of The holy Ghost did well foresee this practise of Sathan and therefore bringeth the moe reasons for the confirmation therof If the credit and authoritie of this booke should neuer haue bene impugned there needed not any such special confirmatiō But now God be thanked there is no question or controuersie concerning the authoritie of this Prophesie It is receiued as authenticall by the common consent of all the Churches Almost all the auncient Fathers do acknowledge it to bee Canonicall The new writers doo with one voice giue their consent approbation vnto it The Papists themselues do acknowledge it to bee the sacred vndoubted word of God though of al scriptures they cannot endure it should be medled withall because it cutteth them so neare the bone Moreouer it may not be omitted that God is called the Lord God of the holy Prophets chapter 22. verse 6. which proueth that this Prophesie is of equall authoritie with the Prophesies which were of olde in as much as the same God is the Author of it And this booke is to be held in the same account with the bookes of Moses and of the Prophets for all things contained in it shall as certainly be fulfilled in their time as theirs were In Esay in Ieremie in Ezechiel in Daniel and in the rest we find many things which the Lord shewed by thē lōg before they came to passe Euē so there be many things foreshewed fore-prophesied in this booke which in their time shal be assuredly fulfilled Nay we see and know that many things here fore-tolde are already fulfilled some things are come to passe euen in these our daies Hee that shall looke into the times that are past since this Prophesie was giuē shal finde that all things haue fallen out agreeable to the Prophesie of this booke And surely if there were none other thing to perswade vs touching the authoritie thereof this might suffice that euery thing hath fallen out iust and iumpe as this Prophesie did foreshewe It is our great negligence that we do not clearely see so much And I do humbly entreate all the people of God to looke more diligently and narrowly into it in all time to come And thus much concerning the circumstances Now as concerning the booke it selfe it may very fitly be deuided into three visions as it were into three generall parts The first vision is contained in the three first Chapters The second vision is contained in the next eight Chapters following from the 4. to the 12. Chapter And the last vision is contained in all the Chapters following from the 12. to the ende As concerning the first vision my purpose is not to stand much vpon it because it is plaine and easie to vnderstand and because it containeth no Prophesies of things to come but onely openeth the present state of the Church at that time also because I haue alreadie touched the summe of it in handling the circumstantiall points I will therefore content my selfe with a very briefe opening and resolution of it beginning at the first Chapter CHAP. I. The summe of the first Chapter THe first Chapter containeth foure principall things The Title of the booke The salutation of the Churches The maner of Iohns calling to receiue this Prophesie The description of Christ the person that calleth him The Title of the booke is set downe in these words The Reuelation of Iesus Christ which God gaue him vers 1 It containeth three things First the Author of the booke which is Iesus Christ receiuing it from God the Father vers 1.2 Secondly the end and vse of this booke which is to shewe vnto all the seruants of God the things which must shortly be done vers 3 Thirdly the singular fruite and benefite which the Church shall receiue by it in these words Blessed is he that readeth and they that heare the words of this Prophesie c. vers 4 The salutation is in these words Iohn to the seuen Churches which are in Asia Grace bee with you peace c. It containeth a description of the Trinitie or three persons in the God-head The Father is described of his eternitie namely to be he which is which was and which is to come vers 4 The holy Ghost is described of his diuerse gifts and operations and therefore is called the seuen spirits which are before the Throne or which proceed from the Throne but S. Iohn speaketh here of the holy Ghost according to the vision shewed him in the fift chapter where Christ is said to haue seuen eyes which are the seuen spirits of God sent into all the the world Of the which afterward vers 5 6. Iesus Christ is described of his three great offices of King Priest and Prophet and also of his glorious power and eternitie vers 7.8 First touching his kingly office hee is called the Prince of the Kings of the earth that is vers 5 King of Kings for he is King of Sion He is a King to rule and gouerne his Church Hee must raigne ouer the house of Iudah for euer Hee must raigne ouer all his enemies and in the middest of all his enemies euen till he haue trode them all vnder his feete And this benefite we haue by it that we are made Kings in him in this life to raigne ouer our corrupt affections and after this life to raigne as crowned kings foreuer with him in infinite glorie and endlesse felicitie Secondly touching his Priest-hood vers 5 hee is said to loue vs and wash vs from our sinnes in his bloud For hee is our onely high Priest which by his owne bloud hath once entred into the holy place and obtained eternall redemption for vs. Hee onely it is which through the eternall Spirit offered himselfe without fault to God to purge our consciences from dead workes to serue the liuing God So then by vertue of his Priest-hood and sacrifice wee are reconciled vnto God haue free accesse vnto the throne of grace and are made Priests in him to offer vp spiritual sacrifices acceptable to God through him vers 6 For hee hath made vs Kings and Priests vnto God euen his Father Thirdly concerning his Propheticall office hee is called that faithfull witnesse For hee said to Pilate vers 5 For this cause was I borne and for this cause came I into the world that I might beare witnesse vnto the truth And the Apostle saith Hee witnessed vnder Pontius Pilate a good confession So then Iesus Christ is one of those three great witnesses which beare record in heauen Iesus Christ is the Prince of Prophets euen that great Prophet that should come into the world through whom all the counsels of God are reuealed vnto vs he is that only begotten son which is come downe from the bosome of his Father and hath made knowne vnto vs whatsoeuer he hath receiued of his Father Hee both by his doctrine life and miracles hath borne witnesse vnto the truth
of Sealing be thus taken in the scripture let him reade the places quoted in the margent and in all these places hee shall finde it taken in this sense Whereby it doth euidently appeare that the minde and meaning of God is that this booke should be proclaimed and published in all the Churches And vpon this grounde I holde that euery Minister of the Gospell standeth bounde as much as in him lyeth to Preach the doctrine of the Apocalyps to his particular charge and congregation for euery Minister of the Gospell must shewe vnto his people all the counsell of God and keepe backe nothing as Paul testifieth that hee did to the great comfort of his conscience But the doctrine of the Reuelations is a part and parcell of the counsell and will of God therefore it must not be concealed or kept backe from the knowledge of the people of God And in these dayes I thinke it not only meete and conuenient that it should be so but in truth absolutely necessary But now me thinketh I heare some man say what must this book of the Apocalyps be preached made knowne to the commō people alas what should they do with it It is not for them to meddle withall It is not for their diet I answere and yet not I but the holy Ghost that this booke must be made knowne to all the seruāts of God For Saint Iohn calleth it the Reuelation of Iesus Christ which God gaue him to shew vnto all his seruants It is plaine therefore that al the seruantes of God both men and women yong