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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

to be prepared for such a time differently expressed to shew that in diverse respects their continuance should be both for a short time as of an hour or day and also of a long time as of a month and year 3. To shew their alacrity to use the opportunity and liberty given them carefully so that after the removing of restraints they should not misse one hour or day in executing their commission and should prosecute it vigorously till the year or longest period of their continuance should be finished Thus may they be said to be prepared c. Fourthly We come to the executioners themselves and the execution which followed They are described more particularly 1. From their number and nature vers 16. The army is of horsemen and the number is two hundred thousand thousand That which is added and I heard the number of them is to shew that Iohn invented not this number but that he had it plainly revealed to him They are called horsemen partly to shew the swiftnesse and celerity of their successe partly to shew they were such a people as abounded with such warriours The number we conceive more than the time is not definitely to be stuck to but signifieth an exceeding great number Both these agree well to the Turks who have led the greatest Armies in Europe especially of horsemen and made the swiftest progresse after their invasion which hath been of a long time heard of much more numerous than ever the Christians were able to oppose unto them The riders with their defensive armour and the nature of the horses and it is like their offensive arms are described vers 17. They had breast-plates of fire and of jacinct and brimstone Breastplates use not to be made of such matter We conceive the meaning is they shall be terrible dreadfull and destructive as fire brimstone c. which working terrour on these whom they invade shall occasion such security to themselves from the hurt of any as if they were fully armed and also richly which we conceive to be understood by jacinct Their offensive arms or their offending power are set out by two expressions 1. The heads of the horses were as the heads of lions that is bold fierce and destroying and that professedly without any colour or pretext such as the locusts had 2. Out of their mouths is said to issue fire and brimstone whereby it would seem their wasting and cruell way of proceeding is set forth Some also think it doth relate to the use of Cannon Musket and Pistol For these two are certain 1 That the use of these weapons was found out much about this time 2. There was never such abundance of them and of such hudge greatnesse as was used by them in their European expeditions In the 18. Verse The event of the execution is marked to be answerable to their Commission By these three was the third part of men killed this is to be understood properly as vers 15. It is marked to shew that there is no threatning or prediction of Gods but it is exactly fulfilled and no Commission of His but it is fully executed In the application of this the speedy terrible and great overthrow of Asia the lesse the coast of Africk and a great part of Europe being destroyed and overrun by the Turks are sufficient evidences of the truth of this Beside the cruel murther committed by the Saracens in Italy France Spain where yet it pleased the Lord to keep them from settling Vers. 19. Their manner of hurting is more particularly explained 1. by a double mean whereby they hurt Their power is in their mouth and in their tails By mouth is understood their open violence against the body The tail signifieth the abominablenesse of the Doctrine spread by them which is destructive to souls 2. These tails are further described because their Doctrine was not spoken of before though their violence had been described they are said to be like serpents for poisonablnesse and subtilty and they have heads an unnatural-like thing that tails should have heads on them This setteth out the grosse abominablnesse and absurdity of that Doctrine The locusts had tails but they had not heads on them these have heads to shew that it shall be more discernable in its grossenesse than the former It is added and with them they do hurt that is with their tails and heads The first part of the Verse sheweth that this Army hurteth both by cruelty to the body and pestiferous Doctrine to the soul therefore it is said their power is in their mouth and their tails This last part sheweth the successe that followed upon their Doctrine there were many souls hurt and destroyed with this as there were bodies with the former This fully agreeth to the Turks also who are not more terrible in their Armies to the bodies of men than that pestiferous delusion of Mahomet is of it self hurtfull and destructive to souls and actually hath destroyed many a great part of the world in Gods righteous judgement being carried away with it We come now to the 20. and 21. verse And the rest of the men which were not killed by these plagues yet repented not c. The scope whereof is 1. To shew what sins procured so great a plague and so fierce an enemy to be letten loose upon the Christian world and indeed the consideration of these sins will vindicate the justice of God in inflicting all these evils There is one sin mentioned in this verse to wit idolatry several wayes aggreged and there are four moe in the last verse added and though God will suffer cruel abominations in Pagans that never had the knowledge of His will yet these who are guilty here being by profession of His Church there is the greater accesse in justice to take course with them 2. It is set down to shew the end which the Lord drove by such strong Physick it was at the health and not the subversion of that part of the world and so by the application of this mean either to bring them to repentance as the right fruit of all or to discover their desperate impenitency 3. It sheweth the fruitlesnesse of this mean that notwithstanding it was sharpe yet did it not prevail with them which is not to be understood as if God failed of His intended purpose but to shew how mad the Antichristian world was upon their Idols when such a judgement having destroyed so many did not yet effectuate the recovery of the rest By the rest of the men which were not killed c. is to be understood not these who remained all the world over but within the Christian World or Empire now declined to be Antichristian The rest that remained after the third part were killed of the same totall to wit these on this side Euphrates for the Lord observeth not what the rest of the world did but what His Church by profession did whom He correcteth when He forbeareth all the

