Christs Victory Over the Dragon

3. The implacablenesse of this savage dragon, whose pitiless disposition nothing can move; not infancy, not tenderness, not innocence, not causelesnesse, nothing can plead or prevail for a drop of compassion; nay, these rather cause and stir up his wrath, and kindle his rage and fury more against them; and this is the enemy with whom we have to deal, whom God's spirit hath thus graphycally and punctually described, that we might stand so much the more watchfully and preparedly against him.

So soon as any child cometh to be borne of the Church, Satan watcheth by all means to destroy him. 1 Pet. 5. 8. Satan as a roaring Lyon seeketh whom to devour. The principal business of Satan in the world hath ever been to take out of the way, and to destroy vijs & modis, by secret fraud or open force all that should be spiritually begotten of the Church, especially such as should stand up to maintain the religion of Christ. How Herod the dragon stood before the woman seeking to slay the child Jesus so soon as he was borne, appeareth Mat. 2. 16. he could not hinder his holy conception, his quickening, birth, but his hope is to devour him being borne; the same fury he showeth to the members; and to come to that our text aimeth at, how the dragon by the heathen Roman Emperors and bloody Tyrants Nero, Domitian, Trajan and the rest did by most cruel Edicts, torments, and unheard of punishments and persecutions, stand in the whole Empire with the greatest vigilancy that might be to swallow up whatsoever Christian should be borne in the Church, utterly to extirpate all Christians, and extinguish the Christian faith, is manifest in every leaf and line of that bloody Story. But especially the dragon by those tyrants watched and observed most diligently, lest any defender of the Christian faith either in Magistracy or Ministry, should spring up; in so much that if any President or Governor was more moderate or less rigorous against Christians, he was presently devoured by the dragon, as a favourer or child of the woman.

His incessant labor to hinder the glory of God; for whereas the glory of a King is the multitude of his subjects; he cannot abide that God's glory should be increased by the increase of the subjects of his Kingdom.

He is the Arch-tyrant, and head of all tyrants in the world, and setteth up and holdeth up his kingdom by tyranny and injustice; and as Attaliah could never think her self stable in her usurped authority till she had slain all the Kings seed, 2 Kin. 11. 1. so this monster of tyrants, and scourge of the world, thinketh his kingdom can never be sure and stable if he kill not all the Kings seed, the sons of this woman the Church.

His extrem • hatred of the true religion; the true service of God amongst the Israelites was an abomination to the Egyptians, and therefore like dragons they oppressed them. The dragon never ceaseth to hinder or corrupt the purity of God's worship, or to persecute whom he cannot hinder: Let Israel but talk of going to worship in the wilderness, the hellish Pharaoh presently begins to rage, to augment the burdens and never cease his unjust vexation, till himself cease to be.

His incurable envy of the happy estate of man, not only that of Adam in Paradise, whereof he quickly spoiled him, but especially that which in the second Adam we are restored unto, for this maketh him even ready to burst for envy, that whereas himself is cast down from heaven his first habitation, & everlastingly reprobated from God, from his favor, presence, place of glory, without all hope of mercy; bound in chains of black darkness to the judgment of the great day; mankind should by virtue of a Covenant of grace be elected and raised to a fee simple of eternal glory, purchased by the Son of God, sealed by his Spirit, and apprehended by the faith of every believer.

His earnest desire and study to hold men in the state of nature, for he knoweth there he hath them sure enough; but if there appeareth any change, he bestirreth himself, and teareth and vexeth the parties from whom he must needs depart; as in the instances of the Gospel. This appeareth in that,

1. So long as men are in their natural estate, he knoweth they are out of the favor of God, enemies to God, and God to them; but in the beginning of their change they become friends to God, and no sooner can God be friend a man, but Satan taketh him for his foe and enemy: no sooner canst thou have peace with God, but war with Satan.

2. In the state of nature a man fighteth stoutly against grace and righteousness, all his members are given up as weapons of unrighteousness for the devil and sin; but now in the beginning of this change he taketh the Lord's press-money, renounceth his old Captain, fighteth under God's Standard whom the dragon most maligneth: and now no marvel if Satan advance his flags of defiance against him, because he standeth on the contrary part.

3. While a man is in the state of nature he knoweth he is a slave to sin and a bondman to the Devil, ruled at his will, under an heavier bondage than Israel under Pharaoh; but let him desire once to get out of this thralldom, Pharaoh did never storm so much against Israel as the dragon will against him. The Jailor is quiet so long as he is sure of his prisoners, but let any of them seek an escape, or to break prison, then he bestirreth himself, and loadeth that party with fetters, and useth him with all rigor: so doth the dragon so soon as ever he seeth one begin to stir in his conversion.

4. In the natural state he knoweth a man goeth merrily to hell, in which way he never disquieteth him, as Jacob's sons going into Egypt found no let; but if he set his face or foot towards the Land of Promise, he shall never want enemies or difficulties, no more than they did.

Seeing Satan ever standeth before the woman, as Pharaoh, to surprise the infant in grace, even in the birth; we see how near we are always to danger, and what need we have still to stand upon our watch; for shall Satan stand seeking to devour us, and shall not we •• and in a watchful resistance? it is the Apostles inference, 1 Peter 5. 8, • . Your Adversary seeketh to devour, whom resist, steadfast in the faith: for why hath the Spirit of God thus described our enemy and his enterprises against us, but that we might make our advantage of it, and not being ignorant of his wiles might be so much the more watchful? What man that knoweth there lieth a porent enemy before him who watcheth to murder him, will not be watchful to save his own life, and defeat his enemy? or what needeth an enemy any other weapon than his adversaries security? as appeareth in Jael against Sisera, whose safety had been in the watch of himself.

But in this watch observe these Rules.

See thou stand in thy own rank and watchtower; thou hast a promise of safety only in thy way, the surest fortification is diligence in the general and special calling, whereas idleness is the devils pillow and Anvil.

See thou standest armed at all points, seeing Satan standeth armed before thee, never lay off any one piece of spiritual armor. Men in peace hang up their armor by the walls till it rust and take dust; but buckle it fast to thee as having still an enemy before thee seeking to disarm thee as he did Israel, whom he made naked by the Calf, and by Balaam's wyles laid them naked to God's vengeance.

Because no strength else is comparable to his that standeth before thee, but the strength of the Captain; stand in his strength, and be instant in prayer and strong cries for his help. If a man were in the hand of thieves, meaning not only to rob him but to cut his throat, how would he cry for help? This is our continual estate, and therefore we have need to pray continually: the holding up of Moses hands in prayer is the strength of Israel, and so is it the victory against the spiritual Amalek

Note the groūnd of the dragons malice, and of the quarrel of the wicked men, no other cause but that they are children of the Church, or otherwise causeless in them. Pharaoh killed the Israelites Infants causelessly, Assur oppresseth Israel without a cause, Isa. 52. 4. John 10. 32. For which good work do ye stone me? they pretend blasphemy; something done or not done by them: No the quarrel is more ancient, more grounded, more inward than anything done by them; they know how Esau striveth with Jacob in the womb before birth; it is malice bred in the bone.

A wicked man will rail on a good man he never saw nor knew, and if a wicked man knew that a child in the womb would prove a good man and son of the CHURCH, he would hate it before the birth. The just wrath of the dragon against David, Psa. 35. 19. and against the Son of David in John 15. 25.

Never set thyself to any good course but expect the dragon to stand before thee, make account of all his malice, and whatsoever op position the world his armor-bearer can molest thee withal; no condition or calling can secure thee; for,

1. Let a Magistrate set himself faithfully for the Lord to uphold the pure worship of GOD, and zealously stand for GOD, for good causes, and persons;

Now the dragon is grieved that a man is come that seeketh the wealth of Israel, Nehemiah 2. 10. now stand before him Sanbellet and Tobiah, and with these many complices conspire against Jerusalem to hinder him, and hence he thrusts into the ordinance as many disaffected persons to true religion as he can.

2. Let a Popish Priest breathe out fury and rage against the truth, and revile all the generation of them that seek GOD, and cast them in bonds and trouble: He thriveth and is in as great credit as Saul was in that way, but let him once see a light shining round about him, and being converted, faithfully preach the Gospel, which he persecuted; now the dragon standeth before him, inwardly buffeting him with temptations, and outwardly setting a number of dragons and generation of Vipers to sting him with whippings, imprisonings, stonings, and all deadly persecutions; and what godly Minister can avoid the winnowings of the dragon?

3. Let a private man sit as Israel in Egypt, and favor the Egyptian Idols, he may enjoy the flesh-pots and favor of Egypt; but let him once speak of the true service of GOD, and of departing from those men and manners, Pharaoh that dragon, and all his people persecute them with all barbarous cruelty: Be thou never so private, if thou givest thy name to God, and take upon thee with the profession, the practice of sound religion: Look now what way thou canst, thou shalt find the dragon before thee; Begin to build thee a spiritual house for the LORD, and look for as many dragons to stand before thee as Nehemiah had in the repairing of the walls of IERVSALEM.

Here are two worthy questions.

• 1. How I may know the dragon standeth before me?
• 2. How I may stand before the dragon.

1. To know that the dragon standeth before thee attempting any good, thou shalt discern it,

• 1. By secret fraud, or,
• 2. By hellish and open slanders.

By both these here he standeth before the woman; by both he stood before the seed of the woman, as well in Peters friendly persuasion, Master pity thyself, as in Judas in betraying him; and thus also against all her seed; as for example.

1 So long as he can he will oppress cunningly and craftily as a very good friend, discouraging the practice of piety, hiding his homes; for so long as he can he will not be accused of open tyranny; See it in some instances.

1. He cometh to a man looking towards religion, telleth him it is too heavy a yoke for him, & it will. not be for his ease to undergo so strict a course, as will make his life but uncomfortable, & strip him of all his liberty; why should you not favor yourself? as if the dragon whose intention is to devour, did above all desire the ease and comfort of a man's life; but Christ's counsel against the dragon is, to bear his yoke for it is easy and light, and all the ways of wisdom are the ways of pleasure. Now the dragon is before thee.

2. But what if you should set your hand to the Plough and look back, were you not in far worse case than before? better you had never known the truth than to forsake the holy commandment; as if the dragon were an enemy to Apostasy and backsliding; but the dragon is apparently before thee, in that he would have thee cast off all care of religion by that argument whereby Christ spurreth and inciteth it.

3. He would have him show himself a wise man, and not set himself against a stream; do Rulers and rich men so? and why shall he join to a few poor and simple men that are everywhere contemned and condemned of indiscretion, perhaps of hypocrisy? as if true wisdom were not tied to the perfect way, whether many or few, great ones or mean ones walk it it; for Christ saith, that for the most part the poor receive the Gospel; and the Apostle, that not many rich; Now is the dragon before thee.

4. He will have him show himself a peaceable man; oh the peace of the Church is to be tendered, and turbulent spirits are dangerous, which stand upon such nice points, & busy themselves with things above their reach; a peaceable man will take things as he findeth them, and will do what he may whē he cannot do what he would; as if the only make-bait in the world were so set for peace, or as if his whole drift herein were not to separate peace from truth; which last God hath magnified above all things, and therefore above peace.

5. He hath a great care of his good name, he would not have him by any means undertake or go on in any course that should savor of curiosity, or by which they should be counted singular, for then he were undone and could never recover the disgrace and reproach of it; as if himself were not the author and devisor of all reproaches cast upon the way of God, and the accuser of the brethren: but the dragon standeth before thee to hinder self-denial, which is the first thing to be done of him that will be a Disciple.

6 He would have him a good husband and thriving in the world, not anywhere to interrupt his calling or takings by reading the Scripture, and hearing sermons on the week days, or by such strictness on the Sabbath, as not to serve his customers then as on the week days, as if he did not intend in all this, that by winning the world they should lose their souls. And surely lamentable experience showeth, how that the dragon by such sugared words and persuasions stood before numbers, who have looked back and run back to the filthiness of the world, and now embrace such a course as may be fit with the grace of the times, the favor of men, the furtherance of their outward estates, and their own ease.

II. But if by fraudulent and underhand means he cannot break off good beginnings, he turneth him to open and hellish slanders and accusations, in which he showeth his blackness against all sorts; for,

1. Let a godly Magistrate persist in his zealous care to reform abuses, the dragon standeth before him as before Moses and Aaron, and saith, You take too much upon you, and perhaps writes a letter of accusation as did Rehum and Shimshai and their companions, against Joshua and Zerubbabel and his Captains to the King, Ezra 4. 9.

2. Let a Minister proceed in his faithful performance, suppose him a Prophet, Amos himself shall be accused by the dragon, Amazia that he preached against the King, and the Land is not able to bear his words, Chap. 7. 9. and Jeremiah is a factious and turbulent man, contentious with the whole earth: suppose him an Apostle; Paul and Silas must be brought before the Governors, and exclamed on as men troubling the City; exclamed for preaching ordinances not lawful to be received, and teaching men to worship God contrary to law. Suppose him the most shining light in the Church, the dragon not able to resist the light of God in him, will fall to plain railing, as the Pelagians called Augustine, Cultorem doemonum, August. contra Iul. lib. 3. cap. 18.

What execrable and horrible slanders the Popish dragons have spewed out against our Churches in general, and the famous special instruments of God's glory, Wycliffe, Hus, Luther, Calvin, Beza, Tindal, were as infinite as hateful to recite, and when Satan ceaseth to stand before the woman, such horrible reproaches of godliness shall cease, and not before. And what marvel if it be so with the servants when if our Master Christ himself shall cast out devils, the dragon dare say, It is by Belzebub the prince of devils.

3. Let a private man hold out the light of grace with courage and constancy, the dragon standeth before him and proclaimeth him factious, contentious, schismatical. If he see his actions beseeming his profession, he chargeth him with pride, with hypocrisy as Job; & the graces & gifts of God which he cannot deny in his servants, he can disgrace & obscure, with as dangerous a mistake as Hanun did the servants of David, whose charity had been their own security.

Quest. It being thus, how may we hold out in any good beginnings, and withstand the dragon?

Ans. Practice six rules.

1. Learn a point of Christian wisdom and experience, never to trust the flatteries of the dragō, seeing the Spirit of God hath detected his flatteries & fair promises to be but pretences for our destruction. The Romish dragons insinuate into their Proselytes as winding serpēts; they lament the state of their souls, and persuade like very loving Counselors to their religion; and to leave the heresy of the Protestants; they can fain Crocadiles tears, can call heaven and earth to witness that they respect nothing in the world but to promote the truth, and save simple men's seduced souls, and it is nothing but the Catholic faith that maketh them venture their lives and fortunes; and a number more windy and empty words, in all which the dragons stand before the woman to devour her children; And which is a deeper plot of the dragon, he can pretend peace, f • ienship, amity, marriages, oaths, and what not? and all, that under cloak and pretence of peace he may slay and devour, as France in that horrible Massacre 1572. had woeful experience. He can pretend zeal, religion, and support of the Catholic cause, when he is digging and undermining, and laying powder barrels and iron bars for the destruction of three whole States & Kingdoms A foolish woman must she be that will give any credit hereafter to the flatteries and fair pretences of such perfidious dragons, who salute not but to wound, and with Judas, kiss to kill.

Never begin anything that is good but with full resolution to stand to the defense of it against the dragon, and the better any duty is, be so much the more prepared for Christian combat.

Be sure thou standest on a sure ground and warrant for that thou dost, seeing the dragon that standeth before thee will sift thy action thoroughly, both for thy calling and commission, and for the matter, that it be justifieable; and for the manner, if it be done well, and for the end, if it be good and direct. Remember, in everything, that thou standest in the eye of thine own conscience to observe thee, in the eye of the dragon to accuse thee, and in the eye of God to judge thee.

Stand still before God in undertaking any good course, not for direction only but for assistance; he must begin and he must perfect; do thou begin and go on in him and with him, get his strength with thee & for thee, which is only able to uphold thee; so the two Olives, Rev. 11. 4. stand before God the ruler of the whole earth.

As the dragon standeth in ambush to resist and kill the first motions in grace, so stand thou on thy guard to resist his first motions against it; give no place to the dragon; let him seem never so reasonable to begin with, his conclusions will be impudent and important; thus thou shalt beat him with his own weapon. As he hateth the first show and sprout of grace, so hate thou the first motion and rise of temptation, where he begins his assault, begin thy resistance.

Stand courageously and with comfort, knowing that,

1. If thou stand to him he cannot stand to thee, resist the dragon and he will flee.

2. As he standeth to destroy, so thy captain standeth before thee to save and cover thee.

3. When he stood before Christ thy head, he was defeated and confounded, & his power so broken as thou standest before a conquered enemy, and now he may stand before thee who art a member of Christ, to molest and trouble thee, but never to deprive thee either of conquest or crown.

4. The Christian standeth now not afore the dragon as a single man, but as incorporated and one with Christ, and partaker of his glorious victory.

In this Verse the Evangelist returneth to the woman, and showeth how the dragon was disappointed of his purpose, both in respect of,

• I. The woman, who is described,
  • 1. By her birth, in this verse.
  • 2. By her fight, in the next.
• II. Her Issue described by three Arguments.
  • 1. His sex
    • masculine
    • generous
    a manchild.
  • 2. His Office, to rule the Nations with a rod of Iron.
  • 3. His height of advancement, he was taken up to God and his Throne.

It must a while stay us to inquire who this manchild was that was now brought forth, seeing there are sundry and divers opinions, and the true opening of this point will help us all along this vision into many proper and comfortable points, which have not been till of late so dived into by the common stream of interpreters. Most have thought that by this man-child must be meant Christ, and some take it of Christ personally, in persō born into the world; some of Christ mystically brought into the world, begotten and brought forth in believers hearts. To which I grant, that as there are few passages and phrases in this divine prophesy which do not look back to some former history, passage, or prophesy (as hath been and might be further plentifully noted) so doth this verse and vision look back to the birth of Christ personally into the world, and lively representeth it in many particulars; as,

1. This woman bringeth forth a manchild; In fullness of time GOD sent his Son made of a woman.

2. The dragon here watcheth to slay the child so soon as ever he was borne; so did Herod seek to kill the babe so soon as he was borne.

3. As Mary by divine admonition flieth into the desert of Egypt to save her self and the babes life, so this woman flieth into the wilderness with Eagles wings, the place prepared by God, to save her self and her seed.

4. As Mary stayed in Egypt almost four years, till Herod was dead; so this woman stayeth in the desert 1260. days, which is almost four years, for 1460. days is just four years, the time of her danger.

