Christs Victory Over the Dragon

Thess. 2. 10. 11.

Thirdly, he is one whose sin and judgment is ripe, as we see in Saul, Pharaoh, and Manasseh, who for conspiring with devils (named in the Text as an outrageous and transcendent sin,) was deprived of his Kingdom, bound in fetters, and carried to Babylon.

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

First, the devil seldom cures the body, but he kills the soul: is he not a devil, as well curing as killing?

Secondly, he seldom removes the evil either far or long, but sometimes returns it again in some other kind, or person, in children, servants, or cattle: Hence is the common observation, that such persons never thrive after it, but all goeth back with them.

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

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

2. Thou mayest not do evil, that good may come of it.

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

5. Consider this, never did good and religious man in Scripture seek to a Witch; and what a madness is it, to forsake the Author of life, and follow the author of death? and if he be of the father the devil, that doth his works, what art thou, or what canst thou think of thyself?

Lastly, here is a use of consolation. If salvation be the Lord's, the Church shall not perish, but endure safe so long as the Lord's salvation endureth.

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

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

3. All Satanical and Antichristian forces must combine and plot in vain to root out the people of God from the earth: they can as soon hinder the Sun in his course, and turn back the whirlwind into his place, as turn away the Lord's salvation from his Church.

Oh but we see many potent enemies, and mighty forces, and strong armies levied by Antichrist, and his Princes, against the little flock of Christ, and we see no help, no likely power to keep from making havoc of all.

I answer, I. Salvation is the Lord's, who is more mighty to save than they to spoil, else would they soon prove too puissant for the little city of God.

2 Thou seest no help, yet is it not far off, Psalm. 85. 9. surely his salvation is near them that fear him, that glory may dwell in our Land.

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

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

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

By Kingdom in Scripture is meant two things.

1. The absolute sovereignty of God over all things, to whom appertain all kingdoms: this is called the kingdom of power, and appropriated to God; The Kingdom is the Lord's; that is, originally and in his own right, all other in the creature is sovereignty derived, and delegate, Dan. 2. 27.

2. That special administration and government, which he exerciseth in setting up, and upholding his Church, at which our Text aimeth.

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

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

In that the Church rejoiceth, that now the Lord hath put forth his strength in the overthrow of the enemies, and set up his own kingdom where the dragon and his angels had ruled in darkness, Idolatry, cruelty, and tyranny, we learn, that this Saints ought to rejoice when they see God's Kingdom set up and prevail against the dragon and his angels. Rev. 11. 15. When the seventh Angel blew the Trumpet there were great voices in heaven; that is, the militāt Church, saying, The kingdoms of this world are become our Lord's & his Christ's. These were loud voices of joy and praise, that the kingdoms of the earth were converted to Christ, and because Christ in his Gospel reigned by the Princes among his & their subjects: And indeed a good heart, seeing Jesus Christ manifesting his royal administration, and thereby taken up with sense and feeling of God's goodness to his Church, cannot conceal nor contain this joy, but must vent and express it; as Jethro (Exod. 18. 9.) rejoiced for all the goodness the Lord did for Israel; he inwardly rejoiced, he confessed it with his mouth, verse. 10. and afterward offered sacrifices to God for his mercy in delivering Israel from Pharaohs bondage; which mercy he twice expresseth. And David seeing the forwardness of the people, offering freely to the Temple, rejoiced exceedingly, and blessed God before all the congregation, 1 Chro. 29. 10. And when the Ark was brought home to the City of David, he was so over-carried with joy, that he could not contain himself, but he danced before it, 2 Sam. 6. 14.

1. A good heart cannot but esteem it the greatest cause of joy, where God is most honored: But God is most honored, where his Kingdom is most advanced; for here he glorifieth his power and grace far above all that is in the kingdom of power.

First, his power is more admirable in setting up the Church, than in setting up the world: no less is his power in conversion, than in the Creation of men: The power of his Word converting souls, is no less than the word (fiat) framing bodies and substances. Neither is his power less admirable in upholding his Church, then in upholding the world; putting forth itself daily, both in removing the stops and impediments reared against him by Satan, tyrants, heretics, wicked worldlings, man's corruption; as also by advancing the powerful means, by which his kingdom is erected, continued and enlarged.

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

1. In gathering himself a choice people out of the world, by a means so contemptible to the world.

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

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

4. In their final salvation.

2. Sincere love and affection to our mother the Church, and to our brethren the children of our father, cannot but bewray it self in rejoicing in their joy; seeing this only affection will show a man to be of the house and blood of Christ, and his seed. How do men rejoice, when their near kindred, as Parents, brethren, or children rise up in earthly wealth, honor, and happiness? Even so will a godly man, when he seeth any advanced in grace, which brings ever a rich revenue with it, desirable above wealth; besides honor and favor of GOD, to which all earthly honor and favor is wind and vanity, and all rejoicing in any man or gift, without this, is carnal, unseasoned, and unsound. And contrarily, he is signed to be out of the communion of Saints, who rejoiceth not in the grace of everyone; seeing every grace in every Christian, is every Christians grace; neither can he be a lively member, whose welfare is shut up in himself, seeing the health of the whole body stands in the welfare of every part.

3. That must be the greatest cause of joy in earth, which is next and likliest to the joys in heaven: But, to see the kingdom the Lord's, is the next and likest to the joys of heaven. Therefore,

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

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

This condemns such as whose eyes are filled with envy at the prosperity and proceedings of the Gospel, by which the Kingdom becomes the Lord's, and gather matter of grief and wrath, where they should most rejoice: As,

First, graceless and irreligious people, who express open contempt of God's House and Ordinances, clean contrary to holy David, who rejoiced to hear the people say to him, Come, let us go to the House of God: And, whereas grace would teach them to count the feet of godly Preachers beautiful, they cast mire and dirt in their faces, and what disgraces the times will afford thē; an earnest of the full wages they would pay them, if times should prove for them. Nothing so much grieves them as a man who is suffered to uphold the Lord's Kingdom, as Sanballat and Tobiah were exceedingly grieved, that Nehemiah sought to build the walls of Jerusalem.

Secondly, profane Ministers, who above all men should rejoice that Christ is preached any manner of way, and prefer the work and prevailing of the Gospel above their chief joy, yet are full of envy to see God's blessing given, and the Kingdom of the Lord more set up by others than themselves. So were the Pharisees exceedingly troubled, to see the people follow Christ himself, See, all the world goeth after him: And their Ghosts walk in the world in numbers of their successors, whose hearts rise against those, to whose Ministry God gives a better report than to theirs: A sign of a proud and unmortified heart. Thus did not Moses, Num. 11. 28. he did not presently shove and thrust at Eldad and Medad,, to thrust them out of the Congregation, because they prophesied, but was glad, and wished more of them.

The true Apostles were glad that Christ was preached by false apostles, though it were of envy; but they are false apostles, that envy Christ preached of good will. John Baptist was glad that Christ increased though himself, decreased by it, John 3. 29. Oh that the Angels of the Churches on earth would resemble the Angels in heaven: They sing glory to God when Christ appears, and the poor shepherds preach him; so would these, were they as free from pride and vain-glory as they, and would frame their high spirits to the lowliness of our Lord himself, who rejoiced in spirit, and blessed his Father, that he had revealed the things of the Kingdom to Babes.

Thirdly, others dissuade and discourage such as are coming on to Christ, and, were it not for them, would show themselves subjects to this Lord, by frequenting his House and Ordinances; Oh you must not hear such nor frequent the Lecture, you shall get yourself a blot, &c. O unhappy men, not only the persuaded, whose lot is to light into such mischievous acquaintance, by whom they are enticed away from their allegiance to their Heavenly King; but most unhappy such persuaders, who keep away, with themselves, all they can fall in with! what is their work, but the same with the dragons, Vers. 4. to slay every manchild so soon as he is borne unto Christ? and what is their wages, but that of Elimas, who, whē he could not hinder the Deputy from hearing Paul, nor Paul from preaching, sought to pervert him from that he heard, for which Paul calls him the child of the devil, the enemy of righteousness, that ceased not to pervert the strait ways of God. It is a fearful sin of a Pharisee, not to enter into the Kingdom of GOD himself; but to hinder such as would enter, is most damnable.

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

2. Let this provoke us to testify our joy, wheresoever we see the kingdom of our God prevailing. An heart zealous for God's glory, & thirsting after man's salvation, esteems it the greatest earthly happiness, to see the subjects of Christ multiplied, by the daily addition of souls to the Church, Act. 2. 41. and to see Satan fall like lightning from heaven, sin mastered, sinners converted, enemies stopped, or revenged: for,

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

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

Thirdly, they shall prosper that love Jerusalem, and prefer it to their chief joy.

But especially our joy must abound, when our Lord's Kingdom is set up near us; as,

First, in our Country and Kingdom. We should pray to see, and rejoice in seeing our Prince and Rulers casting down their Crowns and Scepters at the feet of the Lamb, keeping themselves bounded within that commission, which they all receive from Him, whose the Kingdom is; opposing by all their power, tyrannical enemies, who delight to spill the blood of Saints, as water; advancing the Word, Sacraments, Ministry, and means of salvation, sincere and undefiled; cherishing godly Pastors and Ministers; upholding holy discipline, to reform or cut off evil members; encouraging the religious and sincere-hearted Professors of piety; shunning evil men, chasing Idolaters and profane persons out of presence, and resisting the underminers and resisters of Christ's Kingdom, whether by secret fraud or open force. All Scepters that uphold not Christ's Scepter, must be broken to pieces; the which if it be held up at Court, will be the easier held up in the Country.

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

What a joy were it, if God's Ordinances had prevailed in this Town, that the Governors had led the way to God's House, as they were wont formerly; that God's Sabbaths were sanctified, which none looks after; that the love of God and his servants appeared among you; that we might not say truly, that scarce the meanest Village about you but would give both more countenance and more maintenance to a Lecture, than this corporation doth? What a comfort were it, that you were patterns of concord and agreement to all the Country, and not the spectacles of unquencheable discord and faction to all the kingdom? What a joyful thing were it, if we might see good men encouraged, vicious persons corrected, incorrigible outcasts cast out, & all men brought at least outwardly to the obedience of Ghrist?

Thirdly, in our own houses. What an unspeakable joy is it, when God's Kingdom is come into our family, when our house is a Bethel, the wife is a joint-heir of the grace of life with the husband, the children are the Children of God by adoption, and sing Hosanna to Christ; cur servants God's servants, and our kindred of the blood of Christ with us? We need not bid men rejoice, when their children thrive and prosper in the world, the most of which joy is carnal: But where be the hearts fearing God, who more rejoice when they prove godly and religious; when they see their children walking in the truth, &c? How is the Kingdom of God in the family, when the husband checketh his wife, because she is the Spouse of Christ; the father frowneth on his son, because he is bookish, and diligent in reading, and good exercises; the Master will not endure the servant, that will be a Saint, in his service? O hypocrite, how canst thou rejoice in the Kingdom of God in the Kingdom, and hunt it out of thy family? know, thou not only wantest grace, but hatest it.

Fourthly, in our own hearts especially; to see the kingdom of God set up, there will be matter of assured and lasting joy: Matth. 13. 44. He that finds the Pearl, goeth away rejoicing, and selleth all to purchase it. The Eunuch converted, goeth away rejoicing: No man can have Christ, but he hath also Christian joy, unspeakable and glorious; For that kingdom within us standeth in peace and joy, Rom. 14. 17.

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

Ans. 1. If our enemies be daily weakened, Satan foiled, the flesh mortified; if we stand with our Lord in his wars, he reigneth over us.

2. If laws of evil be reversed, and the Laws of Christ obeyed; now led out of Egypt, we live by the laws of Canaan.

3. If instead of reigning sin, grace reign in us, as Rom. 5. 21. Christ reigneth by grace: This is, when we leave our sins, and live unto God and seek in all things to please our last Master best, as servants do.

3. If we must rejoice, when we see the Kingdom returned to the Lord, then must we mourn to see the Lord's kingdom win so little ground in the Kingdoms of the world.

I. What a lamentable thing is it, to see the greatest Potentates of Europe to war against this kingdom of the Lord, & yield their Thrones, Crowns, wealth and power to the Beast, that is, to Antichrist, the chief adversary of this Kingdom? Instead of the laws of Christ, which are the Scriptures of God, unto which all the subjects of Christ ought to submit themselves, they by all their power thrust upon the world the laws of Antichrist, who, because he cannot stand by the word of God, must stand and be upheld by the secular power; and instead of gathering and cherishing the subjects of Christ, the godly Professors of his Word and Gospel, they persecute them with fire and sword, with proscription and banishment, as men only unworthy to live in their dominion. How should our hearts mourn, when such as should be nursing fathers, and nursing mothers to the Church, are as fierce dragons, tyrannizing, and wasting the little flock of Christ? and those that should be assistants to the Ruler of the whole earth, make most resistance against him, chasing the Scriptures out of their Countries, to receive in human traditions, thrusting down the pure worship of God, to set up horrible Idolatry, blasphemy, and sacrilegious worship of stocks, stones, and the breaden god; persecuting to death the faithful and godly Preachers; & taking into their bosoms shavelings, Baals Priests, fabulous Friars, Jesuitical Kingkillers, and Antichristian god-makers?

What a grief is it, to cast our eyes abroad into the world, and consider what a small part of it is come in, as subjects to this King? In the Eastern part of the world we may see Gog and Magog, Turks, Jews, and Sarazens, to hold out this Kingdom of Christ, and set up Mahomet against him, the god of that part of the world. In the Western part we may see Antichrist, Apollyon, his Holiness, the Arch-enemy of the Churches of the Gentiles, holding out by power and policy, by force and fraud, this Kingdom of our God in the most of this Western world, and none may buy or sell, no nor breath or live, but such as receive the mark of the beast in their hands and foreheads: So as we must believe Jesus Christ to be the great King. For if we should trust our senses, he seemeth, in comparison of the world, to be as Ishbosheth, a King without a Kingdom.

II. To come nearer to our own Country; If we turn our eyes home, we may find matter of mourning, that this Kingdom of the Lord hath gotten no more ground in this Kingdom, or rather hath lost much ground of late years; sure it is, God never gave more excellent gifts, nor more furnished lights to his Church in any age since the Apostles, then in this last age, since the discovery of that Antichristian darkness, nor in this age unto any nation more than unto this nation; and where he giveth much, doth he not require much? But oh the misery that is come upon his Church, that,

1. Whereas we should have been generally settled on our Rock and foundations without wavering, we are now calling our grounds in question, and must dispute against deniers of our principles.

2. Whereas Antichrist and Popery was a dead stinking carkeise, detestable to every man of any nose or judgment, now the dead bones seem to reunite themselves, and flesh and skin to come on them, and begin to revive and take heart, and contest, yea, justle again with the truth, which once gave it the deadly wound, as if it had brought seven spirits worse than before, to take possession again.

3. Whereas painful Preachers have been worthily honored, and God's graces admired in them in former times, when the Word of God had free passage, and was glorified; what a grief is it to see them now disdained, and instead of them to behold those Locusts, the Priests and Jesuits, (fighting under their King Abbaddon, and consuming the green grass, and prevailing against so many, high and low, in these days of light?) to see these set by.

4. Whereas the doctrine of the Sabbath was described plainly out of the Word of God, and practiced (unless in very rude places) in holy and commendable manner; now the holy observation of it is rather accounted a kind of heresy, and all the days of the week afford not so much profaneness, as that day, wherein all the subjects of the Lord's Kingdom ought only to attend upon himself.

5. How did the Lord Jesus mourn when he saw the Jews without able Teachers as sheep without shepherds? Mat. 9. 36. And what a mournful sight were it, to see a goodly field ready for the harvest, but never a man in the Country to gather it in, but there it must rot! So, what a lamentable thing is it▪ to see so many Churches and Parishes without able Ministers, and some countries utterly barren of means to gather them into the Kingdom! whose Ministers, instead of feeding them, either starve them or poison thē; instead of directing and comforting the poor Church, smite her & wound her, & shame her by taking away her veil from her. What a case was the poor Church in, when the Pharisees made a Canon, that if any did sincerely profess Jesus Christ, he should be excommunicated? John 9. 22. and afterward, whē Diotrephes cast men out of the Church for receiving the brethren? 3. John 10.

6. How did David mourn, and his eyes gush out rivers of tears, because men kept not the Word! The same cause have we, to see men generally cast off the regiment of Jesus Christ, and led by the devil and their own lusts: The desperate profaneness against the means, is most damnable: The Trumpet of the Gospel calls them to subjection, but they say, This man shall not rule over us.

7. We have cause of mourning, to see the Gospel going away, and the Kingdom a taking away from us, that is, The Word of the Kingdom, and the means of grace. Who doth not see the Word of the Kingdom gone in the power of it? For, where may a man see the power of it, (but in a very small remnant) so far from the power of converting, that it cannot prevail against open sins, nor trifling vanities? And who seeth not the kingdom going away in the presence of it, as well as in the power? Will Christ stay where he is so unwelcome? May we not hear the same voice as the Jews did, Mat. 21. 43. because they refused the Corner stone, therefore the Kingdom should be taken from them, and given to a Nation that would bring forth the fruits of it? Or is it not a refusing of the Corner stone, to trample upon the Preachers and Professors of holy religion, and prefer before them, Priests and Papists, and to fall in love again with Antichristian Idolatry, and Masses, and Breaden gods, which reverse our Corner stone, and cannot stand with the presence of the Ark? So long as we have the Bridegroom with us, we may rejoice, however other things go with us; but if he go, then our sorrows come in as an unresistable flood.

III. To come to our own places: It will set grief to every good heart, to see how little ground the kingdom of the Lord hath gotten a long time: If we shall see, that after thirty or forty years constant preaching, Magistrates, professing religion, are careless of religion, as Gallio; let religion run as it will, so that their aims may succeed, and projects prosper; and not seldom turn the edge of authority against religion and religious persons: If we see, that Magistracy will not be won to join with the Ministry, to set an edge, and add a point to holy doctrine, to make our weapons the more mighty and piercing against sin and sinners.

Well knows Satan the Kingdoms of the world would be the Lord's, if these his two Ordinances should shake hands; if David and Nathan, or God, stand together, Josiah and Huldas; and therefore labor to divulse them, and prevails so far as we seldom enjoy their happy conjunction.

What a grief is it, that when we call for the sanctification of the Sabbath, according to God's special Commandment, and year by year urge the reformation of notorious abuses, yet after many years nothing is amended? there is no less working, no less playing, nay, more open profaneness than before; that strangers from foreign parts admire to see the disorder of this place, and the open profaneness, which hath had a name of good teaching and government.

And as in this, so in other things our comfort must be this, that we can grieve at what we cannot amend; & that the peace of your open profaneness is proclaimed by yourselves, & disclaimed by your Preachers.

What a grief is it, that while we preach the word of peace, we are all broken into pieces, and waste out our time, wealth, thoughts, in frivolous quarrels, and willingly part with our peace with God, with charity to our brethren, with inward contentment, and outward credit and reputation?

