symptome of this Viall to wit Christâ— watch word to his souldiers and this hath a twofold references 〈…〉 the present condition of the 〈◊〉 of this Viall and so it is for a Preseâ—vatiue secondly 〈◊〉 thâ— subsequent great battell begun to be pitched in this Viall and which is to be strucke 〈◊〉 the next and so it is for a Prepâ—ratiue Nor let any imagine much lesse â—ffirme that his Watchword is not proper for this place as if it were surreâ—titiously or by some errour crept or câ—â—vayd into this place For if all Divines we 〈◊〉 to study where this Watchword might best stand they could not find a â—â—tter place The Watchword is Behold I 〈◊〉 as a Thiâ—fe Behold is a note of atteâ—tâ—on as elsewhere vpon the like occasion so here vsed to awaken all true Christians to a watchfull expectation of Christs comming to â—udgement And being inserted in this Viall it argueth the supine drowsinesse of the presenâ— age wherein it is poured out Which sleepinesse and carnall securiâ—y is a symptome well sympathizing with the time of this sixt Viall as being 〈◊〉 forerunning signe of the grâ—â—t day of God Almighty approaching in the next Viall Aâ— the Apostle of the day of the Lord saith When they shall say Peace and safety then sodaine destruction commeth vpon thâ—m The time of this sixt Viall being that likened to the dayeâ— of Noâ—h Matth 24. From this generall Lethargy and carnall securitie the Lord rowseth vp all his servants here with a Behold noting his suddaine and vnexpected coming therein compared to the coming of a Thiefe in the night which comparison the Holy Ghost often vâ—eth For what more suddaine then the theeâ—es coming He cometh in the dead time of the night when all are a sleepe in security as Math. 25. Christ comes when all the ten virgins as well the wise as the foollish slumbred and slept And this sheweth that the time of this sixt Viall iâ— very moment any drawing on and hastening the seuenth and last euen by the strong hand of head-strong iniquity mounted to the highest pitch In so much as in the seventh Viall Christ will take the carnall secure world napping when they least dreamed of his coming Behold I come as a thiefe But least the wise also might be taken tardy the spirit though willing yet the 〈◊〉 weake as Christ said to his sleepy Disciples in the garden he sheweth the happy estate of those which like the fiue wife Virgins haue their Lampes ready trimmed with oyle to meete their Bridegroome Blessed is he that watcheth and keepeth his gâ—â—ments least he walke naked and they see his shame And though this spirituall watch be at all times necessary for Gods children yet most of all in the time of this sixth Viall This watching here is implyed to be properly against those dangers which attend the time of this present Viall and those are of two sorts 1. The danger of false doctrines 2. The danger of corrupt conversation and debosht course of incorrigible life Both these are comprised in the next words keepeth his garments least he walke naked and they see his shame For garmentâ— are to be vnderstood here two wayeâ— 1. the garment of faith which is Christ our Elder brother in all hiâ— righteousnesse imputed vnto vâ— and put vpon vâ— covering voâ—ing all our nakednesse and hiding our shame from the pure eyes of God which cannot behold any thing vncleane Thus is Christ made vnto vs of God 〈…〉 garment of foure quarters wisdome and Righteousnesse and sanctification and redemption In this garment of our elder brother we obtaine the blessing while it causeth our persons to be accepted yeelding a fragrant smell in Gods nostrills being 〈…〉 field which the Lord hath blessed This is that garment of saluation and robe of righteousnesse Esai 61.10 This is the Lord our righteousnesse made ours by faith Thus our nakednes shame points to Gen. 3.10 and the covering of it to Gen. â— 21 Where the Lord God himselfe maketh Coatâ— of skins to cloth Adam and Eve being in all likely-hood the skinns of sacrificed Beasts a type of Christ our Sacrifice by whose righteousnes as a skin our sinne is covered and our persons clothed Although the time of this present Vial would strip vs of this durable and substantiall covering and insteâ—d thereof bâ—ing vâ— backe agaâ—ne to Adams invention to invest our selues in his 〈◊〉 figleaues of selfe saving righteousnesse The Second garment which we must looke vnto is our inward garment woven of sundry graces infused in to vs by Gods Spirit These by the continuall 〈◊〉 of Gods Spirit and grace must be woven out of our owne bowels as the laborious thread of the silke worme thereof to mâ—ke a garment to cover our nakednesse and shame from the eyes of men And thiâ— iâ— the garment of sanctification And forasmuch as even the best of Godâ— Saints may so farre forget themselues as foolishly to faâ—â— fowle vpon the worlds reproach here they are stirred vp by Christ as it were to take the needle of sharpe compunction and the well twisted thread of faith hope and Charitie therewith to sow vp the râ—nt againe and by how much they haue of carelesneâ— and coldnesse of affection towards God and of heâ—dlesse attention and watchfulnes over their owne wayes any way offended God or man now upon renuing their covenant with God in Christ by faith and repentance they may double and treble their care and zeale of glorifiyng God edifiyng men by their example for the time to come so as their nakednesse and shame may be for ever covered But how cometh the danger of loosing our spirituall garments to be coincident proper to the time of this Viall Surely not without cause Vve haue seene already the three vncleane spirits out of the mouth of the Dragon and of the Beast and of the false Prophet as abundantly and most eminently predominant in the time of this sixt Viall and can we expect any other but that the world in this age should be mightily possâ—ssed with the lying spirits of false Prophets which going in sheepes clothing being inwardly ravening wolves Matth. 24. would not only flea off the fleeces and fells but also slay and devoure the sheep themselues And when did ever false doctrines and false Prophets out of that aforesaid triple-mouth ever dare grow to so great a head and height since the pouring out of the fourth and fifth Viall as we may begin to behold in this succeeding age Would not the false Prophets of the Beast stripp vs of our glorious robe of faith while they would gueld faith of its natiue and prime quality namely certainty and assurance of salvation by Christ Did not thus the apostatized Church of Rome in her Councell of Trent found her Apostacy from Christ and from having any more communion with him vpon the groundlesse ground of doubtfull vncertainty cancelling and accursing the only saving faith of
of the blind credulous vulgar to be believed only Thus it becomes a Miracle of implicit faith And what can he believed more miraculous then that an impotent Priest should be able to doe that which â—â—lls not within the compasse of Gods omnipotency For to cause one and the some naturall circumscript body to be in a thousand distinâ—â— places at one and the same moment of time 〈◊〉 to be in the highest heavens and here vpon 〈◊〉 at the same instant is a meere contradiction a meere lye and 〈◊〉 impossible for God to doe it but a silly Priest can easily doe this with saying over but fiue words To cause the same circumscript body consisting of so many dimensions such a length such a breadth such a thicknesse to remaine the same in all the quantities of it and yet to be confined and circumscribed within the narrow limits of a thin and narrow Wafer Cake the body suffering the while no diminution is a meere contradiction a meere lye and so is impossible for God to doe it but a soâ—â—y Priest can miraculously doe it swâ—llow downe the intire body of Christ with all the dimensions and large quantity of it at one morsell downe his wide Weson To cause the same body consisting of flesh blood and bone all of a solid substance to remaine in their solid constitution without alteration and yet at the same time vnder the formes of a Wafer Cake to melt in the mouth where neither flesh blood nor bone are to be felt as Christ shewing to his doubting Disciples his naturall body saith Handle mee and see a spirit hath