and old rich and poore must be made acquainted with this booke Moreouer Iohn is commaunded by the God of heauen to set downe all the visions which the Angell shewed him and to write them all in a booke and send them to the seuen Churches of Asia that is to people of all sortes and conditions And therefore this booke doth not only concerne preachers and deep diuines but euen all the Lords people whatsoeuer for it doth minister great comfort and strength of faith to all the people of God that liue in this age But here the Papists obiect that this booke is full of darkenesse and obscuritie and therefore not for the common people to meddle withall nay say they there are as many misteries as words in it and therefore what should men trouble their heads about it But no maruell though the Papists say so much for it is the wound of their kingdom and the battery of their Babylon As for others both learned and godly which in this point are almost of the same mind that they will not meddle with this booke of the Reuelations I cannot but maruell at it The modesty and humility of some very rare and reuerend men for learning great variety of gifts which notwithstanding scotch much at this book is greatly to be commended But if I were worthy to giue them aduice I would wish them in this behalfe to change their minde and to be of another resolution for I dare auouch it that there is nothing in this Prophesie which study and diligence with prayer and humility may not ouercome True it is indeed that the shell is thicke and hard to breake but being broken the kernell is most sweet and pleasant If any be discouraged with the darkenesse obscurity of it let him hearken to these reasons following First it is called a Reuelation which is as much to say as an vncouering of things which did lie hid if it be an vncouering and reuealing of things then no doubt it may be knowne and seene into For reuealed thinges are for vs and our children If it be a Reuelation how say some that it cannot be vnderstood For it is contrary to the nature of a Reuelation to be so darke that none can vnderstand it But shall we say that the holy Ghost which is the spirit of truth hath giuen a wrong name vnto it God forbid For if it hide matters or so set them forth that it cannot be vnderstood then it is not rightly called a Reuelation If this booke be so mysticall that it cannot be vnderstood If the interpretation of it be vncertaine If the common people cannot be taught to vnderstand it how then should the holy Ghost say Blessed is he that readeth the words of this Prophesie c. Let any man iudge that hath common sense Can any man be blessed by hearing and reading those things which he vnderstandeth not I trow no. Then it followeth that this booke may be vnderstood and no doubt is vnderstood of many and might bee better vnderstood of many moe if they would bend their wittes and studies vnto it The holy Ghost as I said before willeth and commaundeth that the words of this Prophesie should not be sealed vp Whereby it is euident that he would haue them read and made knowne to all Then I reason thus That which is open and vnsealed may be read and knowne But this booke is open and vnsealed Therefore it may be read and knowne If men say the matters of this Prophesie are sealed and hid and God say they be vnsealed and open whether shall we beleeue men or God If any shall reply say we feele finde by experience that the words of this booke are hard to be vnderstood I answere that the fault is in our selues because we are so negligent in the search and study thereof For if we did with that humilitie and reuerend care that ought to be in vs search after the things reuealed in this booke we should finde that they be not sealed vp but lie open to bee read and knowne True it is indeed that if any man light vpon some peece and take it by it selfe he shall finde it very darke But if he looke vpon the whole course of matters throughout the booke and marke and obserue diligently how things be iterated hee shall finde no such darknesse as he feareth for there is a notable coherence of matters and course of times obserued in this booke euen from the first chapter vnto the last as God willing shall more fully plainly appeare in the particular opening and interpretation thereof One great obiection against this Prophesie is that the Fathers confesse it is full of mysteries and that they could not vnderstand it If they could not vnderstand it say some how how shall we vnderstand it Is it not great arrogancy for vs to say wee vnderstand it better then they did I answer no. For a man of meane learning in comparison may now in these daies more easily vnderstand expound this booke then the learnedest Doctors and Fathers in auncient time The reason is this we liue in an age wherein the most of the things prophesied in this booke are fulfilled Now the fulfilling of a prophesie is the best exposition of it But as for the Fathers they liued in a time wherein many of these things were not come
shewed and proued that the Popish Religion together with all the power and authoritie of Rome shall ebbe and decaie still more and more throughout all the Churches of Europe and come to an vtter ouerthrow euen in this life BEfore I enter into the exposition of this Prophesie I thinke it not amisse to handle sixe circumstantiall points which may giue some light to the whole matter following and they be these First the instrument that writ this booke Secondly the time when he writ it Thirdly the place where he receiued it Fourthly the persons to whom he writ it Fiftly the ende and vse of his writing this Prophesie Lastly the authoritie of it As touching the first it is agreed vpon amongst the soundest Diuines that Iohn the Apostle or Euangelist Iohn the Disciple whom Iesus loued was the Authour and Instrument of penning this Prophesie as hee himselfe testifieth saying I am Iohn which sawe these things and heard them And he receiueth a commaundement from Iesus Christ which hath the keies of hell death that hee should write the things which hee had seene and heard and set them all downe together in a booke Now we all know that the testimony of Iohn is of great weight though hee be but a man for hee is such a man as is firmely to be beleeued in all that he speaketh Hee is an Apostle an Instrument of the holy Ghost and so guided by the spirit of God that he speaketh vttereth nothing that is his owne He was well knowne to the Churches to be one of Christs Apostles his authoritie among all the faithfull was throughly knowne and approued For we must consider that what an Apostle did vtter hee did vtter it as the instrumēt of the spirit which cannot erre For the prophets Apostles did not write the holy scriptures as they were men only nor yet as they were Ministers of the church only but as they were the immediate certain instruments of the holy Ghost of purpose chosen set apart to pen publish the holy bookes of God This S. Peter confirmeth saying Prophesie came not in old time by the wil of man but holy mē of God spake as they were moued by the holy Ghost The Apostle Paul also affirmeth the same touching his Gospell which saith he was not after man neither receiued hee it of man but by the reuelation of Iesus Christ Therefore whē this our Apostle saith I am Iohn which saw these things and heard them hee giueth vs to vnderstand that hee was both an eye and an eare witnesse Hee bringeth not matters which he hath heard by vncertain report he deliuereth this book to the churches they which receiued it at his hāds did know him to be a most faithfull seruant of the Lord euen a great Apostle which deliuereth not any thing but that which he had receiued of the Lord and therfore he testifieth that he saw heard al the things which he hath written in this booke And moreouer he testifieth of himselfe that he was called and authorised by Iesus Christ to write this Prophesie did nothing herein of himselfe or of his own brain For saith he I Iohn heard behind me a great voice as it had bene of a trompet saying