all doe If the Lord be with us who can be against us He that delivered up his owne sonne to death for us how shall he not with him freely give us all things Rom. 8. 31 32. So that wee are freed from all annoyance from the curse of the Law the rigour of the law free from desertion and corruption and the Lord hath given us himselfe and his Son and his Spirit and his Câ—venant and Kingdome and his Church and people and Ordinance and all is yours 1 Cor. 3. 22 23. And how comes all to be ours By the blood of the Lamb that hath purchased all good things and the removall of all evill therefore how comfortable may the soules of Gods people be if they did attend to the blood of the Lamb. And therefore let not those that have any part and portion in the blood of Christ Jesus be discouraged let them in Gods feare meditate more of this blood and of the power and vertue of it As you desire your lives may be more comfortable and serviceable to God and man and your death more peaceable so be much in meditation of this blood And if you be doubtfull of your spirituall estate then more seriously meditate of it who hath suffered and what and for what end he layd downe his life and lay all together and see if all will not amount at length to the begetting of Faith where it is wanting and to the reviving of it where it is that we may live fruitfully and holily and dye comfortably Rev. 13. 8. latter part of the vers The Lamb slaine from the foundation of the world HERE is something yet to be handled in this Verse and that is the antiquity of the sufferings of Christ He doth not only say that Christ was a Lamb and slaughtered but his death is described by the antiquity of it From the beginning of the world Or as it is here translated and very fitly from the foundation of the world though I would not put any great weight in the very nick of the foundation for the foundation of the world was laid the first day of the creation when the Lord made the highest heavens and the lowest earth the highest heaven the kingdom of the blessed Saints and Angels of whom it is said Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world There was a kingdome in the foundation of the world and therefore the Angels were created the first day and it is true Christ was slaine even then also else those Angels had not been in that kingdome But whether you take it for the foundation in the creation or in the nick of the creation it is not greatly material for the death of Christ reached both to the fall of Adam and in some respect before it and the explication of that will shew the truth thereof and I would not be exquisite nor curious in opening of it The Note is this The slaughter of Christ was from the foundation of the world So it is said here The Lamb that is Christ The Lamb of God slaine from the foundation of the world the Lamb is Christ evident it is that in fulnesse of time he was slaughtered about 4000. years after the world was made but yet the holy Ghost saith He was slaine from the foundation of the world so that though it was actually accomplished and performed in fulnesse of time yet as time began the suffering of Christ began also slaine he was therefore from the foundation of the world First In respect of Gods eternall purpose who from the foundation of the world and before the foundation of the world appointed Christ to this slaughter We are redeemed saith Peter not with silver and gold but with the precious blood of Christ as of a Lamb without spot who verily was fore-ordayned before the foundation of the world but was manifest in these last times c. 1 Pet. 1. 18 19 20. Before the foundation of the world and from the foundation of the world many times in Scripture are both one in meaning before the foundation of the world he was ordained to be slaughtered the Apostles words are expreâ—sly so as of a lamb slaine he was ordained and from the foundation of the world implyes long before the time he was slaughtered and then you know not where to put the period but some reference it hath to the foundation of the world Secondly He is truly said to be slaughtered from the foundation of the world in regard of the promise of God made to Adam since the world began the same day that Adam was created he fell or certainly soon after but most probable the same day the same day that he fell it is clear the Lord gave him a promise of the death of Christ in Gen. 3. 15. for that is the meaning of the promise He shall break thine head speaking to the Serpent he shall crush the head of the Serpent For the seed of the woman shall break the Serpents head Thou shalt bruise his heel Hee l implyes the humanity of Christ which was to be trâ—dâ—n upon and indeed it was all that the tempter could doe but that bruising the heel was the crushing of his humanity his soul and body was rent asunder that was promised from the foundation of the world Thirdly From the foundation of the world Christ was slaine in the foreruning types of him for it is said that Abel brought of the firstlings of his flock and of the fat thereof and that was a type of this Lamb Gen. 4. 4. the sacrifice of Abel was a type of Christ suffering now because offering that sacrifice was by faith Heb. 11. 