threatned by the sixth Trumpet the reasons why it is applied to the Turks with an answer to some objections made against this 448 to 454 The overthrow of the Turks prophesied of under the sixth Vial with answers to some objections on the contrary 620 That there is an indefinit time understood by these fourty and two months Chap. 11.2 is cleared and some exceptions considered 479 480 Why the same time is changed from dayes to moneths and from moneths to years 482 V THe preparation to the prophesie of the seven Vials where the judgment is set forth in its rise the instruments are described their furniture and concomitants with the execution of the judgment is set down 605 606 Some general considerations premitted for understanding of the Vials 607 608 The object plagued by these Vials and the effect following thereupon 608 609 The pouring-forth of the first Vial with the effects thereof ibid. The second Vial with its object to wit the sea and what is signified thereby and the effects thereof 610 611 The third Vial with its object to wit the rivers and fountains and what we are to unstand by these with the effects thereof and the congratulations that followed thereupon 611 612 Why these congratulations are marked at the pouring-forth of the third Vial ibid. The pouring-forth of the fourth Vial the object thereof to wit the Sun and what we are to understand by it together with the effects of the same 613 614 The fifth Vial poured-forth with its object and effects 614 615 Some helps for understanding the sixth Vial the object upon which it is poured-forth and the effect which follow 615 616 Whether the last Vial bringeth judgment on the Beast alone or the last plagues on the world including the last judgment what is the object thereof and the effects which follow 625 626 The event of the sixth Vial more fully explained Chap. 19. and that this doth belong to the sixth Vial cleared 688 689 What is meant by that he that is unjust let him be unjust still 766 W OF the Waldenses and what the Popish writers charged them with 501 502 503 What is meant by the Waters being turned into bloud 424 Some things observed concerning the Whore where it is cleared that by the Whore Rome is understood 628 629 The judgment of the Whore and some of her properties also what the name Whore doth import 630 631 What is understood by winds in scripture 379 What is particularly to be understood by these Winds mentioned Chap. 7. 380 The object and the instruments of these judgements signified by the four Winds 381 382 The consolation which the Lord giveth to strengthen and guard His people against that storm and judgement held forth by these four Winds the instrument of this consolation the place whence he cometh the manner of executing his office the matter of his cry the objects about which he taketh care together with the effects of the execution of his commission 385 386 This consolation against these winds set forth more particularly in severall circumstances 392 393 Why Christ is called the faithfull Witnesse 5 What the two Witnesses denote where of their work number and the power that is given them 481 482 The prophesie of the two witnesses groundlesly applied by Papists to Enoch and Elias and no lesse absurdly by Grotius to two Bishops in Ierusalem ibid. Who these two Witnesses were whom the Lord acknowledgeth for His Prophets or how they could be so accounted of having one common call with Antichrists followers 483 Why the two Witnesses are not only called the two Olives but the two Candlesticks also 484 Where Christ hath a politick body of a Church there He hath still Witnesses in it ibid. Of the killing of the two Witnesses by whom it is done and how the beast is said to make war against them now 485 486 How the Witnesses testimony is said to be finished when Ministers testifying is a continuall work and how the beast can be said to prevail more against the witnesses at the beginning of his fall than in the time of his reign 485 486 The place described where the witnesses are to be slain with the properties thereof which are to be understood mystically the satisfaction that men had at the death of these witnesses and the continuance thereof 487 488 The resurrection of the witnesses and what is signified thereby with the circumstances thereof and the glorious condition of the Church which followed thereupon set forth by severall concomitants that waited upon this resurrection 491 492 493 If the killing of the Witnesses be past or if these 1260. dayes of the Gentiles treading underfoot the outter Court and the Prophets prophesying in sackcloth be expired and if so how this prophesie is fulfilled where some objections moved against the affirmative are considered and the time for the beginning and end of these dayes is more particularly fixed 494 495 496 497 That there were ever some Witnesses and a Church keeped pure from Antichrists abominations untill the time of Reformation and that about the time when it began the witnesses were very few and in a low condition proven 498 499 Some application of the witnesses being killed and of their resurrection afterward to the time when it was done 500 501 How Christs head and hair are said to be like wool 38 Some generall observations for clearing that vision of the womans appearing in heaven c. 519 520 What we are to understand by the Dragons watching the woman and the childe and who this woman and the childe were 520 521 The woman described and the event of her war with the Dragon 521 522 What is to be understood by the womans fleeing into the wildernesse 523 The woman that sitteth upon the beast described more generally and more particularly 633 634 657 658 Why the devil seeketh to engage Women and put them upon the top of sinful designs 162 Christs commendation of the whole Word of God in generall and particularly of this Book together with a severe commination incase of making any addition to it or taking any thing away from it 779 780 781 Worthinesse how many wayes considered 184 185 How to apprehend of God in the Trinity of Persons rightly when we worship him with some rules to direct us therein 9 God the only object of divine worship 11 In what respect Christ as Mediator is the object of worship and in what not 12 13 And how prayers may be formed expresly to Him 14 15 16 What may encourage us to make use of Him in our worship 17 18 19 The several sorts of idolatrous Worship and the way how to try it 455 Worship doth imply three things and the kinds of lawfull worship mentioned in the Scriptures 695 Whether Iohn sinned in Worshipping the Angel what kind of sin it was how he fell into it with the judgment of some Popish Doctors about this matter 695 696 Of the Popish Worshipping of Angels and Saints and what is to be thought of that mid worship between civil and religious invented by them 697 698 That none are to Write without a clear call thereto and what is sufficient what nor to clear a mans call to Write 61 62 63 Y VVHether by the thousand years of the Saints reign we are to understand a definit or indefinit time 722 Whether these â—ears be wholly past or wholly to come or now current with the diversity of opinions in this matter 723 What is to be determined concerning the beginning and close of these 1000. years ibid. If the beginning of these 1000. years be to be reckoned from the beginning of the vials or is it to be restricted to the seventh vial 725 The beginning of the thousand years falleth to be about the year 1560. where some objections to the contrary are answered 727 Z ZEal often lesse against error than scandalous practices 156 157 FINIS Chap. 1. Chap. 2 and 3. Chap. 4. and 5. Chap. 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10.11 Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. and 22. Grotius Hammond
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
first cause of their judgement which could not be of ordinary merchandizing but that in an extraordinary way she imployed such men and made it a trade honourable even for the best in such things as were sinfull wherein even Princes thought it honourable to be imployed and these imployed were thought so for though it be borrowed from the traffick of Tyrus Ezek. 27. yet it is to be applyed spiritually as many other things in this prophesie not to temporall wares but spirituall this being Iohns way as before was observed to borrow expressions from the Prophets their setting forth of temporall evils and to apply them to spirituall The second cause is her sorceries whereby many were deceived which is to be understood spiritually also as the former of entysing or bewitching Gal. 3.1 to idolatry and her superstitious worship though literally sorcery wherein Rome abounded is not to be secluded as neither in the former the literall trading where such was The third sin is persecution and bloudshed and that of all sorts Ministers and People yea she being the last persecuter and head of all the persecutions throughout other Kingdoms whether by Inquisitions Massacres or Wars she is found justly guilty of all upon the reasons given before and it is now repayed on her though others will not be freed of the judgement These are the sins now if Rome be this Babylon as adversaries confess these sins most either be the sins of heathen Rome or of popish Rome or of Rome under their feigned Antichrist that must procure this judgement for its ruine is not to be separated from its cause but they cannot be sins of heathen Rome that procureth the ruine of that city which is irreparable such as is here for 1. the sins here procuring this judgment are such as Rome is to be actually taken in the guilt of and many presently are acting in it but that idolatry and persecution of old Rome is broken off long since 2. This ruine is on an whore and therefore such sins as belong to one making defection which canot be applied to heathen Rome for this is whoring Rome that is here 3. These sins are a following step of idolatry and persecution that was to be on the earth to wit Antichrist after the heathenish persecution ceaseth as was cleared Chap. 6. for Saints are to be killed after that fifth seal which is to be performed by the beast Chap. 13. and 17. and here it is closed 4. These sins for which Rome is destroyed are the sins wherewith Babylon is formerly charged Chap. 17. and whereof the world was guilty then but these were not the sins of heathen Rome but of Antichrist neither is it very like that Rome so long time after will be punished for faults in thousands of years before or at least many hundreds It followeth then 1. that that city Rome is by this prophesie especially holden out to be a seat of antichristian tyrannie when she is found guilty of all this bloud otherwise she would not be so singularly plagued with him and for him 2. That Rome presently must be thus under this guiltiness and that its present practice is the continuing of this guilt for we cannot consider Rome guilty thus but as either under heathen persecuters and this is not the guilt for she is plagued for a present guilt and taken in the act of whoring for Gods punishment is not on the walls of a town where such sins once were committed but on persons principally presently sinning or continuing former guiltiness and long forborne and on the walls for their cause or it must be considered as guilty under an Antichrist to come and to suffer the ruine by him if so he be to come as they say but this cannot be said either for 1. they say Rome is not to be his seat but Ierusalem Therefore this judgement is not due peculiarly to Rome if that defection be not singularily acted and plotted by it 2. They say Rome is to be destroyed by him or by the ten Kings before him but that destruction would be suffering innocently and not justly for his sins as here 3. This judgement of Rome is given as an evidence of Gods justice and to continue a time as a ground of rejoycing to the Saints and as a ground of lamentation to the Kings who supported the beast and committed fornication with this whore that must therefore be a longer time before the end of the world than they make it and cannot be by Antichrist as they say but for him that it s destroyed for that would be no rejoycing to the Saints but mourning to them and joy to him and his Seing then it is not Rome one of these wayes considered it must be Rome popish for an other state of it is not alleaged by them yea it is this Rome and this destruction upon such causes yet to come for it is to be done by Kings that in Iohns time had not dominion but were to receive it and after to give it for a time to the beast and were to commit whoredom with this whore and then after that to hate her and destroy her Again it appeareth here also that many will stick in their doting to lament Rome even after its ruine which certainly could not be if they understood this Prophesie It is no marvell then it be dark to many as yet who stick so to that Antichrist then as if he were not Antichrist So it is like many will defend this Babylon at its ruine as if it were not the Babylon spoken of here The Jews still reject clear Prophesies of Christ and of their destruction for rejecting Him Prophesies then after their fulfilling are clear to such whose eyes God openeth only and are not discerned by all as Papists speak 3. Hence also we may gather it is but foolish pitty that is shown on Romes greatness in her self or pendicles such as Abbacies Monasteries c. Gods justice should be acknowledged on them and none should thus lament over them 4. It must follow then that the way of worship now at Rome must be fornication and sorcery their executions persecutions their selling of Pardons c. the merchandizing condemned here LECTURE 1. CHAP. XIX Vers. 1. ANd after these things I heard a great voice of much people in heaven saying Alleluja salvation and glory and honour and power unto the Lord our God 2. For true and righteous are his judgements for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the bloud of his servants at her hand 3. And again they said Alleluja and her smoke rose up for ever and ever 4. And the four and twentie elders and the four beasts fell down and worshipped God that sat on the throne saying Amen Alleluja 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great 6. And I heard as
Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
had never been taken on That this is the meaning thereof appeareth by these considerations 1. That Christ here is following a similitude usual among men to shew the abominablnesse of the thing in it self and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope 2. Because he putteth cold and hot in the same ballance together so that whatever difference otherwayes be in His estimation of being hot beyond that of being cold yet in this place they are made equal and nothing is asserted concerning the one but is also asserted concerning the other which doth clearly shew that the Lords expression is to be understood after the manner of men as was said that is as men use to expresse their hating of any thing by this I wish it were or had been any otherway that same is the Lords intent here I cannot therefore but somwhat wonder that a Learned man Ioannes Dallaeus in his Apologie c. doth draw this place of the Lords wishing that Laodicea were hot to confirm that assertion of the Lords having a will and desire of the salvation of all men besides His signifying of what is acceptable to Him as considered in it self by His Word If it be asked how hypocrisie or luke-warmnesse may be said to be more dishonourable to the Name of God than the want of a profession altogether It may be answered in these three respects 1. Where no profession is at all the Name of Christ is not so concerned as where it is and therefore by any miscarriage of such it is not so reflected upon and made obnoxious to reproach as it is in respect of these who have some way given up their names to Religion It is on this account that in Ezek. 20.39 the Lord doth discharge the people of Israel to pollute His holy Name with their gifts and biddeth them go serve ye every one his Idols c. which is not to give them allowance to run to Idolatrie but it is to shew them that if they would not wholly cleave to Him His Name would be lesse polluted and dishonoured by their direct betaking of themselves to Idolatrie than it was by mixing His Worship and the worship of Idols together 2. The nature of the sin it self hath also some aggravations in it which maketh it exceedingly loathsome to Jesus Christ and dishonourable to Him beyond the condition of such as have no profession at all for such a person indeed is really cold and without any Religion as others are And hath these two things beside 1. He is a counterfitter of Religion and that before God therfore Act. 5.3 c. such are said to tempt God and lie to the holy Ghost because they presumptuously intrude themselves in a profession as if they were something being yet indeed nothing and so tempteth the Majesty of God singularly to take notice of them and discover them or otherwayes some way to ly under the imputation either of no discerning or of approving such unsoundnesse as if it were Religion Secondly Ordinarily such though they be poor yet are they proud presumptuous and haughty in respect of their form for they say they are rich and increased with goods c. vers 17. which no person without all form can be so readily tempted unto Now the Lord abhorreth this empty pride above any thing A third respect in which hypocrisie is hateful beyond the want of all form is that it maketh such a persons conviction conversion and salvation more difficult than if they had had no profession at all for if so it might have been more easie to have convinced them of their emptinesse and to have brought them to Christ than in the case of their formality and pride And thus not only is the case of hypocrisie more dangerous to themselves but it is more dishonourable to God because it some way frustrateth the end of His Ordinances amongst such And therefore the Lord usually doth prefer the Publicanes and Harlots in this respect to the Scribes and Pharisees because such were more easily convinced and brought to some fruitfulnesse under the Ordinances than Scribes and Pharisees were who rejected the counsel of God against themselves Thus Matth. 21.31 32. Publicanes and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees because they believed Iohn's Preaching which the other did not The second thing in the Body of the Epistle is the Lords threatning of them for this ill by an expression suitable to the ill vers 16. So then because thou art lukewarm neither cold nor hot I will spew thee out of my mouth which is in sum this seing then thou art in a luke-warm temper which usually mens stomacks can more hardly keep than what is cold or what is hot but must spew out the same as a thing loathsome unto them so will I in some singular and extraordinary manner evidence my loathing of this thy luke-warm hypocriticall temper And this expression to spew out c. seemeth to import these three 1. That it shall be such a judgement as will be an evidence of the Lords loathing of them and giving up with them without respect to their form 2. It implyeth a making of them loathsome before others as vomit useth to be and so it is the Lords taking-by the vail of their hypocrisie and making them to fall from that respect and estimation amongst others which possibly they hunted-after in this their external profession 3. It may imply the Lords giving them up to break out into grosse external ills whereby they might be emptied of that vain ground of boasting which they had in their former formality And this being a common plague that follows proud hypocrisie and a thing that discovereth the rottennesse and loathsomnesse of such it may well be understood here seing the scope is to threaten them with making them appear to be loathsome although they did endeavour by all means to cover the same The reason of this severity is added vers 17. and it is in sum this I will take such course as may discover thy loathsomnesse because thou art not only miserable and poor but art conceity and proud as if all were well and knoweth not thy own rottennesse and unsoundnesse therefore saith he I will thus discover it In this vers we may consider 1. What was indeed the case of this Church 2. What they themselves did esteem and give it out to be 3. With what confidence and upon what ground they did this And lastly the connexion betwixt this and the former threatning Their true state is set forth in five words in the close of the verse The first is Thou art wretched which is a comprehensive word and doth ordinarily set forth the bodily defects and personal unsoundnesse and loathsomnesse of one in respect of grievous diseases and such like this here is to be applyed to their spiritual condition which in these respects
about it but with preparation and order which things are certainly mentioned for imitation that these who pray for grace to do Gods will on earth as it is done in heaven may take this as a patern especially such as are instrusted to be Heraulds and do sound His trumpets 1. They are set apart and designed for this office so should Ministers they should look well they be designed for this office and have their calling clear as these seven Angels were separated from others to this work 2. Trumpets are given them that is they are furnished with gifts whomsoever He designeth for an office in His house He furnisheth them and giveth trumpets to all whom He calleth to sound 3. When they have gotten trumpets they will not blow while He command to sound it is not gifts that warrant men to Preach but they must have particular orders when to do it The Word must be taken from his mouth when where and how He shall order it 4. They are prepared advised and warrie in going about the work when they are called to sound Gods giving of gifts and orders to exercise them is not enough except men prepare themselves for the work and be advised and warry in going about it as Paul to Timothy 2 Tim. 1.6 Stir up the gift that is in thee c. 5. They are diligent and faithfull in their execution when they have gotten orders and are prepared although the message be heavy faithfulnesse and diligence is a good property of a Minister of Christ 6. They keep an orderly way of proceeding in discharging their duty every one in their station and not in a confused way so it becometh Ministers and Ministers being resembled to Angels and their giving of warning to the sounding of the trumpet Their office and duty may be thus pointed at here Lastly Sounding of a trumpet implieth distinctnesse 1 Cor. 14. and statelinesse and power in the manner of carrying their commission giving alarm convinceingly and plainly which notably agreeth to Ministers Followeth from the 7. vers and forward their sounding where there is in every trumpet 1. The sounding 2. The effect or consequent of the sounding and that is the judgement that followed 3. The object of the judgement the earth And 4. the extent fruit and effects of the judgement To understand more particularly this prophesie of the trumpets which is an hard place and needeth Gods speciall direction in it which we humbly desire we premit these considerations or observations which may in some things fix us in the opening of it 1. For its beginning rise and close it is cleared before to rise after the breaking of that little peace the Church enjoyed under Constantine and to close at Antichrists begun fall when he is brought to a height and the vials begin to be poured out 2. It is not only contemporary with but hath respect unto the prophesie of the beasts ' Chap. 13. and Chap. 11. vers 7. as also the rise and close of that prophesie of the beasts ' will fall under the same times and marches whereby it appeareth considering also Chap. 7.1 c. and what was said there they do most directly belong to the Church and that in Spirituall trials 3. Consider that the fifth trumpet looketh clearly to Antichrist and his discovery openly as appeareth by comparing vers 4. Chap. 9. with vers 8. Chap. 13. The same persons and by the same mark are keeped from the spirituall hurt of both as also that the sixth trumpet bringeth the Mahometans upon the back of that the Turks being raised as a scourge for the Idolatry of the former which are the first two great woes and the first four are lesser in comparison of these Now this discovery of Antichrist will be about the six hundred year or a little after the first four then must preceed that time and continue the state of the Church from the three hundred or thereby where the seal is closed till that time 4. Consider that the main drift is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship which endeth in Antichrists height and also consider it as it is penall every step of their sin and defection being in Gods righteous judgement penall including in it some Spirituall