with all things contrary thereunto and whatsoeuer Heresies condemned and reiected and Anathematized of the Church I in like manner condemne reiect and accurse This true Catholick faith without which none can be saued which here I freely professe and truely hold the same I will be carefull most constantly by Godâ— helpe to retaine and confesse intire and inviolate vntill my very last breath and that also as much is in me lyeth it may be kept taught and preached of my subiects or those whose Cure shall in that behalfe to me appertaine I the same Nâ— doe promise vow and sweare so help me God and these 〈◊〉 holy Evangels Lo here is not this a â—olemne Divorce sued out and as solemnly sworne to Is not Christ here as solemnly renounced as we in our Baptisme renounce the Devill and all his workes But not expressely Noâ— Expressely all those doctrines are pronounced as Heresies which are condemned by Canons and Councells but chiefely by the sacrosanct Councell of Trent And what are those Heresies Are they not the very Doctrines oâ— the Scriptures which we professe and maintaine These the Church of Rome renounceth not admitting or interpreting the Scriptures but onely according to the limited sense of the Church of Rome the maine Oracle whereof is the Pope Why then shall any man say that the Divorce betweene the Church of Rome and Christ is not yet sued out Obiection But it is sued out but on the one side who without iust cause on Christs part hath taken out an absolute and peremptory Divorce chusing the Pope for her only husband whose only voyce she will hearken vnto And the Divorce being vpon no iust cause and vpon a false ground it is of no â—orce and so â—etteth not why the Church of Rome may not yet be Christs spowse if he will claime her Answer No is it not of force when publikely and â—olemnly sworne to in open Court inviolably to bee â—ept but yet if any will needs require a proofe on Christs part that he hath also publikely given the Church of Rome a bill of Divorce let him but search 〈◊〉 Gods Records In the booke of the Revelation doth â—ot Christ openly dâ—clare the Church of Rome to bee a â—â—eat Whore that Whore of Babylon Rev. 17. And in the â— chapter the bill of Divorce and that by a voice â—â—inly heard from heaven saying Come out of her my peoâ—â—â— that ye be not partakers of her sinnes and that ye receiue 〈◊〉 of her plagues Is not here a plaine bill of Divorce â—ven by Christ to the Church of Rome that whâ—re that â—â—â—rituall Babylon she that saith I am no widow being â—â—rried to another man sith Christ now separates his â—â—ne people his owne Spowse out of Babylon Come out 〈◊〉 my people And this divorce on Christs part came 〈◊〉 of force vpon the Councell of Trent when now the â—hurch of Rome having long played the Whâ—re yet 〈◊〉 her second marriage to another husband was soâ—â—nely concluded and Christ excluded Now therefore â—â—rist giues her the bill of divorce also in pronouncâ—â—g her a strumpet and separating his spowse from her 〈◊〉 hence forth to haue no communion with Her â—hat need be said more to proue this Divorce and that 〈◊〉 both sides Is there any Minister of the Church of â—ngland that while he affirmes the Church of Rome to 〈◊〉 a true Church or a true visible Church or the Spowse of â—â—rist yet will or dare say that the Church of Rome is 〈◊〉 that Whore that Babylon mentioned in the Revelaâ—â—â—n I dare say there is none if together with learâ—â—ng he haue more loue of the truth then of the world 〈◊〉 his heart Yea even he that saith The Church of Rome 〈◊〉 true visible Church will confesse withall that She is Babylon and the Antichristian Church Now if she be Babylon Christ ownes her no longer for his Spouse 〈◊〉 out of her my people But here followes a distinction As it is a 〈◊〉 Church we haue not detrected to â—old communiâ—â— with a 〈◊〉 Babylon we can haue nothing to doe with it Answ. I must here craue pardon that this distinctâ—â—on tooke not place till a day after the faire for we haâ—â— newly packt away Babylon for a naughty pack here confessed by those who yet affirme she is a true visibâ—â— Church and Christ hath disclaimed her for his spoâ—â—â— bidding his Spowse to come from her And so I say this distinction comes too late after the sentence of 〈◊〉 divorce is given on both sides Therefore as whom 〈◊〉 doth ioyne together let no man separate so whom God â—â—â—parateth let no man ioyne together When Christ â—aith Come out of Babylon my people Let not vs say we 〈◊〉 not to hold communion with the Church of Rome Ye◠〈◊〉 this case no distinction will serue to ioyne vs together againe in one communion Herein we must not 〈◊〉 to the voyce of any man be he never to Reverend â—â—fore and against the voyce of Christ But Christ 〈◊〉 peremptorily Come out of her my people and that vpoâ— a severe penaltie or perill least ye be partakers of 〈◊〉 sinnes and that ye receiue not of her plagues Let vs thereâ—fore in this case follow Pythagoras his lesson to his scholars not to looke our face in the glasse by the 〈◊〉 light but by the Sun-shine Thus if we be of Chrâ—â—â— spowse we will heare his voyce alone saying Come of Babylon my people and no voyce of man saying to 〈◊〉 contrary By what distinction I pray you can an 〈◊〉 chast Matron saâ—ue her credit by keeping company having communion with a notorious strumpet Will say As she is a woman a creatâ—â— of the same flesh and 〈◊〉 as bearing the Image of God I detreâ—â— not to hold comâ—â—â— with her but as she is a whore I can haue nothing to do 〈◊〉 her What a confused distinction were this Woul◠〈…〉 〈◊〉 in the next place that charitable profession of 〈◊〉 Luther is alledged who saith 〈…〉 〈…〉 breast is the spirit sense authority summe and all And allowing no other Scripture but the vulgar Latine a language vnknowne to the vulgar what is it but a meere shell They haue the Creeds but the shell only while they deny the faith Yea they professe the Catholick faith but they haue only the shell of it to witt the historicall faith common to them with the very Divellâ— the kernell they haue not to wit the true affiance in Gods mercies apprehended and Christs merits imputed to justification This faith the Councell of Trent accurseth So that in that whole Councell yee shall nor find in the Councells owne word once Credere in Deum to belieue in God least they should admit of the saving faith whereby only a man can say Credo in Deum I belieue in God whereaâ— the historicall faith can lay only Credâ— Deâ— or Deum I belieue God as the Divelâ—s belieue and tremblâ—◠〈…〉 Thus haue they no more but the
