YOu have heard in the former Chapter, of the Prepa­ration of the Seven Angels, to poure out the seven last Plagues of God upon the Antichristian State. In this Chapter, you read a large Description of their Execution of that worke, which is,

First, Commanded, Ʋerse 1.

2, Secondly, Performed, in the sequell of the Chapter.

Commanded, wherein observe that Commandement set forth, First, by the Jnstrumentall efficient Promulger of it, a great voice [I heard a great Voice.]

Secondly, By the Subject-place, whence this Voice came forth, out of the Temple. [A great voice out of the Temple]

Thirdly, By the matter commanded by the voice, [Goe your waies and poure out the Vials of the wrath of God upon the earth.]

This Commandement thus given, was accordingly performed by all the seven Angels, in this whole Chapter.

The first Angel poureth out his Viall, ver 2. and that is, first set forth by the subject upon which he poured it, [upon the earth.]

Secondly, It is amplified by the effect it wrought [There fell a noysome and grievous sore upon the men] What men? They are of two sorts:

• First [Such as had the Marke of the Breast.]
• Secondly, [Such as worshipped his Image.]

The words are somewhat darke, and there is much variety in the Interpretation of them: I shall shortly open to you, what (by the comparing of this, and other Scriptures together) I take to be the meaning of the Words.

First, when he saith [I heard a great voice] It is a voice of 1 Authority, and Power. And whose can that be, but his, that hath power over all these Plagues, even God himselfe, and the Lord Iesus Christ, who also have power in the Temple: It is not the voyce of one of the foure Beasts, the Officers of the Church alone, but a further power doth concur with this voice, such as carried Majestie, and authority with it.

2 Secondly, [Out of the Temple] It implieth it was a voyce de­livered not by one of the foure Officers in private, but came out of Publike Administration, where onely the Lord speaking, did with Authority set forward these Angels upon this work. And it may further Imply, that it sprung upon some Prayers of the Church in the Temple: for all the voices in the Temple, are ei­ther, the voice of the Church unto Christ, or of Christ unto the Church: And if the Lord speake graciously in the Temple. It is commonly obtained in the Praiers of the Church, craving an­swer from him,

[To the seven Angels] That is to say, Seven sorts of Gods [Page 3] Messengers, whether Magistrates or Ministers, or whosoever they be that poure out these Vials, they are Angels of God, as be­ing the Messengers of his wrath. Neither is it meant of seven Individuall persons, but seven sorts of Persons, that set forward this worke. And withall I doe accord with those that say, that in all these administrations, there is some presence of the heaven­ly Angels accompaning the men in the worke.

Goe your waies] [your waies] is not in the Originall, but [Goe] poure out the Ʋials.] The Vials are vessels of large con­tent, but of narrow mouthes, they poure out slowly, but drench deepely, and distill effectually the wrath of God: Vessels they are of full and just measure, as all these judgements are dispen­sed in weight and measure.

Of the wrath of God] That argueth, that upon what subject soever these Vials fell, the wrath of God fell together with them, upon the same. And that helpeth not a little to open the place, and to shew the danger of some interpretations, which doe ex­pound the Sunne vers. 8. to be the Scriptures. If these Vials be the Vials of Gods wrath, how shall any of them be conceived to be poured out upon the Scripture, is the wrath of God kindled against the Scripture? And for the Earth, vers. 2. Some con­ceive it to be meant of the common sort of godly Christians; but though some soare plagues might befall some of them, yet how can the wrath of God be conceived to be powred upon them? It cannot therefore be meant (as some of good note say) of the Waldenses, and Albugenses, Hugonets, and Lollards; but the wrath of God falleth upon such, as worship the Beast and his I­mage: And therefore take that for certaine, that what things so­ever the Vials of Gods wrath are poured upon, they are such as God is deepely displeased withall.