I am Alpha Omega the first and the last that which thou seest write in a booke send it vnto the Churches Here we see how Iohn is called authorised by Alpha and Omega that is Iesus Christ to write this doctrine of the Apocalyps But may some man say was not Iohn called before was he not one of the Lambes 12. Apostles had he not now many yeares executed the office of the Apostleship right faithfully must hee now haue a new calling a second calling what needs he being an Apostle to be called authorised again To this I answer that this matter now in hand was a new a special work and therfore requires a new special calling It is a strāge reuelation therfore requireth a new authoritie to meddle in it For in this prophesie God dealeth with Iohn as he did with the old prophets in like cases For whē he wold foreshew vnto any of thē speciall matters he called them by glorious visions as we may read what a goodly visiō Esay had what a vision ful of glory Ezechiel had what a visiō Daniel had euē in maiestie like vnto this which Iohn hath here Thus then it is to be considered Iohn now is as one of the old Prophets to foreshew things to come therefore the Lord appeareth vnto him in vision and calleth him and authoriseth him therevnto as he appeared vnto them called them Let this then suffice for a reason of Iohns new calling to his new worke and office And thus much touching the first circumstance Now followeth the second circumstance which is the time whē Iohn receiued this Prophesie which is noted to be vpon a Lords day It is the day which S. Paul to the Corinthians calleth the first day of the weeke in which the Churches did meete for the holy exercises in religion which is also euident because hee saith they came together to breake bread Now the obseruation of a seuenth day is of diuine institution euen from the beginning It is naturall morall and perpetuall for God blessed the seuenth day and sanctified it We are therfore to thinke that although Iohn now in his exile was absent in bodie from the church assemblies yet he was present with them in spirit commending them most earnestly vnto God in his holy praiers and meditations and therefore it is said that hee was rauished in the spirit vpon the Lords day So we reade that the like befell vnto Daniel when hee was prisoner in Babylon the like also vnto Ezechiel who was taken by the spirit in the visions of God and carried to Ierusalem The like to Peter the like to Paul But the speciall reason of Iohns rauishment in the spirit at this time was that thereby hee might be made more fit and capable to receiue and vnderstand all those great mysteries and heauenly visions which now should be shewed vnto him And withall let vs obserue that all men are alwaies most capable of heauenly things when they are most in the spirit for God doth euermore most reueale himselfe to such as are most in praier reading and meditation and to such as make greatest conscience to spend his Sabaoths Christianly and religiously according to his great commandement And let vs alwaies be sure of this that the more feruent zealous we are in religious duties the more familiar acquaintance we shall finde with God and he will at all times be the more open-hearted vnto vs and will hide nothing from vs that may be for his glorie and our good For such as are much in heauenly contemplatiō he doth reckē not amongst his seruants but amongst his dearest friendes
thought their state good inough being puft vp with conceitednes yet are they charged to be poore naked and blinde and therevpō counselled admonished to buy spiritual gold that they may be rich and spirituall garments to hide their nakednesse and spirituall eye-salue to annoint their eyes that they might see Concerning reprehensions Ephesus is reproued for going backward Pergamus and Thyatira for suffering and maintaining corrupt doctrine as formerly hath bene shewed Sardis for dulnesse deadnesse and vnsoundnesse in their manner of worshipping God Laodicea for lukewarmnesse and conceitednes Touching threats Ephesus is threatned that except they repent and do their first workes their candlesticke should be remoued out of his place that is the Church should bee translated to some other place but not destroied For God doth remoue but not destroy his Candlestickes Pergamus is threatned that vnlesse they did speedily repent Iesus Christ would come shortly and fight against them with the sword of his mouth Thyatira is threatned that except they repent them of their workes they should be cast into a bed of affliction and all their fauourites should be slaine with death Sardis is threatned that if they did not watch and awake Christ would come suddenly vpon them as a thiefe and they should not knowe what houre hee would come Concerning promises they be very great large for euerlasting ioy and the very fulnesse of glory is promised to all that fight the good fight of faith and ouercome in the spirituall battell against the flesh the world and the diuell Ephesus is promised that if they fight it out couragiously and constantly to the ende they should eate of the tree of life which is in the middest of the paradise of God Smyrna is promised in like case that they should not be hurt of the second death Pergamus likewise is promised to eate of the Manna that is hid and to haue the white stone of victorie giuen them Thyatira is promised to haue power giuen them to rule ouer Nations to be lightned with heauenly brightnesse like the morning starre Sardis is promised to be cloathed with white aray that is with heauenly glorie and to haue their name continued in the booke of life Philadelphia is promised to haue a pillar made in the Temple of God that is a firme and vnmoueable place of eternall glory Laodicea is promised to sup with Christ and to sit with him vpon his throne for euermore Thus wee see what great and precious promises are made to all Churches that fight and ouercome in this their spirituall battell and conflict Concerning the conclusion it is one the same to all these seuen churches Wherein they are exhorted that such as haue eares to heare should heare ponder and consider all the foresaid praises and dispraises admonitions reprehensions threates promises And it is therefore said such as haue eares because there are very fewe to be found that haue circumcised and sanctified eares to heare and vnderstand heauenly things This is proper to the elect this is but to whom it is giuen And thus briefly and generally we see what was the present state of euerie one of the Churches of Asia vnto which this Prophesie was to be sent so that by them we may see in what estate the vniuersall Church militant was at that time For as some of these seuen as yet stood firme and others had much declined so was it with all other churches Hitherto concerning the first vision containing generally the inscription of this booke Iohns salutation to the Churches Iohns new calling The excellencie of Christ which called him And the present estate of the Church Now we are to proceed to the second vision contained in the next 8. chapters to the 12. wherein is shewed what should be the future estate of the Church in all ages euen vnto the ende of the world CHAP. IIII. THe principal things contained in this 4. chapter is a description of the person of God the Author of this booke who is most gloriously described of that excellent glorie that is in himselfe and of his royall throne which he sitteth vpon of his goodly retinue and troupes of Saints and Angels attending about his most glorious throne Wherevnto is added the diuerse qualities both of Angels and Saints both in themselues and their owne natures as also in their manner of praising and worshipping of God This is the generall summe and sense of this chapter But for the better clearing and more full opening of it I will come to the words of the text and open them as they lie in order vers 1 After this I looked and beholde a doore was open in heauē and the first voice which I heard was as it were of a trumpet talking with