a great voice the matter whereof is of great consequence and importance and therefore worthy of our greatest and best attention And who shall not goe when he saith Gâ—â— your wayes So that hence even from Christs direction doe these seven Angels receiue their charge They arâ— bid to powre out their Vials vpon the earth The Earth iâ— the generall obiect of these seven last Plagues By it are meant all those who are of the earth earthly minded earthly affected opposite to those whose conversation is in heaven But more specially are meant here all those of the Church of Rome described in the 〈◊〉 verse such as haue the marke of the Beast and worship his Image And so all the seven plagues of the seven Vialls are poured out vpon all Papists expressely so much of the Commission Now followeth the execution thereof VIALL 1. And the first went and powred out his Viall vpon the Earth and there fell a noysome and grievous sore vpon the men which had the marke of the Beast and vpon them which worshipped his Image The Kingdome of the Beast is the earth from which he riseth chap. 13.11 vpon which the first Viall and so all the rest is powred The consequent effect whereof is a noysome and grievous sore vpon the men which had the marke of the Beast and vpon them which worshipped his Image The Beast marked are all the Popes sworne vâ—taries and vassalls which avow and professe themselves to be his speciall creatures and Cattell as his Cardinalls Priests Friers and so forth They that worship the Beasts Image are all common Papists high and low which adore the supreme power and authority of the Pope even all Emperours Kings and States of the world wherein he beareth the Image of the Imperiall Soveraignty which was ever resident in the Roman Emperours Hereof read chapter 13 where the first Beast riseth out of the sea being meant of the Roman Empire which grew from the intestine dissentions of the Nations the second Beast ariseth from the earth that is from the peace plenty and prosperity of this world this was the Pope who erected and invested in himselfe the exact image of the former Beast assuming all Imperiall power and soveraignty over the world as once thâ— Emperour had and so causing all vpon paâ—ne of death to worshippe this Image that is to acknowledge that the Pope hath all plenary power that hee is exalted aboue all that iâ— called God or that is worshipped to wit over all Kings and Keasars and whatsoever is sacred on earth humane or divine so verifiyng that Prophecy of the Apostle 2. Thessalonians 2. that the Pope is that very MAN of sinne that sonne of perdition that great ANTICHRIST Thus we see who they bee vpon whom the pouring out of this first Viall hath its proper operation effect which is there fell vpon them a noysome and grievous sore What may this meane Where or when shall we see such scabs and sores vpon the Papists as fell vpon the Aegyptians when Moses scattered about the Ashes To which yet this Viall poured forth hath speciall allusion In the Aegyptian plague none of them escaped no not the Magitians and Priests But as they who are here plagued are of the spirituall Aegypt as Rome is compared Chap. 11. so we are to vnderstand this not of a corporall but of a spirituall sore and that either in doctrine or life So that in a word the pouring out of this first Viall is the first breaking out of the Gospell in a glorious maner whereby the grievous and noysome sores of the Church of Rome and her followers both in life and doctrine come to be discovered so as they become noysome and greivous not only to the world but even to the patients themselues who now like a galled beast grow very impatient fling and â—ume as beeing made sensible of them against their wills When came this to passe especially When Aske not me do but compare the time of Martine Luther and the state of the Church of Rome therevpon with the pouring out of this Viall and the consequent sore that fell by way of discovery vpon the Beast-marked and his Image worshipers and you will easily conclude both how and when this was fulfilled Was it not a grievous sore that Luther first fell fowle vpon namely papall Indulgences selling of pardons for all kinde of sinnes to those that would giue most Thus began the first Viall to be poured out while hereupon Luther was stirred vp by â— mighty Divine providence to begin to display the Gospell more and more by the light whereof was said to fall vpon all Papists a noysome and greivous sore not because that Church was not formerly deepely affected infected therewith but because it began vpon the preaching of the Gospell to be discovered which before in a great measure lay hid being covered with thick darknesse It being the propertie of the word of God the more it is opened the more to discover all kinde of sins the sores of the soule and conscience Till this light brake forth in Luthers time all Romes Ecclesiasticke body though full of sores yet was sensually secure and senselesse of them and though conscious of them in some measure yet she cared the lesse while the world could not so easily note them But now all comes to light Whereupon Rome was so vexed and even Christian Princes so offended with her vlcerousnesse that the world began to cry out for reformation The Pope flings out his terrible thunder-bolts against Luther and other Preachers of Reformation When this would not doe he descends to a willingnes that though against his will to haue his Germaine Cleargy reformed farre enough off from Rome at the least wise to begin a Minoritis but not a Maioritis as the Emperor Sigismund pleaded at the Councell of Constance vpon which difference the Reformation brake off not finding where to begin Still a generall Councell was urged both by Luther and the Germaine Princes together with the Emperor The Pope vseth all pretences and shifts to put it off Aboue twenty yeares passe over the heads of foure Popes successiuely and vpon the fifth from the first appeale to a generall Councell till it came to be summoned and settled vpon Nor was Pope Paul the 13. wantting for his part to invent shifts to delay it who being as artificiall a dissembler as his Predecessour pretendâ— a great desire to reforme his owne Pontificall Court and to prevent the trouble of the Councell by anticipaâ—ion he exhorts his Cardinalls to begin the reformation at themselues first A faire hope But it is noted by the author of the history of the Councell of Trent that for this purpose he appointed three Cardinalls neither the most religious nor the quickest for dispatch but very slow and deliberate But not to hold the world too long in suspence in the expectation of this solemne reformation he blasts it in the very budd For
some ignorant silly soules whose humble peaceable obedience makes them safe among any part of men that professe the foundation Christ. Answ. You belieue you wot not what yet you hope that will not hinder your salvation But you belieue as the Church belieueth You meane as the Church of Rome believeth Well And the Church of Rome tells you in her Councell of Trent that she belieueth no otherwise she admitteth of no other faith then that which the Deuils and damned in Hell haue If any dare deny this he will but bewray his shamelesse ignorance in this point But being ignorant silly soules whose humble peaceable condition makes them safe among any part of men that professe the foundation Christ are they not in the state of salvation This indeed may seeme a good indulgent Doctrine to nuzzle silly Papists in their ignorance and blind religion while they cary themselues like humble and peaceable men But they professe the foundation Christ. What is it generally to professe Christ and particularly to haue no interest in him What is it to professe the foundation and not to be built vpon it And who can be built vpon Christ but he that hath a liuely faith in Christ To belieue as the Church of Rome belieueth is only to haue a generall historicall faith that Christ is the Redeemer of mankind the Saviour of the world Thus farre the very Devils belieue But that Church forbiddeth any man to believe in particular that Christ is his Redeemer his Saviour that hee is iustified from his sinnes by Christ alone and that his sins