Ʋpon the earth] They thought right, that thought it to bee meant of the common sort of Catholikes: but let us further con­sider how it commeth to passe that the first of these Angels pou­reth out his Viall upon the earth, and the rest upon other things, yet they a [...]l have a Commission to poure out the Vials of the wrath of God upon the earth. For the opening of this difficulty (which else might exercise some) we must know, that in this Prophecie sometimes [earth] is opposed to Heaven, and then as by Heaven is meant the pure Church, as Revel. 4.1. & 12.1. So by Earth is meant an earthly and corrupt Church. Sometimes [Page 4] also by Heaven is meant, a corrupt state of Religion, wherein heavenly and divine honour is given to Satan, or Idols, as Revel. 12.3.7. Againe, sometimes Earth is opposed not unto Hea­ven, but unto some other Element in the World, and so is it in this Chap. The first Angel poureth forth his Viall upon the Earth, the second poureth his Viall on the Sea, &c. So then in this case, the Earth is to be understood in a double sense. In generall, of the Antichristian state, or world, Vers. 1. And in the Antichristi­an World they have some things that represent the Earth, and some things the Sea, and some things represent the Sunne of that World, and some things represent that Ayre of that world; there­fore in the particular execution of this Commission, When the first Angel poureth out his Viall upon the Earth, it is upon the lowest and basest Element in the Antichristian world, and that can bee no other, but the lowest sort of vulgar Catholiks, and they were the first that had the wrath of God pour'd upon them, which did afterwards arise higher to the Sea, and then to the Fountaines and Rivers of water, then to the Sunne, then to the throne of the Beast, then to the River Euphrates, and last of all to the Ayre, and in all these doth the wrath of God ascend higher and higher, as may afterwards more clearely appeare.

The first Angel went and poure out his Viall upon the earth.] This first Angel must be these first sort of Gods Messengers, that did poure out some wrath upon Common Catholikes. And doubtlesse such wrath it was, as being poured out, did worke a Noysome and grievous sore upon them that worshipped the Beast, and his Image (as the Text expresseth) They that had the Mark of the Beast (you heard before out of the 13. Chapt.) are such as receive some indeliable Character of the Beast; such are their Secular, or Regular Priests, and all that receive religious Orders from the Church of Rome. Who then are they that worship his Image? The Jmage of the first Beast (you know) is all Na­tionall, and Diocesan, and Provinciall Churches; and they that rule them are the Image of the second Beast: So then they that worship the Image of the Beast, be such as are devoted to the Canons of Popish Churches, who drink them up, and receive them as Articles of their Faith; these are all afflicted with a noi­some and grievous sore by the pouring out of this first Viall: For those who did poure it out, they were such as did convince them of the Damnable estate of a Catholike, and taught them, that by [Page 5] their Religion they could go not beyond a Reprobate; and this was the common practise of the Martyrs of Iesus Christ in Queene Maries time, in Edward the sixth, and in Henry the eight's time, who discovered unto you, that all their Religion was but the worship of God after the devises of men, even Will-worship, such as they were led into by the Man of Sinne, who being him­selfe blinde, leadeth those that are blinde, and both fall into the ditch; those that thus discovered the unsoundnesse of the Religi­on of these Catholikes, who before seemed to be good Church­men, and good House-keepers, and good Christmas-keepers, they were the men that poured out this first Viall upon the earth. And upon this their discovery, there fell a noysome, and grieve­ous sore upon their Catholike Priests, who had borne the com­mon sort in hand, That Ignorance was the mother of Devotion, and such ignorant Devotion was the way of Salvation, when they see that all their People, who were heretofore their honest and good Neighbours, full of benevolence towards them, were now informed, that they lay under a state of deepe Damnation, it was an eye-sore to their Catholike Priests, and all of that Reli­gious Order, a double sore fell upon them.