me saying Come vp hither and I wil shew thee the things which must be done hereafter These words After this haue relation to the first vision spoken of before as if hee should say after I had receiued the former vision concerning the present estate of the Church now I had an other vision concerning the future estate therof and therfore he saith a doore was open in heauen that he might come in and see al these things which should be reuealed vnto him For the opening of the doore in heauē doth here signifie the vnlocking of heauenly things vnto Iohn or his entrance into them for so the word doore is taken 2. Cor. 3.12 Apoc. 3.8 After the opening of the doore hee is called vp with a loude voice like a trumpet saying Come vp hither For although the doore was opened yet durst hee not enter in till hee was called and commanded to come in For in these cases he doth not presume in any thing as of himself without speciall warrant and direction As the scripture saith No man taketh this honour vnto himselfe but he that is called of God as was Aaron The voice that calleth him is like a trumpet that is loude and shrill that he might be stirred vp more diligently to attend vnto the contemplation of these great secrets which should be reuealed vnto him This voice commandeth him to come vp hither which sheweth that Iohn was rapt vp in the spirit vnto the heauens to see this vision This voice promiseth to shewe him things which must bee done hereafter that is that hee should be made acquainted with the future estate of the church as alreadie he was with the present estate thereof vers 2 And immediately I was rauished in the spirite and beholde a Throne was set in heauen and one sate vpon the Throne Vpon this suddaine and extraordinary calling by so heauenly and loude a voice Iohn was forthwith rauished in spirit For as the Prophet Ezechiel was by the spirite in the Visions of God carried from Chaldea to Ierusalem So this holy Apostle is carried by the spirite in the Visions of God into heauen and by the same spirite is made fit and capable of all these heauenly Visions
the mightiemen and euery bond-man and euery free-man hidde themselues in dennes vers 16 and amongst the rockes of the mountaines and said to the rockes and mountaines vers 17 fall on vs c. the sense and meaning of all is this that these visible iudgements should bee so horrible and extraordinarie that all sorts of men then liuing vpon the face of the earth should euen wish themselues buried quicke or that they might runne into a mouse-hole or awger-hole to hide themselues from the wrath of the Lambe For being both outwardly terrified with these sensible iudgements and inwardly griped and tormented with the furie of their owne consciences they were at no hande able to endure it CHAP. VII THis chapter dooth wholy appertaine vnto the opening of the sixt seale It sheweth generally how God in the middest of all the broiles which happened vnder the opening of the sixt seale yet did preserue his church and mercifully prouide for his owne people This seuenth chapter may very fitly bee deuided into three parts First it sheweth that as God did most fearefully punish the world with visible sensible iudgemēts as we haue heard before so now he would set vpon them with inuisible and spirituall plagues which are of all other most grieuous and intollerable vers 1 Secondly it sheweth the state and condition of the Church militant here in earth as before was shewed vnder the opening of the fift seale the state of the Church triumphant in the heauens vers 2.3.4.5.6.7.8.9 namely that it is sealed and set in safetie from all daungers Thirdly it sheweth the blessed and happie estate of all Gods elect vers 10.11.12.13.14.15.16.17 and their feruent praises and zealous worship of God who thus mercifully did prouide for their securitie in the middest of greatest perils and extremities vers 1 And after that I saw foure Angels stand on the foure corners of the earth holding the foure winds of the earth that the windes should not blowe on the earth neither on the sea neither on any greene tree These foure angels are angels of darknesse or foure diuels which is proued by this reason that they holde the foure windes from blowing on the earth that is stop the course of the Gospell which is a spirituall plague They are said to stand vpon the foure corners of the earth because power was giuen them to plague not some one or two countries but the vniuersall world both East West North and South The blowing of the windes doth very fitly represent the preaching of the Gospell and that heauenly inspiration and breathing of the holy Ghost which goeth with it Winde is so taken Ioh. 3. where our Lord Iesus saith The wind bloweth where it listeth c So is euery man that is borne of the spirit And again in the 4. of the Cantic in these words Arise ô North and come ô South and blowe on my garden that the spices thereof may flowe out Where it plainly appeareth that the Church craueth the inspiration of the spirit that her fruites may abound For what can be meant by these windes which she wisheth to blow vppon her garden but the heauenly breathings of Gods holy spirit and word It followeth then that if the blowing of the windes in the scriptures doo signifie the breathing of Gods grace and holy spirite that the stopping of the windes by a reason of the contraries doth here signifie the stopping of the same and the depriuation of all heauenly blessings So that it is cleare that a spirituall plague is heere represented which also is the more apparant because here is such speciall prouiso and care had for the churches safetie that it might not be infected with this spirituall contagiō Now all this doth plainly fore-prophesie not only the stopping of the course of the Gospell but euen the vtter taking of it away from the world for their great contempt thereof and the horrible murthering massacring of all the true professors of it according as it came to passe afterward in the preuailing first of heresies and afterward of the Popish and Mahometish religion as in the two next Chapters following shall plainly appeare And I sawe another Angell come vp from the East vers 2 which had the seale of the liuing God and he cried with a loud voice to the foure angels to whome power was giuen to hurt the earth and the sea saying Hurt yee not the earth neither the sea vers 3 neither the trees till wee haue sealed the seruants of our God in their foreheads This Angell is Iesus Christ who by the Prophet is called the Angell of the couenant That Angels do represent sustaine the person of Christ their head is so common vsuall a thing in the scriptures that I shall not neede to staie in it That this Angell is Christ it doth plainly appeare by the things heere attributed vnto him which can agree to none other First in that he hath the seale of the liuing God which is the spirit of adoption to set vpon all the elect for hee is the onely keeper of this great seale and this priuie seale Hee onely hath authoritie to set it vpon whom he will Secondly because hee is saide to come vp from the East that is hee is the onely sonne of righteousnes which ariseth vpon his Church euery morning and with his bright beames expelleth all darknesse from it According to that of Zacharias in his propheticall song Through the tender mercy of our God the day spring from an highe hath visited vs. Thirdly because he holdeth a soueraigntie and commaund ouer the diuels for he chargeth them here to staie their hands from doing any hurt till he had prouided for his elect vers 2 Whereas it is saide that power was giuen to these diuels to hurt the earth the sea and the trees that is the number of reprobates we may note that the diuels haue no absolute power but only by permission as appeareth in this that they could neither touch Iob nor enter into the heard of swine without leaue and licence vers 3 Whereas it is said Till we haue sealed the seruants of our God in their foreheads it doth plainely shewe that the punishments of the wicked are deferred till prouision be made for the elect The floud came not vppon the olde worlde till Noah and his family were receiued into the Arke The Angels destroyed not Sodome till Lot was set in safetie The plaguing Angell spared the first borne of Egipt till the postes of the Israelites houses were sprinkeled with the blood of the paschall Lambe The sixe Angels sent to destroy Ierusalem are charged to staie the execution till the seruaunts of God were marked in their fore-heads All these examples do manifestly declare what tender care the Lorde in all ages hath had of his owne people that they might be deliuered and set in safetie in the midst of all extremities Euen so heere we see that God