plague and carrying alongst with it or on the back of it some temporall judgement on the world and exercise or triall on the Godly especially under Antichrist 5. Consider that it doth not so much point at particulars either of things or persons as to shew the generall state of the Church in these successive times by whatsomever instruments or events of all sorts having influence on her declining and especially as they make way for Antichrists growth by weakening the Church or shaking the Empire which being the main scope is more clearly insisted on in the 11. Chap. and in the vision Chap. 12 13 and 14. therefore may they in part be of a mixed nature as they stand in reference to this scope 6. It is observable That as in all the other changes of periods so in this the overturning of the visible Church is compared to the overturning of the world and plaguing the Earth Sea Rivers Sun Moon c. There are three worlds mentioned which successively are defaced by the three principall prophesies of this Book 1. The heathen world it is overturned together Chap. 6. and under the sixth seal 2. To it succeedeth the Christian world when Religion hath liberty and the countenance of the Romane Authority this is defaced successively under the trumpets by that worlds declining to be Antichristian and by his getting Authority and Power on his side and bringing the Church witnesses and Saints low This Popish or Antichristian world is destroyed under the vials in the the same expressions of Sea Earth c. All which states of the Church in the Empire are compared to different worlds and their overturning or defacing to the changing of the world while it is only the Church or Religion in the world which suffereth change 7. If we will look to the trumpets as the effects follow them and to the vials and their effects There is a great suitablnesse between them in all The first trumpet is on the Earth and so is the first vial poured out on it the second on the Sea the third on the Rivers in both so the fourth on the Sun The fifth trumpet bringeth out Antichrist as on his throne the fifth vial is poured out on the seat or throne of the beast the sixth trumpet louseth the four Angels at Euphrates the vial drieth up that River whereby it appeareth that God destroyeth Antichrist in that same method he grew and cleareth His Church as she was in severall steps darkned obscured and troubled that as Antichrist brought in a new counterfeit Church or World by degrees overturning what was before So shall he be destroyed And therefore as the
world beside What we said in preface to the trumpets in generall and to this doth also confirm it They are said not to repent that is that these idolatrous Christians notwithstanding of these plagues neither were inwardly brought to loath these sins or to be humbled for them before God nor outwardly to abstain from them in their practice but rather grew worse and dotted more upon these superstitions even after this plague which fully came to passe also Papists being never more drunk with their superstitions and profane in their carriages than since the Turks destroyed a great part of that Antichristian Kingdom The first sin mentioned is Idolatry four wayes aggreged 1. The works of their hands so called because the Images and statutes used in that worship are made with mens hands and so cannot be a fit object of worship It is like hereby to relate to the second Command where the making of all such upon such an account is forbidden 2. It is called a worshipping of devils not that it is so directly in the intention of the worshippers but that it is so indeed and accounted so by the Lord. Therefore it is usuall in the Scripture to give it that name Levit. 17.7 1 Cor. 10.20 Yea not only that sort of Idolatry which is against the first Command is so called but even that which acknowledging the true God doth yet corrupt the rule of Worship prescribed by Him by putting an Idolatrous manner in the room thereof So that Idolatry of Ieroboam the son of Nebat is stiled 2 Chron. 11.15 he ordained him Priests for the high places and for the devils and for the calves which he had made and yet the particular considering of that sin will make it appear that he did not directly intend the worshipping of these calves and much lesse of devils in the room of God 3. This Idolatry is aggreged from the variety and multiplicity of it in respect of the matter whereof these Idols were compounded gold silver brasse stone and wood of which mettals of all sorts Images Crucifixes Relicts c. are aboundant in the Popish Church and yet whatever be the shape of the mettals it is still at the best gold silver brasse c. and so no fit object of worship Lastly It is aggreged from the lifelesnesse of these Idols which being unable to hear or move themselves must be exceeding unfit to be invocated by others as helpers of them and so must imply exceeding great stupidity in these who fell into that sin Upon which ground the Scripture usually aggregeth that sin Psal. 115. vers 4.5 c. and 135.15 16. both which places do pronounce the worshippers of them to be for stupidity like unto them There are four moe particular sins charged upon them vers 21. and impenitency under the same also All which may be figuratively understood according to the strain of this Book or properly as the words sound The first sin is their murthers figuratively understood it holdeth forth the great bloud-guiltinesse of souls which we formerly hinted at in the exposition of the fifth trumpet Properly it holdeth forth the many massacres persecutions and butcheries of Antichrist whereby that Kingdom is guilty of the bloud of many thousands of the Saints as from Chap. 11.7 and 13.7 and 18.24 will appear The second thing is their sorceries which figuratively holdeth forth bewitching and intoxicating Doctrine and delusion therein at a height literally taken it holdeth forth a guiltinesse of devillish and magicall arts According to the first sense the whore is said to have a cup Chap. 17.4 according to the last Antichrist is said to come 2 Thess. 29. after the working of Satan with signs and lying wonders The thing signified by both will be found in Popery their Doctrine having bewitched and blinded so many and Magick vented in lying signes and wonders and other abominable pranks hath been abounding and frequent not only amongst the inferiour Clergie but even in the Popes themselves And this under the pretext of working miracles and exorcisms hath been in some cases â—vouched The third sin is fornication by which we may understand their whorish Doctrine which draweth souls away from God in which respect that Kingdom is called the great whore or bodily filthinesse which we will often find in Scripture to go alongst with idolatry as from the counsel of Balaam Numb 3â— 16 and elsewhere may appear This sin is not wanting in the Popish Church especially in the Clergie their pretended vowes are snares to bring it on as experience hath proven yea Bellarm. de Monachis lib. 2. cap. 24. saith that it is more tolerable to commit fornication than for one under a vow to Mâ—rrie although he have not the gift of continence because saith he Marriage reddit euâ—â— inhâ—bilem ad votum servandum which the other doth not By their principles they maintain Bordels It is said in Rome alone the permission of them have yeelded yearly 40000 Crowns to the Pope This sin is especially eminent among their Clergie and often in their Head the Pope himself yea one Pope Iean or Ioan according to others is recorded to have brought forth a child in her Popedom These things are not forged but partly from experience have been found and by their own Historiographers have been set down partly by some Godly men in these times and others more civil have been often complained on and regrated partly are manifest from the Popes donations and offices frâ—quently bestowed upon their children which continue to this day as avowed testimonies of their publick accession to this sin The last is their thefts that is the breach of the eighth Command taking and wronging the estates of men and by indirect means drawing them to themselves without any warrantable right This is especially applicable to the Romish Clergie who by the pretext of dotations mortifications indulgences annates Peters patrimony and Peters-pence and such like means have ingrossed to themselves the whole substance almost of Christendom This sort of theft in the Pharisees was long since condemned by our Lord as a breach of the Commandment of God Matth. 15.5 and 23.14 with 25. Of all which sins it is not only implyed that the Antichristian world is guilty but also that they that is the two parts not destroyed by the Turks continue so to practise without repenting of the same The charging of the Popes with these foul faults will not seem strange if we consider what Platina Martinus Onuphrius their own writers and Bellarmin himself writeth concerning them from the 670. forward where abounded 1. Irregularity in elections by bribes magick arts ambition faction and violence by poisoning and incarcerating their predecessors so that Platina in vita Stephani 6. saith â—ò deventum erat Ecclesiasticis ut largitionibus sedem obtinerent The Church-men came to this condition that they got the Papacie by bribes And Damas. 2. vi sedem occupavit inoleverat enim hic mos ut cui
prophet and blasphemously applied some Scriptures to that purpose he alleageth that his writings to wit what he calleth his Alfurca and Alcoran were given him from heaven and are without error and therefore joyneth the Old Testament the Gospel and the Alcoran together he denieth the necessity of signs and wonders but that the refusers of the Alcoran are to be persecuted with the sword and yet that no man is to be persecuted for his Religion To the receivers of the Alcoran be promiseth many great things and asserteth it to be confirmed by many victories from the Lord he asserteth One only true God and denieth the Trinity of Persons and absurdly asserteth a twofold personality of the God-head he is against all Idols and Images and alleageth himself to be specially commissionated against idol-Idol-worship and it may be that God having purposed him indeed to scourge that sin hath also wisely ordered that partly to make him the more instrumentall in pursuing that sin partly the more to convince and shame Christians that should be addicted to it These things and such like may be more fully gathered from the Alcoran it self and these who write of it This is certain that his monstrous absurdities became taking to many and he himself to have great temporall power especially on this occasion Heraclius the Emperour in his wars against the Persians had a considerable Army of Arabians in his service who being dimitted after the war with reproachfull speeches from their Officers in stead of pay did fall to mutiny Upon these this Mahomet so insinuated himself that he was received to be their head from this came the name of Saracens for these Arabians being indeed Ishmaelits and Hagarens but accounting it a reproach to be descended of the bond-woman Hagar to hide that they claimed title to Sarah and so assumed her name after this Mahomet and they having prevailed in Arabia and settled in Mecha for a time he left it and invading Syria settled the head of their dominion in Damascus From this forward they speedily prevailed and did overrun many Kingdoms under the name of Saracens yet were restrained from having footting in Europe till after the Turks victory over them they became of one Religion under one head for the further strengthening of their union Since that time their dominion hath mightily encreased under the name of Turks so that now they are not restrained in the east as formerly but do possesse almost all the Grecian Empire and parts of the western Empire also yet have been keeped from overrunning Italy it being like that these are not to be made use of by the Lord for that peice of service of darkening the Throne of the beast which is reserved for another time If it should be objected here against this application that these eastern parts of the Empire over which the Turk hath prevailed are such as have been least submissive to the Pope and therefore this plague of the Turks may rather be looked on as a judgement on them for breaking unity with him than as a plague upon him Ans. This is indeed harped upon by some of the Papists particularly by Bellarmin is his preface ad libros de