First, a sore of envy, and malice, against all the Martyrs of 1 Christ, and all that sought for Reformation of Religion; against whom their spirits were so strongly embittered, that happy was he that could bring Fire and Faggot to execute vengeance upon them, that did discover the state of the common sort of Catho­likes to be so dangerous. [It was a publike speech of Henry the eight, when he sate in Parliament, Complaining of the stirs that were made about Religion, There are many (saith he) that are too busie with their new (Sumpsimus) meaning those that clave to that which he counted the new Religion, though withall o­thers he taxed, who doated (as he said not amisse) much upon their old M [...]mpsimus. The new Religion (though true). Hee, and they all envied: the Old (though his owne) he despised.

Secondly, there was a noysome loathsomenesse discovered, 2 by these true Witnesses, and Martyrs of Christ, unto the people. Whereby they began to see that the common sort of their Religi­ous Orders were full of Idlenesse, of Ignorance, of Covetousnes, of Pride, and of Hypocrysie, and that they had laid such a foun­dation of Religion, as was not Iesus Christ the true Foundation, but had indeed reared up an Antichristian Religion, whereof (as [Page 6] it is said (Isai. 28.19.) it shall be a vexation to heare the Report. A grievous malignant ulcer it was, and the more they stirred in it, the more they were vexed. And this let me further adde, for open ng the words, it is an allusion to that noysome sore of Egypt that fell upon the Common sort of the people, and upon the Ma­gitians also, Exod. 9.11. So that they could not stand before Moses; and so it was here, these noisome sores of which wee have spoken, did so fall upon the common sort of Catholikes, and upon their common Religious Orders, that they fell before the Angell that poured out this Viall, as Dagon before the Arke. Thus you see meaning of these words.

Now for the Notes that arise from them.—You may observe that (Chap. 15 7.) One of the foure Beasts gave unto the seven Angels, Seven golden Viols full of the wrath of God, but they went not then, to poure them out, untill they heare a great voice out of the Temple, and now they goe. So that the Doctrine in the first place to be observed, is this.

Doct. 1 Though the counsell and instruction, and advise of a Church-Officer may be a good invitement, and inducement, and prepa­rative unto a Calling: yet it is the mighty Voice of Christ, specially in Publike Ordinances, that Effectually stirreth up a man to the execution of it. These Angels had councell and encouragement given them (as you have heard) to goe about this worke, and were furnished with the wrath of God for this ende: but were not effectually stirred up to fall upon the execution thereof, till they heare a great Voice of Christ out of the Temple, (that is in publike Ordinances) then they goe to poure out their Vials. You shall find this a very ordinary Practise in some things suta­ble hereunto in Scripture. Isaack gave Iacob a Commandement and Instruction to goe to Padan-Aram, Gen. 28 6. And there­upon Iacob went on his way, Vers. 7. But the first night that he lodged out of dores, when the Lord appeared to him in the House of God (Verse 15.) and telleth him, That hee will bee with him, and keepe him in all places whithersoever hee goeth, and will bring him backe againe into this Land. Then Ia­cob (Chap. 29 1) lifteth up his heeles, and goeth on his wayes, Like a Giant refreshed with Wine to runne his Course. And the like was the Practise of the same Jacob, when they told him that Ioseph was yet alive, Gen. 45.27.28. his spirit revived, and he said, He would goe down to see him; but first he goeth to Beer­sheba [Page 7] and there offereth Sacrifices, and consulteth with the Lord, Gen. 46.1.2.3 4. and the Lord encourageth him to go [...] downe, bideth him not feare, He will be with him, and there make a great Nation of him, and bring him back againe (and so he did to be buried) thus are his hands fully strengthned in his way: The like also was the case of the men of Samaria, Ioh. 4. When the wo­man had told them that Jesus was the Christ, because he had told her all that ever shee did, they beleeved, because of her saying, Vers 39. But when they came unto him, and talked with him, then they said unto her Vers 42. Now we believe, not because of thy saying, for we have he [...]rd him our selves, and know that this is in [...]e [...]d the Christ, the Saviour of the World. Thus the voice of Christ carrieth his people an end in the waies of their cal­lings, with effectuall power unto sudden and speedy execution.

