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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

fourth demonstration is refuted by this also Antichrist saith he shall raise great persecution but that great persecution hath not come as yet for these that suffer by the Pope are but few and by one punishment to wit fire Answ. If this of the Kings making of war against the Saints be fulfilled Then that persecution is fulfilled But that is cleared to be fulfilled Chap. 13. by the Pope and his horns For the greatnesse of a persecution we may consider it in these four 1. In the cause wherefore when not only the full omitting of truth but the least opposition to errour or abstaining from their idolatry or countenancing or performing any allowed duty is a ground of persecution that is a great persecution but never were there lesse causes laid hold on than have been by the Papists and Popish Kings as the having of a New Testament in a known tongue questioning any of their ceremonies eating flesh in Lent yea not answering clearly to their questions witnesse the rules of inquisition of Charles the fifth his Edict and Frances the first his with all their proceeding in Germany England France c. 2. We may consider a great persecution in the effects of it that is the number and kind of these persecuted Hath there been moe than in the Wars of Bohemia against the Waldenses in Holland England France c. against old and young women and sucking children sick Ministers Judges c Bellar. himself de notis Ecclesiae lib. 4. cap. 18. reckoneth 100000. Waldenses slain at one time and many battels wherein alway saith he Papists prevailed 3. If we consider persecution in respect of the cruel acts of it can there be moe and greater than the bloudy massacre in France the fifty thousand that were put to death in Holland cities burned c. Read that sentence of the Parliament at Aix in France executed by the lord Oped against Merindoll and others in Province as Sleidan hath it lib. 13. 16. what hath the Inquisition done the King of Spain to cut off his own Son and Philip the second the Confessor of his Father Charles the fifth and burning him when he was dead as is usuall to them breaking faith from thirsting after their bloud as at Constance in the case of Ierome of Prague and Iohn Husse when the Emperour had given them a safe conduct what horrible cruelties and villanies have been used casting their dead bodies on the ground abusing women spoiling banishing starving and tormenting is known to these who have read that history of the Persecutions 4. It is great in respect of the heat and malice it cometh from and is to be reckoned by that if they put few to death it is either because they know them not or were by God and externall causes restrained but their attempts and laws as that of Alphonse his making of it treason to deny the Pope or converse with ● Lollard buls incitements and promises to engage others to destroy Protestants do hold out their humour Now laying all these together we will find no persecution hath been longer sorer or more cruel than this This demonstration therefore is full and proveth him come as all the rest and may be retorted If this persecution be fulfilled then he is come More may be seen on Chap. 13. The fifth and sixth demonstrations are also found faulty by this the fifth asserting that Antichrist is but to continue such a short time three years and an half and the sixth that the end of the world is to come fourty five dayes after his ruine both which are false not only from what is said but from this that this prophesie holdeth forth sundry things to be done after his ruine which in such a time cannot be done yea all these thousand years Chap. 20. are after his begun height See Chap. 20. vers 4. and therefore his time is not to be of so short continuance And if that reckoning were true then at that time any that could count Antichrists rise or end which to them is palpable might know the precise end of the world before it came which is false and whereas he lib. 3. cap. 8. de Pontif. maketh the continuance of Antichrist longer than the preaching of the two witnesses to reconcile that of Dan. 12. of 1290. dayes which ignorantly he applyeth to Antichrist it is manifestly false for the term of fourty two months is Chap. 13. set to the beast as 1260. dayes are to the Prophets the one is bounded with the other therefore that place belongeth not to this Beside if he continue a month longer as that compt maketh him then it should not be just three years and an half and so themselves add a month more and break the time which they call definite Thus these demonstrations rightly followed will not only make out that the Antichrist is come but that the Pope is he A third sort of uses are practical And 1. see here the changes of Kingdoms and the shortnesse of them and Gods soveraignity in timing them and stinting them even those who are most opposit to Him 2. Our Lord the Lamb ver 14. is an excellent and glorious person it becometh us to have high thoughts of Him to tremble before Him and to be comforted in Him 3. It is comfortable that this person owneth His People so that they have common causes friends and adversaries He and the Chosen are on one side 4. Our Lord Jesus getteth alwayes the victory the side He is on loseth never in the end and as to His end what ever it seem to be before men it is good to be on the lamb's side the victory there only is sure 5. The weight of the victory lyeth on Christ's concurrence because He is on that side He is the great Captain by whose conduct the victory is allanerly attained His Souldiers need not fight but stand and behold His salvation is Chap. 19. they follow in white not fighting but triumphing It is the Lamb that overcometh all enemies and therefore only is armed LECTURE VI. Vers. 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall make her desolate and naked and shall eat her flesh and burn her with fire 17. For God hath put in their hearts to fulfill his will and to agree and give their kingdom unto the beast untill the words of God shall be fulfilled 18. And the woman which thou sawest is that great city which reigneth over the kings of the earth THe Angel having described the beast proceedeth to interpret the woman which was the other part of the vision vers 3. and of the Angel's undertaking vers 7. This woman is described by three things 1. By her greatnesse vers 15. 2. By her ruine vers 16 17. 3. By a more particular character from her present state