be Churches to Christ under the Gospel and it be Christs glory to have it so Then are many children to be baptized But the former is true Ergo c. The consequence will appear by considering these two 1. That under Nations becoming the Lords children must be comprehended and be His also 2. That by becoming His visibly in a Church-state and relation there is an actuall right to the Sacrament of Baptism as a visible badge of that relation For the 1. we say if Nations be Christs Then children must be His they are a great part of every Nation and are included under all the former acceptions yea although it were but some of all sorts in a Nation yet even in that sense children could not be excluded no Nation will be His if children be not His. 2. These Nations come in the room of the Iews but their children were a great part of that Church 3. Nations there take in the Iews re-ingrafting in what they fell from but they and their children were broken off Beside if the Iews had not their children restored to Covenant with them it might seem that in that respect their priviledges were lesse by Christs coming than formerly 4. Nations here are to be understood in reference to the promise Gen. 12. In thy seed shall all Nations be blessed and if children cannot be secluded there but that blessing must be understood to reach them why should they be excluded here or in that commission Mat. 28. to go and baptize Nations seing that is the promulgation of the fulfilling of the former promise and must be expounded by it 5. When judgements are threatened on Nations or when it is said that Nations shall be brought to judgement it doth ever comprehend the children with the rest and by what reason then can they be excluded here in this priviledge And if this be granted then will their Baptism be easily evinced for to be the Lords here is not to be restricted to being His by Faith savingly as is said but looketh mainly to being His by a visible profession discriminating them from others who are not His and how can that be without Baptism or is there any other discriminating seal for children or can they be His as members of His visible Church and neither be baptized nor have right to it Again we may thus argue If Nations be to be discipled and baptized Then are children to be baptized and that by vertue of that command and commission Matth. 28. But the former is true Nations are to be baptized Ergo. That which needeth to be made out here is that under Nations children are to be included and that in that commission which may be thus evinced If under every consideration of a Nation children are to be included then they must be included here also For we cannot conceive of a Nation as considered either collectively in singulis generum or distributively n generibus singul●rum But children must be considered as a prime constituent part as may be seen in all the former acceptions of Nations that are mentioned children are included in them all and we say must be included in this very commission Go teach all Nations and baptize them 1. Because this commission respecteth particularly Gods promise to Abraham Gen. 12.3 that in his seed that is in Christ not only the Nation of the Iews that should come of him should be blessed but all Nations and this commission is as if the Apostles were told now that that is to be fulfilled and the partition is taken down as was said to Abraham when the Gospel was preached to him Gal. 3.8 and so as was promised then that the blessing that was to come by Christ should not be confined to one Nation but should be extended to many now accordingly is it fulfilled we must therefore expound Nations here as it is in the first promise but in that promise under all Nations must be understood children otherwayes we must say that children have no right to the blessing by Christ and that His purchase hath no influence on making any of them blessed which is absurd And if the blessing be derived to them by Christ it must be derived to them as they are contained in that promise and so as they are included under that collective expression Nation that being the great Charter of their title and if under that title the inward blessing be derived why may not the externall initiating seal and priviledge and certainly by this collective it would seem that many moe are to be admitted to Baptism than to the Lords Supper there being no such warrant given in such expressions for that as for this Children then must be included in it 2. By this commission all Nations are to be taken in as the Iews were formerly for by this the Jewish priviledge is not lessened but the partition is declared to be removed and other Nations with them to be admitted to share of these priviledges which the Jewish Nation formerly did peculiarly enjoy But that extended to children This therefore must also do so 3. If by this commission one might baptize a whole Nation and enchurch them Then must the children be so also for the Nation were not a baptized Nation if children were not so But the former hath been formerly cleared that this doth warrand Ministers as they are called to preach to any Nation and upon their submission to the Gospel to baptize them also and although the effect followed not alway yet upon supposition that it do this is a warrant as hath been said Lastly If all disciples ought to be baptized and if such who are capable to be Church-members ought to be sealed and that by vertue of this commission Then ought children to be sealed these two are knit together disciple them as the word is and baptize them and none can deny this consequence but children of believing parents are disciples and are capable to be Church-members This ariseth from what hath been said thus If a Nation may be enchurched to God Then children are capable to be Church-members children being a prime part of a Nation as hath been said But a Nation may be the Lords and a Church and Disciples to Him Therefore may children be so also and therefore ought to be baptized Concerning the constituting of true Churches by Reformation out of such as have been corrupt THirdly from this it followeth that a people or persons renouncing the abomination of Antichrist and accepting of and submitting to the Truth and Ordinances of the Gospel doth ipso facto constitute them Churches of Christ or Members thereof and is sufficient as to essentialls to make them to be accounted so This is clear here for that these Nations do become the Lords doth say that they are Churches to Him yet is there no other way conceivable how they become His but that the witnesses are taken up to Heaven and publick preaching is again restored the Temple is opened