are forgiven onely for his name sake This no Devill can belieue no Papists may belieue vpon paine of Anathema and damnation Therefore though they professe the foundation Christ in the generall yet wanting a speciall faith in Christ to apply his merits for the remission of their owne sinnes in particular how are they safe in any part of men professing the foundation Christ May a man then bee saved nay is he safe to witt actually saved living in any part of men professing the foundation Christ No matter then what religion a man be off so in generall it professe the foundation Christ and a man be humble and peaceable though a silly ignorant Thus all Hereticks are in the state of salvation if humble and peaceable men for they hold commonly and generally the foundation Christ. But know O all ye silly ignorant Papists that living here where the Gospell the only meanes of saving knowledge and of saving faith is preached all your silly ignorance all your pretended humble peaceablenesse shâ—ll never saue your soules but shall aggravate your condemnation so much the more by how much you contemne the living fountaines of salvation and chuse to your selues to drinke in the bainfull Doctrines of that bloody Sea of Rome Indeed those silly ignorants that liue in Spayne Italy and so forth where the Inquision restraines them from the meanes of better knowledge may haue some plea for their ignorance and God may shew mercy vpon their silly soules but for you that are English Papists and pretend ignorance the more you goe about to excuse your ignorance the more you accuse and condemne your pride and arrogance that can so scorne and villifie the pretious word of God which while you doe it makes your damnation out of measure damnable And while you contemne the Gospell how can you be either humble or peaceable â— for it is the Gospell of grace and peace which who so reiecteth is a proud and factious heretick But another of you objecteth What doe you tell vs of the Councell of Trent What though it be like such a Sea as ye tell of all like the blood of a dead man in which every living soule dyeth But wee here in England do not come to drinke in that blood we haue our Ghostly Fathers who broach and bring to vs no such drinke as you talke of but such as carrieth good reason with it to be wholesome for the soule Answ. It is indeed an observation of Dr. Sheldon once a â—eminary Priest but now a worthy Convert and learâ—ed Minister of the Church of England that the subtle Priests and Iesuits in England having to deale with peoâ—le not so ignorant as in forraine parts where the Gosâ—ell is wanting but such as haue heard at least in some measure of the grosnesse of Popery as of their Image â—orship the robbing of the cup from the people in the â—ucharist and the like doe therefore tenderly and waâ—ly attemper their Doctrines to their Disciples among 〈◊〉 vntill such time as they be growne to have more â—rong stomackâ— to be able â—o take downe and digest 〈◊〉 grossest meate without any curious dressing As a â—entlewoman obiecting to a Iesuite their taking away 〈◊〉 the Cup in the Sacrament as a grievous Sacriledge 〈◊〉 told her plainely that their Church was belyed â—hey did it not for proofe at the Sacrament he ministers 〈◊〉 her the Cup. She tells her Minister of it who perâ—eiving the Iesuits iugling told her it was certainely 〈◊〉 Cup vnconsecrated that hee gaue her Whereupon â—ee pressing the Priest about it he was forced to conâ—â—sse the truth that indeed it was so Thus can these â—hostly fathers play fast and loose with their credulous â—â—sciples that must take all their sayings vpon trust â—hus Romes Fishers show the silly fish at first nothing but the baite till they haue gotten her fast vpon the hooke But what kind of holy water all Papists may expect from their Ghostly Fathers the pouring out of thâ— Third and 4. Viall will plainely declare But before we proceed to the third Viall for the fuller confirmation of what hath beene said of the state of the Church of Rome whose Sea of doctrines is all turned into mortall blood in this second Viall it will be very requisite here to discusse one question Whether the Church of Rome be either a true Church or a true visible Church A Question of so much the greater moment by how much some by their no small authority and no lesse renowned opinion in the Church doe so sway the ballance on that side that many ill affected and of the adverse party taking the advantage are 〈◊〉 to catch the word out of their mouth and to say 〈◊〉 they Thy Brother Benâ—adâ—d Thy Mother Church of Româ— Which advantage how perilous it is in these luke warme indifferent neutralizing dayes is not hard to determine And Popery hath learned to get over the stile againe 〈◊〉 enough without our helpe And though it were true that the Church of Rome were a true Church yet the countenancing or pressing of it in these times might very well to be spared Buâ— why then say they do otheâ— cry down the Church of Rome for no true Church at all Surely this were a fault if it were an vntruth For giuâ— the Divell his due as wee say It is good therefore thâ—â— all men be well advised
we go to their Baptisme the only Relique esteemed of some sufficient to marke Rome for a true Church yet even that by Romes owne Doctrine and confession will not proue so For the efficacy of Baptisme as of all their Sacraments they hang vpon the Priests Intention at the words of Consecration Now because no man can be certain of the Priests Intention Vega who was a great stickler in the Councell of Trent therevpon inferreth that no man can be certain of his salvation because he is not certain whither he was rightly Baptised or no in regard of the vncertainty of the Priests IntentioÌ„ From whence I conclude thus That which no one Papist can demonstrate not all Papists together can demonstrate But not â—ny Papist can demonstrate himselfe to be a true member of â—he Church because he cannot demonstrate whether he be â—â—uely Baptised or no or whether the Sacrament of Baptisâ—e was a mere nullitiâ— vnto him for want of the Priests Intention therefore not all Papists together can demonstrate themselues to be of the true Church and consequently the Church of Rome consisting of so many particular members cannot demonstrate her selfe to bee a true Church Yea it may come to passe also that in one age the Church of Rome may quite loose the Essence of a Church for asmuch as her Sacrament of Ordination depends vpon the Ordainers Intention which if wanting the whole Ordination is frustrate and so his whole Ministry and so downward And that which may befall one may befall all So that to helpe all there is need of a great deale of charity to hope well of the Priests Intention and so the best yet of the Church of Rome But passe we to the rest It is alledged Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his Netts Answer But if the floore be not now Gods floore but Antichrists floore wherein nothing is to be found but chaffe and if the Netts be no other but such as catch onely the bad fishes which is not the propertie of Gods Netts then such a floore such netts are altogether to be abandoned And whither that floore or those netts be Antichrists only and not Gods shall appeare more fully anoneâ— Againe it is alledged All truth wheresoeuer it is found is Gods not ours as the Kings coine is currant though it be found in any impure