not flesh and bones as ye see me haue is a meere contradiction a meere lye and so impossible for the Omnipotent to do it but an vnclean spirit of the Divell breathed from the mouth of the vnreasonable Beast can do it In a word to cause the same blessed body which was borne of the blessed Virgin and now glorified in heaven to b◠〈◊〉 crâ—ated of the very substance of bread 〈…〉 into it is against the truth of God 〈…〉 of our Creed Bâ—râ—e of the Virgin Mary a morâ— wicked heresie then that of the 〈…〉 of Christâ— humanity to be of the 〈…〉 and so overthrowing mans salvationâ— which could 〈◊〉 be wrought but by the Sonne of God in 〈◊〉 nature that had sinned and so it stands noâ— with th◠〈◊〉 and glory of God to make such a counterfeit body yet 〈◊〉 Priest can doe it And such are the Miracles which these froglike vncleane spiritâ— of Diuells due worke daily Againe these spirits or Agents are here called the spirits of Divells VVe read not in all the Scripture of any men so called Iudas onely is called a Divell These 〈◊〉 spirits of Divells to note them to be Divells incarnate and that the spirit of the Divell is more predominant more raigneth and rageth in the world in the time of this Viall then ever from the beginning of the world and that especially in these sprightfull Agents with their confederates and consorts This being that 〈◊〉 wherein the Divell hath but a short space to â—aigne and therefore he now playes the Devill Chapter 12 1â— And these got to negotiate with the Kings of the earth Will not lesse serue These be 〈◊〉 Froggs indeed that like to those Aegyptian frogge daâ—e leap and crawle vp into Kings chambers So prudent are they in their generation They are no peddling merchants but professe to be great Iewellers fit to 〈◊〉 with Princes For so they may sweep whâ—le Kingdome along If they can 〈◊〉 the great Landlord they will be sure of the Tenants But whereabout doe they negotiate with Kingsâ— Surely in no small State-businesses but euen to stirre them vp to take part with the Beast and to make warâ—e with the Lamb to fight against the Gospell 〈…〉 or suppresse the true Religion and the Professors of it a matter I wiâ— of no small consequence for any state Although perhaps 〈◊〉 great many will not belieue this at least such as 〈◊〉 and will not 〈◊〉 but willingly winke for feare they should be eye witnesses of their owne wofull wrâ—ck and otherâ— which on 〈…〉 cowardise hath prouided 〈◊〉 when was there ever a greater and more generall confidence of these Froggs then now Yee all are 〈◊〉 A man would thinke some Bull had of late roared from Rome causing all the Froggs to couch close in their holes This 〈…〉 may be a shrowd signe of sâ—me such thing in good earnest Whereas otherwise it is one stonifician poynt of pollicy when any Bulls come from Rome to cast a hood over the hornes to dissemble and choake it altogether Iust so it was in King 〈…〉 of happy memory when a Bull came froâ— the 〈◊〉 Pâ—pe Paulâ— 5 so unreasonable as the Papists gaue ours 〈…〉 maliciously counterfetted by some who bore 〈…〉 will to them vntill the same was confirmed by a second Breeâ—e from the same Pope both 〈◊〉 and answered by his Majesty But we need not 〈◊〉 could to confirme the late former sith we see 〈…〉 so good effect in the obedient silence and calmnesse of hiâ— Catholicke sonnes who according 〈◊〉 that speciall charge given by the Pope in that late Breeue are now all hush'd expecting the signall of the 〈◊〉 day thâ—â—â— haue so long longed for For we must noâ— dreame that these froggs are asleep all this while They lye but closse 〈◊〉 froggs in the deepe of winter waiting till the spring câ—ll them forth to croake and hum 〈◊〉 togâ—ther 〈◊〉 Confederates to the battell Yet they arâ— as busie and clossâ— negotiating now as ever Even now 〈◊〉 they a gathering as fast as they can the Kings of the Earth and of the whole world a great part for the whole to the battell of the great day of God Almighty They are noâ— content in every state where they may 〈…〉 egge on Kings to suppresse the truth and the Professors of it in their severall dominions as in 〈…〉 and the rest but they labour to muster all the Kings of Christendome together to make warre against the Gospell and vtterly to their vttermâ—sâ— extinguish it at oncâ— Doe but goe to Dâ—vâ—râ—liftâ— â—liftâ— and loâ—ke beyond thâ— seas and then tell me whether eveâ— thiâ— Viall at least in this one point was so apparantly poured ouâ— And such is the condition of the time of this Viall that these froggs shall never lâ—â—ue croking their Kings together vntill they haue brought them to the â—aine battâ—ll Theâ— still sollicit the Kings of the earth But our hope and comfort is that which they make account to be their day is and shall proue the great day of God Almighty He it is that meanes to strike the stroke and to make it his owne day even the great day of God Almighty which shall be a day of darknesse and gloominesse to all Gods enemies The zeale of the Lord of hosts will performe this He is the God Almighty Next followeth the third branch or
happy memory in his Epistle to the Church Militant before his Paraphrase This booke I 〈◊〉 a specialâ—â— anâ— on against the haereticall wall of our common adversaries the Papists And least any sâ—ould obiect tâ—at 〈…〉 is so obscure and allegorique to vse the words of that royall Pen that it is in a manner vnprofitable to be taught or interpreted his Maiesty easily puts it by 〈…〉 that thiâ— booke of it selfe proves how profitable it is for this age seeing it is the last Revelation of Gods 〈◊〉 and propheâ—y that euer was or shal be in the world Being 〈…〉 also saith he to comfort 〈◊〉 that might otherwise 〈…〉 becauâ—â— of the greatnesse of temptation from the 〈◊〉 and his followers and therefore in the vision of the 〈…〉 declared saith the King what plagues shall light vpon the Pope and his followers Nor need we be dismayed with the â—eare of obscurity for the title of the booke is The Revâ—lâ—tion of Iesus Christ. Nor neede we thinke it vnprofitable to be read or expounded for in the very front of the booke is prefixed Blessed is he that readeth and they that heare the words of this Prophecy and keepe those things which 〈◊〉 written therein for the time is at hand And if the time were at hand then how much more now This booke being written by the last surviver of all the Apostles and not revealed vnto him till the last of his old age which was neare vpon the hundreth yeare of Christ nor yet generally revealed vnto the Church till so 〈◊〉 time after all arguing that the principall vse of thiâ— booke was specially reserved for vs vpon whom the end of the world are come Now to paâ—â—e by all further circumlocutions or preambles come we directly to our matter intended whereâ—of though the chiefe substance 〈…〉 compriseâ— in the 16. Chapter yet finding the 〈…〉 thereunto and to bee aâ— a key to 〈…〉 the 〈◊〉 thereof it is requisite that we take this key along with vs. In the 15. Chapter verse 1. we haue certaine motiues vnto our better attention to this insuing Prophecy as first Iohns testimony Iâ— and the evidence of it I â—aw the fairest witnesse thirdly the obiect a 〈◊〉 and what doth more affect mans curiosity at least then to see signes And this signe in heauen seemes to be that which Christ calleth the signe of the Sonne of man 〈…〉 Mat. 24.30 not only because it appeares after the generall darkening of the Gospell and the falling or Apostacy of many starres in the Church ver â—â— but also because these vialls are the evident fore-runners of the second comming of Christ as will appeare more fully in this insuing treatise And fourthly the place where in heaven namely in the Church of God which both in this booke and throughout the new Testament is vsually vnderstood by heauen as the kingdome of heaven for the Gospell and ministry thereof in the Church And this signe in heaven may well be taken for the signe of 〈◊〉 Sonne of man mentioned Matth 24. as will more and more appeare in the progresse of this Prophecy Fifthly this sign is great and marvellous which if we apply to the admirable breaking forth of the Gospell in the beginning of these 7. Vials we cannot but be amased with the marvailous greatnes of it Sixthly this signe is more particularly described and set forth