Pontifice But will be clear by considering 1. That once these Churches were professedly for the generality of them under him the whole Christian world being admirers and worshippers of the beast Chap. 13.8 and subject to the Pope as they themselves used to boast Now there being so many Christians destroyed by the Turks it must either infer a great destruction to be upon the Popish Kingdom or it must be said that a third part of the Christian world did not belong to him which they will not willingly grant 2. Suppose there was a withdrawing from his usurpation in part yet these same Churches being once infected with idolatry error and superstition by the Bishops of Rome did still retain that leaven till this jugement came upon them and so in plaguing them for these evils God gave warning to others lying in that same guilt And that it pleased the Lord to begin with these eastern Churches rather than others these reasons may be given 1. Because he was not by these hands to overturn the beasts throne but was to reserve a two part of that Kingdom for other wise ends afterward Therefore this west part of the world is not first begun at 2. In these eastern Churches Antichrists Kingdom and his corruptions had been most freely testified against and opposed which made their guiltinesse of after yeelding to be the more inexcusable and ripe for judgment 3. By scourging them first who seemed least accessorie to the guilt the Lord would evidence how displeasing any part of it is to Him and the more to convince others who were deeper therein and it is agreeable to this that these plagued here are only charged with such corruptions and sins of the Church of Rome as these Churches were guilty of and the two part now reserved and after plagued by the vials are beside these charged with worshipping the beast and having his mark Chap. 16.2 as if these did go a further length in the acknowledging of the absolutenesse of the Pope than this third part who are at the first reckoned with did in that particular though in the same guilt in respect of other corruptions But lastly it is clear that by this Turkish dominion a great part of the Romish power is ecclipsed and many of all orders who had their dependance upon the Pope alone were destroyed whereof the war called the holy war is an evidence besides the overthrow of many Kingdoms Armies and Towns who did directly own the Pope and did not want his Holinesse encouragement and benediction with many consecrated Crosses Swords Banners and the like as pledges thereof yea not long before the ruine of that eastern Empire diverse of the Emperours thereof came purposly to be crowned at Rome as acknowledging their dignity of the Pope and Anno 1274. Michael Emperour of Constantinople promised to Pope Gregorie the tenth the obedience of all the Grecian Churches upon which grounds it is evident that we may warrantably say that the tyranny of the Turks hath been a great plague to the Romish Ecclesiastick Kingdom and that these who were destroyed by them were generally accessory to the guilt of their corruptions Concerning the Idolatry of the Church of Rome IT may be of great concernment and possibly of more difficulty to clear this that the Church of Rome by their worshipping of Images relicts and such like even though they intend the worshipping of the true God are yet notwithstanding really guilty of idolatry and though it be not pertinent for this place to insist in it by a long digression yet considering of what concernment it is for the clearing of this prophesie and for warranting the application thereof to the Church of Rome both in this Chapter and in many Chapters following we think it necessary to lay
he seeketh to corrupt the Church indirectly that by overturning the Ordinances in her he might mar her former beauty that she appeared in vers 1. as a woman clothed with the Sâ—n that so she being no woman might be no mother whereby indirectly he might gain his point in poisoning the seed this is done by the awakening and spreading of schismes and heresies in the Church which though they do not directly strike against the being of Christians or particular Professours yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances without which there can be no Church although men as men continue to live Hence we may gather the second and third difference to wit in the instruments that he maketh use of and in the manner of his pursuing this new design which is not violently and openly by Heathen men who were without as formerly he had done but more subtilly and covertly by professing Christians he endeavoureth this He is now said to persecute not as if he had not formerly persecuted but to shew that although he had altered his way in the former respects yet was his design no lesse malicious in respect of himself nor hurtfull in respect of the Church than the former was 2. The occasion of this his new heat against the Church and the change of his former way is set down And when the dragon saw that he was cast unto the earth which â—â—porteth 1. the ground of his irritation to wit the former foil which he had gotten â—he is so indefatigable an enemie that having gotten one defeat he doth and that the more uncessantly endeavour to recover what was lost which ought to make men most vigilant even then when they seem to have most advantage 2. It sheweth the reason why now he seeketh the corrupting of the Church the Mother in this new subtile way and doth not directly pursue the Childe as he had done because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to owâ— his designs and to give him obedience as formerly when the supream Magistrates were for him 3. It sheweth the immediate connexion of this his design and what followed thereupon with the Churches former deliverance so that no sooner doth he find himself disappointed of one mean but he doth assay another If it be asked how the former deliverance could be such ground of joy to the Church seing this doth immediately follow upon it Answ. 1. It was certainly great ground of praise and honour to God and great ground of joy and rejoycing to the Saints in it self what ever effect accidentally through Satans malice and mens corruption might follow upon it for by it the Lord eminently vindicated His name Truth and Servants from former reproaches and oppressions and gave unto His Church great freedom if it had been well improven 2. Although the devil instantly began this new design yet it was not at once brought to a height and therefore it might be matter of rejoycing to the Church to have that intervall which followed between the height of Heathenish persecution and that of Antichrists which was to come beside other reasons given in the close of the former Lecture Vers. 14. The Churches safety is set forth in these circumstances 1. In the mean by which she was preserved To the woman were given two wings of a great eagle this alludeth to the manner of Gods bringing Israel out of Egypt which is said to be as upon Eagles wings Exod. 19.4 that is a wonderfull and speedy delivery so that the means used by the devil to hurt were not able to reach his end We take it to be that same which is mentioned Chap. 7.1 2 c. of the Lords sealing His Elect against that coming storm and that same Chap. 11.1 of His commanding to measure the Temple Because 1. both these relate to the same persons to wit the true Church And 2. to the same time to wit immediately after Heathenish persecution And 3. to the same scope to wit the preservation of the Lords own from these tempestuous storms or flouds which by the trumpets were to come upon the visible Church 2. The place whereto the woman is to flee is mentioned that she might flee into the wildernesse It is called her place because vers 6. it was prepared of God for her and doth set forth the Lords soveraignty in ordering her safety and by speciall providences carying out the place of her security as having appointed it for her long before the trial came By wildernesse we are not to conceive any such particular place in any desert but hereby is meant that the Lord seeth to the safety of His Church in the midst of the confusions of the world as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt who immediately after their great and joyful delivery from Pharaoh out of Egypt were not brought unto the land of Canaan but for a long time lived in the wildernesse where though they were freed from their former oppression and had much liberty to worship God publickly which they had not in Egypt yet wanted they not many trials and through their corruptions many sins so here is holden forth a wildernesse-state of the Church contemporary with and suitable unto the Prophets prophesying in sackcloth which we may take up particularly to consist in these 1. in a condition that is safe as being now out of the way of hazard 2. As in a great part latent and not discernable to the men of the world as if she had been removed to some desert 3. A comfortlesse and solitary outward condition with which although the true Church was not immediately pinched after Heathenish persecution yet were the most faithfull ever liable thereto in all the Churches trials and it came to an height under Antichrist with whom this wildernesse-state doth contemporate 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did no more than if she were removed to a wildernesse 3. In this verse we have the Lords care of her and provision for her during this time she is not to starve there though now the world about her be become a wildernesse yet she is nourished that is 1. hath spirituall food provided for her and blessed of God to her so that when tradition superstition idolatry and that which cannot nourish do abound amongst the generality of them who are called Christians even then she hath the sincere milk of the Word appointed for her and that in such a way as the world knew not whence it came in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse and to His providing for Elias by
and name have his number but all that have his number have not his mark and name and because by searching this we come to know his name this is the right order of searching yet if any think meeter to reckon from a name suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which almost since Iohn's dayes hath been followed as appeareth by Irenaeus who was heaâ—â—â— of Polycarp disciple of Iohn vid. lib. 5. adversus haeres Cap. 30. pag. 250. edit Eras. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen habet 666. numerum valde verisimile est quoniam novissimum regnum hoc habet vocabulum Latini enim sunt qui nunc regnant sed non in hoc nos gloriabimur that is The name Lateinos hath the number of six hundreth sixty six and it is very like for the last Kingdom hath that name for they are Latines who now reign but we shall not glory in this Yet the wisdom of God hath ordered so that the sum or result of both reckonings turn to one and pointeth at the same Antichrist hinted before for both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before Neither will this destroy but confirm our former exposition for this name is brought but as an accumulative argument and evidence of the Antichrist Thus he that hath all the characters of Antichrists doctrine and hath a name which in the numerall letters make up 666. he is Antichrist But to the Pope both these do agree Only as is formerly hinted there is this odds The name will not prove Antichrist without the other marks for it may agree to many and the other marks will prove him without the name for they can agree to no other and are proper to him quarto modo Besides the former conclusion that this reckoning yeeldeth to wit that by this beast is clearly pointed out the Pope for out of this Chapter may be reckoned a proposition that who ever stands marked with these properties is the Antichrist But the story and knowledge of the papacy yeeldeth the assumption that it is the Pope to whom all these will agree Ergo c. Besides this I say these other conclusions may be drawn 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope is foolish and vain 2. That Mahomet is not the beast intended here 3. That Antichrist is no open professed enemy but a false counterfeit pretended friend 4. That he is already come and so must be the Pope 1. To shew the vanity of that fond Antichrist which they say shall be a Iew one single person of the Tribe of Dan from these two Scriptures Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world