of these Hereticks and considering that oftentimes the sincere number are few in the visible Church and there is no attaining of a publick determination for Truth without the concurrance of many otherwayes unsound Therefore w●en the Lord in an extraordinary manner stirreth up such to concur for such an end it is a great help to the Church And indeed we see in these primitive times even when Truth had been confirmed that afterward Error got the advantage of the plurality upon its side and pretended determinations for it as in the history of the Councels may be seen Sometimes the Arians in numerous Councels had but few opposers as Hilarius Osius and Paulinus c. who therefore were banished because they ceded not By which we may see that the Lord made use of many men for concurring in the former determinations who at other times when the face of Authority changed did quite alter yet to conclude this we may see the truth of this prophesie is fulfilled that is that though there be many opposit Councels unto these former yet have these alway been acknowledged even in the Popish Church and many have gotten good thereof which hath been a great help unto them Also this may give an hint of one reason why the visible Church is so soon distinguished from the fleeing woman And it is wonderfull that when Constantine appeareth against Arius there is such a generall concurrance of all sorts against him especially of Bishops and Church-officers and that some few years thereafter during the time of the same Emperour there are so few countenancers of the Truth and so many favourers of that Error who it is like had sometime condemned the same A second reason is the Lord would have us loving Truth wherever it may be found if it were even among the writings of Antichrists vassals he will not have us to measure Truth or Error by mens piety or profanity who maintain the same neither will he have determinations of Councels to be casten or accepted because the plurality of the decerners are profane or holy but He will have both squared according to the supream rule And so we are to welcome Truth preserved and brought down through the antichristian Church as if it were immediately revealed A third reason why the Lord will have these Truths preserved in Antichrists Church is that he may be the more va●led and the snare the greater unto the world while he looketh like a lamb as is said in the next Chapter for it cannot be thought that if he should deny any of these clear Truths so fully confirmed by ancient Councels and Fathers that he could prevail so suddenly and universally to bring almost the whole visible Church to give him adoration A fourth reason may be the Lords just purpose to harden such as are wholly given up to Antichrists delusions who because of their owning of these Truths and their agreeing with the primitive Church in that are the more ready to conceit that they are successors to the first pure primitive Church and therefore are the hardlier brought to renounce their other abominations Fifthly It is to shew also the Lords soveraignty over corrupt men and His care of His Church who can make even such to be helpfull to her when they intend no such thing And thus while generally they own these Truths and while particular writers now and then fall to propose and defend other fundamentall Truths some one some another out of all the Lord provideth a summary of fundamentalls with which by one providence or other he feedeth and establisheth these that are His in the most secure and corrupt time We come now to the 17. vers wherein the devils last grand design is generally insinuated but is more expresly followed in the Chapter immediately succeeding when he getteth some disappointment in the first four trumpets it is said and the Dragon was wroth with the woman and went to make war with the remnant of her seed c. In which verse we have these three 1. The increase of the devils malice he was wroth with the woman The Woman or Church had done him no wrong yet is he wroth that he getteth not his own malice vented against her It is a most devilish disposition when men are wroth with others because they cannot hurt them and undo them especially the woman or her ●eed and yet men being naturally of this father want not this devili●h ●●align●ty till by gra●e it be subdued though in some it appear lesse in others more Again it will seem to import here that though the devil was wroth before and i● alwayes wroth with the women and her seed yet that speciall disappointment of his designs and her particular and extraordinary preservation do especially gal● him This we conceive is not unsuitable to the curse that he is under nor to the Lords glorious soveraignty over him even to bring about his own designs upon his own head 2. His design as the fruit of this anger is set down he went to make war with the remnant of her ●●●d Where advert 1. That now his design is not against the woman immediately but against her seed that is not against a visible Church and the constitution and frame of Ordinances in generall but against particular Members that kept themselves pure from the corruptions of the time The reason of the change we conceive to be this that during the first four generall Councels and before Antichrist came to a height he had still some sight of a visible Church and pure Ordinances as to essentials therefore the last part of the floud is cast out after the woman as well as the first But when the fifth trumpet soundeth which darkeneth the