vnder 7. Angells who are the Ministers of God in his Church as Chap. 1. and 2. and 3. of this booke Ministers are Angells as much to say as Messengers so that the name of Angel and these 7. too may a little awaken our attention and raise the contemptuous world to a more high estimation of this sacred Calling of Gods Ministers lest the disesteeme of their persons may be a stumbling bloâ—k to men to fall fowle vpon a disrespect of the message it selfe Seventhly These 7. Angels bring with them the 7. last plagues because in them is filled vp the wâ—ath of God Extremâ— malorum scire to know aforehand the last and worst of plagues is a good remedy against them if not altogether to prevent yet at least the better to brooke them In the second verse saith Iohn And I saw as it were a Sea of Glasse mingled with fire and them that had gotten the victory ouer the Beast and ouer his Image and ouer his marke and ouer the number of his name stand on the sea of Glâ—sseâ— hauing the harpes of God And ver 3. they sing the song of Moses the servant of God and the song of the Lambe saying Great and maruailous are thy workes Lord God Almighty iust and true are thy wayes thou King of Saints Who shall not feare thee O Lord and glorifie thy name for thou only are holy for all Nations shall come worship before thee for thy iudgements are mâ—de manifest In these words is plainly intimated the estate of the Church of God when once the 7. Angels begin to powre forth the last plagues Therefore they immediately follow vpon the vision of the 7. Angels vpon whose execution of their message great ioy is brought to the Church of Christ. The glassie Sea mingled with fire is a liuely embleme of this world whose glory is but as glasse bright but brittle dum splâ—ndet frangitur and it is mingled with fire which signifies the consumption of the wicked world which as glasse is molten and melted with fire as Peter speaketh 2 Pet. 3.12 the elements melting with fervent heat Vpon this molten fiery glassy Sea do stand the servants of God who are Victors over the Beast and whereof we read Chap. 13.15 16 17. having the harpes of God to wit instruments of praise 〈◊〉 they sing the song of Moses and of the Lambe This speaâ—â— as is very frequent in this booke 〈◊〉 and directeth our eyes to that solemne thanksgiving of â—oseâ— and Israell for their miraculous victory 〈…〉 and their deliverance frâ— the captivity vpon the â—anks of the red Sea resembled here by the 〈◊〉 Sea mingled with fire which makes it appeare like the red Sea That the song of the Lamb is here added it teacheth vs to apply this to the spirituall-deliverance of the Châ—rch of God from that spirituall Aegypt to 〈…〉 that by the power of Christ the Lamb of God 〈…〉 that Paschall Lamb at thâ— sprinkling of whose blood 〈…〉 Israelâ— typicall deliverance from their corporall â—aâ—tivity And for this cause is this song sung to the 〈◊〉 of God Almighty by whose only power and mercy we with the whole Church reformed were delivered from and are conquerers of the Beast c. This may put vs in mind by the way that as we haue a great share in this deliverance and victory over Popery 〈◊〉 to be 〈◊〉 more carefull to keep this song of thanksgiving 〈…〉 and take those harpes into our hands which our forefathers most of them were faine to hang vp vpon the willowes in Babylon and in stead
we go to their Baptisme the only Relique esteemed of some sufficient to marke Rome for a true Church yet even that by Romes owne Doctrine and confession will not proue so For the efficacy of Baptisme as of all their Sacraments they hang vpon the Priests Intention at the words of Consecration Now because no man can be certain of the Priests Intention Vega who was a great stickler in the Councell of Trent therevpon inferreth that no man can be certain of his salvation because he is not certain whither he was rightly Baptised or no in regard of the vncertainty of the Priests IntentioÌ„ From whence I conclude thus That which no one Papist can demonstrate not all Papists together can demonstrate But not â—ny Papist can demonstrate himselfe to be a true member of â—he Church because he cannot demonstrate whether he be â—â—uely Baptised or no or whether the Sacrament of Baptisâ—e was a mere nullitiâ— vnto him for want of the Priests Intention therefore not all Papists together can demonstrate themselues to be of the true Church and consequently the Church of Rome consisting of so many particular members cannot demonstrate her selfe to bee a true Church Yea it may come to passe also that in one age the Church of Rome may quite loose the Essence of a Church for asmuch as her Sacrament of Ordination depends vpon the Ordainers Intention which if wanting the whole Ordination is frustrate and so his whole Ministry and so downward And that which may befall one may befall all So that to helpe all there is need of a great deale of charity to hope well of the Priests Intention and so the best yet of the Church of Rome But passe we to the rest It is alledged Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his Netts Answer But if the floore be not now Gods floore but Antichrists floore wherein nothing is to be found but chaffe and if the Netts be no other but such as catch onely the bad fishes which is not the propertie of Gods Netts then such a floore such netts are altogether to be abandoned And whither that floore or those netts be Antichrists only and not Gods shall appeare more fully anoneâ— Againe it is alledged All truth wheresoeuer it is found is Gods not ours as the Kings coine is currant though it be found in any impure chanell Answer All truth is Gods True But when the trutâ— of God is turned into a lye and this lye put for Gods truth the case is altered Againe if a man take the Kings coyne and beate it into a thinne leafe vsing it only to guild over brasse or some other base mettâ—l which he stamps with the Kings counterfetted Image or superscription oâ— the one side and with the Image and superscription on the Kings emulous enemy on the other side what good subiect of the King will take it for currâ—nt and not rather appeach him for a Traytor that shall wittingly tender or much more obtrude avouch it for the Kings coyne And only such coyne is currant in the Church of Rome We know that Gods coyne his pure silver and gold haue they taken and melted in the Popes Test and haue beaten it into thinne leaues for no other vse nor purpose but only to overlay their drosse or base metall to make it the more currant with the world one side being stampt with Christs Image and superscription and with Antichrists on the other yet so as the Pope is the only King by whose authority such coyne is made currant Who knows not that the Pope denyeth authority to the Scripture in all things saving in the matter of Christs Vicarship or Peters supremacy This vsurpation he can be content to father vpon the authority of Scripture though the Scripture vtterly disclaimes it And what is all this but to guild over all those his base metals of false Doctrines that so they may passe for the more currant catholicke coyne Thus Gods truth is vsed but as a bare pretence to colour over the Popes lyes They alledge againe another comparison Fundamentall truth is like that Maronaean wine which if it be mixed with twenty times so much water holds his strength Answ. The comparison is pretty if it did hold water But what if into the Maronaean wine twentie times so much poyson be put What strength then will be fouÌ„d in it but that the drinker shall find it a potion of strong poyson Again Take the Maronaean wine and extract the spirits out of it and what is it then but a dead vappa Such is that truth which is now in the Church of Romes keeping the nature force and strength of it is quite abolished by their mixing of twenty times so much of poysoned humaine or rather diabolicall Inventions with it yea they haue in their Romish Limbeck so extracted all the life-spirits out of the pure wine of Gods word as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority natiue sense of the spirit of God no other spirit breathing in them but such as blowes from Roman Eâ—lus his breast Another comparison The Sepulchre of Christ was overwhelmed by the Pagans with earth and râ—bbish and