They may lye in danger but they shall come out in due time but however it should be a warning to the sonnes of men how they adventure their lives by going into any danger where God calls them not But if you be brought into danger when the Lord doth deliver you have cause to blesse him and to render your selves and Families back to him that you may walke with more girt up spirits to God that so he may not repent of what deliverances he vouchsafeth to you Rev. 13. the latter part of the 3. 4. ver And all the world wondered after the Beast And they worshipped the Dragon who gave power unto the Beast and they worshipped the Beast saying who is like unto the Beast who is able to make Warre with him I Come now to speak of the sequell of the healing of this wound upon the healing of it there is a double effect 1. The admiration of the world after the Beast 2. A worship set forth by a double object the Dragon and the Beast 3. The causes are set forth that made them to worship them both The Dragon in that he gave power to the Beast and the Beast for his unmatchable power Who is like unto the Beast who is able to make war with him Here might be three or four Notes justly gathered from hence but because I affect brevity in mysticall Scriptures I shall compact them into one The note is this That upon the healing of the Beasts wounded head all the world fell into an admiration of the Beast and of his power yea into an adoration of worship both of the Beast and of the Dragon This containes both the latter end of the third and part of the fourth vers For the causes of this Admiration they will be just reasons of the point To open the Doctrine upon the healing of this wounded head of the Beast Remember the Beast is the Roman Catholick visible Church whereof Rome was the mother City and mother Church accounted of all the Churches in the world and the Pope is the visible head of this Church in this Chapter called the seventh head Observe 2ly the healing of this seventh Head wounded by the captivity and calamity it fell into by barbarous Nations Upon the healing of this wounded Head by the removal and scattering and subduing of these Enemies as also by the playster that was put to him when such Titles of Soveraign Authority were put upon him by the Emperors Now this was the Originall of that wonder for so it comes in His deadly wound was healed and all the world wondered after the beast And so he expresseth it Chap. 17. 8. All that dwell upon the earth shall wonder when they behold the Beast that was and is not and yet is He was when he flourished as that which was the great Authority of the world He is not when he is wounded in his head but as it were troden under foot wounded to death as if he had not been But yet he is againe that is he is restored And they that dwell on the earth when they saw that wondered to behold the Beast that was and is not and yet is A Beast that cannot be crushed and beaten downe with such desperate calamities so that 's the occasion of their wonderment now upon this occasion they fell into an admiration of the Beast and of his power An admiration implies some high esteem of some great happinesse betiding this Beast not only beyond their expectation but transcendant beyond their apprehension and capacity to understand For a man doth not admire a thing unlesse it goe not only beyond expectation but is transcendant above his reason and understanding Yea beyond any meanes he could use to bring such a thing to passe Therefore when they see this great change they fall admiring of the Beast and the head of the Beast and of the Dragon that gave power to the Beast and worship them both For their Admiration then let me speak something of that and then of their Adoration both of the Beast and of the Dragon It was in a way of Admiration I will not say what expressions some have made of it some that were called Fathers of the Church and have left such things in writing It would mightily possesse one with Admiration of the Sea of Rome looking at him as the Lyon of the Tribe of Judah looking at him as by his Primacy to be like Adam for his Faith like Abraham for his government like Noah gathering all the world under him for Order like Melchisedech for his function to be Christ himselfe deservedly to be God after sometimes called the Vicar of Christ and of God marvellous transcendant strains put upon him which argues a high esteem of him But to omit such things as are but flourishes these are reall 1. That all the Churches of the world are to receive all their doctrine and worship from them Though it were never so superstitious as worshipping of Angels and Saints and making use of their meditation besides Christ and they did receive from them more then all this which is the life and quintiscence of all They looked from the Father of the Catholick visible Church to receive Indulgences and pardon of all their sinnes If he retained them then they were retained if he remitted them they were remitted This they looked for from him not only for Doctrine and worship but for sealing up their Pardon for so many hundreds and thousands of years and not sealed with waxe but with a wap of Lead and a Seale set on that And this was the chiefe comfort of troubled minds in those ages these things they received from them and admirable honour they put upon that Beast to receive all such things from them 2. They made to Rome all their Appeals What ever government there was in the Christian world from thence were their Laws and thither were their Appeals as out of England and many other places to the great disturbance of Church and Common-wealth as also large and bountifull payments were made to them It were a vast thing to sum up the totall sum of constant payments that were from every Kingdome repayed to the Sea of Rome And as their Appeals Payments went to Rome so did their bodies on pilgrimage and it was thought a great devotion to kisse the feet of the Pope and to see those blessed Shrines Thus was their admiration of the Beast 3. They fetched from Rome the Ordination of all their chiefe Officers Any Arch-bishop who-ever chose him yet he was not installed but he must fetch it from Rome and pay well for it And from thence they fetched all their Coronation of Kings and Emperors and sundry fundamentall Lawes of every Catholick Kingdom were derived from thence All their Dispensations were fetched from thence that Princes might marry where they would And dispensation from Oaths and from Marriages contracted all these things they fetched from Rome It was
discharged of this burden This was very plausable to carnall reason especially if they gave so much to such a Monastery that they may offer so many Sacraments for them for they look at the bread in the Lords supper as a propiatory Sacrament here were so many means to satisfie the consciences of those that were superstitious as nothing could be devised to give better content to the spirits of men in those dayes any man that knowes it shall finde it true that when the conscience is terrified with the curse of Gods Law and never shewed the true way of fellowship with Christ no man is so tender and conscionable in the performance of all duties as they If you will have them kisse the Popes foot or give so much to a Monastery and by this means Hell shall be shut against them and Purgatory discharged But for assurance of Salvation in Christ they could not endure that they that stood for that they tell them what you will not have men doe good workes away with that faggot and halter for such Hereticks Thirdly there was a third Reason and that was from the great reverence of all Councells and Synods to the Sea of Rome The City of Rome had wont to be the imperiall City now in such a case as this they thought it but reasonable In heathenish Rome they gave all worship to them and so let Christian Rome give all their worship to the chief Head there and so to their mother Church all Catholicks would incourage others so to doe and so by this means there were such incouragements laid for admiration and adoration that you may not wonder at what the holy Ghost saith That when the wound was healed all the world wondred after the beast saying who is like unto the beast who is able to make war with him Not the Emperors of the East and West not the King of England France Spain nor all that have been of greatest force they were none of them able to hold up their heads against this great Beast The use of this point is thus much First you may observe from hence that Universality and Prosperity though they be given for two notes of a true Church by the Papists yet indeed they are but sopisticall deceitfull delusions They are not such marks of a Church as are peculiar to a true Church here is Universality All the world wondred after the beast and here is Prosperity all the world adore and admire the Beast Who is like unto the beast who is able to make war with him Not all the Princes of the world So that here is externall prosperity for so they call it here are both these concur and they doe indeed argue a Catholick Church as Bellarmine saith but note this that Catholick Church which is visible which is the Roman visible Catholick Church the Scripture holds it forth as a great and ugly and monstrous Beast look not therefore at these as any good marks and signes by which Jesuites and Seminaries are wont to draw to deep devotion to the Catholick Church for all the world have run this way there is but a handfull a few of such as are otherwise minded what is Genevah and some others to Rome what have they been able to doe in comparison of the Church of Rome which is the Church of Churches none have been able to doe as they Secondly we may see the danger of this admiration and adoration the deadly and desperate danger of adoring the Catholick visible Church and the Dragon It is the cunning of these Priests and Jesuites to draw men by all means to be at least devoted to the Catholick Church and to submit their power thereunto for they say there is no union with Christ the head unlesse you be united to the visible head on Earth this is their usuall plea Now marke what the holy Ghost speaks in this Text he doth say that all the worship of this mother Church is but the worship of the Dragon Men are devoutly adicted to give up their souls to the Devill when they give up themselves to the Catholicke visible Church the Lord professeth he is not honoured by them they professe honour to he-Saints and shee-Saints and dead Saints and to all relicks and remnants of them the honour of them is given unto the Devill and not to God That look what Paul saiâ—h of heathen Rome John speaks of christian Rome This I say saith the Apostle 1 Cor. 10. 