The Reason is taken first, from the greater power of the voice Reason 1 of Christ speak [...]ng by his Spirit, then when hee speaketh by the gifts of his Servants and therefore Paul putteth a great difference in this case, Acts 19.21. The Text telleth us, That he purposed in his Spirit to goe up to Hierusalem, afterwards going on his way, he meeteth with certaine Disciples, Act. 21.4. and they by rea­son of the Prophesie of Agabus concerning Paul, vers. 11. fell upon him and wept, and besought him not to goe up to Hierusalem, What meane you (saith he) to weepe, and to breake mine heart, for J am ready not to be bound onely, but to dye at Hierusalem for the name of the Lord Iesus. Behold here the Spirit of God had re­vealed clearely himselfe in the heart of Paul, to strengthen him to goe up to Heirusalem, these Disciples (upon the Prophecie of Agabus, that he should be bound at Hierusalem) said to Paul through the Spirit, that he should not goe up: By what spirit? By the gifts of the Spirit, the spirit of love, and their care of the Churches; but Paul waves them all, for hee had the minde of Christ, by the voice of the Spirit himselfe; this was indeede in times of extraordinary Revelation: but it sheweth you never­thelesse the difference betweene the voyce of the Spirit, and of the gifts of the Spirit, he giveth the greater power to the Spirit, then to the gifts of the Spirit, being such kind of Gifts, wherein humane frailty might be mingled.

The second Reason is taken from the greater power of Gods Reas. 2 voyce in Publike, then in private Administration; If one of these Elders speake unto them, it may be but a private incou­ragement: [Page 8] Such as the advice of Nathan was unto David, to build the Temple, 1 Chro. 17.2. But had he come, (as afterwards he did) in way of Publike Administration; Hee could not have beene so mistaken as then he was; For therein doth the Lord more specially reveale the presence, and the power of his Spirit, and grace, Matth. 18.18.19 20. Therefore it is, That when there commeth a great voice out of the Temple, it carrieth along the Seven Angels to a speedy dispatch of this great worke, of pouring out the Vials of the wrath of God upon the earth.

Vse 1 The first Vse may teach us all, that have any private induce­ments or incouragements to any calling, or worke of God, by any Church-Officer, or Church-Member, not to sleight the same; for these Angels did not sleight the motion, when one of the Church Officers gave unto them the seven golden Viols, but they tooke the Vials, And when they see their time, when there commeth a publike Voice out of the Temple, then doe they all follow on effectually with their worke, in their seasons. Sleight not therefore private encouragements to good callings, but looke for further provocation and strengthning in them, from the pub­like Ministry, even from the voyce of Christ in the publike Or­dinances of his Church. Private Revelations without the Word, are out of date, but certaine it is, that God doth speake by his Spirit in private Meditation and Prayers, and conferences with Bretheren; and in all these, comforteth his people with the manifestation of his fatherly goodnesse, yet speaketh nothing, but in his word, and according to it. Now these be good hints, and good encouragements, which God giveth his people in them, and by no meanes to be sleighted, when God sheweth his presence in them: God forbid that any of the sonnes or daugh­ters of God should put them away. Yet this let me say, though such be faire incouragements, (what private duty soever they come in) whether to beleeve on this or that gracious promise of God, or to stir us up unto any other Spirituall work, the servants of God are hereby led to attend the more upon the publike Ad­ministrations of the Church, for the further clearing of the mind and will of God; There will the Lord more clearely reveale himselfe by his Spirit in every Ordinance of his Worship, there doth he delight to poure out all his fresh Springs, Psal. 87. Last, For there the Lord commanded the blessing, even life for ever­more, Psal. 133.3. Eternall life doth he give in the Publike fel­lowship [Page 9] of his Saints, there doth hee confirme their callings to them, looke unto the Lord therefore for his blessing in this way, and so shall you be faithfull followers of these holy Angels of God, who being privately incouraged, waite for a publike voice to carry them an end in their Administrations, wherein the Lord by the mighty power of his Spirit doth confirme al his Promises, threatnings, and Commandements, and more throughly stirreth up the hearts of all his people to take hold of al that is spoken un­to them; therefore if ever you perceive any voyce or spirit to take off a man from Publike Ordinances, and cause him to sleight them, then ever looke at it as a manifest delusion, for eve­ry dispensation of God, doth but enkindle a more earnest long­ing that the Lord should confirme the same by his broad Letters Patents, the Publicke Word and Sacraments in the Church. Yea so farre doe the Saints of God stand hereupon, that whatsoever is in private onely brought unto them to beleeve, they will finde much adoe to rest satisfied in it, untill they see it confirmed in publike also. As when men have any speciall grant from their Prince, and have it confirmed by the Privy Seale, they will not rest therwith, but will go to the Lord Keeper for the Broad Seale, to confirme what was before Sealed to them, though either of them apart be sure, yet both joyned together will make it more sure: Shall men be so carefull for this world, and for temporall Patrimonies, and shall Christians take up every motion in private and sleight publicke Ordinances? Be not deceived, whatsoever is brought unto you by the spirit of God in private, Will cause you to seeke for more cleare evidence from his loud voice in Publike, where his voice goeth on more strongly and powerful­ly, convincing the Conscience, and breaking downe all Tempta­tions and discouragements that might hinder the comfort of Gods people.