more then so over it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walls no more doth the Roman loose the claime of a true visible Church by her mâ—nifold and deplorable corruptions Answere Indeed at Rome was once the true spirituall Temple of Christ as once the materiall in Ierusalem but how the Church of Rome may be proved to be a true visible Church because once it was so by this comparison I see not As for Papinians ruled case of a place once sacred but now ruined yet because once still sacred it may serue a simple Papist to feed his superstition withall to whom all sacred Reliques are so relishable but how a sound Christian may edifie his faith vpon such a comparison I cannot savour True it is Ierusalem and Iudaea is still called the Holy Land but is it therefore still sacred because so called or because so adored of superstitious Pilgrimes Bethel was once a Holy place when Iacob erected there his Altar for Gods worship was it therefore holy still when Ierobâ—ams golden Calfe was erected there Do not all sound Divines know that places are not further nor longer sacred then the vse remaineth whereupon at first they began to be sacred Put off thy shooes from thy feet said the Lord to Moses for the place whereon thou standest is holy ground Now what made it holy ground Was it not the Lords presence shadowed in the burning Bush But after that the Lord disappeared and Moses was sent away
I never read any more of that place called sacred Peter speakes indeed of the Holy Mount wherein the Lord was transfigured but the holinesse is referred to the Lords presence for whose sake it was said to be holy and not for any holinesse infused into it or affixed to it by any solemne Act of Consecration And who will say that Ierusalem once called the holy Citty because there was the true Church of God is still the true Church of God or that the place is still as sacred as ever it was notwithstanding of the Lord accursed But yee will say the case is otherwise now with Ierusalem then with Rome For it followeth If the Church of Rome were once the spowse of Christ and her adulteries are knowne yet the divorce is not sued one Answer Is not the Divorce sued out Perhaps not in a legall formality But what if this once spowse of Christ not only play the open whore but professeth her selfe to be the married wife of another man what shall we say in this case Is this woman still the spowse of her former husband notwithstanding she is become another mans both whore and wife though she hath not sued out a Legall Divorce Thus stands the case with the Church of Rome Once she was Christs spowseâ— but now she is Antichrists spowse and strumpet But Antichrist the Pope is only Christs Vicar-bridegroome to his spowse on earth What man going into a strange Countrey leaues a Deputy husband with his wife till his reâ—â—rne giving him â—â—ee power to performe vnto her all the offiâ—es of a husband As Thomas de Corsellis spake in the Councell of Basil about the Popes vsurped Vicarship over Christs spowse No body substitutes a Vicar in such â—â—nt as that he will submit his spowse vnto him But what â—f Christ the first husband come and challenge his â—powse again seeing though he find her play the whore â—nd married to another yet this second marriage was before ever a Divorce was sued out and so a Nullity â—ndeed the Lord is very mercifull even to receiue that â—powse who hath gone a whoring from him As Ierem. â— 1 They say if a man put away his wife and she become aâ—other mans shall he returne vnto her againe Shall not that Land be greatly polluted But thou hast plaid the Harloâ— with many lovers yet returne againe to mee saith the Lord. But if the Divorce be sued out then you will say shee ceasseth to bee a spowse to heâ— former husband Well And is not the divorce betweene the Church of Rome and Christ yet sued out Yes certainly and that on both parties First on the Church of Romes part Hath she not openly in the face of the Court of men and Angellâ— taken out a writ of Divorce from Christ and a licence to be married to another husband When say you In the Councell of Trent say we It is the duty and property of Christs spowse to hearken to her husbands voice only and to honour him For Psal. 45.11 He is thy Lord speaking to his spowse the Church and worship thou him And in the Transfiguration on the Mount which was a type of Christ in the state of glory in heaven this voice came This is my beloved Son heare him Luke 9.35 Christ then in heaven must onely be heard of his spowse here on earth But the Church of Rome once Christs spowse in the Councell of Trent hath taken out a bill of divorce and hath emancipated her selfe wholly to the Pope as her husband to heare him in all things from that time forwards And this Divorce is ratified by the Bull of Pope Pius 4. super forma iuramenti professionis Fidei in the end of the Councell The words of the Bull are First Apostolicaâ— et Ecclesiasticâ—â— Traditiones reliquasque Ecclesiae observationes et constitutìones firmissimè admitto et amplector Apostolick and Ecclesiastick Traditions and other observations and constitutions of the Church I do most firmely admit and imbrace That 's for Traditions Then it is added Item sacram Scripturam iâ—xta eum sensum quem tenuit et tenet sancta Mater Ecclesia cuius est iudicare de vero sensu et interpretatione sacrâ—rum Scripturarum admitto c. Item I admit of the sacrâ—â— Scripture according to that sense which the Holy Mother Church hath and doth hold to whom it perteineth to iudge 〈◊〉 the true sense and interpretation of the sacred Scriptures c But what Church is this that takes vpon her to be the Iudge and interpreter to allow what sense she pleaseth to the Scriptures A little before Credo vâ—â—m SanctaÌ„ Catholicam et Apostolicam Ecclesiam I belieue one Holy Catholick and Apostolick Church This is Mater Ecclesiae thâ— Church our Mother But which is she Look a little after Affirmo Sanctâ—m Catholicam et Apostolicam Romanam omnium Ecclesiarum Matrem et Magistram agnosco I affirme and acknowledge the Holy Catholick and Apostolick Roman Church to be the Mother and Mistresse of all Churches Well we haue found out who is the Mother and spowse namely the holy Catholicke Apostolicke Roman Church But where is the Father the Husband Not farre off in the very next words hee stands â—oupled and hand-fast with his wife Romanoque Pontifici â—eati Petri Apostolorum Principiâ— Successori ac Iesu Chriâ—ti Vicario verum obedientiam spondeo ac iuro And I 〈◊〉 and sweare true obedience to the Bishop of Rome the Successour of blessed Peter and Prince of the Apostles and Vicar of Iesus Christ. Here is then the second marriage made vp And is there any reservation of obedience or â—ubiection left for Christ the former husband No â—urelyâ— all is betrothed absolutely to his Vicar the seâ—ond Husband But yet we see not the Divorce quite â—ewed out no publicke expresse formall abrâ—nunciaâ—ion and abjuration of the former Husband But read a â—ittle further Caetera item omnia à sacris Canonibus Oeâ—umenicis Concilijs ac precipué à sacrosancta Tridentina Syâ—odo tradita definita et declarata indubitanter recipio atâ—ue profiteor simulque contraria omnia atque haereses quasâ—unque ab Ecclesia damnatas et reiectas et anathematizaâ—as ego pariter damno reiicio et anathematizo hanc â—eram Catholicam fidem extra quam nemo salvus esse â—otest quam in presenti sponte profiteor et veraciter teneâ— â—â—dem integram et inviolatam vsque ad extremum vitae spitum constantissimê Deo adiuvante retinere et confiteri â—â—que à meis subditis vel illis quorum cura ad me iâ— munere 〈◊〉 spectabit teneri deceri et praedicari quantum in me erit curaturum ego idem N. spendeo 〈◊〉 〈◊〉 iuro sic me Deus adiuvet et haec sancta eius Evangelia Item all other things by the sacred Canons and generall Councels and chiefely by the sacro-sanct Councel of Trent deliuered defined and declared I doe vndoubtedly receiue and professe and together