but God is in Covenant with him actually as a wifes marrying of a husband doth actually state her in what is the husbands Therefore Faith being that whereby we are entered into Covenant as is granted must be properly the only condition Again either by Faith we are instated in the Covenant of Grace upon the very instant of believing and so justified or one may be supposed to be a Believer and not to be in the Covenant of Grace or to be in the Covenant of Grace and not to be justified both which are absurd Therefore Faith must be the proper condition If it be said here that Justification is a continued act Then we urge 1. If instantly upon believing one be justified and freed from the curse and instated into friendship with God Then it cannot be a continued act But the former is true as is said and to say otherwise would overturn the nature of the Covenant 2. If Justification be a continued act Then our being received and admitted into Covenant as to a right unto the saving blessings promised therein must be a continued act also For these two must stand and fall together to wit to be admitted thus into Covenant and to be justified for who are thus in Covenant are justified and who are justified are thus in Covenant But the last cannot be said to wit that the act of our being admitted or whereby we are entered into Covenant is a continued act because 1. so none living could be said to be in Covenant with God nor account themselves to be Gods or claim God to be theirs which is absurd 2. So one that is a Believer might be said to be under the curse of the Covenant of Works which is contrary unto that freedom pronounced unto Believers for if they be not under Grace they are still under the Covenant of Works and if under Grace then in the Covenant of Grace To say here that God continueth to justifie will not remove this because Justification must continue only as their admitting or the act of their admission into Covenant may continue But it cannot be said that they continue in being admitted into Covenant or that by a continued act the Lord is still admitting them or that they are continuing to enter as it inferreth non-admission or not entry or an imperfect admission but as it supponeth the person to be entered and to continue so It must therefore be so in Justification 3. If a Believer so ipso that he is a Believer hath a shield against all challenges and a righteousnesse that can abide the trial in justice Then cannot Justification be a continued act because if Justification be not instantaneous and immediatly perfect it must either be upon ones not-believing in Christ or because of some defect of the righteousnesse that Faith presenteth and so Faith were not a sufficient shield or it must be because the Word doth not pronounce him just upon the ground of that righteousnesse which were also absurd But the former is true a Believer cannot be conceived to be such but he hath a compleat righteousnesse in Christ and by being in Him hath a sufficient answer to justice upon the first instant of believing as the whole series of the Gospel doth demonstrate he that believeth shalt not come into condemnation c. Therefore must he be upon the first instant justified for if it were but a perfecting it could not be said that he had an actuall perfect righteousnesse but only that it were a perfecting Further we may argue against Works concurring with Faith thus If Works be a condition of the Covenant Then it must either be Works as begun or as persevered into But neither can be said not the first because it is granted that persevering in holinesse is no lesse necessary than entering thereinto not the second because perseverance is a mercy contained in the Covenant and if we may say so promised to us upon condition of our believing and entering Covenant it cannot therefore be the condition of our entering the Covenant Again many have not actual works and yet may be saved therefore Works cannot be the condition If it be said that such have resolutions of and engagement unto Works That cannot solve this because this opinion doth distinguish Works and the necessitie of them from Faith properly and strictly taken yet to them that hold it Faith strictly and properly taken even that which is justifying doth receive Christ as Lord and so implieth this engagement and therefore if that definition of justifying Faith were true and this ground also granted that engaging is sufficient Then also were Faith properly that is strictly taken the condition of the Covenant according as they understand it and so there were no necessity to adde or mention Works as distinct from it or to presse Faith to be the condition as more largely and improperly taken and so in some respect there were no difference for this far none denieth but that actual engaging to Christ and to Holinesse is necessary because it is impossible to conceive one closing with the Covenant but he becometh ipso facto engaged who doth close Or thus that which is the condition to one must be to all at age for of such we speak But actual Works cannot be the condition to all because some may be saved without them as suppose which is not impossible actual consenting to the Covenant and engaging to holinesse were the last act of a person before death neither can they say that engaging to holinesse were in this case sufficient and that it is here intended because Works are spoken of as the condition as they are distinguished from Faith as it is taken by them to be the accepting of Christ as Lord as well as Saviour as hath been said See more of this on Repentance But beside all that is spoken these two mainly stand in the way of our accounting works a condition of the Covenant or of Justification in the same kind of causality with Faith Because it obscureth the difference of the two Covenants to wit the Covenant of Works and the Covenant of Grace for so works should be still the condition of the Covenant of Grace Now the Apostle doth directly oppose these the righteousnesse of the Law saith on this wayes the man that doth those things c. and the righteousnesse of Faith is holden forth as opposit to that and so cannot be said to consist in doing of works Rom. 10.5 6. Gal. 3.12 If it be said that He excludeth legall works or Law-righteousnesse which are not alledged by this opinion but doth not exclude Evangelick works which may well stand with Grace Answ. 1. The Apostles opposition is not made to exclude one kind of works and take in another but simply to exclude all which may come under the expression do this And hence Faith itself as it is our work hath ever been excluded in this respect 2. If we look to works with respect to the

