their garments, their profession and name into which they were baptized. Where can a man bestow himself and cast his eye in this sluttish age, and not see and hear numbers who profess salvation by Jesus Christ! But,

1 Renting and tearing this holy vestment by cursing, swearing, blasphemy, nay some that bow at the name of Jesus, presently swear by the body, blood, and wounds of Christ.

2 Others bespawling it with brutish and hateful drunkenness, by which they wash not only religion out of their hearts, but reason out of their heads, and have scarce left themselves men, much less Christians.

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

4 Others bemoyle their garments with fleshliness adultery, fornication, filthiness, and uncleanness, in word and deed, which ought not to be named amongst them that name themselves Christians.

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

6 Others that tear off this garment, contemning the Ministry and all good exhortation, by speaking evil of the good way, and persecuting the way of God; scorning and reviling such as have care to keep clean their garments.

7 Others not so foul as these former monsters, but perhaps having grace in their hearts, and a more 〈◊〉 profession of it; and yet not well watch 〈◊〉 themselves, stand not so fast, but by some fall and soul offense dishonor at once God and his word, themselves and their profession. Who although they can say, We are no swearers, no drunkards, adulterers, nor of notorious profane life; yet by yielding to some lust, do by someone action (especially if they be of note in the profession) more dishonor God, then some other men by a thousand oaths and blasphemies. Thus good David made all God's enemies to blaspheme God and his religion.

2 Let all of us learn to beware of stayning our holy profession; and be careful that our Christian course be the ornament of the Gospel. That which the Apostle requireth of all servants (Tit. 2. 10.) is required of all the servants of God, who must show all good faithfulness, that they may adorn the doctrine of God our Savior in all things.

Quest. How may we do this?

Ans. By considerations and practice.

The considerations are four. 1 The preciousness of thy garment. The name of Christ is as a precious ointment; and wilt thou cast it into a sink-hole? Wilt thou occasion the profane to blaspheme and scoff at God's holy religion? seest thou not the malice of the Devil and his instruments, who (because they hate God and his truth) malign not so much the person of a poor Christian, as the light and truth in him? For though they love nothing more then sin in any one, yet let a poor Christian tread aside a little, you shall easily perceive where the bile is. Oh these are your Bible-bearers, your professors, your holy brethren; all alike, never a better; This is a goodly profession, that gives you leave to do thus and thus; as if the profession were not of God, because the professors are men. Seeing therefore all the malice of profane ones lies against God himself and his truth, let all that profess the name of 〈◊〉 and his religion, be so much the more wary.

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

3 The sin of a professor of the Gospel is a double sin, he sins not only against his soul, but against his profession; he sins not only against his own, but against God's name, which he prays to be hallowed before the forgiveness of his sin or his salvation; he sins not against the Law only, but against the Gospel. The sins of Atheists, Papists, scorners, worldlings, are single sins in comparison; and bring no discredit to the Gospel to speak of: but for one clothing himself with Christ his name, to be a swearer, covetous, or drunk, for such to be profane as Esau was; let it never be declared in Gath, nor published in Ask • on; let not the uncircumcised laugh at it; let not Papists find such advantage against our doctrine. O that there were no such Saul's; or if there were, that they might die in obscurity, and not live in thelight, to dishonor & disgrace it; who not only fall themselves, but throw down many with them!

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

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

The practices are six. 1 Because we are prone to foul our garments, we must watch ourselves narrowly, and with Job suspect all our ways. Rev. 16. 15. Blessed is he that watcheth and keepeth his garments. In everything whatsoever we speak or do: what? will this disgrace my profession, and foul my garments? Is this right, and will it do my profession no wrong?

2 As in our bodily garments we make daily work for the Landresse: so in the garments of our souls we make daily washing work: and that not by a light stain and soil which will easily scour out, but with deep and grounded filthiness, which requires much rubbing, scouring, beating, wringing, and rinsing. And therefore we must still have recourse to the laver of the Church, and purification of the Sanctuary. As the Jews, touching anything, by which they became legally unclean, or if they suspected any defilement in their garments or persons, they must wash their bodies, and change their garments, and go to be purified according to the purification of the Temple: So the Christian being defiled with the touch of any known or suspected sin, must presently have recourse to the blood of Christ, (a fountain opened to the house of Judah) and wash himself thoroughly: purging first his heart by repentance, and then (with Peter) his head, hands, and all. Thus may he keep his garments clean, though he foul them every day.

3 Avoid slippery ways and occasions of falling; watch against offenses, make strait steps to thy feet, lest thou fall and foul thy clothes. Fear of falling keeps us from falls. Sort not with foul persons and evil works. Psa. 1. 1. and 2 Cor. 6. 17. Touch no unclean thing, but hate the works of them that fall away. 2 Pet. 1. 4. To attain or retain the godly nature, thou must fly the corruptions of the world through lust. A man that would keep his clothes clean, will not run into a flaxdressers shop.

4 Soundly reform thy own uncleanness; wash unto cleanness. An hypocrite may draw out water and wash, but there follows no reformation or cleanness; he slubbers and sluts up the business, and leaves the soil in. But sound reformation brusheth off moats as well as palpable foulness; appearances of evil, as well as apparent evils; nor will it stay waiting when soil will go off of it self, but will force it off. He knows it will not leave him, but he will leave it. What himself sees not or cannot shun, he will be glad if another tell him, and help him to be rid of it. And from thyself help to cleanse all about thee. Greeve for the abominations and foulness of others which thou canst not help and for the slander of God's religion by it. So David Psalm 119. 136. and Jeremiah.

5 Observe and make right use of God's afflictions: for when God's children are loath to be at the pains to cleanse their garments, the Lord himself is fain to play the Landresse: as once when he washed Jerusalem, he whitens them again by afflictions. Dan. 12. 10. As a Fuller washeth and cleanseth a cloth by beating it, so doth the Lord. Thou mightest save the Lord some labor, and thyself some blows. If we would judge and cleanse ourselves, we should not be judged of the Lord.

6 Pray with David: Let no man be ashamed because of me. What a grief were it to hear the Papists, and scorners to triumph because of thee? What a woe, that thy pride, covetousness, swearing, drunkenness (which professest goodness) should cast dung in the faces of all God's Children? Doth not offense of one bring woe enough; but that with offense of God thou shouldest scandalize all? And were it their names only, it were a less sin: but the name of God through their sides is wounded and blasphemed.

And the Moon was under her feet.] Here is the second property of this woman. Where, 1. the meaning. 2. the doctrine.

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

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

1 In inferiority. The Moon is the lowest of all celestial bodies, and between the Sun and Moon is no comparison: So the world and the external blessings of it are the least and lowest of God's blessings: neither is there any comparison between heavenly and earthly things, as there is no proportion between sublunary and superlunary things.

2 In mutability, and ever-changing inconstancy. If she increaseth, she decreaseth as fast: if she be now in the full, she is presently in the wane: if she shine a few nights, that brightness shall in a few days be turned to black darkness: and never is she seen two nights together with one face: So all worldly and earthly things are of as round a figure as the Moon, unstable, and in nothing constant but in inconstancy. 1 John 2. 17. The world passeth away, and the lust of it; yea and the luster, that is, whatsoever is desirable in it.