4. And faith hath ground from the word of God though there was no written word yet there was from the mouth of God to Adam that taught Adam he and his sonnes to offer sacrifice in type of Christ that was to be slain who should break the head of the Serpent and therefore as a type of the bruising of the heel of the promised seed which God had set before them they were to offer sacrifice to shadow forth that great worke of Christ Abel beleived on Christ how far expresly or distinctly I do not know but had he not beleived he had not sacrificed by faith nor had not been accepted Fourthly He was slaine from the foundation of the world in regard of the virtue and efficacy of his death from thence the lively virtue and efficacy of the death of Christ did express it selfe from the very foundation of the world that Abel did offer a more acceptable sacrifice then Cain it was from his faith what was his faith fastened on by which his sacrifice was accepted for it is said the Lord had respect to him and to his offering it is Christ alone it implyes he looked not for acceptance by his sacrifice it is impossible that the blood of buls should take away sinne but
a good action from his hands Take him without the vertue of Christ since the world began there never rose a good thought in all mens hearts if there did it was by the vertue of this Lamb of God that was slaine from the foundation of the world The heart of man Jeremiah complained long before Christs time is deceitfull above measure and desperately wicked who can know it Jer. 17. 9 Who can know the bottomlesse depth of it This is the very state of all the world since the world began the whole frame and state of the world is enmity against God Rom. 8 7. It is not subject to the law of God neither indeed can be and that in such a deep measure you may see by the medicine that the Lord prepares for it it shews the depth of the depravation of the world from the beginning it hath been corrupt and incurable unlesse it were by the vertue of the death of Christ by the sonne of God made man taking upon him mans nature and the greatnesse and infinitenesse of the vertue of this remedie doth evidently argue the bottomlesse depth of the corruption of the world since the world began No man would bespeak a Smiths great hammer to break an egg-shell a man would think it a marvellous vanity if he should Truly the Lord hath prepared the strongest iron hammer to break the Serpents head and which is wonderfull this iron hammer the Lord Jesus that breaks all before it The stone cut out of the mountaine that breaks the iron mountaine of Rome Dan. 2. 34. It is the same it was it makes men many times wonder how they came to be well conceited of the old Religion when Antichrist reâ—gned then were golden dayes as they say then there was nothing but every man regarded other mens good as their own precious golden seasons in the old world then an easie matter would have perswaded them all but to what end was Christ slain from the beginning of the world if it were not full of wickednesse if it were not so tough that this hammer of hammers must come to break it in pieces If men were so tractable children to Parents servants to Masters and yoke-fellows so abundantly in sweetnesse and amiablenesse what needed Christ to be crushed in pieces Say not saith Solomon Eccles 7. 10. what is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this It is not a wise question for the truth is thou art deceived to think the elder times were better it is true it is possible men by the policy of Satan may grow worse But take them at the best had there not been a Lamb slain to rescue the same from the corruption of it no flesh had been saved It is true in some ages when the Gospel found free passage there was some difference It was so in Davids time better then in Sauls and Solomons for a time better then in Davids and so in Hezekiah's time better then in Zedekiah's and so it hath been up and down but take it the best all flesh have corrupted their wayes there is not a good thought not a good word nor a good practice since the world began Sometimes in morall vertues men have more exceeded when the Devill knew they were farre off from spiritual grace he tempted them not when he knew he had them fast in a golden and silken chaine or cord of morall vertues so I may call them he led the prisoners of those dayes in a golden chaine The strong man armed kept the house all the time of the Grecian and Persian Monarchy long before Christ and if any were delivered it was by the death of Christ as well as now It is true we read in ancient Poets I think it was fetched out of Daniel from Nebuchadnezzars dreame there was a golden world and then a silver world and then a brasse and sometimes iron there was all The Babylonian Monarch was gold but when it was gold it was but golden fetters of sinne and a land of wickednesse that held men close to the Devill and the silver Monarch of Persia was but silver fetters and the brasse Monarch of Greece it was but brazen fetters It is true when Religion brake forth then hee put upon them more chaines strong beastly lusts men with men committing filthinesse Rom. 1. 