Sun and the Air and when Antichrist ariseth whom now he intendeth to bring to a height there is not such a face of a visible Church or pure Ordinances to be seen as was formerly for she is obscured with a multitude of corrupt worshippers The devil knoweth there is a Church but seing he cannot come at her he is wroth and turneth to her seed that is to particular persons here or there who preserved themselves pure 2. It is called the remnant of her seed because during that time they were to be exceeding few even as a very small remnant 3. It is said that the Dragon went to make war with that pure remnant they are not a party for him yet now when he misseth the mother he pursueth the seed who were much more discernable than any combined pure visible Church This of making war importeth his streaching himself to the yondmost to undo them The third thing in the verse is the description of the womans seed that it may be known what are the characters whereby he doth discern them and whereby we may discern our selves They are two 1. They keep the commandments of God which is to be understood 1. simply as the word is Psal. 119.6 they have respect in their

is called a Lamb partly for His meeknesse in bearing so long with His enemies partly to distinguish Him from and oppose Him to the two horned beast Chap. 13.11 that appeared like Him Would Iobn say I saw after this the true Lamb who is indeed the Lamb as if for a time He had not been discernable And He is said to be on mount Sion to expresse His care of His Church even then when the former beast took all on him in Christs name yet this Lamb had not laid it by nor committed it to him but retained still His watchfull oversight of His Church though for His own good reasons He delayed the inflicting of vengeance on her enemies in these respects He is said to be standing to expresse both His watchfulnesse and tendernesse Micah 5 4. Act. 7.34 This sheweth the Church was not slighted by Christ even under Antichrist He is there and standing there as sitting doth expresse His dominion this doth His care 2. The state of these Believers is set down in respect of the place where they appear it is on mount Sion where our Lord stands and they with Him by this is meaned the Church whereof mount Zion was a type Psal. 48. and Psal. 125. for strength beauty and the fixing of the worship of God their thus appearing on mount Zion is in opposition to their being hid in the Temple Chap. 11.1 They are now as it were drawing out and Christs appearing here is His appearing by some visible Ordinances and Worship amongst them In a word saith he my eyes was taken off the enemies of the Church to behold her and I saw that Christ wanted not a Church neither was the Church destitute of His care but both are represented here though for a long time both were little seen 3. They are set out in their number to wit 144000. relating to that Chap. 7. First to shew they were just so many as were sealed and none of these were wanting the effect had holden good on them all and their sealing was not for nought Secondly to shew that the number kept clean after a strait and that decerned of God for that end will be alike Thirdly to shew that that time is at a close now for the 144000. which were brought in successively are now compleated in all which Gods faithfulnesse doth kyth 4. They have his fathers name written in their foreheads that is a profession of Gods truth as a seal bearing out to whom they belonged they thinking now no shame of owning Him In a word I saw that number bearing out his mark and burn-iron on them looking otherwise than all the rest of the world that had a different name upon them by which they are certainly opposed to these mentioned Chap. 13.17 18. Or more plainly this number in this posture waiting on the Lamb is certainly opposed to the number that followed the counterfeiting beast and received his name Christ to Antichrist His followers to his worshippers The name also is opposed whereby it appeareth there is some light to be gotten in clearing the one for clearing the other Secondly This state of the Church is set out by what Iobn heard as the first by his looking and seeing setteth them out in their appearance and profession So 2. this of hearing setteth them out in their practice The third setteth them out as they were indeed before God real Converts Elected Redeemed Called Justified and Sanctified This practice that he heard is in general singing and praising partly following the allusion used in the dramatick form of this Book by interludes of singing c. partly to shew the heartsomnesse and real mirth of Christs followers singing and glorifying Him in the fires Isa. 24.15 partly to point out the chearfull effect and blessed change that was now coming and at hand This singing and practice of theirs is more particularly set forth in these five 1. the place from whence from heaven that is the Church as Chap. 4. and 5. Or it may be to set out the joy in heaven at the Church appearing again on mount Sion However these 144000. learned this song and joyned in it possibly it is both as in Chap. 5. 2. In its manner it is a voice like waters thunders and harpings Waters make a great noise See Rev. 1.15 Ezek. 1. This sheweth the loudnesse of their cry it was now heard Rev. 19.6 Thunderings shew a vehemency and terriblenesse in the sound or powerfulnesse as Psal. 29. that sheweth goodwill in their crying Harpings shew chearfulnesse in the fingers and harmony in what was plaid or sung all three put together they shew a sound in the Church which had the word of God both loud powerfull and comfortable and that these professours were not dumb and silent nor jarring but now they are both seen and heard and it is pleasant both to see and hear them Thirdly In vers 3. they are set out by the matter of their song It is a new song now looking not to Christ to come but as come so differing from the old song of the Fathers See Chap. 5. New also in respect of a new reason and matter by a new mercy Psal. 40.3 and so this may be new as looking to Christs care of them in their almost now bypast strait so different from that Chap. 5. which for opening the seals was sung 4. This song is before the Throne Elders and beasts that is publickly as these represent a publick Church state as Chap. 4. Now