3 In her spots and obscurity. For the Moon in her chief shining is clouded and specked with black spots, and a darkness within her obscureth her: so are all worldly things. The greatest wealth of the world is spotted with many wants, cares, fears. The greatest glory with sad adversity, and some sense of misery. The most delicate pleasures are but bitter-sweet and moth-eaten, and very baits covering mortal hooks. And all the desirable things the world affordeth, cannot supply a light and comfort without some darkness: Not so the sun, and the Churches Sun is a brightness and blessing with which God ads no sorrow.

4. In the end and use. For by God's ordinance the Moon is set to govern the night, as the sun to rule the day: So the profits and pleasures and worldly comforts serve for our use and benefit while we are in the night of this world, and in this vale of darkness, covered with veils of sin, and clouded and compassed with the darkness of calamities the fruits of sin. But, the Sun rising, there is no need of the Moon: So when that blessed Sun of righteousness shall rise in his glory upon us, and we shall walk in that blessed light of heaven, there is no need of the world or worldly comforts. That blessed Sun shall swallow up, and drown all the lights of these candles, and the Moon it self. As that holy woman and Martyr going to her death, said, I go now to a place where money bears no mastery. Rev. 21. 23. That City hath no need of the worlds sun nor Moon, for the glory of God and the Lamb is the light of it. And ch. 22. 5. There shall be no night there, nor any use of a candle, &c. for the Lord gives them light. Where the Sun never sets, what need the Moon, Isa 60. 20.

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

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

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

3 A settled and undaunted resolution against the varieties and changes of crosses and afflictions, swallowing and digesting, yea stoutly contemning the calamities and adversities, as well as the prosperity of the world; and by no means will suffer her self to be divorced from her Sun. And this was the very estate of the Virgin-Primitive Church next after the Apostles (which this Prophecy aimeth and pointeth at more specially) which despised the riches, pride, pomp, and ambition which crept in in the succeeding ages to his bane. But as yet she endured afflictions, and most violent persecutions, and contemned both the force and flattery of Tyrants, by which they would have won her from the profession, and fruition of Jesus Christ the Sun of righteousness.

The property of the Church and true members of it, is to despise and contemn the best things, and the worst of the world, in comparison of Jesus Christ.

First, the best of the world is trodden under the godly man's feet in this comparison. Heb. 11. 24. Moses by faith refused to be the son of Pharaohs daughter. He was adopted a Kings son, he lived in all the delights of the Court exempt from all care; he might have had some hope in time to have attained to the kingdom it self; yet despising all that dignity, went to visit his brethren the Hebrews, and preferred their oppressed estate before his own preferment, and joined with them, as one certainly persuaded to be at length partner in the promise made to the Fathers. The Apostles left all to follow Christ. The wise Merchant sels all to purchase the Pearl. Paul accounts not his life dear to fulfill the ministration which he had received of the Lord Jesus, Acts 20 24. The same Paul esteems all worldly respects, riches, gifts, knowledge, compared with the riches, and knowledge of Christ, to be but loss and dung, Phil. 3. 7, 8.

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

Thirdly, both best and worst is trodden underfoot, Rom. 8. 38, 39. The Apostle proves; that neither life, that is, the pleasures of life; nor death, that is, the pains and terrors before, as well as the stroke of death it self; nor things present, that is, evils of sense; nor things to come, that is, evils in expectation; nor height, neither of prosperity, nor depth, of adversity, nor anything else can separate us from the love of God; neither which he in Christ beareth to us, nor we in Christ unto him.

1 As he that hath the Sun, careth but a little for the light of the Moon: so the soul that is clothed with Jesus Christ, can tread earthly things underfoot. The bright sunshine and light obscureth, yea and extinguisheth the light of the Moon and sublunary things. As soon as Zacchaeus got Christ into his house and heart, presently half his goods he gave away, and with the other half he made restitution. If we could suppose a man to stand in the Sun, how small and insensible would the Moon be unto him? how would the whole world scarce appear as the prick of a pin? And indeed so is it to the eye of his mind that is clothed with the Sun. He is no reasonable man that will not give over a worse title for a better.

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

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

4 The sound Christian hath a right Judgment restored him, and a spirit of discerning to esteem things in their due place and degree of goodness. And therefore although he knows worldly things to be good creatures of God, and so in their nature good; yet with four distinctions.

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

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

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

4 Good, but so as in comparison they are not worth the name of good; namely, in comparison of heavenly and spiritual good things. Hence Solomon esteemed wisdom above all wealth and pomp, as 1 King. 3. And Paul who acknowledged these the good Creatures of God, 1 Tim. 44. And profitable helps to perform duties of piety and mercy. chap. 6. 18. Yet in comparison of Christ calls them very dross and dung. For as the light of the Moon in it self hath a comfortable brightness; yet compared with the light of the Sun is very darkness. So all worldly things in themselves are good comforts and helps; yet compared with Christ, and weighed with his worth, vanish to nothing, yea to worse then nothing.

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

1 He sees Christ crowned with honor and glory of perfect wisdom, holiness, victory and glory; in respect of which all worldly glory is but smoke and windy vanity.

2 He sees and enjoys in Christ the dignity of his adoption, by which of a child of wrath he becomes the child of God; and attains a true nobility in the blood of Christ; and alliance with the Saints, in comparisō of which all earthly nobility & alliance is but rottenness, as rising out of sinful and corruptible seed.

3 By Jesus Christ he hath attained an happy communion with God the Father; perfect remission & righteousness by God the Son; sweet and inward consolation by the holy Ghost; the safe & serviceable attendance of the holy Angels; a perfect rule of faith and life by the holy Scriptures, a sweet concord and happy communion with the Saints, with whom he fruitfully converseth; an harmonicall and musical peace of good conscience within himself, which passeth all understanding; and all needful supplies without him both for life and godliness.

4 By Jesus Christ he hath attained an inexhaust fountain of God's love: the wealth and rich revenue of precious faith, love, and all graces, heaven to be his hope, and also his inheritance: and God himself to be his portion, in whose love is no lack, in whose presence is fullness of joy, and to be crowned with immortality and eternal glory, the same with Christ our head.

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

1 To reprove many men, who in comparison of the world despise the privileges in Christ. As such,

1 Who for want of • ound judgment disesteem the highest state of a Christian, weighed with worldly respects & preferments. Every man makes high rekoning of earthly parentage: but scarce one of a thousand cares a rush for the dignity of adoptiō in Christ as if to be the son of a King were more honor, then to be a son of God. Earthly preferments ravish and affect men, and lift them up above themselves: but offer the preferments of the kingdom of heaven to most men, they refuse and scorn them. How doth it rejoice men's hearts to see worldly wealth flow in in abundance; or when an heritage of a piece of earth falls upon them? But how few are of David's mind, who had more joy of heart in the cheerful countenance of God, then others when their corn, wine and oil increased? Few are half so glad to become heirs apparent of heaven.

2 Who for want of sound love of Christ plainly refuse Christ for the world. As when men lay aside religion, good conscience, and their duty, to get riches and preferments of the world Such as the profane Esau's of the world, who are all for pottage, but despise the blessing. And the graceless Gadarenes who as swine still rooting in the earth, prefer their pigges before Jesus Christ. And wretched Demasses that forsake the truth to fall to the present world. Oh the days of trial will discover a number such! But most unhappy of all worldlings are they whose office is to preach Jesus Christ, but for wealth and preferments cast off good conscience and the diligent exercise of their callings; the right successors of Judas, who must have the bag; and the better to fill it, turns against his Master, departs from his calling; and so runs on to destruction.