17. These were iron chains to cary men captive to Satan He sees Learning break forth and therefore he layes stronger chains and bands upon them Be no more stiffe-necked lest your bands encrease saith the Lord and so from golden bands you have silver and from silver brasse and from brasse iron and all to lead you captive to your last execution And what is the difference if a man be pynion'd with a golden cord or a silver or a brazen and iron cord the one is more glittering then the other but all bring to destruction Therefore look at all the world living in wickednesse since the world began or else in vain was the Lamb slain The very frame of mans transgression brought in a necessity of a like remedy and therefore a like need of the blood of Christ And it is a vain Question as Solomon saith why the former times should be better then these so it is a vain apprehension that men have of themselves as good to say I thank God I have a good heart and you shall finde me tractable and reasonable though they be but naturall and so their children are very tractable you may lead them with a twinde theerd and need not use violence you may soon break them what then are you but eggshels what need then a iron hammer to crush all the power of the enemy do not you and your children stand in need of the virtue of the blood of the Lamb as much as others have since the world began That men have stood in need of the blood of the Lamb from the foundation of the world to rescue them from the power of the strong man if they were so tractable young or old I know there is a great difference between spirits God forbid we should defame the work of God in nature but take the best spirit there is unconceivable enmity in the best natur'd man against Christ there is an in-bred emnity against him ever since the world began as is impossible to be healed but by the blood of Christ Christ came to crush them whiles they are in the shell and unlesse he heal them verily children of a span long cannot be saved Therefore let no man flatter themselves in their good inclination there is that in us since the world began that Christ must be broken and crushed to break the league between us and the Devill Christ himselfe in his soule and body must be striken he kils himselfe by the stroke he gives to the enemy Folly is bound up in the heart of a child and it is noâ— goodnesse of nature or what ever
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-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.
1639. and the first and second of the yeare 1640. upon his weekly Lecture at Boston in New-England where he went over the other Chapters of the Revelation as he did this thirteenth Chapter and indeed they that were acquainted with his Preaching may easily discern his very spirit in them all along Now that the holy spirit of the Lord may breath in these holy Labours of his precious Servant so as the Reader may experience the truth of that divine sentence mentioned in the beginning The tongue of the righteous is as choise silver is the unfeigned desire of The servant for Jesus sake Thomas Allen. Norwich the 1. day of the 1. month 1654-55 AN EXPOSITION Upon the thirteenth Chapter of the REVELATION Revel 13. 1 2. And I stood upon the sand of the Sea and saw a Beast rise up out of the Sea having seven heads and tenne horns and upon his horns ten Crowns and upon his heads the name of blasphemy And the Beast which I saw was like unto a Leopard and his feete were as the feete of a Beare and his mouth as the mouth of a Lyon and the Dragon gave him his power and his seate and great authority YOU have heard from the last Chapter that when the Dragon that is the Devill as he ruled the Roman Pagan Empire was cast downe out of Heaven that is dethroned from his heavenly and Divine worship he endeavoured by all meanes to oppresse the Church that is the woman that brought forth a Christian Emperour her and her seed 1. By persecution 2. By an inundation of damnable Heresies and barbarous Nations 3. By open War which open war is exprest in the last verse of the former Chapter and here more fully described in this Chapter a whereof hath been now read The warre which is made against the Church is here described to be managed by two beasts which the Devill raised up One he calls a Beast rising up out of the Sea described from the first verse to the end of the tenth Another Beast hee beheld coming up out of the Earth from the 11 th verse to the end of the Chapter Now the former of these Beasts is described by three arguments 1. By his Originall or Fountain from whence he springs he riseth up out of the Sea which is amplified by the place of Johns beholding him I stood upon the sand of the Sea 2. He is described by his shape here is his figure and resemblance For his head he had seven heads and they amplified by honourable Ornaments or rather dishonourable indeed but honourable in the beasts view namely upon his heads the name of blasphemy 2. For his horns he had ten horns and they are set forth by their Crowns which he had on his horns He had so many horns so many Crowns upon his ten horns ten Crowns And as his shape is set forth by his head and horns so also by his resemblance or likenesse the whole shape or bulk of the Beast is like a Leopard The Leopard is of the femenine gender and signifies the female of the Panthers the she Panther spotted and ravenous famous for her speedy race and yet of a good smell by which she allures other beasts to her and as she hath occasion doth devoure them And as his resemblance for his whole shape is like a Leopard so for his feet he is like a Bear And for his mouth he hath the mouth of a Lyon This is the second argument by which he is described 3. The third argument whereby he is described is his state and that amplified by three arguments 1. By the efficient cause 2. By the variable change of it And 3ly by a wise conclusion and observation For the efficient cause of it it is said to be the Dragon he gave him his power and authority For the variable change of it it was 1. Great for it is here called Power and Seate and great Authority 2. One of