amazed about the â—eaning of this Viall poured out vpon the Sunne I could find no satisfaction in many Interpreters which I had seene but after much contending with the only Author and Revealer of all secrets by prayer I began with an Eagle eye to pierce 〈◊〉 this Sunne and the my 〈◊〉 of it even to a strong assurance Afterwards this 〈◊〉 resolution gathered the more strength being seconded by some learned Authors whom I had not seene 〈◊〉 consulted with before whose judgement concuâ—ring gaue me comfort that my opinion was not singular But that which most of all sealed my warranâ— was the royall Paraphrast King Iames of happy memory whose excellent judgement vpon this Viall seemeth to me a cleare ray and beame of this Sunne and aâ— whose sacred and luminous torch we may be bold to light our candle Only I haue adventured to point out the powring out of this Viall to the particular times which this surviving generation hath in a great part beene so happy is to see it accomplished and in which time also the Royall Paraphrast did write his peerelesse exposition And the fourth Angel poured forth his Viall vpon the Sunne power was given him to scorch men with fâ—re and men were scorched with great heat and blasphemed the name of God which hath power ouer these plagues and they repented not to giue him glory I doubted a long time how the Sunne here might be meant of the Gospell of Christ because thereupon the Viall is powred and we find in the rest that every Viall poures out a plague on the object where it lighteth as the first vpon the earth the second vpon the Sea the third vpon the Rivers and so in the rest But I find the Sun to be exempt from the like plague in sundry respects First because the Sunne is a heavenly body but the plagues are all powred out vpon the earth ver 1. Secondly it sufficeth that the Sun is hereby made an instrument of Gods wrath vpon the wicked whereupon it is added here And power was giuen vnto him to scorch men with fire Thirdly the Sunne scorcheth most in his highest elevation when it shines clearest and is least eclipsed with clowds or the like Now in all these respects the Sunne is an Embleme and resemblance of Christ the Sunne of righteousnesse displaying his beams and rayes in the preaching of the Gospell which the clearer and brighter it shineth the more it scorcheth those that either openly oppose it or privily seeke to supprâ—sse it or set their face against it while hee hath healing vnder his wings for all them that wisely and timely betake themselues vnder the shady refreshing of Gods Mercy-seat Besides in the time of the fifth Trumpet we read that the smoke out of the bottomlesse Pit did darken the Sunne and Ayre Where by the Sunne is clearely meant the light of the Gospell obscured by Papall Aegyptian Mysts Nor is it vnusuall in Scripture to compare the knowledge of Gods word to the Sunne Mic. 3.6 Therefore night shall be vnto you that ye shall not haue a vision and it shall be darke vnto you that ye shall not diuine and the Sunne shall goe downe ouer the Propheâ—s and the day shal be darke ouer them Meaning that the knowledge and light of Gods word should be resâ—rained which in Amos 8 11 is called a famine of the word of God So Esay 30.26 speaking of the restitution of the Church specially in the time of the Gospell saith The light of the Moone shal be as the light of the Sunne and the light of the Sunne shall be seuenfold as the light of seuen dayes in the day that the Lord bindeth vp the breach of his people and healeth the stroke of their wound Here by this sevenfold brightnesse of the Sunne is plainly meant the great light and prosperity of the Church which commeth by the preaching of the Gospell So also Cant. 6.9 the Church is likened to the Sunne for her excellent brightnesse And Psal. 19 the Prophet vnder the glorious lights of heaven but especially the Sunne in his admirable motion and glorious light and comfortable by inlightening all places of the world nothing hid from the heate thereof doth set forth the glory of the Gospell vniversally shining over the earth and heaven as both the Apostle applies it Rom. 10 18 and the Prophet himselfe in the 2. paâ—t of the Psa. at the 7. verse so forwards So that no place is left for doubting that by the poâ—â—ing out of this Viall vpon the Sunne to which power was given to scortch men with fire is meant nothing else but a speciall time and state of the Church of Christ wherein the Gospell should flourish in a most resplendent brightnesse even as the Sunne at high noone in the height of summer bringing forth also an outward state of prosperity peace and plenty as attendants vpon it or as a plentifull harvest followeth the Summer-sunne But where or when will some say began this Viall to be poured out Surely if we begin at the first Viall and so come along downeward to this it will as the star that pointed the Wise men to Christ the Sunne of righteousnesse gloriously risen vpon our Horizon lead vs directly not only to the time but in a manner to the very place where we haue seene this verified Although we may not goe about strictly and precisely to restraine it to any particular point of time or place sith this Viall is poured vpon the Sunne which signifieth the generall happy estate of the Church since the â—ime of that eximious Reformation by the preaching of the Gospell Notwithstanding if we can pitch vpon and point out any speciall place and time where and when this hath beene most eminently and completely verefied we may boldly conclude that there and then began this Viall to be poured out vpon the Sunne according to our former generall note of direction Indeed the Sunne of the Gospell when first it began to display his more glorious beames from vnder the duâ—kie clowds of Popery as in the beginning of the Reformation though still in all ages before Luther even in the thickest Aegyptian Sun-darkening foggs there was some light in Goshen which the Starres Gods witnesses and Ministers ministred vnto it it was as the Morning Sunne not shining so clearly at the first through the interposition of vaporous errours and not fully dispelled but for a good space waded vnder some câ—owds now breaking forth as in King â—â—ward 6. his raigne now eclipsed againe and withdrawing his light as in Queene Maries raigne only the fires of the Martyrs yeelding light to Gods hidden people during that sad Eclipse but no sooner was this clowd blowne over the blessed and glorious Queene Elizabeth succeeding but now eftsoone began the pouring out of this Viall to manifest it selfe For the first Viall discovers Romes grievous and noysome sores beginning at Luther the second Viall shewes the
East Gods called and chosen and faithfull with them to hate the Whore and make her desolate and naked to eat her flesh and burne her with fire Chap. 17 16. But for the generall Conversion of the Iewes so câ—â—dibly expected of many whâ—â—soever â—ither probable or demonstratiue Arguments may be brought for it from Scripture yet this place seemes not so pregnant for it Nor doe I loue to controvert it 〈◊〉 est ut 〈◊〉 â—randum est vt fiat Iâ— is indeed generally held both of ancient and moderne Divines Saint Augustine saith Erit quandoque aperta vâ—catiâ— Iâ—dâ—â—tum iâ— salute Evangelij But whether in lociâ— sui◠〈◊〉 or 〈…〉 he determines not This I am perswaded of thaâ— what or howsoever their calling shall be if it shall come iâ— vpon the fullnesse of the Gentiles suâ—ely it is more then probable that it is very neare at hand forasmuch as the Gentiles seeme to become to the fâ—ll height to a high water if not rather beginning to vaile and 〈◊〉 For men of all sortâ— will not for all the preaching and pressing of the Gospell stirre one foot from their habituall and predominant reigning sinnes to increase the Tydâ— with the flood of repentance towards God being readâ— rather with the backsliding stâ—eame of Apostacy to fall backe againe into the 〈◊〉 and 〈◊〉 Sea of Marab and of all rebellion against God But in a word to resolue this knoâ— here the drying vp of Euphrates that so the way for the Kings of the East may be prepared is a cleare all 〈◊〉 borrowed from the estate of the heathen Babylon and here applyed to the mysticall Babylon In Scripture we read that when God was abouâ— to destroy the former Babylon he threatned to dry up her waters specially Euphrates her chiefe defence And when he is aboâ—â— to deliver his people and destroy their enemyes the Aegyptianâ— he drieth vp the Sea So here he giveth vs to vnderstand what he is about to doe