And to conclude this point, if we shall see Christ a loser amongst us, and that men are so far from growing according to the means, as they grow more froward, more willful, more weary, and apparently lose the good things they have begun: They were diligent hearers, men of good example, and earnest affections, but now turned away, either by Popish persuaders, or by the persuasion of their own deceitful hearts; how may we grieve at the apostasy of such persons, as if the Word of God were not the same, of the same savor and sweetness as ever it was; and if it be, they cannot be the same. Well were it for them to consider, that righteousness departed from shall never be remembered.

In all these evils, if all our pains, study, and counsel cannot prevail, we must turn us to sorrow and tears and mourn over you, as Christ over Jerusalem, who wept and said, Oh that thou hadst known the day of thy visitation! but now these things are hid from thine eyes, Luke 19. 42.

IV. But most just cause of grief and sorrow we have, when we see that the Kingdom of God gets no more ground in ourselves, and in our own hearts, than it doth: as,

1. If we can find, that Christ hath long and many a day knocked at the door of our hearts, and sought entrance, but we have not opened our everlasting gates, that the King of glory might come in unto us, Psal. 24. We make show of receiving him into the Porters lodge, by a formal and lifeless profession, but we cannot afford him a room in the Inn of our hearts, nor allow him a rest there, as those that rest in him, as our chief good; we cannot esteem him our Jewell, and other things dross in comparison of him.

2. When we find the word tastlesse and powerless in us, which is the Scepter of this Kingdom, by which it is upheld; when it is not so sweet unto our taste, as honey in our mouths; when we do not account our it treasure, above all pearls and precious things; when our hearts are not set upon it, our lives not framed by it, ourselves not delivered unto it, or changed by it into the fashion of it. So much place as the Word hath in thee, so much place hath Christ himself. If the Word have no place in thee, no more hath Christ nor his Kingdom.

3. If we find not our lusts tamed, and the enemies of the Kingdom not subdued in ourselves, our former corruptions unmortified, not crucified, our love to sin no less then formerly; the love of the world not conquered; ourselves not denied, nor can deny our profits and pleasures: Now may we justly mourn, that the kingdom of darkness stands so strong in us, that all the battery and means planted against it, cannot demolish and cast it down.

4. If we find the Spirit of grace and fortitude foiled, and grieved in us; that we grow not stronger and more cheerful in good and holy duties of piety and mercy: that we are not stronger nor stouter in affliction & sufferings: when we cannot endure losses and reproaches for the name of Jesus Christ, nor be cheerful in other trials; when the Spirit brings not this Kingdom of God within us, which stands in peace, joy, love of God, which is an heaven upon earth; this Kingdom of grace set up in the heart of a Christian, is indeed an earthly Paradise.

5. If we have made some way toward this kingdom, but grown heavy and weary; if we be fallen from our first love; if we have set our hands to the Plough, and looked back to the world, to Popery, to carnal counsels, we cannot be fi • for the Kingdom of God, Luke 9. 62.

The Church having sung out the praises of God, the giver of her happy victory, in these words, with the same loud and fervent voice, proclaimeth the due praise and honor of Michael the General. In whom we have,

• 1. His Title, Christ.
• 2. His relation to God the Father, his Christ.
• 3. His Attribute, power.

I. The Title (Christ) signifieth one anointed, or the Messiah, whereof ye lately heard, both the things wherein it chiefly consisteth; namely,

1. In the ordination and separation of his whole person, to the Office of a Mediator.

2. In the plentiful effusion of all gifts and graces, fit for the Head of the Church; as also the differences of his anointing, from all the legal anoyntings of their Kings, Priests and Prophets; they by men, he by God; they with external oil, he with internal; they ceremonially, in shadow, he truly and substantially; they to a small measure, he beyond all measure; they for themselves, he for his members: Therefore here only consider, that this unction hath special reference to his Kingly Office, and is so far here properly considerable.

II. For the word of relation; he is called his Christ, or the Lord's Christ.

First, for distinction; for other Kings were anointed, and set up by men; but none else thus immediately set up by God; Psalm • . I have set my King upon Zion.

Secondly, for eminence; all other Kings were anointed as members of the Church, though heads of the Civil Kingdom; but Christ only, the Lord's Christ, was anointed as Head of the Church.

Thirdly, for near relation; they were (some of them) sons of God by adoption; but Christ was his own natural Son, and had the divine nature dwelling in him, not only virtually and powerfully as they, but substantially and bodily after a sort, Col. 2.

III. The Attribute here ascribed unto Christ, is power: The power of Christ is twofold.

One, as he is the Son of God.

Another, as the Christ of God.

The former is potentia creationis, which he hath equal with his Father, over all men and creatures.

The other is potentia conciliationis, as he is Mediator, whereby he ruleth in the Church, among Saints, who are in special subjection and confederacy with him. For further explication we must inquire,

1. The difference between these two.

2. Which of them is here meant.

The difference between these two is in four things.

1. One of them is essential, called 〈 in non-Latin alphabet 〉 , even the same essential Omnipotence with his Father and the Holy Ghost, as God. The other is official, the power not of Essence, but of Office, as Christ.

2. The former was before all time, this given him in time.

3. The former incommunicable to any creature; for finite is not capable of infinite; the latter communicable to Christ himself.

4. The former is unchangeable and everlasting, but the latter given up again to his Father, of whom he received it, 1 Cor. 15.

Quest, Now which of these is here meant?

Ans. The latter, which is the regal power of Christ, the Mediator, which putteth forth it self two ways.

1. In preserving and defending his Church against all enemies, spiritual and temporal, whether wicked spirits, or wicked men tyrants and persecutors.

2. In the conversion or eversion of his enemies, breaking to pieces such Princes as will not bend, & be bowed, and dashing to pieces like a Potters vessel, so many as will not kiss the Son of God to testify thereby their amity and subjection.

And now singeth the Church, Here is this power of Christ the King of his Church manifest; the dragon was potent, but Michael is Omnipotent; the dragon was powerful in earth against the Church, but Jesus Christ hath all power in heaven and earth, whereby he hath gloriously overthrown him.

The power of Christ, as Mediator, is superior to all other created power: Not his essential power only, as the Son of God, but even the power of his Office, as the Lord's Christ, and as the royal King of his Church, is superior to all created power besides: Phil. 3. 21. —According to the working, whereby he is able even to subdue all things unto himself. Heb. 2. 8. Thou hast put all things in subjection under his feet: In that he put all in subjection under him, he left nothing that is not put under him.

1. His is a full power; a plenitude of power, Mat. 28. 18. All power is given to me in heaven and earth. Other creatures have much power given them, but he hath all power; power in heaven to pacify his Fathers wrath, to open heavē which was shut by sin, and to crown the Saints his members, with heavenly glory. He hath also all power in earth, to choose out of the world a people where he will, to gather and call by his voice those whom he hath chosen, to perfect and keep in his name those whom he hath gathered, to repress, tame, and overcome all their enemies. In all which is a plenitude or fullness of power, not agreeable to any creature.

2. No other creature hath either right or capableness of this power. The first-borne only had a right and power over all the rest of the brethren, & none of them over him; so hath Christ, as Mediator, the first-borne of many brethren.

Again, other creatures may have great power, some by usurpation, as Satan the god of the world; some by commission and permission, as lawful Princes and Magistrates, but Christ by right of inheritance hath all power, and this grounded in the love of the Father; John 3. 35. The Father loveth the Son, and hath given all power, and all things into his hand: No creature can have all things in his hand. Here is a just right and undoubted title.

Again, as the Father only can give it, so the Son only can receive it; because it is a power attending the hypostatical union of the two natures, and therefore proper to Jesus Christ.

Finally, not any one member, nor all put together are capable of the gifts of the Head; but the Father hath appointed him head of all things.

3. By Induction we shall see this power of Christ above the power of all creatures; and how can it be other, seeing he that sustaineth all things by his mighty Word, must be more powerful than they all, Hebr. 1.

First, his power is above all created power in heaven. For he is the Lord of the holy Angels, and even these glorious creatures that excel in power, attend and worship him, coming into the world to save the world, Heb. 1. 6. and also coming again to judge the world, is attended with all the holy Angels; who are therefore called his Angels, because to him, as their Lord, the Angels and powers are subject, 1 Pet. 3 ult.

Secondly, his power is above all human power; for his is absolute, men's power limited: All human powers are held of him; by him and for him Kings reign, he holds off none, but hath a sovereignty in his own right. All their power concerneth things on earth, and can go no farther but to bind the outward man; but his chief power is spiritual, in things heavenly, ruling in the hearts and consciences of men; of which the tribunals of men can take no notice.

Thirdly, his power is above all the power of wicked creatures, be they neverso desperately contrary.

The Devils and wicked spirits obey him, and cannot resist his Word, as we see everywhere in the Gospel: And wicked men shall one day confess with Julian, Vicisti Galilaee, Jesus of Galilec hath overcome us.

Fourthly, his power is above all the power of unreasonable and senseless creatures, be they never so fierce and raging; Mat. 8. 27. Who is this, whom the winds and seas obey? Also fire and water, as in the Furnace a fourth was seen like the Son of God, restraining the flames, who afterward walked on the waters. Also diseases obey him; he saith to the Leper, Be clean, and he is so; to the lame man, Take up thy bed and walk, and he doth so; to the blind, Wash and see, and so it is. And what marvel, seeing death it self obeys, and delivers his prey, at his word? John 11. 44. at that Word Lazarus came forth, bound hand and foot.

This concerns the enemies of Christ, and of his Kingdom; to terrify them, seeing such is the power of Christ, as will make them all his footstool; and though they carry matters with strong hand against him, they shall not do so always: for,

1. This power will reach them, and they shall feel it one day.

2. It will bridle them, and they shall not resist it as now they do.

3 It will prevail against them, to bend or break, to save or condemn them.

4. The greater they be, it will get it self more honor upon them, as Pharaoh, and they shall see and say, it is hard to kick against the pricks.

More specially;

1. Every natural man is an enemy of Christ; everyone till he be regenerate and reconciled, every sinner going on in his sin. Let this power of Jesus Christ shake thee out of thy sins; for, was it such in his low and base estate, as all the devils in hell could not resist, but with one word were quelled; and do we dare to provoke him now in glory? are we stronger than he? 1 Cor. 10. 21. How desperately do wicked men go on in sin, as if they were able to make their party good against him?

2. They are his enemies who will not suffer him to reign over them, (Luke 19. 27.) but cast off his yoke, and tread his Scepter underfoot: Enemies to his Word are enemies to himself; as.

First, such as forbid to preach the Word, as the enemies of Jeremiah, chap. 11. 19. and the Rulers, to the Apostles, Did not we charge you to preach no more in this name? Acts 4. 17. and 5. 28.

Secondly, such as consult evil against the Preachers of the Gospel, under colcurs and pretences; like those who said they were Abraham's seed, yet went about to kill Christ; why? because his Word had no place in them, John 8. 37. Violencing of Christ in himself or his members, is a sign of an enemy of Christ.

Thirdly, such as snuff and murmur at holy and wholesome doctrine, and conceive wrath where they should apply the truth for their own reformation; John 6. 41. They murmured, because he said, I am the bread that came down frō heavē. Why, he preacheth himself and hath his own ends, and what hath he to do with us? what calling hath he to be so busy? But what, is it not the truth that is spoken? canst thou hate the truth, and not be an enemy of Christ? Oh what a fearful thing is it to stand thus in enmity against Christ, his Word, or servants! the power of Christ one day with one word shall smite them to the earth, as all his apprehenders, John. 18. 6. and thou that wilt not be subject to the rod of his mouth, shalt be crushed with his rod of iron. Ps. 2. 9.

3. That great Antichrist, and all his deluded armies, regular, and secular, are the greatest enemies to the whole Kingdom of Christ; whose whole doctrine and religion is but a disthroning of the Son of God from his power and regency. And now they fight with all their power and politic plots: Abroad their forces are everywhere prepared, with death & destruction in all their way; at home their friends fight with lies, slanders, and such other weapons as beseem their lying and slanderous religion: were their religiō truth, and from truth, it would not need such weapons to support it. But can they prevail against the power of Christ? no, the breath of his lips shall slay both the Captain and the troupes led by him, whose names are not written in the Book of life Re. 17. 14. They shall fight with the Lamb, but the Lamb shall overcome: and, Will not God avenge his Elect who cry night and day, and whose blood they have shed like water, and there with watered all the earth, as a flowing Sea,

4. Enemies of Christ are such indifferent men, as having power, place, and calling, out of policy and self-seeking are content and silent to see Popery prevail, and do not stand out in these times to help the Lord and his people against his enemies; I mean especially those Ministers that do not their uttermost to detect the frauds and impostures of Antichrist, nor to confirm their people in the truth against the same. For, as he were no other then a Traitour to his King, that shall see and suffer any other to thrust himself upon the Kingdom, and claim all royal authority, & make Edicts to draw all the subjects to his faction; so is he to Jesus Christ, who can patiently digest, that the man of sin should thrust himself upon the Church; as the Head of it, and take on him to pard on sin, to make laws to bind conscience, and make new Articles of faith, and proclaim himself King of the Church & by fraud & force compel men to take his mark in their hands & foreheads. Surely as the power of Christ shall shortly overtake this son of perdition, who exalts himself above all that is called God, and takes on him in the Temple as if he were God, so shall it meet with all those that take part with him, as they do that discover him not, nor discover themselves against him.

5. They are enemies to Christ, who are enemies and rebels against the power which he hath committed to Civil Princes. The Arch-rebel of the world, against Christ and Christian Princes, is Popery; neither can those Papist, which hold the Principles of Jesuited Priests at this day, but be rebels to Christ, and to our Christian King; For,

1. They must hold our King a slave and Vassall to the Pope, and under his power to be King or not: for the spiritual power may depose Princes, and place other in their stead, when necessity requires, saith Bellarmine, l. 5. c. 7. and Suarez Defens. fid. l. 3. c. 23.

2. They must hold, that the Pope may command other Kings to punish him, if he please to call him Heretike or Schismatike; and if they do not, he may contstrain them by excommunication. Bell. ibid.

3. They must hold, that subjects may depose their Princes, if Heretical or Tyrannicall; and although Christians did not depose Nero, Dioclesian, Julian, &c. it is because they wanted force, for by right they might, if they had power enough. Bell. ibid. Neither did they use cunning when they wanted power (as now our Catholics and honest Powder-traitors) because it was fit for the foundations of the Church to be laid in patience and suffering: Neither was it expedient in those times to do all that law and right admitted, Mariana de Rege l. 1. c. 6. But in all memory of men, such as have undertaken the killing of Tyrants, have been in high estimation, saith he; and commends the person and fact of Clement on Henry 3.

4. They must hold, that although S. Paul saith, Let every soul be subject to the higher powers; yet S. Paul never added, That everyone should be subject to powers excommunicate, or deposed by the Pope; neither can the one he inferred from the other, being mere contraries; for à deposed King is no longer an higher power. Suarez Defens. l. 6. c. 4. sect. 5. And this is the reason that Bellarmine against Barclay, c. 3. introduceth the Pope answering the people which would continue in the obedience of the deposed King, thus, I do not free thee from the natural or Divine commandment, when I absolve thee from the tie of obedience; for I do not permit thee thou shouldest not obey thy King, which were against the Divine law, but I make him that was thy King, to be so no longer, as a servant set at liberty is bound no longer to that Master.

5. They must hold, that Clerks are no subjects, and that the King hath no power over them, either in spiritual or temporal things. So saith the Cardinal: It cannot be proved, that the Kings of this age are lawful Superiors and Judges of Clerks, if by the same mean it be not proved, that Children are above their fathers, sheep above their Pastor, temporal things above spiritual: and, Not only in spiritual things, but in temporal, is the Priest to be governed by his Ecclesiastical Superior; and it cannot be, that in temporal things he should acknowledge the secular Prince; because no man can serve two Masters. And (saith Suarez) It is a general rule, that Ecclesiastical persons are exempted from secular jurisdiction, not only in Ecclesiastical crimes, but also in civil; which cannot be denied without denying a principle of faith. And another, The rebellion of a Clerke against his Prince is not treason, because he is not his subject.

6. They must hold no great difference, whether they kill their Prince with poysō or steel; for there be many examples (saith Mariana) both ancient & moderne, of enemies killed this way; but he denies that he may be justly poisoned, who may otherwise be killed by fraud; for it seems inhumane, to present him with poison in his meat or drink, because it makes him an instrument of his own death; but yet a remedy hereof is, to apply it outwardly, by poisoning the robe or seat, &c. as hath been used by the Moors▪ to some Princes. Thus conscionably hath the great and conscionable Jesuit Mariana resolved this great case of conscience; l. 1. c. 7. per totum.

Now tell me whether these be not sound traitrous doctrines, and if any higher treason can be higher then the lowest of them. Whether these be not fit jewels to admit into a kingdom: Whether these men are to be magnified in our Pulpits above Calvin, Beza, Luther, Bucer, &c. Whether their books are so fit to be studied, being shops of rebellion, by novices or others, or to be turned to ashes in some happy Bonfire, that the memories of such fire-brands, as their Authors, might perish from off the earth? Whether a Jesuited Papist be any other than a rebel in an high degree, only quiet till he have opportunity, and till he can conquer his Master according to their doctrine? All which I propound, to exhort all that would not be poisoned, and diverted from their allegiance to Christ and our Christian King, to beware of Popish doctrine, & above all of Jesuitical principles, which are the Catechisms of high Treason: and to exhort all Christians to submit to the power of Christ, put by him into the hand of his Anoynted, in all lawful and indifferent things; and to stand far off from the Tents of these Korah's, and to stand far off from the Tents of these Korah's, and Conspirators, remembering that of Solomon, Fear the Lord and the King, and medle not with the seditious.

2. This pertains to the members of the Church, for consolation, instruction, and examination.

1. It comforts the poor Church, beset with mighty enemies within, and without, and on every side, and being in it self as a silly woman, or worm, weak and destitute of all help and means, may say as Jehoshaphat, 2 Chron. 20. 12. There is no strength in us in respect of this great multitude. But here is comfort; the name of our Head is Vcall, Pro. 30. 1. of a verb that signifieth power.

Object. What is it to us, that Christ hath power?

Ans. Yes, because he hath it not for himself, but for us: The power of a Prince is for his subjects, and the power of the head is the strength of the members.

Ob. But if he have such power for us, why doth he leave us in such weakness, and as sheep ready for the slaughter?

Ans. It is not because he hath not such power as might make us stronger than all adversary power, even in outward means; but therefore he leads us through weakness, that himself may be glorious in being seen our strength: for he useth to perfect his power in our weakness.

Ob. But if Christ had such power, why gave he way to his enemies, not only bodily, to apprehend and crucify him; but spiritual, death, the grave, sin and Satan to seise upon him as an ordinary and impotent man?

Answ. Not because he then wanted power; but,

First, by his Fathers dispensation, for the time of his abasement, which was not the time of manifesting his power: But even then he told Pilate he had had no power over him, but by his Fathers permission, John 19. 11. and he could have commanded more than twelve Legions of Angels.