Let all of us against this corruption consider; 1 That our Lord Jesus himself denied to be a King, and was content to be poor in the world, that we might be rich, and to be despised in comparison of his office. And must it be better with servants, then the Master? 2 The saints were strangers and pilgrims, Heb. 11. 13. If they could not enjoy both religion and riches, then they chose religion and good conscience, and abandoned honor, wealth, preferments. Moses esteemed Christ's rebukes above the wealth of a Kingdom. Paul glories in the marks of Jesus Christ, Gal. 6. 17. 3 What will it profit a man to win the whole world, and to lose his own soul? This is an unhappy exchange. The world lost may be won again. 4 The promise is, there shall be no loss in leaving all the world for Christ, Mat. 19. 29. but great gain and advantage.

5 What a folly were it to be so affected with the light of the Moon, as for it to neglect the brightness of the Sun? 6 What a confusion were it in the world, to offer to set the Moon above the Sun? Such a confusion were it in Christianity to prefer in judgment or affection earthly things before Jesus Christ and things of heaven.

2 Let no member of the Church think that he may set the Moon anywhere but under his feet. A son of this mother may not set the Moon upon his head, by placing his chief study how to get and keep the world and wealth of it. Nor in his Judgment, advancing them above their due place; but with Mary acknowledge a better part. Neither may he set them on his heart by minding earthly things, or by affecting and covetous desiring them above better things. Neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things; but in this comparison tread them under his foot, and contemn such bewitching vanities.

The text affords us some motives. 1 Because they all resemble the Moon in mutability and everchanging inconstancy. If they or any of them were to abide with us, or we with them, there were more cause or color to allow them an higher place then under our feet: but they are all alike fugitive and mutable as the Moon; as appears in this short survey. First, riches have Eagles wings to fly away, Pro. 23. 5. Job had experience that they were uncertain riches, as Paul calls them, 1 Tim. 6. 17. Solomon calls them riches of vanity, Prov. 13. 11. And the Apostle, Heb. 11. 25. calls their use, for a season. Secondly, honors, are as mutable as the Moon. Haman the one day was the only man with the King at the banquet, the next day he was hanged on his own gallows. Nebuchad-nezzar advanced himself in his grear Babel, as if he were a God; but the same hour he is cast among beasts, Dan. 4 30. Adoni-bezek, Judge. 17. now a conqueror over seventy Kings, and now under the table equal with dogs, and eating their offals. Great Belizarius, the chief Duke of all the Roman Empire, most potent and glorious in honorable triumphs and victories; but spoiled of his wealth by Justinian, accused, condemned, and had his eyes put out, and came to stand in the high ways to beg, saying, give to Belizarius one token. Thirdly, pleasures (Moon-like) go away by post; make love to many, like alluring harlots; are large in fair promises, and win many to like them; and adulterate with them, but keep faith with none. It were a vain thing to expect to hold them, if thou hadst the pleasures of Paradise it self. Pleasures for evermore are only at God's right hand. Fourthly, the life itself passeth as a tale, & is in a moment changed; and who can boast of tomorrow? The Moon risen hasteneth not faster to her West and setting, then man borne travelleth swiftly to the west and setting of his life. Fitfly, the whole world passeth away, & (as the Moon) is ever upon his speed. This old Moon is in her last quarter; yea in the hour of her wane, of her change. 1 John. 2. 18. And now why should we depend (as Pliny speaketh of those shelfishes) on the Moon, subject to all her changes, and not rather set up our hearts and thoughts on things certain and lasting? Why follow we these false lights which serve to no other end but to seduce their followers? The ancient nobility of Rome (saith Plutarch) used to wear Moons on their shoes, that by this Emblem of mutability they should not swell with the glory and greatness of their estate. A shame for Christians who neither observe that place nor use of the Moon. Let us conclude that God in mercy hath made them all mutable and Moonelike, that we should not rest our hopes and hearts on such restless things; nor content ourselves with things present, if we may call those things present which are always passing away and mutable.

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

3 God hath not put in them any such worth or value as the world esteemeth. If they were of such worth, would the Lord cast them (as a musse) to all, good and bad? Were they worthy our hearts, surely the Lord would give them as the patrimony and portion of his children: whereas he would have few of them encumbered with much of them. Nay he gives them as wages good enough for servants and slaves; as the goods which Abraham gave to the children of the bond-women, reserving in the mean time the inheritance for Isaac. And as the Moon shines and rules in the night; so commonly men in the night of sin have the most, because they have only portion in the world. Job. 12. 6 The tabernacles of robbers prosper, and they who provoke God are in safety, whom God hath enriched with his hand. Secondly, were they so good in themselves as in men's estimation, most men good and bad would not be worse for thē as usually they are. For as the Moon in the full is furthest distant from the Sun, from whom she receiveth her light and brightness: so men in general, when they are at the full of prosperity, are farthest from the author of it. For evil men who are worse by everything, no marvel if riches be reserved for their hurt. What marvel is it that a spider turns all to poison: that a wicked man abuseth his ease and prosperity to slay himself by them? Prov. 1. 32. So wanton children sit and play with fire till they burn themselves. Hence is it that commonly they who have most rule over other, have the least over themselves; and the richest Misers in goods, are emptiest of true riches. And even good men themselves too often resemble the Moon; they can no sooner be full and prosperous in the world, but presently admit a decay and wane of their light, and decrease in graces. Good David in his chase and low estate was as a dead dog in his own eyes, and very merciful to spare the life of his deadly enemy when he was in his hands: But in his full and glory he was not content with all the royalties of his kingdom, unless Joab number his people, and tell him how many he may command. 2 Sam. 24. 2. And now instead of sparing his enemy, he kills his most trusty friend and faithful servant Uriah. Good Hezekiah in his wane and sickness was praying, weeping, confessing and humbling himself: but in his recovery and health (as in his full) he is showing and boasting and priding himself in his wealth and treasure, which cost him dear. This is the case of many private Christians, who in their low estate were humble, conscionable in hearing, reading, praying; now the world comes on them, they are in the full, and all in gone. And no marvel, seeing even the Church herself, this woman now clothed with the sun began to decline from her virgin integrity, and departing from her Sun made way to Antichrist, when pride, pomp, ambition, and wealth came in request. Now she set the Moon above her head, till the Sun with his glorious light took his leave; in which darkness those famous Churches sit at this day.