concerning the mysticall Babylon and the spirituall Aegyptians namely to bring vpon them even vpon the whole Papall Hierarchy vtter destâ—â—ction and to worke a mighty â—nd marvelous deliverance for his owne people This must needâ— be the expresse and cleâ—re meaning of the Holy Ghost in these words Nor are we to pitch our eyes vpon any reall or visible Euphrates or vpon the externall forces and powers of the mysticall Babylon â—s though they were meanâ— in this Vial to decay or be dryed vp Let no man imagine that by the great River Euphrates here dryed vp is meant the previous ruine of the house of Austria so making way for the ruine of Rome For certainely they must fall both together as the Oake and the Iâ—iâ— clasping each other The ruine of the house of Austria is not to be a forerunner but a concomitant of Babylons fall Nor is it possible for the Papacy to stand if once the power of Austria were shaken Rome Spayne Franâ—e and all their confederate powers may stand together in their full strength and yet the great River Euphrates vpon the powring out of this Vial be sayd to be dryed vp How can that be will some say Or when is this Vial poured out that way should be made for the ruine of Romes Hierarchy There are too many 〈…〉 now adayes And I 〈…〉 wise but vnhappy Statesman of this Kingdome said that whosoever in writing a moderne history shall follow 〈◊〉 too neere the â—eales it 〈◊〉 haply strike out his teeth And who knowes not that the pouring out of â—ot coalâ—â— vp on a furious and outragious Beast may make him â—ick and fling about him And though his Beastly head seeme pretty remote yet he wants not his brood every where â—eady to revenge his quarrell and returneth to him that meddleth as hot coales as he bringeth And besides would thâ—â—e not be found mockers enough of whom Saint Peter speakes who if a man should apply this Viall to these times would be ready to breake out 〈◊〉 to profuse laughteâ— That the Mysticall Babylâ—â— should now begin to be said to haue her great River 〈◊〉 dried vp her chiefe strength and forces decaying and declining and so making way to her destroyers the Kings of the East the sonnes of the Gospell what more ridiculous What more incongruous or contrary to all common sense and reason The Pope and his pâ—â—ty get grouâ—d every day prevaile and prosper in all their attempts the Protestants side goes to the wallâ— and talke you of a present declination drawing on to the destruction of the Papall power Can you 〈…〉 any likelihood that his great River Euphrateâ— in 〈◊〉 vp when but of late dayes to omit the 〈…〉 confluence of other Rivers as the rich Elu◠〈…〉 beene inriched and inlarged with the coâ—fluence of the sweet Rhiâ—â— now falling into it whoâ—e 〈…〉 who faire Polatinate But what haue I to doe to satisfie such men 〈…〉 the estimate of divine Mysteries according to 〈…〉 low scantling of common sense and opinion 〈◊〉 will they say if the very swallowing vp of the noble Rhine proue in the end the drying vp of the great Rivâ—â— Euphrates Doe we not know that iudgement must begin at the house of God And what followeâ— vpon iâ— but the vtter perdition of the Gospell And doe they not know that before how â—ur goâ—â—â— humility and 〈◊〉 high mind before a fâ—ll And is not the present presumption of Babylon and of her party a pregnant preâ—age of her speedy ruine How soone did Is now this great Babel turne the prowd King thereof a grazing Dan. 4. And when that insolent Tyrant Belshazzar was a quaffing and profaning those sacred vessells the spoyles of the Lords Sanctuary how sodainly appeared the handwriting vpon the wall Menâ— Mene Tâ—ke◠〈◊〉 Dan. 2â— 26 27 28 c. Let the proud King of the Mysticall Babylon read the interpretation and apply it How doth Babylon at this present triumph and pride her selfe in the sacred spoyles of Gods people Now is she drinking healthes to her lovers in the full bowles of her late conquests over the poore Protestants and to fill vp the measure of her drunkennesse she hath already swallowed downe at one gulp the blood of all the flocke of Christ even to the last drop through the wide gulfâ—â—f her bottomlesse confidence and inâ—ariâ—ble thirst Babylon then being arrived at the toppe of all presumption is not this a presage of her sodaine downefall Was it not just so in the punishment of heathen Babylon And â—ust so shall it be in the mysticall Babylon whâ—â— saith the Scripture She saith in her heart I sit 〈…〉 and 〈◊〉 widow and shall see no 〈◊〉 Therefore shall her plagues â—â—me in one day death and mourning and famine 〈◊〉 she shall be vtterly burnt with fiâ—e For strong is the Lord God who iudgeth her And I pray you tell me you that haue learned but your ABC in Gods booke and aâ—e not altogether transported with the
groundlesse vnnaturall Aphorisâ—es of Atheismâ— where is a mans strength and safeguard become when once he iâ— possessed with the proud spirit of carnall presumptionâ— Doth not God then forsake a man and expose him â—o ruine when once he is come to his full height of confidence in his owne strength And when is â—he 〈…〉 bursting then when it is swollen so bigg as it cannot be stretched any further It is 〈◊〉 present case And where God utterly forsakes is not the great River Euphrates of a mans defence dryed vp And we knowâ— that all and chiefely great Rivers defensiâ—â— to Citie◠〈◊〉 States are speciall defences given of God and come neither from the art nor industry of man The hearts of Kings are in the handâ— of the Lord as the Rivers of 〈◊〉 he turneth them which way soever â—e will So that the drying vp of the great River Euphrates is heâ—â— to be understood of the removing of the limits and bounds which the Divine and all limiting providence hath prefixed for the continuance of Antichrists dominion And now the time being neere the expiration therefore vpon the pouring out of this Vial is Babylons Euphrates said to be dryed vp because God is about to accomplish his will in her destruction It being the proper worke of God to dry up Rivers to determine the times and seasons which the Father hath put in his owne power So that the mention of drying vp Rivers as Euphrates giues vs to expect the deliveâ—â—nce of Gods people is at hand as we see in the dryng up of the Red sea and of Iordan This is a matter of speciall 〈◊〉 to be apprehended by faith of the people of God which the enemyes by sense cannot apprehend Therefore is 〈…〉 wrâ—pped vp in a mysticall phrase of speach On the contrary is not the present deiection â—nd affliction yea in a manner the deplored and if 〈◊〉 apprehension may be iudge desperate condition of Christs 〈◊〉 afflicted fâ—llowâ—rs a good signe 〈◊〉 deliverance is not farre off What say you to the state of Israell in Aegypt and that even then when Moses was sent to fetch them out by â— strong hand as now in this Vâ—â—l God is abouâ— to deliveâ— his people from the Beasts when now vpon Moses hiâ— coming they began to be in worse case and harder bondage then ever before their Taskmasters are more severe and strict then ever the poore caitiffes must make good their intollerable taske and daily tale of bricke and yet now they are denied straw which formerly was allowed them they are now poore soules scattered over all Aegypt to goe scrape vp stubble in stead of straw Is this the way to be delivered Yea doe they not exclaime vpon Moses Aaron as Mockers and makers of them more vile and miserable and in stead of delivering them to plunge them into more deep intollerable and inextricable bondage But patience a while Giue God leaue but to worke and to vse his owne meanes without prejudicating his maner of doings suffer him to magnifie his power vpon Pharaoh and his Aegyptians in inflicting his mighty plagues vpon them and then behold the salvation of the Lord. Exod. 14.16 Lo here the Aegyptians the while did more domineere and triumph over the poore Israelites then ever their more grievous pressures put them further off from all hope of deliverance and yet all this was a beginning and preparatiue to that Aegyptian wracke in the Red Sea which was taught to giue Gods people a safe convoy And what shall we say to the estate of Israell in Gideons dayes who when the Angell came and saluted him saying The Lord is with thee thou mighty man