chanell Answer All truth is Gods True But when the trutâ— of God is turned into a lye and this lye put for Gods truth the case is altered Againe if a man take the Kings coyne and beate it into a thinne leafe vsing it only to guild over brasse or some other base mettâ—l which he stamps with the Kings counterfetted Image or superscription oâ— the one side and with the Image and superscription on the Kings emulous enemy on the other side what good subiect of the King will take it for currâ—nt and not rather appeach him for a Traytor that shall wittingly tender or much more obtrude avouch it for the Kings coyne And only such coyne is currant in the Church of Rome We know that Gods coyne his pure silver and gold haue they taken and melted in the Popes Test and haue beaten it into thinne leaues for no other vse nor purpose but only to overlay their drosse or base metall to make it the more currant with the world one side being stampt with Christs Image and superscription and with Antichrists on the other yet so as the Pope is the only King by whose authority such coyne is made currant Who knows not that the Pope denyeth authority to the Scripture in all things saving in the matter of Christs Vicarship or Peters supremacy This vsurpation he can be content to father vpon the authority of Scripture though the Scripture vtterly disclaimes it And what is all this but to guild over all those his base metals of false Doctrines that so they may passe for the more currant catholicke coyne Thus Gods truth is vsed but as a bare pretence to colour over the Popes lyes They alledge againe another comparison Fundamentall truth is like that Maronaean wine which if it be mixed with twenty times so much water holds his strength Answ. The comparison is pretty if it did hold water But what if into the Maronaean wine twentie times so much poyson be put What strength then will be fouÌ„d in it but that the drinker shall find it a potion of strong poyson Again Take the Maronaean wine and extract the spirits out of it and what is it then but a dead vappa Such is that truth which is now in the Church of Romes keeping the nature force and strength of it is quite abolished by their mixing of twenty times so much of poysoned humaine or rather diabolicall Inventions with it yea they haue in their Romish Limbeck so extracted all the life-spirits out of the pure wine of Gods word as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority natiue sense of the spirit of God no other spirit breathing in them but such as blowes from Roman Eâ—lus his breast Another comparison The Sepulchre of Christ was overwhelmed by the Pagans with earth and râ—bbish and more then so over it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walls no more doth the Roman loose the claime of a true visible Church by her mâ—nifold and deplorable corruptions Answere Indeed at Rome was once the true spirituall Temple of Christ as once the materiall in Ierusalem but how the Church of Rome may be proved to be a true visible Church because once it was so by this comparison I see not As for Papinians ruled case of a place once sacred but now ruined yet because once still sacred it may serue a simple Papist to feed his superstition withall to whom all sacred Reliques are so relishable but how a sound Christian may edifie his faith vpon such a comparison I cannot savour True it is Ierusalem and Iudaea is still called the Holy Land but is it therefore still sacred because so called or because so adored of superstitious Pilgrimes Bethel was once a Holy place when Iacob erected there his Altar for Gods worship was it therefore holy still when Ierobâ—ams golden Calfe was erected there Do not all sound Divines know that places are not further nor longer sacred then the vse remaineth whereupon at first they began to be sacred Put off thy shooes from thy feet said the Lord to Moses for the place whereon thou standest is holy ground Now what made it holy ground Was it not the Lords presence shadowed in the burning Bush But after that the Lord disappeared and Moses was sent away
happy memory in his Epistle to the Church Militant before his Paraphrase This booke I 〈◊〉 a specialâ—â— anâ— on against the haereticall wall of our common adversaries the Papists And least any sâ—ould obiect tâ—at 〈…〉 is so obscure and allegorique to vse the words of that royall Pen that it is in a manner vnprofitable to be taught or interpreted his Maiesty easily puts it by 〈…〉 that thiâ— booke of it selfe proves how profitable it is for this age seeing it is the last Revelation of Gods 〈◊〉 and propheâ—y that euer was or shal be in the world Being 〈…〉 also saith he to comfort 〈◊〉 that might otherwise 〈…〉 becauâ—â— of the greatnesse of temptation from the 〈◊〉 and his followers and therefore in the vision of the 〈…〉 declared saith the King what plagues shall light vpon the Pope and his followers Nor need we be dismayed with the â—eare of obscurity for the title of the booke is The Revâ—lâ—tion of Iesus Christ. Nor neede we thinke it vnprofitable to be read or expounded for in the very front of the booke is prefixed Blessed is he that readeth and they that heare the words of this Prophecy and keepe those things which 〈◊〉 written therein for the time is at hand And if the time were at hand then how much more now This booke being written by the last surviver of all the Apostles and not revealed vnto him till the last of his old age which was neare vpon the hundreth yeare of Christ nor yet generally revealed vnto the Church till so 〈◊〉 time after all arguing that the principall vse of thiâ— booke was specially reserved for vs vpon whom the end of the world are come Now to paâ—â—e by all further circumlocutions or preambles come we directly to our matter intended whereâ—of though the chiefe substance 〈…〉 compriseâ— in the 16. Chapter yet finding the 〈…〉 thereunto and to bee aâ— a key to 〈…〉 the 〈◊〉 thereof it is requisite that we take this key along with vs. In the 15. Chapter verse 1. we haue certaine motiues vnto our better attention to this insuing Prophecy as first Iohns testimony Iâ— and the evidence of it I â—aw the fairest witnesse thirdly the obiect a 〈◊〉 and what doth more affect mans curiosity at least then to see signes And this signe in heauen seemes to be that which Christ calleth the signe of the Sonne of man 〈…〉 Mat. 24.30 not only because it appeares after the generall darkening of the Gospell and the falling or Apostacy of many starres in the Church ver â—â— but also because these vialls are the evident fore-runners of the second comming of Christ as will appeare more fully in this insuing treatise And fourthly the place where in heaven namely in the Church of God which both in this booke and throughout the new Testament is vsually vnderstood by heauen as the kingdome of heaven for the Gospell and ministry thereof in the Church And this signe in heaven may well be taken for the signe of 〈◊〉 Sonne of man mentioned Matth 24. as will more and more appeare in the progresse of this Prophecy Fifthly this sign is great and marvellous which if we apply to the admirable breaking forth of the Gospell in the beginning of these 7. Vials we cannot but be amased with the marvailous greatnes of it Sixthly this signe is more particularly described and set forth vnder 7. Angells who are the Ministers of God in his Church as Chap. 1. and 2. and 3. of this booke