5. As Herod that dragon cast after the flight of Mary an horrible flood of persecution, slaying all infants under two years old, to destroy the man-child; so this woman had a flood of waters cast after her to destroy her flying into the wilderness.

6. As Christ Mary's Son ascended to heaven and sat at the right hand of the Throne of God his Father, so the son of this woman is taken up to God and to his Throne.

7. As Christ Jesus the son of Mary most properly ruleth all nations with a rod of Iron, Psal. 2. so this son of the woman in this verse: so as we see a notable correspondence in the birth of this man-child to the birth of Christ, that man-child who was figured by all those man-children that first opened the womb under the law, so as it cannot be denied but that this vision looketh back to the history of Christ's birth, and is first true in the most and main passages of it of Jesus Christ; And this be named once for all the vision.

Quest. But is not Christ here directly meant?

Ans. It seemeth to me by many strong reasons in the text, that Christ is not properly and directly meant by this man-child; for,

I. If by this man-child here be meant Christ, then by the woman must be meant not the Church (as we have interpreted & proved) but the Virgin Mary, as some Papists imagine, although even some of them, finding many parts of the description of this woman not agreeing to her, conclude, as Ribera out of Methodius, that not Mary but the Church is this woman.

II. The man-child here borne is the son of the Church; but Christ is not the son of the Church, therefore he is not this man-child, for Christ is the Son of God and the son of Mary, but not the son of the Church, nay he is the Father of the Church, Isaiah 9. 6. and the Church is called his seed, Isaiah 53. but nowhere is he called the son of the Church, nor the seed of the Church.

III. This woman is said to travel to bring forth this man-child, but the Church is never said to travel to bring forth Christ. Indeed the Apostle Galat. 4. 19. saith, He travelled in birth with the Galatians to form Christ in them by his Ministry, but not that he travelled of Christ but of them, to bring them forth Christians.

IIII. We must remember that John writeth here a Prophetical history of things to come to pass after his time, and not of things formerly passed, and therefore neither of the personal nor mystical birth of Christ; for first consider him,

1. Personally, he was before this time, not borne only, but dead, and risen and ascended to the Throne of God, all this was past, and John had seen it, and needed no new vision to manifest this unto him which he knew before, and had so largely described in his Evangelical Story.

2. If we consider the mystical birth of Christ in the hearts of believers by the preaching of the Gospel, this also had been done formerly in abundant measure, and was a thing not to come and to be done; but only to be continued; so as it cannot be meant of Christ either personally or mystically.

V. It will not agree to Christ that is said of this man-child, that presently he was taken up to God after his birth, without mentioning any of the great works for which he was borne and came into the world, for Christ was to do more than be borne and ascend; he must fast, and teach, and pray, and do many powerful miracles, and suffer, and be buried, and rise, and then ascend; neither is the word fitly here used to note the ascension of Christ, that he was caught up to the Throne of God as it were by the power of some other, for he is said to go up, Acts 1. 19. and to ascend as doing it of his own power: indeed we weak creatures are said to be caught up, 1 Thess. 4. 17. by a mighty power without ourselves, as this man-child in the Text; but it is not so with him in his ascending, who had all power in heaven and earth, Mat. 28. &c. last.

Object. But there be two things in the Text which seem so proper to Christ, as that they cannot agree or be ascribed to any other. First, that he ruleth the Nations with a rod of iron, and this is Christ's property, Psal. 2. 9. and cannot agree to any other.

Ans. All power is Christ's originally and primarily, but we may not forget that he promiseth the same power by Communication to his members, Revel. 2. 26. To him that overcometh I will give power over the nations, and he shall rule them with a rod of iron: not that the sovereign power of Christ over the whole earth is communicable to any creature, for none of his Offices can pass from him to another, but noteth that believers have benefit & part in his exaltation and power, and therefore we must not marvel if we find this power, which is properly invested in Christ to be communicated and in part executed for him by others.

Object. 2. But this man-child is taken up to the Throne of God, now who but Christ ever sat in heaven in the Throne of God?

Sol. In the Throne of God's right hand, as Mediator and head of the Church in heaven, properly so taken, only Christ sitteth and no other creature, man nor Angel: but the Throne of God in Scripture is taken mystically and figuratively; for,

1. There is an heaven upon earth, the Church, which is many times called by the name of heavē, as in this Chapter, And a kingdom of grace, in which the Lord hath set up his Throne, unto which he lifteth whom he pleaseth; now we are sons of God, 1 John 3. 2. Ephes. 2. 5. 6. Now we are saved by hope, Rom. 8. 24.

2. Heavenly glory is called figuratively a Throne, wherein, howsoever Christ only sitteth by his own right and privilege, yet the Saints also by communication and participation are admitted to sit on the Throne with him, as members with the head. Rev. 3. 21. To him that overcometh will I give that he shall sit with me on my Throne as I overcome and sit with my Father on his Throne, Thus the twelve Disciples are promised to sit on twelve Thrones, and the twenty four Elders representing the Church of the old and New Testament, sat upon twenty four Thrones, Revel. 11. 26. so as this is no bar but some besides Christ may be meant by this man child.

3. In the worldly administration, howsoever the kingdom and Throne be the Lord's, and all power belongeth unto God, yet it pleaseth him in the government of the world to take up Rulers and Princes after a sort, into his own Throne, and setteth them in highest place next himself, to rule over the Nations, and putteth a rod of power into their hands, investing them not with his power only, but with his name also; I said ye are gods; thus he taketh them into his own Throne, & putteth on them a part of his own Majesty; whereof their Thrones and Seats carry a little representation, and in this sense is this phrase here taken.

Having shown that this man-child is not to be meant of Christ, and answered the objections that have carried some to that interpretation; let us inquire who he is, and looking near unto the Text and scope of the place, the series of times, and dependence of the words with antecedents and consequents.

By the man-child I understand some potent Prince or Princes, or some special deliverers, whō God stirred upto succor and to relieve the Church against those Tyrannicall Romish Emperors & persecutors; By whom the dragon was defeated and disappointed, whose aim was to devour all the seed of the woman; for these were,

1. Sons of the Church.

2. A man-child, stout, strong, valiant.

3. Ruled over the Nations with a rod of iron, viz. an unresistable power and over-ruling the nations and Princes that were enemies to the Church.

4. Was taken into the Throne of God, that is, advanced unto chief government for the refreshing and defense of the Church, and curbing the rage of those imperial dragons.

And running over the story of those times the best commentary of a Prophesy, I find that in the year 182 after Christ, the Church had tolerable peace under Commodus the Emperor in whose reign the Gospel was greatly spread, Hist. Eccl. cap. 21. but he being no Christian or son of the Church, but a flagitious man, was not this man-child.

In Anno 247. the first Christian Emperor was Philip, of whom we read, that he submitted himself to the discipline of the Church, Eccles. Hist. lib. 6. cap. 25. I do not see but now the man child might begin to be borne.

Afterward in 319. after the long and bloody reign of Maxentius, of whō the story saith, that there was no great City in which 100. Christians were not daily drawn to execution: God raised up Constantine the Great, an obedient and loving son of the Church, and took him up to his Throne of government, next to himself, for under God was none greater than he, and put into his hand not a scepter of gold only, an ensign of dignity, and regal or rather imperial authority, but a rod of iron, the strongest of metals, fit to beat down all before it, by which rod he flew four savage dragons, who stood against the woman; Maximian and his son Maxentius, Maximinus and Licinius, and by the same won all the West Empire, ruled over Italy, Spain, France, Germany, Britain, besides his dominion in Affrike, he restored peace to the Church, abolished tyrannical decrees, commanded that none should injure any Christian, was himself the greatest protector of Christianity, that we read of in that story.

To these we may add the two Theodosi's Christian Emperors, and others in authority sons of the Church, by whom she was succoured and protected from the dragon in these tyrannical times.

Ob. But the Text speaketh but of one man-child, but you interpret it of many.

Ans. I tie not the man-child to one individuum or person, but to all such set in dignity as God stirred up as protectors and nursing fathers to the tender Church and her babes in these terrible times; for these Reasons.

The manchild not one individual person, but so many Protectors as Christ stirreth up.

1. The manner of Prophets, in the singular number to set down a series or row of persons, whereof one chief is still in being, and continued by the succession of many.

Dan. 7. 17. Four Kings are not the singular persons, but the four kingdoms and governments in the succession of sundry Kings.

And four great beasts, verse. 3. by every beast is not signified a singular person, but a State and succession.

1. By the Lyon, the Kingdom and successive Kings of the Assyrians and Babylonians.

2. By the Bear, the kingdom and successive Kings of Medes and Persians.

3. By the Leopard, the Greeks and Macedonians.

4. By the beast with iron teeth and ten horns, the kingdom of Seleucidae and Fagedi.

2. In Paul's Epistle, 2 Thess. 2. 3. The man of sin is not one person but a state and row of men, who have been the heads of Apostasy in the kingdom of Antichrist, all which make up one man or person after a sort,; not one in number or nature, but one in order, succession, power, will and continuance.

So in the same Chapter the 〈 in non-Latin alphabet 〉 , the hinderer of this man of sin is not one Roman Emperor, but the Empire.

1. The state and succession of Emperors which was by succession, yet the Apostle saith, He that withholdeth.

Even as Saint John 2. Epist. 7. calls many deceivers or Antichrists one Antichrist, so many men of sin one man of sin, many withstanders one withstander.

3. In the Revelation nothing more ordinary, cap. 13. 1. the beast rising out of the Sea is not one person, but the state and succession of Antichrist.

Cap. 17. 9. the seven heads of the beast are so many States and Governments, as Christ himself confesseth, and the whore in verse 1. is not one person, but the Roman state, departed from Christ to Antichrist, and prostituting her self to all idolatry and impurity of doctrine and manners, the successors of Antichrists Kingdom.

Cap. 2. 1. The Angel of the Church of Ephesus not one man or Pastor, but many, for there were many Pastors and Angels therein, Acts 20. 17, 18.

4. Even in this Chapter we have described the woman, verse 1. not one Church but the succession of the Church in many ages, yet called but a woman.

And verse 3. the dragon in this vision, the whole spawn and row of dragons and tyrants raised by Satan against the woman, even ten bloody persecutors, all called one dragon for reasons you have heard: and there is no reason but the manchild may be as well collectively taken according to the manner of all Prophets and prophesies.

The dragon watcheth the woman but in vain, for she bringeth forth for all that; The Church shall bring forth children to God in despite of the dragon, especially such children as the Text aimeth at, to serve his Providence in the defense & upholding of his Church, Es. 66. 7. Acts 7. 20. Moses was borne in despite of Pharaoh, as the circumstance of time there noteth; Christ himself was brought forth in despite of Herod and all his plots: which appeareth most plainly in those children of the Church, excellent instruments, prophesied of many years before they were borne, and named of God, whom it had besteaded the dragon that they had never been brought forth, if he could have hindered them; as first Isaac, in whom all nations should be blessed by that blessed seed that should descend of him, whereof he was a type, and in whom the birth of Christ was foretold sundry thousands of years before it came to pass; would not the dragon have hindered both the type and the truth from being borne if he could? so as all God's promises and the Covenant of Grace in them should have been falsified by the dragon.

1 Kings 13. 2. we read of Josiah named before he was borne 323. years, and of his piety and zeal in destroying dolatry, and defacing of the kingdom of the devil; and had it not been much for the dragons kingdom to have hindered his birth if he could? Isaiah 44. 28.

Cyrus was named above a hundred and twenty years before he was borne, and also his singular care and diligence in building of the Temple, and restoring Jerusalem to her former beauty and honor, that he should establish the pure worship of God, and as a vigilant shepherd protect God's people: now would not the dragon have hindered the birth of such a son whom he knew should be borne, if he could? But he cannot prevent the Woman from bringing forth her sons, especially designed to serve GOD'S Providence for the good of the Church.

The stability of God's decrees; the counsel of the Lord shall stand, and no power nor policy shall break off any of his purposes; he hath purposed to teach mā by man, to rule man by man, to save men by men, and therefore there must be a succession of Pastors in the Church, and of Princes in the world, who shall uphold this his ordinance in the several ages. It is true, the Lord with whom is wisdom and strength, can by his own hand, without and against all worldly power save his Church; but for his own greater glory and the confusion of the dragon, he will rather do it by weak instruments, assisted with his own mighty power, which all the dragons cannot prevail against.

The truth of his promise; who although he be the husband of his Church, and as Elcanah to Anna, better then ten sons, yet hath promised, that she shall have sons and Princes in all Lands; he will see that she shall not want sons of her own that shall be as nursing fathers and mothers to her, Isaiah 49. 23. and 7.

The power of God is such as cannot be foiled by any contrary power, but still raiseth up some manchild for the Churches use and service; for as it is in nature, so here with this mother; It is the Lord that openeth the womb, and the dragon cannot shut it, as Jacob said to Rachel, Am I God to open and shut the womb? so it is God that maketh the Church a fruitful and joyful mother of children, which powerful work himself challengeth, Isaiah 66. 9. Shall I cause to travel and not bring forth, shall I cause to bring forth and shall she be barren? This power of God so overruleth, that not only against all outward contrary powers; but when the birth it self, or manchild it self is most averse and repugnant, yet shall he be brought forth. For example, Moses was most backward and pleaded many excuses, earnestly entreated the Lord to send any other to Pharaoh, yet he and no other must be brought forth; Jonah flatly refused to go to Nineveh, but the Lord's power mightily over-ruled and brought him forth by a strong hand, for the conversion of the people: No contrary course shall hinder the birth of the manchild against the Lord's powerful call.

The care of God over his Church, he suffereth it not without some manchild or other to help it, as in the book of the Judges is manifest; he never casteth off his people, nor his care of them; he hath special feeling of their miseries, special regard of their prayers and sighs, as is manifest by the example of Israel in Egypt; he suffereth not the rod of the wicked to lie on the lot of the righteous, Psal. 125. 3. but it should ever do so if the dragon could hinder the birth, and bringing forth of such sons as may prevent and remove it.

For comfort of the Church, who shall never want such stout defenders, as the Lord doth see fit for her; 2 Kings 19. 7. when Ahab and Jezebel destroyed the Prophets of the Lord, and made no end of effusion of innocent blood, the Lord had a manchild in store, Jehu, who shall revenge their quarrel to the utmost. When the dreadful and terrible fires were kindled against the bodies of God's servants & Saints here in Queen Mary's days, God stirred up that most Noble Queen Elizabeth, comparable with any manchild in these last ages, for her noble and heroical zeal, valor and fortitude; and though many plots were attempted by Papists to take away her life (for Gardener chafed that they lopped the boughs and stocked not the root) yet was she brought forth to the kingdom, set upon the Throne of God, and had an iron rod in her hand, an unconquerable power, by which she was the glory of her Kingdom, a terror to all Papists and professed enemies of her religion.

In the days when we see Antichrist prevail, his arm strong, his powers victorious, his numbers increased, his bulls▪ blasphemies and masses received, himself and his in arms, with hopeful successes: Now is the time to expect some manchild and son of the Church to take him from his top and height; or rather those ten sons of this woman, taken up into the Throne of God, and with rods of iron to make her desolate and naked, to eat her flesh, and burn her with fire, Rev. 17. 16. the Church may say as Joseph, The Lord hath made me fruitful in the land of my affliction.

The dragon cannot hinder the woman from bringing forth children and sons that shall witness and defend the truth for her being, her birthright and inheritance; for,

1. He cannot want hearts to believe, nor mouths to confess the truth, who made both all hearts and all mouths.

2. The power of the truth is such as will have witness and testimony to it, Luke 19. 4. I tell you if these should hold their peace the stones would cry, as indeed the earthquakes, & rending of the Rocks, and opening of graves did at his resurrection; hence was it that in the darkest times of Antichrist, and when their tyranny was at hight, God ever raised some son of the Church, to witness unto the truth against that abomination, as here in England John Wycliffe, that preached plainly the Pope to be Antichrist, his transubstantiation, his masses, his indulgences, his dispensations to be trash and dung, to be swept out of the Church; & many after him. In Italy, Dantes, Marsilius Patavinus, Franciscus Petrarke; In Bohemia John Hus, Jerome of Prague; In Germany, Luther, Melanchthon, &c. the dragon could not hinder these sons of the Church in their testimony: and so it shall always be.

III. The dragon cannot hinder the woman to bring forth children in grace, although he watch never so instantly; for,

I. The spirit bloweth where it will, and he can no more hinder his work, then he can the wind from blowing; and by this spirit the Church becometh like the Hebrew women, of whom the midwives said, they were lively, and delivered before they could come to destroy the birth.

II. Birth in grace is a mighty work of new creation, and no more can the devil and dragon hinder this work where God will have it, than they can dissolve the great work of God's creation; wicked men, as Esau, may strive to hinder Jacob's birth in the womb, but cannot; where he will have a birth he leaveth them not like Agrippa, almost Christians, but whole Christians.

III. The Antichristian dragons have labored in nothing so much as hiding the Scriptures and rolling up the little book, that the sound of the Gospel should not be heard to the conversion of any, they call into question the authority of the Scriptures, and they must be believed but for the Popes judgment; instead of opening this they have opened Schoolmen, Sententiaries, Canonists, Legends, but to read the Scriptures in a known tongue is heresy; but in despite of them the Angel hath carried the eternal Gospel through the midst of heaven, the truth is so cōspicuous as shining in the midst of heaven; and where Christ will have the door of grace open, none shall shut it; Papists now seek to shut that door, and our sins and ingratitudes hath deserved that the Gospel should be shut out, but yet Christ keepeth it open for us.

IIII. The dragon cannot hinder the woman but in despite of him she shall bring forth many children to glory, for it is not possible,

1. To take them out of the Father, who is stronger than them all, to dissolve their union with Christ, Rom. 8. or to deceive the elect either of their faith or substance, Mat. 24.

2. The over-ruling hand of God maketh the dragons themselves effect his will, and serve his Providence both in glorifying his name, and promoting his good and the salvation of his servants, when they think nothing less, nay when they bend and aim clean contrary, they shall in despite of them further their salvation, and can they then hinder it? Rom. 8. All things shall be for their best, and shall bring them to their ways end.

Ob. But doth not the dragon often prevail to hold off many from soundness of grace, and cast many off, as Judas, Demas?

Sol. 1. The dragon never prevaileth by his absolute power over any, but by God's just desertion and permission, saying, Thus far shalt thou prevail, but no further.