it is in the Congregation or before the Throne c. that is they made good musick before God and in the approbation of His people though the world understood it not and thought nothing of it So these are looked on as contra-distinguished from the world They had the glad tydings of the Gospel that made them merry but the world was uncapable of that joy 5. This song is described by this that none in all the world that heard it could take it up or joyn in it but these redeemed ones whereby it appeareth to be yet a time of ignorance when the Gospel was keeped up from the world and also it holdeth forth that it is a special priviledge to understand the Gospel and that naturally men are uncapable of it in a word it is this the Church that I saw was in this condition that it was singing chearfully and merrilly Antichrists persecution could not mar nor take their joy from them that was such a sung and mirth a● was not carnall or naturall but spirituall of a new nature and therefore they sing this song alone none could sing nor perceive nor understand that which comforted them or kindly blessed God for it but such as had some experience of it they had it given them to learn this mystery which none other had and as propheticall it saith that though the Church of Christ peeped out for a considerable time in the Waldenses here and there and that they suffered joyfully which indeed

In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a

Heaven Now by Stephen's arguing the worshipping the host of Heaven must be Idolatry of a grosser nature than that committed by the Israelites Exod. 32. and yet if their Idolatry was professed worshipping of the calves as gods it will be found more grosse than to worship the host of Heaven at least there can be no such sensible gradation of heightening that Spirituall plague of worshipping the host of Heaven beyond the other which is Stephen's scope therefore it is thus to be understood that because they corrupted the worship of the true God contrary to His command therefore God gave them up to the worshipping of these that are not gods such as the host of Heaven which way of justice was formerly observed in reference to the Gentiles from Rom. 1 c. So that the construction put upon their deed Acts. 7.41 is the Lords estimation of it and not their own profession and that the Israelites intended the worship of the true God in these calves Bellarmin thinketh it not improbable de imag lib. 2. cap. 13. The second instance is in Micah's practice Iudg. 17. where it is clear that they counted not that Idol to be God but intended the worship of the true God by it for vers 3. the mother saith she had dedicated that money to the Lord to make a graven and molten Image intending expresly to honour the Lord in bestowing so much on that Image for him For she first dedicateth the money to Him and then bestoweth it as it were for His use upon that Image 2. It appeareth by Micah's great zeal to have a Levit to be his Priest and his joy when he obtained it and his promising himself a blessing from the Lord upon that account which certainly supponeth that he intended good service to JEHOVAH in the doing of that vers 13. And lastly we find that Priest enquiring counsel for the Danits not from the Image but from the Lord whereby it appeareth that they intended not the setting up of new gods but the honouring of the Lord and confirming of themselves by visible signs of His presence The third instance is that of Ieroboam 1 King 12. 2 Chron. 11. in his infamous sin of setting up calves at Dan and Bethel whereby he made Israel to sin that this is most grosse Idolatry and worshipping of devils the Scripture frequently holdeth forth Yet 2. that it was not Ieroboam's design to withdraw the people from the true God Himself to the worshipping of these calves as God but allanerly by corrupting the manner of His worship to set up these visible signs of His presence in place of these appointed by Himself at Ierusalem will also appear if we consider 1. Ieroboams motive inducing him to this sin it was not for fear the people should worship the true God or to prevent that but it was for fear of the peoples going to Ierusalem and to prevent that hence his pretext is not to put these calves in the room of the God worshipped at Ierusalem but to equal Dan and Bethel with these visible signs to Ierusalem according to his saying It is too much for you to go up to Ierusalem as if he would say ye may worship God nearer home in these places designed Neither is it likely that he could have so expected to have effectuated his interprise by proposing a change in the object of their worship 2. It will appear from this that that Idolatry of Ieroboam is not only distinguished from the true worship of God continued for a time in Iudah but also from the Iolatry of Heathens abroad and Idolatrous Kings succeeding to him such as that of Ahab 1 King 16. 30 c. who yet it seemeth wanted not all profession of worshipping the true God Iereboam's Idolatry is counted light in respect of Ahab and no other reason can be given but because Ahab and these Sidonians whom he followed erred in setting up strange gods and Ieroboam his error did consist in setting up strange worship to the true God and when Iehu is commended for destroying the Idolatry of Ahab 2 Kings Chap. 9. and 10. it cannot be thought that he changed only the worshipping of Baal into the worshipping of Ieroboam's calf without respect to the true God For 1. what lesse abomination were it to worship the image of a calf than the image of Baal 2. That could not consist with Iohn's fair professions of zeal for the Lord if he had not thought the worshipping of these calves upon the former politick consideration of Ieroboam consistent with worshipping of the true God 2 King 10.31 Iohn's challenge is that he took not heed to walk in the Law of the Lord with all his heart for he departed not from the sins of Ieroboam which words imply that Iohn had some profession of worshipping the true God but was not sincere in the manner of it which phrase is also sometimes spoken of sundry Kings of Iudah Beside 2 King 10.23 Iohn separateth between the worshippers of Baal and of the true God and who were these but even such as continued in the sins of Ieroboam 3. We will find even in Israel whiles that Idolatry continued in it a generall acknowledgement of the true God by the Kings and People of these times and of his Prophets all which were inconsistent with their worshipping of the calves as the true God beside even after the captivity of these ten Tribes we will find the new inhabitants plagued for their Idolatrous worship which made them enquire for the manner of the God of the Land which mixture in the service of the true God with their Idols continued even till Christ came By all which it appeareth that the people of Israel never so esteemed of their calves as to account them gods or to place them in the room of the true God but that they esteemed themselves to be worshipping him when they worshipped them which was the thing intended to be proven The fourth instance is from 2 Chron. 