20. That the things which the Gentiles sacrifice they sacrifice to Devils and not to God and I would not that ye should have fellowship with Devils And so this saith John the holy Apostle equall to the Apostle Paul or next him but here guided equally with Paul in the Authentical word of God he saith They that worship God according to the prescript of the Church of Rome they worship the Devils and not God they worship the Dragon the old Serpent So that it is not so light a matter as Gallants at Court and great Kings apprehend they will be reconciled to their mother Church they will goe a Pilgrimage that is devised by the Pope and perform duties as their ghostly Father directs them and have their bead-prayers In all this what do they doe This is a worship to the great beast but this is the issue and substance of it they doe indeed worship the Dragon It is not the Lord Jesus nor God the Father nor the blessed spirit that is thus worshipped but this is indeed the worship of the Devill Thirdly this may serve to teach us to blesse the name of the Lord that hath delivered us from this admiration and adoration from this wofull Captivity and Calamity whereto our Fathers have been enthralled All those of them whose names are not written in the Lambs book of life they were all led this way and it is a marvellous deliverance that God hath wrought for us in taking our Religion from universality and from outward prosperity It is sometimes a snare to Christians this kinde of Government that we have and they are apt to say what doe any of the great Nations of the world for worship and Government did you ever know any such thing authorised in any Kingdome There is an inward principle in us by nature to doe as all the world doe what are we more wise then they It is a great temptation but we have cause to blesse God that hath wrought deliverance for us But what if all the world did worship the Devill as time was when they did what if all the world worship the Beast and the Dragon that gave power to the Beast must we doe so And as they are not grounds of our worship so they are fit grounds of unfeigned thankfulnesse to God that hath delivered us from that Religion by which all the world was bewitched to give their Crownes Honours Bodies and States to the devotion of the visible Catholick Church and to the
AN EXPOSITION UPON The Thirteenth CHAPTER OF THE REVELATION By that Reverend and Eminent servant of the Lord Mr. JOHN COTTON Teacher to the Church at Boston in NEW-ENGLAND Taken from his mouth in Short-writing and some part of it Corrected by himself soon after the Preaching thereof and all of it since Viewed over by a friend to Him and to the Truth wherein some Mistakes were amended but nothing of the Sense altered LONDON Printed for Tim. Smart at the Hand and Bible in the Old-Bayly 1656. TO THE READER Christian Reader THE tongue of the just or righteous saith Solomon Prov. 10. 20. is as choise silver The words that fall from the tongue of such are very precious and profitable And truly such are the words that dropt from the tongue and lips of this holy and righteous man Mr. Cotton As he himselfe had by his owne blessed experience found the tongue of that righteous man D r Sibbs as choise silver yea better then the choisest gold of Ophir by which the Lord was pleased to convey heavenly and eternall treasure into his soule Even so also have many precious soules some now above in glory others still here below found the words that have distilled from his tongue to be above much fine gold and of more weight and value then the greatest treasure of this whole world Divers that are yet alive and do remain unto this present may can hear witnesse to the gracious words which proceeded out of his mouth But I shall crave leave to name only one now amongst the Saints at rest who was indeed one of a thousand in his time and place viz. that great and eminent man Dr. Preston whose heart the Lord wrought powerfully upon by the tongue of Mr. Cotton and that not long after his heart had been seized upon by the tongue of that sweet Singer before mentioned And because the story is so remarkable I shall be willing to relate in briefe the substance of what I had sometimes in private from the tongue of this our Reverend Author himselfe He being according to his course to Preach before the University Schollars in Cambridg had a great conflict in himselfe about the composing of his Sermon viz. whether after the plain profitable way by raysing of Doctrines with propounding the Reasons and Uses of the same Or after the mode of the University at that time which was to stuffe and fill their Sermâ—ns with as much Quotation and citing of Authors as mighâ— pâ—ssibly be On the one side 't was suggested to him that if he should not go the former way he should not be faithfull to the Lord in seeking his glory but his owne c. And on the other side if he should not shew his Learning it would not onely be a disparagement unto himselfe but also unto the Colledg which had so lately chosen him out of another to be Fellow for he was chosen Fellow in Emanuel Colledg out of Trinity where according to his yeare it fell out so as he could not be capable of a Fellowship What is this that Cotton that was so famous and had such a name for a great Schollar what a poore choise hath Emanuel Colledg made Thus he was tossed too and againe pro and con in his thoughts as I thinke he sayd about a fortnight the Lord seeming to try his sincerity at the first but at length he came to a resolution to deny himselfe what ever the world might judge or say of him His Text if I mistake not being in 2 Cor. 2. 16. And who is sufficient for these things Two or three Doctrines as it seems he raised from the words The Schollars came generally with great expectation to heare a more then ordinary learned Sermon from him that was so famous throughout the University and thereupon the Masters of Art at the beginning stood up erectis auribus amongst whom Mr. Preston was one but soone perceiving which way he went which was so extreamely contrary to their expectation they sate them downe in great discontent pulling their hats over their eyes thereby to expresse their dislike of the Sermon but before 't was ended something dropt from the tongue of the Preacher which the Lord made unto Mr. Preston to be as choise silver indeed whereby hee was so affected that he was made to stand up againe and change his posture and attend to what was spoken in another manner then he and the rest had done These things Mr. Preston afterward getting to be acquainted with Mr. Cotton by coming to him under pretence of borrowing a Booke of him which he might have easily had elsewhere returning it againe related particularly unto him Thus our Reverend Author by denying himselfe for the Lord had that cast in upon him viz. the gaining of such an eminent person to Christ which was a thousand times better then the airy applause of the world in being accounted a learned man Yet neither did he loose that way but had the repute of that too and not without cause to his dying day notwithstanding his continuall care to avoyd all appearance of affectation in the course of his Ministry either in regard of shewing Learning or in the manner of expressing what he did deliver whereby the power and effect of his Preaching did appear to be wholly of God being desirous to speak to the understanding and capacity even of the meanest and by manifestation of the Truth to commend himselfe to every mans conscience in the sight of God A taste whereof we have in these Sermons of his here published It were too great arrogance for mee to thinke to adde any authority to these or any other of his precious labours by my commendation of them I might as well go about to adde to the light of the Sunne by my Candle The very name of Cotton is enough to set an high price upon what ever hath that stamp Oâ—ely being earnestly desired by the Christian brother the publisher of this Exposiâ—ion who having the pen of a ready Writer did take those Notes from the mouth of the Preacher to give my testimony to the world that these were indeed the very Sermons of that holy Servant of the Lord whose name they bear I shall willingly affirm and testifie having lived in that American wildernesse about 13. or 14. yeares in the Towne next adjoyning to Boston and so had thereby the happy priviledg of enjoying the benefit of the precious labours of Mr. Cottons in his Lecture upon every fifth day in the week I say I do here declare and testifie unto the world that these Sermons upon the 13 th Chapter of the Revelation for the substance of them giving allowance for such defects of the Amanvensis which cannot but be expected ordinarily and yet I confesse are but very few in this Treatise were published by that faithfull servant of the Lord Mr. John Cotton about the 11. and 12. moneths if I mistake not of the year