Quest. How may I know whether I have the Moon under my feet, or the Moon hath me underfoot? 1 A note of him that is a drudge and slave of the world, not gotten above the Moon, is, to tread the Sun, that is, Christ himself under his feet; that despiseth the Gospel, cares not for his merits, for the promises, especially the conditions of faith, repentance, obedience. He dotes upon the Moon: Christ is a tastlesse name; till his soul be a tearing out of his body, he will part with nothing, lose nothing for Christ. If the Moon be bright, the Sun is set. 2 He can tread God's worship underfoot; whence the Scripture calls the worldling an Idolater. Col. 3. 5. for the service of God and the world can never stand together. He that hath the Moon on his head serves another God then doth the true worshipper; he sacrificeth (as the old Idolaters) to the Queen of heaven, and not to the God of heaven, and behold the Moon walking in her brightness. Oh how weary is he till the Sabbath be over, what a burden is the time of God's service? What a tedious time is the new Moon, and when will it be gone, that we may sell wheat and return to the service of the old Moon, Amos 8. 5? 3 He can tread religion under his feet, and will if occasion be offered. For till the moon be underfoot, he will enjoy the world, and by all means eschew the cross; he will not suffer persecution for his religion, but if the sword be but shaken he will revolte from his religion. Mat. 13. 21. as soon as tribulation comes, by & by it withers The love of the world hath always been a cause of revolt. The love of the world hath made many in these days revolt before tribulation come. The rumor of trouble is enough to these moonemongers, to discharge & warn away their religion.

4 The wise worldling, in whose heart the moon is not set, because he knows not which religion may prevail, will set up the Sun and moon both together, and make an hotch potch of his religion. Gal. 6 12. false teachers to avoid persecution will make and coin a new Gospel, join Moses and Christ, justification of faith and works. And many admirers of the moon can finely join Papists and Protestants religion together, and bind them together with a rope of sand, can justify and qualify their toys and inventions; and for advantage like hucksters (for the Apostle calls them sellers for gain) blend our wine with puddle waters of men's devices. There are too many of these patchers that will patch old rags with new garments, and in the mean time bring in disgrace those that are so strict, that cannot blend as they do. For what cares he to tread religious persons underfoot, if times do so, that can suffer religion to be trodden down with silence, nay with approbation: but how impossible is it to have the Sun and moon shine together? 5 He that maketh his gain his godliness, that bestows more thoughts, care, time for the world then heaven; That can stand in all winds for profit, and by right or wrong get the world; That cares not for, nor desires, but fears the appearing of the Son of God, the Sun of righteousness to judgment. Let this man resolve that the Moon is upon his head, or in his heart, and not under his feet. To conclude, thou that wouldest know that the Moon is under thy foot, and that thou art a son of this woman: thou must, 1 Magnifie Christ, above a 1000. worlds. 2 Set up God's service above the world 3 Subordinate the Moon to thy religion. 4 Hate and detest mixture in religion 5 Esteem godliness the greatest gain; hate that gain that is severed from godliness; and long for the appearing of Jesus Christ thy happy and perfect gain.

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

1 The Churches Crown betokeneth four things.

1 The honor of her person, that she is a Queen; for no women are crowned but Queens or Kings wives. The true Church is no less, being espoused to Jesus Christ the King of his Church. Psal. 45. 9. upon thy right • and thy Queen doth stand: Solomon's wife being a type of the Church, set upon the right hand of Jesus Christ the true Solomon.

2 Her eminency and glory; for a Crown was ever an ensign of royal dignity; and crowned persons were ever in rank above other ordinary persons. So is the Church of God of the blood royal, and advanced to partake of the divine nature, raised to the height of spiritual and eternal glory, which common persons are not; and therefore the Lord hath fitted her with an incomparable ornament, for no ornament is comparable to a Crown.

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

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

2 The matter of this Crown; of twelve stars. Other Princes wear crowns of gold beset with pearls and precious stones: but this Queen hath a Crown of twelve stars. What cares she for gold and stones that hath the Moon under her feet?

Quest. What is meant by this crown of twelve Stars?

Ans. The shining doctrine of the twelve Apostles, here compared to bright and beautiful stars, by whose means this woman gat this victorious Crown. For this was the Crown and ornament of the Primitive Church, that she was reared and advanced by the diligent and personal preaching and sufferings of the blessed Apostles.

Ob. But if this was the Churches Crown, then the Church of after ages, and at this time, hath lost her crown and ornament.

Answ. No.

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

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

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

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

But this Woman after the manner of other Queens is said to wear her crown on her head, To note,

1 That her glory and crown is in and from her head. For as the man is the glory of the woman: so is Christ (the object of the Apostolic doctrine) the glory of his spouse the Church.

2 That her Crown is not of or from this world, for the moon is under her feet. The Crown is not thē set upon her head whē she is rich & glorious to the world; but when the shining light of heavenly verity is set aloft (as the stars are above) to direct her in all doctrines and actions. When by the light of the Scriptures all the firmament of the Church is guided and ruled in all actions as well inferior as superior, then is she a crowned Queen.

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

4 To note a difference between Christ's carrying of the stars, and the Churches carrying of them. He bears them in his right hand (chap. 2. 1.) as their Lord, their disposer and defender: But she in the Crown of her head, as her chief ornament.

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

The reasons of this doctrine are four.

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

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

3 Stars receive all their light from the Sun: so these have no light of their own, but receive all their light from Christ the Sun of righteousness. 1 John. 1. 1, That which we have heard and seen &c. 1 Cor. 11. 16. What I have received of the Lord.

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

Ministers being called stars must resemble stars 1 In humility. Many things in stars teach it. As;

First, stars of great magnitude show but small: The Star shows ten thousand times less then it is. How is he like a Star, that makes ostentation of all, perhaps more then is in him.

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

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

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

2 In stability both in their direction and motion, both in holy doctrine and conversation. If the stars were not fixed in their orbs, but erred and wandered up and down uncertainly, how could the passengers by sea or land be directed by them? So if the Ministers be wandering stars (as Jude 13.) in their doctrine unstable as reeds, and wavering with every blast and storm of times: that their word is this year yea, the next nay: or suppose their doctrine be the same: yet if in their life they walk crookedly and disorderly, sorting with base and evil men in their evils, and licenciously fashioning to the loose humors of men and times, how can the passengers to heaven take direction from them? With what certainty and assurance can he strengthen others, that himself is a wavering minded man, unstable in all his ways.

3 In fidelity and steadfastness in their places. The stars abide in the heavens, and descend to the earth: So the Minister above all other must have his conversation in heaven, and shun earthliness and covetousness as rocks. For how can he lead men to heaven that himself cannot be gotten out of earth? Many shooting stars there are that are always gliding from place to place, posting after benefits insatiably, and when they have gotten them, as little intend the office as some secular men: such all the world sees, the world is all they seek. So they may finger the fleece, the glebe, the tythe, let the flock starve, and sink to hell; and so they, and their money, and their people perish together.

4 In unity and concord. One star differs from another in glory, in shining, and in luster: one much excels another in beauty and brightness; some are of the first and second magnitude, some of the fifth and sixth, yet all agree; one envies not another, nor hinders another: so the Ministers have diversities of gifts in this life; and this makes them of divers judgments: but yet ought not to be adverse in affection, in action. None of the greater or higher Stars are proud, none envious, none spiteful against another, none study how to cross another's motion. If they should run one against another, or cross one another's motion, the world would fall to confusion. Such tumults and confusions like a dreadful earthquake have we seen in the Churches by the dissensions and hateful proceedings of these Stars one against another, forgetting themselves to be Stars, Brethren, Ministers, or Christians. Many such Stars were in the Apostles days that shined and preached Christ of envy, against such as preach him of good will.