The use in the 2. place serveth to reflect a iust reprofe therfore Vse 2 upon any that shall despise or neglect the Publike ordinances of God in the Church, for you see here that what is confirmed in the whole Church is the great voyce of God, and that without con­tradiction to the holy Saints and Angels, if therefore the Publick ordinances be vndermined and borne witnesse against by any that commeth not from the spirit of these Angels, but from some evill roote in the hearts of the sonnes and daughters of men, the report of which is a vexation of spirit to heare there­of. [Page 10] Thus much for the first note. Goe poure out the vials of the wrath of God upon the earth.

And the first Angel went, and poured out his viall vpon the Earth, &c.

Here is a world you see discribed, having an earth and sea, and rivers, and fountaines, and sunne, and aire, and they all be­long unto the Beast, and therefore the first Viall is poured upon them that had the marke of the Beast, and the last brought in the fall of Babilon: So that from first to last, they are the judg­ments of God vpon the Roman Antichristian state, as sixe of the seaven seales brought in judgements upon the Pagan Romane world, and the seven Trumpets, his Iudgements upon the Chri­stian world, as they were ruled by Christian Emperours: so are the seven last Vials powred out upon the Antichristian world; From hence therefore you may note thus much.

Doct. 2 That the whole antichristian world, or state is but earthly and not heavenly. For all these Angels are commanded to poure the vials of the wrath of God vpon the earth, and they went not beyond their commission, in pouring them upon the sea, and Rivers, and fountains, and vpon the sunne, and upon the throne of the Beast, and the River Euphrates, and the Aire; where­by the Holy Ghost holdeth forth vnto us, that all these are but earthly, the sea is but earthly, the fountaines and rivers earthly, their sunne an earthly sunne, and the throne earthly, &c. And though it is true (as some say) poure out any iudgement upon any element, and the earth fareth the worse for it: yet take the description of the Holy Ghost, as it is plaine, and it intendeth the antichristian world alone: They are of the world, therefore they speake of the world, and the world heareth them, 1 Ioh. 4 5. And he that is of the earth, speaketh of the Earth, Ioh. 3.31. And so also are all their ordinances earthly.

Reas. 1 The first Reason is taken from the efficient cause of all their frame and state, which is but from the Earth: all their Doctrine, worship, and government, so farre as it is Antichristian is but humane, if not divellish, Rev. 13.18. The whole number of the Beast, whatsoever is numbred to belong unto him, is but the number of a Man, humane inventions and will-wisedome, men will have it so, and this is the Summe of all Popish Religion.