33.17 Neverthelesse the people did still sacrifice in the high places yet unto the Lord their God only That this sacrificing in the high places where the Groves and Images ordinarily were was to no Idol but to the Lord only is expresly asserted in the Text and in this it is differenced from the peoples sacrificing formerly before Manasses repentance unto Idols Now their fault is that they continue that manner of worship formerly used to their Idols and apply it to God That this practice of theirs is a kind of Idolatry will also thus appear 1. It is excepted as a thing that was discommendable Neverthelesse they sacrificed in the high places c. and consequently it must belong to one of the commands which can be to none so well as the second and must therefore be a breach of it 2. Their sacrificing now is in generall a sin of that same kind with their sacrificing formerly But their sacrificing formerly was Idolatry only this is the

answer to the second if there shall then be any of Gods people de facto in Rome ● or quo jure may they be there till then Ans. In these Conclusions having distinguished Gods people 1. In elected regenerated and called and elected but un-called 1. Many un-called have been and may be in Rome yea even of it and these are called to separate for experience telleth us God hath called many who have been members of her and may do so still 2. Many of Gods called people have been in Rome locally but not of it and have continued long so in her bosome There are true worshippers in the Temple Chap. 11. even when the outter court is trod on by heathenish Papists then the Prophets prophesie even in the great city and God hath a Temple and Church even where Antichrist sitteth though His Congregation be not that Church even as the Lord had His Word Prophets and People at old Babylon captive when the face of Worship was overturned in Iudah so in this Babylon He keepeth still His Word Baptism as in the former He did Circumcision and a Ministery that was never lost but all the fourty two moneths of Antichrists reign the Prophets prophesie though in sackcloth Hence in all the Universall expressions of Antichrists dominion still they are excepted Chap. 13. and 17. whose names are written in the Book of life and Chap. 7. an hundred fourty and four thousand are sealed who Chap. 14. are found on mount Zion even before light in Luthers time brake forth And it may possibly be that some sinfully as some of the people in Babylon did have not made a secession from Rome and these parts though they have formerly separated from her communion or otherwayes by their callings as Obadiah was engaged with Ahab being intangled to live still This voice putteth them to it not to lodge a night in it for they know not when Gods judgement may seize upon it yet she is Babel and these in her are Gods people even then but now when the Gospel breaketh out and her judgement approacheth they are called not only to separate from her but to remove out of her and expect her judgement For the third the necessity or warrant of separating it is grounded on these 1. She is Babel and ye are My People and there is no communion between light and darknesse Christ and Antichrist this giveth the great ground she is but your oppressor Babylon not your Mother the Church 2. Ye cannot shun her sins if ye stay not only should ye own Me in separating your selves when ye are called which belongeth to the first ground that is to confesse with the mouth by profession as well as to believe with the heart but if ye stay ye are still in danger of snares yea sometimes in lesse or more are partaking of them as Ioseph did in swearing by Pharaoh's life at the Court of Egypt And by this it may also appear that many living in such places are engaged and ensnared in many things that at a greater distance they would be liberated of If any ask May not one abide in Rome now and not be a partaker of her sins more than before Answ. The hazard is greater now 1. They have a retiring place and a standard for Truth set up that they should now follow 2. They have Gods call and invitation to come out and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted yet when He openeth the door that is not to be expected so confidently from Him 3. Babel groweth still more corrupt and never more than since Trent added to all her former abominations 4. Because Romes judgement hasteneth and though they keep themselves free of many of her sins yet they may share of her temporall wrath as Lot's family was in hazard had not the Lord removed it from Sodom A third reason of secession is the coming great plague so that God who had long spared was by judging her to make it appear He had forgotten nothing and now her sins being come to an height her judgment shall delay no longer and this presseth a locall secession Hence it followeth 1. That it is no schism to quit fellowship with Rome she being no wife to the Lamb is therefore no mother to His Children she giveth them poyson for sincere milk by corrupting the truth of the Gospel and not suffering them to feed upon the Truth She hath been condemning persecuting and destroying the true worshippers for many generations together and would have no fellowship with any without the beast's character therefore is there a necessity of separating as was said to the Witnesses Chap. 11. Come up hither and here Come out of her 2. It followeth also that folks not only may quit Rome but of duty they should do it in obedience to Christ's call and they would try