2. He never prevaileth wholly or finally against any whose names are written in the book of life; but though the Lord suffereth them to be molested in the way, it is, that in the end he might declare in them the riches of his grace, mercy, power.

3. These yielding to Satan for a time are cast down but not cast off, seeing they are not elected, jufied, redeemed, called, sanctified and saved for any worthiness of their own, but for Christ's, which the dragon cannot spot or blemish.

To abate the glory and hope of the Churches enemies, They may spurn & strive against the free passage of the Gospel, but shall not prevail. Many have striven to root out the Gospel whom God hath resisted and rooted out; the Church shall bring forth for all them.

In that this son of the woman is her protector, learn to show ourselves sons of our mother by upholding her causes and her friends; wisdom will be justified of her children, Luke 7. 35. Nicodemus will defend God's cause when the Pharisees sit to condemn him, Luke 23. 50. Joseph a good man, consented not to the fact of the counsel, John. 7. 25. Protect her person and friends.

1. Get a sound judgment in discerning of things and persons that differ, that we knowing who are on her part may embrace them, not calling the churl liberal, nor passing sentence for the wicked or against the right, for both are an abomination to the Lord.

2. Stand for the truth her patrimony and brethren, avow it notwithstanding loss of liberty, means; plead for it, maintain for her the whole counsel of GOD, which no power of earth may abridge her.

3. Stand for her royalties and privileges, the liberty in which Christ hath set her, and uphold her from Antichristian yokes and bondage, uphold in our places the liberty of preaching, of professing the holy doctrine, and the liberty of all God's holy exercises and ordinances, that no power do rob her of them.

Now in that the dragon though he watch to hinder the happy birth of the woman, yet she bringeth forth a manchild, that is, not a soft or effeminate, but a stout generous and masculine child, by whose prowess and valor the dragon in his tyranny should be repressed and resisted: Learn hence, whō it pleaseth the Lord to raise up for more excellent service, he furnisheth them with proportional gifts for their employment.

When Moses was to undertake an extraordinary function, to deliver the Israelites out of Egypt, how did the Lord not only extraordinarily preserve, but furnished him with extraordinary education, vocation, spirit, gifts, miracles, holiness and power, in which respect he was called Pharaoh, GOD.

When Solomon was to build a stately house for the Lord, he furnished him with forwardness, zeal, wealth, wisdom, bounty, peace, above all Kings of the earth before or since.

When that house and City of Jerusalem was ruined and defaced, God's worship exiled, and the mighty adversaries of God and his worship scorned to hear the restauration of the City or Temple, what noble instruments were raised up, Zerubbabel, Ezra, Nehemiah, whose wisdom, valor, zeal, and holiness daunted the enemies, and in despite of them repaired both the City, the house and true worship of God.

The Apostles were but poor fishermen, unliterate and simple, but set upon an employment, as if twelve naked men had been set to take and tame all the dragons in the world; but before they were sent out how abundantly did the spirit come on them to fit them with knowledge, courage, gifts of tongues, miracles, zeal, holiness, that in a little time they conquered the world, and brought it into the subjection of Christ.

Nay further, if the Lord please to call any wicked man to any notable service, he giveth him abilities and endowments answerable; as, Saul annointed by Samuel was changed into another man, now he had extraordinary signs to confirm him, he prophesieth among the Prophets, and mindeth not the Asses or husbandry, but the great things of the kingdom, 1 Sam. 10. 9.

And yet more then so, if the Lord employ weak women to his service, he gives them masculine gifts and spirits for the work; What a manly and courageous spirit above her sex did God give to Hester to adventure her life for her people, when she said, If I perish I perish, Hester 4. 16.

What a masculine and stout courage did the Lord afford to Jael, Judges 4. 22. that she durst attempt with hammer and nail to kill that great Captain Sisera, only fallen a sleep, whereas it was a hundred to one the attempt had not cost her her life.

God hath abundance of spirit and more blessings than one, with him are treasures of grace, and a flowing Ocean never drawn dry; he never bestows so much but he can give much more if there be need of more; If Elisha need a double spirit above Elijah, he shall receive according to his double need.

God's wisdom layeth not heavy burdens on weak shoulders, but first giveth shoulders and then the burden answerable to the strength which he giveth.

This wisdom of God we may observe in all his creatures, to everyone of which he disposeth gifts and natural faculties according to the need of it, for the preserving it, and the upholding of it in the being and service of it, giving to the small, swiftness, and to the great, strength; and much more dispenseth to everyone of his servants according to his use and service.

The Lord knoweth it must be a manchild, a masculine and generous spirit that must and can oppose the dragon and repress his power; his wisdom knows that no good thing can be brought to pass without many difficulties and strong resistances; neither can any great and prevailing evil be hindered without much trouble and tumult, as in that of the Ephesians for Diana, Acts 19. 32. and therefore he armeth his servants with courage, fortitude and resolution for both these purposes, else should they never prevail: The meanest calling hath his thorns and sorrows, according to the sentence, Gen. 3. 18. and much more those of greater service and difficulty.

It is for the great glory of God to send his servants complete and sufficiently furnished and fitted on hir errands; no Prince will send an Ambassage by the hand of a fool; so the Lord for his own honor sendeth on great services choice and rare instruments, Job 33. 23. a messenger one of a thousand.

To reprove the effeminate men of our times who are timorous and fearful to be seen in God's cause against the dragon; these men if any good be to be done, any evil to be reformed, do cast all difficulties, and their hearts like women faint to think what may come of it; and now every sleight excuse, pretence or suspicion shall be as a Lyon in the way strong enough to chase them as so many fearful hares, from the undertaking of anything that is good, and this is the cause there is such abundance of sin and so little reformation, when fearful Magistrates, and others in places let down God's cause, and intend their own; but consider that,

1. The fearful are in the foremost band or rank of those that go to hell, Revel. 21. those who fear men more than God, those who have the places of men, and the faces of men, but the hearts of Hares, and affections of women, without all true courage for the truth; one look of a dragon maketh a nation of them run away and forsake their standing, as Israel from the sight of Goliath.

2. Whence cometh this fearfulness but from a false heart, destitute of faith, love of God, zeal for his glory, and destitute of the spirit of strength and fortitude.

3. It is the note of a man carried with carnal affection, who for avoiding of disfavor, in God's cause avoideth his duty.

4. An heartless and effeminate coward is he, whom every sleight fear casteth almost into a swound, whereas were there courage and manlinesse, every sleight thing would be a keen weapon against the dragon: Five smooth stones in David's hand shall throw down Goliath; a Taw bone in Samsons hand shall smite down a thousand Philistines, An Ox Goad in Shamgars hand shall slay six hundred enemies, yea a nail in Iaels hand shall destroy Sisera.

Whatsoever calling God hath set thee in, express thy commission, by setting on work and putting forth with zeal and courage the gifts that thou hast received, 1 Kin. 2. 2. be valiant and show thyself a man, and know,

1. GOD giveth not his spirit to the Saints to fear anymore, Rom. 8. 15. but the spirit of courage and fortitude and a sound mind, contemning reproaches and dangers, profits, disprofits, which would hinder the execution of their calling; what saith Nehemiah 6. 11. Shall such a man as I fly, I will not take Sanctuary to live.

2. It is the grace of a good action to show a masculine spirit in breaking through the difficulties (like David's Worthies) which hinder the undertaking and performance of good duties, & that like the hearty spies gathereth courage from opposition and troubles, which driveth others out of heart.

3. It is the manchild only that quelleth and conquereth the dragon: Moses will not leave a hoof behind him at Pharaohs request, the dragon is fain to command him out of presence: Elijah telleth Ahab it is he and his fathers house that trouble Israel, an army of smooth and flattering Prophets durst not say so: The dragons could not resist the spirit with which Steven spake, yea, the dragon sometime is forced to reverence their persons and admire their spirits, and subscribe to the holiness of the manchild, and wish their ends like his.

4. This masculine spirit upholdeth the manchild unto perseverance, for, how should a Minister who is hated for his love, and is esteemed an enemy for speaking truth; who is accused of many evils, and pursued with all disgraces, hold on his holy labors in his holy life, or continue in his uprightness in so many discouragements, were he not supported with faith to believe, with love to his Lord, whose sheep he • eedeth, and with assurance of a better reckoning and recompense hereafter than in the world or from it he can expect? did not the spirit afford him these shoulders to carry this burden, he could not but sink under it; and so of private Christians, who live amongst people of profane behavior, by whom they are daily baited, scorned, disgraced, persecuted for their hope, and profession, and holy practice; how could it be that they living in a nasty place, as still meddling with pitch but yet are not defiled, nay they hold forth the word of life in the midst of a froward generation, and embrace still a conversation to which not the world only, but even themselves were once deadly enemies; how could they carry through such a course were they not assisted with an heroical spirit to oppose the dragon and the world? By which they patiently endure the contempt of the world, the lashes of tongues, the losses of things present, and the labor of their love to God and good duties.

Quest. How may I come to this courage and masculine spirit?

Ans. 1. Begge the spirit to change thee into another man, as Othniel, Judge. 3. 10. thou art no fit piece by nature to any good service; pray for the spirit, who is given to them that ask him.

2. Forecast and arm thyself against the malice of the dragon, who the better any business is, the more busily and basely will he disgrace it; Let Noah build an Ark, and what difficulties and scorns shall he sustain? let Nehemiah build a wall, and the Foxes (say the dragons) shall cast it down; let a man abstain from evil, he maketh himself a prey.

3. Be sure of a warrantable calling, that thou art in the Lord's work, and in the way, and then thou needest not fear (as Luther) so many dragons as there are tiles in a fair City: Moses was bold upon his commission; and so mayest thou in a good cause and calling.

4. Meditate often, 1. of God's promise and this will,

First, assure thee of his gracious presence with thee at all times.

Secondly, supply thee with strength while thou goest forth, as David against that great Goliath, in the name of the Lord.

Thirdly, recompense thy labor and suffering, for faithful is he which hath promised: It was a great encouragement to Othniel to adventure himself in smiting Kiriah-sepher; when Caleb promised he would give Acsah his daughter to him, that would expulse the enemy thence, Judges 1. 12.

V. Keep a good conscience always before God and all men, for this ministereth boldness, yea makes a man as bold as a Lyon; 1 Peter 3. 13. If we do well who shall fear us or wrong us, this is our fence and safety; 2 Corinthians 1. 12. This is our rejoicing, &c.

Now in that the manchild is armed with a rod of iron, and advanced into the Throne of God for the defense of the woman,

We note concerning Magistracy 3. observations, concerning their

• 1. Power.
• 2. Place.
• 3. End.

That God putteth into the Princes and Magistates hand a rod of iron, viz. an unresistible power.

Their power is God's, whose the ordinance is, Prov. 8. 15. by me Princes rule, 2 Chron. 19. 6. The judgment is not man's but God's.

2. Power is in God to maintain his own ordinances, which if he upheld not the world must fall.

Beware of mutinies, rebellion and resistance of higher powers, Pro. 24. 21. My son, fear the Lord and the King, and meddle not with the seditious; Rom. 13. 1. Let every soul be subject to the higher powers; Considering,

1. He that resisteth the power, resisteth God, as a Giant, Rom. 13. 2. for a man cannot strive against the order of God, but also against the God of order, as the Lord said of Samuel, they have not cast thee but me away, 1 Sam. 8. 7.

2. Consider the end of rebellion in Corah, Dathan, Abiram, for the end cometh suddenly, and who knoweth their ruin, Prov. 24. 21.

Ob. 1. But what if they be heathens?

Sol. They were heathens to whom the Apostle commandeth every soul to be subject, Rom. 13.

Ob. 2. But what, shall Clergy men be subject to lay men, must shepherds be ruled by sheep?

Sol. Aaron was subject to Moses, Nathan to David, Zadok to Solomon, the Romish Bishops to the Christian Emperors; as Princes and Magistrates are shepherds in civil things, and Bishops in this respect are under them; so in respect of spiritual things Magistrates and Princes are sheep, and Ministers shepherds.

Ob. 3. What if they be base men?

Sol. Resist not, respect their function not their person, their government is the Lord's, let the Governor be what he will.

Ob. 4. But what if we be Christians, are we not then the Lord's free men?

Sol. The Gospel is no enemy to the authority of Rulers, neither doth spiritual freedom fight against corporal subjection, but establish it.

2. Christ himself was subject to Parents, to Governors, paid tribute though he was free, resisted not when he was apprehended, though he was able, having struck them down by the power of his Word.

Ob. 5. But what if they be tyrants, oppressors, and offer violence?

Ans. Servants must obey even cursed Masters: In the Primitive Church Christians suffered under tyrants most grievous persecutions, yet never rose up or by arms resisted them; indeed subjects may by honest and peaceable means avoid their fury, as David fled from the fury of Saul; and if they be inferior Magistrates appeal to the superior, as Paul to Caesar, or take the shelter and help of God's laws, but not rebel, nor tumult, nor mutiny against lawful authority.

And this is the general truth of God's word, as for any special references between Princes and people in elective states, it is unseasonable now to entreat of.

Ob. 6. But what if they command unjust and wicked things?

Sol. In this case saith the Homily of obedience, the second part, we must undoubtedly believe that we must obey no superior, but say as the Apostle Whether is it meet to obey God or you, judge you: In impious commands we must obey no Ruler; all our earthly Masters must be obeyed in the Lord, as knowing we have a Master in heaven; and yet here must be no resistance or contemptuous standing out, for not to obey impious and unjust commands is no resistance of power, when they are ready with patience to endure the punishments unjustly inflicted; as Paul and Silas, Acts 4. 3. and our own Martyrs.

Let now no Papistor Popish person say our doctrine is an enemy to Magistracy, but let them carry their own burdens, whose Catechisms are the shops of rebellion, and whose treatises are trumpets of treason; let English fugitives, as Absalom, bear armor against their own fathers; let Parsons, Sanders, Allen, and other Seminary Priests, by word and writing, by persuasion and printing blow the bellows of rebellion • ad disobedience to Princes, in ordine ad spiritualia, yet all the world may know our doctrine by our practice, whom the Gospel hath long since taught, that God hath put an iron rod, that is, an unresistible power in the hands of Princes; and whatsoever Popish persons prattle, our doctrine puts no knife into any Ravillac or Feltons hand, to revenge himself either upon the Supreme or any sent from him, for whatever the Actor was in himself, he was so far theirs, as he was of opinion, that he might by his own hand revenge either a public or a private quarrel, for this agreeth with Popish positions, as that of Reynolds that Henry the third of France was justly slain before excommunication, for public sorrows wait no forms; and with that Pope Sixtus the fifth his Laudators Oration of the same murder, comparing the fact with that of Phinehas, and honoring it with solemn processions, and it standeth with the practices of Romanists, which daily declare by Popish practices, that the Pope and Popish Religion is the Arch-rebel in the earth, the one lifting up himself above all that is called God, Kings and Emperors; the other teaching to despise the persons, depose their Crowns, and dispose their kingdoms, but they cannot name one Protestant that ever stained our doctrine by the practice of such traitorous positions.

This concerns their place; all Rulers are by God taken up to God's Throne, God himself hath set up the visible thrones of earthly Princes and Rulers, as a dark representatton of his own most glorious Majesty upon his own most glorious Throne, 2 Chron. 9. 8. Blessed be God who hath set thee on his Throne instead of the Lord thy God; she saith not, on thy Throne, but on his, where plainly the Kings Throne is God's Throne.

Where God is pleased to sit, there is his Throne of estate, but he pleaseth to sit with them, Psalm. 82. God sitterh amongst the gods.

As their Throne is God's, so they are gods on the Throne, the title Jehovah, being a title of God's Essence, agreeth to no creature; but the name of Elohim, being a title of his power, is given them, because in them the greatness and sovereign authority of GOD the high and supreme Judge of the world clearly shineth; and as himself shineth more bright than the Sun in beams of Majesty above all creatures; so in a parcel of his own Majesty he makes them shine above all other men, for the daunting and terror of wicked men, be they never so great.

Is the Magistrates Throne God's Throne, then to contemn the Magistrate is to contemn the Throne of God, to which he is taken up: The Ambassadors of great Princes are honourably respected for the person they sustain.

Magistrates must resemble the person of GOD, in whose Throne they sit;

1. In Piety and holiness; what an unseemly thing is it for him that sits on God's Throne to do anything unbeseeming God, or contrary unto God?

2. In love of God's house and word; so doth God himself, his eye, his heart and delight is on his own house, and so should his who sits on his Throne: He that disaffecteth the house of God and the true worship of God, he can neither prove good Magistrate nor good man, till he change his mind and conversation.

3. In wisdom; knowing what is just and unjust, what he is to do, what to leave undone, what to cherish, what to punish; God on his Throne is called the ancient of days for his wisdom in discerning, Psal. 2. Be wise ye Kings, be learned ye Judges; and their title of heads must put them in mind of this wisdom, in which they ought to resemble the ancient of days, for the head is the seat of wisdom, and understandeth for all the parts; now whence must they have this wisdom, but in God's book given into their hands? for which cause Rulers were enjoined that the book of the Law should not depart from them night nor day; and the Kings of Israel in their inauguration had God's book given them into their hands; by this book David became wiser then his ancients. Now if Magistrates cast off the reading of God's word at home, and the hearing of God's Word at God's house, Jeremiah 8. 9. telleth us, that folly must rule them and others too; they have cast off the Word of the Lord, and what wisdom is in them?

4. In sincerity and uprightness; God on his throne is described sitting in garments white as snow, noting the innocence and righteousness of his judgments, Dan. 7. 9. the seats of Magistrates and Judges should be like Solomon's Throne of white Ivory, 1 King. 10. 18. signifying the purity and incorruption of Judge and judgment; of a truth God is no accepter of persons, Act. 10 and he that sitteth on God's Throne must avoid the appearance of partiality, he ought to honor and hear God's Ministers, love and affect the professors of true religion; distaste and disaffect the contrary; thus doth God.

Are Magistrates taken up to God's Throne? their throne and seat must resemble God's Throne, and be a counterpaine of that.

Quest. Wherein?

Ans. 1. In true inquisition of cause; Before God's Throne there is a true information by opening of books, and his Throne is said to be fiery, both for his zeal for truth, and for manifestation of the truth of causes; so on the Thrones and tribunals of men, right information and true evidences must carry matters.