Reas. 2 As the whole frame of their Religion commeth from the earth, so doeth it tend to the earth againe, for where doth all [Page 11] drive at, but the maintenance of an earthly Pompious, stately Prelacy; nothing in the world but devices to get money: they are full of covetousness and ambition; both which, what are they but an open doore to their earthly libertie? these are sensuall (saith Iude ver. 19.) not having the spirit: There is nothing spi­rituall in all their orders, nor in their pleasant sights, sweet smells, delightfull musique, and many goodly Feasts they have, and what are they but to please the tasts of men; and all their carved and painted stocks, and stones, their goodly Images, what doe they but please mens fancies, And

This you shall finde in the third place, that their best de­votions Reason 3 doe but leave a man in an earthly and carnall estate, and therefore the Holy Ghost speaketh boldly, Rev. 13.8. That all that worship the Beast, their names are not written in the booke of life, of the Lambe slaine from the foundation of the world: There is not a man of them, that knowing and beleeving no more then what he hath from the Beast, can be saved, there­fore they thought not amisse who have written, that a Papist by his Religion cannot goe beyond a Reprobate, so then what­soever is meant by these things in the antichristian world, where­on these vials were poured, all is but earthly; an earthly sea, an earthly sunne, an earthly light, an earthly aire, fitter to choake men (so farre as it is Antichristian) then to breath any life into the soules of Christians.

To shew you the vanity of all their indeavours, that study to reconcile Popish and Protestant Churches together, I will Vse 1 say but thus much, you may as soone bring Heaven and earth together, as you can draw Popish and Protestant Religion together; for Popish Religion is all but earthly, and all the Chur­ches of Christ are Heavenly, and therefore when Heaven and earth meete, then will Poperie and Protrolemy meete toge­ther.

In the second place let all men beware, lest they have any li­courish affection towards the old Religion, as they call it, if you Vse 2 shall hearken to the voyce of such charmers, charme they ne­ver so wisely, your best Religion will be but earthly, your pray­ers earthly, your faith earthly, your obedience will bee earthly, you shall find nothing therein able to answer an Heavenly and spirituall mind: what though they tell you that Protestant Re­ligion loveth case; but as for them, they have their whippings, [Page 12] & scourgings, and fastings, and these (they will say) are no such earthly dainties; Truely these so farre as they are Antichri­stian are but earthly; they fast from flesh indeed, and from white meats, but they have the dainties of the Apothecaries shops, preserves, and conserves, and such kind of pleasant meats, and what have they done all this while? these their practises are not sanctified of God, and therefore doe leave the soules of men still vnder carnall delusions, being no other, but earth­ly and bodily exercises. Goe and poure out the vials of the wrath of God vpon the Earth, and the first went and poured out his viall vpon the earth. This is vpon the lowest and basest e­lement, in the antichristian world, Thence we may observe.

That God in his Iudgements vpon wicked persons, and Doct. 3 states beginneth first with the least and lowest amongst them, this is evident in the Text, first upon the earth, and the sea is next; which like the naturall sea is above the earth, and the Rivers, and fountaines are higher then it, and the sunne higher then they: and then vpon the throne of the Beast, and when we come to open the sequell you shall see that all things goe in a gra­dation; And in this sort did the Lord deale when hee brought antichrist into the world, Rev. 8.7. The first judgement came vpon the earth; The second vpon the sea; The third vpon the rivers and fountaines of water; The fourth vpon the Sunne, then commeth Antichrist the King of the Bottomelesse pit, Rev. 9.11. and here in the 5. Viall his throne is smitten, and upon the sounding of the sixt angell, the foure angels in the River Eu­phrates were loosened, and here pouring out the 6^th Viall, the Ri­ver Euphrates is dryed up. And the consideration yeeldeth great light to helpe us in the exposition of these seven vials: for by the same steps wherby antichrist came into the world, by the same steps doth the Lord vndermine him and bring him downe. For as first the common sort of Christians were corrupted when antichrist was brought in, so first the Common sort of Catho­liques are blasted, when antichrist beginneth to fall: The like course did the Lord take in the plagues of Egypt, Exod. 7.19. &c. He beginneth with the lowest, first to turne their waters into bloud, and thereby killeth their fish, but still men subsist well enough, but then he bringeth frogs into all the land of Egypt, and they crawle into their kneading troughes, then he changeth the dust of the land into lice, and that was a great deale [Page 13] more loathsome to men, and at length hee killeth all their first borne, and at last overwhelmeth Pharaoh and his hoste in the bottome of the red sea; and all this is according to the old co­venant of his justice, Levit. 26.18, 21, 24, 28. If you will not for all this hearken vnto me, J will punish you yet seven times more for your sins, so he threatneth againe and againe in all those verses, untill at last he bring upon them such feareful and horrible Iudgements, that they become an hissing to all nations.