his heads was wounded I saw one of his heads as it were wounded to death And thirdly this wound was healed this is the variable change of it 1. Great authority honourable seate 2. Wounded to death And thirdly healed of that deadly wound And this healing is amplified by five Effects or Consequents The first was the worlds wondering All the world wondered after the Beast The admiration was aâ— this great change so happily atchieved as they thought that he should recover that desperate danger The second effect it wrought was worship both towards himselfe And secondly to the Dragon that gave him power The third effect of this healing was liberty to blaspheme There was a mouth given him to speake great things blasphemies A fourth effâ—ct was Authority and Power to do what First To continue forty two moneths vers 5. Secondly Power to make warre with the Saints and to overcome them that was the fourth effect that followed his healing The fifth effect was amplitude or largenesse of his Dominion Power was given him over all Kindreds Tongues and Nations vers 7. And all that dwell upon the earth shall worship him vers 8. Which worshippers are described by their estrangement from the number of Gods elect whose names are not written in the book of the life of the Lamb and the Lamb set forth by the eternall efficacy of his death Slaine from the foundation of the world This is the second part of the description of the Beast The third part is a conclusion which contains a word of Caution and Consolation or a word of Attention and Consolation in the ninth and tenth verses If any man have eares to heare let him heare as if it were a matter worthy of observation and diligent attention and of exact understanding and of consolation in the tenth vers He that leadeth into captivity shall goe into captivity he that killeth with the sword must he killed with the sword c. This is the former Beast and his description The latter Beast is in the eleventh verse to the end I beheld another Beast coming up out of the earth c. He is described by his variety from the former beast For his Original he comes not as the other Beast out of the Sea but from the Earth And for his resemblance he hath two horns like a Lamb and he spake lik a Dragon 2. He is described by his power as in the twelfth verse but I will not now speak further of him Now for the meaning of the words It is that which the holy Ghost calls us diligently to attend unto He that hath cares to heare let him heare If any man have an eare to understand any apprehension of spirituall mysteries any capacity of matters of Religion let him heare what manner of beast the Devill stirred up and set against the Church to make war against the Saintâ— as if it were a matter that few would understand but such as were of spirituall understanding and who will listen duly to a diligent observation
in blaspheming all Turkish or Popish blasphemies the Lord will muzzle them In the mean time it it our part to sanctifie his name that gives this vast liberty that for so long they shall speak great things and no longer Fourthly it may teach us that there is a pronenesse in our natures to abuse all the providences of God whether of speciall mercies or speciall judgements and it warns us to beware of the same in the enjoyment of any mercy or in feeling of any stroak of God upon us Here was this Beast so wounded in one of his heads as it seemed to be deadly he was again healed The Lord visits this Church with a deadly blow by acts of his justice and he also visits it with great deliverances and acts of his mercifull providence and when he hath done see his great admiration and adoration would you not think this should melt the heart of a Beast but the Oxe knowes his owner saith the Lord and the Asse his masters crib but Israel doth not know my people doth not consider Isa 13. Though this deadly wound be healed to the admiration of the world yet consider what little use he makes of it when he gives him power to doe what he will what doth he He opens his mouth to speak great things and blasphemies and he makes war with all the Saints of Heaven he doth much abuse his glory He was knocked on the head because he would affect such vast Authority to be Pontefex Maximus the Lord cracked his Crown breaks the head of this enemy and wounds the hairy scalpe of such as go on in wickedness He heals him again and gives him great power but what doth he with it He abuseth it against God and against the Church of God and speaks great things even blasphemies So there is a nature in us that will abuse every mercy of God to the corrupting of our hearts and every judgment of God and every deliverance from that judgement one would not think what wofull distempers there are in our natures If a body be stuft with choller it will turne the whole body to feed the humour So it is with us we turne all the providences of God into distempers and outragious licentiousnesse But you will say he was a Beast and the Church a Beast we hope Christians shall do better See it in Hezekiah when the Lord had wrought great deliverances for him brought the Sunne ten degrees back and avenged him of his Enemies afterwards he recovered him from sicknesse when his soule was brought to the jaws of death yet when the Princes of Babylon sent to him to enquire of the wonder that was done in the Land God left him to try him that he might know what was in his heart and then he shews them his great Treasures and works and fortifications that he had throughout his Kingdome and it is said He rendred not according to the benefits done unto him for his heart was lifted up 2 Chron. 