Secondly, by voluntary resignation, as he said, I have power to lay down my life; and, I give my life for the world: which made his death not impotent, as other men's, but a powerful death.

Thirdly, in respect of necessary satisfaction, having undertaken our cause and condition; we were fallen into the power of sin, death, hell, the grave, and all miseries; this very condition must he undertake, and bear away for us that which we should have lain under forever: For as a man cannot carry away a burden which he takes not up, so could not Christ have removed our burden, if he had not undertaken it. He could not overcome death, but by dying; nor the grave, but by entering into it; nor heal us, but by his own stripes; nor enrich us, but by his poverty.

Fourthly, in respect of commiseration, and compassion; He was touched with infirmity, that he might be a merciful high Priest, Hebr. 4. 15. He would know our miseries by his own sense, that he might affect them, and be pitiful unto us.

Fifthly, for his own greater glory and exaltation; & that both in respect of his person, and of his work.

The power of his person shines brighter than the Sun breaking out of a Cloud, in that he enters the lists with these enemies, within their own precincts, and there gives them the overthrow, conquers Satan in the wilderness, Death in his own den, principalities and powers not in heaven, but on the Cross.

The power of his work shineth, in that he worketh the greatest work that ever was, by contraries: To bring life out of death and to save the world frō death, by death, is no less power then that which made all things of nothing, and brought light out of darkness. To bring us to heaven by his descending into hell and heal us by his stripes, this is a powerful work indeed.

Now this ground being laid, that Christ never wanted fullness of power, when he was weakest & lowest, and much less now in his glory & exaltatiō we may build assured comfort on his foundation.

I. We shall not fail of needful supplies of all things pertaining to life and godliness, 2 Pet. 1. 3.

His divine power affords all needful things for life: He can prepare a table for us in the wilderness, Psal. 78. 19. No Father is so able to provide for his children, as he is for his, in whose hands are all the corners of the earth: He is of power to supply us with all good means for his service: He is able to give wisdom, and the Spirit to them that ask him: He is able to feed and clothe us, and to fill up our Gomer, and enable us to all liberality. If our beginnings be small, or our losses great, he can (if he please) double our portion, as Job's, at the latter end.

Also for things pertaining to godliness, and a better life, we have strong consolation, in that Christ hath power,

• 1. To merit.
• 2. To apply.
• 3. To uphold.
• 4. To perfect our salvation.

1. He hath power to merit our salvation, because he hath power to satisfy wholly by himself the justice of God, without any piecing or patching to his merit and righteousness. He hath power to pay the whole debt, and to cancel the bill and hand writing that was against all God's chosen. He is of power to pardon sin: Mat. 9. 6. that ye may know the Son of man hath power to forgive sin on earth, and he hath power to fulfill the Law.

2 He hath all power to apply his merit to our salvation: because to this end he did mightily raise himself from the dead by his own power; and ascended into heaven, that by a powerful intercession he might apply his sacrifice to the Saints. From thence he hath power to send his Spirit, to acquaint us with the things given us of God. And he is of power to work faith in the hearts of the Elect, whereby they may apply to themselves his whole merit and obedience, while they are here below.

3 He is of power to uphold our salvation, divers ways: By setting us upon a strong foundation, and a sure rock, not to be shaken by any contrary power: By strengthening us by a powerful word, which is a mighty organ and a strong arm able to save. 2 Tim. 3. 16. By comforting and strengthening us by the Spirit of strength and power, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power. And by making us invincible in suffering, Phil. 4. 13. I can do all things by the power of Christ assisting me: Yea to sails by hell to heaven, and to pass by the cross to the crown.

4 He is of power to perfect our salvation, and hath engaged this power to this purpose: 1 Pet. 1. 5 We are kept by the power of God to salvation. And why?

First, He is of power to make our imperfect duties pleasing to God, hiding all the imperfection of them under the mantle of his mercy.

Secondly, He hath a superior power to all enemies; that none of them can separate us, or pluck us out of his hands: for he hath the keys of hell and death, Rev. 1. 18.

Thirdly, He hath power to lead us through death & dust into his own glory: so as we have assurance of a glorious resurrection by the working of his mighty power, Phil. 3. 21.

Fourthly, He hath power not only of preparing mansions for us in his Fathers house, but in the last day to descend from heaven to fetch us up to himself, that we may be ever with the Lord. Our Joshua hath power to bring us into Canaan.

II. Here is a ground of comfort and encouragement in all well-doing, and to go on fearelesly in good duties; wherein commonly we have the power of the world against us. For why?

First. He is of power to strengthen us, & of weak to make us strong. Of ourselves we are able to do nothing: that we have any power to anything that is good, it is from his power: His grace alone is sufficient for us, 2 Cor. 12. 9. Without me ye can do nothing.

Secondly, He is of power to reward our least labor of love to his name or Saints, and all the power of the world cannot hinder him.

Thirdly, He is of power to clear our innocence; to disperse the fogs and clouds of calumny and reproaches, and to make our righteousness shine as the sun at noon-day. He can and will make our darkness light.

Fourthly, His power encourageth our prayers; because he is able to receive them, and do abundantly above all that we ask or think.

Fifthly, He is of power to make us perserve: for he is able to perfect his work: and this power shall uphold a poor Christiā, if the truth should fail from the Church and Kingdom.

Object. I am weak, and oftentimes careless in keeping my ground and grace.

Answ. Quicken up thyself: become a member of Christ, and if thy faith be weak, that thou canst not comprehend him, his power is strong to comprehend thee: yea the weakness of God is stronger then men. 1 Cor. 1. 25.

Object. But the enemies are strong and powerful, Jesuits & other seducers subtle, and sundry adversaries armed with power, grace of times, cruelty, &c.

Answ. Yet this power of Christ lays such hold on every true Believer, that no seducer can deceive him, nor no power pluck him out of his hands. No power can dismember this Head, nor reach their graces.

6 He that is of power, & gave us strength when we had none, is of power even in death and in our dust, when all strength is gone, both to keep faithfully for us what we commit unto him till the last day, & also to renew us with strength as the Eagles, and change our vile bodies to be like his glorious body; like it in quality, not equality; in strength, shining, agility, incorruption; fitted as a glorious member to be united to so glorious an head, and that for all eternity.

III Another ground of comfort is, that out of this power of Christ we may conclude the stability of the Church, which is his Kingdom. This power hath upheld the truth these many hundred years, against the devil, the world, the Turk, Antichrist, Popish Princes, and forces; against tyrants, massacres, inquisitions, torments, powder-plots; against false brethren and hypocrites; that against all the gates of hell it is not only taught and preached, but triumpheth and conquereth, so as all the world may see a mighty power protecting it. The Church is an heavy stone to lift at, because it hath all Christ's power for it: and therefore, if all nations rise against it, they shall be torn in pieces. The truth is stronger then all, and must prevail at last: it may be smothered as fire under ashes, extinct it cannot be, so long as Christ who is truth, hath power to uphold it. The promise is strong, that all the gates of hell shall not prevail against it. For as Christ is truth that uttered it, so he is Omnipotent to accomplish it. This power shall ever keep this Ark upon the waters from drowning.

Hitherto of the consolation.

Instruction also ariseth from this power of Christ: and,

1 To Ministers, that they preach Christ the power of God, 1 Cor. 1. 24. that is, not only by preaching to acquaint men with the power of Christ, but so to preach as Christ's power may be put forth in the Gospel, which is the rod of his power; and so as to bring in subjects daily under this power of Jesus Christ, Preaching a man's self will not do it, nor preaching of men will not do it, nor every learned, nor every idle discourse of Christ: but to speak from the spirit, and in demonstration of the spirit, that men may say, Christ is here indeed, I feel his power quickening, counseling, comforting &c.

2 To Magistrates, that they put forth all the power they receive of Christ, for the glory of Christ, and the good of the Church; as knowing,

First, that all powers are of God; and therefore for God and his causes.

Secondly, they are his Ministers for the good of the good and them that do well.

Thirdly, those that honor God, God will honor, and contrarily. And who seeth not, that those that extraordinarily oppose this power of Christ in his Ordinances, God extraordinarily opposeth them? they cannot so openly contemn him, and despise his word, but God as manifestly pours contempt upon them, and makes them extraordinary spectacles of disgrace and contempt. For how can a man set himself against God and prosper?

Fourthly, All the power in Christ's own hand was set against sin and the devils kingdom: what better example to a Christian Magistrate?

3 To every Christian: three ways.

1 We are instructed to submit ourselves to the royal power of Christ our King, as willing subjects, acknowledging him the great Centurion of the world. For this was prophesied of us in the New Testament, Psal. 110. 3. Thy people shall come willingly at the time of holy assembling. And otherwise we shall be worse then wicked angels, or the unreasonable creatures who all obey his word, as we saw before.

2 To depend upon this power of Christ, as our sovereign King, who hath all power to do us good. Want we heavenly things? he hath all power in heaven, and for heaven: he hath power to call, to justify, to sanctify, to beautify, to glorify. Want we heavenly graces and riches? he hath treasures of wisdom and grace. Want we earthly things? he hath all power in earth: he can bestow, not dews of heaven only, but the fat of the earth. Isaac had but one blessing: but he hath more blessings then one: and if he be rich, being our husband, we shall not be poor.

3 To acknowledge this power of Christ in all our receipts of blessing or comfort.

1 Find we the work of conversion and sound grace? this is not by free-will, or preparations, or operations of nature: but here is a creating power put forth by Christ, a power divine working many miracles, making a blind man see, a deaf man to hear, dispossessing a man of many devils, raising a dead man, and quickening him that was dead in trespasses and sins.

2 Find we not only our peace made up with God, but that now we are lovingly affected to God's people for God's image and goodness? Here is a fruit of Christ's mighty power, who hath reconciled the wolf and the Lamb, the child and the cockatrice, Esa. 11. 6.

3 Find we any work of holiness begun, any presence of grace, any beginnings of heavenly motion, in faith, hope, love, joy, zeal, constancy? Here is a great power of Christ our head, by whose power all these are purchased: here is a power making a Blackmoore white as snow.

4 Findest thou any strength against sin, any temptation foiled, any lust given over and hated which thy nature inclineth unto? Oh here is the power of Christ above the power of nature. Never was sin foiled but by Christ's power: never was any a Conqueror in the spiritual combat, but by the presence, power, and strength of the General.

5 Find we our prayers heard, our defects covered, our duties accepted? All this is the virtue and power of Christ's prayer, and by the merit of his obedience.

Thus must we with the Church here sing out the power of the Lord's Christ.

And this also of the Instruction.

Next, this serves the members of the Church for examination: namely to try, whether we feel this power of Christ put forth in ourselves; else all is unprofitable and uncomfortable to us. Phil. 3. 10. the Apostle counts all other knowledge and privileges but loss and dung in respect of knowing in himself the virtue and power of Christ's death and resurrection. This is more then to hear of Christ, of his life and doctrine, of his death and passion. It is a lively feeling in his own soul the power and virtue of his death, in the death of sin, and of his resurrection in rising from the grave of sin. This is more then to preach of Christ's life and death, and goeth beyond all eloquent discourses of the actions and passions of Christ, if the Preacher (as too many) only know the virtue of Christ's death as the Physician knows the virtues of herbs and simples, only by his reading or relation, without his own experience. This knowledge of the power and grace of this Solomon must be like the knowledge of the Queen of Sheba, 1 King. 10. 7. It was a true word which I heard of thy sayings and wisdom, howbeit I believed not this report, till I came and have seen it with mine eyes: neither can half the power and glory of Christ be attained by reading, or report, except ourselves by inward feeling and experience come to discern it. That is an happy knowledge of the power of Christ not which is speculative or discoursive, but which is experimental, such as the Samaritans, John. 4. 42. They say to the Woman, Now we believe not for thy relation, but because ourselves have seen Him.

Quest. How may I discern the power of Christ in myself?

Answ. It may be discerned by four special marks, or evidences.

I By the power of the word, which is his powerful arm to salvation. So much as thou findest the power of the word, so much of the power of Christ mayest thou discern in thyself. Now examine:

1 Hast thou found the word commanding light out of darkness in thy soul, as in the first creation? hath God's powerful word created a new saving light in thee, that whereas thou wast blind, now thou art sure thou seest the face of God in Jesus Christ reconciled unto thee?

2 Hath the word in the Ministry been a powerful voice of Christ calling thee as Lazarus out of the grave where thou wast by nature under the dominion of death by sin? hath it brought in a new life of God, and grace? What word besides the Omnipotent word of Christ can raise a dead man? If the word of God hath inspired a new breath of the Spirit, and wrought heavenly motions in thee, thou mayest plainly see the power of Christ in thyself.

3 Hath the word been powerful as a mighty engine to cast down high and strong holds, and bring everything unto the subjection of Christ? hath it taken thy highest holds, and now sitteth as a Commander there? If it have an inward command, the understanding conceiveth, and is convinced in the certainty of things which be contrary to nature and sense: it will shut the own eyes, and yield to things foolish and absurd to reason: The will easily denieth it self & worldly wisdom, reason, profits, pleasures, liberty and life it self, to submit it self only to the will of God: The affections are wrought by the word, earnestly to embrace things which they most deadly hated. Oh what a mighty power of Christ is in that word, whereby thou now lovest God's word and Ministers, who most bend themselves against the swindge and stream of thy natural desires and customs? whereby thou art now wrought to heavenly-mindedness, who wast so wedded and hand-fasted to the world as thou didst think thou couldest never be divorced? whereby thou canst now hate sin and works of the flesh, which before were as meat and drink, and as delightfully drawn in as the fish draweth water, and held fast as sweet morsels under thy tongue, not to let them go? who can deny this to be a prevailing power of Christ, casting down such Turrets and Bulwarks of nature, of corruption, which would have yielded to no other force or battery? The blast of the ramshornes seems a weak and foolish thing; but nothing else can cast down the walls of Jericho, but this.

4. Hast thou found the power of the Word outwardly reforming thy life? hath it been of power to call thee from thy bad customs and companionships? doth it order thy speeches with grace and wisdom? doth it work a redress in thy ways, and make all thy steps right and clean? doth it change thy course into it self, and make it graceful to thy profession, and fruitful to thy brethren? Here is the power of Christ attending his Word, and the work of his Spirit changing us into the image of it from glory to glory, 2 Cor. 3. 18. But what power of Christ is in him that is a sot, without understanding of the Word, after so long hearing, or that shuts his eyes lest he should be enlightened? or in him that will not believe beyond that he seeth with his eyes, or may touch with his fingers? or in him who is not a whit altered from himself when he was at the worst, not quickened with the life of God? Hath the Word been too weak to stir in thy conscience, to change thy heart, to reform thy speeches, but thou must rap out oaths at pleasure? to conform thy life to it, but thon must drink and game, and do as the company is, accounting holy obedience but a needless strictness and preciseness, and exemptest thyself from obedience farther than thou listest? To thee I say, the regal power of Christ hath no place in thee, who art as yet no subject, but a rebel, and resister of it.

II. Know the power of Christ in thee by the power of faith. The work of faith is a work of mighty power; a work of such power, as neither man, nor Angel, nor the bare Ministry can effect; it is the Arm of God, and the operation of him that raised Christ from the dead, Coloss. 2. 12. Find in thyself the power of faith, and thou hast found the power of Christ; for faith makes Christ, and all his power, to become ours.

Quest. How may I find in myself the power of faith?

Answ. 1. The power of faith bewrays it self in powerful and fervent prayer; which is powerful, and prevailing with God himself, who suffers himself to be overcome by the wrestlings of faithful prayer, as we see in Jacob and the Canaanite.

2. In cheerful obedience to the will of God. Faith cannot but work by love to God and man; and therefore the obedience must be both general, having respect to all Commandments, and cheerful and ready in all, even the most difficult and dangerous; as holy Abraham was in leaving his Country, circumcising his family, offering his son, all done by faith, Heb. 11.

3. In patient enduring and suffering God's will and pleasure revealed: for faith is powerful to enable and undershore the believer under a great burden; it is 〈 in non-Latin alphabet 〉 , a strong post or stud to stand under and bear up a man in grievous temptations; it is our victory against the world; it will wrestle with Jacob till he have never a limb left: It is a powerful fence against God's keenest weapons, yea against death it self, as Job said, If the Lord kill me, yet he shall not kill my faith, I will still trust in him.

Now what power of faith is there, when a man cannot, or cares not to pray, or if he do, his prayer is without life and motion, dead and formal? when he hath no respect out of conscience to any Commādement, but occasionally can swear, or lie, or deceive, or break the Sabbath, &c? When a man will suffer nothing for Christ, no not the breath of vain men, nor part with a grain of his name, or estate for Christ, and in his sufferings, and sorrows is impatient, murmuring, despairing?

III. This regal power of Christ is discerned by the power of godliness; and this both in public and in private.

The power of godliness is discerned,

1. By the ground, which is true love of God with all the heart, which is the marrow of the first Table. Christ loved his Father with all his heart, and his neighbor as himself, nay, above himself; and where his power comes, God is loved for himself, above all.

2. By the subjection of the will to the obedience of the Law. A mighty work of Christ's power was his perfect fulfilling of the Law; if thou partakest of this power, thy will is persuaded, and bowed to God's will; thou aimest at the perfection of the Law, and settest it before thee as the rule of thy life; and if thou esteemest it not necessary to thy justification, yet is it necessary in sanctification.

3. By sincere affection and exercise of holy things; when a man makes God's Ordinances, his Sabbaths, the Ministry and worship of God his delight; he is a true worshipper in the House of God; one day in GOD'S House is better to him than a thousand besides.

4. He is a Jew within as well as without, in the spirit as well as in the letter, & in his own house as well as in God's house; he will walk wisely in the midst of his house, and make that a little Church, by upholding the worship of God there; yea in the midst of his heart he will walk with God, as Enoch did.

But if a man place his affections below God; if the laws and discipline of the Word be too strict, he must have more liberty than the rule of Christ allows him; if he content himself with a form of godliness, and deny the power, nay hate the power of religion in himself and others; if God's Ordinances be a burden to him, and he as heavy to them as a Bear to a stake; if he come to Church to pray, but pray not at home, nor sets up religion in his family; what is the power of Christ in such a one? none at all.

IV. Christ's power in us is discerned by powerful prevailing against spiritual enemies in the Christian combat. The principal enemies to be resisted are,

1. Satan in his temptations.

2. Sin in his allurements.

3. Afflictions and rebukes for the Name of Christ, and for well-doing. All overcome by the power of Christ in his members.

1. A mighty work of his power was, that he was able to foil temptations, and stand against all hellish powers, so as when Satan came he found nothing in him: Even so the power of Christ, wherever it is, puts forth it self against Satan's kingdom; the strong man is cast out by a stronger than he. Doest thou chase Satan afore thee, and the whole band of his temptations, so as though thou canst not be free from the molestation of his assaults, yet thou art free from the seduction, and persistest in thy goodness? here is the power Christ; if Satan be trodden under our feet, it is the God of peace that doth it. These adversaries are so mighty in strength and subtlety, that no power but the power of God's might can resist them. But where the devil triumpheth and holdeth a man captive at his will; when, as the great Centurion, he saith to his slave, Do this, and he doth it, swear, and rail, and whore, and drink, and lie, and deceive, and men do so, the power of Christ is far off, unless for revenge.