2. In a just sentence; when that is condemned which God would have condemned, and that cherished and advanced which God would have set up, Isaiah 44. 28. Cyrus must perform all the Lord's desire, not his own, for he is now on the Lord's Throne, Zach. 4. 14. they must be assistants to the Rulers of the earth, as namely, in looking to his worship, in repressing swearers, drunkards, gamesters, idle persons, &c.

3. In sound execution of just sentences against offenders; God's Throne is no idle scarrecrow, but cometh to the life of justice, which is execution; It hath two properties.

1. It is powerful; About the Throne of God goeth a fiery stream, noting the power of his judgment, Dan. 7. which is as unresistible as a stream of fire to stuble, no sinner cā ever escape at this throne; and if the thrones of Magistrates resemble not God's Throne: great offenders, or bold and stout sinners will shift out.

2. It is quick and speedy; God's throne is described to have wheels, Ezek. 1. for the celerity and speed in execution, before it are no delatory pleas, no spinning of causes, no stay of justice by any means; Dan. 7. 9. God's Throne hath burning wheels for celerity in consuming corruption.

4. In powerful protection of the godly; GOD from his throne doth so; Psal. 76. 9. The Lord riseth upon his throne, to save all the meek upon the earth; so Rulers must see that they be answerable to the title given them of God, who calleth them the shields of the earth, to shelter not vile and vicious persons, sons of Belial, but the innocent, religious and godly, as David's eyes were on the godly in the land.

This is taken from the end; Hence note, Rulers are therefore taken up by God into his throne, to protect this woman, as this manchild, for the good of the Church, Rom. 13. He is the Minister of God for thy good.

• 1. Earthly kingdoms are especially ordained to set up and uphold God's kingdom.
• 2. Their titles are hedges for the Lord's field; a covering for
  • heat,
  • wind,
  • storms,
  
  Isaiah 32. 2.
• 3. The promise, that Princes shall be nursing fathers of the Church.

That Magistrates take notice of their duty, which is not only to assist the Lord in governing and upholding the civil state, but to uphold the Church.

1. By professing the religion of God themselves sincerely.

2. By protecting true religion, and that with zeal and courage against all kind of opposites; David will use his power to cast scorners from God's face and presence.

3. By countenancing and upholding the holy Ministry, leading the way to God's house and worship, as all godly Governors ever did, and begin the government always, with manifesting their zeal to God's holy religion, as David with joyful bringing the Ark to Jerusalem; Solomon with building God's house, Jehoiada with making a covenant with the Lord, and compelling the people to stand to it, 2 Chron. 23. 16.

Nay evil men, what ever they were afore, were thus far changed into other men, as Saul to dissemble religion; Saul though he sought Asses before, will, so soon as called to the kingdom, prophesy amongst Prophets; so as if confidence and love of God's house commanded them not as men, yet shame and example compelled them as Magistrates.

We that are Ministers must take notice of our duty, to call upon Magistrates to use their power for the good of the Church, be not accessory to the absurd husbandry of them that pluck up good corn and let thistles and tares grow in their place; and though they may be stout and will not hear their duty from us, yet we must not fail in our duty for company, but let them know they shall not fail to be called upon, and if their sin be not less by it, it shall be the greater.

Thus shall we testify our love to God, to them, to their place; nay, procure the love of God upon ourselves and them; for as an irreligious Governor is set up by God's displeasure over a people, so a wise and religious Ruler is a gift of God's love, 2 Chron. 9. 8. God set Solomon a wise and religious King, on his throne, because he loved Israel; and this is true not only in the supreme, but in those that are sent from him.

Some may think it strange that the woman should now fly, for which fact she seemeth to have but little reason, seeing her son the manchild was in the former words so exalted to the throne of God, and so able to defend her with his iron rod; this may seem to weaken the former exposition; but we must knowthere might be sundry causes besides outward force; even many inward dislikes and distastes that might haften her out of sight.

2. This verse is here inserted by the Spirit of God, by anticipation, that is; when a thing is mentioned in a former place, which was done after; for here is mentioned the thing, but neither the time nor reason, for both which we must consult the thirteenth and fourteenth verses, to which time and place this verse doth properly belong, for else would follow,

First, that the woman did fly before the battle begun, which all this while was but preparing, which is not likely.

Secondly, that she flew twice.

3. That she did fly before wings were given her; all which unlikelihood must needs follow, if the verse be not anticipated; for it is plain by those verses, that the slight was afterward, that the battle with Michael was fought after she overcame the dragon, after the new assault of the dragon against her, and after she had wings given her to save herself by flight.

Quest. Why is this verse so inserted out of his order and due place?

Ans. The reason seemeth to be this: In the former verse the spirit of God had shown that the dragon, although he watched to destroy the manchild, yet he was safe, being taken up into the throne of God; and now if question should be made, But what became of the woman? he would presently add, the woman was safe too, and by what means? as he by his advancement into the throne, so she by flight, but not at the same time, for many things came between. Now as the Spirit of God mentioneth this flight but by the way, so shall we speak of it as here we find it, reserving the reason of it, and means, and other circumstances to the fourteenth verse, where we shall more fitly meet with them.

This flight of the woman seemeth to be an allusion unto Israel, flying into the wilderness from Pharaoh, that red and bloody dragon pursuing them even to destruction; In which flight there are three things considerable.

• 1. The place where she flies, with a secret reason implied, because that was the place prepared by GOD.
• 2. Her sustentation, that they should feed her.
• 3. Her mansion or continuance, 1260. days.

I. In the place two things are inquired,

• First, what is the desert.
• Secondly, what is the flight.

1. The desert is not to be understood of a certain place, as the desert of Arabia, or Libia, or any other set place to which the Church was to be tied to at that time, as the Donatists dreamed, that this wilderness must be theirs in Affrike; but a certain state and condition of the Church, opposed to her high and heavenly condition, wherein she shined, crowned with twelve stars, as verse the first. The wilderness then is nothing else but an afflicted, wasted and solitary condition of the woman, excluded from her former glory, forced now to hide her face from the world, and to live in poverty and exile, and in a private and solitary condition; and as creatures that live in the desert fly the sight and aspect of men, so she vanished and disappeared from the eyes of men, not daring to be seen the same she was before.

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

1. The speedy corruption of all things in the Church, for flight is a quick motion.

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

1. Persecution forced them to cleave close to the simplicity & integrity of doctrine and rites which Christ himself instituted, and his Apostles observed; but now ease and idleness maketh the Pastors at leisure to devise and mingle pure doctrine with unclean and superstitious rites: they now begin to dedicate Temples to Martyrs, and proceed to make commemoration of them; after to seek out relics of Saints; hence Origen and others begin to dispute doubtfully of the intercession of Saints for us; and Nazianzen, Audi quo{que} tu anima magni Constantini, 〈 in non-Latin alphabet 〉 , si quis sensus insit; and after in short time grew impiously to invocate them, and after to pray for the dead; then came in superstitions as a flood; and this was the beginning of the woman's flight, namely the sudden corruption of doctrines and rites.

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

3. All the time of the persecutions the woman held her foundation, had the clothing of the sun upon her, that is, the righteousness of Christ; but now they begin to gard it and lace it with the righteousness and sanctity of their own merits.

4. Against all Tyrants she retained the crown of twelve stars on her head, but now she must change them into temporal crowns and glorious titles of Patriarchs, universal Bishops, and Pastors of Pastors, yea Princes of Pastors.

Now must this woman either appear in the habit of a harlot, or fly from the sight of men, and so as a faithful Spouse and Virgin of Christ, she chooseth in a mean estate to retain her virginity, purity, faith, rather than enjoy the pomp and glory of the world, by waxing wanton against Christ: Hence note,

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

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

Because the Church is a selected company called out of the world, a little flock, John 15. 9 as a Park of God paled in from the waste of the world, & hortus conclusus, Cant. 4. 12. the Garden and Paradise of God, wherein wild beasts may not enter; Now God hath put such a distance and enmity between them, as that the blind world neither can nor will abide to see her, but to chase her out from her; how can the world see her that is called out of the world?

The true Church is such a body as is not always visible to man's eye; suppose good men, even Elias himself, for it is God's only privilege to know who are his, the foundation being in God's election, and the union spiritual.

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

The Churches safety; as Elias to be safe was sent into the wilderness, so here the Church provideth for her safety in evil times by flying into the wilderness. Hence is shown hatred to the Dove of Christ dwelling in the Rock, Cant. 2. 19. that is, as the Doves by the Kites or Hawkes are chased into the Clifts and Rocks to hide them, so the Dove of Christ.

The militant condition of the Church in the world suffereth her not always to be conspicuous and visible, neither is she tied to any one estate, or any one place.

Not to one estate, being compared to the Moon, which is sometimes in full, sometimes in wane, sometimes shining, and sometimes hid and not seen; and to the Ark tossed with waves and billows, sometimes aloft, and presently down again in the deeps; and to the ship in which Christ was a sleep, so ready to sink as the Disciples cry, Lord save us; and this is the continual estate of the Church in the troublesome sea of this world; The Mirtle trees in the bottom, Zach. 1. 8. Neither to any certain place, whether Rome or Antioch or Jerusalem, but forced ofttimes to change her seat as well as her state, and tossed hither and thither, as, 1 Cor. 4. 11. 〈 in non-Latin alphabet 〉 , we have no dwelling place, Heb. 11. Hence are the Papists confuted, who,

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

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

The Papists object many things against our doctrine, but how impertinently and vainly, will appear, if we set down the right state of the question between us, both in their tenets and in ours.

1. They say that the Catholic Church which hath always continued hath been always visible; now would I to beat out their meaning ask, what, is the triumphant Church in heaven visible, or by what glass or spectacle can they see that glorious company of Prophets, Apostles, Patriarchs, Martyrs and Saints, which is the chief part of the Catholic Church, as, Heb. 12. 23. Or is their Church in purgatory visible, when two chief parts of it by their doctrine are invisible, and the other part in earth, but a handful to them. Well then they must mean the militant Catholic Church, which is a speech absurd enough, for as one half can never be the whole, so cannot the militant Church be Catholic, no more than a finger can be a hand, or a hand the body; or perhaps they would have us believe two Catholic Churches, whereas our Creed teacheth us to believe but one.

But we will take their meaning, namely, that God hath always a Church consisting of a great multitude, as conspicuous to the world as any earthly kingdom, part whereof, and always the head shall be visible at Rome, and the rest visibly subject to the Bishop of Rome; Now, what we hold concerning the point I will propound in sundry conclusions, and then examine some of their chief arguments.

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

This Catholic Church we say is invisible to the world; for,

1. God's election, the ground and foundation of it, is invisible.

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

3. Visible things are not believed, but invisible; faith is of things not seen, and if we believe the holy Catholic Church, we cannot see it: Now every Popish argument must either prove this to be visible, which none of them do, or they touch not us or our cause.

Concerning the militant Church, what we hold will plainly appear in these Conclusions.

1. That God will always have a true part of his Catholic Church in the earth that shall hold and constantly maintain the true faith in their several ages to the end of the world, and that the true Church cannot fail upon earth.

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

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

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

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

By which conclusions we shall easily meet with the subtlety and vanity of all their reasons, which ordinarily conclude from the external form to the failing of it self in the being, and from the invisibility to the blind world, to the invisibility amongst themselves; as if they would conclude, A man is hid, therefore he is no man, or, A blind man cannot see, therefore no other man also; or, because he that is without doors cannot see what I do within, therefore neither he that is within with me.

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

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

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

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

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

3. His mystical body, and that is spiritual, and no object of sense.

II. They might allege the Scriptures sincerely, and not as they use deceitfully to suppress the words of the Text, which would fully answer their arguments; the words of the Textare, Ye are the body of Christ, 〈 in non-Latin alphabet 〉 , for your part; which words suppressed by them, showeth us,

1. That he speaketh of a particular Church, which then was visible, but this is far from proving the Catholic so to be, which is the question.

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

Object. But the Apostle writeth to visible men.

Sol. 1. From a particular to a general the reason cannot hold; because I see some men by me, therefore I can see all men that ever were or shall be; or, because I can see a particular congregation at Corinth, I can see the Catholic Church in heaven and earth, borne and unborne, in the way & in the country: Such fond reasons may be plausible to Romish, blinded and hooded sots; but as the Sun maketh mists to vanish, so the light of the Gospel doth these mists and fogs of subtlety and deceit.

2. They might remember that the Church is a society of men, not as men, for so a number of Turks might be the body of Christ, or a nest of Arians; but as believers: & therefore the Church as the Church, cannot be seen, but believed; which force of words hath made Bellarmine himself to confess, whose words are, Videmus enim coetum hominum qui est Ecclesia, sed quod ill coetus sit vera Christi Ecclesia non videmus, sed credimus; and what say we more or less.

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

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

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

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

Sol. 1. All this concludeth but particular congregations to be visible, which we deny not; but no reason can conclude hence the visibility of the Catholic Church, and then it is too short to reach our cause and controversy.

2. Consider the visible Church two ways.

First, according to her external matter, and form, and thus consisting of men met together to perform external Ecclesiastical actions; so far I say a particular Church is visible.

Secondly, according to her inward form, and so far as they be of the Catholic Church by effectual vocation, faith, righteousness and holiness; thus are the same members invisible; for though we see the men professing the faith, yet who knoweth which or whether of them profess in soundness or in hypocrisy?

3. Although a Church be now visible in eminent Pastors, in numerous professors, and in their glorious fruition of Christ and his ordinances, yet no Church in the world, Roman or other, hath privilege to be always so visible, but way and do disappear and become invisible.

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

Sol. The Proposition we grant true of the Catholic Church, else it is weak and false; the Assumption is false, standing upon the foot of an absurd comparison of a spiritual kingdom with a temporal: True it is that every worldly kingdom standeth upon a visible company of members under one head and king, but God's kingdom is spiritual and invisible, for whoever saw with the eye of flesh a spiritual kingdom, which cometh not with observation?

Having cleared the doctrine propounded, and freed it from Popish objections, we will make the first Use of it, to answer the common & usual Question of our Adversaries, viz. Where was your Church an hundred years ago, or before Luther's time?

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

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

2. She was the same to God; ever dear to him, and provided for by him for food and harbor all the time she was hid from the world. As the woman here.

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

1. In the same state, she was hid amongst themselves, as in a barren and wild Antichristian wilderness, as a little wheat in a heap of Chaff, and as a little gold insensible amongst much dross.

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

II. As the Church was ever the same, so was the true religion which we profess before Luther.

1. In the institution of it in paradise.

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

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

While we are here below we must make account of the wilderness, and wisely prepare for all estates and conditions; for it is not the lot of the members of Christ still to enjoy such external peace, such free exercises of God's Ordinances, and such multitudes to join in the external profession of Christ and his Gospel, as we by God's special grace do now enjoy, and we may be forced to fly into the wilderness ere we be aware; let us look upon Israel God's own people in the wilderness, & make • ccount to follow thē in their passage through that terrible and dreadful desert, knowing that,

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

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

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

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

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

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

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

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

1. To arm ourselves with faith, patience and constancy, without which we must needs fall short of Canaan.

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

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

To comfort God's people who are contemned, despised and brought to a few, having not only the whole world against them; but sometimes in the house of God, where they expect most comfort, are rated and scorned by those whom God hath enjoined to speak peace to his people, and to whet their tongues against vile persons, and bold sinners, rather than harden and hearten them against the generation of them that seek God: But hence all that fear God may be strengthened and encouraged, yea contented to be brought into the wilderness; for,

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

2. Our Lord Jesus himself was content to go into the wilderness and endure all temptations, wants and dangers, that he might sanctify our wilderness unto us, and sweeten all our sorrows and afflicted estate unto us, and break for us and from us all hostile powers which would hinder us in our translation to his heavenly kingdom.

3. None of the Saints fall by chance into the wilderness, but it is a place and estate prepared by God himself, (as our Text saith) and though men see us not, but suffer us to sit alone and desolate; God seeth his servants in that condition, and tendereth them as his own first borne, 2 Cor, 6. 9. as unknown yet well known, as dying and yet behold we live, as chastened and not killed.

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

4. The wilderness being a place of God's preparing, he will make it convenient and comfortable to her; for,

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

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

3. The more inconvenient and dangerous it is, the more it setteth out his wisdom and power, who overruleth all inconveniences to the Churches good, no contrary can cross his good purpose toward his Church and people; Nay, here we see he appoints a fruitless place to feed her, a place of journey for her rest, a place of danger for her safety, a place of war to uphold her peace, and a place of temptation to free her from temptation.

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

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

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

Ans. If we prevent and bewail the sins and signs of a Church ready to fly into the wilderness.

Quest. What be the sins which especially drive the Church into the wilderness?

Ans. I. The sins of the Pastors have been noted the principal cause of the Churches flight, and indeed the reigning sins of Pastors were ever noted the first causes of banishment and captivity, Lam. 2. 14.

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

2. Or men of knowledge but corupt in judgment who mingle wheat and chaff, and mingle the sweet waters of the heavenly fountain with puddle waters of human devices; so did the Pastors departing from the primitive simplicity of doctrine and rites, chase their Church into the wilderness.

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

4. Or scandalous persons for intolerable greediness or notorious vices in themselves, & abetting of them in others, envying and hating all the shine of grace; these ring-leaders to evil chase away the Churches prosperity, and where such sons of Eli make the religion of God to be blasphemed of Papists, Atheists, and but indifferent Protestants; the Ark is not far from taking and leading away into the enemies Country; how may the Lord again complain, as, Ier. 12. 10. Many Pastors have destroyed my Vineyard and trodden my portion underfoot, they have laid it waste, and it mourneth to me.

II. The sins of Rulers who maintain not the purity of God's worship, but suffer corruptions and relics of Idolatry to grow up therein as Ivy with the Oak till it eat out the heart of it; so, many of the Kings of Israel suffered the remnants of Baal, and the Chimarims, even after some reformation, which still baned and at last foiled the true worship and sent it away: This we have noted a cause of the Churches flight in this place; A little leaven quickly leaveneth the whole lump.

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

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

If after so glorious a liberty of the Gospel, restored and renewed by five famous Princes, Henry, Edward, Elizabeth, our gracious James; and our noble Charles, we should in after ages, which God forbid, have Baalish Altars and Masses manifestly resorted unto, Chemarims, Jesuits and Priests increased; but thanks be unto God for the vigilancy of our now gracious King against this mischief; If we should I say take up their fashions, be enamored with their pictures, and dote after the guise of the Babylonians, as Samaria did after the Chaldeans, Ezech. 23. 14, 15. this sin would certainly drive our Church into the wilderness, as Israel was into Babylon, of whom she was so enamored, and with whom she contracted and increased so near affinity: This was a manifest forerunner of God's justice, who ordained no other scourge for Israel but Babylon, whom she so affected, and to whose religion she desirously fashioned.