of valour Hee answered Oh my Lord if the Lord be with vs why then is all this befallen vs and where be all his miracles which our fathers told vs of saying Did not the Lord bring vs vp from Aegypt But now the Lord hath forsaken vs and delivered vs into the hands of the Mideanites And what marvaile was it Baalls Altar and Groue were among them yea and that neere vnto Gideons fathers house But God by night warnes Gideon to throw downe Baalls Altar which his father had made and to cut downe the Groue by it and offer sacrifice of peace vnto the Lord. Here then was the maine obstacle of Israells welfare first removed Hereupon Gedeon marcheth in his might goes on and prospereth Now a Barley Cake smites the Midianiâ—â—s tents now a handfull of men even three hundred with their swords and lampes dare surround the enemy and giue â—hat huge host a miraculous discomfiture even without stroke-striking for feare of whom twenty thousand of Israell being faint-hearted had forsooke the field and retired home Thus God can help at a pinch even against al liklihoods and when his enemies are in the height of their presumption and his owne people at the lowest ebbe of strength and meanes to helpe themselves when once Baalls Altar is cast downe Hilary saith proprium esse sâ—lius Ecclesiae vt tunc vincat cum caeditur tunc intelligat cum arguitur tunc secura sit cum deseritur tunc obtineat cum superata videtur It is the Priviledge of the Church then to vanquish when it is wounded then to vnderstand when it is reproved then to be secure when it is forsaken then to obtaine the victory when it seemeth to be overcomâ— Need we now to apply these examples to our present purpose Who so dull as to require it Doth he not see Israell every where to goe downe the wind and to be come in a maner to the very precipice of ruines Doe not the Egyptian Taskmasters every day vexe them more and more Is there not now in all appearance lesse hope of deliverance then ever But what then Is Gods hand therefore shorâ—ened that it cannot sauâ— Shall outward appearances prescribe or limit his power Or shall the most extreme difficulties proue impossibilities to his Omnipotency Or is not God the same God still to Israell Or is he not still good to Israell Or doth he afflict them because he haâ—es â—hem Or doth he humble them that he may for ever cast them off and not rather thereby to take occasion to raise and restore them in due time Or doth he suffer the Beast the Antichristian power to prevaile and prosper vsing him as a rodd to scourge his foolish and wanton children because he loveth or favoureth the Antichrist his mortallest enemy Yea is not this cruell rodd reserved and destinated to the fire so soone as the Father hath thereby disciplined his Children as now they humble themselues repent of their sinnes reforme their wayes remoue the stumbling blockes and provocations of Gods jealousie fall downe and with greater fervency and importunity of strong cries sollicite their offended Father and so shake off from them that drowsie security and lethargy wherewith the world is so desperately possessed And in the meane time is the Beast so senselesse and so
Lady vertue and Grace ouâ— of her â—ober habit to put on the new fangle fashions of the time or by the impetuous torrent of all lawlesse examples of profuse and prodigious manners of proud and ambitious â—onnes of Belial the only heires apparant to all earthly greatnesse And by watching here is implied that carnall security and beastly â—urquedry all excesse in eating and drinking which are enemies to watching are proper symptomes of this Viall And aboue all drunkennesse For that strips a man of his garment makes him naked and men see his shame Noah was once drunke and he lay vncouered in his Tent that his shame was seene But now he is accounted no man that will not drinke drunke till he lie vnder the Table like a dogg at his vomit or wallow in the kennell like a hogg in the mire Thus it is in this Viall as in the dayes of Noah they eat they dranke noting the excesse of all deboshtnesse In this regard therefore Christ admonisheth his servants to wâ—â—ch and that the more diligently because of the dangerous state of the time of this Viall overgrowne with carnall security and overflowne with that borrowed German sinne of drunkennesse And to incourage his servants least they should be too much dejected with the worlds â—â—omps and affronts as standing too strictly vpon points Christ pronounceth them to be blessed that watch and looke well to their garments of faith and holinesse howsoever the misdeeming world deeme them fooles â—or their labour In the second relaâ—ion Christ here insertâ— this gratious admonition and watchword not only as a preservatiue from the present corruptions but as a preparatiue to fore-arme them against the imminent perill and triall of the great day of God Almighty This is that Panoplyâ— or complete armour recommended vnto vs Eph. 6 which taking vpon vs we may be able to stand fast in the evill day It is saving faith and a good conscience which as an armour of proofe will beare a man out and bid defiance to all worldly feares And vnlesse we renew our Covenant with God of faith and obedience and so set our selues in a way of reformation thus having God reconciled vnto vs and made on our side It may be said to vs as to those in Amos Woe vnto you that desire the day of the Lord To what end is it for you The day of the Lord is darknesse and not light Amos. 5.18 Certainly to all those who appertaine to the confederacy of the Beast and false Prophet to all profane and impenitent persons the great day of God Almighty shall be a darke and dismall day Men may see this if they will in the previous light skirmishes what is like to be their successe in the maine battell No prosperity no successe even to those that professe to stand on Truthes side so long as their face is turned the other way or which is worse while Iulus-like they looke both wayes halting betweene two with prevaricating feet having on the Linsey-Wolsey garment neither hot nor cold and the like What haue these to doe with the great day of God Almighty Certainly such if they repent not of their damnable heresies doe bring vpon themselues swift destruction Forasmuch as by their pernicious wayes which many doe follow the way of truth is evill spoken off whose iudgement therefore now long ago lingreth not and their damnation slumbereth not But on the contrary he that hath on the former armor his garments of justification by faith and of sanctification joyned with repentance desireth nothing more then to see this great day of God Almighty even hastening vnto it as Saint Peter speaketh 2 Pet. 3. And he gathered them together into a place called in the Hebrew tongue Armageddon In which fourth and last clause of this Viall are three things or circumstances very remarkable First of the Person that assembleth or rangeth the Warriours and that is the great Muster-Master even the Lord of Hosts He gathered Secondly of the Persons assembled Them and those are the very enemies of his Church that warre against the Lambe and those on his side who are the Called and chosen and faithfull Thirdly of the Place where the battell is pight and to be fought called here Armageddon We will speak of the last first as most difficult This word Armageddon is diversly taken by Interpreters Some referre it as alluding to that place called Mageddo in the fifth of Iudges where Deborah and Barack discomfited the host of Sisera at the waters of Mageddo Whereupon Deborah in her gratulatory song singeth by a Propheticall spirit So let thine enemyes perish O Lord. And surely if we compare the presumptuous confidence of the enemyes of Gods Church in this Vial to that of Sisera and of the Ladies of his Court against Israell triumphing before the victory it may be a good allusion To which discomfiture also the Prophet Dauid alludes Psal. 82. where he prayeth against all the enemyes of the Church which prowdly say Let vs take to our selues the houses of God in possession Let vs make havocke of these Puritan Gospellers and of the name of Protestants Do thou unto them as to the Madianites as to Sisera as to Iabin at the brooke of Kison to wit at the waters of Mageddo