head of that Church It is cause of everlasting thankfulnesse and watchfulnesse not to be deluded by fine shewes of worldly men but let us see and know where true worship lies as the Lord hath declared himself in Christ and held him forth in the Gospel of truth Forthly let it teach us all where to bestow our admiration and adoration It was a charge that our Saviour gave to the Devill and which accordingly he himself practised and requires us to doe Mat. 4. 10. Thou shalt worship the Lord thy God and him onely shalt thou serve The Devill askes this of Christ to bow downe to him and worship him The Lords Indignation is kindled his holy Zeale is inflamed against such a Sacriligious request Get thee hence Satan for it is written thou shalt worship the Lord thy God and him onely shalt thou serve And as we are to worship him alone and no God but him so we are to admire none but him Who is like unto thee O Lord amongst the Gods who is like unto thee glorious in holinesse fearfull in praises doing wonders Exod. 15. 11. There is matter of admiration who is a God like unto the Lord that forgiveth Iniquity Transgression and Sinne of which you read Mic. 7. 18. and which the Church holds forth there upon this very ground who is a God like unto thee why what is there in him that you so magnifie him he is a God that forgives Iniquity Transgression and Sinne here is cause indeed of admiration They admire and adore the Pope why Because they had satisfaction to their consciences in their way and an ungrounded hope of a better state in another world and pardon of Sinne in this and now they come to fellowship with Christ by the worship of the Devill But who is a God like unto thee that pardoneth Iniquity Transgression and Sinne So that here is indeed matter of due admiration and let it be fastned there When a mans soul is brought low with the sence of Sinne and overpoured with the burden that lyes upon his conscience by reason of the guilt of Sinne what is matter of admiration now who is a God like unto thee that passeth by Iniquity transgression sin It is not the Pope of Rome that can take away sin it is not all the cunning of the Dragon that can do it And therefore to what end are all the admirations and worships that are put upon the Bishop of Rome and the Dragon that gave him his power They may please themselves in what satisfaction they apprehend they have but their own principles possesse them that they can never come to see the admirable goodnesse of God in forgiving their Sinnes But now when the Lord sheds abroad a spirit of grace and peace in the conscience and applyes the goodnesse of Christ to the discharge of the burden of Sinne and of quickning the heart in the peace of Christ Jesus this breeds admiration Blessed be God the Father of mercy and God of all consolation that of his aboundant mercy hath begotten us again to a lively hope I say this blessing is worthy of admiration and not onely of wonderment but of acknowledging all glory and blessednes to him When the conscience is not pacified by a sorry duty done from man but by a sealed pardon from the spirit of God witnessed by the breath of the holy Ghost this is such a mercy to the soule as indeed raiseth the heart above all admiration of such a Beast I to a true detestation of this Beast and of the Dragon that hath so long bewitched and carried them captive to the imaginations of their own hearts and in the end to their everlasting perdition But let it be the care of Gods people as ever you desire to be blessed from the admiration of such a worm-eaten Religion so grow to an admiration of the God of mercy and grace and so we shall doe that upon just grounds which our Fathers did without grounds to this Beast and to the head of it Upon this ground this head being wounded and afterwards healed all the world wondred after him Here is an Image of Christ he was wounded to death and his deadly wound was healed and he riseth againe and he proclaims all power is given him in Heaven and Earth Now see how this Vicar of Christ as they call him usurps as Christ was wounded and is risen againe so it is with this Beast he is wounded to death and afterwards healed and restored and now all the world admire and worship him Have they forgotten that Christ dyed for our Sinnes and was raised again for our Justification and doe they stand admiring at this Beast as he that was wounded and healed Therefore let it be a ground of true thankfulnesse to the Lord for the great change that is wrought in Christendome and let us give the Lord the admiration that is due to him that we may be preserved from those delusions wherewith others have been deceived and may goe on in this way constantly which the Lord hath established and called us unto Revel 13. 5 6. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue forty and two moneths And he opened his mouth in blasphemies against God to blaspheme his name and his Tabernacle and them that dwell in heaven THE events that followed upon the healing of the Beast the first was That all the world admired him The second was Vniversall worship given both to the Beast and to the Dragon that gave power to the Beast of which wee have already spoken The third event remains now to be spoken to and that is the deligation of power to this Beast upon his recovery and the power given him is four-fold 1. There was power given him to speak great things and in particular great blasphemies 2. There was power given him to continue that is as the word signifies to be doing to be active to be powerfull and efficacious in his worke 42. moneths 3. There was power given him to make war with the Saints and to overcome them 4. Power was given him of dominion over all Kindreds Tongues and Nations First There was given him a mouth speaking great things Secondly There was power given him to continue 42. moneths and both these Authorities or Liberties they are amplified by the effect it wrought in the Beast He did effectually take that power which was given him and employed it to the utmost As he had a mouth given him so he opened his mouth in blasphemies and that amplified by the object of his blasphemy against God and God distributed his Name his Tabernacle and those that dwell in Heaven The note then that the words do afford first is this That after the healing of the wounded head of the Beast there was given to him power to speak great things even blasphemies which also he did effectually and abundantly exercise or
prevailed to break his power there and so in Ireland where she set her hand she brake mightily his power and the power of Catholick Prinâ— though mightier then she She renounced the Catholick Church that is this great beast and cut off his head to her best understanding which was about the sounding of the seventh Trumpet Rev. 11. 15. When the Kingdomes of this world became the Kingdomes of our Lord and of his Christ For then did begin the seventh Trumpet to sound which brought the conversion of Kingdomes and States that though the beast still continued yet he still lost his Authority which he had before what he did approve before that stood and what he did not that fell to the ground Now he hath so much power that if France be more pravalent or Spaine he will take with them as he thinks he may with his Catholick Sons for his own security but his power is so blasted that though he doth continue still and will continue yet a great Beast that rules all the world that power the Catholick Roman Church hath lost though he prevail with his superstitious inventions with those that are his in a carnall way or from an opinion of their fathers honesty c. But yet the power is not left to the Bishop of Rome to doe all things as in those former times he might his word is not a law nor his decrees so Authenticall they are now considered of even among Catholicke Princes It is not now in his power to take up Controversies between France and Spain if they will make war Time was they durst as well have eaten a Bears foot as have ventured upon any war without his likeing but that was the time when the armes of his power and his jawes were not broken Thus if you take this Scripture as Brightman takes it from Constantines coming to the Crown it will expire then about the time when the Bull came forth against Qâ— Eliz. and as they thought would be sufficient to blast her and all the Huguenots with her But yet that makes but one beginning and ending of this account whereas the Text makes two for in Chap. 12. 6. when the child was caught up to God and to his throne and the woman fled into the wildernesse then there was a great battle that battle lasted 90 years and then was the Devill cast out of Heaven and his Flamins and Arch-flamins were blasted with him they had no power in Theodosius time from that time the Dragon was cast out of Heaven and persecuted the woman which brought forth the man child and there was given to her two wings of a great Eagle that she might flee into the wildernesse Now I say according to this there is another computation of this time there was no more place found for him in heaven w ch was in the year 395. for two or three years we must not pinch much it is hard to keep exact account by reason of taking up one year from the Predecessor which in so many years come to sometimes more sometimes lesse Now if you shall take the Computation from that time t is true from Constantines time the Church might fly into the wildernesse for it is true the Church is made a wildernesse if you set the doores of the Church so wide and pull down the walls that whereas before it was a Garden inclosed Cant. 4. 