because they gaue their consent to the making of it for indeede the Popes themselues were the chiefe agents and doers in it ver 15 And it was permitted vnto him to giue a spirit vnto the Image of the beast so that the Image of the beast should speake and should cause that as many as would not worship the Image of the beast should bee killed Heere is shewed that this image of the beast was not a dead image but a liuing image for Antichrist put a spirit into it that is life and power and great authoritie insomuch that this Image could speake and not onely speake but speake with great authoritie and terrour so as whosoeuer would not worship this Image that is submit himselfe to the Popish Hierarchie should bee put to death But may some man say How did this image speake I answer by the Popes Clergie For the Romish rabble of Cardinals Abbots Monks Priests Friers and all that cursed corporation were the verie breath life and spirit of this image I meane that the life-bloud of their externall regiment did lie in the execution thereof by the Clergie as it were in certaine arteries and veines For what was their outwarde forme of gouernement without this cruell execution of their stinging Clergie men but as a dead Image without life But when Antichrist had once consecrated and erected his Romish priesthood then did hee put life into his Image which before he had caused to bee made and erected Then wee doe plainely see that the popish Hierarchie is not a bare resemblance of the old Roman policie to stand as a picture on a wall but hath a spirit put into it by the false Prophet and speaketh with such power and terrour in all kingdomes that it causeth all to bee put to death that will not submit themselues vnto it and fall downe and worship the beast Who knoweth not this that as manie in all countries as would not embrace poperie and the old Roman tyrannie the Popish Clergie their inquisitors and other Officers did condemne them in their Courts as heretikes schismatikes and deliuered them ouer being condemned to the secular power to bee put to death And he made all both small and great vers 16 rich and poore bond and free to receiue a marke in their right hand or in their foreheads And that no man might buy or sell vers 17 saue he that had the marke or the name of the beast or the number of his name Antichrist is not content to murder and massacre all in all countries which will not worship the Image of the beast that is stoupe to his gouernement and authoritie but hee will goe yet a steppe further and will haue all sorts of people brought in bondage vnto him as his marked seruants For as men vse to set a brand vpon their sheepe and other cattell and to eare-marke them that it may openly and manifestly appeare to whom they appertaine so doth Antichrist this Romish beast cause all men in all kingdoms to carie in open viewe his marke or brand whereby all may see that they do appertaine vnto him It is heere said that all the vassals of Antichrist of what degree estate or condition soeuer must receiue his marke in their right hand or in their forehead that is they must openly professe and practise the worship and religion of the beast For the forehead is put for the profession and the right hand for the action so that in one of them at the least euery man must openly declare that hee acknowledgeth the Pope of Rome to be Lord of his faith Moreouer it is added That no man might buy or sell saue hee that had the marke or the name of the beast or the number of his name the meaning is that no man might traffique in the world or haue anie doings amongst men nay hee might not be suffered to liue except hee had the marke of the beast in his forehead or in his right hand that is vnlesse he did professe and practise the worship the religion the lawes and decrees of the Pope For the marke of the beast is put for his worship religion lawes decrees regiments and policie Moreouer the Popes vassals haue not onely his marke vpon them whereby they may be knowne but also the name of the beast for they must bee named after him euen as children beare the name of their Fathers and must bee called of the Pope or Papa Papists And not onely so but also they haue another priuie marke vpon them and that is the number of his name which is Latinos or professours of the Latine religion Latine kingdome and Italian Church as shall by and by appeare Now then to grow to a conclusion and to make a briefe recapitulation of all thinges heere spoken concerning the second beast which is Antichrist Let vs consider what increasings and proceedings hee hath made as it were by degrees First although he haue two hornes like the Lamb that is ciuill and ecclesiasticall power yet he speaketh like the Dragon that is he bendeth all his power and authoritie words and works for the diuell Secondly he doth as much as the first beast could do in the seruice of the Dragon Thirdly he causeth the first beast to be worshipped that is establisheth the substance of his religion Fourthly he maketh the image of the beast that is addeth a forme to the substance Fiftly hee putteth life into his Image by his Clergie Sixtly he will haue this Image worshipped and yeelded vnto on paine of death Lastly he will haue all men of all conditions to weare his liuerie and to receiue his marke as it were his hired and couenant seruants Heere is wisdome Let him that hath wit count the the number of the beast for it is the number of a man and his number is sixe hundred theescore and sixe Now last of all the holy Ghost telleth vs that it is a verie high point of wisedome and vnderstanding to count the number of the beast and requireth a sharpe and pregnant wit and withall telleth vs that it is the number of a man that is such as a man endued with Gods Spirite may finde out Then wee are encouraged to search into it sith it is within the compasse of mans reach It is no impossible thing If therefore wee could find out his name wee would desire no more then the field were wonne for his name would discouer him and descrie him to all the world and quite stoppe the mouthes of the Papists so as they should neuer haue anie thing more to say For if Saint Iohn had said expresly and in plaine tearmes that the Popes of Rome are this second beast and the verie Antichrist himselfe then the Papists had beene put to perpetuall silence all matters quasht and all controuersies ended betwixt them and vs for euer But heere the holy Ghost doth not tell vs his name plainely but mystically as manie other things in this booke that the worldlings which