32. 25. 31. You see good Hezekiah is apt to forget sicknesse It argues the depth of the body of Sinne which is not onely in wicked men such as these proud Prelats be but in the Godly in those that are most eminent in Grace they are not able to bear great Sailes if God shews us mercy and judgement it is a wonder to see what poore work we make Many a carnall heart will say if he be delivered from sicknesse or if he be at Sea in danger if he get a shore or if in Prison if he get but liberty God and men shall see what a new man he will be O the bottomlesse depth of a deceitfull heart let the Lord chastise us and raise us up again we forget our humiliation and grow to exaltation and if God helpe us a little we grow to such out-runings of spirit as we exceed therein no gift that a man hath no ordinance of God but he will thus abuse And therefore we have cause to sit down in dust and ashes that we should abuse such mercies as we dayly partake in Fiftly since this is the nature of wicked men let God give them but liberty and men give them liberty and they will take it to the full let God give a mouth he will speak great things and if he have liberty to speak great things he will speak great blasphemies against God and his Tabernacle and the Saints Then this will be a shame to Godly men if the Lord give us great things a mouth to speak all the good we can and liberty to do all the good we can if we doe not open our mouths and hearts to be speaking and doing all the good we can It is not for us to stand snorting out the time which God hath carved out for us but if a beast have this liberty if you tether a Beast at night he knows the length of his tether before morning he will goe to the end of it before he have done And you see this Bishop the head of the Church if God give him a mouth he will open it wicked men will take the utmost bounds of their liberty will wicked men doe so why should not the children of God then and all that fear his name take the like care to improve all their liberties and power to doe all the good we can doth God give a liberty for laying foundations for establishing jurisdictions and liberty for well ordering our Families and Town-ships if the Lord give us opportunities why should we want a heart to improve them If the Beast hath a heart to improve his wickednesse to the utmost why should not we improve all our Talents to Gods best advantage to make it our whole study to doe all which the Lord requires that so we may bear plentifull witnesse in our Generations to all the liberties the Lord hath betrusted us with It is not for men that have received five Talents that is to say five opportunities to render to God as those that have received but one or two To whom much is given of them will much be required Luke 12. 48. And therefore is behooves us all as to know the liberties of Church Common-wealth so to set hand and affection a work to be doing all the good we can If it were the Beast take a patterne from him but they must go fast that the Devils drives he would improve all his liberty And why should they not goe fast whom the Spirit of God drives and improve the liberty they have of God And therefore it is for us to doe all the good we can and to leave nothing to those that shall come after us but to walk in the righteous steps of their fore-Fathers And therefore let us not leave nor give rest to our eyes till in Family Church and Common-wealth we have set a patterne of holinesse to those that shall succeed us Lastly it may teach us a reverend use of the things of
fruits be in us they are lively pledges of the love of God in our hearts If these things be smothered and dâ—ubed and overwhelmed with many Temptations and worldly businesses distracting cares and temptations though it is true the children of God may be at many losses yet mark what I say the blood of Christ is a living Spring and a running Fountaine though it may be troubled yet it will runne cleare againe if it do not it is a signe it was not from the blood of Christ but from a delusion But if it were from the blood of Christ thou shalt finde hee will purifie and pacifie thy conscience for he will not loose the value and efficacy of that rich blood great is the power of it and he will not loose the vertue of it I know there may be many pangs to Temptations and Christians in this new world may meet with new Temptations and Christians are at a losse because passions breake in we have lost all our peace and comfort of our union and the power of it it may be so it is not unusuall but minde what I say truly if the blood of Christ have any efficacy in us or power upon us you will find that the fountaine of the blood of Christ is higher then any other fountain A fountaine that springs from a low place may be stopped but if it comes from a high place higher then the highest no creature here below can hinder it nor created thing below it can intercept the flowing of it The Lord will redeeme thee from the world and from these passions and lusts and from the Satanicall and malignant distempers and the Lords blood will restore thee to reconcilement with the Father and bring thee to union with the Son and the comfort of the Spirit and the sence of it And therefore know if he have left thee to live in such distempers and thou dost blesse thy selfe in them and canst not looke further and there is nothing in the blood of