III. The general national sins against the light and grace of God.

1. General apostasy and falling back more and more, notwithstanding holy doctrine, powerful preaching, God's warnings, heavy strokes; the Lord threateneth this sin with the same punishment, Zeph. 1. 2, 8. He will surely destroy all things from off the earth, and make her as a wilderness, and visit them that were turned back from the Lord. The falling from the first love procureth the Candlestick to be removed.

Alas! how is it that our love to the Word is so abated? anciently in the beginning of the Gospel they would measure many miles to a Sermon, we will scarce step out of doors; nay, we put away the word of subjection, and drive it away from us, as the Jews did, Acts 13. 26. How lamentably are we fallen from the honor and high respect of the word bringers; the feet of faithful Messengers were wont to be beautiful, now entertained with scorn and reproach, and the more faithful, the more vile and disgraced; such as the world is unworthy of are thought unworthy to live in it: In good Jeremiah's case, since I cried out of oppression and wrong. I am a derision daily everyone mocks me, and the word of God is made a reproach unto me, Ier. • 0. 7. And will the Lord continue his best mercies which are generally thrust away with hatred and scorn? How are we generally fallen off from the obedience of the Word? how few can abide the sincere obedience of it in themselves or others? how many esteem the most conscionable obedience of it the most odious thing that may be, terming it by disgraceful names, that nothing is grown more reproachful in most places than holy obedience.

Now is it possible that the Lord should suffer his privileges to abide with them who abide not in obedience, nay of all things cannot abide it? Besides, what a general inclination is in our people to look back and run back to Popery, to go a whoring after their abominable Idols?

2. National sin hastening the Church into the wilderness is resistance and opposition of the power of godliness and religion, when men generally content themselves with a form of godliness, but resist the power and proclaim a defiance against Christ, plainly in their course, saying, We will not have this man rule over us: would God this sin were not so plainly, the sin of the age, as that he that runneth might not rea d it; for,

1. How few can abide the power of grace in others, and then is it first expulsed in themselves? how few can brook that man that frequenteth the hearing of God's Word, useth duties of piety at home, that will not swear, drink, riot, nor be filthy and loose in speech.

2. How is the practice of Christianity growing more reproachful than to live in any sin, and in many places is more safe to be extremely flagitious, and a noted vicious person than a godly liver, and would be daily seen, were not wicked men restrained by good laws?

3. How is the glorious name of a Christian become a scorn and reproach amongst the basest of men, and the most abject as dogs dare bark and do most against them, who most faithfully labor to express the power of the Gospel?

4. How do the most like better of profane men than of the most religious, accounting of such as honest men, fitter companions, than such as unfeignedly fear the Lord?

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

Quest. What are the signs of a Church hastening into the wilderness?

Ans. The withdrawing or abating the signs of God's presence; as,

1. When the sincere preaching of the word is removed; God's gracious presence is not more visible in anything than in a faithful Ministry, nor a Christian state is more happy and conspicuous in anything than in sound and lively doctrine, in which God hath promised his presence to his Church to the end of the world: Now when God removeth this, the Church is going into an afflicted estate; a sign that Saul is cut off when God will speak no more to him. Every man in the removal of a sound Ministry may discern the Lord removing himself.

2. When the outward ordinance remaineth, but without fruit and power, a dead and sleepy Ministry, under which men remain blind and unconverted, God is going apace from such a people; for as the inward power of the word is an infallible sign of God's presence, who by his spirit warmeth some hearts, enlighteneth some, pierceth some, converted some; so hath the Lord apparently withdrawn himself, when his word is without power, that men grow not better, but worse by it; and if this be general, it is a fore-runner of the Churches flight into the wilderness.

How few hearing judgments denounced fear with melting hearts, but rather as the Smiths Anvil, the more strokes the harder? How do most fashion themselves to the licentiousness of the times, and not to the fashion of the Word? how are many more blind, more deaf, more hardened, apparently more profane in life, more corrupt in judgment, more resolute in Popery than before? In a word, so small is the power of the Gospel, that we may fear lest it be taking her farewell, (where it may expect to prevail more) unless we do prevent it by our speedy amendment.

3. As all Politicians hold, that a sign of a commonwealth falling and near the period, isto restore, favor, and increase the number of mutinous and once rebellious Citizens; so of the ruin of the Church, when the number of ancient enemies are suffered daily to increase, as the heresy of Arius increased, the orthodox Pastors and Professors decreased, till the whole world marveiled that it became an Arian; and as the Antichristian heresy increased, so died the visibility of the Church, being forced to fly into the wilderness. If Papists and Antichristian Babylonians increase upon us in numbers, power, in boldness, who are enraged with fury against us, they will easily grow too strong for us; if we throw them down and make them hide their heads, whom God honoreth most, as in whom his image most shineth, how can the Church but go into the wilderness? where did these Wolves and Lions ever rest but they devoured the flock of Christ, witness the foreign parts at this day: Lenity to Vipers destroyeth common-wealths and Churches.

4. Peace, prosperity and wealth generally abused; this was a fore-runner of the Churches flight into the wilderness in this Text. The Historian telleth us that Felix nō est diuturnus, but is either punished of God for the abuse, or by men for envy, sometimes for fear of their greatness; so it is with the Church, ease slayeth her, hurtful riches wound her, security feedeth upon her. If we see our peace generally abused to pride, and wantonness, to boldness in sinning and going on in impenitency, to neglect and contemn the means of grace, and hardening our hearts, saying to Prophets prophesy not in that name, or, we will not hear, Ier. 44. 16. to delight and rest in flattering and smooth Ministers that may not disturb us, Isaiah 30. 10. to dull us from hearing the rod, not turning to the smiter, to rest in the outward means of good and not on the Author and blesser; All these fore-runneth desolation and showeth the Church to be near the wilderness.

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

Quest. What is meant by those two witnesses?

Ans. The Papists grossly conceive them to be Henoc and Elias, who, they say, are reserved above in Paradise to return again in the days of Antichrist to oppose him, whom Antichrist shall slay and trample their dead bodies in the streets of Jerusalem, but they shall revive the third day, at which miracle the Jews, say they, shall be converted to Christ, and shall slay Antichrist in the Mount Olivet, and cleave unto Christ, who shall come again five and forty days after.

A notorious fable without all color of Scripture, for of Henochs return in flesh or spirit is not a syllable in the Scripture; and of Elias his spiritual return it was ••• formed before Saint John writ this Prophesy, as our Savior affirmeth, Matth. 17. 11. in John Baptist; I forbear to follow or persecute so manifest a falsehood.

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

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

1. Both witness unto God in his holiness, truth, power, justice, mercy, and all other attributes; and to Christ, John 5.

2. Both witness the will of God to man in all things to be

• believed.
• done.

3. Both witness against the wicked, not the Law only, not Moses only, but the Gospel, the word that I speak, saith Christ, shall judge you at the last day.

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

The words thus unfolded, we may learn,

That God feedeth his children even in the wilderness, and provideth for his own in times of greatest scarcity; as here the woman in a place of famine, barrenness, banishment and persecution is fed and provided for: Never was the Israel of GOD without a shower of Manna nor a Rock of water in the dry and barren wilderness. 1 Kings 19. 6. Elijah flying for his life is fed by an Angel; and what else would our Savior teach by though •• two miracles of so many thousand in the wilderness; with so small means, Matth. 14. 18. but that such as follow Christ and cleave unto his word shall not be destitute of anything needful, though in never so vast and terrible a wilderness?

They are first in respect of God, secondly, of themselves.

In respect of God for three causes.

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

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

1. He can create food where none is, as Manna in the wilderness, and water out of a Rock, the most unlikely means in the world, and out of an Asses tooth to Samson, as dry as a flint.

2 He can multiply a little and make it supply many, and make it last long, as, 1 Kings 17. 14. the Meale in the barrel, 2 Kings 4. 3. Oil in the C • use; we see the like in Christ's miracles, feeding many thousand with seven Loaves.

3. He can by extraordinary means supply his servants, if ordinary fail; if men feed not Elias, Angels shall, if Angels do not Ravens shall.

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

3. Because of the fullness and abundance of grace in God, and fullness of goodness to communicate it; who can deny him to be the Ocean and full Sea, even the inexhaustible fountain of goodness? and who can hinder his full streams from issuing forth, and running abroad in all affluence? or whether should it flow and issue if not to his Sanctuary? who have the Buckets to draw out of this deep Well but believers?

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

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

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

1. They are his servants: The Prodigal child's father is said to have bread enough for his servants, much more have God's servants in his house.

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

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

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

Of comfort to the true Church and members of it, who can never be Orphans or destitute, seeing the Lord can take up any wilderness, to be as an Inn for her; the wilderness in which they are, may want means, but they shall want none so long as he hath fullness; never discontent thyself or ask the question; as the Disciples, Matth. 15. 33. Where shall we have so much bread in the wilderness? In these hard times of scarcity set thy faith to work, & it will tell thee as Abraham his son, God will provide: much less mayest thou murmur as Israel against Moses, Hast thou brought us into the wilderness to starve us? No, no, God doth it to feed thee as well as them; thou shalt want nothing if thou wantest not faith.

To teach us to acknowledge and depend upon God's Providence for the whole provision of our lives, because he hath a rich storehouse everywhere, that can never fail, as rich in the wilderness as in the City.

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

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

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

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

2. The wilderness is a place of labor, for though God giveth bread from heaven, yet he created it not in every man's Tent, or rained it into every man's hatch, but scattereth it abroad without the Tents that they might go forth and gather it; so where God affordeth any means we must use them conscionably, for spiritual food is a labor appointed, John 4. 14. and we must go forth and draw in the Wels of salvation, Isa. 4. and for temporal, if any idle body will not labor he ought not to eat.

To stir us up to contentation, if God only feed us, though we want abundance and store, as he dealt with Israel in the wilderness, so now he giveth to every man his Omer and measure, according to the measure of his own wisdom, and with thy measure thou must be contented: The Physicians rule for quantity of food must stand, and what thou wantest in quantity thou hast in quality and sweetness.

Nay further, stir up thyself with thankfulness to God thy feeder and preserver: If a friend should in our distress take us in and give us boade but a month or two, we think we could scarce be thankful enough unto him; the Lord in this our wilderness supplieth all our wants, feedeth our souls with heavenly Manna, our bodies with daily bread, filleth our cups with water out of the Rock, spreadeth his own table for us, setteth Christ upon it, the bread of life, covereth our boards also and maketh our cups run over in the sight of our adversaries, & is never weary of his cost and charges upon us: now how should a right ordered heart bestir it self in thankfulness for so great favors, and express it in all duties. Let us quicken ourselves in this duty, which both retaineth old favors, and inviteth new.

III. The third point in the woman's flight in this verse, is the time of her mansion and continuance in the wilderness, namely one thousand two hundred sixty days, wherein observe,

• 1. What is meant by days.
• 2. What or when were these days.
• 3. Why this time is reckoned by days.

I. By these days are meant so many years, for all things almost in the Revelation are expressed according to the manner of ancient types, as we have hitherto in this chapter declared. Now to reckon so man̄y years by so many days, may seem strange to him that is not acquainted with the Prophets, and yet it is observed usually through the whole Bible, except by Daniel, who reckoneth not always by days of years, but by the weeks of years, according to the use and style of the Chaldeans, amongst whom and in whose tongue he wrote; Ezek. 4. 5, 6. he is commanded to lie on his left side 390. days, for 390. years of their iniquity and idolatry. God had patiently suffered them 390. years, now shall they suffer sword and famine 390. days, which is a year and 25. days, or about 13. months, the time of the siege and straitness. Numb. 14. 34. the Israelites are commanded to walk and wander in the wilderness forty years, according to the forty days in searching the Land, a day for a year, recompensing every dram of sin with a pound of sorrow; so as a prophetical day is a year. And this of necessity everyone must believe; for howsoever Daniel, 9. 24. reckoneth the prophesy of the coming of the Messias by weeks, yet every day of those weeks must be measured by prophetical days, namely, every day for a year, else the just time of Christ's coming will not fall right as it ought to do; and accordingly we read in Scriptures, not of an ordinary week of days, but of a week of years, containing seven years, Exodus 23. 20. the common week of days resembling and signifying a week of years; so also, not only of a year of days, but a year of years, every such year containing 360. years, as the common years amongst Hebrews and Grecians continued so many days.

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

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

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

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

4. It must be the same time with the 42. months, Cap. 11. 2. wherein Antichrist shall tread down the holy City; for these being months of years, reckoning to every month thirty days, according to the Hebrews and Egyptians, are just thirty years in every month of years, and so forty two months of years, make just the same number of 1260 years here mentioned, agreeing with the three years and a half, prophesied by Daniel for the reign of Antichrist, which being years of years, because prophetical, every month containing 12. months of years, which make 360. which number being multiplied by three and an half, amount in the total to 1260. years as in our Text.

5. It cannot be meant as the Papists fable of their Antichrist, who, say they, must reign three years and an half of natural years; we must watch the subtlety of Papists, who would have us to seek the rise of Antichrist in the end of the world, after this ruin; but the three years and an half are prophetical years, and make just 1260 years, all which time the Church is in the wilderness.

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

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

Quest. III. Why doth the Spirit of God here so strictly and precisely reckon up the time of the woman's oppression under Antichrist, and the woman's persecution in the wilderness by so many days, and not roundly and shortly by so many months and years?

Ans. For four causes.

1. To note the singular watchfulness and Providence of God over the woman, who is daily and hourly with his servants present, to take notice of every days sorrow and suffering, which himself appointeth and determineth.

2. To show that all the children of the Church should take notice of their daily need of spiritual food, and gather it daily in the means, as Israel needed daily provision of Manna in the wilderness, & God gave thē not an harvest once a year or month, but a daily harvest to supply their need; they must continue their dependence on his hand for a daily shower of Manna.

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

4. To note the wisdom of the Lord's provision, who feedeth his Church as Israel in the wilderness, but by the day, or as Elias in the wilderness, morning and evening; the Lord alloweth enough for the day, but is not prodigal.

1. Because he will preserve in her an appetite.

2. To show the price of his food, it is precious, hidden and heavenly Manna, sweet as Manna, or honey, more durable; it maketh her live forever, see, Psalm 19. 10. &c. 119. 103.

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

Note what a long time is set down for the woman's abode in the wilderness under Antichrist 1260. years. Teaching us,

Doct. That the Church may be a long time under grievous affliction; so was Israel a stranger, and under strange and strong burdens in Egypt four hundred years, the Jews in the Babylonish captivity seventy years, the ten general persecutions lasted 300. years till Constantine; but here is one of Antichrist beyond them all.

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

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

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

3. By continuance of her trial, he will continue her faith and patience, excite her prayers, and exercise all her graces, especially train her in humility, while the continuance of her smart holdeth in her sight the continuance of her sin.

4. That her deliverance long deferred may be more desired, and sweeter when it cometh; how sweet was Israel's passage out of Egypt after 400. years?

5. That she may take notice of the severity of God's justice; and what continual torments are reserved for his enemies, seeing he lingreth such heavy sorrows on his own servants; If the righteous scarcely be saved, where shall the ungodly appear?

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

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

2. Not in themselves or their own nature, but in respect of grace that maketh them light, when sin is repented and pardoned in the soul.

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

4. Not to sense, but to faith they are short, which apprehendeth God's favor, presence, and promise of a good issue.

5. Not in the glass of the law, but in the Gospel they are short in Christ, his sweetening them, sustaining us, and shortening them,

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

Long and durable sorrows are no signs of God's hatred, Eccles. 9. 1. for then the Church could have no certainty of God's favor; say not with thyself, none was ever so afflicted with long and bitter sorrows, and, God is gone forever and a day, and his mercy is clean shut up in displeasure; but consider,

1. He left not the Church in this long trial in so dreadful and forsaken wilderness; the Ark was safe on a world of waters.

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

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

4. Whether thou hast not more cause in durable trials to suspect thy want of love to God, rather than God's want of love to thee, and whether thou hast not with thee hard knots that had need of hard wedges?

To terrify God's own children from presuming either to attempt or hold any of their sins; embolden not thyself to sin, because thou art near or dear to God; for,

1. He looks to have more service from thee, that standest nearer him in profession than others, his eye is most on his garden, and he will be sanctified in all that come near him; if thou wilt grow wild it were good for thee to stand in the waste, and not in the profession.

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

Comfort the godly in their tedious and durable trials.

1. Though they belong yet the Lord supplieth them all the time with needful supplies and comforts; he sendeth none into the wilderness to famish, but to feed them, and what comfort so ever they want, yet they want not the two witnesses, for if she did she were sure to perish, yet were she not sustained by the word, the Lord Jesus should be quite cast out of his possession, and so lose his kingdom on earth, which cannot be.

2. How long so ever they be, they are all determined by God, for entrance, continuance, and conclusion, there is a certain time which they shall not pass, for he that setteth the bounds to the raging Sea, hath set bounds to the raging of devils and wicked men, and saith, thus far they shall come, and no farther; and then after many days he will bring her out of the wilderness into a more convenient and comfortable estate, which shall be as an harbor or haven so much more sweet and desirable, as the waves and billows of a trouble some sea have been dreadful and dangerous: As there is an hour for the entrance of power of darkness, Luke 22. 53. so it is appointed for durance, Exodus 12. 41. we have seen a great part of these years passed, and they draw to expiration, therefore do the enemies of the Church bestir themselves, because the time is but short, yet this time is determined when the Church shall be eased.

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

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

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

3. Great in respect of the quarrel and cause, namely, whether Jehovah or Jupiter be superior, whether Christ or Belial, whether Christianism or Paganism must prevail; whether Christian religion or Idolatrous worship be more ancient, more venerable, more ample, and of more worthy respect and acceptance.

This Verse propoundeth,

• 1. The battle, And there was a battle.
• 2. The armies, Michael and his Angels.

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

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

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

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

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

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

Quest. 2. Of what battle is this to be understood?

Ans. 1. It is not to be meant of that battle between Michael and the dragon in the wilderness, for that was past, but this was of a future event after John's time, and that battle was between the Generals only.