5 In constancy and continuance in their office. The Stars never deny their light to men, nor are ever weary of their motion, though infinitely swift: Ministers must never deny their light, but freely enlighten others, never be weary of doing their duty, never fall to idleness and laziness, much less cast off their callings, remembering the woe denounced on him that preacheth not, or doth it negligently. A lamentable thing that any preferment should choke a Preacher; or that he should do less work the more wages he receiveth. No earthly occasion hinders the stars either motion or shining.

Motives to these duties. 1 Thou shalt uphold the Crown on the Churches head by upholding the purity and shine of holy doctrine. The faithfulness of Pastors crowns the Church.

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

3 Thou shalt by thy faithful shining attain that unfading Crown of glory: Dan. 12. 3. by turning many to righteousness thou shalt shine as the stars in the firmament. Remember that goad, Be faithful to the death; and I will give thee a Crown of life; Rev. 2. 10.

2 Seeing the true Church is a Crowned Queen, the daughter of God and spouse of Jesus Christ: then must every son and daughter of this woman partake of this advancement, and be joint heirs of the same crown, yea in present possession of it. Did men see the high and royal estate of Believers, they could not so despise and scorn the persons and condition of Saints: but admire and seek to have part with them in such honor as have all the Saints. Let us therefore a little set our eyes on this point, to discern the high estate of the Christian: and we shall behold him not crowned with thorns only, but with shining stars and glory, which wicked Princes were never capable of. The point then is, that All the Saints on earth have Kingly dignity: All the Children of this Mother are crowned as well as she 1 Pet 2. • . Ye are a royal Priesthood. The Scripture plainly saith, that the Saints are already made Kings unto God. Rev. 1. 6. and chap. 5. 10. And keeping the same resemblance, all the children of the Church are called Queens, as she is, Cant. 67. There are threescore Queens.

1 Their birth and alliance is all princely & royal, sons of God their father the great King of Kings. As all the sons of hereditary Emperors are borne Kings, and have Kingly dignity: so all the Sons of God much more. Children of a Queen their Mother, here crowned in the text. All wives and spouses joined in contract to the true Solomon, and so are Kings wives to whom crowns pertain: and everyone of them having right & interest in his person have title unto all his estate and kingdom. Thus have they all right to the crown & kingdom; 1 By their fathers will, Luk. 12. 32. Fear not little flock, for it is your Fathers will to give you the kingdom. 2 In their mothers right whose crown descendt to all her seed being the seed of Christ, Isai. 55. 3 By the pucrhase of their head Jesus Christ, who gives them not promise only but possession in present. Behold, I give you a Kingdom, even as my Father hath given me a kingdom. Luk 22. 29. but this possession is only in the entrance and first degree in this life: and the full fruition and perfect possession reserved to the life to come.

2 They are all anointed as Kings; both in their head, who is anointed with oil of gladness above all his fellows. Psal. 45. 7. as also in themselves: for we have received that anointing. 1 John 2. 27. That holy oil descendeth from Aaron's head to the skirts of his garments. Psal. 133. 2. All appareled like Kings with the princely robe of righteousness (more shining then Herod's garment, or then the Sun it self) which deckes the whole man within and without. All attended as Kings with Angels as a guard: all styled with glorious and princely titles, as kings; to whom, as the person and merits of Christ are communicated, so also his name; not called only Christians, but Christ's. 1 Cor. 12. 12. Even so is Christ. All enthroned as kings, on a more stately throne then Solomon • , described 1 King. 10. 18. For Christ shall give them to sit with him in his throne, as himself sitteth in the throne of his Father, Rev. 3. 21. All rich as princes, Rev. 21. 7. He that overcometh shall inherit all things.

3 All the Saints have the power of Princes: As, 1. A commanding power, not so much over others, as over themselves: Stronger is he that rules himself, then he that rules a City. Prov. 16 32. He lays laws upon himself, and binds himself to obedience, and will command (as Abraham and Joshua) all his inferiors to keep the ways of God.

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

3 A conquering power: Every Saint is already crowned a conqueror in part over sin, and Satan, and temptation, and his own lusts, and the world. The devil resisted, flieth him, and he over-takes him and treads him underfoot: here is another manner of conquest then David's was over Goliath. And for the world, Christ promiseth all the saints (Rev. 2. 26, 27) power over the nations, to rule them with a rod of iron, and break them in pieces like a potters vessel. Which is a power proper to Christ, who received it from his Father for himself and his members; and executeth it in his and their name also, and for their common right; and they also get victory by the help of faithful Pastors.

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

4 All the Saints are crowned already with twelve stars, and express the bright shining of saving and Apostolic doctrine; and uphold and maintain it to their power, and profess it, and glory in it, as in a crown upon their heads.

1 To magnify the grace of God, who out of so base and miserable estate and thralldom, out of the chains of hell, and out of eternal damnation (into which we were all cast by sin) hath lifted up his Saints into so high and excellent glory. Never was poor Hester half so much obliged to great Ahash • erosh, for raising her from the dust to lay her in his own bed and bosom: as we are to the Lord for such an admirable advancement For herein he poured out all his love, that while we were his enemies, he would not only cast his skirts over us; but crown us; first with compassion, and then with a Crown of twelve stars here in grace, and hereafter in heavenly glory.

2 To magnify the state of God's children; who are set in such a dignity as all the honor and happiness, crowns and kingdoms which earth can give, are but chaff, light and worthless. A poor and despised Lazarus is happier then all Divesses in hell or earth. Did the greatest profane Monarch in earth know but the happiness and honor of a poor Saint, and his own woeful estate, he would seek to change estates with him, and if he had a thousand kingdoms he would give them to boot, and whatsoever were dearer to him. Let no godly man fall out with his estate because it is mean in the world; nor any wicked man scorn it. Haman would have been Mordecai's Lackie still, but must up to the gallows.

3 Let the godly learn to carry thenselves as Princes so as beseems such as are anointed and crowned Kings. David in private estate carried himself as a shepherd; but crowned a King, demeaned himself like a King. So Saul in private estate followed his fathers Asses, but once anointed was changed into another man, 1 Sam. 10. 9. So is the Christian.

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

An. 1 As Kings we must spend our time and thoughts, not in base and inferior trades or affairs, but in the great affairs of the kingdom. If a King should lay aside his Crown, and betake himself to some handicraft, everybody would marvel: and shall Christians that are crowned as Princes, cast aside this Crown, to bend their thoughts and endeavors either wholly or principally to the attaining of the world?

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

3 Be valorous as Kings, and courageous against bold and audacious enemies; never (out of cowardice or timerousnesse) contracting base leagues with professed enemies; but be still in the field against wicked persons, practices, and wicked spirits. True valor hath two excellent properties. First, to disdain the reproaches of base and abject persons. A noble man scorns to fight with a peasant, as a stout man with a boy: so the Christians must scorn to revenge themselves on lewd and wicked persons, or foul their fingers with them, not holding such fit matches for them. And secondly a noble and generous mind will contemn the loss of anything, goods, lands, and life, before he will be stained in his honor: so a Christian will suffer the loss of all he hath in the world, and of the world too, before he will basely forsake his Lord. It is truly counted fortitude in a common soldier to follow his captain through all adventures, yea with loss of life: and is it not so in a Christian much more?