Ministers are Angells as much to say as Messengers so that the name of Angel and these 7. too may a little awaken our attention and raise the contemptuous world to a more high estimation of this sacred Calling of Gods Ministers lest the disesteeme of their persons may be a stumbling bloâ—k to men to fall fowle vpon a disrespect of the message it selfe Seventhly These 7. Angels bring with them the 7. last plagues because in them is filled vp the wâ—ath of God Extremâ— malorum scire to know aforehand the last and worst of plagues is a good remedy against them if not altogether to prevent yet at least the better to brooke them In the second verse saith Iohn And I saw as it were a Sea of Glasse mingled with fire and them that had gotten the victory ouer the Beast and ouer his Image and ouer his marke and ouer the number of his name stand on the sea of Glâ—sseâ— hauing the harpes of God And ver 3. they sing the song of Moses the servant of God and the song of the Lambe saying Great and maruailous are thy workes Lord God Almighty iust and true are thy wayes thou King of Saints Who shall not feare thee O Lord and glorifie thy name for thou only are holy for all Nations shall come worship before thee for thy iudgements are mâ—de manifest In these words is plainly intimated the estate of the Church of God when once the 7. Angels begin to powre forth the last plagues Therefore they immediately follow vpon the vision of the 7. Angels vpon whose execution of their message great ioy is brought to the Church of Christ. The glassie Sea mingled with fire is a liuely embleme of this world whose glory is but as glasse bright but brittle dum splâ—ndet frangitur and it is mingled with fire which signifies the consumption of the wicked world which as glasse is molten and melted with fire as Peter speaketh 2 Pet. 3.12 the elements melting with fervent heat Vpon this molten fiery glassy Sea do stand the servants of God who are Victors over the Beast and whereof we read Chap. 13.15 16 17. having the harpes of God to wit instruments of praise 〈◊〉 they sing the song of Moses and of the Lambe This speaâ—â— as is very frequent in this booke 〈◊〉 and directeth our eyes to that solemne thanksgiving of â—oseâ— and Israell for their miraculous victory 〈…〉 and their deliverance frâ— the captivity vpon the â—anks of the red Sea resembled here by the 〈◊〉 Sea mingled with fire which makes it appeare like the red Sea That the song of the Lamb is here added it teacheth vs to apply this to the spirituall-deliverance of the Châ—rch of God from that spirituall Aegypt to 〈…〉 that by the power of Christ the Lamb of God 〈…〉 that Paschall Lamb at thâ— sprinkling of whose blood 〈…〉 Israelâ— typicall deliverance from their corporall â—aâ—tivity And for this cause is this song sung to the 〈◊〉 of God Almighty by whose only power and mercy we with the whole Church reformed were delivered from and are conquerers of the Beast c. This may put vs in mind by the way that as we haue a great share in this deliverance and victory over Popery 〈◊〉 to be 〈◊〉 more carefull to keep this song of thanksgiving 〈…〉 and take those harpes into our hands which our forefathers most of them were faine to hang vp vpon the willowes in Babylon and in stead
shell of faith and so the shell of the Creed They haue the Sacraments What say I The Sacraments No surely among all their seven Sacraments haue they any more but the bare broken shell of Baptisme onely For the sole efficacy and 〈◊〉 of it they â—ang vpon the Priests Intention and not vpon the spirit of God and his word and true faith in the baptized As for the Sacrament of the Lords Supper they haue vtterly abolished it and turned it into mâ—ere Accidents without substance joyned with an imaginary Idol wrought by vertue of the Priests Intention Thus we see that there is no more left of the Church of Rome but an empty crackt shell and therfore it is now no more either a true Church or a true or truly visible Church But to conclude this discourse to the aforesaid allegations a vouching the Church of Rome for a true or true visible Church is added an Apologeticall advertisement to the Reader beginning Nothing can be so said or done but may be ill taken Now God forbid But is it well said or done to affirme that the Church of Rome is yet a true or a true visible Church 〈…〉 the Reverend Author iudge indifferently having well weighed the former reasons whether we doe ill or no in taking this his saying ill or whether we had not reason to haue expected an ingenious Palinody 〈◊〉 Augustinâ— like Retractation rather then such an Apology which whether it be rather to be pittied then any vncharitablenes in the Reader in taking such a saying ill let judicious charity it selfe judge Nor need we stretch the saying to imply that the Church of Rome is a true believing Church Suffice it we except against any being yea or visibility of a true Church in the Synagogue of Rome But the Reverend Author referres Visible 〈◊〉 outward Profession to some essentiall Principles of Christianity neither of them to sound◠〈…〉 Grant the Romanists to be 〈…〉 and we cannot deny them the name of 〈◊〉 Church Answer Now vnder 〈…〉 Profession a sufficient marke of visibility for a Church This is none of those markes which the Church of England takes notice of a Church by 〈…〉 sheweâ— Againe the Scripture calleth 〈…〉 Synagogue of Satan who call themselves Iewes 〈…〉 The Samaritanâ—s sometimes professed themselues to be of the Iewes Religion having their Temple nâ—are the Mount Garisim They had their Priests also who 〈…〉 how they should feare the Lord◠〈…〉 Lord but withall 〈…〉 the manner of the Nations Did they not then 〈◊〉 the worship of the Lord Surely they did 〈◊〉 were they therefore a visible Church Nay saith the Scripture there They neither feare God c. So the Church of Rome professeth to feare the Lord but 〈…〉 like to the Nations so that it will follow she neither feareth God nor doth after his lawes c. Obiect But she holdeth some essentiall Principles of Christianity Answ. So do the 〈…〉 this day they hold the Old Testament Obiect But withall they deny Christ expressely Answ. So doe the Papists implicitly and by their owne expresse doctrines of Trent haue no more communion with Christ then the Iewes haue Nay Papists doe expresly abiure the doctrine of Christ as we shewed before in the Popes owne Bull how doe they then any more hold Christ then the Iewes But Grant the Romanists to be but Christians how corrupt soeuer and we cannot deny them the name of the Church But why should we grant them that which never a Papist is able to demonstrate to vs or yet vndoubtedly to perswade himselfe of He is not certaine of the Priests Intention in his Baptisme no nor yet of the Bishops Intention by whom that Priest was ordeined no nor of that other Bishops Intention by whom the Bishop was ordained Priest Therefore no Papist can be sure whether he be a Christian or no. And why then should we grant them to be Christians Although for the bare name of Christians and of a Church we will not much stand with them so they doe not hereupon nor any for them incroach and challenge the being and reality yea or the very visibility of a true Church No noâ— to say That we are all the same Church by vertue of our outward vocation whosoeuer all the world ouer worship Iesus Christ the only Son of God the Sauiour of the world and professe the same common Creed Nor