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

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

Quest. 3.

Why doth the Spirit of God foretell this battle?

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

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

3. God would not have troubles come on a sudden, or stealing on his servants, but with warning, that they might arm and prepare themselves with wisdom, fortitude, and patience to resist them; that the Church might stand her ground, not discouraged, much less cast away her confidence, that he might abate the smart of them, if they were sudden, and blunt the edge of them, by providing for them.

Quest. 4.

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

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

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

1. It is partly an execution of justice, and a just correction of the sins of the Church.

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

3. It is not such an evil, but that God's wisdom and power can, and doth moderate, order, bridle, and turn to a good end and issue; the dragon indeed intendeth them mischievouslly to quench the graces of God; the wicked agent • under him directly fight against his glory, and truth, and chosen ones, and would chase them into the bottom of the sea, to drown them, as Pharaoh; but God's mighty power and wisdom, hereby, will chase them to heaven, as he did Israel to Canaan, being a wise Physician, that can temper hemlock and poison to a medicine, and remedy; and over-rule the poisoned crooked wills of graceless men, to the effecting of his own most gracious pleasure, and righteous will; so as we may say to our brethren, when, forgetting nature, grace, humanity, Christianity, they contrive to cast us into pits, and sel, and send us away, as Joseph's brethren, to put a little base profit into their own purses, Gen. 50. 20. when they thought evil against me, God did dispose it to my good: You, who should have been my natural brethren, thought me in too high favor with my father; you envied his love to me; you thought if you could sel me off, all should be yours, and therefore wracked on me your barbarous malice; but see, God overruleth your rage; your fierceness could not frustrate the good purpose of God, who, against all your plots, hath raised me to save much people alive.

Object. But is not the Gospel a Gospel of peace, God's kingdom a kingdom of peace, and Christ himself the Prince of peace, typified in Melchizedek, Isa. 9. the professors of the Gospel sons of peace, how will this stand thus with such open hostility and perpetual war? how is it true, Isa. 9. 7. there shall be no end of peace, when we see there is no end of war?

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

2. Peace is the daughter of war, and by war the Saints attain and retain peace; were they not at war with the dragon and the world, they could never enjoy an hour of peace; I find more sweet in wicked men's malice, than in their delicates.

3. Distinguish of peace, it is either spiritual, or carnal, the peace of Christ, or of the world, which the Disciples themselves expected by Christ, when the temporal dominion should be restored to Israel, and the Jews delivered from the Roman bondage, supposing they should be great Rulers in their Countries, but Christ wisheth thē to dream of no such thing; this peace Christ disclaimeth, as, Mat. 10. 34. Think not I am come to send peace, but a sword and fire.

Secondly, there is a spiritual and inward peace, which Christ claimeth to be his; My peace I leave with you; he bringeth that peace to the world, which the world giveth not, nor knoweth not; a peace, not with the dragon or his party, but peace with God, peace of conscience, and peace with all men so far as lieth in them: This is the peace of God's kingdom, which is not interrupted by wars with the dragon and the world, but established.

4. We must with Luther distinguish of war; there is an Active war and a Passive; Christ, and his Gospel, and servants move no Active war, the Gospel of peace proclameth peace, not war; the end of his coming, and the Gospel publishing, is to set all things at peace: But there is a passive war waged by the Prince of darkness, & discord, against Christ and his people, and the son of peace by all his skill cannot avoid this war; not that it is a fruit or effect of the Gospel, or by any fault or cause in in the Gospel, which persuadeth peace and concord with God and man; but occasionally, and by an accidental event; partly by the malice of the devil, that man-slayer, who, being that Prince of darkness, deadly hateth the light; partly by the malice of the world, which yieldeth not unto the truth, and holy admonitions, but warreth againstit, and chaseth it, so far as they can, out of the world; and partly out of the wicked concupiscence of the children of darkness, James 4. 1. Now were it not for the enmity of this wicked One, and ones, against the Gospel, there would be no hurt in all the maintenance of holiness.

Only here note, how wide they are that call for, and commend an unlimited peace, whereas the Gospel only calls for a well conditioned peace.

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

2. No peace but joined with holiness, Heb. 12. 14. carnal companionship is a peace in sin, drunkenness, swearing; the devil divideth not his kingdom; Christians must own no such hellish peace; detest such a profane peace.

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

4. No peace but with good conscience; secure Protestants will have peace in their sins, let them alone they will let you alone; run with them, they like you, oppose godliness these precise ways, oh you win them forever; but all is against the Gospel; but better is a godly distraction, than a wicked peace.

The Church and members must be in perpetual war, while it is upon earth, as Israel in the wilderness had daily wars and resistances, so all the Israel of God in the wilderness of this world: Hence it is, that the Church of God on earth is called militant, because it is an inseparable adjunct of it, to be in perpetual flight and battle, Ephes 6. 12. we wrestle against principalities and powers, and that without intermission; and if we must still put on the armor of God, this implieth a perpetual battle.

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

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

The state and constitution of the Church is such, as none can be servants of Christ but soldiers, for,

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

2. There cannot be spirit but there will be a combat between flesh and spirit, which, if neither the first Adam, nor the second, both in innocence, can escape, how shall we expect to avoid it in state of corruption? so long as there is light, darkness will fight against it.

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

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

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

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

1. He letteth her see the great malice and hatred of the dragon against her, and the extent of his mighty power against her, against which she could no way stand, but in the power of God; thus he humbleth her in her self, shaketh her out of her security, driveth her out of her self, and chaseth her to her fort and refuge, even God himself her rock.

2. He letteth her see the desert of her sins in some measure; and so to further her repentance; for though he have laid the chastisement of her peace on his Son, yet he, by these wicked instruments, fatherly correcteth us as children, so Job 13. 26. Thou writest bitter things against me, and makest me possess the sins of my youth. This good the Lord bringeth out of the evil intentions of the dragon; he both awakeneth the conscience to find out, and hunt out secret sins, which before she was not aware of, & as this sharp water of affliction cleareth her sight, so she findeth that the greatest strength of the dragon is in her own corruption; she is now more wary to prevent sin for time to come, as the buffetings of Satan kept under Paul's pride, and suffered him not to be exalted above measure.

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

4. The Lord setteth enemies perpetually in the necks of his servants, not that they may be overcome, but that they may not be overcome; he knoweth, standing brooks gather dregs, that unused iron gathereth rust. David in all his battles stood unconquered, but in his peace and rest was soon foiled, whereas in this battle none are foiled but cowards, and none can hold out but are crowned.

Seeing he can be no Christian that knoweth no combats: let us lay up the point of wisdom to forecast and make account of the battle, and know we have blows and bullets to pass through. Holy Job waited when his changes would come, and it was his wisdom, for time came when he had thrust upon thrust, messenger upon messenger, yea, changes and armies of sorrows encamped about him in one day, Chap 10. 8.

Quest. How shall we wisely forecast days of trial and battle?

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

2. Labor to stand prepared: Dost thou not see an enemy now in the field against thee, yet be wise, in peace provide for war; a wise Pilot in a calm standeth ready for a storm; the soldiers who are out in the field, because they know not when the enemy will set out on them, lie night and day in their armor, lest they be surprised unawares; and we should account it a great folly, while the enemy is laying on, and wounding, and slashing, that we should be then to seek our armor, or to buckle it upon us.

3. Be wise to look for one skirmish after another; not for one assault or two, but many, one in the neck of another; for as Job's messengers overtook one another, and as one wave overtaketh another, so may our assaults; and therefore after rain we must look for showers; many good men here are blame worthy, both such as look for no shaking, as David, Psalm 30. 6. who come too near the curse of evil men, noted, Psalm. 10. 5, 6. who defy all enemies and say, I shall never be moved, or see danger; as such also as after one trouble stand not in expectation of any other, as foolish children, having been once taken up, think they shall be beaten no more that day, do what they will.

If the true Church be ever in combat, then small is the comfort of an easy and peaceable life: Are perpetual wars in hand, and yet dost thou neither strike a stroke, nor bear any blows? is the whole life of a Christian a fight of faith? what comfort can he have, that never spent hour in the Lord's cause or quarrel? To such as will be at rest, I say.

1. It is likely thou hast yielded up thyself a slave to the devil, and so the strong man having the hold, all is at peace, else shouldest thou find him a Lyon, not a Lamb.

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

3. The end of such as look for no assaults, is, that the evil day cometh and taketh them, as a fowl in an evil net, Eccles. 9. 12. 1 Thess. 5. 3.

4. To such as be the Lord's, who have not been so acquainted with combat, I say, the more is behind: Some Christians lives are like April weather, full of showers and storms, as Jacob's; some have a sound shower in the morning or beginning of conversion; some have a sound dash about noon, as Job, some carry fair till towards night, and then a great storm cometh in the evening, as Peter, when he was old was girt and led whether he would not, John 21. 18. and suppose thou escape till towards death, shall not then the forces be redoubled? assure thyself, every soldier that standeth behind in the reareward of this field, shall be led forward to service.

To comfort such as know distress and conflict, being beset with evils, both within them, and without them, yea, be it thou findest the breaches and batteries which the enemy hath made in thy soul, yet hold thy resolution, to live and die in the service and quarrel of thy Lord; and know,

1. It is a note that thou art got out of Satan's power, and therefore he throweth all his fiery darts against thee; what need he fight with his friends, who have yielded themselves into his power? no, his assault is against the woman and her seed.

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

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

4. A valiant soldier hath cause to glory in his scars and wounds, which are signs of his faithfulness and fortitude: Do thou carry the reproaches of Christ as thy crown and glory, look upon thy gashes and wounds in thy name and state, as on the marks of Christ, so did Paul, and Moses, who esteemed the rebukes of Christ greater riches than the treasures of Egypt.

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

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

Quest. 1. Who is this Michael?

Ans. 1. Christ himself for these Reasons.

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

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

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

4. We read nowhere in Scripture of this name, but Christ himself must be understood, Iud. 9. Michael the Archangel was Christ himself, that place alluding to Zach. 3. 2. where the Prophet calleth him Jehovah that spake those words; which name, Jehovah, is never given to any but God, as other his titles are.

5. The Prince and General of the Lord's war, is the Son of God, Joshua 5. 14 and verse 5. he is called lehovah, and is described, Revel. 9. 11. Sitting on a white horse, having eyes like a slaming fire, his garment died with blood, his name the word of God, out of his mouth goeth a sharp sword, he ruleth the Nations with a rod of iron, and on his thigh is writ, Rex Regum, & Dominus Dominantium. This description belongeth to Christ only, not to man or Angel.

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

Ans. 1. Not only those that are Angels by nature and office, but also such persons and instruments as stand with them in the defense of Christian religion, and in war with the dragon, both in Ecclesiastical, and political states; as godly Princes and Rulers, such as Constantine, Theodosius, and Kings and Queens that are nursing fathers and mothers to the Church, as also godly Pastors, holy Martyrs, zealous professors, to all whom sometime the name of Angel is ascribed in the Scripture.

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

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

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

Ob.

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

Ans. They are ours by special commission, and direction from him; ours only for his sake, our head; and ours by his charge, because we are in communion with him.

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

Ans. 1. No, he is the strong and armed man, who alone entereth into the house of the strong man, and bindeth, and spoileth him, neither needeth he the help of any creature, to whom is given all power in heaven and earth; but yet, quorum opera non indiget, eorum ministerio utitur; he pleaseth to use their Ministry, not for his necessity, but for their honor, encouragement, and remuneration.

2. There is a twofold battle.

• 1. Of Christian redemption.
• 2. Of Christian exercise,

In the former only Christ standeth against the dragon, and no Angel can stand in the battle; but in the second, Angels stand, and men fight and resist, and in the strength of the Lord, repress, and overcome the dragon.

3. Though our Lord overcometh the dragon alone in plain field, and single combat, Mat. 4. yet it is not for the honor of the Captain to be without an army to lead and train.

4. Having an army of stout and courageous soldiers, & Angels in earth, as well as in heaven, he would leave them some remainders, some tail of the dragon; some temptations, some sufferings of Christ to be fulfilled in the members, with which he will have his servants exercised, and their fortitude tried and put forth; for how unseemly & inglorious is it that an army of such power, lead forth in the field, should stand idle, and only look on their Captain fighting, and themselves never come in to strike a stroke.

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

Seeing that all the godly are included under Michaels Angels; learn, That every good Christian must join himself unto the good Angels in the fight against the dragon, under the Lord's standard.

In the prosecution of which, consider,

• 1. The reasons why.
• 2. The manner how.
• 3. The Application.

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

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

3. Another reason that moveth them to fight against the dragon, is, their most ardent desire to promote the glory of God, and uphold the true worship of God, which is the beauty and safety of the Church, wherein, as in a glorious temple, the Lord showeth himself glorious; And ought not we much more stand out against the dragon, who are part of his Temple, assaulted by the dragon, to the end, that both God's glory in us, and we ourselves might not be dishonored.

4. They thus stand in the fight, because they, not only unfeignedly love God above all, according to the law, even in the most perfect love that the creature can embrace the Creator withal; according to which perfect love, their whole will is wholly conformed to the will of God, else could they not be happy; but also because they sincerely love the Saints, as themselves, because they see them loved of God, and elected to eternal life, to be partakers of the same heavenly inheritance with themselves.

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

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

1. By setting themselves as a strong guard round about the godly, and pitching their tents round about them, where Satan pitcheth his forces against them, to protect their persons, Psal. 34. 7. they still by their power and care thrust aside dangers, Exod. 14. 19. the Angel that went before Israel, when the Egyptians pursued them, went behind them between the army and them; When Elisha was beset, a Mountain was full of horses and Chariots, 2 Kings 6. 17. If Daniel be cast into the den, the Angel shutteth the Lions mouths; If Lot be in danger, the Angel draweth him out, and can do nothing till then; If the three Children be cast in the furnace, the Angel is there as soon as they, to suspend the fire from burning them, Dan. 3.

2. By assisting the Ministry sundry ways.

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

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

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

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

4. By supplying the Saints with needful helps and comforts, in their wants and faintings; so the Angel fed Elias, 1 Kings 19. 5. so the Angel shown Hagar the Well, and gave her wholesome counsel, Gen. 32. 2.

5. By conveying them safe through the world, and carrying their souls to heaven at their death; thus the Angel led Israel thorough the wilderness, and led them unto Canaan; and that they convey their souls to heaven, is apparent in Lazarus.

III. To apply this doctrine to ourselves; We must learn, not only to stand with the Angels, but, as Angels in this fight, against the dragon.

Quest. How?

Ans. Resemble them in these things.

I. In acknowledging Christ's principality, who is the only Michael, and that in two things.

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

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

II. We must, as they, contend for the Church and her causes, which must manifest it self, and be stirring in four things,

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

2. In upholding the purity of God's worship, detesting, and resisting to our powers, all idolatry, and removing all occasions and relics of idolatry, be they never so openly guided, and generally approved or applauded: The Romanists devise many ways to bring in their dragon again, and happy it were if we were so wise to shut up all ways leading into this Romish Egypt again.

3. We must contend to uphold a true and faithful ministry, delight to be present in the same with them, and profit by it as they do, Ephes. 3. 10. the wisdom of God in the Church is made manifest to them; thus do Michaels Angels, and they are no Angels on Michaels part that neglect or maintain not, to their power, a godly Ministry; and whose Angels are they but the dragons, that resist, oppose, and shamelessly and publicly move, and strive to cast down, and cast out their painful, and faithful preaching, and preachers of GOD'S word from amongst them? there is no one business in which the Devil bestirs himself so much as in this; and whosoever doth this work is, as Elimas, a child of the devil, whose proper work he doth, and an Angel of the dragon; for where did ever Michael and his Angels plot and contrive against the word, and the servants of God.

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

5. As the Angels, we must both aim at the perfect love of God, which will bring our wills into conformity to his will, for what we shall do in our Country, we must do walking towards it in the way, as also do all good to godly men, entirely loving them; the Angels compass them, cover them, comfort them, help them in the way, and bring them on to heaven; so must we, if we be Michaels Angels, embrace the Saints with fervent love, every way furthering their salvation; they be the dragons Angels that scorn them, disgrace them, cast them out, accuse them; thus doth these accusers of the brethren, plainly bewraying on what part they stand, and that they have abandoned Michael for their General, to stand in the Camps of the dragon.

Wherein consider two things.

• 1. The actors, The dragon and his Angels.
• 2. The action, They fought.

I. The actors are either

• 1. The General of the field, which is the dragon.
• 2. The Army or Band, the dragons Angels.

This dragon the General, is the chief of devils, and head of wicked Angels, called by Christ Belzebub, the Prince of devils, & the Prince of this world, John 12. 31. for there is a kind of order amongst devils, because,

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

2. Because of the superiority and inferiority amongst them, expressed in the relative, his Angels; that is, such as departing from his subjection, whose once they were, are voluntarily turned away unto the subjection of another head and Commander.

3. As there is an head and leader amongst robbers and rebels, so of this wicked rout, whose chief is not Prince of order, but of disorder and rebellion against God; and an head, not in respect of dignity or excellency, but in malice or wickedness going beyond all other in the highest sins against God and Jesus Christ.

II. In the Band or Army are,

• 1. Persons.
• 2. The number.
• 3. The union, all in the Text.

• 1. The persons, Angels.
• 2. The number, Indefinite.
• 3. Their union, in their conjunction.

I. Persons are his Angels, who are of two sorts, wicked spirits, and wicked men.

1. All those wicked spirits that fell with the dragon, who kept neither their first estate nor habitation, Jude 6.

2. Wicked men are included under the rank of his Angels, for it is usual in the Scripture to call, not only devils, but men also, who are ruled and led by them, by the name of Angels, and that wicked men make up this army, as well as devils, is more manifest than doth need proof: And because their Captains or Leaders are of the same kind with common soldiers, they all often carry the same name of devils, but see this in sundry sorts of wicked men.

1. Wicked Tyrants and persecutors, that waste and spoil the Church, Pharaohs, Assurs, Chaldeans, Romans, Turks, Antichrist, all are wicked Angels, for so Prov. 17. 11. the executors of God's or men's justice, are called, Rev. 20. 7. the loosing of the Devil to deceive the people, is, the power given to the Turk to oppress the world, for the sins of it against the Gospel, Re. 9. 14. the four Angels loosed were the four Turkish or Mahometan Nations, that dwelt about Euphrates, Turks, Tartars, Sarazens, and Arabians, who with huge armies subdued the third part of the world. Rev. 2. 10. The devil shall cast some of you in prison; that is, the enemies of the truth, lead and put on by the devil; what they do he doth, as what the army doth, the General is said to do.