The Reason of Gods dealing thus, is to magnifie Gods pa­tience Reas. 1 vnto all; knowest thou not that the long suffering of God leadeth thee to Repentance, Rom. 2.4. It becommeth the Lord to magnifie his patience and when he doeth strike he will not suddenly stirre up all his wrath, therefore when here he commeth to judge Antichrist, he first poureth out his wrath where it is least of all sensible to the great Lords of the Anti­christian world, to magnifie the equity of his Iustice, and that he might also leave them without excuse, if the lowest judge­ments doe not prevaile: this God doeth that he might be justi­fied when he judgeth, Ps. 51.4. Thus though his wrath bee revealed from heaven against all vngodlinesse and vnrighteous­nesse of men, Rom. 1.18. yet such is the holinesse of Gods pro­ceedings, that hee will shew his patience, and will strike gent­ly vpon the least and lowest in estate first, and afterwards hee goeth on further in wasting to waste, untill he have overspread a state with punishment; thus doth hee together magnifie his patience, and justifie his justice, and leave men without excuse.

This may serve in the first place to teach all men in the feare of Ʋse 1 God, to become wise by light Iudgements and gentle afflicti­ons, those which you would thinke may least of all concerne you sleight them not: nothing more distant, from the chiefe men in a State, then the common multitude. A Iudgement upon them doth not matter much, if a Famine were upon the common sort of people, Princes and Great men would not be much affected therewith. But the least of his judgements should be warnings unto us, to teach us that the Lord hath taken his Sword into his hand, and will go on in judgement, untill he make the soules of men to tremble. What if a judgement begin upon mens cattell? That is farre off: It will come next upon your Servants and Children, and it may be, reach to the wife of your bosome; and if all this prevaile not, it may be, He will strike you with grievous [Page 14] diseases in your body; and if you hearken not for all this, what if he let the Devill loose upon the soules and consciences of men and women? What will the heart of a poore Creature doe in such a case? O consider this all ye that forget God! least hee teare you in pieces, and there be none to deliver. When the Lord striketh aloofe from us, It is but the Viall of the first An­gell, but when the Lord beginneth, he will go on further; there­fore it must be the wisdome of the sonnes of men to take heed of his stroakes afarre off. This also is the Method of Gods dea­ling with his owne Children: He did not fall upon the Consci­ence of his Servant Iob at the first, but upon his Cattell, then up­on his Servants, after that upon his Children, and nextly, upon his Body, and at last, writeth bitter things against his soule. Be we warned therefore by the first hints of chastisements, by small and gentle visitations, and happy they that learne to profit by such, to turne unto God, and to make their peace with him, before his wrath breake forth like a devouring fire, and there be none to quench it.