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

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

4 Learn that counsel to the Angel of the Church of Philadelphia, Rev. 3. 11. hold that which thou hast and let none take away thy Crown. Kings stand to the death to defend their Crowns: so must the believer stand a professed enemy to all the enemies of the Kingdom of Christ; yea stand out in the extreme peril of his life in the defense of his Crown.

Qu. May the Crown be taken away?

An. The crown is either; First, of eternal life; which cannot be lost in respect of God's purpose and preservation, though in respect of our infirmity it else might.

Ob▪ What means the threatening?

An. It is conditional, except thou persevere; but Saints do persevere, by 1. God's keeping them. 2. Christ's intercessiō that their faith fail not. 3. Their prayer of faith and watchfulness. 4. Their obedience to holy exhortations and menaces.

Or, Secondly, the Crown is the Crown of holy Ministry and profession, called. Rev. 3. 10. The fast holding of the word of my patience: And this Crown is especially meant; and will be lost if Christians hold not fast. But the Christian must stand in defense of shining and saving doctrine of the Scriptures, which is his crown, and let none take it away. 1. Not the world must draw thee from the knowledge and practice of the sound doctrine of the Apostles. What a base thing were it to raise up the Moon above this Crown of twelve stars? Consider Demas and Judas. 2 Let not persecution or temptation pull away thy crown; but demean thyself as a Prince, who with valor and courage will endure all difficulties that offer themselves, so as he may uphold his Crown: so must thou contentedly digest and stoutly contemn all tribulations and afflictions that happen for the Gospels sake: Considering, First, the way that Christ went was from the Cross unto the Crown; and he was consecrated Prince of our salvation through affliction, Heb. 2. 10. and 12. 2. Secondly, that thou must be conformable unto him. 3. Let not thy own lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy Crown. A careful Prince is vigilant to extinguish and suppress civil wars especially: Do thou bestir thee in subduing and resisting the unruly wills, affections, inclinations and passions of thine own soul; that thy whole man may be brought into the obedience of Christ. He is not worthy the name of a Prince, who (suppose he had the rule of all the world) were not able to rule himself.

5 Note what a dangerous thing it is, 1 To strive against and resist the word and Gospel of Christ; a note of a rebel who pulls the Crown off the head of the Church. To pull down faithful Preachers is to pull the Crown from off the Queens head; and yet this will worldly men do, so ill can they brook faithful dealing▪ with their souls. 2 It is no less dangerous to wrong the godly the members of the Church, It is above scandalum magnatum in God's star-chamber; an high treason against the spouse of Jesus Christ. What saith▪ Ahasuerus of Haman? Will he force the Queen before my face? And then they covered his face as unworthy to see anymore light: So Christ will say of his Queen. And how darest thou wrong the members of the Church in God's sight? Thou shalt dearly buy thy presumption.

Thus much of the 3. first properties of the Church. Who so long as she shined in the clothing of the sun, and held the Moon under her fcet, and carried the starry Crown upon her head; so long she continued the chaste spouse of Christ. But in process of time, when instead of the Sun she put on and arrayed her self with purple and scarlet; and set the Moon above her head, affecting, admiring, and aspiring after earthly wealth and dignity: and instead of twelve stars in her Crown, she decked her crown, with gold, and pearls, and precious stones, Then she became the harlot, sitting on the scarlet coloured Beast; and the mother of whoredoms and abominations of the whole earth. Rev. 17. 3, 4, 5. They are deceived that suppose the glory of Christ's true Church consisteth in scarlet and purple, in gold and silver, in pomp and external honor, in princely Lordship and Popedom. Let the whore of Babylon decke her self with these enticing tricks: But the spoule of Christ is known by her crown of stars; and that inward, simple, and native beauty and glory, which useth to draw not the worlds admiration, but contempt upon it.

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

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

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

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

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

3 When Jesus Christ the father, the second Adam and quickening spirit, 1 Cor. 15. 45. soweth the seed of grace and spiritual generation, partly externally by the preaching of the word; which is called the immortal seed of God's word that endures forever; which therefore carrieth life and quickening with it, as being the power of God to salvation. Rom. 1. 16 and partly in wardly by the Spirit of God, a powerful agent; without whose mighty operation all would prove but a false conception: The Church as a Mother receiveth & conceiveth it in the womb of faithful and pure hearts. So Mary pondered all things in her heart: And Heb. 4. 2. the word must be mingled with faith, or else it profiteth not to this conception.

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

5 As a mother come to the full months of birth, bringeth her child into the light: So doth the Church bring her children into the light by two means; partly by profession of the doctrine of grace; and partly by the practice of the gifts of grace. Then doth she nurse her new-borne babes with the sincere milk of God's word, drawn out of her own two breasts, the Testaments of holy Scripture; whereby they out-grow their infancy, and come to their age in Christ.

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

An. No.

For first, she had been very fruitful before: as ver. 17. there is mention of the remnant of her seed. Secondly, all the sons and children of God in all ages were children of this woman. Thirdly, this vision being to be referred to the times after the Apostles, before and about the times of the tyrannical Heathen Emperors, both Scriptures and stories record that there was a wonderful increase of Christians almost all the world over; so as the Tyrants were still kept in work, though they slew them by ten thousands and hundred thousands. Therefore we must distinguish of the Churches travel. This travel is either, 1 General, in the bringing forth of faithful men to Christ in general; and this is not directly aimed at here: Or, 2 Special and particular, of some special Childbirth which now she was payned for, and cried to the Lord with ardent prayers for, and which was shortly to be borne and brought forth. This seems plain in the fifth verse: For what she was with child with, that she brought forth; and that was a particular manchild, of whom we will inquire in the place.

3 Why she is said to cry in pain ready to be delivered?

An. For two reasons.

1 To hold the resemblance. For as God hath by his inevitable sentence for the sin of man, annexed sharp sorrow to the birth of every Child; Gen. 3. 16. In sorrow shalt thou conceive and bring forth: so the text implieth not a little sorrow in bearing and bringing forth children to God.

2 For a more special reason in the text, which in a word was this. The Church being now in and under cruel persecutions, and lamentable oppressions; and being in her self as Woman weak and helpless, exposed to all tyranny and unjust vexation; seeth the want of a protector, and powerful defender of the Christian faith, and Christian people. And therefore as earnestly desires by some of her own Sons deliverance from those pains and oppressions, as a woman in travel doth desire riddance from her pains and sorrows.

1. The Church of God is a fruitful Mother daily bringing forth children to Jesus Christ. Psa. 87. 5. Of Zion shall be said, many shall be borne in her. The Church typed by Solomon's wife, hath instead of parents children, whom she maketh Princes in all lands, Psa. 45. 16. Cant 7. 2. The navel of the Church is described to be as a round bowle or cup: and as a heap of wheat hedged about with Lilies. A bowle or cup never wanting sweet and gracious liquor: A round bowle, a capacious figure in sign of fruitfulness; and equally affected (as a round figure) to fruitfulness on every side. Which fruit is to God as precious and fragrant as an heap of wheat hedged about with Lilies. Cant. 1. 15. the spouse hath made her bed ready for the sweet embraces of her bridegroom; and professeth that her bed is green for two causes.