Christ that much takes up thy heart for redemption from evill or purchasing good it is much to be feared thou hast not yet tasted of the blood of Christ what there may be in heaven wee know not but no man on earth can give thee a comfortable signe of a good estate If a man blesse himselfe in these engagements and in these imbondagements to the enemies of his soule and thinks his captivity is his liberty hee doth not know what the Lord Jesus hath purchased there is little hope such a man hath redemption from the blood of Christ This is the condition of all the people of God in the greatest temptations unlesse it be in some extreame hurry of passion it is a captivity to him and a burden to him that he wants Christ Jesus and that is a good signe of a mans liberty purchased by Christ This Christ who hath reconciled others to God and done great things for them in a way of grece and hath also reconciled him to God and delivered him from death to see this captivity and to groane under it it is a signe this man hath had some other liberty in times past For otherwise there is no man naturally but he thinks this is his freedom to have his owne minde not crossed to have his full liberty in the world to have good bargains and not to be pinched in this and that and not for conscience to fly in his face it is a sign a man is yet a natural born captive But when a man feels his captivity and looks at it as his burden that he feeles not the favour of God and union with Christ and communion with the Spirit It is a signe God hath called him to liberty but he hath sold himself for a captive again now he cryes as the Apostle Rom. 7. 24. O miserable man that I am who shall deliver me from this body of death There he is carryed captive I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sinne which is in my memebers vers 23. Here is a sign of redeeming love by the blood of the Lamb. O the wofull captivity that naturall corruption is to a redeemed soule and the great liberty it is to a carnall heart that hee thinkes it a liberty to have his thoughts free and none to tell him But to a good conscience that hath been washed and redeemed by the blood of the Lamb the body of death is a wofull bondage to him This body of death it is not actuall transgressions but a powerfull body of carnall corruption that hangs about us that though we do not break out into actuall sinnes as other men do yet we see a body of death in us and this is our captivity So then if the Lord hath redemed a soul and purchased these comfortable blessings as brings us to the sence of our wofull condition by reason of the losse of this liberty all these are witnesses of the redeeming love of Christ Lastly it may be a use of consolation to every such soule thus farre even so farre as there is no bounds and limits to it it is a marvellous satisfaction to a soule in temptation nothing more then this I now speak of One would think it were a great misery to live in horrour of conscience continually and so it is but if a man be redeemed by the blood of this Lamb then it is not terrour of conscience that can separate thee from God for Christ himselfe was under terrour of conscience as much and more then thou art without sin that he sweat drops of blood and cries out and bemoans it in a holy manner Why will you say but will you have me set such things at my heele the desertions of God at my heele Is the favour of God to be set aâ— the heele it will not hinder your union with your head though you have lost the sense of it All that Christ suffered all his desertions it did not hinder his fellowship with the second person in Trinity neither will it hinder yours The Serpent bruiseth our heel makes us go heavily and lamely Psal 43. 2. Thou art the God of my strength why dost thou cast me off why goe I mourning because of the oppression of the enemy It makes us go heavily while God forsakes us as a man goes that is crushed by an enemy but yet it will not break his head And what great consolation is this it is not terrour of conscience that can separate a man from Christ Nay I may speake a greater thing then that it is not the power of your corruptions that can break your head though they will make you go more lamely and heavily yet pride and passions c. do not separate union It must therefore raise up the heart of a Christian above his temptations above corruptions above the world above all the enemies of his soule what can they
sure he never fetched any acceptance from Heaven But you read of another fire fetched from Heaven by Eliah and that was to destroy those that mocked him 2 Kings 1. 10. 12. Which practise when James and John would have followed in Luke 9. 54 55 56. You shall read that they being offended with the Samaritans because they would not receive them Master say they shall we call for fire from Heaven to consume them as Eliah did Our Saviour utterly rejects that You know not saith he of what spirit ye are Now minde you that fetching fire from Heaven which is to destroy mens lives and not save them that James and John are taught to refusâ— as being incompatible to the Gospel But that which they refuse the Successour of Peter as they call him takes up if any Scribe or Pharisee or Samaritan refuse him then fire comes down from Heaven consuming fire and vengance and wrath and blood-shed and extreamity of outraged evils he causeth to come down upon them and in pretence from Heaven to destroy the Church and people of God that I take to be the cheif parâ— of the