12. now you let in vast territories bring in the whole world now you make it Catholick now though it had no Catholick power a Garden is made a wildernesse if you pull down the pales take down the narrow watch of Officers and let in all men that will thrust in ambitiously to gratifie them The Church was full of covetousnesse whoredomes adulteries deceivers haters of God and the true power of Godlinesse even in his time and so forward was almost worn out and never was so in all the time of persecution but after that the Bishop of Rome had taken the stile of Pontifex maximus and Theodosius slept with his Fathers then the Church grew more transcendantly Catholick and that they thought he would be Lord Paramount but yet his transcendant power did spring as he was cheif Bishop then he was universall Bishop for his power grew by degrees Now I say if you take this latter computation which also the Text doth then if you reckon from 395. years and adde to that 1260. years putting these two together they will expire in the yeare that shall be according to the Roman account 1655. I will not be two confident because I am not a Prophet nor the Son of a Prophet to foretell things to come but so far as God helps by Scripture light about the time 1655. there will be then such a blow given to this beast and to the head of this beast which is Pontifex maximus as that we shall see a further gradual accomplishment and fulfilling of this Prophecy here You must not think it strange that some Prophecies receive a graduall accomplishment Sometimes you have a Prophecy of the 70. yeares captivity which is accomplished by the redemption of the Church out of Babell yet a more full accomplishment shall be when the Church shall be delivered from this whore of Rome and the Church of the Jewes shall be called againe So it is here according to the different computation of time the wise God hath all seasons in his hand he doth foresee and foretell to his people when they shall come to passe So that though the arme of his glorious power be broken and his bones broken that he is nothing that beast in power that he was and hath not been since the sending of that dreadfull excommunication which was thought to be so dangerous to the famous Princesse I spake of yet a power he hath over many Churches and the power given him by the ten horns they are not all broken as in Chap. 11. 13. The tenth part of the City fell by reason of the earthquake There was such a fall that a tenth part fell but yet a great part stands still to this day in some measure that will take their Religion from him as they see cause but not all in Religion neither for the King of France will not yield to the Councell of Trent to this day it falling out that his Ambassadors did not sit in the cheife place he will not authorize that Councell Thus is his power broken but yet it continues in some measure till a further accomplishment of it but for two or three years I cannot limit that for there may be some uncertainty by reason of the variation of Chronicles that have sometimes more sometimes lesse in the beginning and ending of the Reign of Princes But otherwise about that time will be the expiration of the power and great authority of this Beast But already we see by the blessing of God his power weakned but we look for a further accomplishment The matter hath
favour and large gifts he bestowed upon them Charles the Great had his Empire from the Bishop of Rome and translated it from Constantinople to France and Germany and therefore he had reason to stand to the Authority that set him up And the ten Kings of Christendom that rose upon the demolition of the Grecian Empire which was then called the Empire of Rome their absolute authority did much depend upon the Bishop of Rome if the Grecian Empire had not yeelded they had been liable in conscience to restore these ten Kingdoms In point of State-policy they had cause to be much observant to the Pope But that is not all for they could never have done it had not the Subjects yeelded And what moved them Truly they were all taken with the Religion of the man of sinne That flood of Heresies and Abhominations which the Catholick Church did hold forth as in a cup of poyson to the world these earthly sort of Christians swallowed it all up They were carnall and yet superstitious and devout Carnall for want of saving grace and regeneration And devout for then generally Christians lay under the terrour of the Law as in Rev. 9. 5 6. The locusts came in which were the Fryars and Monkes and they had this power to sting their Consciences even to the death that a man would give all he had for pardon of sinne Now having power to sting mens Consciences but not to heale them to kill but not to make alive they were now fitted to receive the Impression of the Popish Religion and that religion to men so qualified and disposed was fit to heal them overly and to skin the wound of Conscience and there are three things in that Religion that helped to skinne over the Conscience 1. The suitablenesse of it to humane and naturall sences 2. To carnall naturall reason 3. To naturall Conscience For these three concur and that strongly in this Religion to carry all Christendome after it First for naturall sense All that have travayled into Popish Countreys know that their Religion is composed to naturall sence 1. To satisfie the eyes with goodly Images and Pictures and gorgeous Temples and Vestures that young and old are taken with these goodly spectacles 2. For the eares you know in their Cathedralls what curious musique they have both vocall and instrumentall 3. For the smell you have Incense and sweet perfumes to entertaine you 4. For the taste you have double Feasts and solemn Feasts many Feasts full of luxury and ryot 5. For the Touch there is toleration of Stews to give up their names to Stews They will not suffer men to live unlesse they give up their names to be free of such unclean houses And if you commit any lewdnesse then it is easie to come off with some light penancâ—s and especially the purse that will doe all These things marvellously please the sense Secondly for naturall Reason it suits marvellously with naturall reason 1. To hold forth an historical implicite faith Historical the Devils may have and implicite for a man to believe as the Church believes and hee believes this Faith hath power to quench all temptations of the Devill 2. To hold forth such a repentance as consists in Contrition Confession and Satisfaction Judas reached all this For contrition his heart was humbled in sence of his sinne For confession I have sinned in betraying innocent blood And for satisfaction He brought again the thirty pieces of silver He would not meddle nor make with them 3. To hold forth such an obedience as a man may be able to perform and keep the whole Law of God which he thinks to be easie And this doth please naturall Sence to work our own salvation 4. To hold forth pardon of sin for money and for bodily exercises 5. Uncertainty of Salvation 6. Such a frame of Church-government as keepeth all in a politick order and unity That all Popish Churches be subordinate to such a Bishop as he is to some Metropolitan and they to some Primate and all to the Bishop of Rome And why From one unity ascends and it is good to keep unity And so to look at a mans selfe as unworthy to come into the presence of God and to call upon Christ and therefore manners would make a man cleave to some he-Saints or she-Saints and they shall present their prayers to Christ and Christ to the Father which is very plausable to naturall reason And for our Fathers which grew zealous of that Religion we should not damn them to hell Reason abhors that Thirdly for naturall Conscience it will counter-work with God and walk in equipage with God all the way that is to say for a man to look to find according to his works natural Conscience hath this in Nature it is ingrafted in nature from the God of Adam from his Ordinance in Nature or the rudements of it restored 1. Election of Faith or works foreseen 2. Redemption of all men alike 3. Conversion by the power of free-will This is in the natures of all men by the very Law and works of Nature 4. Justification by works naturall Conscience dictates that Do this and thou shalt live do it not and thou dost forfeit the favour of God but receive it and thou hast fellowship with God 5. Perseverance by our owne endeavours 6. Glorification by merits of works All these suit with naturall Conscience that Conscience is satisfied if the work be accomplished if not then they make satisfaction If they faile in these works by giving way to this oâ— that arrogance that the work is not compleat then Conscience hangs in some dispence and demur And if they cannot satisfie all in this world yet they should do what they can by giving to this and that good use and do pennance for their sinne And if all faile they may make satisfaction in Purgatory and not sink downe to the nether most Hell These things be very acceptable to naturall Conscience Thus we see how it comes to passe that to this Beast was given authority and power over all Kindreds Tongues and Nations Obj. You will say to me But doth not this crosse some other Text in Rev. 5. 9. where it is said the Lord hath redeemed his people out of every Kindred and Tongue and Nation If the Pope had this power over every Kindred Tougue and Nation where stands Christs redemption I answer for Christs Redemption it is some out of every Kindred Tongue and Nation whose names are written in the Lambs booke of life but it was but a remnant There is at this time a remnant according to the Election of Grace Rom. 11. 5. But otherwise all Kindreds Tongues and Nations have been swallowed up by the usurpation of this Beast and by their subjection to him So that Christ hath his number out of all these but it is the Beast that carryes away the body of them for that season especially He did rule over them by