2. Another enemy is our own sins and lusts; in the subduing of which we may espy the power of Christ. Canst thou find the evils of thy heart and life conquered, infirmities vanquished, the power of sin daily weakened and foiled, sin cast out, if not in respect of presence, yet of power, that the reign and dominion of it is gone? here is the power of Christ, for no other power can put sin to death, but the power of Christ's death. Contrarily, where sin is not disarmed, but the body of it stands united, compacted, not wounded to death; where secret sins are allowed; where lusts are alive and cherished; where worldly pleasures, profits, fashions are followed with a full strength; where men willingly cast themselves into the occasions of sin; here is no saving power of Christ in conversion and change; for all Christ's power is set for the overthrow of sin: it set himself free from all corruptions, and sinful infirmities, and so his members.

3. The last enemy are afflictions for Christ and well-doing. Canst thou bear the worst troubles for Christ, and be baptized with his baptism? canst thou esteem the rebukes of Christ greater riches than the treasures of Egypt, as Moses, Heb. 11? canst thou account losses for Christ thy greatest gain? doest thou not account thy life dear to thee, so that thou mayest finish thy course with joy? Is not all this a divine power, that can make thee rejoice in the Cross of Christ, and joyfully endure the spoiling of thy goods, and carry the reproaches of Christ as a Crown on thy shoulder, all which formerly thou fearedst as hell it self? But where is the power of Christ, when every shadow of change is of force to drive men from the profession, every damsels speech can terrify so great a Professor as Peter, even to the denial of his Lord; a sleight reproach or nickname can keep many away from Christ, and make many go away? Were the power of Christ present, it would endure the Cross, and despise the shame, and nothing could separate.

Now have I discovered the trials of the power of Christ. If any man have this experience of the mighty power of Christ, praise God for it: if not, pray to have thine eyes opened to see the exceeding greatness of this power of Christ in thyself, Eph. 1. 19. both in weakening the power of sin, that it may not have dominion over thee; and in weakening the presumption of thine own power and strength, which overthrows great graces, and casts men headlong into fearful falls, as we see in Peter; (but let him that stands take heed lest he fall) as also in stablishing the mighty work of grace in thy soul, and whatsoever virtue may accompany thy salvation, as knowing, that this mighty power of Jesus Christ is put forth, first for holiness, and then for happiness.

These words contain a reason, why the Church hath with a loud voice ascribed the honor of salvation and kingdom to the Lord, and of power unto Jesus Christ; namely, because the accuser of the brethren is cast down. Where we have two things.

• 1. His crimination.
• 2. His dejection.

In the former part are four things.

• 1. What are these accusations.
• 2. Who are accused, brethren.
• 3. Where, before our God.
• 4. When, night and day,

I. These accusations are the objecting of things true or false, to the hurt and disgrace of the godly.

First, in true things Satan accuseth them; he espieth their infirmities, and noteth even in the best many sins and errors, which they are guilty of; and these he urgeth and amplifieth against them before God, and pleadeth from them their unworthiness of mercy; yea, the sins which in them are of weakness, he amplifieth as if they were sins of wickedness, and reigning sins, and maketh them seem unpardonably heinous, and claimeth the justice of the Law, and the execution of the curse upon persons so unworthy of life and salvation.

Secondly, these accusations are also of false things; For Satan, alyer from the beginning, deviseth many false calumniations, lies, and slanders, and casteth them upon the Saints. In those Primitive times, what an heap of horrible lies did the devil and his instruments raise against the Saints, to incense the Emperors against Christian religion? as namely, that they were seditious, rebellious against government, sacrilegious, incestuous; that they ate raw flesh, & used libidinous cōmixture in their meetings by night; that they worshipped the head of an Ass, adored the Sun, and a number more execrable villainies imputed to those poor and innocent lambes, led away for such monsters to the slaughter, as appears in Eusebius and Tertullian. And to the same purpose, he being still like himself, hath falsely accused the godly in all ages, for seditious meetings, nightly and unlawful conventicles, rebellion against Princes, unchaste conversings, and the like.

II. Who be the persons accused? Our brethren. We have shown it to be a voice of a multitude of members of the Church militant, upon occasion of a particular victory, who stood in near relation to the afflicted Saints, and therefore called them our brethren.

Brethren are either by birth, of the same parents, as Cain and Abel; or by affinity, of one root or stock, as Abraham and Lot; or by Nation or Country, as Paul and the Jews, Rom. 9. 1. or by profession and communion in one faith and worship, as here.

Quest. Doth Satan accuse none but the godly who are brethren, or doth he not also accuse the wicked and unbelievers?

Ans. He accuseth the godly to get them condemned; but what need he stand accusing those whose infidelity hath already condemned them? as the wicked are, John. 3. 18. He need not trouble himself with those whom he is sure of.

III. Where doth he accuse?

Ans. Before our God; bewraying three things.

First, the impudency of this Accuser, who dares accuse them before God, who knoweth their uprightness and innocence, and is their only Patron and Justifier, as of Job.

Secondly, his malicious end in accusing, which is to break off the relation and union that is betwixt God and his people; for whereas God is our God, being reconciled unto us in Jesus Christ, and entered into an everlasting covenant with us, that he will never cease to do us good, Satan impudently accuseth us before him, to make him not ours, if it were possible.

Thirdly, the loss of his labor, and how frustrate he is in his calumniation; he is indeed an instant and spiteful accuser; but, seeing it is before our God, he can avail himself nothing, nor prejudice the Saints anything at all; he cometh too late, for all the matter of accusation is answered already, and taken up between God and us; so that he remaineth our GOD still, when Satan hath done the worst he can.

IV. When doth he accuse? Night and day; which argueth his instance and importunity in accusing; that he is restless, and incessant, and far beyond all other accusers in his accusation: For,

First, other accusers sometimes cease accusing; for if they accuse all the day, they must rest at night; but he is restless, and needeth no sleep; he is busy day and night.

Secondly, other Accusers & Plaintifes have their times and terms to put in their bills of complaint, & afterward have their vacations; but this Informer keepeth a perpetual term, without any vacation at all; he applies the bar perpetually, night and day.

Thirdly, other Accusers knowing their cause to be naught, carry it close, and shoot their Arrows in the dark (as it were in the night) and fly the light as much as they may; but this Accuser, although he knows his accusation false, yet, transported with malice and impudence, will accuse in the day, as well as in the night, even in the light and Sunshine, as not caring where he may do mischief, nor how openly.

We come now to the instructions.

1. Note hence, that all that profess Jesus Christ, are brethren, and so to be esteemed, Mat. 23. 8. One is your Master, even Christ, and all ye are brethren: But as in nature there are brethren in common nature, as all men in the first Adam, though never so remote, as also brethren in ne are and special kindred, of the same next parents; so ingrace, there is in the second Adam a common brotherhood, and a special fraternity. The former is only by external vocation and profession, and fruition of common grace. The latter is by special grace and inward conjunction, which is a nearer and surer band than any in nature; of which our Text speaketh. These are near brethren.

1. They have all one father, and mother, and elder brother: God their father hath begotten them all of immortal seed, and adopted them into the number of his sons and daughters: The Church is their mother, the free woman, the mother of us all; which nurseth them up on her breasts, the two Testaments, whence, as new borne Babes, they suck the sincere milk of the Word, to grow by it, 1 Pet. 2. 2. They have all one elder brother Jesus Christ, who is not ashamed to call them brethren, Heb. 2. 11. Mat. 12. ult. All of them have the same language of Canaan, all the same affection to God's house, all opposed by the world; As concerning this sect, we know it is everywhere spoken against, Acts 28. 22.

2. They have all one and the same provision as brethren; the same garments and livery, Christ's righte ousnesse, their elder brothers coat put on them by baptism; the same diet and table of the Lord; the same bread and Manna that came down from heaven; the same water out of the Well of Life; the same servants to attend them, the holy Angels, Ministers to all the heirs of salvation.

3. They have all the • mage of God their Father renewed upon them, and they all grow up like their heavenly Father daily, holy as he is holy, merciful as he is merciful, and perfect as he is perfect, in quality not equality, as a child is like his father not in greatness or dimension, but resembleth him in proportion feature and similitude.

4 They have all one faith, one hope, and expectation, and one inheritance in the kingdom of heaven, a patrimony purchased for them before the beginning of the world; whereof they are all heirs and fellow-heirs with Christ. Rom. 8. 17.

Which teacheth us to love all the Saints and people of God with brotherly love: Heb. 13. 1. Let brotherly love continue. 1 Pet. 3. 8. Love as brethren, be pitiful and courteous, 2 Pet. 1. 7. join to godliness brotherly kindness.

1 It is a lovely thing for brethren to dwell together in unity, Psal. 133. 1. And as it is a shame for Brethren in nature to be separated in affection, so is it much more uncomely for those whom grace hath joined, whom one heavenly Father, faith and religion hath coupled, to be disunited and make a breach in the body of Christ, in the house of God.

2 True love of brethren is the first fruit of faith, and the first bud and blossom which discryeth a tree of righteousness: and by this it is discerned, that we are translated from death to life. For by nature every man is a lover of himself, and an hater of his brethren; but grace obeyeth the new commandment of love, which commandment being before antiquated, is by the new work of the Spirit renewed in those that are renewed, and shows us borne of God, 1 John. 4. 7.

3 Our Lord Christ in his example preferred the spiritual kindred, by • aith and the new birth, before his natural, Mat. 12. 44.

These considerations would cut off many contentions and quarrels, and be as water cast into the fi • ry hearts and hands of brother against brother: as Gen. 13. 8. I pray thee let there be no strife between us, for we are brethren: and Act. 7. 26. Moses said to the striving Hebrews, Sirs why strive ye? ye are brethren, both Hebrews, of one family, and one faith. So should Christians say, what do I striving with such a one? doth not common nature join us? doth not common profession, yea and grace too? and cannot all these prevail against my passion?

This consideration would answer all Objections incensing us.

Object 1. One saith, oh he is a man of bad qualities, an ill natured man.

Answ. Yet account him not as an enemy, but admonish him as a brother, 2 Thes. 3.

Object. 2. Another saith, oh he hath much wronged me.

Answ. Yea but a brother must cover his brothers faults: brothetly love will cover a multitude of offenses: a brother must bear, forbear, not often take forfeits, nor notice of small things, nor every great. It is for an enemy, not a brother, to be unnatural, to retain stomach, to grudge, envy, revenge, &c.

Object 3. Oh but I have often forborne and forgiven.

Answ. How often? hast thou forgiven seventy times seven times? so is the commandment: and he is still thy brother.

Object. 4. But in this case I cannot bear him, the wrong is so great.

Answ. Intwo cases a man may and must be more strict, even with his brother.

1 In retaining his own innocence.

2 If his brother will not see and confess his offense. But if thy brother come and say, I pray thee forgive me, then, though the wrong be as great as that of Joseph's brethren against him, as he was readier to offer pardon then they to ask, so must thou, Mat. 18. 33. Shouldest not thou have had compassion on thy fellow servant? much more on thy brother.

Quest. What are the conditions of this brotherly love?

Ans.

• 1. It is universal to all Saints.
• 2. Sincere, not in tongue, but in truth.
• 3. Fruitful in effest, as in affection.
• 4. Constant.

2 It reprooves such as scorn this title, and think it an high reproach to be of the holy brotherhood.

First, these persons disclayme all kindred with Christ: they are of another house, and blood: their speech bewrays them.

Secondly, they scoff at Christ himself, who was the chief of this brother-hood, our elder brother, and was not ashamed to call us brethren: it was no reproach then.

Thirdly, They set the Holy Ghost to school, as not knowing how to speak in the Scripture, who everywhere calls the Saints brethren, and holy brethren, Heb. 2. 1. Let him that dares despite the Spirit and scorn his language, know he shall be shuffled out of this society, and pronounced a brother of the devil and damned ones.

It also reprooves such as wrong the brethren of Christ; like the brethren of Joseph, seek to cast them into pits and prisons, buy and sell them in their good names, and intend evil against them while they are yet a far off. Let them consider that in Mat, 25 40. In as much as ye did it unto one of these my brethren, ye did it unto me, Go ye cursed. And mark, Christ disdains not after his resurrection, to call us brethren. Mat. 28. 20. and darest thou wrong them whom he so honoreth?

3 Here is a ground of true and just dealing with all men. Be not fraudulent, deceitful, cunningly by lies, oaths, false weights or measures to deceive thy brother. Let no man defraud his brother by any means: the Lord is the avenger of such, namely in special manner. What, wilt thou deceive thy brother, be unmerciful to thy brother, hide thine eyes from thy brother, fall frō thy brother in his distress? was not a brother made for adversity? and dost thou add to it?

4 Superiors learn moderation, humility, and mercy. It is a good meditation, every way to look at the case of an inferior, as the case of a brother.

First, To work humility. Deut. 17. 20. The King must not puff up himself above his brethren. Great scholars must not puff up themselves above them of meaner gifts: for, one is your Doctor, and ye are all brethren, Mat 23. 9.

Secondly, To work moderation: the husband must moderate his authority, because, though he be superior, yet the wife is joint heir of life. 1 Pet. 3. Masters must moderate themselves toward their servants, because they have the same Master in heaven, to whom they are with their servants fellowservants. Job contended not with his maid, because he that made one, made both. c. 31. 13. Onesimus a converted servant must be received as a brother.

Thirdly, To work mercy to the poor: this poor man is not a beast, but a brother: not as a dog ranging for hunger, but a poor Christian, a poor brother: and I must not turn my eyes from my poor brother, mine own flesh. This sick man is not a sheep, sick of the rot, but one of Christ's field: this poor servant is not my horse or Ox, whom I feed and tend, and if they be sick I ask counsel and drench them, but my brother made in God's image as I am, a member of Christ as I am, whom I must tender in sickness and health, and show myself a brother made for adversity.

5. This may comfort poor Christians. A brother is a name of equality. The poorest Christian hath the same Father, Mother, alike precious faith, and the same common salvation with the richest. Christ's Kingdom is not political, which stands of superiors and inferiors, but in Christ all are one. Thou poor man effectually called, hast not such favor of great men, but hast as great share in God's favor, and in the death of Christ as the richest. Thou wantest gold and silver, but that did not purchase life, but Christ's precious blood, and that thou enjoyest at full. Great men have privy stairs in their palaces: but thou goest up the same stairs to heaven, by the same Word, Sacraments, Faith, Prayer of faith, &c. a rich man's prayer is no better then a poor man's. Thou canst not fair so daintily, nor clothe thyself so costly in purple and silk as the rich: but God at his table feasteth thee as plentifully, and arayeth thee with as costly a robe of Christ's righteousness as the highest Potentate.

2 Those that are in spiritual fraternity with Christ and one with another, lie open to all manner of wicked accusation. Who was ever a more faithful and trusty servant then Joseph? yet was not he accused of incontinency, and for that cast into prison a long time, and could never come to due trial? Gen. 39. 9. Job by the Lord's own testimony a peerless man, and most upright before God and man, yet was not he accused before our God of hypocrisy, not only by the great Accuser, but by his friends? David whose conscience smote him for cutting the lap of Saul's garment; was still accused by the Courtiers of high treason against him, and one that sought his life, crown, and Kingdom. The Prophets who were holy men of God, and mirrors of piety and grace, were all accused of most heinous things; Daniel of disobedience, Elias of troubling all Israel, Amos of conspiracy, Jeremiah of revolting, &c. The Apostles, who shined in holiness and innocence as stars of the first magnitude, were accused to be authors of sedition, troublers of Cities, raisers of tumults, contemners of laws, trumpets of rebellion, preachers of ordinances not lawful to receive, Act. 16. 19. Was not Paul accused by Tertullus (Act. 24. 5) to be a pestilent fellow, a moover of sedition among the Jews through the world, and one that taught everywhere against the law of Moses? And whence were those rackings, and mockings, and scourgings, and stonings, and slaughters, and torments of those whom the world was not worthy of (Heb. 11. 36.) but from the same original of wicked slanders, and keenest darts of false accusation?

Quest. Why doth not the Lord protect innocence and holiness, but suffer it to be the butt and white to receive all the arrows of wicked calumniation?

Answ. Ask also why the Lord suffers the clouds to beset and darken the Sun, or the darkness of the night to succeed the light of the day. He is not bound to give thee a reason of his ways and works, and yet in his great wisdom he worketh them all. For;

1 As in the beginning he set a fight between light and darkness natural, and separated between them, not that darkness should prejudice the light, but rather should make the benefit and comfort of it more perspicuous and discernible: so hath he separated from the beginning light and darkness spiritual, and maintains this fight and separation, not that light of grace should be extinct by that darkness, but be made more manifest and shining. See 1 Cor. 11. 19.

2 God will have thē strive that must be crowned Were there no combat, there were no conquest: were there no conquest, there were no crown: but the greater the conquest, the more glorious is the crown. How should the faith, fortitude, patience, or any grace of the Saints be tried, either for the soundness or measure; if there were nothing to exercise them? Not peace, but war tries the metal of a soldier.

3 God will also by this fight show the madness and malignity of wicked men, left by God, who must grow from evil to worse, (2 Tim. 3. 13.) to fill up their measure. And therefore the holiness, wisdom, grace, and innocence of godly men, which should be a fence and shield to keep evil men off them, is but an invitation and bait for their mischief and malice to work upon. Which is most apparent in our Lord himself, the innocent Lamb of God, who taught the truth without mixture of error or respect of persons: Could his wisdom, innocence, or holiness fence him from being a butt and sign of contradiction, or a subject of accusation? Was he not said to be a sorcerer, a Samaritan, a drunkard, a glutton, a deceiver, a devil, an enemy to Caesar, a disturber of public peace? Oh what a deadly poison lurketh in a wicked man left to himself, that as a spider from the sweetest herbs swelleth up with poison, so thence & there he acteth his mischief, where he should admire, love, and imitate!

The reasons of the doctrine are taken from,

• 1. The godly.
• 2. Satan.
• 3. Wicked men.

1 The godly are members of Christ, and members must be conformable to their head. If they cal the master Belzebub, will they spare the servant? was the green tree accused of rebellion and disobedience to Caesar, and may not the dry trees expect more then the green? Again, godly men shine as lights in the midst of a crooked generation: the light of their gracious course actually condemns their vile conversation: the shining holiness of the one really refuteth the foul corruptions of the other. Now so long as this enmity lasteth between the seed of the woman and of the serpent, and so long as light and darkness remain unreconciled, the godly must make account of accusation and unjust molestation.

2 Godly men cannot avoid accusation, in regard of Satan the great Accuser. For,

First, his malice is restlesle against Christ who hath broken his head: but Christ being now in person out of his reach, he expresseth it in two things, wherein he reacheth as near Christ as he can.

1 Against the truth and holy religion, both in the doctrine and practice: Hence is it, that he can get all the good way of God called and accused for a notable heresy, Act. 24. 14. and the sincere walking in this way no less.