subdue all the world making himself a Monarch of it sit in Ierusalem be acknowledged by the Iews as their Messias build that Temple do something miraculous giving life as to an Image making fire come down from Heaven c. and be destroyed by Christs second coming c. after he hath killed Enoch and Elias whom they call the witnesses Chap. 11. We oppose to that conceit these truths in this Chapter 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded to wit when Heathen Emperours are put from their throne Ergo it is long before the end of the world 2. The seat that Antichrist hath to sit on is the seat of the Dragon to wit that seat where the devil by Roman Emperours sate and persecuted the Church before But that is not Ierusalem but Rome Ergo c. That therefore is a truth of Chrysostoms that he sitteth in the Temple of God that is not at Ierusalem but in the Church pretending to have a prime place in it 3. He is not one single person he is the seventh head of this beast yea he is a beast But by none of the former heads of the Roman Governours can be understood any single person but a series of Governours in one state likewise by beasts are understood a series and not one single person Dan. 7. Ergo Antichrist is no single person 4. His continuance is longer than fourty and two noneths literally taken which may be thus made out 1. If his rise to his height be so slow and by so many degrees till he be up and if his standing be so long as to bring and hold all the world under and that by a sort of willing subjection to fight with the Saints and overcome them and other such things as cannot be done in such space if also his decay and ruine be by a long tract of judgements as is under the vials Then he must be of larger standing than fourty and two moneths But the former is true Ergo c. 2. It is clear from this that it beginneth so soon as the Churches fleeing which is about Ann. 300. and continueth till the vials come which comprehend the time of the six trumpets which certainly are more than fourty and two moneths for the vials do bring the first judgements on him 3. If his time had been no longer than fourty and two moneths it had been no great argument for Paul 2 Thess. 2. to prove that the day of Judgement was not neer if fourty and two moneths had been the longest time of his reign for that was Paul's Argument The man of sin is not revealed therefore it is not at hand for that could only have proved it was not within three years and an half 5. He is to be discovered before the end for the first vial cometh on them that have his mark and Chap. 14. they are threatned by publick preaching with judgement before it come 2. For Mahomet this cleareth him also not to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This Antichrist hath horns like the lamb sitteth in the Temple of God looketh like Christ but so is not Mahomet who was never a Christian. 2. This Antichrist sitteth at Rome and by a new sort of Idolatry healeth the wound the sixth head had gotten i.e. by worshipping Idols Images c. But Mahomet abhorreth that and pretendeth to worship one God only 3. This Antichrist doth great signs and wonders But Mahomet claimeth to none and pretendeth no signs but to cover that saith that Christ was sent with signs and he with a sword 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power as having horns like the lamb and by a pretext of and claim unto a vicarship and deputation from him so doth not Mahomet 3. Hence also we may conclude that Antichrist is no open opposer or denier of Christ to be Christ or one that calleth himself Christ but an intruder of himself in what is Christs due
the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et pâ—ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is calâ—fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex â—pare operatoâ— or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be noâ— occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 justâ—â— Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles
harvest is understood in the Prophets especially speaking of Babylon as was said a full return of judgement Ier. 51.33 By ripenesse is understood a fulnesse and height of sin Ioel 3. so together holding forth ripe sin and ready judgement sin hath its sowing and growth and ripening and so wrath answerable is treasured up till the harvest time as God said of the Amorites Gen. 15. their cup was not full and sin may be long in ripening for hundreds of years There is a set time for mercy Psal. 102. and a set time for judgement also The meaning in short is Antichrists sin is become great aggreged with many circumstances as now ripened and when our Lord appeared as on His way to execute judgement His Church and People stepped in to beg that it might be so which accordingly vers 16. is granted and fields of wicked men are destroyed possibly that which Antichrist lived on and the harvest he had in the earth by Gods judgements was destroyed However what the Angel had to execute is instantly done upon that petition and accordingly it followeth vers 16. in two things according to commission he putteth in his sickle Then the earth was reaped easily was the judgement executed which he intended there is no more but it was reaped when he beginneth he maketh an end Vers. 17. The second similitude followeth of the vintage which is both a sorer degree of judgement and posteriour to the former sin being now riper even fully ripe These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath it being usuall to the Prophets to use this similitude Isa. 63.2 3 4. It hath also three parts 1. The executioner is described vers 17. 2. His incitment to proceed vers 18. 3. The execution This executioner is an Angel yet diversly described from the former and called another yet comparing it with Chap. 19.15 Christ must be understood as principall but seing He doth these works mediately as in that same Chapter by Armies on horse-back sometimes He is represented because they act by Him sometimes the types more formally represent them who are agents because he maketh use of them however when He is represented they are not secluded contra He is not when the types resemble them most and the putting these two agents together it sheweth that though Christ 〈◊〉 instruments yet that Himself first appeareth because the work was great and the 〈◊〉 weak extraordinarily He beginneth but when the Church multiplieth He 〈◊〉 Him instruments out of her The instrument or agent is called an Angel as these who powr out the vials are yet we conceive them not to be understood as properly so seing battels and horses are not obscurely mentioned here and Chap. 19. to be made use of in the execution of these plagues but the manner of the expression of things in this Book is in the tearms of heaven It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do one or moe to cut down and cast these grapes in the wine-presse but Chap. 19. He treadeth it Himself Two things are spoken concerning this Angel 1. He came out of the Temple which is in heaven that is some member or members of His Church here called heaven for it was the wine of the earth that is of the wicked and not of the Church which was to be gathered 2. He is armed even with a sharp sickle such as Christ had to shew it was that same power whereby this instrument acted the armour and strength was of the supream Agent Hence Chap. 19. which we take to be the same judgement with this and ending Gods controversie on the beast He as King rideth foremost and the Armies of heaven follow Him to this battell yet none have armes but He and we cannot conceive them acting but He is on their head Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel although it be not absurd to conceive this Angel to be a Minister of the Gospel as Levits served at the altar giving direction to such as Christ should choose to execute His judgements as one of the beasts giveth the Angels the vials Chap. 15.7 and so his power over the fire will be to be understood as Chap. 11. of the Witnesses their having power over fire and diverse other plagues Vers. 18. The incitation is renewed God will be called on in every step In which ye have 1. The suiter described 2. The suit and its reasons are set down both which differ from what is spoken of by the former intercessour vers 15. the suiter is called an Angel but hath two peculiar properties 1. He cometh forth from the altar which importeth some more retired secret holy place than the Temple we can expound it no otherwise than we did Chap. 6.9 10. in the fifth seal to hold out heaven ordinarily set out by the most holy 2. He had power over the fire not as one peculiarly separated to govern that element nor one commissionated to execute judgement himself by fire properly or figuratively to be understood for then he needed not deal with him who is properly commissionated for that end and that Angel Chap. 16. is called the Angel of the waters not as having a peculiar charge ordinarily of them or over them but as peculiarly commissionated in reference to them with his vial yet it is not properly to be understood of waters as will appear it holdeth out then to speak so some contest and fight they had with fire and that the fire did not prevail over them but they overcame it by the bloud of the Lamb Chap. 12.11 and by their faith and patience Heb. 11. being invincibly armed against all torments In a word we take it to be the reviving of the Martyrs cry which was against heathen persecuters Chap. 6. Now their number is compleat and there is not that ground of suspending the judgement which was given in that place This cometh to rememberance before God who findeth in her the bloud of all Prophets and Apostles because they have served themselves heires to all and this guilt hath a loud cry before the Lord to procure the hastening and closing of Antichrists judgement So the first Angel setteth out the cry of all the Church Militant the second more especially of sufferers Triumphant See Chap. 6. This Angels suit in two things differeth from and goeth behind the former 1. The suit is thrust in thy sharp sickle it was simply sickle before This is added to shew a severity in this judgement and a holy pressing in this Angel beyond the former 2. The grapes are said to be fully ripe so there needeth no longer waiting The harvest was ripe before now the grapes are fully ripe for they have had more time 2. They had more means and former lesser judgements were despised 3. They have
in this respect is not only a distinct head ver 1. but a distinct beast ver 11. which could not be if he had not an Ecclesiastick consideration differing from these who went before him The second objection is that Rome is not Antichrists seat because saith Bellar. de pont lib. 3. the Kings that are Antichrists vassals destroy it Answ. 1. Then Rome is the whore at that time for they destroy her not till she be the whore and so must it not be Rome heathen that is the whore for they destroy her not till the beasts ruine be advanced to the fifth vial as is said Chap. 16. and in the 17. untill she be a whore But that Rome is his seat appeareth for 1. he headeth Rome sitteth on it and ruleth as the six Heads or Governments before him did but they sat at Rome and had it for their seat See Chap. 13.4 he got the Dragons seat and so it is common with the rest to him to be King of that city 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about during his being Governour but that cannot be but by his sitting at Rome 3. There is no other reason can be given why in Antichrists description there should be so much mention made of Rome and such particular descriptions of the sibnesse between him and her except that he is head to her and supporteth her and sitteth especially in her and that Rome the prime seat is named for all the Body or Kingdom as Metropolis thereof as afterward 4. That Rome is great during his time is clear but no other way but this of his keeping Court there can be imagined as that way whereby she ruleth over Nations and propagateth abominations to them but that in him and by him she did it as by her former Governments in part who sat there before Add 5. that Rome is some otherwayes his seat ver 7. than other Nations are over which he governeth and what can that be but this 6. What other reason is there why Rome is more plagued as sharing deeplier in Antichrists sin than others Chap. 18. but this that it was his seat And 7. why would the fall of it be so much lamented as spoiling all their former Mercat and scattering their Court if it had not sitten there Chap. 18. Beside Bellarmin's argument mistaketh for it is the Kings who once were Antichrists followers that destroy Rome but not while they are so do they it but when Antichrist is discovered then is his seat hatefull to them whereas his followers lament it Chap. 18. and therefore have no hand in it The third objection hath more shew of difficulty that these cannot be applied to the Pope because he arose not from the bottomlesse pit i.e. unwarrantably but hath Gods warrant as they alleage by being Peters successor Ergo. For answering this objection we are not to insist in Scriptures whereby the dominion and office usurped by the Pope is overturned nor on vindicating of these Scriptures which they make use of in pretending that let that be sought from Common places It shall suffice us to assert that in Scripture there is no warrant 1. For the titles or names that he assumeth to himself there is no such order or officer mentioned by Jesus Christ in His house as Pope Pontifex Maximus Vicar of Christ universall Pastor his holinesse Bishop of Bishops c. there is no such shadow in the Word as may warrant these This word Papa est vox syracusa say Divines idem significans quod pater à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was in old given to all eminent Bishops as to Alexander and Athanasius Bishops of Alexandria apud Athanasium to Augustine by Ierome in his Epistles to him and to Cyprian Epist. 