man would choose to live no better life nor keep a better house then his Father or Grandfather but wish their souls might be but as safe as theirs when men are once redeemed by the bloud of Christ and that is sprinkled upon their consciences then the bloud of Christ is warmer then the bloud of Ancestors though the Religion of our Fathers should be strong in the hearts of devout Catholicks as in Bilney or Latimer then alasse for our poor Fathers what is become of them they pity them and see plainly that unlesse the Lord led them a further way then the Religion of those that taught them they are gone everlastingly and then they wonder that God should ever choose such a dunghill thee and me that they see a broad difference between the Religion of their Ancestors and that which they see now but that is the efficacy of the bloud of Christ there is that efficacy in it that it washeth away all relations to Fathers to antiquity and universality he is crucified to them all God forbid saith the Apostle that I should glory save in the crosse of our Lord Jesus Christ whereby the world is crucified unto me and I unto the world Gal. 6. 14. So that though all the world runne after the Beast they will not the world looks at them as base unworthy creatures and so they look at the world And there is a third fundamentall Reason and that is taken from the power and presence of the Spirit of Gods grace in the hearts of his people We are kept by the power of God through faith unto salvation 1 Pet. 1. 5. That is by the spirit of God and by the power of that spirit he keeps our faith and by faith keeps us in the way of his ordinances and in the way of sanctification to salvation Little children yee are of God and you have overcome these Antichrists why for greater is he that is in you then he that is in the world 1 John 4. 4. The power of God is in you they are of the world and the world is carryed away with them you are of God and you hear them not for greater is he thaâ— is in you then he that is in the world These are three fundamentall Reasons which are indeed the demonstrative cause of the impossibility of them to be finally carried to the worship of the Beast the election of God will not suffer it the unchangeblenesse thereof the faithfulnesse of Christ the efficacy of the blood of Christ and the power of the spirit and that which flowes from it is the experience of Gods love and the vertue of their faith in Christ Their faith is unchangeble not possible to be rooted out in Luke 22. 31 32. I have prayed for thee that thy faith faile not It may be shaken but it shall not finally fail I will put my fear in their hearts that they shall not depart from me Jer. 32. 40. and that is the proper act of faith Be not high minded but fear his mercy is sufficient for us trust steadfastly on the grace of Christ and though Peter seemed not to trust on the grace of Christ yet in his worst state he knew that all the courses of Satan were vanity and he durst not but in his heart believe that Christ was the Messiah so all the elect of God know the Beast is a Beast and the Catholick Roman Church is a Beast and the head of that Beast is a beastly head and they know that their Doctrine is sensuall and carnall and that they all shall go into perdition and withall their experience doth evidently convince them that were it not in a pang of temptation in which they are not able to abide by it yet by a renewall of the blood of the Lord Jesus sprinkled on their souls they are brought a fresh to see the work of Gods grace stirred up in them but otherwise their constant course is as in Rev. 14. you hear them coming as on a stage representing the Lambe in their carriage and conversation and follow the Lambe wheresoever he goes but for the Beast a stranger they will not follow but both their faith and experience yeild them a third cause and that is the spirit of God carying them an end My sheep hear my voyce and they follow me but they know not the voyce of strangers they see a difference between good and evill and therefore if they hear a man speak and doth not speak of salvation by him but of the world or of himselfe they will not follow him John 10. 45. Thus you see the Reason why none of them worship the Beast But on the other side all the rest of the world doe meaning where Antichrists power comes speaking of those times when there was great power given to him to speak great things and no man might say Sir why do you so in that time when he had power to be active forty two months when he had power to make Warre with the Saints and to overcome them and when all Nations worshipped him and did not shake off that Religion but in former times before reformation of Religion this was an universal practice they all Nations Kindreds and Tongues gave their power to the Beast and the reason of that was from Gods just judgement for their not receiving the truth in love therefore he gave them over to strong delusions to believe lyes Secondly from the efficacy of Satan in the power of deceitfull sophistry and doing wonders And thirdly by the plausiblenesse trumpery and bravery of that Religion so suitable to carnal reason that they were carried away thereto and it could not be but they should be carried away by the man of Sinne. The use first may then be thus much If all that dwell on Earth whose names are not written in the book of life do worship the Beast and none are excluded but those whose names are written in the Lambs booke of life then this will unavoidably follow that a Papist by his Religion cannot go beyond a Reprobate what he may and renounce his Religion is another matter as Bilney and Latimer sometimes did they were written in the Lambes booke of life but by his Religion take them that do believe as the Catholick Roman Church believes and believe no more but practice that which that Religion directs them to and goe no further and they continue and live and die in that then I must pronounce it from the Text they cannot go beyond a Reprobate the reason is evident from the Text for if none of them whose names are written in the Lambs booke of life doe worship the Beast and onely they do worship the Beast whose names are not written in the Lambs booke of life then if they be not written in the Lambs booke of life the Text is very strong clear in Rev. 20. 15. Whosoever was not found written in the Lambs Book of life was cast into the lake
of fire and brimstone But those that worship the Beast are not written in the Lambs booke of life that is in the Text Here are two propositions very evident All that are written in the Lambs booke of life doe not worship the Beast But those that worship the Beast are not written in the Lambs baok of life Then the conclusion is They shall be cost into the lake that burneth with fire and brimstone That if it appear that this Beast is the Roman Catholick Church and the head of this Beast is the Pope The conclusion will be most evident that no man living and dying a Papist can go beyond a Reprobate I dare not say but some that are ignorant whom devotion hath carryed to that Religion it is possible some of them when they come to death may see the vanity of that Religion of worshipping Saints and of confining their Faith to them but that is not by their Religion but if they dye in that Religion and if their faith and worship be thrust upon them from the Roman Catholick Church and they worship Saints and Angels and believe in their owne merits for their justification I do pronounce to you that a Papist living and dying a Papist cannot go beyond a Reprobate I meane such an one was not written in the Lambs booke of life And they that are not are cast into the lake that burns with fire and brimstone that is the issue And therefore what a fearfull thing is it in such that do all they can to reconcile Nations to the Church of Rome and are mad upon Romish religion what desperate service do they undertake to bring men to such a religion as destroys many millions of soules It is true Those that are written in the Lambs booke of life God looseth none of his sheep but it is evident they are bloody Butchers of many Christians not chosen yet devout Christians many an one under pang of Conscience with sence of many sinfull passions and lusts are not able to get out but by a Priests absolution and if they be covered with a Fryars coule they hope they shall do well enough Such a conscience as can be opened and healed by such wooden keys as these if they know no more such cannot be saved I will not enlarge it but it were necessary to be pressed and urged in some places look not at it as a matter of curiosity and circumstance what Religion a man dyes in and think as some States-men doe that if it were not for hot-spur'd Jesuites on the one side and hot-spur'd Puritans as they call them on the other side Protestants and Papists might be easily reconciled These are the whisperings of flesh and blood but that which is written in the word doth bear expresse testimonie against such a conclusion For if Jesuites were removed and Puritans too yet if there were any left that thought they could worship the Church of Rome as they require that you must believe as they believe your faith is built upon the Church and upon the dispensation of the keyes of that Church such a faith and obedience as fals short of Christ Jesus that all salvation is to be expected from him if both Jesuites and those they call Puritans were removed if there were none but that take up their faith and obedience in that worship they hold forth I say there is not any one of them that so live and so dye knowing what they believe that can be saved Indeed you read in Rev. 3. many know not the depth of Satan and it is another matter what God may dispence to them in private but men that know what they do and believe according to the doctrine of that Church and worship according to the direction of it I say men living and so dying there is not one of them whose names are written in the Lambs book of life and therefore shall be cast into the lake that burns with fire and brimstone This may teach us a true ground of any mans preservation from the pollutions of the world bewitching pollutions sometimes a Catholick Strumpet carries all the world after her as in those times Sometimes the world swallows up the Church and every man thinkes him happy if hee may be clad with thick clay others are taken up with provisions for their belly and sensuall Epicurean lusts there be a world of such people Now what doth preserve the people of God that they are not carryed away either with the Catholick religion or with worldly ambition they are not taken with these but see the vanity of them what are any of us better then those that have been bewitched by these but what puts the difference The originall difference is God hath written them in the Lambs book of life and what hee hath written he hath written as Pilate sayd Hee hath written such to life and his decree is irrecoverable My counsell shall stand and I will do all my pleasure Isa 46. 