2 Against his members, for as he accused the H •• d in his time, so now the members in theirs, for the Heads sake. As he accused our elder brother, so also for his sake the rest of the brethren, yea for being brethren, as our text implieth.

Secondly, Satan hath wicked men's tongues to command, who are ruled at his will; and therefore godly men must not look to be free from calumniation, so long as they can either devise false things, or deprave true.

Thirdly, Satan hath experience of the strength and force of this weapon of false accusation, and that by it he hath got no small advantage in all ages: He knows he got the Son of God to death by false accusation; he got thousands, and ten thousands of the Primitive Christians to death by the same weapon. He knows how in all ages he hath brought thereby holy religion into suspicion and disgrace: He knows how such as are not of the truth, but guided by his spirit, love lies, and are taken with them as a bait, and by God's just judgment given over to be hardened against the truth: And therefore, according to his own ancient practice, he hath taught his apt scholar Machiavel, Calumniare audacter, aliquid saltem haerebit, Belie the man confidently, and some dirt at least will stick upon him. Well he knows, that as such calumnies make easy entrance into corrupt minds, so are they hardly dispossessed of such prejudice: and if he can do nothing else, he pleaseth himself in troubling them in their way, whom he cannot deprive of the end.

3. Wicked men cannot but accuse the brethren: First, because of their ignorance of God and of Christ; John 15. 21. These things will they do unto you for my names sake, because they have not known him that sent me; and, John 16. 2. They shall excommunicate and kill you, because they have not known the Father nor me. The eye of the mind being blinded, how great is that blindness? This is the foundation of accusation.

Secondly, as they are grossly ignorant in the things of God, so are they most subtle in covering their own pretexts and practices. As no sin desires to go naked, and seen in his own color and skin; so no sinner would walk in his own shape and habit, but will sew himself a garment of some figleaves or other, to mask himself in; that, whatsoever he is, he may seem no sinner. Now there be 4. main sins of wicked men, which have ever been mischievous to the godly, but all masked and hid with this large cloak of false accusation.

1. Pride. Haman cannot get honor from Mordecai; for how can godly Mordecai honor such a vile person? now Haman cannot for shame accuse Mordecai directly for not kneeling unto him; but he can make good another accusation against him, and his people, by which he covereth his pride.

2. Covetousness. Now to hide their covetousness they have ever devised accusations under pretence of peace, and standing against innovation. The Apostles preach ordinances not lawful to receive, and trouble our City; but that was only a cover, for the Text saith, When they saw the hope of their gain was gone, they caught Paul and Silas; Why did Demetrius and the Crafts-men make that disorderly tumult against Paul, but because they saw their craft must fail by Paul's preaching of Christ? but they cunningly cover their covetousness with another fine pretext of religion stablished through the world, and make it a dangerous State matter, verse. 27.

3. Revenge. The heart of every wicked man lusteth after envy against God's people, and yet they must go for the only men of peace, and only peace-makers: Now in the midst of revenge, that they may retain a vizard of peace, they can weave some false accusation out of some stuff finely spun, by which they can easily blind the eyes of those in authority, that they may usurp their name and authority, their power and forces, to vex God's people; thus, Dan. 3. 8. the Chaldeans envying the advancement of the Jews above themselves, devised a means of revenge; but finely hide themselves in a grievous accusation; they come and flatter and pray devoutly for the King, O King live forever; then the King must believe, that they are the only men, observant of his Laws; O King; thou hast made a decree; then they charge the Jews with rebellion, for they will not worship the Kings god, newly set up. And thus do the Romish Catholics deal with those among them, who will not frame to their Idolatry and superstition.

4. Their hypocrisy. Enemies of sound goodness they are, but must not seem to oppose goodness; and therefore must they accuse things well done, and repute them as faults justly punishable; now must they call good evil. Neither may they seem to vex and prosecute good men, as good men; therefore they must traduce them, and make them seem malefactors, and enemies to peace, and order, and government; and then, they being so few in number, of small ability, and smaller grace in the world, they may despise them with privilege. Thus cunningly can they wield this hellish weapon, and make it serve to all their purposes.

Note hereby the old practice of the devil in the general sin of these days. How often do we hear the whole religion of God, by the enemies thereof, traduced, disguised, accused to be factious, heretical, turbulent? What is the sincerity of religion to many but hypocrisy and vain-glory? what the power of religion but giddiness and distemper of unruly spirits? what the Preachers thought, but as Paul and Silas, troublers of the City, teaching things contrary to Law? Good Jeremiah ever sought the wealth of the City and people, both temporal and eternal; yet was charged to discourage the people, and weaken the hands of the men of war, and that he sought not the wealth of the people, but the hurt, Ier. 38. 5. Holy Daniel whom they could not touch by all their prying and devising against him, but in the matter of his God, yet how did they combine against him? What a thankless office is it to be a faithful Preacher to a willful people? how are things depraved, which ought to receive a good construction? how doth everyone act his part in devising and receiving devises against him? Why, he hath nothing to do here, no calling, what hath he to do to meddle with us? &c.

2. Learn a point of wisdom; not rashly to condemn or censure everyone that is accused, which were often to condemn the innocent. Consider well both the person and the cause, and then judge with righteons judgment. If accusation had made a guilty person, Christ himself had not been innocent; for he was accused to be an arch-deceiver of the people. And the greatest fault that hath been usually objected by the wicked, against the godly, is the doing of some part of their duty. Therefore avoid this sin of credulity and rash judgment; be slow of belief; Charity believeth all things, but all good things, and thinketh not evil.

3. Let good men, coming to God's service, prepare themselves for accusation; for,

First, Satan will practice betimes upon thy goodness, even in the tender years of thy grace; so he did against Joseph, being very young.

Secondly, thou hast the true cause of false accusation, if thou hast any goodness, that is assigned the cause; 1 Pet. 4. 4. Because ye run not with them to the same excess of riot, they speak evil of you.

Thirdly, the enemies, Corah and his complices will mutiny against Moses, though God's rod be in his hand with never so many mighty signs, nay, though the wrath of God be on their neck, to make the earth open and swallow them. The greater grace, the greater is their resistance; the more report God gave to his Apostles, the more wretchedly do they assault them

4. Let the godly not too much afflict themselves when the dragon be wrayes himself in false accusation; for,

1. It is the same affliction that hath befallen our brethren in the world, and our elder brother; it is no new thing.

2. Our Lord Jesus hath sanctified all our sufferings in this kind, and sweetened them.

3. It is before our God, who is witness of our innocence, and watcheth over our name and innocence. The Lord was with Joseph in prison.

4. Truth and innocence is strongest, and may be hid, but not extinct, and shall break out as the Sun at noon day, Psal. 37. 6. A godly man shall be found best at last; his graces shall be as the Stars, which the black night doth but show more bright and shining.

5. If thou suffer evil speeches falsely for righteousness sake, blessed art thou; God's measure and man's do differ; he measures truth of heart, and grace of life with another measure than the world doth; these deserve favor amongst men, but find it not; but the Lord will justify and testify unto them, and remunerate them with an unheaped measure of righteousness and mercy.

This of the second point.

3. Satan and his instruments are impudent, and instant in false accusing the godly; for they do it before our God day and night, Gen. 39. 14. how impudent was Potipher's wife in accusing Joseph? for although she set adulterous eyes upon him, and impudently enticed him with alluring speeches, and instantly solicited him by unshamefac'd behavior; yea, although he harkened not unto her, nor would be in the company of her, as one that would avoid all occasions, yet she both impudently and instantly accused him, first to his servants, and then to the Master, and then maintained her accusations all the years of Joseph's imprisonment, which was about three years in all.

Dan. 6. 4. The impudency and instance of Daniel's accusers, appeareth, in that to the King himself, with whom Daniel was in great favor, they durst accuse a man in their own conscience so innocent, as they could find nothing against him, except concerning the law of his God, and follow their accusation so subtly with envious and false suggestions, as also so instantly, as, though the King himself labored to deliver Daniel till the Sun going down, yet either he could not, or would not, Daniel must die that night, lest the King should perhaps remember his good service, and change his mind ere morning.

How impudently and instantly did Jeremiah's accusers pursue him? The false Prophets and Priests accuse Jeremiah to the Princes and all the people, saying, This man is worthy of death, for he hath prophesied against this City, as ye have heard with your ear, Ier. 26. 11. He is charged, that he sought not the wealth, but the hurt of the people; that he discouraged the people by his preaching, and weakened the hands of the men of war. But when they could not by slandering and false accusing, impeach his innocence, nor get the law pass upon him, they come basely to the King, and besought him to put him to death, Ier. 38. 4.

1. This comes of extreme hatred of grace, and incessant wrath against the light, whether in doctrine or in practice: for all wicked men are carried by the same wicked spirit and Prince of darkness; and all of them plot and contrive how to disparage and discourage both the one and the other. This extreme malice makes them shamlesse in accusing; as in Satan, whose malice against God made him accuse GOD himself to Adam. There is no light so bright and shining, but they will darken; no conversation so clean and unspotted, but without all shame and fear they can traduce. Now what an impudency is it to bark against the Sun?

2. Tyranny of sin where it reigneth, carrieth a man beyond all humanity, and all bounds of modesty, to act and pursue whatsoever graceless fact the devil moveth, against all laws of God and nature. It carrieth Cham away to deride his own fathers nakedness, and Absalom to rise in rebellion against his own indulgent natural father, and to take his wives in the sight of Israel, putting off all shame and forehead, and all but the name of a man. The reason hereof is, because a slave must not contest with his Lord, nor stand reasoning the case with himself, but must do what the devil will have him to do, he must be ruled at his will; beside the similitude between the devil and a man given up to this sin of accusation: for many other sins men have common with beasts, fierceness, craft, indociblenesse, filthiness; but this sin men have peculiarly common with devils, and participating with his sin, participate in his name, called Diaboli, 2 Tim. 3. So as when the devil groweth modest and moderate, and out of the goodness of nature is ashamed of any sin, which he can either act, or get acted, then may wicked men cease to be impudent in accusing, but not before.

3. Satan and his instruments have always bad causes in handling, and accordingly must bring them about by bad and wicked means; such as most shameful lies and slanders, and most impudent accusations, which the less ground or color of truth they have, the more clamor, impudence, and instance must they thrust them forward withal.

If so, then take no offense against the truth or true religion, because it hath been and always is exposed to false accusations by the father of lies, and his lying of-spring; who all know, that if the Gospel succeed and flourish, their kingdom cannot stand; if the light approach darkness is chased away. So long as may be verified of Satan and his fellow-accusers, what is said in Ier. 3. 3. Thou hast an whores forehead and couldst not be ashamed; so long the Church must be, as it hath been in all ages and times of the world, stiffly and instantly accused of rebellions, insurrections, seditions, treasons, and the most grievous scandals that hell can devise.

Here, for the better proceeding, consider three things.

1. The marks of impudent accusers and accusation.

2. Motives to beware of this sin.

3. Means by which godly men may fence themselves from the same.

I. The marks are sundry.

1. It is a diabolical impudency to accuse of that, whereof the accused are not only guiltless, but to which they are clean contrary. Were it not an high impudency, to accuse the Sun of darkness, or piety it self of the highest wickedness? to accuse the godly of that, which their whole course actually confuteth? How black was the devil fain to appear in the days after the Apostles, when the Heathens cried out of Christians, as the causes and authors of all public calamities and plagues? If Nile overflowed not their field; if earthquakes, pestilence, or famine came on them, presently the poor Christians were cast unto the Lions.

How like unto those Heathenish cries are those of this day, that godly persons keep no laws, disobey Princes, are seditious, enemies to the State, &c. But is not all clean contrary? for if there be any true peace in any Land, it is for and by the Gospel, which is a Gospel of peace.

How like unto those were those horrible slanders cast upon the Protestants of Paris, to make them odious? Priests and Friars in their Sermons persuaded the people, that the Lutherans met at banquets in the night, and putting out the Candles, went together, Jacke with Jill, after a beastly manner. Other Sorbonists accused them, that they held there was no God; that they denied the humanity and divinity of Christ, the immortality of the soul, the resurrection of the dead, and the whole body of religion; and all this, when the confession of their faith was extant to the contrary.

How is the government of Jesus Christ thrust away by most impudent pretexts, that Christian policy is an enemy to civil policy? whereas the Kingdom of Christ, not being of this world, encroacheth not into matters of civil government, and civil policy is so far from being abated or abolished, as that it is strenthened and stablished by the preaching of the Gospel.

The Romanists, to show their brood and offspring, and the Jesuits, the first-borne of Satan, are attained to such an impudence, as they may teach their Tutor to accuse.

1. In that they fasten impudently on us hundreds of wicked doctrines, which our religion is a flat enemy unto; as, That we require only faith to salvation; That we condemn all good works; That we say the Church hath failed many hundred years till Luther and Calvin; That we teach God the Author of sin; That we wrest the sword out of Princes hands, &c. and infinite more, which they write and print with such invincible impudency, as shows them to have lost, with truth, all forehead and blushing.

2. In their devilish devises and accusations of holy and godly men, bothliving and dead; That Calvin called upon the devil; That Bucer at his death denied Christ to be come; That Master Perkins died in despair, of whose gracious and happy end myself was an eye-witness. What marvel if they could devise such Cart-loads of slanders after their death, who could not stay till they were dead? Of Beza they wrote a book, that he died a Catholic, with many strange stories of his death; which book, himself, being alive, confuted with great zeal. Of Luther they published an horrible miracle, of his foul death and damnation both in soul and body, with many passages after his burial, and stir of the devils about him; which coming to Luther's hands, he answered. Of Queen Elizabeth they spread in foreign parts, some years before she died, that she was dead, and had reconciled her self to the Pope. John Hus, yet alive, was accused that he affirmed a fourth person in Trinity; who, when he desired the author or witness to be brough forth; and could not obtain, cried out, O miserable man that I am, who am forced to bear such blasphemies and standers!

2. Another note of an impudent blasphemer & accuser is, to accuse in things wherein himself is most guilty. With what impudency did Potiphar's wife accuse Joseph of incontinency, when only her self was unchaste, and the solliciter? Satan accuseth Job before the Lord, that if he touch Job a little, he will curse and blaspheme him to his face; whereas nothing is more usual with Satan himself, than to curse and blaspheme God perpetually. Nero to pick a quarrel against the Christians set Rome on fire, and charged the Christians with it; hence were they apprehended, clad with skins of beasts, and torn in pieces with dogs; and many crucified, and heaps of them cast into blazing fires, as if they had been common burners & destroyers of men. The most treasonable massacre that ever the Sun saw, was laid upon the pretended treason of poor innocent men, drawn into the shambles as sheep, thirty thousand of whose throats were cut in one month. At home the Parliament House must be blowneup, and the fact laid upon the Puritans, with extreme and ridiculous impudence; whereby also Papists charge us with heresy, with corrupting the Scripture, with Idolatry, &c. and as impudently do gross Recusants accuse conformable men of inconformity; some of faction, being most factious themselves. Athaliah cries, Treason.

3. The impudency of accusers appeareth, in that when they can prove nothing, they lay many heinous things upon the godly, to oppress them with multitude, and make the world think something must be true among so many: and whereas one such crime would bear action enough, if true, they lay on load with all manner of crimes. Daniel's fellows were charged with,

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

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

Thirdly, rebellion and sedition, they rebel against the Kings commandment. Mar. 15. 3. the High Priest and Pharisees accused Christ of many things. And Christians must expect from this impudence all manner of evil sayings for Christ's sake falsely, Mat. 5. 11.

4. To accuse all the godly for one, is a note of an impudent accuser. Haman thought it too little to destroy Mordecai, but all the seed of the Jews also. For the quarrel is seldom private, or personal, but general against all the persons of them that fear God: Satan would root out all the godly. The same cause that stirs up his wrath against one, doth enrage him against everyone, that is, God's grace and Image. Hence it is, that no one good man can be falsely accused, but so is every good man in him; for they are all alike, all dissemblers, hypocrites, never a good, &c. See Satanical impudency.

5. A trick of Satanical impudency is, for some persons sake to accuse the whole religion itself: for it is not enough to throw down the persons, but the worship and religion of God also, being so contrary to them: which is apparent in a number of graceless men, who never take offense against a godly man, but presently fly upon his religion. Wilt thou impudently rail on the Sun, because a man stumbles in the Sunshine? here is a more hateful madness

6. Another is, to seek occasions of accusing, and not finding occasion, yet to accuse; as they, Ier. 18. 18. Come, let us devise against this Jeremiah, and smite him with the tongue; Dan, 6. 4. the impudency of Daniel's accusers is, that they fought an occasion, and will not stay till occasion be offered; and they confess Daniel's innocence among themselves, saying, We shall find no occasion but in the matter of his God, and yet contest against it, to the King himself; Luke 6. 7. The Pharisees watched Christ to get accusations against him. Let watchers and devisers of plots against innocent men, see with whom they run.

7. It is high impudency in accusing, that when they cannot for evil, they will for good; Daniel for praying, Christ for healing on the Sabbath, the godly for the matter of their God, for tenderness of conscience, for going to hear Sermons, for singing Psalms in their houses, for carrying Bibles, for care in keeping the Sabbath, for repeating Sermons at home, for exercises of religion, for not swearing, for not being gamesters, toss-pots and Taverners: his impudent accuser can make it more easy, and seem more graceful to be manifestly profane and vile, than sincerely good, and a resister of evil.

8. It is shameful impudence to accuse where special respects bind to defend, honor and imitate. But a shameless accuser casts off, with all shame, all bands and respects. 2 Sam. 16. 3. Ziba will not spare, but falsely and villainously accuse his raiser and Master Mephibosheth, and that of no less than high treason, that he stayed in Jerusalem to be made King; and so got his lands. 2 Sam. 15. 13. Absalom spares not his own father, There is no man to do justice. Not the nearest band of nature can stay an evil heart from accusing where it should honor and defend: It will neither acknowledge him from whom it hath received benefits, nor yet being in the world. The sin is likest Satan, when it is most ungracious and unnatural.

II. Next, the motives or dissuasions from false accusation, are so much the more to be urged, because of our great proneness and inclination to this sin: For,

First, slipperiness of the tongue, a nimble member, casteth many headlong into this sin unawares, especially in persons addicted to loquacity, and garrulity or chatting, who, as empty vessels, give a loud sound, but no soundness, or savory matter, or choice discourse can be heard from them; and wanting matter in themselves will find it upon others.

Secondly, lying and false accusing agreeth best with the corruption and depravation of our nature; which being at first corrupted and spoiled by a lie, we lean that way ever since, and as a vessel keep the smell of our first liquor; yea, our whole nature is degenerate into a lie.

Thirdly, we have self-love in abundance, and pride of heart, by which we set up ourselves, and contemn and tread upon others. This admiration of ourselves makes us disdain others, and according to this distemper we speak, and fil our mouths, and others ears with detraction and false accusation, lest so much be detracted from us as we hear or see added to another.