their warrant that go there for curiosity seing here is a command to quit it Who are they that know what night or day this horrible judgement will be executed it were dreadfull curiosity to be found there then 3. It followeth that where God warranteth separation it is from a company that is no Church and must be supposed a Babel and therefore there is no separation allowed by Him from a true Church seing this is a proof of His disclaiming her to be a Church to command them to separate from her Therefore here is Babylon contradistinguished from His People who are called to come out of her which supposeth that He calleth none of His to separate from such as are His. It 's one thing to withdraw from civil conversing with particular wicked men another thing to separate from Gods Church for its defects There is therefore this observable in separating and withdrawing that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse than with one that is without and not a member as the Apostle writeth 2 Cor. 5.10 But we may and should on the other side keep Church-fellowship with a true Church though in many things faulty and corrupt whereas we may not at all with an idolatrous company in their worship Hence in that same Epistle to the Corinthians going to and eating in Idols temples or at their feasts was so much condemned yet communicating with the Church of Corinth or living as a member of it though corrupt both in doctrine and practice was never found fault-with as to worship for it is clear that that of not eating with an offending Brother looketh only to civil fellowship because it is such a fellowship that is condemned with them as is allowed to Heathens which certainly is such If our Churches therefore be Christs Churches as sometimes the favourers of separation grant There can be no separation from them without turning to a schism The second exhortation may be read by way of prophesie or because the former is by way

difference it was formerly Idolatry against the first command but now it belongeth to the second as failing in the manner of worshipping the true God If it be said there is no mention of Images here We answer It doth make the more to the scope to condemn worshipping of God by Images seing He noteth it as so great a sin where no Images are that there was yet so much of Manasses Idolatry unremoved while the people continued that custome And 2. the peoples sacrificing there doth imply 1. a worshipping of God in a way not warranted by Him 2. A worshipping of Him at Heathens and they themselves used formerly to worship their Idols 3. Their sacrificing in the high places doth suppose a greater sanctity and fitnesse in these places than in other places and a greater acceptablnesse to their sacrifices in these places Besides that it is derogatory to the place appointed by the Lord for that end All which sins do come under the Idolatry forbidden in the second command and do stand on these same grounds upon which worshipping of God by Images is built And therefore doth infer a charge of Idolatry upon people even while professing to worship the true God in that unwarrantable way 3. We argue If this worship formerly described be against the second command of the Morall Law Thou shalt not make to thy self any graven Image c. It must then be Idolatry But the former is true The connexion is undeniable for whether we take these words as a distinct command by themselves as necessarily they must be condemning an Idolatrous manner of worship as is said or if we take them as a part of the first command as Papists and Lutherans generally do yet still they are a part of the Morall Law and must be binding according to their native signification and seing by these ten commands the Lord hath laid on tyes of perpetuall obligation upon Christans under the Gospel as well as on His people of old if it be found that the forbidding of making or worshipping of Images cometh under this command whether first or second It must also be still obligatory and will not be gotten easily shifted out of the roll of the commands For the minor to wit that this command condemneth as Idolatry all representing of the true God or worshipping of Him by Images even when the Images are not worshipped for themselves but for Him It may be thus made out 1. If by this command the Idolatry of Ieroboa●● and that sacrificing in the high places 2 Chron. 33.17 c. be condemned Then such worship as hath been said must be condemned by it also That these practices were of this nature and are condemned hath been formerly made out That they are condemned by this command appeareth for they must either be condemned by it or by the first they are not condemned by the first which requireth the only true object of Worship to be worshipped for they did not disclaim that Therefore it must be by the second More particularly the scope of this command is to condemn all will-worship and worshipping of God otherwise than He hath prescribed as Idolatry and worshipping of Him by Images is grounded upon no Scripturall warrand but their own tradition as is said 2. This Command forbiddeth all serving of the true God after the manner which the Heathens used in serving their Idols So Deut. 12. comparing vers 2 3. with the 4. I● shall not do so unto the Lord your God c. Again verse 30. Take heed to thy self that thou be not snared by enquiring how did these Nations serve their gods vers 31. Thou shalt not do so to the Lord thy God It is not thou shall not do so to these Idols but not so in that manner to the true God as they did to their Idols But vers 32. What thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it Yet more particularly the command doth instance two things 1. That no Image should be made not simply condemning all painting c. but all Images of God or for worship Deut. 4.12 it is observed that the people heard a voice but saw no Image lest thereby they had taken occasion to represent Him which fault the Lord upbraideth Isa. 40. To whom will ye liken me that I should be like him And though Christ Jesus the second person hath now assumed our nature yet it cannot be thought that the making the image of a man can represent that person who is God and man in two distinct natures and this command being Morall and binding now as we said it must be still as impossible