that they gnawed their tongues for sorrow that is they were ful of furie and rage ver 10 barking and grinning like mad dogs or rather like helhounds against all such as set the Gospel abroach wherby their Babylon began to shake For at the first when the Gospel began to peep forth they did despise it as a thing which they could easily suppresse but within a short time they found that neither by excommunications wherewith in former times they had euen as it were with lightening and thunder caused kings and nations to tremble neither by force of warres and bloudy slaughters neither by anie skill in learning nor by treacheries they could any thing preuaile but that the Gospell did still more and more lay open their filthinesse and shame then did they become and so do they continue til this day euen as mad men in sorrow and rage which the holie Ghost expresseth in saying chapter 16. v. 11. that they gnawed their tongues for sorrowe and blasphemed the God of heauen c. Wherby it is euident that the beast and all that haue receiued his marke are full of firie hatred and malice and cannot tell which way to be reuenged For the more they striue the more they lose dayly Faine would they haue Poperie restored to his ancient credit and dignitie and they deuise what they can to bring it about but it will not be For their kingdome waxeth darker and darker weaker and weaker and that is a dagger vnto them a griefe of all griefes which maketh them gnaw their tongues and gnash their teeth for sorrow But yet for all this chapter 16. v. 11. they repented not of their works saith Saint Iohn and therefore God is more incensed against them and causeth the sixt Angel to poure out another vial vpon the great riuer Euphrates and the water therof dried vp as wee haue heard Now then obserue carefully and note it diligently that the frogges come forth vpon the darkening of the kingdome of the beast the drying vp of their Euphrates For who knoweth not that the pope his coÌ„plices perceiuing y e weakning diminishing of their kingdome haue sent out these Iesuits and Seminarie Priests into all parts of Europe to repaire the ruines of Rome if it were possible And this is one circumstantiall reason to proue these three frogges be vnderstood of the Iesuits But let vs proceede to open the whole description of the holy Ghost that it may yet more plainely appeare First these frogges are called vncleane spirits chapter 16. v. 13. because they are the verie limmes of the diuell full of all filthinesse and vncleannesse Secondly they are called spirits because they come out of the mouth of the Dragon â—he beast and the false Prophet Thirdly they are called three in number being in the truth neerer vnto three thousand because they proceed out of three seuerall mouthes the Dragon the beast and the false Prophet that is the diuell the Roman Empire and the Papacie Three horrible monsters three terrible bug-beares which with one consent conspire together against the Gospell to vphold their Babylon and to stop the leake of their Euphrates Nowe these three Frogges are said to come out of the mouth of the Dragon the beast and the false Prophet because they come with the verie mind and message of the Pope and the Roman Empire and so consequently with the verie mind and spirit of the Dragon For they are the verie breath of the Pope and the spirits of the diuell as like him as if they had beene spitte out of his mouth They are sent on the diuels errand and the Popes embassage into all countries and kingdomes and are taught their lesson what they shall say and instructed what they shall doe and what courses they shal take with all sorts of men both Kings Nobles and the meaner sort and for this cause the holy Ghost saith they came out of the verie mouth the verie heart and the very bowels of the Pope and of the diuell And although these Iesuits and seminarie priests are called of their fauorits Catholike doctors holy fathers c. yet the holy Ghost saith flatly they are the spirits of diuels working false and fained miracles and with great efficacie of errour deluding and deceiuing the simple and blind multitude Wee see then that the holy Ghost in al this description doth plainly note out the Iesuits and seminary priests For to whom can these things here spoken of agree but only to theÌ„ And do not we which liue in these daies sensibly see and discerne the fulfilling of al these things Surely we can not but see feele theÌ„ vnles we be wilfully blind and do of purpose blindfold and hoodwink our selues But the holy ghost goeth yet futher and doth more fully as it were demonstratiuely point them out vnto vs describing theÌ„ by their office which is to go vnto the kings of the earth of the whole world vers 14 to gather theÌ„ to the battel of that great day of God Almighty Who is ignoraÌ„t that the Iesuits seminary priests are sent out to al kings Nobles of the whole world that fauour theÌ„ their proceedings Are they not croking in corners thicke and threefold in all parts of this land Are they not practising of treacheries tresons against our most gratious Queene and the whole state are they not plotting the destruction subuersion of this Church common wealth Nay as the holy Ghost saith the chiefe end of their comming abroad is to sollicite gather y e kings of the earth vnto battel against God against Christ and against all true professours of religion The bettell betwixt them is heere called The battell of the great day of God Almighty that is that Battell wherein the Almightie God will haue the day and goe away with the victorie For it followeth that the Iesuits and seminarie Priests did preuaile with the seduced kings of the earth so farre as to gather them together to place which in Herbrue is called Armageddon that is to say a place where they shall be destroyed and that with such horrible slaughter that the place shall take a name thereof For it was an vsuall thing among the Hebrues to call the place where anie famous thing fell out by a name which did report y e same vnto all posteritie as Kibroth Hataanah the graues of Concupiscence Hamon Gog the multitude of Gog and diuers such like And so here Armageddon the destruction of an armie because the kings of the earth and their armies which shall fight against the Church at the instigation of the Iesuits shall come to a place where they shall haue a notable ouerthrow This word Armageddon may fitly bee deriued of two Hebrue words that is to say Cherem which signifieth destruction and Gedudh which signifieth an armie that is the destruction of an army or as some say that verie iudicially it may come of Gnarmah
we are therefore it was needfull for the better strengthning of their hope cōfort in afflictiōs that they should know the very time determined but because the Church of the christians liueth vnder most cleere comfortable promises of deliuerance therfore God according to his deepe wisedome would haue our faith exercised in an assured expectation of the accōplishment therof though the precise time be concealed An other reason may bee this the vtter ouerthrow of Rome falleth out to bee but a little before the comming of Christ to iudgement as appereth in this prophesie Now then if wee knew the day or yeere certainely when Rome should fall finally it would giue vs too much light vnto the knowledge of the last day which God in great wisedome hath of purpose hid from the knowledge of all men yea and of Angels I know right well that a certaine learned writer doth precisely determine the vtter destruction of Rome to fall out in the yeere of our Lord 1639. But by the fauour of so excellent a man bee it spoken I see no sufficient ground thereof But touching this matter of the time of Romes finall fall I will deliuer mine opinion and my reasons submitting my selfe to the iudgement of the learned for I would bee loth in this or any other thing to goe beyond my compasse or to passe the bounds of modestie and humilitie and therefore doe refer all to bee tryed by the sicle of the sanctuary I doe therefore thus iudge that the vtter ouerthrow of Rome shall bee in this age I meane within the age of a man my reason is this We of this age liue vnder the opening of the seauenth seale the blowing of the sixt trumpet and the powring foorth of the sixt vial For the first it is manifest because the opening of the seauenth seale containeth all things that shall fall out to the end of the world as hath beene shewed and proued before For the blowing of the sixt trumpet that also is plaine because vnder the blowing thereof the little booke was opened and the gospell preached as wee see in this age For the powring downe of the sixt viall of Gods wrath that also is most cleere because thereupon the great riuer Euphrates drieth vp and the Iesuits are sent out to sollicit the kings of the earth to battaile against