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

1. God hath provided by his express law, as well for the good name of his servants, as for their goods or lives; Thou shalt not bear false witness against thy neighbor: wherein the Lord upon pain of death bindeth every soul to truth and justice in all his speeches, the uprightness whereof must demonstrate the uprightness and sincerity of the heart, as a chaste daughter of a chaste mother. And this Law of God wraps him in the curse, as well that steals and wounds his good name, as the thief that steals his goods, or: the murderer that assaults his life: And as far as the good name is far in estimation above gold and silver, ( Prov. 22. 1.) so much more hateful and mischievous is the false accuser above a thief or burglary.

2. Nothing can be more contrary to God, nothing comes so near the devil: He is a creature most degenerate from God, both in respect of his nature, judgment and practice.

First, God in his nature is truth essential, and truth original, the Author of all truth, and truth it self in all his decrees, in all his works, in all his words, which all agree with the truth of his essence: But this man suits with Satan the father of lies, who stood not in the truth, John 8. 44. God in his nature loveth truth; the devil speaketh truth sometimes, but never lovesit; God is called a Justifier, Satan here an accuser. If we see this image or superscription of false accusing on any, say it is Satan's coin, a man molded in his mint, and give unto Satan what is Satan's.

Secondly, nothing can be more dissonant to the judgment of God than rash judgment, and false accusation of good men: God approves the ways of his servants, highly esteemeth of their graces, accepteth and remunerateth weak endeavors: Now what can be more contrary than to accuse the ways of God to be hateful purity, and a strain beyond discretion, and the graces of God for singularity, hypocrisy, dissembling? know, thou hast not now belied men, but the Spirit of God.

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

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

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

2 Thou sinnest against the sons, not of God only, but of the Church whom thou professest thy Mother. The Spirit of God amplifies the wickedness of false accusation by this circumstance, Psal. 50. 20. Thou sittest and speakest against thy brother, and slaunderest thy mothers son: showing the unnaturalness of these wicked men to their own flesh, and the bowels of their own Mother. Were there a dram of nature or grace in them, they could not violate such near bands. Godly Sem will cover his fathers nakedness, though unnatural Cham discover it. Charity would cover a multitude of offenses, Prov. 10. 4. But wanting both, they are rightly ranked with thieves and adulterers, verse. 18.

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

5 Consider the fearful evils awaiting this sin so contrary to God:

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

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

III Now we come to the means by which godly men may fence and arm themselves against this keen weapon of false accusation.

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

First, make sure that God accuse thee not: Let nothing stand between him and thee, whereof thou hast not already judged and accused thyself. Hereunto believe in Jesus Christ: against all false accusation get Christ to justify thee: be once in Christ, and he shall answer all crimination: and if he justify, who shall condemn? Rom. 8. 33.

Secondly, see the word of God accuse thee not: stop Moses his mouth, John. 5. 45. There is one that accuseth you, even Moses: not his person, but his doctrine. Hereunto repent of thy sin, confess and forsake it, that is the way to mercy. Evangelical obedience stops Moses mouth.

Thirdly, avoid and stop the accusation of thine own conscience, that thou mayest have a witness within thee:

First, of thy sound peace and reconciliation with God.

Secondly, sense of grace and sanctification.

Thirdly, carefulness in God's service.

Fourthly, innocence and uprightness in the most sincere endeavor of heart and life.

2 Walk circumspectly, avoiding occasions and appearances of evil. False accusers can make of gnats in good men, elephants, and of mole-hills mountains as big as the globe of the earth. If thou esteem any error small, or sin little, so will not they. Oh that all Christians would or did so walk, as that all accusations might prove shadows and pretenses! Oh that all the keen weapons of wicked men were thus blunted with innocence, and that all proved but the doing of their duty.

3 Let the righteous smite thee: for this may keep thee out of wicked hands. Take counsel, endure rebukes from the godly, hear with willingness loving admonition. For else it is just the wicked fall upon thee. Some have been publicly instructed by the word, and privately persuaded by godly friends, to avoid occasions of scandal, to avoid the company of loose and riotous persons, and to watch narrowly over themselves for their professions sake: but they, unconscionably rejecting the counsel of God's word and servants, and rather quarrelling with the counselors then following the counsel, have been given up to themselves, and led away till they have become a by-word to all the profane in the country; who flout and triumph over them and their profession, as if the Philistines had got in another Sampson. Had it not been better, to have borne the wounds of friends, then these gashes of the enemies?

4 Defend and plead God's cause against false accusation, and he will plead thine. When truth is gainsaid, or his name or servants evil spoken of, if we would bestir ourselves for him, he also would be ready to defend our names and innocence. A wretched Council it is, in which all cry, crucify Christ, and not a man to speak a word for him. Many such wicked Councils there are, in which bold and impudent accusers do stand against God, and his worship, and servants, and throw down and tread on not only the innocence of good men, but the worship and service of God, and not a man to speak a word for God or good men, or causes: But never was there such a council set against God, but God set against them, and brought that dishonor on themselves, which they sustered to be cast upon him & his name. We need not go far for examples.

5 Do to another's name as thou wouldest have thine done by. He shall dwell in heaven, who neither raiseth nor receiveth slanders. Generally, when we hear accusation and reports of out brethren, we receive them, believe them, laugh at them, add to them. But, what measure thou measurest to others, shall be measured to thee again: thou shalt be paid in thine own coin: look what entertainment another man's name finds in thy house, the same shall thy name find in another man's house. We must therefore open our mouths for the dumb, for the absent, for the innocent. The difference between the slanderer and receiver, is this: the former hath Satan sitting in his heart and tongue, the latter in his heart and ear.

6 Another means is, resolution never to depart from thine uprightness, but to keep thine innocence (as Job ) though with infamy and false accusation. So did Joseph. So the Apostles resolved to pass on their way by honor and dishonor, through evil report and good report. Never leave off to do good, nor give over any duty, to avoid false accusation. Hazzard rather thy name and credit, then thy faith and piety.

7 Another is, appellation: so walk ever before God, as thou mayest appeal from all unjust accusation and sentences, to his most just & righteous sentence; that thou mayst boldly expect and call for both his testimony and assistance & clearing. For the first, David appeals to the Lord, Lord thou knowest whither I have done this, thou knowest they lay to my charge things that I know not. John Hus appealed to Jesus Christ, from the wicked sentence of the Council of Constance; Job's witness was in heaven. For the other, is that in Psal. 119. 123. Answer for thy servant in that which is good, and let not the proud oppress me: as if he had said, Lord I am slandered where I am not, where I cannot answer for myself, do thou answer for me; besides, I crave only thy protection in an honest and good cause; thou that art goodness it self, maintain it, and me in it. And for clearing thine innocence, wait, God will one day discover it. Consider the story, how God cleared Athanasius from the villanous accusations of the Arians.

First, they suborned a lewd woman to exclayme upon him in open assembly, that he would have ravished her, the night before, against her will. Which slander he shifted off by sending Timothy, Presbiter of Alexandria, in his room; who asked her before the synod, whether she would swear that he had ravished her: she answered, she would swear and vow he did it, thinking he had been Athanasius whom she never saw. So the Council, perceiving the matter, quitted his innocence.

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

8 The last means is apology and necessary defense of our words and facts against false accusers: which Christ used always for himself and his disciples. And as necessary it is for his Ministers and Members. For,

First, we may not lose our innocence, if by good means we may maintain it.

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

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

Fourthly, a good man may be as bold in defense of innocence and goodness, as they are impudent in disgracing them. Samuel did not boast or preach himself, when, rejected by the people, he asked, Whose Ox or Ass have I taken? Our Savior Christ many times asks, Which of you can accuse me of sin? If Papists or Atheists make it the discourses of their table, and sauce of their meats, to bely and slander Preachers of the Gospel, a Preacher may, as I do this day, challenge all Papists, scoffers, enemies of the truth which I preach, &c. if the Roman law were in force, which Eusebius and Nicephorus speak of, that he that had falsely accused his brother, and not able to prove it, should have both his legs broken, what a number of criples should we have? I wish them better, that God would break their hearts with godly sorrow, and break their malice rather then their limbs, that embracing the truth they may acknowledge the bringers of it.

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

He was cast down, not utterly expulsed or destroyed: for he will ever stand up as an accuser before God's tribunal, and men's, but he falleth in his accusation, and is cast in his cause.

Quest. Wherein standeth this dejection of the dragon?

Answ. In two things.

1 In regard of God's tribunal he is foiled, because Christ is risen for the justification of Believers, and is ascended into heaven to clear all accusations, and now reigneth & triumpheth over all enemies, whom he hath made his footstool.

2 In regard of man's tribunal, at this time, which our text aimeth at, the heathenish power which had long oppressed the Church, being subdued, and Christian religion stablished by Christian Princes; those horrible accusations, by which the poor Christians were daily brought to death by hundreds and thousands, were stayed, and in great part cut off; and the Christians were cleared and acquitted from those hateful and impudent accusations laid against them: And now the innocence both of their persons and profession appeareth.

1 The holiness, innocence, peaceableness, and godliness of their persons began more and more to break out▪ the book of their Adversaries false suggestions was as an honorable crown upon their heads: now God gives them favor and honor in the sight of their Adversaries.

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

This is the casting down of the Accuser.

Note hence, that there is a time when the accusers of God's people shall be cast down and put to silence. Though Joseph a long time lie in the place of the Kings prisoners, his mistress is impudent in accusing, his master credulous in believing, cruel in putting his feet in the stocks, and laying irons on him, and himself hopeless of favor or deliverance; yet the Lord's time came, when he came out of prison with honor, and much more grace then all his disgrace came unto. Mordecai and his people may be accused, condemned, a day of execution appointed, no hope nor help appears: but ere that day cometh, the Lord brings forth his innocence, Haman his accuser must honor him, and proclaim him the second man in the kingdom, and quickly after hansell his own gallows. There was a time when the den and furnace were thought too good for Daniel and his fellows: so grievous are the aceusations, and so heinous their facts: but soon after they are raised to honor and high advancemet, and their accusers cast into their room. There was a sad and heavy time, in which the poor Christians bare the burden of ten bloody tyrants and monsters, their names blacked, their goods spoiled, their blood shed as water: but afterward a Constantine came, who acquitted them, honored them, cherished and protected them.

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

First, his knowledge and clear discerning of the innocence of his servants. Now their righteousness and innocence is denied and derided, enemies would bury it in the grave of everlasting oblivion, and take deep counsels to roll great stones of infamy and reproach upon it, that it cannot rise in the after-ages of the world. But all things are naked to him, with whom we have to deal: who preserves the bones of innocence, and will raise it out of the ashes, and bring it into a clear and glorious light. See Luke 12. 2.

Secondly, his justice. The righteous judge of all the world cannot always hold his peace at wrong, nor always suffer justice to be turned into wormwood, nor truth to be always covered with sackcloth and ignominy. He must show himself a patron of truth, and a revenger of wrong. Be it far from him, the doing of this thing; that the righteous should be even as the wicked; that be far from him; shall not the judge of all the world do right? Gen. 18. 25.

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

Fourthly, his affection to innocence. The righteous Lord loveth righteousness. What a man loveth he will maintain; much more the Lord, though he tarry long, yet at last will step forth and plead for truth, and will not suffer it always to be smothered with smoke and mists of lies and falsehood.

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

First, as the Saints are conformed to Christ in his cross, so in his crown; as in his combat, so in his victory. And therefore as the Head was accused, accursed, crucified, buried, and a great stone rolled upon him, and a sure watch about him, and all to keep him under forever, but yet the third day he arose gloriously; so there is a third day for his members, wherein they shall rise from under all the infamies and reproachful slanders of evil men, as out of the graves. For if the Head be risen, so are the members.

Secondly, the spouse of Christ cannot be cast into such a deep, but he whom her soul loveth, hath his hand under her head, Cant. 2. 6. so as the Lord never suffers his servants to be so far cast down, but his hand under thē at length shall lift up their heads. Let what floods and waves of reproaches and persecutions rise against them, they cannot sink, Christ is with them in the ship, he will seasonably rebuke the waves, still the winds, stay the blustering storms, clear the heavens, and make a calm for them.

3. So it shall be in regard of the godly; whose graces and holiness must be exercised, but not extinct; whose glory and happiness may a while be suspended and obscured, but not prevented or hindered. The Sun of the world may be set with clouds, covered, shut in, and hid for many days, Acts 27. 20. but yet clouds will be dispersed, and the dark mists and fogs will be scattered, and the Sun will recover his shine and strength; even so the shine of grace and innocence may be clouded and darkened many days; but, when God hath exercised his Church a while, he will over-blow the tempest again, the Sun of grace shall rise and disperse these black clouds, and cause them to vanish unto nothing. After darkness (saith Job ) I shall see light. And suppose the Saints walk in black a while, yea, all the while they are here below, yet they shall walk in white, Rev. 3. 4. when their mourning garments shall be taken from them, and they clothed with whiteness of holiness and glory.

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

Object. But we see the godly hailed to death and destruction by false accusation, as Naboth, as Christ himself, as the Christians and Martyrs in all ages, executed as traitors, heretics, and wicked men. Besides, how go the godly hanging down their heads, as men only despised, and carrying the scorn of the times, as men only worthy of hatred; and thus they go heavily to their graves, and their innocence is buried with them.

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

Secondly, often in this life the innocence of those who die as guilty, is restored them; as Naboth, whose innocence is recorded to all posterity; and the Martyrs in the ten persecutions, after-ages honored their memory and sufferings, though they died as the greatest malefactors; and the poor Christians in Queen Mary's days, who were cursed to hell, and burned in the flames for most accursed heretics and traitors, God stirred up Master Fox to clear their innocence, to honor their memory, and cause all ages to glorify GOD in their grace and constancy.

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

Fourthly, in the Courts of men the day goeth against truth and innocence, so high as from which in earth is no appeal, and so the matter must rest; yet there is a day, and an high Court of heaven, which is without corruption of Judge or witness; this shall right all errors of inferior Courts, there innocence and innocents shall stand in trial, and the righteous shall there shine as the Sun in the firmament, Mat. 13. 43. if not in the kingdom of the world, in the Kingdom of the Father.

And for the godly, whose grace and innocence appeareth not here, nor themselves in this strange Country are known what they are, When Christ who is our life shall appear, then shall we also appear with him in glory: and if Christ be contented to be obscured here, so may we also.

This doctrine serves to terrify the enemies of the Church, whose tongues are now their own, none may control them, they privilege themselves to devise and disperse what lies they list: But they must know,

First, that the mouth of wickedness shall be stopped.

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

Thirdly, they must be called to reckoning for all wicked speeches, and false accusations of the Saints; when they would esteem it their happiness to lie ever in the dark cave of their rottenness, but they must be fetched in to carry the shame and perpetual reproach which they would have cast upon innocence.

Again, this may comfort the Saints, who hear there is a day when their righteousness shall be brought forth; they shall have their desire: As falsehood and darkness fears nothing but to be discovered, so truth and light fear nothing but to be hid. Now they rejoice in the day of manifestations of things rolled in darkness: Now shall their innocence triumph, when shame shall▪ cover the faces of all accusers, as they did Haman's before his hanging. In that day shall men and angels see, that they were not seditious, factious, rebellious, proud, hypocrites, and worst of all men; but humble, peaceable, obedient to the good laws of God and men, sober, fruitful, sincere, gracious, and holy. Oh how sweet and honorable shall that sentence of absolution from Christ's own mouth be, after all the unjust sentences of wicked men!

3. This teacheth us a rule of wisdom, to judge not according to outward appearance, but with righteous judgment, John 7. 24. Judge of persons as of coin, by the touchstone, not by hear-say. We judge of a great heir, not as he is in minority, but according to his livelihood and future great estate. Labor to esteem of Saints, not as they are here besmeared, but as they shall appear like Christ in glory. Seest thou one for Christ made like unto Christ in reproaches, and suffering ignominy and rejection? now conclude, this man must be like him in glory, though the world cast a sea of shame upon him; 2 Tim. 2. 12. If we suffer with him, we shall also reign with him.

4. This is a ground of patience and constancy in well-doing, and suffering evils: Grieve not to see the dark night shut in the day; go to thy rest; a few hours will bring the Sun and morning, which shall discover all things again. Commend thy cause in well doing to him that judgeth righteously. Fly not on men to be revenged, but fly to him, and wait for two things:

First, God's time; Joseph lay in irons till the time appointed came, and the counsel of the Lord had tried him, Psal 105. 18.

Secondly, God's means.

Object, I see none; all ways of clearing myself are shut up.

Ans. Yet God hath ways enough.

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

2. Good men hold themselves made by God keepers of their brothers credit: Jonathan will speak for David, though a spear be thrown at him.

3. Evil men themselves: Saul shall preach David's innocence; and Pilate the Judge condemning Christ, shall acquit him.

This of the first point.

2. In that the Saints here praise the Lord for that the accuser is cast down, we learn, that when the Lord hath scattered the clouds and mists of false accusation for us, and made our innocence appear, we must by all means show ourselves thankful for it. The eighteenth Psalm is a Song of thanksgiving in the day that God delivered David from the hands of Saul, who accused him of treason, and aspiring, and affecting the Kingdom; see verse. 43, 46, 48, 49. Hest. 9. 26. the days of Purim were instituted for a perpetual and public praise of God, both for the clearing of the Jews innocence, falsely accused by Haman, and the overthrow of the accuser.

1. As God doth all things for his own glory, so especially here his glory shineth in much brightness: for,

First, he riseth up in righteous judgment, and manifesteth the whiteness of his Throne, whiter than Solomon's, which was of white Ivory, demonstrating the purity of the Judge and judgment; and here advanceth his Throne above all the thrones of the world, which cannot clear themselves from corruption.

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

Thirdly, he magnifieth his wisdom in preventing all the cursed policies and counsels of his enemies against the Saints, and either turneth them to folly, or bringeth them on their own heads, as Achitophel and Haman.

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

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

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

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

4. The benefit it self, to have slanders and evil surmises dispersed, is not so small and worthless, as it is not worth thanks. How thankful would we be to that man, who, when we could not tell what to do in a great cause concerning our estate, would step in as a faithful witness on our side? but how much more when the Lord vouchsafeth to witness for us, seeing we can neither deserve this favor, nor repay anything else for it?

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

Again, it is a note of an evil man to be more ready to pray for supplies in his straits, then to praise God for supplies in his liberty and enlargement.

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

Quest. How may we express our thankfulness for this mercy?

Ans. 1. If God honor or preserve our names, we must much more honor and uphold his; referring all our credit and reputation to maintain his name and honor; contrary to those, who know not how to wield honor and greatness, but in swearing, cursing, gaming, and the like.

2. This we shall do by careful and watchful upholding the holiness & innocence of our own lives. For the end of our redemption from our enemies is, to serve our God in holiness and righteousness all our days, Luke 1. 15. And it is the end of our justification, both before GOD and man, that we should shine out in holiness, and walk beseeming so great salvation.

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

In the words are two things:

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

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

• 1. The meritorious cause and principal efficient, The blood of the Lamb.
• 2. The instrumental causes; and these were two.
  • 1. The word of their Testimony.
  • 2. Their constancy and Martyrdom, They loved not their lives to the death.

In the report of the victory are two things.