and unwarrantable to represent God as ever Even the Tridentine Catechise Sect. 19. i● 1. Praecept affirmeth this to be a breach of this command and saith that Israel sinned so in representing God by an Oxe Exod. 32. with Psal. 106. The second thing condemned in this command is the worshipping of Images made of whatever shape or kind and with such expressions Thou shalt not bow down to them nor serve them and backed with such reasons For I the Lord thy God am a jealous God c. as purposly intending the overthrowing of all distinctions in this matter In a word if multiplying of Images in Gods service be not contrary to this command we can conceive no other meaning to it nor imagine any other use of it which were absurd to attribute to the only wise God as having needlesly put so many words in such a short sum and yet by denying this meaning of it this will follow And therefore the razing it out of the number and oftentimes from the society of the rest of the commands as the Papists usually do by omitting this in their Catechises which necessarily followeth on their Exposition must infer one of two either the uselessenesse of this command as is said or its direct striking against such worship which may be the reason why they so willingly are content to bury it If therefore this command be a peculiar and perpetuall command of God binding us Christians to serve Him according to the rule of His Word and particularly inhibiting the making or worshipping of Images for His service Then it will follow that the worship of the Romish-church as formerly described must be Idolatrous and against this command And so they are justly to be charged with worshipping Gold and Silver and the work of mens hands which was the thing proposed to be enquired into From all which it may appear 1. What the Popish worship is esteemed of before God it is d●vilry idolatry murther theft and adultery c. This is His construction of their services and what a sad thing is it that the most part of the Christian world with delight should own these abominations 2. It appeareth that when once men darken the light of the Word and come over that there is no rod read●ly that doth convince or profit them

now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of ● for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again

new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel The fourth or last thing is his message or sum of his preaching more particularly set down saying with a loud voice implying great boldnesse to be in these Ministers as was in our first Reformers His meaning is they should not by whispering do it but with great authority and boldnesse should publish the Gospel The preaching it self hath three heads and a reason is annexed to perswade unto the first two The first is Fear God The second is Give Him glory the reason annexed for the hour of His judgement is come And the third and last head is And worship Him that made Heaven and Earth c. These three look to the three great parts of Religion opposit to the three faults that the followers of Antichrist are given to The first looketh to the regulating of men in their inward frame the second in their Faith the third in their externall worship 1. Fear God This regulateth our fear as to its object to wit God which supposeth now that many things have been feared by the world more than He also it sheweth that outward service will not do it there must be a right principle within and so it is opposit to profanity and hypocrisie fear of men and Antichrists cursings which should from this forth be lesse feared 2. Give Him glory The giving of God glory is diverse wayes taken according to His diverse Attributes but we take it here to look mainly to the giving of Him the glory of His Grace in resting by Faith on Christ alone as the only Mediator and Saviour so renouncing all others as it is said of Abraham Rom. 4.20 he was strong in Faith giving glory to God and Hos. 11.7 though they called then to the most high none at all would exalt Him none would give Him the glory of His Grace by believing for as the rejecting of the Gospel is a despising of God so the receiving of the Gospel is a giving Him glory Reason 1. Because the glory of Grace is especially the glory which the Gospel holdeth out 2. Because this meeteth especially with Antichrists dishonouring of Him by giving the glory due to Him to other things Saints Angels and mens own works and in not resting on His Mediation Intercession and Satisfaction alone and this cometh nearest the scope The reason perswading to these two for the hour of his judgement is come which being compared with a word Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent the force of the argument is this beware now of giving the glory of Gods Grace in a Mediator to other things for though God hath spared men a while in the times of ignorance and darknesse He will not do so now when the light is broken up but will send suddain judgements on the despisers of the Gospel and many Churches that have not made use of the Gospel find this true this day 2. It is called the hour of His judgement to teach us that as God hath a set time for all things so hath He a peculiar time for judgement and as for all sinners so for these that follow Antichrists way and also that often the hour of preaching the Gospel hath the hour of judgement waiting on it if it be abused The third head of his preaching is And worship Him that made heaven and earth This looketh to their externall worship as if he said ye have been worshipping stocks idols and images of gold and silver vanities that cannot profit you now beware of continuing any longer in that way but worship the alone living and true God who is thus described that He made heaven and earth the sea and fountains of waters even as the the Apostle speaketh Acts 14.15 We preach to you that ye should turn from these vanities unto the living God which made heaven and earth the sea and all things that are therein almost in the same words and this cleareth that these exhortations are set down in opposition to the way they look before while they were following Antichrist God is thus described here 1. That they may see the vanity of worshipping any other than God and that they had just reason and cause of worshipping Him 2. To point