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

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

This doctrine is strengthened by three reasons. 1 Because she is the Mother of all believers. Gal. 4. 26. Jerusalem which is from above, is the Mother of us all, that is, all the elect and believers whether in heaven or earth. Hence her name is Catholic, first, in respect of all ages: secondly, all places: thirdly, all kinds of persons. And therefore it is that the number of her children are numberless. Rev. 7. 9. I beheld, and lo, a great multitude which no man could number, of all nations, kindreds people, and tongues, stood before the throne with long white robes, and palms in their hands.

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

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

Never to content ourselves with our first birth of our natural Mother; unless we be borne again of this Mother.

For 1 Natural birth (suppose it never so royal or noble) is but of mortal and corruptible seed: but this is of seed incorruptible and immortal.

2 Natural birth is from the first Adam in sin: this is from the second Adam in righteousness.

3 By the first birth we die, because we come of them that have died: but by this we are quickened never to die more.

4 Natural birth can only advance to a natural happiness: but this to a supernatural and heavenly.

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

6 The first birth (never so glorious and royal) shall rot in dust, and consume with time: this (because it is of an immortal seed) shall never fail, but persevere to all eternity, when time shall be no more. Nay further, stand not upon it that thou art borne within the Church; no, nor of Christian parents: for it is nothing to be a Jew without, if not within; it is nothing to be in the Church unless thou be of the Church; it is nothing to be the seed of Christians, unless thou be the seed of Christ. The birth of Ishmael was as good for parentage as Isaac's; both from Abraham: But get good assurance that thou art borne of this Mother; in which is more honor and comfort, then to be the Son of an Empresse. If thou wouldest be assured of the inheritance, get good assurance of thy legitimation; for the son of the bond woman shall not inherit with the son of the free woman. Wouldst thou be assured of safety in dangers, and protection in perilous times? be sure thou know and acknowledge thy Mother; that under her wing, and in her lap thou mayest rest securely: seeing that out of the true Church (as out of the Ark) is no safety, no salvation.

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

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

1 The former is so much the more necessary, because the Church of Rome (not only a stepmother, but a professed harlot) challengeth herself to be this woman; and the Mother of this living child; and by fifteen notes, as arguments, alleged by her dear son Bellarmine De notis Ecclesiae, obtrudeth herself as the Mother of all believers in the New Testament. I am not at leisure to unloose all the bundle; (which perhaps he thought would prevail by their number, if there should be no weight found in them) but I will only mention the first five, and by them we shall easily discern the rest.

Bellarmine his first note that the Romish Church is the true Mother, is because she is called everywhere Catholic. But this is a false note. For;

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

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

3 They only thus style themselves, because, saith the Father; Never was there any heresi, which did not desire to be accounted and to seem Catholic. But falsely for two reasons.

1 Because they have departed from the Catholic faith.

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

His second note is Antiquity; which is as deceitful as the other. For;

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

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

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

4 They challenge antiquity as falsely as the former note; for their whole doctrine (departing from ours) is a novelty, never heard of in the Church for the space of six hundred years after Christ. Never was nor will be answered that famous challenge of the Jewel of Bishops; who calls but for one testimony out of pure and unsuspected antiquity for the space of the first six hundred years after Christ, for any one of the seven and twenty points propounded; and never any such was brought till this day. Neither have they been at leisure now above twenty years to answer that famous problem of that bless Saint Mr. Perkins; in which he avoucheth it impossible for any Papist in the world to prove out of the true writings of Fathers and Councils and out of the true sense of those writings; that the now Roman faith wherein it differeth from the reformed Church, is the Catholic faith; and substantially cleareth it in sixty two points of difference between us. What a number of points might I allege wherein they are gone both from the Scriptures and their own writers; and as many for which they have no Scripture, but the Churches authority. Auricular confession, the Canon Law saith, it is by a tradition of the Church; and by no authority of old or New Testament. For the not marriage of Ministers, Bellarmine and Cassander confess it to be an human institution: Cassander and the Council of Trent call it only an Ecclesiastical decree. For the Communion in one kind, their own Cajetan confesseth that the contrary custom endured long in the Church; and they had cups for the nonce to serve the people with wine. For their Transubstantiation, Tonstall saith, No man was bound to believe it till the Lateran Council, which is not much above four hundred years ago. And Bellarmine himself saith, there is no Scripture to enforce it, but the Churches determination. Why do they brag of antiquity, and confess so many novelties?

His third note is perpetuity and duration. Indeed the same note with the former; increasing the number numbering, not the number numbered. For,

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

2 Time was when there was a true Church, and yet this could be no note of it: and time shall be when (by their confession) their Church shall fail, and not endure to the end. Ribera on Rev. 14. Rome is called Babylon because at the end of the world she shall be the shambles of all Idolatry, and the kennel of Antichrist. So as this by their doctrine is no proper, but a separable note from the Church.

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

The fourth note to know this woman (saith Bellarmine) is multitude and amplitude. As deceitful as any of the former; besides that it is the same with his first. For what difference between Catholic and universal? For,

1 That was a true Church of two in Paradise: When also it was in one family before the flood: In the flood consisted but of eight persons: In the Old Testament in one little kingdom: In the New was but a little flock, Luk. 12. 32. August. saith, The Church was in one Abel, in one Enoch. The Papists themselves say that in the time of Christ's passion, the true Church and faith was preserved only in the Virgin Mary, which is false; but yet a strong argument against them that hold multitude a sure sign of a true Church.

2 Multitude is a stream that the Church must row hard against, unless we be sure it be the truly▪ believing multitude. Satan's number infinitely exceeds Christ's; must it therefore be the true Church? That one sect of Mahomet is far more numerous then all the Roman religion: by their note that must be the true Church, and not they. Time was when the whole world was made an Arian, and scare five Orthodox Bishops to resist it, and they also persecuted: shall the general spreading and infection of it prove it no poison? Antichrist at his coming draws multitudes after him by strength of delusion 2 Thes. 2. 9. And this is their Roman Antichristian religion, drawing multitudes, because it is a natural religion; but turns them not from darkness to light, not from sin to God. We conclude, or rather exclude this note with Athanasius against those Arians, They have the multitude, we the faith. Let their multitudes go in the broad way: we must walk in a narrow way which a few only find.

His fifth note is succession of Bishops. A false and deceitful note, For.

1 A false Church may have succession of person only: as Caiaphas succeeded Aaron, and yet abandoning truth and rejecting the head must needs be a false Church.

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

3 Right succession is twofold. First, external, secondly, internal, or personal; or doctrinal. Where both succession of Chair and doctrine concur, there is a true succession: But in the Church of Rome is neither.

I Not of doctrine, because they hold not Apostolic doctrine. The doctrine of the now Church of Rom • being clean contrary to that it was when Paul wrote to the Romans; as might appear in a number fundamental points.

II Not of Seat, First, because they never proved nor can prove that they have the seat of Peter; or that ever Peter sat at Rome, he being the Apostle of the Circumcision. Secondly, if they could prove it; Ambrose tells us; They have not the succession of Peter. Thirdly, Platina a Papist noteth above twenty schisms which have disturbed the series and succession of their Bishops.