1. Who overcame, They.

2. Whom, Him. They, that is the Angels of Michael, verse. 9. Him, that is the dragon and his army, who being all one in will, in work, in mischief, are all one in name, in state, in ruin and overthrow.

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

Quest. How do Christians now enjoy victory?

Ans. 1. In their Head all Believers have now overcome the devil.

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

3. In assured hope and confidence, which shall not leave them ashamed: So as every Christian may say as Lucullus, who having in the beginning of the fight got an advantage against the Army of Methridates, cried, Vicimus, that is, we are as sure of victory as if we had it in our hands: so may we the Lord's Captains, cry cheare to our soldiers, We have overcome in our Head, we have won the strongest holds, we have an hopeful victory in our hands, the main battle is routed and discomfited, a few stragglers remain, with whom we shall make short work; The God of peace shall tread Satan under our feet shortly, Rom. 16. 20.

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

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

1. Because of his strait union with his Head: every member is advanced in the head; if the head be crowned, so are the members. And it is the will of God, that all that are given to Christ, not only behold, but partake of his glory, John 17. Some Generals are so ambitious, as they would have all the glory of victory result upon themselves; but this General will have the meanest soldier to share in the honor as well as in the labor.

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

1. By imputation; faith which makes him ours, makes his victory ours, and it is our victory, by which we now overcome, for the present.

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

3. By merciful acceptation; For though we be so far from overcoming in ourselves, as that we cannot think a good thought, and of his own we must give him, yet for our encouragement he is pleased to call his own works in us, ours, as in the Text, They overcame. And though we do nothing but by him, who is our sufficiency, yet his grace ascribeth to us that which himself effecteth in us; and though our beginnings be weak, and endeavors poor, yet he pleaseth to esteem his servants by the truth of grace, not the measure. Where he seeth a willing mind, he accepteth the will for the deed, soundness of weak grace for perfection, and true beginnings for accomplishment. Thus having begun to overcome, grace accounts us Conquerors.

3 Every Christian must therefore overcome, both for the greater confusion of the dragon, who is as unable to stand against a despised member of Christ, as Christ himself (every woman, and child of God believing, foils him) and the greater consolation of the Saints in this battle, who must be daily flesht and heartened by the first fruits of victory, and stand here below as it were upon P • sgah, and see the good land, and happiness of perfection, and vision of full peace a far off, in the sweet beginnings of it, while the enemies begin to turn their backs, and dare not stand out the resistance of the meanest member of Christ.

This serves to discover the delusion of many, who say they lean upon Christ's victory for salvation, but never examine whether they themselves overcome or no: But Christ overcomes, not only in himself, but in every member of his. Hath he not made thee a Conqueror? then what is his victory to thee, not being in thee? True it is, he imputeth his victory to the Christian; but first he beginneth it in him. Feelest thou the mighty power of Christ effectually working in thee? discernest thou the power of faith, which is thy victory? hath the word a mighty power to throw down high holds of lusts? Doth the power of grace lead thee in upright courses, of piety and equity? Here is a good sign of a Conqueror with Michael. But do thy lusts sway? doth sin rule? followest thou thy violent affections against God's Word? rather then thou must not have thy unjust will, thou wilt tread down the word of grace, and the work of grace in others, &c. A slave then thou art to the devil, and hast as yet no part in Christ's victory. What little victory Christ hath won for many men, appears in that little victory he hath in them: whose only study and bravery is, to throw down the power of God, the Ministry, and servants of Christ; the great and unanswerable sin of these times, as will be shortly convinced.

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

First, the Believer is upon an impregnable rock in the sea, which, let it be beaten without intermission with billows and waves tossed by the winds against it, yet it abides immovable.

Secondly, he stands not single in the combat, but incorporate into Christ; if the enemies can seize again to conquer Christ, then may they him.

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

Fourthly, he hath victory in great part already, over all enemies: Sin sticks to him, but reigns not; sin is in him, not he in sin: Death is busy, but hath lost his sting: The Law accuseth, but in our surety is performed; the debt paid, the bill cancelled, and one debt is not to be paid twice. Hell is shut, and now there is no condemnation to them that are in Jesus Christ, the devil and his instruments are chained Lions.

Fifthly, no combination of enemies can support them; though hand join in hand they cannot escape Sin is chained to punishment in all: The same sin deserves ruin in all: God's justice is impartial: And the same destruction belongs to the devil and wicked men, seeing they all make but one dragon, who is here overcome.

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

• 1. Who is this Lamb.
• 2. What is meant by his blood.
• 3. How the Saints overcome by this blood.

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

1. Because he was resembled by the Lamb sacrificed in the Law.

Object Other beasts were sacrificed, and were types of Christ, as the Bullock, Goat, Ram, and the like; but he is not so called.

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

1. Annually, as in the Passover.

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

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

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

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

First, innocence and harmlessness, he was the innocent Lamb of God, without spot, no guile was found in his mouth.

Secondly, obedience and meekness, he was obedient to the death, and as a Lamb dumb before the shearer, so opened he not his mouth, Esa. 53. 7.

This comforteth us in beholding this Lamb, our sacrifice; who was,

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

2. A Lamb from God, not rising from the earth as they, but descending from God, and coming from the bosom of his Father.

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

1. It really took away sin; other Lambes did did but shadow and represent it.

2. The sins of the whole world; other Lambes expiated sin but in one nation, but this is of validity to redeem the whole Church in all nations.

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

Again, this teacheth us to imitate this Lamb, especially in these two gracious qualities.

1. Of holiness, purity, innocence of life and conversation; that we may be, as much as is possible, blameless and without spot in the midst of a froward generation: He was fairer then the sons of men, all fair, and no spot was in him, neither in nature nor practice. We cannot be so, but yet we must part with our spots, and come so near as mortality will suffer us.

2. Of obedience; both Active, he was willing and free in all his obedience, it was his meat and drink to do his Fathers will, and to fulfil all righteousness; so we must aim at perfection, set all the Law before us, and in all obedience offer free-will offerings. And Passive, meekly, contentedly, and patiently enduring the greatest wrongs and evils for his sake, as he did for ours.

II. What is meant by this blood?

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

III. How do the Saints overcome by his blood?

Answ. It seems to be an allusion to the Israelites, who being sprinkled with the blood of the Lamb, escaped the revenging Angel, as also the revenging Egyptians, and by that blood (a type of this) overcame them all; even so this blood of this Lamb is the victory of all the Israel of God:

1. In regard of acquisition and merit: Christ's blood is the Well-head, and full spring of all benefits to the Church: The Fountain flowing out of the side of Christ, is the fountain of all favor flowing unto us, and consequently of our victory.

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

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

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

Quest. How can faith be our victory?

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

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

Secondly, by drawing virtue from Christ, as the branch sucks from the root: for we having no power of our own, faith fetches power from Christ, and draweth down strength from him, and such strength as the gates of hell cannot prevail against.

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

Object. But can one be strong and victorious by another's strength and victory?

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

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

The former appears by induction of eight enemies.

The chief is the devil: but he is spoiled by this blood of the cross: see Col. 2. 15. and Heb. 2. 14.

The next is sin: but this Lamb of God hath taken away the sins of the world. John. 1. 29.

Thirdly, the curse of the law follows sin at the heels: but this Lamb, shedding his blood, was made a curse for us, to redeem us. Gal. 3. 13.

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

Fifthly, the wrath of God pursueth sin infinitely: but here is a propitiatory, sprinkled with blood; and as the propitiatory did cover the Ark, in which the law was laid, so Christ our propitiatory hides the law from the eyes of God's justice, and stilleth the accusing clamour of it against us, freeing us both from the rigor, and malediction of it.

The sixth enemy is sting of conscience, and restlessness: but this blood razeth the handwriting there also, both pacifying it in sealing remission of sins through his blood. Col. 1. 14. as also purging it from dead works. 9. 14.

The seventh is enmity of the creatures, which all take their Lord's part against us: but this blood reconcileth all things, Col. 1. 20. saveth from revenging Angels, Heb. 11. 28. changeth Lions into Lambes, sealeth the covenant, not only between the Creator and us, but the creature also.

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

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

1 The world gives many a blow and thrust against godly men: But be of good comfort, this Lamb hath overcome the world.

2 In sense of the grievousness of sin: this blood is more efficacious then the blood of bulls and goats, to pacify wrath. Heb. 9. 13.

3 Oh but my heart is infinitely hard and rebellious.

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

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

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

5 But my own conscience followeth me with live and cry.

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

Secondly, the Saints overcome, but in overcoming must be humble, being in themselves weak and unequal to such a battle; and must conquer by the blood of him that loved us, Rom. 8. 35. Here we are taught to disclayme all merits and strength of our own. By nothing but by faith in this blood can we prevail. 1 John. 5. 5. Who is he that overcometh, but he that believeth?

Thirdly, Christians so overcome, as all the glory must be the Lambes. We must give the honor of victory to the Lamb, and say, Th •• art worthy, for thou wast killed, Revel. 3. 9. No man nor Angel must share in the glory of this victory; they never fought this battle for us: they never shed blood for us. Woe unto them that ascribe any part of this victory to any but the Lamb, who paid so dear a blood for it. Let Papists consider it, who ascribe the victory to merits, satisfactions, pardons, &c. It is said in Revel. 14. 11. The smoke of their torment shall ascend continually, who worship the beast, or receive his mark.

Fourthly, highly value this blood. Nothing in the world can conquer the least enemy, or sin, but this blood; which only is of infinite price. If all the seed of Adam had shed their blood for sin, yet had no enemy been conquered, no sin satisfied. This blood is opposed to all corruptible things, as silver and gold, 1 Pet. 1. 18. This is the treasure of the Church, to which all things else are dross and dung. Phil. 3. 8. Never did they know the price and power of this blood, that will eeke it with the merits, or passions of Saints, Martyrs, Traitors. Highly do all they sin against this blood, that despise the grace of the covenant in the blessed means of it: or the word of grace, which is the book sprinkled with this blood, Heb. 9 19. or the people of God, the remnant of grace, bought and sprinkled with this blood. As also fearfully do they tread this blood underfoot, who lie in their unbelief and obstinate impenitency: and they that by swearing, by blood and wounds, by the death and passion of Christ, cause this blood to cry for vengeance against their souls more loud then the blood of Abel. And time comes, when this blood of Christ so despised and trampled, shall lie heavy on such men's consciences.

Fifthly, did our Lord by resisting unto blood for us obtain victory? we must also get victory by resisting unto blood, Heb. 12. 4. striving against sin, and looking unto the author and finisher of our faith. He without sin resisted sin unto blood, and shall not we, who are pressed with sin, in way of thankfulness resist unto blood, seeing our resistance and suffering tends daily, to the weakening and consuming of sin in us.

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

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

Answ. It is both in divers respects.

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

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

2 How do the Saints testify to the Word, or Gospel?

Answ. Four ways.

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

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

3 By holy life and conversation; expressing the virtues of Christ, and the power of Christian religion: this is an actual witness.

4 By passion and suffering Martyrdom; when they are ready to give testimony to the truth of God with loss of their lives, and do so indeed when they are called unto it. Revel. 2. 13. Antipas my faithful witness was slain.

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

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

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

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

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

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

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

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

Fourthly, the examples store us with experience; and shows us where, and how and why such and such were foiled, how they rose again, & how they held their advantages, and achieved victory. They show, how by the skill & use of the word they have wounded their enemies, and fortified themselves.

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

First, it is the smooth stone that prostrates Goliath, the wicked one: 1 Sam. 17. the Son of David made choice of no other weapon against the Devil.

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

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

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

Fifthly, persecutions and afflictions thrust sore at us: but the word upholds us, Psal. 119. Had not thy word been my comfort, I had perished in my trouble. And for inward affliction, if the combat be with God himself, the word at length speaks to him that is weary.

Now if the Saints overcome by the word, then see the wickedness of Papists, who betray their people by disarming them, and turning them naked among their enemies, and into satanical temptations. For they take away the word from them, and hold it heretical to have the Scriptures in a known tongue. An high wickedness, against common sense: as if they should say, you have a multitude of fierce, strong and subtle enemies before you, and your danger is very great: now if you would drive away the enemy, and come away conqueror, you must cast away your weapons, and lay aside your armor, which is as un fit for you as Saul's armor was for David: but yet for a show you may take with you some conjuring spells, or charms, some terrible crosses, some holy relics, or so me holy water; that is, leave your sword and take a straw or rush in your hand; cast away your shield and take a feather; leave God's weapons, and take one out of the hand of the devil; shoot in the devils own bow, and you shall do well enough. Oh how hath the spirit of madness and giddiness effectually prevailed, both upon such wicked seducers, and such seely souls so unreasonably seduced, and left naked to the devil by them!

2 We see hereby, that the only way to be safe, is, to get the word close nto thee, nay into thee. It is no fence to thee, to have the word in the Church and Ministry only: no nor to have it in thy book and bible at home: nor to have it in thy mouth & speech, unless thou hast it in thy heart, working thee to soundness and integrity, as David, Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee. Prov. 2. 10. 11. When wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way.

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

Who be they whom Antichrist prevails against, to make them his slaves and vassals, to receive his mark in their hands and foreheads to destruction, but such as hate the word and Scriptures, as a felon doth a gibbet? and such as are ignorant sotts, fit for their knowledge to make Jews or Turks as well as Papists. The Fawkner knows he can better rule his hawk on Tassell, when he hath hooded him, so do Papish Fawkners, Priests and Jesuits, and therefore keep their people in the dark.

Who art thou, now converted, that seest not how while thou wast in thy natural course, and couldest swear, and lie, and game, and scorn, and do whatsoever was naught, as thy company was, that then thou caredst not for the word, nor the Scriptures and counsels of God? A Play had more taste then a good Sermon: and therefore the devil carried all, and ruled thee at his will. And what adoo hadst thou before thou couldest settle thyself to the constant reading and hearing of the word? from which could Satan with all his power and policy have kept thee, thou hadst never meddled with them: for he knows how easily a Champion trained in wars may overcome and bind a blind man. And till thou medledst with them, thou never conqueredst one sin or lust, much less the body of them.

4. Note the reason why Satan and Antichrist are such enemies to the Word and Scriptures of God; namely, because it is the hammer of his kingdom, and the means of the Saints victory against them. They know well, that nothing can conquer error but the truth, and nothing can chase away darkness, but light: And their own experience, by God's blessing upon the means, at this day tells them, how sound doctrine hath and doth win ground and victory over their Antichrist, whose armed Princes cannot long support him against it. Truth is strongest, and shall prevail.

Marvel not that our Country-Papists hate to death sound and faithful Preachers, while they can endure well enough frothy and loose doctrine; they have reason, they feel these by the sound application of the Word shaking their tottering kingdom; so do not the other: Marvel not if they malign and scorn zealous Professors; but formal Protestants, that hover as meteors in their religion, they brook well enough; for those hold out the word of life and light, which is the ensign of victory, over them; so do not the other.

5. Seeing the Word is so powerful a means of victory, let it be the word of our Testimony; and let us learn to give testimony to it.

First, in word and profession; speak boldly for the truth, and that in the day, and where thou mayest be heard; not as Nicodemus, in the night.

Secondly, in holy life and conversation; see it be a counterpaine of holy doctrine.

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

Consider hereunto,

1. Christ himself was a faithful witness of the truth; shall not the servant stand where the Lord stands?

2. The end of every Christians coming into the world must be the same with the end of Christ coming into it; but that was to bear witness unto the truth, John. 18. 37.

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

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

5. Christ will confess such hereafter, as confess him here, Mat. 10. 32. but will be ashamed of them that are now ashamed of him; when the unbelievers and fearful shall be cast into the lake, Rev. 21. 8.

6. It is the honorable office of the Spirit of God; John 15. 26. He shall testify of me, and ye shall witness also.

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

Quest.

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

Answ. The love of a man's life must be considered,

• 1. Simply.
• 2. Comparatively.

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

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

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

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

But in comparison it is not lawful, as, to love a man's life more than God, or the truth of God, or above Christ, and the faith and religion of Christ, to love the natural life and means of it above the spiritual and heavenly; this is sinful; for,

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

Secondly, the wise merchant sels all for the Pearl, that is, for Christ and his Gospel, and goeth away rejoicing.

Thirdly, in this comparison, not to hate father and mother, and wife, and Children, yea, and his own life, is, to renounce Christ, Luke 14. 26. but this hatred is not single, but comparative and respective: In which comparison our Savior saith, He that saveth his life loseth it, and he that loseth it saveth it; as he that spareth his seed loseth it, and he that soweth it saveth it: And thus are the words here to be meant; that the Saints preferred the faith & truth of Christ before their own lives, and loved death more than their lives, when by it they could more glorify Christ: For so the word 〈 in non-Latin alphabet 〉 , is put for 〈 in non-Latin alphabet 〉 , that is, they fleighted, contemned, yea, despised their lives, and rather exposed them to hazard and loss, then to be removed from their holy profession. Thus are they said not to love their lives, that love Christ and his truth more.

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

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

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

Secondly, affection; of which our Text speaks, They loved not their lives to the death: The love of their lives must be subordinate under Christ. This will follow the former; where Christ is prized, he will beeloved; and victory which always implies not the action of Martyrdom, implieth ever the affection, rather to die than deny the Lord Jesus.

Thirdly, expectation; to be Martyrs in action as well as in affection, if the Lord please so to employ us, Rom. 8. 35. All day long are we counted as sheep for the slaughter.

Where these three are, the Lord who esteems of men not by events, but affection and the ready mind, accounts of them as Martyrs; as Aquila and Priscilla are said to lay down their necks for Christ, Rom. 16. 4. their readiness is reckoned for the deed.

Quest. 3,

It seems then a man may not fly in persecution: May he?

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

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

Secondly, we have good examples; of Patriarchs, Jacob fled from Esau, Moses out of Egypt, Elias from Jezebel, David from Saul: of Apostles, Paul escaped from Damascus, being let down through the town wall by night in a basket, Act. 9. 25. Nay our Lord himself sundry times withdrew himself, and escaped out of his enemies hands. A Lamb naturally flies the fierceness of the wolf: and the lambes of Christ may fly from men of fierce and woolvish disposition.

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

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

Secondly, if the persecution be present, not feared, or a far off, and personal, against that special person; that person may for the heat of persecution depart for a time, with purpose to return to his office again, when the fire is quenched,

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

Fourthly, if upon examination a man find himself not sufficiently armed against the temptation, and that he wants gifts, strength, & courage for such a trial, he may step aside, till he can gain thē of God: for as the Lord layeth nothing upon his servants above their strength, so they must not undertake anything above their power, if they will not tempt God,

Fifthly, if God open a door, and make way for our safety, that without scandal, or violence, or public wrong we may avoid: when we see lawful means offered to help ourselves; then not to fly may be a tempting of God.

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

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

2 If a man fly with intent to avoid his calling, general or special. Christ would allow his disciples to fly from wolves & danger, but not from office: Mat. 10. 24. they may fly, but so as they must disperse the Gospel to other Cities. The flight of the faithful, is the seminary of the Church and Kingdom of Christ: not to make the truth a loser, but a gainer.