the Church as wee see fulfilled in these our daies Then I reason thus Rome must fall downe finally in that age wherein the little booke is opened and the euerlasting gospell preached but in this age the little booke is opened and the euerlasting gospell preached therfore in this age Rome must fall downe finally And againe I reason thus Rome must fall downe finally in that age wherein the riuer Euphrates that is the fortification of Rome drieth vp and the Iesuits are sent forth to stop the leake thereof but all this falleth out in this age as wee see with our eies Therefore in this age Rome shall fall downe finally The reason of the proposition is because in this age the popish armies shall come to Armageddon Moreouer this I say and not I but the Lord when the seauenth Angell bloweth the seauenth trumpet then commeth the end of the world But the sixt Angell hath sounded the sixt trumpet long agoe as appeereth by the effects Therefore it cannot be long ere the seauenth Angell blow But Rome must fall downe finally before the seauenth Angell blow as hath beene shewed before Therefore the vtter fall of Rome cannot bee long deferred I doe not determine either of day month or yeere because it is not reuealed But I guesse at an age because the holy ghost pointeth vs vnto an agent But all these things I set downe for the comfort of Gods Church not desiring to vnderstand aboue that vvhich is meet to vnderstand but to vnderstand according to sobrietie Now it resteth to speake of the last maine point vvhich is the causes of Romes vtter ruine and ouerthrow chapter 14 8. Chap. 18.3 Chap. 19.3 Chap. 17 2. vvhich first of all are set downe foure seuerall times for falling to be because she made all nations drunke with the wine of the wrath of her fornication They which outwardly make others drunke or commit fornication vvith others are vvorthie to be seuerely punished How much sorer punishment are they vvorthie of vvhich doe the same spiritually and therfore vvoe be to Rome An other cause of the destruction of Rome is for that she hath shed the bloud of all the Prophets Martyrs chapter 16.6 Chap. 18.24 and Saints as it is vvritten In thee was found the bloud of the Prophets and of the Saints and of all that were slaine vpon the earth What is he vvorthie to haue that is a most cruell bloudsucker nay vvhat is he vvorthie to haue that shal murther a kings children yea that shall murther his eldest sonne and heire apparant to the crowne But Rome hath murthered thousands of the king of Heauens children Yea Rome hath murthered the great heire of Heauen and earth I meane the very sonne of God For Christ vvas put to death by the Romane power and authoritie and by a Romane Iudge chapter 11.8 as before hath bene shewed Therefore let all men iudge vvhat Rome is vvorthie to haue Moreouer S. Iohn telleth vs that Rome with her enchantments hath deceiued all-nations chapter 18.23 Then let the matter be referred to the iudgement of any indifferent man to determine and set downe vvhat punishment sorcerers and enchanters are vvorthie of especially spirituall sorcerers and enchanters Besides all this the holy ghost saith chapter 18.2 that Rome is the habitation of diuels and the hold of all foule spirits and a cage of euery vncleane hatefull bird What think you is like to come of an habitation of diuels What trow yee vvil be the end of a shoule of foule feends a company of most vgly mōstrous helcats What is like to become of a cage of Howles Rauens and Vultures Yea a nest of Vipers Toades Snakes Adders Cocatrices all the most stinging serpents and venemous vermin in the world What wil be the end of pild Priests filthie Friers maungy Monks roguing Iesuits Are not these a cage of vncleane birds What doe they studie what doe they plot what doe they practise euery daye but seditions periuries murthers cōspiracies treacheries treasons all maner of villanies If I had no other reason to persuad me that Rome shal fal come to a miserable end yet this onely would make me so to think that these villanous Iesuits do teach conclud in their cursed conuēticles y t it is not onely lawful but also meritorious to murther any christiā prince y t is not of their catholike religiō oh mōstrous villains ô most hideous helhoūds haue not these monsters suborned diuers desperate caitiffes to embrue their hands in the bloud of christian princes How many haue beene their plots now desperate
more death neither sorrow neither crying neither shall there bee any more paine For the first things are passed By a new heauen and a new earth is meant the renued estate of heauen earth after this life in their qualitie not in their substance For wee doe beleeue according to the scripture that this visible heauen and this visible earth shall continue for euer as touching their matter and substance But shall bee greatly altered and changed in condition and qualitie For S. Peter saith wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is such heauens and such a earth as is free from all corruption sinne Which thing also the Apostle S. Paul doth plainely teach saying that the creature doth feruently expect when the sonnes of God shall be reuealed that is when Gods children shall be made knowen to be as they are the very heires of infinit glory which in this life doth not appeare And hee yeeldeth two reasons of this desire of the creature one is because in the meane time it is subiect to vanitie and corruption the other is that then it shall bee free from both And for this cause the Apostle saith that the creature groneth with vs and earnestly desireth and longeth after that day wherein it shall bee set free from the bondage of corruption and redintigrated and restored to that pristinate estate wherein it was before the fall But whether this is to be vnderstood of heauen earth onely or of heauen and earth with their adiuncts particular creatures I wil not heere goe about to discusse howbeit I do greatly incline to their opinion which hold that heauen and earth with all their furniture being redintigrated restored to their first estate shall remaine for euer to set foorth the glorie of the creator for that vse of glorified men which now the Angels haue of them Now whereas Saint Iohn addeth that there shall bee no more Sea Hee meaneth that there shall bee no more any troublesome and confused estate of this world no moe broiles waues tempests and stormes as it falleth out in this life For the word Sea is so taken twise or thrise before By the holy citie new Ierusalem hee meaneth the Church triumphant which therefore is said to come downe from God out of heauen because it hath all his newnesse and holinesse from God and from heauen whereby it is now prepared and made ready to bee maried vnto Christ ver 3 euen as a bride tricked and trimmed vp for her husband And for this cause S. Iohn heareth a voice from heauen saying the tabernacle of God is with men and hee will dwell with them and they shall bee his people and hee will bee their God Meaning therby that Iesus Christ will keepe house with his glorified spouse and be at bed and bourd with hir for euer in the heauens at what time shee shall bee freed from all teares woe and miserie ver 4 as the next verse declareth yeelding also a reason heereof which is that the first things are passed that is the state wherein the world is now being subiect to many afflictions temptations vanities and corruptions ver 5 And hee that sat vpon the throne said Behold I make all things new and he said vnto mee Write for these words are faithfull and true ver 6 And hee said vnto mee it is done I am Alpha and Omega the beginning and the end I will giue to him that is a thirst of the well of the water of life freely ver 7 Hee that ouercommeth shall inherit all things and I will bee his God and hee shall bee my sonne ver 8 But the fearefull and vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and Idolaters and all liers shall haue their part in the lake which burneth with fire and brimstone which is the second death Heere the omnipotent