meaning of that But if any man will urge the letters of the Text which you need not in mystical Scriptures yet it is not without truth therein Gregory the seventh he declares this that he had strange power when he had much people about him he would have shaked the sleeve of his gound and caused fire to come down Now it is evident it might be for he was a Conjurer and 22. Popes together as their own storyes do record they were wiâ—ches and gave their soules to the Devil that they might obtaine the Popedome but they were but lying wonders for miracles require divine power but the Devil cannot go beyond the power of nature so that you may take it in the proper meaning their own men do much magnifie it and make it one of the markes of their Churche whereas Protestants that want miracles are not Churches So that those censures by which they thundred against christian Emperors they did follow with such success that they made all wonder that none could stand against them not Henery the fourth nor Henery the fifth not Leo the Emperour nor the King of Fraunce none of them all were able to take up armes against him they did all admire him Who is able to stand against him end to make Warre with him And that gave such free passage to his Laws that all christian States presently took up what injunctions he put upon them Fourthly by these miracles and the mighty successe of them he had power to cause them that dwell on the earth to make an Image to the Beast that had the deadly wound and was healed that is the Roman Catholick visible Church What is this Image of the Beast he causeth all the earth that is all earthly States to receive it he will suffer none to be without it what is this Image an Image not of their own making they must make an Image by his appointment It is an Image of the first beast not of the second directly and consequently the officers of that Beast must represent this second Beast but be an Image of the first if the first Beast was the Roman Catholick visible Church then if he causeth all the Earth to make an Image to that Beast then he causeth all Churches and Common-wealths to frame their State and platforme according to the Image of the Roman Catholick visible Church and therefore he causeth all Christian Princes to erect all their Churches in a Roman Catholick way what is that Metropolitan National Provnciall Diocesan Cathedral and Provincial Churches These are all lively characters of the Roman Catholick Church reserving stil pre-emenency to their mother Catholick Church of Rome but otherwise they are the lively Image of such a Church even as daughters are of their mothers and being overcome with the power of his miracles and deceits and delusions as you heard by the Policy of Canonists by carnall Policy and by their Votaries and by working miracles signes and lying wonders it is a wonder to see what power he had that all the power of the Popedome and of the Catholick Church was in a model and representation drawn in all Churches in Christendome during the time of 42. moneths which is 1260. years and then a great part of his Image was marred in a great part of Christendome but yet he still continues so then there is a lively Image of the Roman Catholick Church though it may be some are drawn from subjection thereunto and yet though they be drawn off from subjection to it yet still the Image and representation is written in the very foreheads of such Churches that is a fourth thing Fiftly He had power to give life to the Image of the Beast what life that it should both speak and cause That as many as would not worship the Image of the Beast should be killed How doth he put this life into the Image of this Beast to speak It is to speak with authorty as in verse 5. A mouth speaking great things He would speak and speak with authority that now these Diocesan Metropolitan and Provinciall Churches they can speak with authority as the Roman Catholick Church doth and their words must take place and he puts that life into it by his own canons and laws which they take up the canons and laws made by the Church of Rome do so animate Provincial and Diocesan Churches that they speak the same language not altogether so corrupt but with like authority and require like subjection of all persons and by your leave they grow to it for very conscience sake that those things which were indifferent before yet being laws of the Church now they must binde conscience this is to speak great things Now they have power likewise to cause as many as will not worship the Image of the Beast they shall be killed a signe none of them took that power like the beast but yet though they have not power to kill them yet to deliver them to the Secular power and they must kill them â— whatever the Diocesan Church doth agree on against her Hereticks that will not obey the Government or doctrine of the Church what then The deliver him to the Secular power then they cause him to be put to death and they deliver him to fire and faggot so you see the mighty power of this Beast There is one thing remaining of his power and that is the sixth and last effect He causeth all both small and great rich and poor free and bond to receive a mark in their right hand or in their foreheads Kings and Princes Ministers and Clergy men as they call them high and low whatever they be he causeth them all to receive a character or marke either in their right hand or in their foreheads A marke in the hand that character themselves call an indelible character and