That which Rome holds with vs makes it a Church Nor That Rome holds the foundation directly Nor That because those things were affirmed twenty yeares ago therefore now they must be true nor that if any be otherwise minded he shall doe more wrong to his cause then to his Aduersary nor that sundry of our iâ—dicious Diuines were of this mind nor In that she holds the foundaâ—iâ—n directly she is a true Church For first doth the Church of Rome worshipp Iesus Christ who for Christ worship the Beast and his Image bearing his marke Secondly doe they hold the same Creed that deny the Faith without which they cannot say the first word of the Creed I beleeue in God Thirdly what foundation do they hold directly with vs For other foundation can no man lay then that which is layd Iesus Christ. Wee shewed before that they haue nothing of Christ but the shell the shadow the Pope is the kernel if any Nay doe they hold more of Christ directly then the very society of Devils doe Yea or so much as they The Devils hold that Iesus Christ is God and man they beleiue and tremble They Devils belieue not that Christs body can be made of a peece of bread hee knowes it well enough to be but one of his owne iuggling tricks which his Romish Disciples learned of him The Devils dare not deny that Iesus Christ is come in the flesh Yea he openly confesseth him to be the Son of God I know thee who thou art even the Holy one of God Doe the Romanists so much No they are of that Spirit of Antichrist that denyeth that Iesus Christ is come in the flâ—sh How He that maketh Christ of a Peece of bread denyeth him to be come of the Virgine Mary If Christ haue a body made of bread and yet this body the same that was borne of the Virgine Mary then it followeth directly that with the Manichees they allow Christ no other but a meere imaginary fantasticall body sliding downe from heaven as Dianaeâ— Image that came from Iupiter For is not that a meere phantasme which they worship in the bread A body naturall it is not which wants both substance quantity dimensions flesh blood and bone and all other properties which a mans naturall body ought to haue Therefore in directly saying This is Christs body they deny Christs true naturall body which he received from the blessed Virgine and so deny directly that Iesus Christ is come in the flesh How doe they then directly hold the foundation And yet this is not simply to hold
amazed about the â—eaning of this Viall poured out vpon the Sunne I could find no satisfaction in many Interpreters which I had seene but after much contending with the only Author and Revealer of all secrets by prayer I began with an Eagle eye to pierce 〈◊〉 this Sunne and the my 〈◊〉 of it even to a strong assurance Afterwards this 〈◊〉 resolution gathered the more strength being seconded by some learned Authors whom I had not seene 〈◊〉 consulted with before whose judgement concuâ—ring gaue me comfort that my opinion was not singular But that which most of all sealed my warranâ— was the royall Paraphrast King Iames of happy memory whose excellent judgement vpon this Viall seemeth to me a cleare ray and beame of this Sunne and aâ— whose sacred and luminous torch we may be bold to light our candle Only I haue adventured to point out the powring out of this Viall to the particular times which this surviving generation hath in a great part beene so happy is to see it accomplished and in which time also the Royall Paraphrast did write his peerelesse exposition And the fourth Angel poured forth his Viall vpon the Sunne power was given him to scorch men with fâ—re and men were scorched with great heat and blasphemed the name of God which hath power ouer these plagues and they repented not to giue him glory I doubted a long time how the Sunne here might be meant of the Gospell of Christ because thereupon the Viall is powred and we find in the rest that every Viall poures out a plague on the object where it lighteth as the first vpon the earth the second vpon the Sea the third vpon the Rivers and so in the rest But I find the Sun to be exempt from the like plague in sundry respects First because the Sunne is a heavenly body but the plagues are all powred out vpon the earth ver 1. Secondly it sufficeth that the Sun is hereby made an instrument of Gods wrath vpon the wicked whereupon it is added here And power was giuen vnto him to scorch men with fire Thirdly the Sunne scorcheth most in his highest elevation when it shines clearest and is least eclipsed with clowds or the like Now in all these respects the Sunne is an Embleme and resemblance of Christ the Sunne of righteousnesse displaying his beams and rayes in the preaching of the Gospell which the clearer and brighter it shineth the more it scorcheth those that either openly oppose it or privily seeke to supprâ—sse it or set their face against it while hee hath healing vnder his wings for all them that wisely and timely betake themselues vnder the shady refreshing of Gods Mercy-seat Besides in the time of the fifth Trumpet we read that the smoke out of the bottomlesse Pit did darken the Sunne and Ayre Where by the Sunne is clearely meant the light of the Gospell obscured by Papall Aegyptian Mysts Nor is it vnusuall in Scripture to compare the knowledge of Gods word to the Sunne Mic. 3.6 Therefore night shall be vnto you that ye shall not haue a vision and it shall be darke vnto you that ye shall not diuine and the Sunne shall goe downe ouer the Propheâ—s and the day shal be darke ouer them Meaning that the knowledge and light of Gods word should be resâ—rained which in Amos 8 11 is called a famine of the word of God So Esay 30.26 speaking of the restitution of the Church specially in the time of the Gospell saith The light of the Moone shal be as the light of the Sunne and the light of the Sunne shall be seuenfold as the light of seuen dayes in the day that the Lord bindeth vp the breach of his people and healeth the stroke of their wound Here by this sevenfold brightnesse of the Sunne is plainly meant the great light and prosperity of the Church which commeth by the preaching of the Gospell So also Cant. 6.9 the Church is likened to the Sunne for her excellent brightnesse And Psal. 19 the Prophet vnder the glorious lights of heaven but especially the Sunne in his admirable motion and glorious light and comfortable by inlightening all places of the world nothing hid from the heate thereof doth set forth the glory of the Gospell vniversally shining over the earth and heaven as both the Apostle applies it Rom. 10 18 and the Prophet himselfe in the 2. paâ—t of the Psa. at the 7. verse so forwards So that no place is left for doubting that by the poâ—â—ing out of this Viall vpon the Sunne to which power was given to scortch men with fire is meant nothing else but a speciall time and state of the Church of Christ wherein the Gospell should flourish in a most resplendent brightnesse even as the Sunne at high noone in the height of summer bringing forth also an outward state of prosperity peace and plenty as attendants vpon it or as a plentifull harvest followeth the Summer-sunne But where or when will some say began this Viall to be poured out Surely if we begin at the first Viall and so come along downeward to this it will as the star that pointed the Wise men to Christ the Sunne of righteousnesse gloriously risen vpon our Horizon lead vs directly not only to