9 10. Therefore there is the Originall from thence it flows the Lord Jesus Christ concurring with the Fathers counsell he hath given us redemption from the blood of Ancestors and redeemed us from the present evill world and will seek up every stragling Lamb and presents us spotlesse to his heavenly Father and then the spirit of God by which he works all in the hearts of his people that receives us for Christ and the spirit for Christ comes and takes possession of us and so thereby girds up our loyns to a dependance on him and his grace that we are preserved and saved from those fearfull temptations that overcome others and all the world are over-whelmed withall It may teach us the marvellous freedome of the love of God and therefore to admire the wonderfull love of God the cause of all this our preservation from such prevailing evills as swallow up the whole world how doth it appear why I pray you consider when the Lord wrote down thy name or mine or any mans name who stood by at his elbow if I may so speak to put him in mind of my name or thine he thought of us if our names be there and he set us downe and he delivered us to Christ Jesus by name what ever thy name is he took notice of thy name such a man in such a place he will live in this or that Countrey he is one take notice of him lay down a price for him in fulnesse of time send a spirit into this heart if he live in a Popish Countrey save him from Popery If in a worldly Countrey save him from the world where ever he lives save him from himself and bring him to my heavenly Kingdom but what was there in us that could commend us to God or what could there in us but what he appointed but what he should put into us he could not fore-see any thing but that hee must work it therefore it must certainly be his undeserved love that must
down to the pit I have found a ransome Job 33. 24. He now pleads satisfaction to the justice of his Father and having satisfied for all there is a sufficient plea in his mouth for all the Elect of God whatever our actual transgressions have been the Lord hath aboundant plea for all his people that so he may both obtain of the Father the spirit to bestow good things upon us and having given us such things as faith and love and repentance he may plead our sincerity of heart and that argues communion with himselfe and saith in his bloud But that which doth make us stand righteous before him is this that he himselfe was a Lamb without spot and yet did not plead his own innocency but did bear all for us and for us all that we might ever be righteous in the sight of God And thus will God have all his servants plead or else they shall not have salvation First to plead silence That then thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Ezek. 16. 63. Secondly to plead our iniquity Psal 51. 3 4. I acknowledg my transgression and my sinne is ever before mee Against thee onely have I sinned and done this evill in thy sight that thou mightest be justified when thou speakest c. But purge me with by sope and I shall be clean Looke therefore unto this point mainly and principally that if we come to plead before the Lord our God hee doth require we should examine our selves and in the end be so surprized when we have done as not to have what to answer Christ could not tell what to answer and we must not wonder if wee doe not finde what to answer For here God magnifieth his love in setting forth himselfe unto a believer to be a God justifying him that cannot justifie himselfe He seeth there is the way of the grace of God the Lord hath done this in Christ and the manifestation and declaration of it doth so possesse the hearts of Gods children that it causeth them to cleave unto him for all their righteousnesse and peace And this is of great necessity and of continuall practice for the Saints of God to attend unto that we might not be at a losse in this great question of our soules Conscience cryes out unto us and wee know not in the world what to say for wee are wicked beyond measure in the sight of God our own sincerity will not plead our righteousnesse before God But all it will do will come to this end that we shall be convinced we have nothing to say Nay an Angel nay the Sonne himselfe could not tell what to say for us but wee look to be justified freely by his grace And the God of all grace doth so justifie Christs cause that all the world that are justified shall be justified by his plea who hath done all things for us that concern our everlasting salvation For a third use of the point it may be for reproof to unconscionable Advocates but I have not I thinke so much cause to speak of it here but in most places of the world I might speak of it It might teach all Advocates to take heed of bolstering out a bad Case by quiâ—ks of wit and tricks and quilets of Law the Lord abhors such things If you will have the Lord to smell a savour of rest plead the cause of the faithful and of the widow but thou shalt not accept the person of the poor nor of the rich And for men that professe Religion as many Lawyers do to use their tongues as weapons of unrighteousnesse unto wickednesse it is a professed practice against the doctrine of mortification For a man to give his tongue his glory as David calls it to become a member of unrighteousnesse to plead in corrupt Causes and to strain the Law to that purpose were I to speake in place where I should think it meet to speak more But I shall not be accounted a good Lawyer may some say No Christ was the best Advocate that ever was and yet he could not answer Let the cause be what it is where the tree fals let it lye If Christ do keep silence in point of our righteousnesse let us keep silence also in point of our own Fourthly It may be a use of instruction unto all those that professe fellowship with Christ and the saving knowledg of Christ Jesus You see here how Christ is described a Lamb slaine from the foundation of the world None more innocent and yet none more meâ—k and paâ—ient If you speak of Christ as a Minister the spirit of a Dove doth come upon him For the Sacrifice he is a Lamb. The wolfe shall dwell with the Lamb and the Leopard shall lye downe with the Kid and the Calfe and the young Lyon and the Faâ—ling together and a little child shall lead them And the Cow and the Beare shall feed their young ones shall lye down together and the Lyon shall eate straw like the Oxe and the sucking child shall play on the hole of the Aspe and the weaned child shall put his hand on the Cock-atrice den They shall not hurt nor destroy in all my holy mountaine Isa 11. 6. to 9. Doe you see a man boysterous in his spirit and in his own will and wayes and will not be willing to see a difference in himselfe from the spirit of Christ Jesus as it is possible that a child of God may be rough in his way yet hee dare not allow himselfe long in it it is a body of death But if you see a man that doth allow himselfe in a passionate frame of spirit that a man will have his owne will and will not be crossed in it whether it be right or wrong doubtlesse this is not the spot of Gods children It is not the spirit of those whose names are written in the Lambs bâ—ok of life God did not indeed elect us because either we are such or would be such but he did elect us to be made such first or last before we come to enjoy the everlasting Inheritance which this book hath written us downe unto And therefore it must cut off all our boysterousnes and churlishnes of spirit all this ruggednesse and churlishness it must be taken off The wolf shall dwell with the Lamb and the Leopard shall lye downe with the kid and a little child shall lead them Therefore all bitternesse of contention and pangs of passion that prevaile that are farre from the spirit of love must be removed But this will prevaile in all Gods people that God will carry an end your spirits in conformity to the spirit of his own Be of that spirit therefore in all your Transactions that is to say mild and patient and innocent And so it will require all the children of God in the same
doctrines of Religion there is none sanctified so effectually and immediatly to beget faith in the soul as the preaching of the crosse of Christ All the doctrines of the Gospel are for the begetting of faith but they have no efficacy this way further then they are sprinkled with the blood of Christ other promises do confirme faith and they may also beget it but it is with reference to the crosse of Christ That which gives satisfaction to Gods justice that gives satisfaction to our consciences for conscience is convinced that if God deal in justice as he knows no reason but he should then he of all men is most miserable the burden of thâ—s lies heavy and is ready to plunge him to hell what will satisfie the conscience now nothing in the world except it see some reason why Gods justice should be satisfied and how shall that be done onely by the death of the lamb of God So that well doth the Apostle make the crosse of Christ the ratification of the Covenant for that cuts of all sinne and curse and the rigor of the Law hell and death and devill and damnation and all evil that can befall us in this or another world and doth satisfie the justice of God that it might remove all these and bears the whole burden of the desert of our sinnes purchaseth reconciliation with the Father union with the Sonne communion with the holy Ghost But what is all this to me will the soul say unlesse these be so given that faith be wrought in my heart to discerne all these and finde them The Lord doth indeed all these the spirit of God comes and so preacheth the Gospel and so applyes the Gospel as that in preaching these things he doth beget faith in the heart to believe that all these things are indeed belonging to such a soul and to every one whom he is pleased to accept to the benefit of the crosse of Christ and to fellowship therein and now indeed is the whole Covenant of Grace confirmed when by the death of Christ the virtue of it is applyed by the spirit to the soul Not that there is a reconcilement to God before faith and union with the Sonne and communion with the holy Ghost before faith It is before in Gods purpose and Christs purchase but when the spirit comes to apply this whose work it is to give accomplishment to the work of the other persons he applying this works saith and ratifies the Covenant and thereupon the heart is satisfied and the justice of God satisfied and the spirit at rest from unsupportable anguishes which did before plow up the tender heart of a christian that he lay sprawling as it were in his blood 3. A third benefit that flowes from the former in respect of the price paid and in regard of the virtue and efficacy of the price when it comes to be applyed you have not onely lawfull right unto the creatures to eat and drink c. but some right and title to them by the blood of Christ And he hath also paid a price for the possession of eternall glory Vntill the redemption of the purchased possession unto the praise of his glory Ephes 1. 