4 For our Churches reformed, we have the true succession of Apostolic doctrine, and the right consanguinity of their doctrine. As for personal succession (a thing not to be much stood upon) yet we are sure we want not, though it was not always so apparent; for God never wanted a Church in earth. There never wanted some in all ages who have made profession of the true faith; as that notable book of Catalogus testium veritatis, plainly proveth. And no doubt a many more were stirred up in the darkest ages of Popery, whose mention and memory were prevented from us, while Antichrist ruled both the roast and records. Now of all these notes and their fellows, which are like these; I will add but two testimonies of Bellarmine against Bellarmine. The former, that The Scripture teacheth which are the notes of the Church; but, The Scripture nowhere teacheth these; Therefore, These are no notes. The second, that all these notes make it not evidently true, but evidently probable, that the Roman Church is the true Church. Mark, that for all his braving and copy he sets on the matter, his conscience tells him and us, that all these fifteen marks have no certainty in them to lead us to the true Mother. Even as he fumbled in the great point of justification by works, flying from all his five books in the conclusion, as a man who suffered wrack of his cause in the very haven. And the like he did in the disputing of the Popes temporal authority; which made the Pope study to suppress all his books. Ye see what confidence the greatest Pillars of Popery have in their own cause.

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

An. We will propound five fitter notes then theirs. This true Mother therefore is to be known.

• 1 By her face.
• 2 By her voice.
• 3 By her qualities.
• 4 By her marriage.
• 5 By her carriage and behavior.

1 The best way to know any person is by the face. The face of a true visible Church is discerned by;

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

2 The second note of this Mother is her voice and speech. She speaks in the language of Canaan. She enjoins nothing, nor commands in her family anything but what she hath direction for from her husband revealing his will in the Scriptures: As the Moon shines only in the light received from the Sun; So the Church ruleth in the night of this world by virtue of her husbands directions. Far is she from challenging a power above the Scriptures, far from conceit of giving authority to them, who hath all her authority from them. She disclaymeth all the commandments and Canons of the Church so called; and dares impose no yokes where her husband hath left her children free. She conceives her self so the spouse of Christ, as that she still remaineth the hādmaid of the Lord: you shall never hear her disgrace the Scriptures by calling thē a dumb Judge, a partial rule, a nose of wax flexible into any form es and senses, a dead letter; no better then Aesop's fables, unless she give authority to them. This is the voice of the Antichristian harlot, who prefers her old lecher not only above Councils, but above the Scriptures: as those two Councils of Lateran and Trent did the Pope. Who also burn the Scriptures, as Antiochus, or another Maximinus, calling them the books of heretics, and their readers in their own tongue as Scripturers and Heretics.

3 A third note is her virtues or qualities: As▪

First, she is holy in respect. 1. Of holiness of doctrine which she teacheth. The doctrine which she teacheth is Christ's own doctrine; Mat. 10. he that heareth you, heareth me. What she receives from the Lord, she delivers. She mixeth not hers with false or poisoned doctrine: She teacheth not Idolatry, nor perjury, nor filthiness of life, as the shameless strumpet of Rome, that brags of holy Fathers, and holy Church. 2 In respect of the better part of the visible Church she is holy, though not in respect of the greatest part. The faithful are holy, though tares and thorns come up with the good seed; the envious man doth it, but the Church sows no such tares. 3 Whatsoever corruption of doctrine or manners may spring up; yet the doctrine remaineth holy and pure; and the Church reproveth all such corruptions, and urgeth all holiness of life and conversation. Not justifying or defending notorious evils, as the Romish strumpet doth: Who defended simple fornication to be but as, aurem scalpere; tolerating infinite stews in Rome; receiving a yearly pension from whores called lactis census, of thirty thousand crowns for filth; decreeing in one of their Councils under Pope Leo the first, that he that had a Concubine or Whore instead of a wife, should not be expelled from the Communion, if he were contented only with one. Fie upon the filthiness of that bawdy and filthy religion. We must spare chaste ears.

Secondly, she is meek, loving, patient, gentle, merciful. I am. 3. 7. full of good fruits. Her weapons are prayers, tears, patience; not fire and fagot. Ye shall never hear this woman challenge the two swords; nor maintain her right by fierceness and cruelty, by inquisitions and massacres, by blowing up Parliaments and Kingdoms. These barbarous ferities she leaves to that religion whose chief City was founded in blood, and to the woman drunk with blood of the Saints. That religion which is so fiery and fierce must be from the Devil, a manslayer from the beginning; unknown of Christ and his Apostles, and all their true Disciples and followers.

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

Ob. But they profess Jesus Christ.

An. Union is either Sacramental; so they are joined by profession: or Mystical; so they are not joined.

The fifth mark of the true Mother, is her carriage and behavior. First, to her husband, to whom in all her behavior she expresseth four virtues. As;

1 She is chaste and faithful unto him; she keeps herself only to her husband, and preserves the marriage band. She forgets not the guide of her youth, nor the commandment of her God; nor playeth false with any other lover, any secondary head, or Vicar general, she thinks it strange that an husband should have a Vicar. She abhors that foul and spiritual adultery by gross Idolatry and false worship, which the whore of Rome impudently acteth and defendeth. Neither Angels, nor men, nor merits, nor Saints, nor Images doth she bow unto; nor any other alluring harlot can unsettle her from him, whom her soul loveth.

2 She is subject to her husband in all things; content to be tried and ruled in all cases by his will, and word in the Scriptures. What will we say to a woman, that lays claim to a man to be her husband; but rejecteth and disgraceth his directions, and cleaveth wholly to her own will, and to other men's counsels and decrees? Who will not suspect and conclude her to be an harlot? But so doth the apostatical Romish Synagogue.

3 She depends only on her husband and no other for the means of her welfare, and all needful supplies. She scorns to seek to any other Advocates or mediators (whether Saints or Angels) either for redemption or intercession; her husband that can supply the greater, can the lesser much more. She cares for no pardons nor merits, but her Lord's. She scorns to marry one, and seek maintenance of another.

4 She honors her husband only, and will give his honor to none other. If she did derogate from his glory in the work of redemption, by the doctrine of free-will, justification by works, human satisfactions, she were an arrant strumpet, and no wife. But our Church ascribes all the work of salvation to God only from first to last: Teaching that we are wholly dead in trespasses and sins, till he quicken us; and that good works are the way to the kingdom, not the cause of it; and follow a person justified, but go not before to justify him; and are necessary by a necessity of presence, not by a necessity of efficiency. Thus men and Angels are excluded from any part of God's honor.

Secondly her behavior to her children.

1 She nurseth them at her own breasts; puts them not forth to suck strange milk of traditions, Councils, Decretals.

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

3 She provides for her children, as the virtuous woman for all her family, Prov. 31. 15. The Church upholds the means of salvation to keep the believers in good state. She is not the natural Mother that starves her children, that shuts up the breasts from them, that hideth the Scriptures, and counts it heresy to read them; that corrupteth the Sacraments, that a man can see nothing less then the institution in them. But Popery leadeth her children directly to perdition, whatsoever shows they make to the contrary. For,

1 They run after it whose names are not written in the book of life.

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

II. Having found out the true Mother in herself: we are now to inquire how or by what marks we may find this Mother to be our Mother, and ourselves her children. A man may know himself the son of this Mother by sundry notes.

1 As a child borne comes into a new world, and finds a marvelous change in the estate of it: So a son borne of this mother comes into a new estate, is separated from the world and the corruptions of