the time but in a manner to the very place where we haue seene this verified Although we may not goe about strictly and precisely to restraine it to any particular point of time or place sith this Viall is poured vpon the Sunne which signifieth the generall happy estate of the Church since the â—ime of that eximious Reformation by the preaching of the Gospell Notwithstanding if we can pitch vpon and point out any speciall place and time where and when this hath beene most eminently and completely verefied we may boldly conclude that there and then began this Viall to be poured out vpon the Sunne according to our former generall note of direction Indeed the Sunne of the Gospell when first it began to display his more glorious beames from vnder the duâ—kie clowds of Popery as in the beginning of the Reformation though still in all ages before Luther even in the thickest Aegyptian Sun-darkening foggs there was some light in Goshen which the Starres Gods witnesses and Ministers ministred vnto it it was as the Morning Sunne not shining so clearly at the first through the interposition of vaporous errours and not fully dispelled but for a good space waded vnder some câ—owds now breaking forth as in King â—â—ward 6. his raigne now eclipsed againe and withdrawing his light as in Queene Maries raigne only the fires of the Martyrs yeelding light to Gods hidden people during that sad Eclipse but no sooner was this clowd blowne over the blessed and glorious Queene Elizabeth succeeding but now eftsoone began the pouring out of this Viall to manifest it selfe For the first Viall discovers Romes grievous and noysome sores beginning at Luther the second Viall shewes the
childe of this famous Church doth not reuerence and submit to the authoritie of this his Mother But who shall be the Church of Englands interpreter Any priuate spirit Or who dare say that the doctrine of the Church of England is any other then the doctrine of the Scriptures For once diuide the doctrine of our Church from the Scripture and then we shall quickly come to that passe to belieue as the Church belieueth or as the Church of Rome belieueth And how is that As the Scriptures teach No but as the Pope teacheth and interpreteth or as the Pope belieueth How belieuest thou as the Church of England How is that As such or such a learned great man or great learned man perhaps as great in conceit in the Church of England as the Pope in Rome belieueth or interpreteth But it was the custome of the ancients in case of controuersie in faith to call Ad fonâ—es they went not to the cesterne but to the fountaines the Scriptures If any therefore should presume to interpret the words of the Church of Englands doctrines to any other sense then the Scriptures teach is worthy at least of his Mothers rod if not of his fathers high displeasure But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones and others who are none of Christs sheepe Read John 13.1 The father loued his owne And 2. Tim. 2.19 And Iohn 17.2.9.11.12 24. Yea and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs to his elect people in sanctifying of them by his spirit I would such great Rabbies were a little better versed in their Catechisme before they vented such nouell Aphorismes We haue to answere touching our Creed Thirdly I belieue in God the Holy Ghost who sanctifieth me and all the elect people of God This is our Mothers doctrine according to the voice of her Husband Iohn 17. Prou. the sixt verse vnto the end of the chapter Enough to put to silence all Arminian vniuersalists Read also the 17. Article of Predestination which fully cleared the Church of Englands minde in this point But thirdly he will proue that God loues all men alike because all men are alike redeemed by his Sonne And this he will also proue from the doctrine of the Church of England Which is answered as before The Scripture saith in matter of censure heare the Church but in matter of faith and doctrine heare him that is Christ. The Church must euer submit her doctrines to the touchstone of the Scripture And so the Church of England doth I am sure And what saith the Scripture of the redemption by Christ and for whom Read Ioh. 10.5 I lay downe my life for whom for the sheepe And Act. 20.28 The Lord hath with his owne blood purchased whom The Church of God But other Scriptures say that Christ died for all men Those all must be reduced to all Christs sheepe being scattered ouer all the world for these onely he laid downe his life these onely he purchased with his blood these onely he prayes for whom he laies downe his life for Joh. 17.9 read the place and marke it well and consider But in this point we need no other opposition but the Authors Tenet then his owne contradictory confession He saith Nothing can make the Creature hatefull or odious to the Creator besides its hatred or enmity of that loue by which it was created and by which he sought the restauration of it when it was lost Nor is it saith he euery degree of mans hatred or enmity vnto God but a full measure of it which vtterly exempts man from his loue Vpon whomsoeuer he would father this doctrine sure wee are the Apostle saith that by nature we are borne the children of wrath as well as other Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs besides the height of malice against God contracted in the world Doth not the least sinne deserue Gods hatred and wrath vpon vs But this hee contradicteth againe saiyng That Christ onely receiued our infirmities and originall disease and not the contempt of him and his law Now if Christ did receiue our infirâ—â—ties onely and originall disease yet euen those then cost Christ his pretious blood yea and made him a curse for vs and to cry My God My God why hast thou forsaken me And was there euer any sorrow like to his sorrow But you say Christ receiued not the contempt of him and his law You meane then that Christ died not for contemptuous sinners And if Christ died not for the rebellious contemner what shal be become of a great many in these daies that not onely contemne but oppose and seeke to oppresse the knowne truth Surely the state of such is very exceeding dangerous yet I dare not say desperate which yet should be desperate if Christ died not for the greatest sinnes euen sinnes of rebellion and presumption as well as of infirmity Was there not in the law a Sacrifice as well for sinnes of presumption as of infirmity And was not that Sacrifice a type of Christ. And doth not God in the 50. Psalme preach repentance euen to the contemner of his knowne word But if he repented how should he be pardoned vnlesse Christ tooke vpon him the centempt of him and his law But I hope some of the Authors conâ—orts at least will discipline him well fauourdly for such a doctrine as no lesse vncomfortable then vnsound In vaine else doe Preachers beat the ayre in preaching repentance to habituated contemners if Christ bore not all kind of sinne vpon him We read of no sinne but it is pardonable sauing that against the holy Ghost and that also say the Fathers if a man could repent of it were pardonable and if pardonable vpon faith and repentance no doubt but Christ tooke even that vpon him also Indeed if a man runne on in sinne with a high hand hating to bee reformed contemning the Ministry of the word and so persist and dye in his impenitency it is euident that Christ the Lambe of God hath not taken away the sin of that man But in the fourth place he saith That God loues all men vnfainedly as they are men or as men which haue not made vp the full measure of iniquity But hauing made vp that or hauing their soules betrothed vnto wickednesse he hates them His hate of them as reprobates is no lesse necessary or vsuall then his loue of them as men But though he necessarily hates them being once become reprobates or hauing made vp the full measure of iniquitie yet was there no necessitie laid vpon them by his eternall Decree to make vp such a measure of iniquitie So he yet a little before where he saith God vnfainedly loueth all men God doth not loue but hate the Reprobate although they be men yea the greatest part of men I well hoped