14. Untill doth argue that there is a purchase we do not yet receive and when shall that be received when both we our selves and the creatures shall be redeemed to the glorious liberty of the sons of God Then shall we receive the full benefit of the price which he hath paid whiles he suffered upon the Crosse Therefore wonder not that though Christ being a lamb yet he was slain that he being slain we might be redeemed and might enjoy the purchased possession redemption from all evill in every kinde from sorrow paine c. from the evil of them And his blood also was a price for a purchased possession of reconciliation with the Father of union with the Sonne of communion with the holy Ghost dominion over all sinne ratification of the Covenant to our soules and at length the possession of everlasting glory This was the reason why the lamb was slaine and had it not been for these divine and supernatural and blessed ends he would not have prostituted his life to such a bitter and shamefull death as the death of the Crosse was It was not meet the onely begotten Sonne of God should come down into the world to lead a miserable life and to dye an accursed death but for noble and glorious ends and you have the sum in these particulars For the use of it First it is a cause of just humiliation to us whose sins were so out of measure sinful as that there is no ransome to be given for them but such an invaluable price as the blood of the Sonne of God All the Gold of Ophir all that the world can give what is it to this invaluable blood of the Sonne of God Yet this was our case and estate that if we had had many worlds for our inheritance and given them all for the redemption of one soule it had not been sufficient This was our estate and this is the estate of all such as yet live in sinne to this day It is a desperate estate that cannot be repaired nor themselves rescued from by ransome but the blood of Christ If our sinnes had been of a lesse nature a lesse price might have made satisfaction And yet such is the pride of the hearts of the sonnes of men that because we live civil lives though yet natural we have good natures are so well bred do so many good offices that we think it is not so dreadful a matter nor that we are so dangerous for our estate as others If it go ill with us what will become of desperate roaring ruffines whatever becomes of them it is a frivolous matter to you or to such as are civil and hinder the free passage of the grace of God but if our natures be so good and our carriage so comely I pray you what need such an invaluable price be given If a small matter would have saved us from the world what need such an invaluable price be given to rescue us from it You will say I hope I am not so addicted to the world I would drive a bargaine home to the head and would not be cheated But is that all you know by your selves certainly there is more for if the Lord did not see that inveglement which the word hath of us and that close combination of us to it the Lord would not have thought it needful to send his onely Sonne to redeeme us from this present evill world Frugality is not a vice in any but a virtue and if there were no more but good husbandry surely there need not such a price to be paid to redeeme us from the world But certainly the Lord sees such power of worldlinesse and untemperance in us and such power of passions and lusts that no means would rescue us therefrom
the Churches and Saints of Christ that have been overcome or have suffered any hard-ship from any of these Those that have been troublesome to Gods Churches and people the Lord will one day visite them all and he will one day root them out of the land of the living They shall one day know what pillars and scourges and fire and faggot meanes what torments meane what bloody inquisitions meane They shall be recompenced seven-fold into their bosomes Here is the patience and faith of the Saints The third note is this The Lord doth as much acknowledg and accept the patience and faith of his Saints that have suffered under the Roman Catholique Church as he did the faith and patience of the Primitive Saints that suffered under the Roman Pagan Emperours against Heathenish idolatry The Papists themselves are full of acknowledgment of the Primitive Martyrs and will write many Legends of them as the Pharisees they did build the Sepulchers of the Prophets and yet killed their Successors Fulfill saith Christ the measure of your fathers You garnish the sepulchers of the dead bodies and yet you kill their Successors They will acknowledg them the Primitive Martyrs but what are those that suffered in Switzerland in France in England in Germany They look at those as Lolards and Hereticks But what saith the Lord of them Even of them as well as of those that suffered in former times the Lord doth accept their sufferings and saith of them Here is the patience and faith of the Saints Wherein the Lord doth acknowledge the faith by which they overcome this Beast and patience to be the patience and faith of the Saints The world saith otherwise but the Lord saith of those that suffered under this Beast Here is the patience and faith of the Saints So in Rev. 12. 13. Here is the patience of the Saints Write blessed are the dead which dye in the Lord from hence-forth as well as in ancient times Blessed are they that dye in the faith of Christ Jesus in the hottest and highest times of Popery The Reason is evident First because the faith of such Christians and their patience was the faith and patience of Christ That is to say that which both fastned upon Christ and bore witnsse unto Christ and suffered patiently for Christ as did the Primitive Christians in the ten Persecutions And it was such a faith as by which they overcame the world 1 John 5. 4. It was faith in Christ Jesus even that faith by which they chose rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season Heb. 11. 24 25. It was that faith by which they despised honour Even the same case of Christ in Moses hand and in their hands and the point is of like nature Roman Idolatry is but another Edition and their Errors are as fundamentall subvertions to that which shouâ—d be the faith of Gods elect And their Government is directly contrary unto the Gospel-government of Christ Jesus as light is to darknesse When their faith in the cause of Christ do carry them along in suffering for him it is then the patience of Christ It was the like faith and patience of Christ to suffer under Annas and Caiaphas as under Herod It is true in the one he suffered as an enemy to Caesar in the other as a blasphemer but the case is all one No matter what the persons 〈…〉 Christian in profession Iâ— the cause be the 〈◊〉 of Christ it is the patience and faith of Christ which is in his 〈…〉 whomsoever they suffer 〈…〉 Reason is from the greater exercise of saith and 〈◊〉 to discern and suffer under Christians against Christians 〈…〉 Pagans 〈◊〉 Heathen persecutors For the use of the point Fiâ—st it cryes downe all the scandalous sentences that Courts have given against the Saints of God they say here are the suffering of Lolards and Hereticks Jesus Christ from heaven saith Here is the faith and patience of the Saints Do not therefore count it obstinacy and contumacy in heresie nor pravity It is the faith and patience of the Saints if Chrâ—st calls it so his word must carry it When they shall all appear before his Judgment-seate whose word shall stand then his or theirs He will say here is the cruelty and outrage of the persecution of Antichrist that puts the Lambs of Christ to death Secondly It may serve to teach us how much the Lord delights to honour his patient and faithfull servants Hee writes upon their Toomb-stones as it were so many Saints or faithfull Martyrs of Christ are those who have thus suffered This doth the Lord Jesus Christ write upon their stakes where they are burned in Smithfield or else-where and upon the chains wherewith they are bound A great encouragement it is unto Christians to be constant in the profession of the Gospel and to contend earnestly for the faith once given to the Saints We must not therefore be afraid to stand fast in the profession of the Truth and to hold it to the death If we should dye in his Cause in a way of persecution to be slaughtered by the outrage of ungodly men what ever the world say of it the Lord will from heaven beare this witnesse to it That it is the patience and faith of the Saints Thirdly it must teach all who would suffer for the name of Christ to be well assured of their cause and then to adde constancy to their suffering in their cause Otherwise unlesse it be the cause of Christ it is no patience but obstinacy blindenesse and ignorance But see that your cause be the cause of Christ and then cleave unto it by the invincible â—aith of Gods elect to overcome the world and look Lyons and Dragons in the facâ— without fear and astonishment and look at punishment and tortour as not worthy of the glory that shall be revealed It looks at them as things that Christ hath endured greater and other of the Saints of God have gone before uâ— in the like or a greater martyrdome Therefore first look to the cause and then believe in the truth of the cause and the faithfulnesse of Christ that will maintaine his servants stable and firme and cause them to hold out unto the end But do not take up your reformation upon custome nor side with any thing for custom of the country where you are because your Magistrates and Elders do commend it to you for it behooves every christian man to know well what he beleives and practise and to know the doctrine of Christ and the Government and the worship of Christ and that not because men say so but because you see light for it from the word of the Son of God Then your next care is to look that you depend upon Christ for strength that as he suffered for you you may be able to suffer for him ther 's the faith of Gods children And for