3. where Pamelius saith it was a word of honour amongst heathens as was that of Pontifex Maximus whereof was spoken Cap. 13. See also Ruffin Symb. and Pamelius on him 2. We may assert that for the matters wherein they exerce this power as to dispense with oaths and obligations of men to others to dispose of and transfer Kingdoms crowns titles c. to dispense with unlawfull marriages constitute new holy dayes and change worship send to Purgatory and bring from it as they imagine to indulge and give pardon even for sins to be committed to absolve and forgive magisterially sins without respect to the qualifications laid down in the Word but to such as perform such superstitions and obey such and such orders to canonize Saints and thereby as it were to create gods to be worshipped and many moe such things which cannot be reckoned All these being contrary to the Word of God and for the most part not committed to any but reserved to the Lord as His own priviledge we may clearly assert that power in so far to be from the pit so as if an Angel would professe it or preach such doctrine we might account him accursed yet such is the power pleaded-for in the Pope And in many of these things is acknowledged to be but ex communi consuetudine See Azor Instit. moral lib. 6. pag. 561. 3. If we consider it further in the speciall properties wherewith they qualifie the Popes power as it is essentiall to his threefold crown twofold sword and keys we will find it of the same nature as 1. that it is extensive and universall over heaven by opening it setting up Saints to be worshipped commanding Angels as sometimes they have done in their Bulls over Purgatory and the whole world over the dead to torment or relieve them at their pleasure and over the living in all things spirituall and temporall in order to these over persons Ecclesiastick as they call them and Civil as Kings Emperours States to command them to War or Peace as they please and to carry as supream to them all ratifying Emperours and elections or not and disposing of their crowns to others yea over consciences they usurp a dominion 2. That it is absolute supream and independent not only of all Kings but of all Councels and Decrees to which he giveth Authority or not as he pleaseth and they are of Authority or not as he confirmeth them yea to all traditions and even to the Scriptures and Word of God without which the Scriptures would not be by them accounted so as Bailius Catech. part 1. quaest 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio that is otherwayes he would not give more faith to Matthew than to Titus Livius and generally all affirm that being their maxime that the Church giveth Authority to the Scriptures as to us and that no decree of the Church hath Authority but from him Hence according to this pleni-potentiary power doth he constitute such books to be Scripture or not and hath added many to the former Canon which preceeding Councels have not acknowledged and he doth confirm traditions and fables
voice which sheweth both the thing to be certain and remarkable and him to be serious in going about it The denounciation containeth these three parts of Romes destruction borrowed from the Prophets The 1. is Isai. 21. 9. Ier. 51. 8. the first denouncing Babylons ruine more at a distance long before it come the second more nearly foretelling it We had these same words Chap. 14. 8. of an Angel but this differeth in that he is called a mighty Angel and that he cometh down and cryeth mightily neither of which are in the former The reason is because that Angel Chap. 14. denounced the fall of that Kingdom first when the light of the Gospel began to break out this setteth it out nearer her end and so speaketh it more clearly and powerfully to shew it is now by the fifth vial fulfilled or certainly to be closed If it be asked here how Angels speak who have no organs as we have Answ. There are three wayes of speaking attributed to Angels and mentioned in this Book 1. When Angels speak to men audibly as to Iohn Chap. 1.9 2. When they speak in visions as to Iohn in the Spirit or to Ioseph in a dream even as things are represented to the sight in vision so may they be to the hearing 3. When they speak one to another as Chap. 14. The first way Angels speak audibly to men by forming an audible voice in the air as they appear to sight by assuming a visible body The second way they speak in visions is by putting in or working impressions of these things on the spirits of men To the third they speak one to another by ordinating by their wills such conceptions towards such an Angel one or moe to be understood by them This is most rested on by the Schoolmen and thus they say 1. An Angel speaketh to one or moe at once as he ordinates his conception towards them 2. That thus they speak with a like case and facility at a distance as when they are near other 3. That thus they signifie their conceptions to God And 4. thus they say will the just men made perfect at least in their souls have communications one with another or with Angels in glory This they say is not conceptum imprimendo which was Scotus opinion but ordinando and so then that locutio or speaking is not actus ordinans conceptum but conceptus ordinatus à voluntate ut alter intelligat Our Divines do also assent most to this But this we insist not on neither will we pass any determination In a word Babylon that is Rome her certain and approaching ruine is set down The second part of the denounciation setteth out this ruine in its greatness as dreadfull and irrecoverable borrowed from Isa. 13. 14. and 34.13 14 15. Ier. 51.37 where old Babylons ruine is spoken of she shall be so far destroyed for it is so certain that it is supposed and set down as come already that in stead of unclean men and great pomp of great men in her before now she shall be utterly desolate haunted and inhabited by none but ghosts or ill spirits and suries and soule and unclean creatures such as Oules Wild-cats c. as ye see old Abbacies or Monasteries or Castles when walls stand and none dwelleth in them they are direful-like to men so shall Rome be saith this Angel which importeth a great desolation and it is used for that end in the Scriptures cited If it be asked If there be such a thing as the haunting of evill spirits in these desolate places We answer 1. That there are evill spirits rangeing up and down through the earth is certain even though hell be their prison properly yet have they a sort of dominion and abode both in the earth and air partly as a piece of their curse this is laid on them to wander partly as their exercise to tempt men or bring spirituall or temporall hurt to them this is clear Iob 1. 2. That they haunt such desolate places of the earth most may be also clear Hence Matth. 12. he is said to walk through wast and dry places and he used to drive these that were possessed to the tombes This is and may be partly a part of their curse to be restricted there except as they get liberty to go abroad as these got to enter the swyne and not to be cast to hell therefore is it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall which signifieth a prison partly to shew the accursedness of the place to be thus inhabited as Saul was when an evill spirit possessed him after his rejection partly they delight in these places as fitted to make them the more terrible from them and as triumphing in the desolation they have brought on men these judgments being the effects of sin brought on by them Some think they glory in these desolations and graves as evidences of their victory over men which yet tendeth to their greater condemnation 3. What ever be of the former this is sure that such places desolate and uninhabited use to work generally a horrour and terrour in the minds of men which possibly may flow from the former so that they are ever accounted irksom direfull and horrible places to abide in and this common estimation is enough for the scope here which is to shew what dreadfull desolation Rome should fall into and lye in Cities even great cities had need to be humble and holy it is hard to know what may come on and what may dwell in the greatest Cities that once have been the greatest in the world may now be the proof of this The justice of this judgement though great is declared ver 3. two wayes 1. By the greatness of her sins in three 1. fornication 2. a luxurious and delicious way of living 3. intising of others to these sins shamelesly 2. Her sin is set out by the extent of it in her making others partake with her and there are 1. all Nations 2. Kings 3. all Merchants that are made rich by her magnificence these three are the parties with whom she sinneth 1. For the sins we may understand them 1. spiritually of idolatry and superstitions pompous worship as is before said thus her merchandizing is not the least part of her sin it must therefore be such a merchandizing as is sinfull 2. literally of filthiness pride affluence and superfluity of all things in apparell dwellings diets c. Rome aboundeth in these 2. For the parties sinning Nations and Kings are clearly literally to be understood as before It is more difficult what is to be understood by Merchants Certainly they must not at least only be common Merchants for 1. they are the great men of the earth that buy and sell these wares And 2. the wares are souls of men vers 14. And therefore 3. these Merchants must be understood chiefly as Merchants of such wares as are vendible or sellable at Rome and wherein especially its market
All these shall joyn in lamenting but for their severall ends The Kings that is some of the Kings Chap. 17. who shall not hate her with the rest but shall continue favourers of the beast till the battell of Armageddon they shall lament this desolation not acknowledging Gods justice but affected with their own particular and otherwise blinded By which it is clear 1. That not all the ten horns Chap. 17. but some of them shall hate the whore 2. That after Romes destruction many shall remain unsatisfied with it even when the prophesie is fulfilled which saith that the fulfilling of prophesies maketh them not palpably to be so where there is prejudice formerly drunken-in 3. It saith that Romes desolation will be sad to many Kings that are enemies to Christ and therefore not be executed by them These Kings are such as have been partakers of her sin and have been in love with her externall pomp and delicate way now they have one common lamentation with the rest Alas alas that sheweth affection in them and desolation on her that they lament for 1. In its greatnesse she is burned 2. In its terriblnesse they stand afar off for fear they cannot or dare not help her though they lament her 3. In its greatnesse and unexpectednesse that mighty city is destroyed in one hour And seing these Kings both partake of her fornications and give their power to the beast It must follow that these go together and therefore this sin for which Rome is ruined is Antichrists sin and that defection hath been derived to all the Nations from it and by it before its destruction and that for a long time which hath intoxicated or bewitched them so to affect her If it be asked why Kings so much lament and are affected Answ. Many of them or some of them are still drunken with that wine of her fornications and cannot lay by that pomp of externall worship whereby their magnificence hath opportunity to kyth and they love a naturall formall way of worship and cannot abide the simplicity and spirituality of the Gospel 2. They have been for a long time entertained with counterfeit respects from that Court receiving titles and priviledges from her that have sometimes been thought much of such as to be Protector Ecclesiae to the Roman Emperour Rex Catholicus to Spain Rex Christianissimus to France Defensores Ecclesiae to the Helvetians Defensor Fidei to the Kings of England sanctified Swords and Banners c. These vanities are now taken away from them 3. All men especially great men love an easie and lazie form of worship such as Popery is to get dispensations to their oaths unlawfull incestuous Marriages as often many Popish Kings do Spain with his Neece Polland with his Brothers wife for the time Pardons and Indulgences for money for their greatest sins These things the Kings love well and will be in heaven as soon as any if money will do it and cannot abide to want these things that give them liberty when there is hope by some money to recover all 4. Enimity at Christs way and yoke They see her going down maketh way â—or the flourishing and spreading of the true Religion that they still were suppressing and that galleth them These reasons are from their interest 5. Possibly also the fear of sharing in that judgement they being joyntly someway engaged with her it may affect them and that fear maketh them stand afar off The next who lament are the Merchants who have their Alas ver 16. also upon these common grounds i.e. the ruine of an excellent outward glorious City in a generall way of pity especially considering that she that was just now gallant in all pomp is suddenly brought to this desolation yet the ground is also more peculiar they by their losse do lose their trade and gain in merchandizing and thus their particular sticketh to them Therefore Merchants are in two wayes in this lamentation to be understood 1. Literally the Merchants of those sorts of wares which Rome in its greatnesse and luxury made use of and that for two ends first In their pomp and civill outward grandour These four are mentioned 1. all things serving for decking the body gorgeously as ver 12. Gold silver precious stones pearls fine linen scarlet purple c. 2. All things that adorn a house as Sweet-wood ivory vessels of precious wood brasse iron ibid. ver 12. 3. All manner of things for pampering the body and the table and for savour as Spices cinamon odours wine sheep oxen wheat c. ver 13. 4. All necessaries for outward pomp and equipage in peace and war that is Servants horses and chariots In a word whatever delicious thing was desirable These were all much made use of at Rome and are still by their Ecclesiastick Princes Secondly they are much made use of in their externall service and manner of worship Gold and Silver in their Images and decorement of Churches Purple to their Cardinals fine linen about their Relicts and Masse Tables or Altars Oyl in many things c. Thus Merchants that were sure how to get these things sold at a good rate at Rome are now disappointed of their gain these things fell not so well and they lament for it as it is said concerning Tyrus Ezek 27. but this is not all This sort of merchandise is still of worth Gold silver c. and though Rome be destroyed they might have recourse elsewhere to their market it must therefore be some other sort of merchandise and merchants who live especially by these wares of Rome and whose merchandise and trade faileth when it falleth and is so peculiar to Rome it is clear for this merchandise is of souls of men distinct from bodies for the words souls and bodies in the Originall differ in the case to shew that one thing is not understood by both that is selling souls out of Purgatory and sending them by it at their pleasure and trading with their Dispensations Indulgences c. And by her Merchants then must be understood their Cardinals and great Church-men who are ver 23. called the great men of the earth and such a greatnesse is a part of Romes sin and a cause of her ruine whose trade is now cryed down at Romes destruction none buyeth their wares now when their vanity is discovered as in a great part hath been since Luthers dayes These wares are such as are peculiar to Rome these make their great men rich and therefore this decay maketh them cry out Alar alaâ— 1 This is merchandizing of false teachers spoken of 2 Pet. 2.3 who professe themselves shepherds but feed themselves and not the flock Ezek. 34. This must be the merchandizing and the Merchants here understood for great men of the earth are not for common wares and this trade is pitched-on here as sinfull in respect of them as committing fornication with her was in the Kings Having set down the Merchants who are the great
Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram râ—i memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due Wâ—rship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before
though he had seen and spoken with sundry he is not reproved for that for this 2. By the nature of the reproof See thou do it not especially considering it again renewed Chap. 22. as of an hainous sin 3. By the reasons whereby Iohn is rejected as having aimed to give that to a creature which was due to God the Creatour and not to it which reasons do reject that worship not for complement but on such grounds as conclude that none such is due to any Angel For the second we may easily discern the kind of sin but more hardly in what respect he fell into it for kind it is no question idolatry in giving that to a creature which is due to God Now there is a twofold idolatry 1. Against the first Command that is when folks erre in the object of their worship giving it to another than God this is of three sorts 1. to what hath no being as to such idols which are nothing 2. to what hath a being good or bad creatures Angels devils sun moon heaven c. 3. More subtilly when one maketh gold his confidence as Iob speaketh Chap. 31. or his belly or some lust his god in which respect covetousness is called idolatry Col. 3.5 Secondly Idolatry against the second Command is not a miscarrying in the object but in the manner of worshiping Him who alone is the true object of religious worship as when men worship God by other meanes or midses than He hath prescribed Such was Aarons making the calf to Iehovah Ieroboam's putting up the calves at Dan and Bethel both these sorts are ryse amongst the Papists Now for this of Iohns it is especially and directly of the first kind If it be asked why Iohn fell now in this sin and not before It can hardly be said that he fell in this fault only upon mistake of the person as if he had supposed him to be Christ that spoke to him For 1. it is like Iohn knew it was that Angel spoken of Chap. 17.1 who did still speak to him for so we conceive the same Angel to continue his undertaking to shew Iohn the whore's judgement which yet to the end of the Chapter is not finished in her supporter 2. If that had been the mistake he needed not then have fallen into it again Chap. 22.8 after he was taught in this point 3. Had that been his mistake the Angel needed say no more but tell him he was not Christ but the Angel's answers are to rectifie him in the grounds of his practice as proceeding from a mistake in what was due to God and to Angels and his answer being to remedy his failing we may the more warrantably read out of the contrary directions which the Angel giveth him what was his failing This therefore is not the ground We conceive it then to flow from these three together surprizing the holy man 1. The glorious appearance of the Angel 2. The good news he told him 3. Iohn's weaknesse and the nature of our corruption in departing from God which is in some measure in the strongest Now considering these three to meet together it is no wonder that Iohn was suprised as it were even to the fâ—rgetting of himself and falling down now to worship once and again which he had not formerly done thus the good news of the Church on earth here and of the Church in heaven Chap. 22.8 again affecteth him so Alcasar acknowledgeth the same reason From which we may conclude 1. The sinfulnesse of worshipping Angels Saints or any other thing by religious worship This Argument maketh it out That which is condemned in Iohn is not to be practised by any But this is condemned in Iohn Ergo c. Papists to eschew this argument and defend their idolatry run in two extream answers whereof the one overturneth the other 1. They say he sinned in mistaking the person only and so giving Latria to Angels whereas Dulia is only due to them But this is refuted 1. in that before it is shown this was not the ground of Iohns practice 2. The Angel's arguments are not only against this sort of worship but all worship and admitteth of no middle-worship as we will hear but will have all directed to God But seing it cannot be denied but Iohn understood that this was an Angel and not Christ and that therefore he intended not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the messenger as Viegas Cornelius à Lapide and Alcasar upon this place do not only acknowledge but confirm It is therefore secondly their way to alleage that Iohn sinned not but that he did his duty and because that digesteth hardly considering the Angel's repeated reproof they are therefore put to it to invent reasons why the Angel doth reject this duty and say 1. it is but for complement to shew his humility 2. to testifie their respect to Christ who is now man therefore they shun honour now of men whereas they say now it is on a mistake as if he who received this honour at any time under the Law had been a created Angel Or say some for respect to Iohns person or office or merits wherein he was above Angels especially by his virginity and therefore it is no wonder Angels refused it from him Unto all which we reply 1. Thta it is no wonder that men go wilde when they give way to their own inventions and rest not satisfied in the reasons given by the Angel 2. It must be a strong addictednesse to idolatry that when we have it out of an Angels mouth twice from heaven yet will we not acquiesce in it but rather say the Angel was wrong than amend that fault 3. We have shown that this is sinfull in Iohn when it is thus thrust away by the Angel once and again and that upon such arguments as inferred that God was wronged by it for what is that aâ—gument worship God If it be of any force as to the Angel's exhortation Worship not any but God it must imply that his worshâ—pping of the Angel was not a worshippâ—ng of God but a derogation to it and that worâ—hipping of God could not have been consistent with worshipping of him otherwise he might have worshipped God and the Angel also whâ—ch breaketh the force of the Angel's consequence which opposeth them as inconsistent together It is wonderfull therefore that BeÌ„llarmine should fall in that impudency Dâ— sanctâ— bâ—â—titud lib. 1. cap. 14. as to presse an argument for worshipping of Angels from this place thus Either saith he Iohn took it to be Christ whom he wâ—rshipped and so hâ— sinned by giving the Angel divine honour or he knew him to be an Angel and yâ—t worshipped him which saith he is a copy to us for if Iohn knowingly worshipped an Angel so should we and whether doth Iohn or the Calvinists so he speaketh know best what is due to Angels and this he confirmeth If it had not been duty then saith he Iohn would not have done