Others apply this place not only to the overthrow of Gods enemies but withall to the valley of Mageddo where King Iosias was slaine which was cause of great lamentation to Iuda But whereas this might make against the destruction of Antichrist and his Confederates here which shal be cause and matter of much joy comfort to Gods people the some Author solues it thus that vpon the fall of Antichrist the whole Nation of the Iewes shal be â—onverted and shall hereupon take vp a bitter lamentation for their long and obdurate obstinacy now in a godly sorrow for their sinne weeping to see him whom they had pierced according to that Zach. 12. Some relate others opinions of Armageddon as either to signifie excidium rivi the cutting off of the River as alluding to Babylons Euphrates or exercitus vastationis the Army of desolation Others deriue it of Har which is Hill and Magedon delightsome or pretious alluding to the Church of God the Mountaine of Gods delight as Psal. 82.1 2. The Royall Paraphrast in his Epistle before his Paraphrase sets downe first his owne opinion deriving the word of Harma or Guarma and Geddon as much as destruction by deceit because saith he it is the name of the place where the wicked being assembled together by the alluring and deceit of Satan and his three spirits of Devills â—o make warre with the faithfull were all destroyed by God and so their destruction came and was procured by deceit To which also he is pleased to adde two opinions of others as first to signify destruction by waters to wit peoples or secondly to allude to Ioshuah's discomfiting of the Kings Gods enemies
Dragon and armed with the power of the Beast for these three spirits go linked together and labouring to make one intire Church for the Dragon and for the Beast then be sure is the time of this Vial wherein these spirits come out of the mouth of the false Prophet And not without cause is the false Prophet added to the Dragon and the Beast sith he is the feweller and bellowes not only to nuzzle and nourish the world in all wickednesse in the craftie fetches of the Dragon and the prowd vsurpations of the Beast but also to blow the coales to incite and provoke the Potentates of the earth to transcend all bounds of lawes Divine humane Satan wants not much lesse will he want in the time of this Viall his wicked and lying Prophets to sow pillowes vnder all elbowes labouring to make Princes glad with their lyes as the Prophet speaketh and sicke with bottles of wine even with the sugred lees of their flatteries and falshoods And ever in a corrupt age especially the false Prophet is one maine stickler As Esay saith From the Prophets of Ierusalem is profanesse gone sorth into all the land And The auncient and honourable he is the head and the Prophet that teacheth lyes he is the taile And false Prophets are those spirits that goe to the Kings of the earth to gather them to battailâ— against Christ and his servants and goe about to possesse them with the spirit of the Dragon and of the Beast to puffe them vp aboue themselues to make them forget the Decree the Law to the perverting of the judgement of the afflicted They so tell them they are Gods as if they should not die like men that the sublime power in earthly Potentates is a participation of Gods owne Omnipotency that their distance from common men is as the heavens in respect of the earth that Iustice can be no Rule or Medium whereby to giue God or the King his right that the observation of his mans lawes though just and good and which tend as well to the safety of the King as of the Subiect and which all are sworne to obserue the due observation whereof is according to Gods sacred Ordinance and the wilfull violation a contempt of the same doth notwitwithstanding preiudice and prepondâ—rate divine Determinations that to obserue humane lawes is a kind of preposterous zeale elevating the authority of divine Determinations Such strange Paradoxes and Aphorismes how farre they may sorâ— with Satans madnesse in the time of this Viall I referre to the most judicious to judge Melius est saith the Preacheâ— a sapiente corripi quà m stâ—ltâ—rum adulatione decipi And saith the Wiseman He that loveth purenesse of heart for the grace of his lips the King shal be his friend Our gratious Soveraigne God ever preserue from all false Prophets that their lyes may never prevaile to corrupt or abuse the vnparallel'd goodnesse and sweetnesse of his Princely naturally noble disposition The seventh Viall poured out And the seventh Angell poured out his Viall into the ayre and there came a great voice out of the Temple of heaven from the throne saying it is done c. Of this Viall we may say as Mr. Brightman of the fourth but more truly and evidently Huâ—â—sque tempora nostra prâ—cesserunt hitherto haue our times come The words of this Viall consist of two branches first the act of pouring with the obiect the ayre Secondly the effects and they are two first the definitiue sentence pronounced vpon the whole Kingdome of the Beast v. 17 the second the execution of the sentence to the end of the Chapter First This Viall is poured into the ayre In this Viall as in the rest we must first find out the mysticall sense The Aire in Scripture is taken for the Kingdome of Satan As Eph. 2 2. It giues vs to note here that this Viall is poured out vpon the whole Kingdome of the Dragon Secondly the ayre is taken for the whole circumference and Kingdome of the lowest and middle Region of the ayre especially which compassing the earth on every side betokens the destruction of all Antichristian enemies over the face of the earth no element being so vniversall as the ayre nor any so apt to receiue impressions to work all kind of plagues as the ayre In it are bredd all sorts of Meteors windâ— stormes thunders lightnings plagues and pestilences haile and the like such as follow in this Viall the consequent effects of this pouring out into the ayre Now for the effects First heâ—â—upon proceeds the definitiue sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done oâ— as Beza Fuit It was Babylon now comming so to be destroyed as once Troy was But our owne Translation is most proper It is done God hath now passed his sentence vpon Babylon And to the end we might the better marke such a famous sentence it is delivered in a most majesticall manner first in a great voice the immediate effect of the aire moved by this pouring out Secondly from heaâ—en to note the Maiesty of it Thirdly from the Temple of heaâ—en to note the truth of it Fourthly from the Thrâ—ne to note the equity of this sentence running thus in full equipage It is done The same sentence we read chapter 10.7 in the beginning of the seventh Trumpet which is a parallell or synchronisme with this seventh Vial wherein the Mystery of God is finished Also this word we find chapter 21.6 It is done saith Christ. Now some referre this to the finall consummation of the world others to the consumption of Antichrist and his followers The difference may easily be reconciled sith the consumption of Antichrists Kingdome is one of the immediate fore-runners of the last day whom saith the Apostle the Lord shall consume with the spirit of his mouth and shall destroy or vtterly abolish with the brightnesse of his comming 2 Thess. 2. So that when we see these things begin to come to passe then as Christ saith look vp lift vp your heads for your redemption draweth nighâ— Luke 21.28 Immediatly vpon the pronouncing of the sentence followeth the Execution set forth by the meanes and manner of Antichrists destruction First there are heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sounds or voices This is one Impression of the ayre And these sounds may be vnderstood to come either from the Creature or from the Creator both instruments of the Beasts ruine First of the Creature And first of the living Creature as the voyces and cryes of the Saints and servants of God lifted vp in prayer against the Enemy Such as we read of Exo. 14 15. and 2 Chro. 13 14 15 and Iosh 6.20 Or of Gods Creatures without life As Luke 21.25 26 The Sea and waues roting and the powers of heaven shaking Secondly the cry and voice of the Creator whereof we read Ier. 25 30 31. Iob. 15.21 and 2 King 7.6 When God