God which sitteth vpon his most glorious throne doth protest that hee will make all things new that is restore the world to that execellent estate wherein it was before Adams fall and his elect to a state and condition farre more excellent in heauen and for the greater certainely and assurance of it willeth and commandeth Iohn to write it ver 5 and record it as a thing most certaine and infallible and to set it downe as a thing already done For things to come which are decreed in the counsell of God are as certaine as if they were past for God cannot erre alter nor change and therefore he saith I am Alpha and Omega the first and the last the vnchangeable and immutable God And addeth ver 6 that hee will giue freely to euery one that is a thirst of the well of the water of life that is without all regard of our desarts hee will giue to euery one that earnestly seeketh after heauen and heauenly things his full fill thereof And moreouer that whosoeuer ouercommeth in the spirituall battaile shall haue the full fruition of all good things both in this life and the life to come as hauing speciall right and interest therein through Christ God being his father and hee his sonne and heire ver 7 But on the contrary hee willeth it to bee written and recorded as a thing most certaine and sure that all reprobates all Atheists worldlings ver 8 and all vnbeleeuers shall haue their part an portion in the lake which burneth with fire and brimstone for euer And there came vnto mee one of the seauen Angels ver 9 which had the seauen vials full of the seauen plagues and talked with mee saying I will shew thee the bride the Lambs wife ver 10 And he carried mee away in the spirit to a great and an high mountaine and shewed mee that great Citie that holy Hierusalem discending out of Heauen from God ver 11 Hauing the glory of God and her shining was like vnto a stone most pretious as a Iasper stone clere as Christ all Heere one of the Angels mentioned in the 16. Chapter which had a Viall full of Gods vvrath Talketh vvith Iohn and telleth him that he will shew him the bride the Lambs wife that is the triumphant Church or the Church in her glorified estate beeing vnited and married vnto Christ in the kingdome of glory And therefore Saint Iohn saith that this Angell carried him away in the spirit to a great and high mountaine and shewed him that great Citie holy Ierusalem c. chapter 17.1.2.3 Wee reade in the 17. Chapter that when this Angell shewed Iohn the great whore of Babylon he carried him away into the wildernesse in the spirit because the vvhore of Babylon should make the Church barren and desolate as a vvildernesse But now that he is to shew him the spouse of Christ in her glory and to describe the euerlasting Ierusalem he carrieth him in the spirit vnto a very high mountaine that he might take a sight of it as
1.3 Iohn 14.7 Math. 15.27 Psal 25. Psal 45.13 Cant. 4.1 Can. 1.9.10 Can. 6.9 Zach. 4.10 Zach. 3 9. Exod. 2.6 Gal. 4.14 1. Tim. 5.17 1. Thess 5.12 1. Cor. 16.18 1. Cor. 16.10 Phil. 2.29 Tit. 3 13. 2. Cor. 8.23 Ier. 3.14 Luk. 10.16 Hos 4.9 Heb. 1.4.5 Heb. 2.1 Apoc. 2 9. Apoc. 3.8 Apoc. 3.1 Apoc. 3.16 Apoc. 2.5 Apoc. 2.13 Apoc. 2.14 Apoc. 2.19 Apoc. 2. Verse 20. Heb. 5.4 Rom. 4. Iohn 5. 2. Cor. 3. Heb. 4 13. 1. Tim. 6.16 Psal 18.10 Psal 80.1 Psal 104 2. Psal 36. Psal 1.2.16 Psal 149.5 Ps 103.20 Ioh 15.15 Math. 3. Math. 17.5 Gen. 49.9 Esay 11.1 Rom. 1.3 Esa 53.7 Iohn 1.29 Apoc. 13.8 Zach. 3.9 Psal 97.7 Heb. 1.6 Apoc. 14.2 Psal 14 1.2 Pet. 3.12 Zach 1.8 Psal 45. Act. 8.8 Rom. 10.15 Psal 45. Heb 4. Act 2.37 2. Cor. 10. Tertul. Lament 4.9 Leuit. 26. Ezec. 4. 5. Ioh. 14 3. Ioh. 12 32. Math. 10. Chap. 3.18 Chap. 7.13 Chap. 19.8 Psal 116.15 Act. â— Cant. 4.16 Mal. 3.1 Luk. 1.78 Iob. 1. Math. 8. Gen. 7. Gen. 19. Exod. 12. Ezech. 9. Rom. 11. 1 King 19.18 Math. 27. Iud. 18. Ezech. 1. Zach. 1.8 Zach. 6.2 Zach. 6.1 Zach. 6.6 Zach. 6.8 Zach 1.10 Ezech. 1.14 Act. 14.22 Ephes 26. 2. Thess 2. 1. Iohn 51. Col. 1.12 Phil. 3.20 Math. 13. Chap. 1. â— Heb. 1 1â— 2. Sam. 24.16 2. Kin. 19.35 Esay 6.6 Math. 3 11. Act. 2.3 Math. 10.34 Math. 7. Psal 1. Esay 40. Luke 3.5 In the first 12. verses In the last 9. verses 2. Thess 2.4 Ioel. 2. 2 Pet. 2.3 Math. 24. 1. Cor. 15. Iob. 24.1 Dan. 12.9 Amos. 6.1 Mal. 3 14.1â— Psal 58.11 Ezech. 40.5 Zach. 1.16 Zac. 2.1.2 Apoc. 21.15 Chap. 12.12 Chap. 17.10 Chap. 20.3 Dan 9. Deut. 19.15 Iohn 8.17 Hebr. 10.28 Hagg. 2.5 1. Cor. 14.3 2. Thess 5.20 Exod. 30.31 Psal 45.7 1. Iohn 2.20 2. Cor. 10.6 1. King 17. Exod. 4. 2. Cor. 10.6 Psal 79.2 Luk. 1.17 Mal 4. 5. Math. 17.12 Math. 2â— 1· Cor. 15.24 Apoc. 15.5.6.8 Apoc. 16.1 2. Sam. 6.2 Psalm 78.61 Eph. 2.18 Psalm 11 vers 6. Iohn 15 Mal. 4.2 1. Cor. 4.15 Galat. 4.19 Matth. 2. Isa 11.4 1. King 17. Numb 11. Numb 14. Dan. 10.13 Iud. 9. Col. 1.16 Rom. 4.25 Rom. 1.3 Rom. 8.33 Ioh. 10.28 Ioh. 6.37 Ioh. 6.40 Matt. 16. Ephes 2.2 2. Tim. 2.21 Exod. 15 Iudg. 5. 1. Sam. 18 King 11.2 Gen. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. Dan. 7.4.5.6 Dan. 7.17 Dan. 10. Dan. 11. Rom. 13.2 1. Cor. 10.20.21 2. Thes 1.6 Chap. 16 Ver. 13. Chap. 19. Ver. 20. 2. Thes 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 5. contra haeres Psal 48.2 Mich. 4.2 Chap. 17.1 Chap. 17.15 1. Pet. 1.25 Psal 119. Deut. 33 10 Isay 42.4 Zeph. 2 3. Psal 119.13 Fiue maine points How Rome is to be taken Chap. 11 Vers 8. A reason why Rome is called Babylon Babylon is Rome Dan 7.17 Virg. Georg. Propert. Chap. 17. Chap. 18. Rome shall fall How Rome shall fall The kings of the earth in this age renounce the Pope The Iesuits bestir them and why The Iesuits compared to frogs and why Note this The holy ghost calleth the Iesuits the spirits of diuels Chap. 16.14 The Iesuits by their craftie perswasions shall bring the popish kings and their armies to a place where they shal be destroied Numb 11. Ezech. 39. Zach. 12 11· Rome shall fall finally Isa 47. Iob. 23. Iob. 9. Ezech. 22. Amos. 1. ver 4.7.10.14 Amos 2. ver 2.5 Ier. 51. ver 61 62.63.64 Rome shall fall without all hope of recouery Rome shall come to vtter desolation Isay 13.19 The ProtestaÌ„ts shal haue the day The popish armies shal go down by heaps Rome shal be vtterly destroied in this life 2. Thess 2. An obiection answered The Pope shall be brought very low 2. Sam. 3. Hos 4. Ier. 30.11 Ier. 46.28 Ier. 10.24 Rom. 11.24 Apoc. 10. ver 11 Apoc. 11. ver 13 Apoc. 17 ver 12.13.16 England and other kingdomes which haue forsaken the beast shall so continue vnto the end of the world Math. 24.12 Wee may not say what likelyhood is ther of this 2. Chro. 20. Exod. 14. Ios 6. 2. King 19. 2. Chro. 14. 2. King 6. Iud. 7. 1. Sam. 14. Gen. 14. 1 Sam 17· Iud 4. Iud. 9. Dan. 3. Ion. 2. Dan. 6. Exod. 14. Ios 10. The vtter ouerthrow of Rome concluded of Apoc 14.8 Apoc. 16 2. Apoc 17.8 Apoc. 17.11 Apoc. 18.21 Apoc. 18.8 Apoc. 17 16. Apoc. 18 22. Apoc. 18.9 Apoc. 16.16 Apoc. 19.20 Apoc. 81.4.5 Gods people are to reioice in the ouerthrâ—w of Rome Apoc. 18.20 Apoc. 19.1.2 Apoc. 8.6 Psal 137. Ier. 50.14 Ier. 48.10 Apoc 17.4 Cap. 17. ve 13. * If the holy ghost by the ten hornes do not meane a defiâ—â—t number that is iust ten yet assuredly he meaneth all the kingdomes of Europe and whatsoeuer else did once vphold the beast It is probable that France Spaine and Italy shâ—ll fâ—rsake the whore Apoc. 14.6 Apoc. 10.11 Apoc. 16 12. The kings of Europe shall ouerthrow Rome Iob. 24.1 Dan. 12.9 Act. 1.7 Dan. 8. Dan. 11. Dan. 9 42. Napier in Apo. 14. page 183. Apoc. 8.1 Apoc 10.2 ver 10.11 Apoc. 14. voc 6.8 Apoc. 16.16 It is very probable that Rome shall fall finally in this age Apoc. 10.6.7 If any man see further I will easely yeeld vnto him and thanke God for his light The causes of Romes vtter downefall Nomb. 24. ver 24. Apoc. 14. ver 9 10. 11. Apoc. 14. ve 20 Ios â— 1. Cor. 10. Act. 14.16 Luke 10.18 Ezechiel 38. Gen. 10.2 Ier. 17.2 Ver. 13. 2. Pet. 3. Rom. 8 19. Rom. 8. Chap. 4.6 Chap. 8.8 Chap. 13. â— 1. Tim 6. Math. 8. Ephe. 2. Ezechiel 40. Zacharie 2. Heb. 12. ve 28 Iohn 1.4 2. Cor. 52 â—er 1.2.3.4.5 â—er 6.7.8.9.16.19 Psal 16. â—er 15. Eccles 11. 1 King 22.15 Math. â—6 45