2. Wicked Teachers, flatterers, heretics, deceitful workers, lead and taught by Satan to transform themselves into Angels of light, 2 Cor. 11. 13. yet called his Ministers, for as Christ hath his Ministers, whom he calleth Angels, as the Priests in the Law; Mat. 2. 7. John Baptist called an Angel sent before Christ, and the Pastors of the Churches, Revel. 1. the seven Angels are the seven Churches; so Satan hath his Ministers and Angels, whom he sendeth to deceive, as he was a lying spirit in the mouth of four hundred false Prophets against Ahab, Zac. 13 2. false Prophets are called unclean spirits, and Antichrist is called the Angel of the bottomless pit.

3. Wicked men, Atheists, Hypocrites, open swearers, adulterers, resisters of the spirit and word of grace, as slaves to the devil, and ruled at his will, using all their members as weapons of unrighteousness, against God and his grace, all are in pay under the dragon, and fight under his colors, are here included under the title of his Angels, and called by his name: 1 John 3. He that doth evil is of the devil; that is, if he, as the devil, doth it with pertinacity, and perseverance, and continuance; Judas was called by Christ a Devil, that is, an Angel of the dragon; and wicked opposers and resisters of grace are called by the devils name, to show whose Angels they be; in this Chapt. verse 12. the devil is descended, that is, wicked men stirred up by him, acted by him, and so lively resembling him, as they having his nature, may very well carry his name. These are armies.

II. The number is numberless; the plural number argueth them to be very many, an innumerable army, everywhere laid in ambush against the Church, of invisible and visible enemies; and were it not for Michael and his Angels, we should soon know, to our cost, what a number there were; I suppose, of wicked spirits and men, there might be a Legion to every godly man.

III. As they are strong in the number, so also in their union and league: Vnited force is strong, and the dragon and all his Angels make but one army, are all of one mind, one will, of one confederacy, without mutiny or division; we have shown, that all of them are so banded and leagued against Christ, that they make but one dragon, and are called all by one name, as if they were all but one devil: John 8. the devil is a manslayer, by the word in the singular number understanding all the devils, and all his agents, the sworn enemies of Jesus Christ.

In this description of the persons, the most unhappy and lamentable estate of all wicked men, whō the Spirit of God, here and elsewhere, rangeth and calleth them by the name of the dragons Angels, and that upon just grounds, especially two.

• 1. Qua mali, as they are wicked and linked in sin.
• 2. Qua miseri, as they are undivided in punishment.

I. The former appeareth by the comparing of the disposition of wicked men with the disposition of wicked Angels, in four things.

1. Wicked Angels are utterly destitute of saving knowledge of God, and of Jesus Christ, therefore they are called lovers of all darkness, of ignorance, of blindness of mind, and of wickedness and works of darkness; and so do wicked men, who not only are without light, but are haters of the light: It is true, that devils know and confess Christ in the Gospel, Acts 19. Jesus I know; yea they believe and tremble; so a wicked man may repeat all the Articles of faith, and know and assent to the History of the Gospel, but in both it is a dead faith & knowledge, which maketh to their greater damnation; howsoever, both of them may know generally what is good and bad, what godly, what wicked, yet they never come to see their sin as they ought; both may be Daemones for their knowledge. yet both are Cacodaemones, because they abuse their knowledge, to the hurt and evil of themselves and others.

2. As their understandings are blinded, so the wills of wicked Angels are obfirmed in sin, and they sin with pertinacity and continuance; and even so is every wicked man so long as left to himself, he can do no other, nor will do no other but sin; there are no persuasions, threats, promises, or means can win him from his sin, no more than the devils and Angels of the dragon, who rise up and rebel against all means, as a swelling flood riseth higher and stronger against a stop; oh how do their lusts, as wicked spirits, rage more when Christ comes near to cast them out?

3. Wicked Angels are unclean spirits, Luke 8. 29. & 9. 42. & 11. 24. because unclean in themselves, and the authors of uncleanness in others; so are wicked men as vessels full of uncleanness, Rom. 1. 29. no sin but reigns in a wicked man, howsoever some unrighteousness may not be practiced by want of occasion, or restraining grace; also they are as infectious as Lepers.

4. Wicked Angels are hateful, full of enmity, both against Christ the head, and all the Saints his members; the devil is a man-slayer from the beginning, he is called 〈 in non-Latin alphabet 〉 , being a sworn enemy to God, to Christ, to all good and divine things, to all good and holy persons; and the same is the graceless course of wicked men of reprobate minds, who are as full of poison and venom against goodness, in general and particular, (as the proverb saith) as an egg is full of meat.

II. The latter; in that as wicked as in the state of sin, with wicked Angels, so also in the same state of punishment▪ if they abide impenitent, as they do, this is plainly cleared, Mat. 25. 41. where wicked men are adjudged to the same fire, prepared for the devil & his Angels, both accursed, both now bound over to the Assizes of the great day, both in chains of darkness, both going unto execution, both in their execution, finally, separated from Christ, both cast into hell to abide the torments of devils.

It behooveth all wise men to separate from this society betimes; were it not a dreadful thing to be chained with traitors and murderers in this life? but what is it then to be chained and joined with devils and wicked angels, as all impenitent and wicked persons are in their state both of sin and punishment?

Ob. I defy the devil, and spit at his mention, and scorn all his Angels.

Ans. But if thou beest unconverted thou art one of his Band and Army, a slave to this General, and marchest stoutly against Michael.

Object. This is an uncharitable thing, and you deal unchristian-like, to match Christians with devils.

Answ. Tell the Spirit of God so, who in this Text styleth all that fight for the dragon, his Angels; tell our Savior Christ so, who told the Jews, Ye are of your father the devil, for his works ye do; wouldest thou do the works of devils and wicked Angels, and not be one of them? but examine thyself, be sure thou beest not so, but out of reach of it.

Quest. How may I do so?

Ans. By these and the like rules.

1. Wicked Angels hate Christ deadly in his person, offices, and doctrine.

In his person, he would destroy the Tribe and family whence he should rise, by Attalia, Antiochus; he would slay him new borne, by Herod; he would destroy him in the wilderness, he would set up himself for Christ in Mahomet and Antichrist.

In his offices, by innumerable enemies, especially Antichrist, who casteth at all; he is the head, the King of the Church and of the world, the chief Prophet and Lawgiver.

In his doctrine, he would corrupt his word, and falsify it, as to Eve, and Christ himself in the wilderness; He is the father of lies, John 8. and the envious man, that soweth all Tares in the Lord's field. Dost thou love or hate Christ? God forbid we should hate him, so said the Jews in effect, John 8. 37. but if his word hath no place in thee, thou wouldest kill him, as they would; if thou keepest his commandments, then say that thou lovest him, John 14. 21. else the wicked Angels love him as fruitfully as thou.

2. Wicked Angels are deadly enemies to Christ in his members, they are still accusing the Saints to God, they observe their ways, studies, actions, watch all occasions, time, places to hurt them: When they can they will afflict them, in their bodies and goods, as Job 1. and compass all means to hinder their salvation, were it possible, 1 Pet. 5. Art thou an enemy to Christ in his members; watchest thou to mischief them, art thou glad of any color to wrong them by? Thou art an angel of the dragon.

3. They are called Belial, 2 Cor. 6. if thou beest a son of Belial, without yoke, castest off the yoke and discipline of Jesus Christ, as too strict, a hater and breaker of good laws of God, and Jesus Christ; a stormer at such as are framed to the rules of Christianity; say what thou wilt, thou art a wicked angel, a runner and actor with the dragon, against Christ, whose rules thou rejectest and scornest.

4 They hinder godly men in holy purposes and practices, Zach. 3. Satan stood at Joshua's right hand. Dost thou hinder preaching, hearing and practice of piety in thyself, family, servants? dost thou dissuade from any Christian exercise? Christ will say to thee, as to Peter, Get thee behind me Satā.

5. They are God's executioners, to punish and vex evil men, as Judge 9. Saul was vexed with an evil spirit, Judas filled with devilish wickedness; they are full of effectual seductions and temptations, to bring them to sin, and do them the service to convey their souls to hell; Homo homini Daemon Dost thou tempt to uncleanness, drunkenness, and draw to evil? art thou a plague to any one, to hold his soul in sin; and help him to hell? here is the work and mark of a wicked angel.

6. They are very wise, and of deep reach to do mischief, both by natural, and acqusite wisdom; they have a thousand arts to hurt and deceive, they can transform themselves into Angels of light. Art thou wise to do evil, cunning to contrive sin, wiser in thy generation than the children of light? thou canst pretend peace, order, unity, and every good thing, when thou intendest the greatest mischief; here is an angel of the dragon.

Having spoken of the Actors, now to their action and fight.

Doct. The dragon and his Angels incessantly fight against Michael and his Angels.

Quest. How do they fight?

Ans. Two ways.

• 1. By open force.
• 2. By secret fraud.

I. By open force and strong hand.

1. By exciting an hardened and willful people or person, to profess against Christ & his members; as the Jews, Scribes, Pharisees professed against Christ, and everyone that professed him; thus do the whole Nations of Jews and Turks at this day, and so the Papists at this day openly profess for Antichrist, against Michael and his Angels; such champions are everywhere among us, wicked persons, sons of their father, who contest against all the seed of GOD, and they would not be as they, for a world.

2. By open force and tyranny hunting out the profession of Christ; either by power Ecclesiastical, by the blast of excommunication, see, John. 9. 22. and sentence of condemnation, pronounced by the diabolical Synagogue of Antichrist, against godly Ministers and persons, as against heretics: Or Civil, by war, fire, sword, exile, massacre, inquisition, imprisonment, or any other open tyranny, by which the sheep of Christ are scattered or slaughtered. Lamentable experience we have in Bohemia, France, the Palatine, and all other Countries where cursed Papists, and captains of Antichrist prevail.

II. By fraud or secret Stratagems, under-mining the City of God, as the Powder Saints, and Salt-Potermen did the Parliament House.

Quest.

How do they this?

Sol. Four ways especially.

I. In common wealths and kingdoms, they fight under-hand against all good order, piety, common honesty, and religious life, by setting up Magistrates that care not for religion, but would love that Parish best that wanted a Church; And by corrupting Magistrates, so far as they can, animating them to bend their laws and edge of authority, to the oppressing of the godly, and discouragement of religion and piety, and making judgment Seats shops of injustice, Asyles of iniquity, and Sanctuaries for offenders: It was a sore fight▪ against Israel, when the dragon prevailed with David to number the people, it left him fewer to number by 70000. Of all visible wicked Angels, the Jesuits, who are sworn agents to the Angel of the bottomless pit, do carry the bell in provoking the Popish seduced Princes to all barbarous cruelties against the Church.

II. In Churches wicked Angels and men make battle upon Michael, by making ways and bridges to idolatry, and the corrupting of the pure worship of God; especially two ways.

1. Either forbidding the main parts of God's worship; so Pharaoh, that dragon forbad Israel to sacrifice; and it was but idleness; so Act. 4. 17, 18.

2. Or permitting occasions of Idolatry, and setting them up even above the parts of God's worship, as appeareth in the contention of the Devil against Michael, about the body of Moses; and whence are the Idolatries about the bodies of Saints departed, but from the same adversary that then strove with Michael?

II. The dragon and his Angels fought underhand against Christ in his Ministry, and that two ways.

1. By hindering godly Preachers in their course Thus the wicked spirits put forth their power in Jannes and Jambres, to resist Moses in his Ministry and miracles; so do now Popish spirits and profane persons everywhere, who will be sure the faithful servants of God shall want no molestation. In the Apostles time there wanted not a Diotrephes, who pratled against them with malicious words, neither received the brethren, but forbid them that would, and thrust them out of the Church, 3 John. 10.

2. By stirring up false teachers, flatterers, and deceivers, who insensibly rob the Church of her treasure, which is true and holy doctrine; The envious man by them soweth his Tares, whilst men sleep, Matth. 13. Hence we read of sundrey doctrines of devils, 1 Tim. 4. 12. namely, the forbidding of meats and marriages; so called, because the devil, who still laboreth to corrupt the Ministry, in, and by these fights against Michael and his Angels.

4. Where he cannot hinder the powerful preaching; he fighteth by making the truth of the Gospel preached, ineffectual, sundry secret ways; as,

1. By blinding some that they cannot see the truth shining upon them, 2 Cor. 4. 4. holding them fast in incredulity and contumacy.

2. Snatching the Word from others, who hear it carelessly; so the dragon prevaileth against many, as ye heard, Luke 8 12.

3. Thrusting from their practice such as heard with attention, when men hear, and put not on the new man, it is a giving place to the devil, Eph. 4. 27.

4. After the known and professed truth, by pulling away many from the simplicity of the Gospel, by revolt and apostasy, 1 Tim. 5. 15. many go back after Satan, 2 Cor. 11. 3. I fear lest as Satan deceived Eve by his craftiness, so also he deceive you. Thus in all changes of religion numbers have gone back after Satan.

Now after the manner let us see the reasons of this fight.

Contraries must needs fight, here be two contrary kingdoms, the kingdom of light and of darkness; two contrary Princes, the God of heaven, and the god of the world, the Author of truth, the father of lies; two contrary bands, no marvel if the whole band of the dragon would pull down the whole Kingdom of God; how can the kingdom of sin but fight against the kingdom of grace?

There is a deadly hatred of the dragon against God and Jesus Christ.

1. All the spawn of the malignant dragon seeketh by all means to hinder, and obscure the knowledge and glory of God, and to set up honor, and yield obedience to the dragon for God; see we not how Antichrist sitteth in the Temple of God, and demeaneth himself, as if he were God? but what moveth him? the dragon acteth him with strong delusion, and his coming is by the efficacy of Satan, 2 Thess. 2. and the same efficacy of Satan casteth down Idolaters at the feet of antichrist, to receive laws from him to bind conscience; to worship at his word a breaden god, made by a Baker, instead of the Maker of the world, which is nothing but to adore the dragon no other ways than the Jews, who are said to offer to devils, when they offered to Idols, Psal. 106. 1 Cor. 10.

2. In the dragon and all his angels, is an unconquerable hatred of Christ and his members, he perpetually opposeth the humanity, the divinity, the offices of Jesus Christ, that he should not be truly known and believed in the world; and this reason our Savior giveth, why the Scribes, Pharisees, and other wicked men were so busy against his person and doctrine; John 15. 24. They have hated both me and my father: & for the hatred of Christ they never cease to persecute the Church his Spouse, and the faithful his members; so our Savior saith, If the world have hated me, it will hate you also, John 16. 3. and this they will do to you, because they have not known me nor my father.

The dragon and his Angels fight, to add unto, and enlarge, so far as he can, his kingdom and dominion; he would have all the world his throne to domineer in; he would thrust Jesus Christ out of all his right; he would bring in all men's souls into his own damnation, and because he cannot get all, he is restless, and never giveth up his quarrel; why else doth the Antichrist of Rome, the chief Commander under the dragon, maintain and abet such bloody quarrels against the Reformed Churches, but because he would have small and great, rich and poor, free and bond to receive his mark in their hands and foreheads? Rev. 13. 16. Haman must have all knees bow to him, else he is sick of anger, and prepareth for the death of every Mordecai that refuseth.

They therefore fight to uphold the dominion he hath gotten in the world, as great Princes go to war to maintain their rights and territories in every part of their country; even so, if the Gospel come into any country, to turn them from darkness to light, from the power of Satan, to God, what tumults & tragedies doth the dragon and all his angels excite and stir up against it? and what else do all the present wars in this part of the world tend unto, but to hold the Countries subject unto Antichrist, under the power of the dragon still, and to keep out, and chase out the sound and mention of Christ, as the truth is in Jesus Christ.

Beware of this note of a wicked man to fight against Christ.

Ob. We profess Christ, and are baptized into Michaels name, have taken our press-money of him, and therefore what is this to us:

Sol. Can. 1. 5. The sons of my mother contended with me, and thus was I wounded in the house of my friends: Is this Christ's voice? would we know these dissembled friends? the marks are clear.

1. Those that willfully resist any of God's ordinances, fight against God, Acts 5. 39. If this be of God ye cannot destroy it, but be fighters against God; therefore he that fighteth against the standard of Michael, that is, the voice of the Gospel, is a rank rebel to Christ, as he that shooteth against the Kings standard. He that resisteth the power of the word, which is Michaels Scepter, will give it no place nor obedience in themselves, and scorn it in others; that mutiny against preaching, and preachers of truth, and practice of sincerity, fighteth as directly against God, as he that would wrest the Kings Scepter out of his hand. He that resisteth the holy observation of the Sabbath, is an ordinary breaker of it, by work or play, that scorns strict and circumspect walking, is a fighter against God.

2. Those that, in thenselves or others, uphold the dragons dominion, these apparently fight against Christ, not one of their lusts must fall down before the word; look in what sin the devil did reign, for that they strive and contend still, and none so great enemies as those that strive against their sins, they must swear, and lie, and game; they must outface conscience, and scorn godliness; so also they are loath the devil should lose any ground in others, and therefore they strengthen sinners, and encourage them in all their ways, of looseness, gaming, wasting out their time, and drunken companionship, resisting tumultuously a faithful Ministry.

3. Those that strive to enlarge the dragons dominions, and leavy a band against Michael, by corrupting and • educing as many as they can; they would have all as they be, swearers, drunkards, profane and loose; but they defy all the host of Michael, as Goliath all the Host of Israel; Scribes and Pharisees will compass sea and land to get a proselyte, and if the wicked can get in one that hath a little begun a show of goodness, to make him drunk as they be, or abet their lewd courses, they triumph as much as the Philistines when they conquered Sampson.

Do graceless men perpetually fight against Christ? what marvel to see men run on to the extremity of sin? to hear and see cursed blaspemers, adulterers, murderers, drunkards, and • ailers? no marvel if some dare openly plead against the conscionable observation of the Lord's day; • f some openly disclaim religious exercises, openly cast down godly Ministers: for,

1. Is it strange for the devil and his Angels to sin in heinous manner?

2. Is it marvel, that he that marcheth after the devil, should go on to things unreasonable?

3. Is there any other expectation from wicked Angels, whose hearts Satan-fills, as Judas, and worketh effectually in them.