60 why pleasing to the flesh 117 Power of the Beast whence it iâ— p. 22. 115. and what it is 23 What Power Princes have over the Church what not 39 Princes Power ought to be limited 73 We should pray for the Beasts ruine 95 Christs Purchase for his people 171 R. THe blood of Christ a Ransome for sinne page 176 Popish repentance no better then Judas repentance 212 Reconciliation with God the purchase of Christs blood 171 Roman Catholicke visible Church described p. 2. 7. And whence this first Beast did arise 9 When Rome-Pagan ended and Rome-Christian began 5 S. SAints alwayes victorious page 106 No Salvation in the Romish Church 215 What is meant by Sea 8 Christ slaine p. 168 and wherefore p. 170. and how slaine from the beginning of the world 189 The Spirit is purchased by Christs death 172 Sufferers for Christ and his cause are blessed 219 Sweden is one of the ten Horns 50 T. TEnths is the number of the beasts name pag. 253. 257 Thâ—odosius overâ—hrew the Temples 88 The Turk invincible whilst the Pope stands 50 V. UNiversality and prosperity no notes of a true Church page 57 Union purchased by Christs death 172 W. VVAldenses and Albingenses slaine to the number of 1000000. page 100 Saints are Saints in Warre as well as in Peace 108 Such as War against Antichrist are called Saints 106 A warning from checks of Providence 44 The Beast makes War with the Saints 98 The great words of the Beast 65 Works and grace opposite 210 Popish worship is the worship of the Devill 58 ERRATA PAge 2. l. 2. r. a part l 17. r. they are p 4. l. 17. r. Pagan p 8. l. 19. r. partions p. 9. l. 26. r. Decemviri l. 28. r. was p. 14. l. 34. r is it p. 16. l. 17. r. is it l. ult r. edefied p. 18. l. 3. r. examination p. 29. l. 34. r. edefied l. 35. r. bring p. 30. l. 25. r. passeth p 31. l. 37. r. Church will p. 32. l. 3. r. they p. 33. l. 24. r. Decemviries p. 34. l. 23. r. some such l. 35. r. must therefore p. 43. l. 32. r. sacrifice p. 62. r. delegation p. 6â— l. 27. r. Dan. 7. 8. p. 64. l. 16. r. audible p. 82. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 38. r. there p. 37. l. 17 r. prevaricate p. 90. l. 14. r. many p. 91. l. 22. r. talke p. 123. l. 21 r. Albigenses l. 29. r. suiâ—â— p. 124. l. 24. r. without p. 129. l. 29 r. men p. 132. l 24. r. acceptation p. 145 l. ult r. irrevocable p. 159. l. 6. r. unexcusable p. 157. l. 31. r. many p. 160. l. 6. r. antiquity p. 178. l. 23. r. applyed to p. 181. l. 19. r. repetitions p. 182. 29. r. the. p. 184. 36. r. grace p 211. l. 28. r. stony p. 229. l. 36. r. appeals FINIS The Analysis of this 13. Chapter of the Revelation This Chapter contains the Warr which the Dragon or Devill made against the Woman or Church mentioned in the last verse of the foregoing Chapter which is managed by two Beasts as his Instruments First beast is described v. 1. to 11 by his 1 Originall or Fountaine whence he springs viz. the Sea vers 1. 2. Shâ—pe or Figure having 7. Heads with the Title of blasphemy upon them ib. 10. Horns with Crowns upon them ibid. A Body like unto a Leopard or Panther v. 2. Feet as of a Beare ibid. A mouth as of a Lyon ibid. 3. State which is set forth by 1. The efficient Cause viz. the Dragon he gave his power and authority ibid. 2. The variable change of it 1. 'T was great being cal'd Power Seat Authority 2. One head was wounded as it were to death v. 3. 3. That Head was healed ib. and the effects thereof 1. The worlds wondring ibid. 2. The worshipping of the Beast and Dragon v. 4. 3. Liberty to blaspheme v. 5. 6. 4. Power to continue 42. moneths overcom the Saints v. 7. 5. The amplitude or largenesse of his Dominion v. 7 8. 3. A Conclusion containing a word of Attenttors and Consolation v. 9 10. 1. His Originall He comes on t of the earth vers 11. 2. A Similitude or Resemblance in 3. things viz. to 1. A Lamb in his horns ibid. 2. A Dragon in his speech ibid. 3. The first Beast in the exercise of his Power v. 12. 3. The particular Exercises of his Power or effâ—cts of it viz. Hee 1. Procures Adoration to the first beast ibid. 2. Doth great wonders making fire come down from heaven in the sight of men ver 13. 3. Deceives them that dwell on the earth by those miracles v. 14. 4. Doth prevaile with them that are on earth to make an Image to the Beast which had a wound by the sword and did live ibid. 5. Animates and gives life to the Image of the Beast that it should have both power to speake and to cause as many as would not worship the Image of the Beast to be killed v. 15. 6. Causeth all sorts of men small and great rich and poor free and bond to receive a mark in their right hand or forehead or at least the Name of the Beast or the number of his name or otherwise he excludes them not only from spirituall but also civill Commerce v. 16 17. The number of his Name is also ver 18. illustrated 1. By the wisdome needfull to the understanding of it 2. By an exhortation to search out and count it 3. To be the number of a man expresly decyphered to be 666. The Reader is desired to correct with his pen these faults amongst others which through precipitance of the Press have fallen to the prejudice of the sence Page Line Read 2 2 a part 6 31 give 9 26 Decemvirs 11 30 much  34 whole  last lasted long 13 34 persumed 14 36 is it not 16 17 is it not  29 Metropolitan  last edefied 29 35 bring  37 primitive 36 11 head of the.  37 Supremacy 37 6 incompatible 64 10 premeditation  16 audible 65 29 derision 66 10 Pope that is the 69 6 Cantury  20 could not for would 73 11 clouds to keep them from the earth  ib. Firmament to the clouds  31 blot out a. 75 27 Pontifex 82 2 limited  28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   blot out ever 83 35 a definite or indefinite time 87 17 prevaricate  25 there was no place 88 8 Theodosius  20 for scores of r. number 90 13 time for the moneth  14 many for may 95 1 the children of Israel in the land of Aegypt 101 36 readinesse for necessity 102 2 even for him and 107 32 they are not hereticks  35 if not they 109 13 not lift up  22 holinesse  28 hand for head 115 6 blot out Exasia 116 24 the Pope was 117 10 Abominations 123 21 Waldenses and Albâ—ngenses  29 suite for smite 124 24 Without mixture 129 penult of life for of the life 134 1 else they may not  3 the booke of life of  25 Wherein whoever is not  33 blot out out of 141 34 35 the world it carryeth away them 145 lâ—st irrevocable 146 8 receive him  31 there be in us 148 13 blasting 150 10 how for now  13 many times  30 seale for search  32 after worke for Christ make 155 34 that for as 159 4 This is for this this  6 unexcusable 165 31 many times  23 applyed to thee 178 29 the stay 182 1 of temptations 184 36 way of grace  19 in Sauls and Solomons 197 â—â— take it at the best 198 â—9 And 〈…〉 201 2 blot out in doing and suffering all for them 206 12 which be haâ—h 208 21 not for nor  29 tells you of the.  30 blot out to in that sentence and to the holy Citie they 209 4 not for nor 210 19 subtile 211 7 word for world 215 28 â—â—ony for strong 218 27 tale for taile 229 15 appointed time is come 231 36 appeals 236 12 the Church 237 23 the head of this beast 239 10 Congregations to  4 5 speech of the sins of Christians in c.  35 blot out as  36 for a great 240 16 loth for loft 241 28 given for gotten 246 9 me for men  2 account 247 27 〈…〉 249 25 as well 251 31 then let all 252 14 of it more 253 8 pretty 256 6 victory  10 born witnesse against  11 a Papist so far 257 6 sixe more in 259 17 in the foundation 〈◊〉 Doct. Reason Vse 1. Vse 2. Vse 3. Vse 4. Doct. 2. Reason 1. Reason 2. Vse 2. Vse 3. Vse 4. Vse 5. Doctr. 1. Reason 1. Reason 2. Vse 1. Doctr. 2. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine Reason 1. Reason 2. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 1. Reason 1. Reason 2. Reason 1. Reason 2. Reason 3. Vse 1. Vse 2. ☞ Note Vse 3. Vse 4. Vse 5. Vse 6. Doctr. 2. Quest 1. Answ Quest 2. Answ Quest 3. Answ Vse 1. Vse 2. Doctr. 3. Reason 1. Reason 2. Reason 3. Reason 4. Reason 1. Reason 2. Reason 1. Reason 3. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Doctr. 4. Reason 1. Reason 2. Reason 3. Answ Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 1. Reason 1. Reason 2. Reason 3. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Doctrine 2. Reason 1. Reason 2. Reason 3. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse 7. Doct. 4. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 1. Reason 1. Reason 2. Reason 3. Reason 4. Reason 1. Reason 2. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine 2. Reason Vse 1. Vse 2. Doct. 3. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine 1. Doct. 2. Vse 1. V se 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse 7. Doctrine Parker Vse 1. Vse 2. Vse 3. Vse 4.