to say that all are not redeemed c. because it leaveth this stumbling-block before the person that he knoweth not whether he ought to believe or not because he knoweth not whether he be redeemed or not and this thought may also follow him if he be not redeemed can his believing be usefull to him Answ. There are severall mistakes in this Objection Therefore we shall answer several wayes thereunto And first we say that even upon supposition that one doth not believe in Christ this Doctrine asserted is more comfortable than the other because first he hath no lesse warrand to believe in Christ and rest on Him than if the other Doctrine were supposed for it is not Christs dying for any that warranteth him to believe or is the object of his Faith but it is Gods call requiring faith of him and Gods offer and promise knitting life to the performance of that condition of believing called-for These are contained in Gods revealed Will which is the rule of our practice and the ground of our Faith And according to this Doctrine a hearer of the Gospel hath these grounds for his warrand and there can no other be given even upon the contrary supposition Secondly If he be brought to yeeld to His call to receive His offer and to trust himself to His promise he hath then more solid ground of consolation because of the certain connexion that is betwixt Faith and Salvation than he can have by the other Doctrine which by the interwoven Errors concerning Free-wil the falling away of such as sometime have been true Believers c. is wholly brangled And so supposing him not yet to have closed with Christ he hath the more effectuall motives to engage him thereunto because by so doing all is made sure 2. We answer this Doctrine of particular Redemption to call it so doth never make Salvation impossible to any that will receive Christ and rest on Him but on the contrary though it deny that all men are redeemed or shall be saved yet doth it assert this Universal that all whosoever shall believe are redeemed and shall be saved which certainly doth make the expectation of life through faith in Christ to be the more certain and doth lay the more solid ground for a tossed sinner to cast himself upon when it saith there was never a sinner of any rank or quality that did believe or shall believe in Jesus Christ but he shall be saved from which he may conclude Then if I can or shall believe in Christ I also shall be saved which conclusion will not follow from the other Doctrine And seing this is the very expresse letter of the Gospel whosoever believeth shall be saved there is no ground left to question the same without manifest reflecting upon the faithfulnesse of God 3. We answer If any thing follow from this ground all are not redeemed it is this Therefore all shall not be saved or Therefore all will not believe both which are true And it doth only make Salvation impossible to him who doth not believe in Christ for to such it saith if thou believe not thou shall not be saved neither in such a case hast thou ground to think thy self redeemed and what absurditie is in these yea upon the grounds of the other Doctrine there is none without Faith that can promise themselvs life or comfort themselves in their pretended universall Redemption more than upon the grounds which we have laid down therefore it can never be said that believing in Christ is uselesse according to this Doctrine yea it is asserted to be alwayes usefull and profitable whereas by the opposite grounds it may be often without these comfortable effects following thereupon In the fourth place we Answer That this Objection as much more in this controversie doth flow from a mistake of the true nature of justifying Faith for it supponeth it to be the hearts receiving of and closing with this as a truth that Christ hath died for me in particular and that His death was particularly intended for me This is the more dangerous because it hath been entertained by many and hath been the occasion of mistake even to some great men who have laid this for a ground as Cameron doth on this subject Christus mortuus est pro te si tu id factum credas that is Christ hath died for thee if thou believe it so to be now according to that ground it is impossible but to miscarry both in reference to this Doctrine the Doctrine of Justification and severall other most concerning-truths It is to be adverted then that when we are called to believe in Christ we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular but we are to conceive it in this order First We are called to believe the truth of the Gospel and the way of Salvation laid down therein to wit that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus and that yet all who believe in Him shall be justified and saved c. Thus we may apply that word Heb. 11.6 He that cometh to God must first believe that He is c. for if this generall truth be not acknowledged saving Faith wanteth the discoverie of a sufficient and fit object to rest itself upon Secondly We are then called to receive this Christ offered to us in the Gospel and by Faith to be take ourselves to Him so discovered and there as on a solid foundation to rest for the obtaining of Justification and life by the vertue of His satisfaction according to the offer that is made in the Gospel This is the main act of saving Faith whereby a sinner cometh to be entituled to Christ and to the benefits of His death Whereupon thirdly followeth our accepting of the forsaid offer being supposed a warrant to look upon Christ as ours upon the benefits purchased by Him as belonging to us and upon ourselves as actually redeemed by Him none of which before that could have been warrantably concluded but this being supposed there is good ground for it because a sinner by receiving of Christ cometh to have interest in Him and so consequently in all that is His for Christ and His benefits are not separated and therefore except there be ground to bear out this title to Christ Himself there is no warrant to believe that any of His benefits do belong to us Now according to this forsaid order no hearer is ever called to believe what is false Because these three are ever true to wit First That life is certain through Faith in Christ and no other wayes Secondly that one who is called to believe on Him ought to obey and that Gods call is a good ground for that obedience Thirdly This is also a truth that one who hath yeelded may look upon himself as accepted of God and redeemed by Christ Jesus because in the

is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as

hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third ●ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions