Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	corruption_n	flesh_n	sow_v	5,273	5	10.3024	5	false

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

end there being but one Election or book written concerning the end life and all midses leading thereto as Redemption and the executing of that Covenant Psal. 40.7 as Repentance Faith c. which book containeth Gods purpose and the severall means and steps whereby He hath made it effectuall Again these are compared to a book 1. for exactnesse there is no change or misse can be here all is on record 2. To shew Christs faithfulnesse in His Trust who got the Elect to save Ioh. 6.40 and now produceth them all by name 3. It is produced to shew the rise of the Elects Salvation and what put the difference between them and others and from whom all their Salvation dependeth it is nothing in them but in Gods Electing grace This book is also opened 1. because now it is known to all who are Elect and who not and never till now and therefore ought it never to be enquired into as to others it being never opened till then 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom He will which till this time hath been and shall be a mystery shall then satisfyingly be clear why He choosed so many and no moe why such and not others this man living in such a time and not this at another time Here reason cannot see Therefore faith and fear would submit and forbear searching in some of these things seeking rather to have the priviledges and qualifications of these here inrolled and waiting for satisfaction unto many questions at this day when we shall see Him as He is It is an other book different from the former books which are common to the Reprobates this is peculiar to the Elect that of justice and judgement this of soveraign grace If any ask why the book of life is produced here and not Gods decree of Reprobation also Answ. Condemnation is an act of Justice God condemneth but according to and for their works Therefore there is no need of that decree For He judgeth impenitent sinners But absolution is an act of grace not going on our deservings Therefore there is need of this rule or book to proceed by as distinct from our deservings Beside now God will have Reprobates acknowledging justice and none shall blame Him for their condemnation or Reprobation when their own guilt and Gods decree shall be manifested together what ever man cavill now no weight is laid on that decree in this sentence as a cause of it but upon their own sins On the contrary He shall have all the Redeemed knowing that the weight of all their salvation lieth on His grace and in His purpose before any thing was done by them Now both these being cleared 1. what men did 2. who amongst men are appointed to life the third thing to wit the sentence that is passed on these dead followeth They were judged that is received their last doom But because it is a day of justice and sundry sorts both sheep and goats are judged Therefore there is not one sentence to all but two qualifications of the sentence are added 1. They were judged out of those things that were written in the Books who wanted the written Law have the Law of nature in their hearts for a Law Rom. 2.12 who lived under it are judged by it who heareth the Gospel are judged according to it mens receipts come in to this reckoning In short it is Those written in the Book of life are entred in possession of it according to the Word Come ye blessed inherit the Kingdom prepared for you Mat. 25. Others are charged with their guilt and have this sentence Depart from me c. The second qualification sheweth the justice thereof more that is according to their works not for their works Works here are to the Elect the rule not the cause of proceeding and it importeth these things 1. generally that there shall be justice in the sentence or rather it shall be a just sentence not passed on any by guesse or contrary to their deservings but justly shall it be past by a vindicative justice on the reprobate wicked and by a faithfull righteous sentence of grace on the godly elect Which is also just 1. because Christ hath payed for them their debt is discharged by the cautioner 2. Because God hath promised and engaged to pardon them in that book of redemption or life and now He performeth and keepeth it Hence it is said God the righteous Iudge will give the Crown at this day 2 Tim. 4.8 2. It is suitable to folks works He doth in that day good to these who are good and to the froward and wicked he pronounceth evil as it is cleared Rom. 2.6 7 8 9. when it is said He shall give to every one according to their works it is then thus distributed Thus justice hath our works not as the ground or cause of it but as the evidences whereby the Elect are differenced from others 3. It is proportionable that is to say not only glory to those that do well but to those that abound in well-doing great glory and so it is not wrath only to the soul that doth much ill but great wrath Therefore it is said Gal. 6. he that soweth sparingly shall reap sparingly for as a man soweth so he shall reap not only as to the kind corruption from the flesh or life from the Spirit but even as to the degree lesse or more according to their sowing as in the parables of talents and pounds is clear Matth. 25. and Luke 19.4 It importeth a necessary connexion betwixt good works and glory for without holinesse none shall see the face of God What is meaned by according Christ holdeth it out Mat. 25.29 in that necessary connexion that he that hath shall get more but not because he hath but in order certainly it followeth contra yet it is freely given If any retort that according to works in the wicked importeth merit Therefore so also in the Godly I say it importeth not of it self merit to say according to works as appeareth by the like phrases according to your faith be it unto you and in distributing the talents Mat. 25.15 He gave according to their several abilities Their abilities may imply fitnesse in them and proportionablenesse in distributing of them yet none can say according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth merit in these places and that it can import no merit properly taken here though there be justice in the sentence and it be just yet our works are not the ground of it appeareth 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now if in as strict justice their works deserved life as the wicked deserve death there were no need of mentioning this Book so oft Yea 2. If according to works were to be taken strictly then it were inconsistent with this Book which maketh all to be of

act accordingly in the producing of their acts otherwise than any other who is not so qualified And so 5. must not then the acts produced be differenced which are thus differently produced And wherein can this difference consist but in the kind For if it be said they differ because these gracious habits bring forth acts in that prevalent degree wherein the Lords interest hath the chiefest room Then it may be enquired 1. Is that the alone difference or can it be said that the new life hath no influence even on the manner of acting considering that the person is furnished with new qualifications both in the understanding will and affections and these cannot but concur in the act and yet must concur differently in respect of what one in meer nature can do 2. It may be enquired could that man have brought out these acts without these habits And if not they must be then different in kind from what formerly he did bring forth seing they could not be produced without a new and different cause 3. Neither can any acts proceeding from these habits be accounted common acts they must then even the least of them be saving And 4. if they be saving and that as acts simply it must be because of something that is in their kind without respect to their degree as the least motions and actings of corruption are sin because they are from flesh even when by Grace they are kept from victory So is it on the contrarie with the least motions of the Spirit Yea if we were strictly considering this very difference as it is proposed in respect of the prevalent comparative degree we will find it to infer a real difference in the kind of the act beside this comparative degree for suppose in the act of sincere love by one the Lord is preferred and all other objects are rejected by another He is loved but some other thing is preferred to Him now that act of love which respects God as the chief good and as such closeth with Him must be different in kind from that that taketh Him but not as the chief good and therefore loveth some other thing more For in this act there is not only a comparing of God with other things but an act resulting from that comparison whereby the heart of one saith when this question is proposed Is God thy chief good Yea and so positively it closeth with Him as such in the other when the heart compareth it saith Nay God is not the chief good and therefore closeth not with Him as such but refuseth Him Now these two nay and yea to accept of Him as such or to refuse Him must differ oppositly and not in degree only For the consideration of God here in the act of the heart is not simply if he be good for that cannot come under consideration but if He be the chief good and so to it and if it will take Him as such and so that act of love to Him must be such as determineth that question by yea or nay and in that respect the one yeeldeth the other rejecteth Therefore here it is not yeelding in this or that degree but yeelding or refusing which in that pinch are contradictory 2. By the one act of love God getteth the chief room and other things are casten down it is quite contrary in the other and can these two be of one kind Or can that act of love which preferreth many things to Him act for its kind on God as that act of love that taketh Him as infinitly preferable to all Because the one considering Him as the chief good accordingly loveth Him and the other not doing so but otherwise This difference must follow thereupon 3. That act wherein there is this prevalencie must either have somwhat peculiar in it which doth make it prevail over its opposits as to love God above all which another hath not that loveth created things above Him or it must have its prevalencie from what is common to both Now this last cannot be said because so it were man himself that did make himself to differ there must therefore be somthing peculiar in the other as a cause producing that effect and if there be a peculiar cause and some peculiar thing in the one which is not in the other differing the rise of this from the rise of the other Then this prevalent act of love which is the effect of that peculiar cause must beside this degree differ in kind also as being peculiarly influenced by that cause which the other is not And seing this peculiarnesse is presupposed to proceed the prevalencie of the act It must necessarily follow according to the same grounds that there must be some positive qualifications concurring for the constituting of the sinceritie of Grace beside the prevalent degree thereof And that therefore sinceritie doth not consist alone in it and so that hypocrites cannot not do the same acts for kind which the Regenerate may do without respect to this comparative degree To conclude then we may illustrate all thus Suppose a dead body were by the power of God made to move or speak as once Balaam's Asse did There is motion and speech there suppose it be to the same object and in the same words yet doth it differ from the motion and speech of a living man that acteth according to reason 1. A dead man is moved only from some extrinsick power without the interveening principle of life from within although he may be moved more speedily and swiftly toward a certain object than one that from an inward principle of life acts himself yet doth the motion of the living man differ in kind beside any comparative degree which can be in the act of moving by a positive concurring of an inward principle of life and a locomotive faculty whereby he is immediately acted So naturall men being dead in sins what ever acts are produced by them are meerly produced by the common work of Gods spirit from without without the interveening of any spirituall principle influencing these acts whereas the acts of a renewed man are indeed performed by the power of Gods speciall grace but mediantibus habitibus by the interveening of infused habits whereby he not only is acted but acts himself in the bringing forth of these As A tree in the Spring-time doth send forth her buds from the native season of the year its having influence thereupon yet also by the quickning of that naturall sap and moistnesse wherewith it is furnished within it self 2. A dead man hath no end before him in his motions or actings as a living man habitually hath concurring in his act so an unrenewed man hath no pure spirituall end in the best acts which the gracious man hath the one eating drinking living and bringing forth fruit to himself Hos. 10.1 Zech. 7.5.6 and the other living and thenceforth bringing forth fruits to God 2 Cor. 5.16 Hence men in nature are said to serve sin and

a body bear out some resemblance and analogie of these qualifications that are in Him far beyond any thing that can be conceived The fourth property or qualification is his voice which is said to be as the sound of many waters It was said in the 10. vers to be a great voice like a trumpet here it is said to be like the sound of many waters both high and great heard afar off and very terrible and dreadfull By His voice in Scripture is understood mainly two things both which may well relate to this resemblance 1. His effectuall willing and commanding of things to be as it 's said He spoke and it was done He commanded and it stood fast Gen. 1. Let there be light and it was light for Christ as God hath not a voice properly but the voice being that by which a man signifies his command and will and being here attributed to Christ as God It is to point out His effectual willing and bringing that forth which He would have done and so points at the effectualnesse of Christs government There is nothing called for by Him but it cometh to passe nothing commanded but is done and that with a word 2. It 's taken for the manifestation of Gods terriblenesse and majesty Psal. 18.13 The Lord also thundred in the heavens and the highest gave His voice hailstones and coals of fire In which sense it is applied to the thunder because by it He manifests His power and shews Himself terrible Hence there is so much spoken of His voice Psal. 29.3 4 5 6 7 8 9. The voice of the Lord c. To shew not only the powerful effects of the voice of God in the thunder and the way it produceth its effects but the terriblenesse and majesty of God who hath such a voice that as it is Hag. 2.6 Can shake heaven and earth which is to point out His dreadfulnesse and terriblenesse against the enemies of His Church If He speaks the word they evanish one word of this King will make the stoutest Tyrants to quake as is clear from Scripture and the storie of former times A fifth qualification is vers 16. He had in his right hand seven stars The seven Stars are expounded in the last verse to be the Ministers of the Churches And the reasons of it we forbear till we come to that only here our Lord Jesus is said to have a right hand that is power and skill and activity in exercising His power for the right hand is the strongest hand and that by which men skilfully and dexterously go about the bringing to passe of that which they would be at He hath not power and fury but power and skill and with power and skill He manages all His matters Believers have not a handlesse Mediator to speak so He hath hands as well as feet But more of this in the third thing contained in this description Sixthly He is described further Out of his mouth went a two edged sword whereby is meaned the Word of God especially the Gospel His voice spoken of before is more generall relating to His universall power and soveraignty over all the World This relates more particularly to the written and Preached Word called The sword of the Spirit which is the word of God Eph. 6. and sharper then a two edged sword dividing betwixt the joynts and the marrow the soul and the spirit and is a discerner of the thoughts and intents of the heart Heb. 4. The Word is compared to a sword and a two edged sword for these reasons 1. Because of the power of it it hath a discerning peircing penetrating power with it to come in on hearts and to discover the thoughts and intents of the heart when Christ blesseth it and maketh it strik at the roots of corruption it will humble the proudest heart and quicken the deadest spirit and pierce through the Soul and Conscience of the most obdured person as Act. 2. Peters Preaching did prick his hearers This is the saving and proper effect of the Word when it Anatomizes folks and layeth open their thoughts their security pride formality c. and strikes at the root of the body of death to kill it and be its death 2. Because of the effect it hath among carnall hearers and hypocrites in which respect we think it is especially looked on here as afterwards in the Epistle to Pergamos Chap. 2. vers 12.16 I will fight against them with the sword of my mouth This sword when rightly handled proves a torture to the wicked men in the world when it discovers their rottenesse so it 's said of the two faithfull Witnesses Revel 11.10 that they tormented them that dwelt on the earth the Word of God was so sharp in their mouths that it did hew Hos. 6.5 their minds and consciences and galled them at the heart so Act. 7. it is said Stephens hearers were cut in their heart and gnashed upon him with their teeth they could not abide the plainnesse and evidence of the Word accompanied with power 3. Because it hath a further cutting vertue to wicked men when it proves through Gods Justice plaguing to their hearts and minds and hath an instrumentall efficacy for their slaying when God draws out the sentence and gives the Word an edge and makes it cut and in His Justice to promove their destruction Isa. 11.4 With the breath of his lips he shall slay the wicked 1 King 19.17 Him that escapeth the sword of Iehu shall Elisha slay and Hos. 6.5 I hewed them by my Prophets and slew them by the words of my mouth through Gods pronouncing of sharp threatnings and their corruption abusing the threatnings it becomes their death 2. This sword is said to proceed out of his mouth to point out where from the force efficacy and power of the Word cometh when it pierceth It 's not the Word as it is written or spoken by mens mouth but as it proceedeth out of Christs mouth which makes it profitable or convincing and it is this which makes sinners guilt so great and tormenteth hypocrites when He addeth weight with it to thwart their corruption and they repine against it The last qualification is His countenance was as the Sun shineth in his strength whereby is meaned the love that He sheweth to His People and the Glory and Majesty that is in Himself Psal. 4.6 Lord lift up the light of thy countenance upon us that is the manifestation of thy love And Psal. 80. the causing of His face to shine is severall times spoken of And this favour and stately Majesty in Christ is compared to the Sun shining not as in the morning nor at even nor under a cloud but in his strength 1. Because of the glorious majesty that is in it as Chap. 5.15 of the Song His countenance is as Lebanon excellent as the cedars there is an excellency and beauty in it that dazels and obscures all the excellency and beauty of the World even

Omnipotencie and Omnisciencie of the same and they are sent forth into all the earth which could not be if the Spirit were not infinite and Immense and so cannot be understood but of the holy Ghost Where by the way we may perceive the absurdity of the application of Doctor Hamond on this place formerly mentioned who doth apply these seven spirits as representing the seven Deacons of the Church of Ierusalem These operations of the spirit are compared to Lamps because of the shining light that floweth therefrom to the Church they are Lamps of fire burning that is to point out that the saving operations of the Spirit have heat and a purifying efficacy with their light to warm the heart with love to God and to consume and eat up the drosse of corruption that is in the same therefore it is said of Christ Matth. 3.11 that He should Baptize with the holy Ghost and with fire which last word expresseth the nature and efficacy of the former They are called seven lamps or spirits because though there be but one and the self-same spirit yet there are diversities of gifts and differences of administrations and operations as it is 1 Cor. 12.4 5 c. of which we spoke Chap. 1. Lastly These lamps are said to be before the throne to shew that as Kings have their Thrones and Courts lightned with lamps and torches so the Lord hath His Church lightned by His Spirit and hath the operations thereof as it were so placed as thereby light may be given to His Church and Elders that are round about Him this is a speciall part of the Lords statelinesse and of the Churches Glory that His spirit is there and by Him it is Covenanted to His Church for their good unto the end of the world according as the word is Isai. 59.21 As for me this is my Covenant with them saith the Lord My spirit that is upon thee and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ●ver The fourth thing marked as before this Throne is in the beginning of vers 6. And before the throne there was a sea of glasse like unto chrystall A sea is a great vessel for containing of water called a sea for the bignesse thereof as 1 King 7.23 it is said that Solomon made a molten sea for the use of the Sanctuary The end thereof was that therein the Priests might wash their sacrifices and also themselves in their approaching unto the Altar this was both for great use and ornament in that legall service and also was typicall of Jesus Christ by whom we and our sacrifices are accepted in our approaches to God By it here may not unfitly be understood the blood of Jesus Christ in its efficacy which doth really that in the Church which was but typically performed by that sea in Solomons Temple Certainly all circumstances will agree well to confirm this For 1. It agreeth well to the scope to shew the glory of God in the Church for it cannot be denied but this bloud is one of the speciall ornaments thereof hence Heb. 12.23 and 24. when we are said to come to the heavenly Jerusalem which doth there expres●e the Militant Church it is also added that we are to come to God the Judge of all c. to Jesus the Mediator of the new Covenant and that excellent Society is closed with this sweet expression and to the bloud of sprinkling c. which intimateth this to be a main comfortable part of the glory and furnitour to say so of the Gospel-church 2. Seing the gifts of the Spirit are mentioned immediately before in their sanctifying vertue it is not unsuitable that the justifying vertue of the bloud of the Lamb should be understood by this as joyned therewith for they go well together therefore Chap. 15.2 this sea is said to be mingled with fire which is to be understood of this fire of the spirit here placed with it 3. This will agree well with the reason why it is called the sea to wit to shew the fulnesse thereof and the greatnesse of the efficacy of the same 4. It is before the throne to shew that God hath provided that bloud to wash sinners that they may approach unto Him with boldnesse as may be gathered from Heb. 10.19 and withall that there is no approaching to Him but by the same Lastly It is said to be of glasse like unto chrystall which we conceive is not to expresse the britelnesse thereof for the mentioning of it to be like chrystall contributeth nothing to that But is to expresse its excellency and fitnesse to contain and preserve what is in it clean and pure in which respect it is of an excellency beyond that of Solomons which was but of brasse Yet it may also signifie how reverently and warrily it ought to be made use of left by proud presumption that bloud be trod under foot and despised which is so tenderly reserved as in a sea of glasse This interpretation we think is agreeable to the scope and also not inconsistent with that which is spoken Chap. 15. vers 2. of the Saints their standing on this sea after their victory over the beast which may well be understood to be their washing of their robes and making them white in the bloud of the Lamb as the expression is Chap. 7. vers 14. which also relateth to the same persons and in the same condition for there is no obtaining of victory over the beast by any no● yet a maintaining of the ●ame but by having footing upon Christ by Faith which will make the Saints indeed to sing as Victors and Conquerours over all which is confirmed by Chap. 12. vers 11. They overcame by the blood of the Lamb c. I know it is ordinarily applied to the world and its brittlenesse which hath a sense and application not un-usefull yet considering that this is mentioned as one of the ornaments which wait upon the Lord in His Church and as a singular evidence of His Glory and considering that it is placed before the throne even in that same room which the seven spirits of God have as also considering that it must be conceived to be within the guard of Angels mentioned Chap. 5. vers 11. we conceive it cannot aggree to the world taken as distinguished from the Church especially considering that its being resembled to a sea of glasse and that not of common glasse but that which is as chrystall is not to aggrege the brittlenesse thereof but clearly to commend and set forth its excellency as being something of more than an ordinary value Beside this word sea in this place doth not look to these raging waters which are called sea as contradistinguished from the dry land the mistake whereof may be the ground of this usuall application But it expresseth a

therefore called Ministers of Satan This key is said to be given him which doth not imply a warrantable call But 1. the great change which followed upon his fall and the exercise of his power in respect of what it was he getteth now another key in his hand 2. An usurpation of the person acting and promoting the designs of Hell in a way of Authority as if that key had been intrusted to him 3. It implieth a prime Ministeriall office to say so which he hath from the devil who doth account of and acknowledge him as primely subservient to his designs and a subordination of this key-bearer unto him who hath given him this trust Chap. 13.2 4. Lastly It implieth a wise and just though a secret overruling providence of God ordering this subordinate Authority of Antichrist for His wise ends as He doth the dominion of the devil whom He permitteth soveraignly as it were in respect of the other to bear a kind of rule Vers. 2. The exercise of this power is set down with three effects following thereupon vers 2 3. And he opened the bottomlesse pit that is as he was imployed by the devil and permitted by God to assume an Authority for the advantage of Hell so did he instantly exercise his power for that end and left nothing unassayed for bringing superstition and Idolatry out of the bottomlesse pit where it was formerly restrained now it is letten louse as appeareth by the effects The first whereof is There arose a smoke out of the pit as the smoke of a great furnace What is to be understood by this smoke the second effect following upon this to wit darkening of the Sun and the Air will make it appear for by Sun and Air are understood here the light and purity of the Doctrine of Christ which shined clearly and comfortably in the Primitive Church The third part of this light was smitten by the fourth trumpet Chap. 8.12 Now by this fifth trumpet this darknesse spreadeth and the whole Sun and also the Air is darkened which holdeth forth a greater degree of corruption in Doctrine than was under the former it began then but now is at a height This being then the meaning of darkening the Sun and Air this smoke which bringeth forth this effect must be these corrupt and superstitious Doctrines and increasing of humane traditions and ceremonies whereby the light of the Truth of God was obscured This is compared to a great smoke 1. Because error and superstition though it seemeth to be something sib to devotion as smoke is to fire yet is really not only without light and heat but also is onerous and hurtfull as smoke is 2. Because the darknesse which error and superstition inferreth upon the Truth of God doth not corrupt it in it self more than smoke can darken the Sun but doth by ceremonies and traditions darken it to us as great smoke doth the Sun to onlookers Again this smoke is said to be as of a great furnace from the bottomlesse pit to shew that the defection of Antichrist consisteth not in one particular error but as it were an inundation of errors ascending together 2. To shew that whatever the Authors pretended Yet the rise of these superstitions were from Hell as in the forecited place 1 Tim. 4.2 3. superstitious traditions and errors concerning Meats and Marriages Doctrines much esteemed of among Papists are particularly by the Apostle attributed unto devils Vers. 3 The third effect following upon these two v. 3. And there came out of the smoke locusts upon the earth a vermine as it were engendered by the former corruptions these as being of speciall concernment in the Antichristian Kingdom are largely and particularly described That these locusts were men yea that they were pretended Church-men promovers of error and superstition appeareth from this that they stand in subordination to Antichrist and in a Monarchick way are governed by Abaddon vers 11. and must therefore be servants suitable to such a master and members conform to such a head They are said to come out of the smoke because oftentimes corruption of Doctrine begetteth corrupt Teachers to promove the same as we see in Ieroboam 2 Chron. 11.14 15. and 2 Tim. 4.3 the rejecting of sound Doctrine and heaping up Teachers after mens own lusts are put together for a spirit of error loveth to innovate in respect of Officers as well as Doctrine and by it people are some way disposed to strange Teachers and also for promoving new tenents they are necessitated to make use of them However the scope and sum of the prophesie is thus that the beginning of Antichrists kingdom shall be by an eminent Church-officer who falling from the right exercise of Ministeriall Authority in subordination to Christ to be a promover of the devils designs and subservient to him be shall bring in such abundance of ceremonies superstitions and errors upon the Church which shall obscure the clear Doctrine and simplicity of the Gospel whereby numbers of false Teachers and orders shall be established which our Lord Jesus hath never warranted They are compared to locusts 1. Because of their number as Antichrist shall bring in many errors so shall he multiply Teachers who shall live and converse together in the world like swarms of locusts 2. To set forth their nature and that both in respect of their worthlesnesse and also of their hurtfulnesse unto the Church this being the nature of locusts to consume and destroy where they come so that a land pleasant like Eden before them is brought by them to a desolate wildernesse Ioel 2.3 c. compared with Chap. 1.4 These orders and teachers shall even do so with the Church yea the increasing of them is marked here as a part of Antichrists superstition as a fruit of former corrupting of Doctrine and as a mids to carry on that corruption to a height by which we may see that the altering or inventing of new Officers in the Church is of no little concernment By these locusts we conceive clearly to be holden forth the many invented orders and superstitious rabble of these called the Clergie of the Church of Rome who not being plants of our heavenly Fathers planting but purposedly brought in to promove and support the worldly grandour of that Hierarchie and did flow from superstitious principles brought in upon the Church and so are to be accounted as locusts having their rise from the bottomlesse pit which their description will more fully clear The first part of their description beside their rise already spoken of is the power that was given them which is these four wayes set forth 1. Generally vers 3. unto them was given power as the scorpions of the earth have power c. Scorpions are a dangerous and subtile sort of Serpents these look like locusts but sting like scorpions that is dangerously and subtilly their hurt being beyond their appearance by their cunning instilling poisonous Doctrine their having of power