4. Think we their General will be so modest and moderate, as to stick at any height of impiety? and they being bound, must they not obey? being captives, must they not be ruled at his will? must not every subject be for his own Prince and kingdom?

Are all these enemies so infinite in power, number, wrath, plots, against our peace and salvation? Learn,

1. Not to stand idle; are our enemies in continual fight and action, and must we be bound to peace? if we now bestir ourselves against them, must we be counted unpeaceable and turbulent? indeed, if our enemies would hold their hands, so might we: But what a plotte of the dragon is this, that while he and his Angels are at fight, and in action, we, under a title of peace (worse than war) must not stir for our Lord's right, or our own safety? but we have learned that political axiom, Hostem, si agere sinas, confirmas; Eliubs rebuke, I know the pride of thy heart must not stop David's going out against Goliath.

2. Having so many enemies against us, we need not fight against ourselves, or our own side.

Quest. How do we that?

Ans. 1. By sin against conscience, when our consciences, our brazen wall, shall be taken away from us, by them, and take their part in accusation and wounding us.

2. By security and impenitency in sin, the peace of the strong man.

3. By excusing and defending sin, instead of condemning them, or ourselves for them.

4. By stepping out of our way, and calling, by which we strip ourselves of our own strength, and help of the good Angels.

Having spoken of the battle and armies, which have joined issue one against another, now in this verse we shall see the success, and to which side the victory falleth.

The verse expresseth two things.

1. That the dragon and his forces cannot prevail.

2. That he is mightily prevailed against, so that his place is found no more in heaven.

For the first: Whereas the dragon, by himself, and his tyrannical agents, the heathen Emperors, intended to keep under the Lord of glory, & chase out of the world the memory and mention of Christianity, and hold the world under idolatry, blasphemy, and heathenish worshipping of idols and devils, instead of God and his blessed Son; yet could they not prevail: For as the Son of God was mightily raised from the dead▪ and had now taken his place at the right hand of his Father, so must he forever hold his place; those usurped titles of Deity must now cease, and those excessively exalted powers of heathen Emperors, advanced against him, must now be broken to pieces, and deposed; now Christ must be proclaimed in the preaching of the Gospel, King of his Church, and God, blessed forever; now Michael and his Angels, Christian Emperors, faithful Pastors, holy Martyrs and Professors are in the field, have won the field, with an unresistible power, against which the dragon and all his Angels could not prevail.

The note is this; the dragon and his Angels (though never so likely) can never prevail against Michael and his Angels, Pharaoh was in great likelihood to have prevailed against Israel, having them at such a strait; and if wise working or power would have done it he wanted neither; but he neither did, nor could prevail: Haman was in a fair way to have prevailed against all the Jews, whē he had the letters of death, sealed with the broad seal, and Posts sent forth; but in the issue the dragon prevailed not. The Jews seemed to have prevailed against Michael himself, when they had condemned, killed, and buried him, laid a great stone on him, set a watch about him, and sealed the grave; they thought they had made all sure, that they should never have heard more of him; but they prevailed not: he rose again gloriously, notwithstanding all their policy and power.

Look any way▪ a cloud of strong reasons doth compass us, to persuade this truth.

If we look upwards unto God, we see in him five things, against all, or any of which the dragon cannot prevail; as,

1. His power; who is stronger than all, and none can take any out of his hands, John 10. 28. Principalities and powers may be potent, but he is Omnipotent, and mighty to save.

2. His promise; that he will not suffer his elect to be tempted above that they are able to bear; that he will add to every temptation a gracious issue; and that he will shortly tread the dragon even underfeet, Rom. • 6 20.

3 His wisdom; for he hath an eye to foresee all dangers, an ear to hear all counsels, an heart to understand all devices, and reach beyond all enemies, to turn all their counsels into folly.

4. Affection and love; so as no curse can prevail against his people Deut. 23. 5. the Lord would not hearken unto Balaam, because the Lord loved thee; This love will bring us into the good land, through all enemies.

5. Protection; He is a wall of fire round about Jerusalem; A strong tower is the name of the Lord, that cannot be scaled, a Buckler that cannot be pierced, a shield that cannot be broken, a rock that cannot be entered, a mighty fortress, that can never be surprised.

Now were the dragon only to encounter us, weak creatures, he could not but prevail; but he must first prevail against the power, promise, wisdom, affection, and protection of God himself, before he can prevail against us; and therefore all is safe.

Again, if we look at our Leader and General, we have in him five things which make us unconquerable; for,

1. He is that little stone that breaks to pieces the iron, clay, gold and silver, all Monarchs and powers raised against him; the victorious Leader of this Army, never could, nor can be overcome.

2. We have in him, not only the virtue of his death and resurrection, but also the benefit of his intercession, supplying us with uncōquerable strength, by which we fight and conquer.

3. We have by him mighty weapons of proof and power, against which no dragons could yet prevail as the powerful sword of the Spirit, that invincible (I had almost said, omnipotent) shield of faith by which we can do, suffer, and overcome all things, that defensive helmet of hope, a sure and stable anchor of the soul; these are weapons of God's making, and cannot fail.

4. We have in him the donation of the Spirit, who is stronger in us than he that is in the world, 1 John. 4. 5. this Spirit teacheth our fingers to fight, he gives us the anointing, 1 John 2. 20. that we may be Kings and Conquerors as he is, and communicates unto us Christ's own victory.

5. We have by him a commission sealed unto the Angels, to keep, to fence, and guard us, to bear us in their hands, Psalm 91. 11. And this comforted Elisha's servant, that there were more with him than against him, 2 Kings 6. 3.

Further, if we look at the enemies, they cannot prevail; for,

1. They are creatures, and what can the creature do against the Creator? what can the clay do against the Potter?

2. They are cursed creatures, cursed in their persons, I will curse them that curse thee; Mat. 25. 41, Go ye cursed: cursed in all their enterprises and purposes against God's people, against whom the Lord himself hath professed himself an enemy; He that toucheth you, toucheth the apple of mine eye, Zech. 2. 8. cursed in all the means they use against the Church, their fraud, violence, envying, lying, false accusing, and the like.

3. They are captive creatures; bound, spoiled, led in triumph, pinyoned as Lions in Grates, or dragons in chains; they cannot lift hand or foot against us farther than our Captain affords them leave; and what hope have they to prevail, that shall never have leave to reach above our heel?

Further, if we look at ourselves, as weak and unworthy as we are, yet are they weaker then to prevail against us; for,

1. They shall not prevail against our cause, the battle is the Lord's; the question between the dragon and us, is God's glory and our salvation, if he should prevail against us, God should lose his honor; this was Moses his argument, Numb. 14. 15. If thou shouldest not stand to this people, the enemies would say, The Lord is not able to give them the good land.

2. They shall not prevail against our faith, though we have much flesh, yet there is a little faith, and the gates of hell shall not prevail against so little as a grain of Mustard-seed.

3. Though we be but unprofitable, yet we are the Lord's servants, and therefore he will uphold us to victory: David thought this a good argument, Psal. 86. 2. O save thy servant that trusteth in thee.

4. We are members of Christ our head, and must partake in his victory, we must be where he, is to see his glory: when he can patiently suffer his members to be rent off his body, when he can endure to be dismembered and deformed, then may the sound members be pulled away by temptation or persecution, then may the dragon hope to prevail, but not before.

Here some objections must be answered; for, doth not the dragon prevail against their graces, their persons, their profession? or how may we conceive of this doctrine?

Object. 1. For their graces; was not Adam in innocence pulled away by temptation, and Peter by persecution?

Answ. For Adam; the dragon prevailed against the grace of creation, but he shall not against the true grace of regeneration; the difference between which,

1. Adam was to persevere by his own strength, we, by the strength of GOD, are preserved to salvation.

2. Adam received grace to persevere if he would, but not to will what he could, but we have, through Jesus Christ, both power and will to persevere.

3. Adam wanted the confirmation which we have, both in the promise, which makes the Covenant of grace surer than that of work, Ier. 32. 40. as also in the intercession of Christ, which continually underproppeth us, & supplies us with new strength, which makes faith in God far more sure and firm than that of Adam, against which the dragon prevailed.

For Peter; it is true, the dragon prevailed against the grace that was in him, first, in part, secondly, for a time, but not wholly and finally. For in Peter, the leaves faded, but the root lived, saith Theophilact; and Augustine, Confession of the mouth failed, but not belief in the heart, otherwise Christ's prayers, that his faith should not fail, had been frustrate: the flame of his faith was suppressed, but not all sparks extinct, for then Christ should have deceived him, saying, The gates of hell cannot prevail against it.

Object. 2. The dragon often prevails against their persons; Cain prevails against Abel, and slays him; thousands of Israelites fall before Benjamin in a good cause; often are God's people driven to the wall.

Answ. God suffereth the dragon and his Angels sometime to smite and oppress good men.

1. To correct their sin, and thoroughly to humble them.

2. To bring the dragons to their top and height of pride (while his people are under) and to fill up their measure the sooner. But here,

1. Though they may overcome their persons, yet not their piety, faith and holiness, which they specially aim at, and therefore hate their persons.

2. While they kill their bodies, they perfectly cure them from all sin and molestation; the Lord doth it not to lose them, but lest they should be lost, he takes them from the evil to come.

3. He confounds the dragons the more, in that he increaseth the Church by that, whereby they would ruin it, watering his Church with the blood of the Martyrs, and making them more than Conquerors, when they seem most conquered and overcome.

Object. 3. But the dragon prevails against whole Churches, & Protestant countries, & chaseth the woman often into the wilderness; see we not what powers & forces are raised against the womā, how Antichrist thrusts into the Countries, expels the Gospel and Professors, and sets up the Idol of the Mass, and the mystery of iniquity seems stronger, and prevails everywhere against the mystery of godliness?

Ans. The dragon may prevail against some particular Churches, and utterly waste and break them off, as the Jews, Rom. 11. and so any national Church may be broken off. But,

1. Their sin hath prevailed against themselves, contempt of the Gospel and security were the dragons that wasted them, else all the dragons in hell could not.

2. They may be cut off from Christ in respect of the visible face, and of the external covenant, and of the outward state and profession in common, but not in respect of invisible bands and grace in any particular member.

3. They may prevail for a time to molest many members of the Church, but never finally to waste and destroy the whole Church.

4. They may prevail in temporals, by which GOD will not have the peace and victory of the Church measured, but can never prevail against the salvation and sound grace of any member.

5. Let us not be daunted at the forces and winnings of Antichrist, nor stand amazed at his strength; I say confidently, could we be daunted at our own sins, (which are his strength) of all enemies we need least fear him; for,

1. He is sentenced to destruction, God's curse hath blasted him.

2. Our Michael hath merited and achieved victory over him, and hath begun it in us by detecting him; and though he give us not victory all at once, yet he will not give him over till he have utterly abolished him.

3 Antichrist is strong and mighty; but,

1. It is but for the time of his reprieve, w ^ch time of God when it cometh, Gideon, and an handful of men shall prevail against an host of Mideanites, lying like grass on the ground, Judge. 7. 12.

2, All his power shall turn against him.

3 The Church is still stronger than he, for they are strongest with whom the Lord is, who wants no Armies or Hosts of Creatures to save or smite by.

4. Antichrist gets no victory which he shall hold; God may by him bring the Church low, to teach them duty, and then raise them again; as, Israel can learn that in Babylon; which they cannot in Zion, but Babel must be destroyed, and the King of Babel stripped naked to God's wrath forever; so of this Western and spiritual Babylon, and the head thereof, they shall all go into perdition,

Now this is a ground of consolation to all truehearted Christians, both in respect of the Church in general, and in respect of their own special condition.

For the Church in general, no attemps of the dragon and his Angels can overthrow the Church of God; Zech. 12. 3. She is an heavy stone to lift at, if all the people of the earth be gathered against her, they shall only tear themselves in pieces; and how can it be otherwise? for,

1. They have the power and favor of the King for them, and what subject dare stand out against them? And blessed is that people whose GOD is the Lord, Psal. 144. 15. for though none be so assaulted, none are so protected, none so victorious.

2. So long as the Lord's counsel must stand, the Church cannot fall, Prov. 19. 21. many devises are in lewd men's hearts, but the counsel of the Lord must stand, who thinks thoughts of peace and safety to his people.

3. So long as the Lord breaks the counsel of the heathen and enemies, and ruleth in the midst of his enemies, we need not much fear the plots, the power, the pride, the hopes of wicked mē, who wait upō lying vanities; they may consult against the life of the innocent, but til the time be come, wherein God calls forth his servants, to glorify him in suffering, they cannot touch a hair of their heads; they may vow, not to eat nor drink till they have slain Paul, Acts 23. 22. but they could not touch him; as they did with the Head, so may they with the body: they took counsel to cast him down an hill but he made void their counsel, and found a way to pass through the midst of them all, for his time was not come, Luke 4. 30.

4. In the greatest confusions of the earth, when the very foundations seem to be cast down, and the wicked seem to carry all, and say, we have prevailed; yet now while they have the Church under, they cannot hold it under, but now faith prevails, and gloriously riseth unto victory; could they hold under our Head, or hinder his powerful resurrection? no more can they the happy resurrection of the Church out of the grave of death and darkness, but after two days he will revive it, and in the third day he will raise it, Hos. 6. 2. The dry and dead bones scattered shall live, and be covered with sinews, and flesh, and skin, which lay dry and dispersed in the open field of their captivity, Ezek. 37 6. and therefore as our Head triumphed gloriously over the grave and death, so doth his Church even in the greatest afflictions; Mica. 7. 8. Rejoice not against me, O mine enemy; though I fall, I shall rise; when I sit in darkness the Lord shall be a light unto me: The Church denies not but she may be cast down, but not cast off; she denies not but she may sit in the dark, but not without all light; she denies not but that God himself may afflict her, and she feel his wrath, because she hath sinned; but only for a time, till he come to put a difference between her and the enemies, and then the scoale shall be changed, the enemies shall come into her place, and shall be covered with shame, and trodden as the mire in the street, that is, utterly confounded and despised.

How hath the Lord commented this our Text and observation in all the Countries round about us!

What, hath the Spanish Inquisition, which hath consumed many thousands of the Saints, destroyed the Church? No, it hath but watered it with blood, and the devilish cruelty of it hath made them an hateful nation in all the parts of the world.

Did their French Massacre destroy all, as they thought, when thirty thousand Protestants were murdered, against all laws, oaths and promises? no, here were the boughs lopped, but the root remained, and within few months so sprouted, that a mighty army in defense of the Protestants drew that mighty King to such dishonorable conditions of peace, as he never enjoyed?

To come to ourselves: In the year 88. when the great Armado came, which the proud enemy called the invincible Navy, to destroy the mother and children, and to bring to utter desolation both the Church and kingdom, and take possession of all, could they conquer, yea, though their treachery was not less than their power, and their advantage no less upon an unprovided people, deluded at that time by their pretensed propositions of peace? No, but as they came out one way against God, so God chased them an hundred ways, and made their confusion the stupor and admiration of all the world.

In the year 1605. when our Romish Babylonians prepared that infernal furnace, to destroy the name and mention of our religion, and to turn all into a popish Chaos and confusion; as near as they were, what effected they? did not God's power, and God's curse upon them, and their wicked counsels overtake them in their hellish enterprises against his own religion? whoever saw Haman's device more sensibly falling upon his own head?

When the Egyptians saw God's power against them in their enterprises against Israel, they could confess the Lord fought for Israel against the Egyptians, Exod. 14. 25. and a great multitude of sundry sorts of people went out of Egypt with them, chapt. 12. 3 • . and many strangers seeing God's power and grace with his people, returned with them out of Babylon.

Why do not our Romanists so but run out further, and by greater multitudes? It is to be feared, that God hath appointed such to destruction, as Pharaohs servants said to him, Exod. o 7. Wilt thou first know that all Egypt is destroyed, &c. yea, it cannot be in the days of such light, and detection of Antichrist, especially in these countries so furnished with means of knowledge, that any can anew be carried quite away with the efficacy of seduction, but such as whose names are not written in the book of life, Rev. 3. 8.

Now more specially for particular members, the same comfort is specially to be applied to them; for neither shall the dragon ever prevail utterly against any sound Christian, be he never so likely, neither by temptation, nor persecution.

I. Not by temptation; for,

1. It is impossible the Elect should be totally seduced.

2. Their head could not be overcome by temptation, and is as able to uphold them as himself

3. There is an hour for the power of darkness, and after that comes light: The Disciples may be a long time tossed with waves, and the ship full of water, ready to sink; but Christ awakes seasonably, and rebukes the storm, and makes a calm.

4. God leads no child of his into temptation, but he leads him out also.

II. Neither shall any persecution prevail against them; for,

1. No persecution can separate us from the love of God; sin can, no suffering, Rom. 8. 35. nor,

2. Hinder the joy to be revealed, 2 Cor 4. 17. nay, it cannot but further it; for if we suffer with him, we shall also reign with him: nor,

3 Frustrate the promise, that whosoever holds out to the end, (let his sufferings be what they will) shall be saved: nor,

4. Barre out the presence and comfortable favor of God, who in such times of extremity useth most familiarly to reveal himself, both in the inward comforts of the Spirit above other times, and in extraordinary outward favors, answerable to their present estate Oh how had the dragons prevailed, if they could have bolted and barred out the comforts of God from the Martyrs in their prisons and flames of fire! The tyrant Nebuchadnezzar could not hinder the fourth, like the Son of God, from walking in the furnace.

5. It cannot raze out the mark of God, set on his servants before the persecution come, whom if he save not from the danger, he will save them in the danger.

Lastly, it cannot deceive their expectation of a happy issue and deliverance, yea, even in those who are persecuted to the death; their death is to them a full and final deliverance from all sin, misery, and enemies; yea, their death is but as a gate of life, and a speedy entrance into the full possession of their heavenly Fathers whole estate, sooner than the course of nature would have afforded them. Our Lord and Head might not have the cup of death pass from him, and yet was heard, for he was passed happily through it into his glory: and his body is as the burning bush, but not consumed. Let Chaff fear the fire, but not gold.

This of the first Use.

II. Note here the happy estate of the true Believer, being stable and invincible both in grace and glory: There is never a Believer, but hath, or shall have obtained a noble victory over Satan, sin, death, hell, the world, even in this life: his faith now treads the dragon under his feet, and carrieth in it a power superior to the power of all the gates of hell: Now our care must be to find this victory begun in us already, and follow the chase.