Nay I trust it is as good as done the victory remaining on the Lambes side and those with him the Called and chosen and faithfull And how doughtily hath the Dragon and his party those vnclean spirits bestirred themselues in this spirituall or Ecclesiasticall conflict against the truth and Gospell of Christ Who seeth not with what confidence they haue beene puffed vp as if already they had won the field What a high hand had they gotten over the Church of Christ in suppressing the truth in as much as in them lay that it might not be maintained either in Print or in Pulpitts How began all kind of wicked heresy opposing and impugning Gods Grace and Mans Salvation to strout and vaunt it selfe both by Printing and Preaching bidding open defiance to the truth and the Professors of it Insomuch as it was in mans eye whether for a penny should get the conquest couragious Truth or outrageous Errour The conflict was so eagre as I said to my friends for their comfort it was the Devills last heaue But blessed be God we haue seene his head already broken and his whole body will follow after And as Christ hath begun to conquer in behalfe of his truth so this is an inducement to that other conquest at the battell of the great day of God Almighty over all the Antichristian enemies in the behalfe of all his children the Professors and followers of his truth In the meane time O Virgin daughter Sion here is exceeding joy and abundant consolation for thee Thou hast many mighty malicious mischievous enemies But thy God hath given thee sufficient proofe of his protecting hand As he hath begun so hee will make an end The Church shall yet be assaulted on every side by all the forces the enemy can make But it is the Lord God Almighty that leadeth them to destruction as followeth in the next Viall But me thinkes I heare againe some object as not yet satisfied that those Froggs haue in other ages beene as busie as now and therefore this time cannot so rightly challenge and appropriate to it selfe the pouring out of this Viall Why What haue I said That this Viall is already poured out Pardon me for that Let the truth it selfe be the triall of the time and the time the triall of the truth It is true indeed that those Froggs ever since their first hatching haue not beene idle but as actiue as spirits yet one thing is further to be noted as a peculiar marke or symptome of this Viall namely that thâ—se Froglike spirits comming out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet giue vs thus much to note and it is very notable that the age of this Viall when ever it is is haunted and possessed with a triple spirit domineering and revelling in the world yea and especially in the Church of God As Christ saith Mat. 24.15 Mar. 13.14 When ye see the abomination of desolation stand in the holy place where it ought not let him that readeth consider it then let them that are in Iudea in the Church looke to it For out of the Church no discerning of the times of these Vialls It is out of the Temple that the Angells poure out their Vialls vsefull only to the Church of Christ. The first is the spirit of craft and serpentine cunning comming out of the mouth of the Dragon Chapter 13.2 and 12.3 and 20.2 and 12.9 the Devill the old subtile serpent more crafty then any Beast of the field oâ— Gods making For so much doth the mention of the Dragon here import whence these spirits come The second is the spirit of vsurped power and domination signified by these spirits coming out of the mouth of the Beast For the Beast signifieth especially that power Imperiall of Rome which the Pope vsurpeth as ye may see in the 13. Chapter The third is the spirit of false doctrines and lying Prophets and Ministers which is signified by the spirits coming out of the mouth of the false Prophet Now when ever we find a time wherein the spirit of craft of lawlesse vsurped power and of false doctrines are most predominant and arrived to as great a height as is possible without the full abrogation of all lawes humane and divine we need then goe no further to seeke out the most speciall time wherein this Viall is poured ouâ— So that when ever you see the world fully possessed with the spirit of new pollicies and projects of the quintessences of all quaint and witty devices but all distilled from the Limbeck or Limbo of the Dragons crafty head all of them tending to that very end and scope which the Dragon mainly aimes at namely the ruine of well settled states and of the true Church of God when ever you see from the Dragons mouth inspiring his machiavellian Atheâ—sticall instruments and Ministers the subtile spirits vnder this Viall to goe about to governe the state of the world both Ecclesiasticall and civill by the cleane strength of their vncleane braines which must needs concurre with the high contempt of Gods wisdome and word with the senselesse scorne of all ancient true policy prudence providence which the wisest Statesmen of the world haue vsed for the well managing making of their estates not only secure but glorious when ever you see plenty of pragmaticall Punies or skipiack-froggs which by the inspiration of the Dragon dare vndertake with the very Engines of their wit as Archimedes did Siracâ—sa which yet was surprized while he was over busily a drawing of his circles to maintaine their goodly Provinces against all incounters when ever you see the world so pestered with these working spirits as nothing can be expected but the utter wrack of whatsoever is the object of the Dragons malice and envy then be sure is the time of the pouring out of this Viall of those spirits raigning which come out of the mouth of the Dragon Againe when ever you see high and mighty spirits especially Ecclesiastickes signified by the vsurping Beast to mount vpon the wings of their ambition to such a height of vnruly rule as to vsurpe a lawlesse and boundlesse power over all whose lusts must stand for lawes who Sampson-like knap insunder as tow the strongest chaines of all law and conscience who Beast-like will be confined within no lists of common reason and humanity who goe about to overturne all well settled Monarchies being firmely built vpon fundamentall lawes of the State and would turne them into lawlesse Tyranny or Anarchy then be sure is the pouring out of this Vial wherein these spirits come out of the mouth of the vnreasonable Beast the true Hieroglyphick of all lawlesse vsurpation and Tyranny of all senslesse sensuality In a word when everye see false Prophets abound but especially such as bring in old but new refined Heresies yet clothed with the name of the true Church qualified with the wit of the