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

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

5 When a man hath received the Spirit of strength and fortitude, he may not fly to avoid the trial: Act 20. 22. I go bound in the Spirit to Jerusalem, knowing that nothing but bands abide me everywhere.

Object. But to fly out of flesh and fear is forbidden in 1 Pet. 3. 14.

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

2 All fear is not unlawful, but only inordinate fear: no more is all flying, but inordinate. The sin then is not in the flying it self, but in the inordinate and distrustful manner.

Object. To fly is to deny Christ.

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

1 A secret profession of Christ, a denial of a man's self, a leaving of wife, children, goods, country, and dear things for Christ, and an undergoing a great deal of trouble for him.

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

Quest, 4. But how can the Saints overcome by Martyrdom and passion, which apparently overcomes and destroys them.

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

The reasons are:

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

2 The main battle of the enemies without is not against the bodies and outward estates of men, but against their souls and their eternal state of happiness. And in this they never conquer so apparently, as when their bodies are most conquered. Rom 8. 36. We are all day as sheep for the slaughter but yet more then conquerors. Then persecutors hasten the Saints to happiness, when they most conquer their bodies.

3 The persecutors quarrel is not so much against their persons, as against their cause, even the truth it self, where in they are sure to carry victory whatsoever become of their persons: for they are well appointed to answer all arguments: which are of two sorts. First, such as are drawn from reason, reading, learning, or the like. All these arguments of human persuasions, and forces out of subtlety and wit, they overthrow by the word of their testimony; the sword, by which the two witnesses conquer. Another sort of arguments is drawn from the block, such as fire, sword, persecution, inquisition, interdiction, excommunication, abjuration, &c. All these fierce and furious arguments they overcome with tears, prayers, patience and Martyrdom. And even in the death of their persons are most glorious conquerors in their cause: in their deepest sorrows they rejoice and glory, as in an happy triumph, clapping their hands and singing Psalms in the Flames, yea sometime professing the fire to be as a bed of Down or roses: so as they are conquerors of their Adversaries, when they most conquer and destroy them.

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

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

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

3 Can they cast them out of the favor of God, and possession of happiness, as by their degradations, excommunications, anathemaes, and great curses they desire? No, but the Lord is apparently with them in six troubles and in seven, in the fire and in the water, and never leaves them till they be with him in his immediate presence-chamber, as wheat laid up forever in his garner.

4 Can they overcome their patience, fortitude, or constancy? No, but by the undaunted resolution of the Saints in their torments, the minds of the persecutors themselves seem rather overcome then the Martyrs that suffer them. Even Julian's fury was conquered by the patience of the Martyrs. Roman Tyrants in the first ten persecutions were even tired with the steadfastness of the Saints in suffering.

Thus are they in their weakness most strong: as dying, but behold they live: afflicted on every side, but not overcome This is the privilege of their estate, of their cause, of their graces, that they are never less overcome, then when they seem most overcome: and as the text saith, they most gloriously overcome when they love not their lives to the death.

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

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

1 Because of Christ's merit and desert; he loved not his life to death for us, nay he was earnest to die for us, Luke 12. 50. I have a baptism to be baptized with, and how am I grieved till it be ended! how then should our thankfulness bind us to give up if we had a thousand lives for him? shall the just sufter for the unjust, and shall not the unjust hold himself bound to suffer for the just?

2 The worth of truth binds on all Christians this duty, to despise their lives for the truths sake: for the truth of the Gospel is far more worthy than all that we can give in exchange for it. God hath magnified it above all things, Psal. 138. 2. The Son of God magnified it above his own life; it cost him dear, he bought it with his life and precious blood. The Saints of God (the cloud of witnesses, He. 12. 1.) were prodigal of their blood, and would, and did spend it till the last drop, rather then by any torments they would be removed from the truth and faith of the Gospel: and we are enjoined to buy the truth at any rate, even with our blood, (if God call us to it) but not to sell it for anything in the world.

3 Our near relation unto Christ binds us not to love our lives to death for his sake: For,

1 We are his redeemed ones; we are not our own, but bought with the price of his blood, 1 Cor. 6. 20. and therefore we must glorify him in our souls and bodies, whose we are.

2 We are his soldiers, pressed under his colors; and if a soldier sell his life every day for a base pay, how much more ought the Christian soldier in a far more honorable war, esteem his life at a small rate, in the cause and quarrel of his General? and if a soldier must stand in the place his General sets him in, and must not remove though he die for it, how much more ought we, being called to stand fast in the faith of the Gospel, keep our ground, unremoved from our holy profession, though it be by the loss of our lives. Thus then must a Christian soldier animate his own resolution; Shall any fouldier more fear or more love his Commander, than I my Michael, my Christ? shall I more fear a Tyrant threatening death and torments, then my Lord requiring my faithfulness and constancy? doth a man of valor fear the dishonor and shame of a cowardly flight above torment and terror of present death, and should such a man as I fly, who prefer in true judgment an honorable and happy death above a thousand base and disgraceful lives?

3 We are not only soldiers, but household servants unto Jesus Christ, and therefore must show all good faith fullness to our God, Tit. 2. 10. And herein a faithful servant is differenced from a slothful, a sincere Christian from an hypocrite: the hypocrite may be a great Professor, and call Christ Lord, Lord, and in the peace of the Gospel will say with Peter, Master, I will die with thee before I will deny thee; but if Christ be in hands, and called into question, the voyee of a Maid will make him turn his copy: But it is proper to the Elect to stand fast, and to hold that he hath, and maintain against all challengers to the death, the profession of truth committed unto his trust.

4. We are yet nearer, even members of Christ; and the member naturally lifteth up it self, and will lose it self to bear off a blow from the head; and it doth but the duty: And much more ought it to be so in the mystic all body, wherein the union is far more strait then in the natural.

4 Our service to our fellow-members putteth us in mind of this duty, which we owe much more to our head. If for the edificatien of the Church we are bound willingly to lay down our lives, much more for the glory of our Head. Phil. 2. 17. Paul was glad to be offered upon the sacrifice and service of the Churches faith; even so every good shepherd, after the example of Christ, should be ready to give up his life for his sheep. The salvation of souls, and confirmation of faith must be dearer to us than our ownelives: Col. 2. 24. Irejoyce in my afflictions, and fulfill the sufferings of Christ in my flesh for his bodies sake. The Apostle rejoiced in suffering for the body of Christ, not for the redemptiō, reconciliation, or expiation of sin, (for so only Christ the Head suffered for the body) but for the profit and edification of the members: And if thus the Apostle sustain all things for the Elect, that they may obtain salvation, much more must we sustain all things for the glory and honor of our Head. If Priscilla and Aquila shrunk not to lay down their necks for Paul, how much more cheerfully must every private Christian for Christ? Rom. 16. 4.

This shows, that Christianity is no soft and easy life: Is it easy to take up the Cross daily, and to wear a crown of thorns continually? is it easy to leave all for Christ? is it easy to be killed all day long for his sake, that is, always to be ready to endure death itself for our profession? Is it an easy thing to carry always about with us the dyings of the Lord Jesus, and the marks and brands of our profession? Which I speak not to discourage any that look toward the ways of God; but to admonish all that undertake Christianity, to make account of the costs and expenses of their profession, left they deceive themselves in their reckoning; for it may cost thee the sweetest thing which God hath given thee in earth, even thy life. It is in our nature to conceive, with the Disciples in the infancy of their faith, to make ourselves great gainers in earthly privileges by Christ, as they dreamed of great earthly honor, glory, plenty, and ease, and the largest share of worldly happiness, by following him; in the mean time they thought not of the troubles, persecutions, bands, stripes, leading whither they would not, and cruel Martyrdom which they met withal afterward. But was the life of Christ himself led at ease? or shall the servant look for ease where the Master cannot expect or meet it? was the end of Christ's coming to bring peace and security, or fire and sword, war and enmity, not only between strangers and enemies, but between nearest kindred and dearest friend? Mat. 10. 34. What other was the promise and prediction of Christ, but that in the world we must have affliction? John. 16. 33. and that by my many tribulations we must enter into heaven? Act. 14. 22. And therefore, whosoever thou art that soundly professest the Gospel, shift off the sufferings of the Gospel as long as thou canst; or if God hold them off a while, left discouraged in thy first entrance into the profession, thou shouldest look back to the former thralldom, yet be sure to meet with the Cross of Christ, and afflictions for the Gospel, ere thou beest a Conqueror and gettest possession of Canaan. If thou beest in a fair way of ease and credit among men, suspect and mistrust thou art wrong; and if thy way be rough, thorny, and strewed with crosses, be not discouraged, for so must the way of heaven be: here be right marks of the right way.

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

1 Such as value their reputation above Christ and his profession in sincerity: To come to Church and hear, and receive the Sacrament sometimes, and make a formal profession, none will blame them; it were disgraceful to be Atheists, unprofitable to be Papists, or Recusants: But to be a forward man in religion, or noted for preciseness, or a favorer of such, to be seen or heard to stand for God's glory, or good causes and men, with zeal and courage, oh beware, this will draw on reproach and scorn of men, oh I am undone if ever I hear that voice but from a Damsel, Thou art one of them: Now is thy name dearer unto thee than the name & professiō of Christ: Mayest thounot love thy life in this comparison with Christ, and doest thou prefer a little blast of vain men before him? never think thou canst give thy life to death for Christ; thou mayest like heaven well, but yet lovest earth before it.

2 Such as will be at no loss nor cost for Christ and his Gospel, are far from soundness: A base sin of base minded men, who say, they will have the wealth of heaven by Christ, but for Christ or any good cause of Christ, for the upholding of his Word and Gospel, will not diminish a grain of their wealth. Be there not many in this place that will cast away more at one cast at Bowles, or dice, than they will part with to the servant of God, that labors with them in word and doctrine all the year long? Be there not many of our chief men, and most able, that do not hold Christ in this exercise worth a brass farthing for many years together? Assure thyself thou wilt never part with thy life for Christ, who wilt not part with thy penny for his sake and profession.

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

4 Those that will not endure the pains of godliness, the tediousness of mortification, the labor of love, the diligence required in Christian duties, are far from this practice. Canst thou endure to go to prison for Christ, that wilt not be at pains to go to Church to meet him? Canst thou endure the pains of death for Christ, whose sluggishness denieth the pains of obedience to his Commandments? He that will not disease himself in active obedience, will much less in passive.

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

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

Ans. The love that is unquenchable, stronger than death, ( Cant. 8. 6.) may be known by four excellent properties.

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

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

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

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

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

3. It rejoiceth in nothing but in the Cross of Christ, Gal. 6. 14. No soldier can so glory in his scars and wounds, sustained for his Prince and country, as he doth in his chains and sufferings for Christ: All the glory and happiness of the world is but dung and dross in comparison of it.

4. It will be busy in meanest and hardest services for Christ. Mary will kiss the feet of Christ, and wipe them with her hairs, and refuseth not the hardest services: Jacob's love to Rachel makes seven years of hard Apprenticeship and service but as a few days: and Peters love will show it self in being clearfully led where he would not, John 21. 18.

4. Labor for this Christian resolution, rather to die than deny our Lord: it being our duty, we must aim at it, and being difficult we must get good arguments and helps to undertake it.

Quest. How may we further ourselves in this so difficult a resolution?

Ans.

• 1. By meditations.
• 2. By practices.

The meditations are sundry.

1. Consider seriously of such Scriptures as foretell persecutions for the name of Christ, all which make the suffering of the Cross inevitable; set a star over such predictions, and hold thy mind upon thē, as things concerning thyself, if thou mind to live godly in Christ Jesus: and with the predictions ponder the examples of those, who have in this fight valiantly endured loss of goods, of lands, of liberty, and life itself for Christ and his Gospel: And when thou seest the Prophets, Apostles, faithful Pastors, and Martyrs wracked, hewn a sunder, slain with the sword, and would not be delivered, ( Heb. 11. 35.) wilt thou save thyself with base and dishonorable conditions which they refused?

2. If thou lookest up to God, consider, that all thy passion and suffering, both for the time, persons, measure, manner and all circumstances, is appointed by God's eternal decree, without whose special appointment not an hair of the head can fall, and much less the head it self: For the lives of the Saints are not in the hands of Tyrants, but in the hands of God; neither is their death casual and accidental, but determinate: Psal. 116. 15. Precions in his eyes is the death of all his Saints. Now as thou prayest daily, that God's will may be done, so must thou practice; and, if the will of God be so, that thou suffer, let thy will concur with his will which is just and righteous, 1 Pet. 3. 17.

3. If thou lookest upon Christ, here is no want of motives to suffer extreme things in his cause and quarrel.

First, consider, our sufferings are called the sufferings of Christ, 2 Cor. 1. 5. the affliction of Christ, Col. 1. 24. the Cross of Christ, Gal. 6. the reproach of Christ, Hebrews. 13. 13. the rebuke of Christ, Heb. 11. 26.

The reason is, because Christ is he for whom we suffer, and we are his Martyrs and witnesses.

2. Because Christ suffereth in us, whatsoever is done to one of the little ones, believing in him, is done to him; Saul, Saul, why persecutest thou me?

3. Because Christ suffereth with us, and in all our troubles is troubled, Esa. 63. 9. as the head of the natural body suffereth with every member, by consent.

4. And because our sufferings conform us to Christ; fellowship in his afflictions makes us conformable in his death, Phil, 3. 10.

Now who would refuse to be a Simon, to help Christ to carry his cross, seeing Christ is at the other end, and a partner in suffering?

Secondly, to give up our lives for Christ, is an honest duty of thankfulness to Christ our benefactor: A grateful part it is to stick to him in trouble, whom we have followed in prosperity: For shall I be such a Swallow in my profession, as to take my summer with Christ, and not the winter? Beside, how is it but most just, that we should maintain his cause to the death, who maintained our cause to the death? and to stick to him now before men, who by his death doth now plead our cause before God?

4. Consider the suffering it self, and in it we have great encouragements; in that it is,

First, an honorable and glorious service to suffer for righteousness: Paul will glory in nothing but in the cross of Christ, Gal. 6. 14. and rejoiceth in nothing so much as his chain: And indeed the chains and irons of the Martyrs are far more shining Ornaments than all the golden chains of the world.

Is it not more glory for a stout champion and man of Arms to be in a battle than in a Bath? The marks and scars of a soldier, received and sustained in his Princes and countries cause, are his true glory; and so are wounds, stripes, bands, imprisonment, or any suffering for the profession of the truth.

Secondly, it is a safe and saving service; for it hath many assured and precious promises, whereof the LORD will be faithful for performance; as namely of wisdom to answer, Matth. 10. 19. patience to endure, the Spirit of glory, and GOD to rest on them for comfort, 1 Peter 4. 14. strength to conquer, and in every temptation a gracious issue, 1 Cor. 10 13.

And lastly, a measure of mercy upheaped and running over, Matth. 5. 10, 11. Great is your reward in heaven.

Beside, it is the only way to save the life, thus to lose it; as the way for Abraham to keep his son, was, to offer him to GOD when he called for him; so the only way to save the life, is, to give it to GOD, and to offer it unto CHRIST, and for CHRIST, whensoever he pleaseth to call for it: For as he that spareth his seed, loseth it, but he that sows, saves it, and findeth it returned with advantage in the harvest; so he that saveth his life loseth it, (saith our SAVIOUR) and he that loseth it on this condition, saveth it.

Thirdly, it is the only gainful service to thyself above all other. Thy body thou givest to his mercy, who might command it to punishment. Thou offerest it weak and sinful, to receive it sinless and glorious. Thou givest it for a while to dishonor and abasement, to receive it forever glorified. Thou walkest here a while in black, that thou mayest ever walk in white hereafter. Thou sufferest a short pain, but gainest joys long and weighty, 2 Cor. 4. 18. A bitter breakfast (said our Martyr) but a better dinner. In a word, what is there but clear gain in exchanging a miserable life for a moment, into an eternal happiness which eye never saw nor heart of man can think? As there is no loss in serving God, so much less in suffering for Christ. Be faithful to the death, thou shalt have a crown of life, there is gain enough.

5 Look at the enemies, they are no way so much disappointed as when a godly man loveth not his life unto death, but willingly forgoeth it for the name and profession of Christ. For whereas they intend nothing but evil (as Joseph's brethren) God turneth all to good, yea to the best, as appears in these instances.

1 They hope to bring God's people to a very few, and work wisely to keep them under, as Pharaoh. But how are they disappointed? for the blood of the Martyrs is the seed of the Church: the more they are oppressed, the more they increase. This camomile, the more it is trodden under the feet of tyrants, the more it spreadeth, rooteth, and increaseth. This palm tree cannot be so oppressed with the weight of bloody decrees, but it shall more apparently rise up from under it.

2 They hope and intend to bring infamy and ignominy on their names forever, by devising the 〈1 page duplicate〉 〈1 page duplicate〉 most opprobrious and exquisite torments for them. But how are they disappointed? for as sweet drugs, stamped and pounded, cast the sweetest smell, so the Saints pounded in the mortar of affliction: sweet incense is never so sweet, as cast into the fire: so is it here.

3 They intend nothing but their death, the chief of all evils which they can inflict: but are disappointed: for they suddenly deliver them from all evils, of sin and punishment, and send them speedily to the fruition of their chief good, which is, God himself and all the pleasures at his right hand. While they devise to kill them, they do but cure them. While they think to banish them out of the earth, they call them out of their banishment. Pharaoh by tyranny will chase Israel out of his land, but it is but to thrust them on to their Canaan. They intend by their furious fires to burn and consume God's golden vessels: but they shall only purge them from their dross. The heaviest flayle of affliction shall but cleanse and sunder God's wheat from the chaff. Never were the three children so glorious, as in the midst of the furnace: never was the tyrant so pusled, so confounded, so conquered.

From the Meditations come to the Practises, which may help us in this great resolution and performance.

1 Labor daily in subduing and mortifying corrupt lusts. Get daily power to die to all sin: else canst thou never die in the quarrel of grace. And of all lusts beware of three, which are strongest lets.

First, self-love; he that cannot deny himself, can never take up the cross. Self-love makes a man's life so sweet and dear unto him, as he cannot abide to hear of heaven it self in exchange: so that he that hath not power to deny himself, let him be never so wise, learned, civil, yea or religious, he will at last dishonor God by backsliding and denial of Christ.

Secondly, love of the world, which will not harbor with love of Christ: this easily makes him look back, whose hand is on the plough. Demas forsook the truth to embrace the world. And if thou dost not master this lust, though thou wert as near Christ as Judas, thou wilt turn from him, yea against him.

Thirdly, pride and applause of men: which will never endure the shame of the cross. To batter down this high turret, the Apostle ( Heb. 12. 2.) bids us look on Jesus who endured the cross and despised the shame. He not only sustained, but sanctified to us the mockings and contradictions of sinners.

2 Another practice is, to labor for sound judgment in matters of faith. This only produceth a threefold action, which must necessarily go before undaunted profession.

First, a sound apprehension firmly and distinctly to believe the truth of religion, For we must first believe with the heart, and then confess with the mouth, Rom. 10. 9. 10. and 2 Cor. 4. 13. I believed, and therefore I spake.