grace and of a like nature with its rise even as it is grace here grace and works are opposed if of grace then not of works yea according to works so understood as causal is opposed to this purpose of God or His election as 2 Tim. 1.8 who hath saved and called us with an holy calling not according to our works but according to His purpose and grace in Christ Iesus Where 1. he joyneth saving which taketh in all and Gods purpose together and maketh the one grace as the other is 2. In both he opposeth works to grace which cannot be understood simply but as they look to merit otherwise both take-in works and what reason can there be given here why this Book is so often mentioned in this judgement but to shew that this last step of salvation is of the same nature with the first which certainly as to election can be called no other than of grace 3. Consider that when Christ speaketh more fully to this sentence Matth. 25. He mentioneth some works as visiting clothing c. which certainly as to the condignity of merit can have no proportionablenesse to heaven and glory And if any say he so accounteth them though they be not worthy Answ. 1. Then that is improperly merit whereas the other properly deserveth hell Therefore the expression is not alike on both sides 2. Then it followeth it is grace that maketh the sentence passe on them and not strict justice as on the other 4. Consider here that all small and great are judged infants possibly never breathing out of their mothers belly and can any say that such cannot be written in the Lamb's book of life or that they have done any thing to deserve this last absolving sentence It must therefore not be understood to infer merit to them To say by Baptism their sin is taken away Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed baptized or not for it condemneth all unbaptized or the argument will hold in them 2. In Baptism children are passive it is not their deed if childrens Baptism deserve any thing it must be here accounted on their score who performed it not on the childrens who must be judged according to their own works and not to the works either of Parent or Minister yet if it be considered that the judgement passeth according to the Book of life there is clear ground to lay it on grace and not on themselves or others and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect many of whom have many sinfull actions and few good and even those few are much corrupted and imperfect Now it must either be said 1. that no Elect cometh here to be judged but he hath more good at least to deserve heaven than evil to deserve hell which will seem hard to be said of profane men converted possibly an hour before death or we must say there are different rules to proceed by in judging the Elect some by grace and some by works which is contrary to the text that maketh one rule for all and certainly any that is well versed in these books will see no cause to plead thus and all others shall see it when these books shall be opened It is the ignorance of these that maketh men so plead So this according then importeth a suitablenesse and connexion as is said but no merit Inst. But it is deserving to the wicked therefore to the righteous Answ. 1. This word here may import no deserving that being as to the wicked elsewhere clear but a connexion with and suitablenesse of one of these to the other to wit wicked living and impenitent dying with damnation This is enough to vindicate justice that he thus proceedeth 2. Although it do imply merit in them yet it will not follow that it doth so in the Elect not only for the former reasons but 1. because the sins of wicked men are perfectly sins the good actions of the Godly are not so 2. Because with the one God proccedeth according to the Covenant of works punishing for want of perfect holinesse aggravated also in some by their unbelief who heard the Gospel but God proceedeth not by that Covenant with the Elect but by the book of like that hath the Covenant of grace depending on it 3. Because any sin deserveth wrath even the least being a transgression of the Law but many good works will not deserve heaven because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect for life dependeth not on living well this year or two years or for this good work or that but on a perfect righteousnesse which is marred by one sin even original sin though there be never more for bonum non est nisi ex omnibus malum ab unoquoque defectu If any ask why works are mentioned here and not faith Answ. 1. Faith and repentance are certainly included not as works deserving but as fruits of the Spirit in the Regenerate and the want of them is sinfull in the reprobate who heard and believed not And certainly according to this they who heard are more severely judged and therefore works here must be understood generally as it setteth out ones condition good or evil according to which the judgement proceedeth especially as they believed or not 2. Faith is not expressly mentioned because it is implyed in Gods purpose of grace under the book of life which taketh-in faith as a midse that it may be of grace Rom. 4.16 3. Because it is not justification from sin before God that is here recorded that is past but the manifestation of that before men and it is one thing to justifie before God and another to save one that is justified and declare them to be so and works contribute most directly to this 4. Works are especially mentioned in opposition to the wicked who are condemned for their sins and want of good works this stoppeth their mouth and sheweth the justice of the difference even before men yet upon the matter Chap. 21.8 unbelieving is reckoned to the wicked even as murder and adultery is and so among the works of the Elect must be comprehended their fleeing to Christ by faith whereby merit is overturned Vers. 13. By clearing an objection he openeth further what was said which may be many are rotten in the grave called here hell are drowned in the sea eaten with fishes c. under which are comprehended all desperate-like deaths as burning sowing in ashes rotten heaps of dead bodies together it may be said how can these dead be said to be raised and judged It is shown that even these same bodies by Gods power are judged with these that live in the flesh by which that which looketh most impossibleâ—like is brought about even as if willingly the sea and the grave had given up these
to give credit to it 2. because what is spoken of heaven often amongst men passeth as a tale that is told and getteth little credit but however saith he these sayings are worthy of it The second argument is That they are revealed by the Lord God of the holy Prophets it is expresly said of Christ Chap. 1. that He sent His Angel and here ver 20. that He testifieth these things which sheweth that He is God who hath sent His Angel to shew unto His servants the things which must shortly be done The force of it is thus They must be faithfull sayings for that same God who before revealed things to His People by His Prophets of which things never one failed He hath now sent to reveal them by His Angel Therefore they must also be faithfull as the former words were seing He is still omniscient and faithfull who revealeth them They are called holy Prophets 1. because God made use of holy men to be pen-men of His Word 1 Pâ—t 1.21 2. because the things spoken had effect and were not lies God is called their God especially 1. because of the peculiar service and commission He put on them beside others 2. because of His owning their message as well as themselves Thirdly The things are said to come to passe shortly that is they are not long to be suspended therefore every one is concerned in them before long they will be finished but even from that time they were to begin in their series Vers. 7. He commendeth this prophesie being compared with vers 6. in two 1. That it was sent and that by an Angel to his servants for their behove an argument that should put them to search into it seing He sent it A second from the happinesse of these who shall make right use of it both in reading and keeping it it being profitable for knowledge and practice yea compared with ver 3. Chap. 1. it saith that people read and know as much as they practise which saying doth exceedingly commend the studying of this Book in sobriety blessednesse being so oft attributed to the right searchers thereof The word Behold I come quickly is thrice in this Chapter repeated and prefixed here to be a spur to study and to keep the sayings of this Book for did men walk with the apprehension of Christs coming quickly there would be more study to know His will and more conscience to practise it This would be in all our thoughts we may see why the things prophesied-of here are said shortly to come to passe that is in the same sense that Christ cometh quickly that so men may observe them the better and be the more watchfull in reference to them The second thing followeth vers 8. which is Iohn's second mistake wherein he had fallen before Chap. 19.10 when he heareth and seeth these things he falleth down to worship before the Angel that revealed them whereby it is clear that hitherto it was an Angel that spake to Iohn in the name of the Lord and it appeareth also that Iohn knew him to be an Angel for so ver 6. he had called himself who was employed in this It is like that as Chap. 19. the glorious sight and good news of the happy estate of the Church militant getting that commendation that they were the true sayings of God Chap. 19. ver 9. overhwhelmed him some way there to think more of this revealer than he ought it is like the same being represented to him of the Church triumphant which to him is new and which the glory of the militant Church was not he hath been overwhelmed as it were with joy and again fallen in too much admiration of the revealer I mean the instrumentall revealer of such glad tidings The words were opened Chap. 19.10 There he called himself one that had the testimony of Jesus Christ here is added he is a fellow-servant of these that keep the sayings of this book to shew that not only Iohn but all the Believers have one Master with Angels and therefore on this ground the least of them ought no worship to Angels but to the Master as the opposition cleareth Where again it is observable 1. that it is a special note of a Believer to keep the sayings of this Book 2. That the more Iohn putteth honour which is not due upon Angels they debase themselves as it were the more not only Iohn's fellow-servant but fellow-servant to the lowest which was not so plain before And if on this account Angels plead against worship from Iohn so do they against worship from any in that relation with him 3. It appeareth here that men even holy men may relapse in the same sin and that they cannot abide much appearing glory in creatures but they are ready to give too much unto them 4. Here is an example of a Godly man his falling again in the same sin after he was reproved by the Angel and no question repented of it being of such a heavenly frame when he was reproved This it is like was Abrahams case in twice denying his Wife Gen. 12. and Chap. 20. And Iehoshaphat's with Aâ—ab and Iehoram 5. It appeareth that the reason why the Angel calleth himself Chap. 19.10 one who had the testimony of Jesus Christ is because as ver 6. he is now employed for revealing Jesus Christs mind as holy Prophets of old were in revealing His mind to His Church From ver 9. to 16. followeth the third part First vers 9. the Angel putteth by and checketh Iohn for this fault of his as is said Then ver 10. he returneth to prosecute his purpose in several directions and reasons including commendations of the duties directed unto The first direction is special to Iohn ver 10. Seal not the sayings of the prophesie of this book Seal not here is not understood as to its surenesse for that is out of question but as to hidnesse or secretnesse let not saith he this bookly closed as Isa. 29,11 and 8.16 that it be not usefull to the Church for more is imported than is expressed as appeareth by the reasons the Lamb opened not the seals of this book that they should again be closed that is not the end it is given for but on the contrary let it be publick for their behoof and the reason is for the time is at hand The seals which are the first propheticall vision properly they are dayly fulfilling and the rest come on It is an allusion unto Isa. 8. and 29. with Dan. 12. where mention is made of sealing these prophesies because they were to be dark and little usefull to that generation being for the time to câ—â—e for many dayes See Dan. 8. and so on the contrary no sealing must hold forth their clearnesse or Christs mind that they should be so seing there was use to be made of them This command of publishing this prophesie may be thought strange and it may be objected men may wax worse and worse and seing
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war