Vse 2 The second use is unto the common sort of Christians, if there be any more poore and common, and of lesse esteeme then other: Marke what I say, and take it from the word of the Lord, it be­hoveth you in speciall manner to take heed to your Religion; for if corruptions grow therein, you will be the first that will suffer by them. And why so? It is because Religion concerneth the common sort of Christians, as well as any other: and yet they commonly leave their Religon, (as they say) to men that are wiser then themselves; well, if you cannot read in the Book of God the broade Characters of Salvation, and the way there­of, looke for it, that when the smarting providences of God come upon any State where you are, you shall first taste of them, and then shall you see the necessity of looking unto your Reli­gion. And upon this ground it is that Apostle Iude, Vers. 1.3. writeth unto all the faithfull, and exhorteth them, That they should contend earnestly for the Faith once given to the Saints: otherwise they shall have the first hansell of Gods Iudgements, for they will be soonest corrupted, and shall bee soonest puni­shed,

Doct. 4 That the discovery of the loathsome, and shamefull sinnes of men, is from the Viall of the wrath of God. For what was this Viall which is powred out upon the earth (that is upon the [Page 15] common sort of Christians) It was their conviction of their damnable Ignorance, and Superstition, Idolatry, and Hypocrisie; and this the Lord threatneth, as a judgement unto Hierusalem, Ezeck. 16.37. That hee will discover her nakednesse, that those that loved her, and these that hated her should see her na­kednesse, Thus is his wrath revealed against all unrighteousnesse of men.

For the Lord is the first cause of all the Evill that is done a­mong Rea. 1 the sonnes of Men, Amos 3.6. So that, is me [...]s wicked­nesse discovered, is their loathsome, sinfull, carnall, corrupt e­state laid open? The Lord hath done it.

Because it is the proper worke of the Spirit of God to con­vince Reas. 2 the World of sinne, John 16.8. and he worketh it by the Law, For by the Law commeth the knowledge of sinne, Rom. 7.7. And what the Law doth, the same doe the servants of God by the Ministery of it, yet all is the worke of the Spirit of God.

The Vse may be, first to teach the Sonnes of men, to take Ʋse 1 heede how you snarle at Instruments of Gods wrath, though it may be, they may sometimes deale disorderly; yet is it your part to see the righteous hand of God, and when men walke ac­cording to God, in discovering your wickednesse, there is it, the righteous hand of God much more. As when the Angels that poured out this Viall, were encouraged by the Officers of Christ in his Church, and so by the Lord himselfe, to show men that they were full of palpable Ignorance, and superstition: Therefore let men learne in these cases, to sanctifie the Lord in their hearts, and to acknowledge his hand on them, in such con­victions of their sinnefull and shamefull estate and course.

Let it teach all such whose sinnes are discovered at any time, Ʋse 2 to humble their soules under the mighty hand of God, that as their sinnes have beene discovered by an Angel of wrath: so they may be covered againe by the Angel of peace.

That the discovery of the sinnes of the Common sort of peo­ple Doct. 5 doth inflict a noysome Boyle upon their corrupt leaders, and guides that allow them therein. There fell a noysome and grievous sore upon the men which had the Marke of the Beast, and upon them that worshipped his Image. When all this wic­kednesse is discovered in the common Catholikes, then doth the leaudnesse of their leaders also grow notorious; what say you [Page 16] now to all their Catholicke Priests, Their wickednesse appeareth, their Idlenesse, Hypocrisie, Covetousnesse, and wantonnesse, breaketh forth. A grievous sore lay upon them all, to see that all their labours are discovered, to be but a building men up in wrath, the Spirits of the Popish Leaders were greatly distur­bed and troubled to see men so busie with their new Sumpsimus. A noysome blemish was it to all their Religious Orders, and to all that did countenance thē in the same. Evident this is unto al those that read the Stories of our owne times, or the times of our Fa­thers, how this noysome sore fell upon their Guids and Leaders, And so it hath done of old, Esay 9.15.16. The Leaders of this People cause them to erre: So Jer. 5.31. The Prophets prophe­cie falsely, and the Priests beare rule by their meanes, and my people love to have it so: Thus are their false guides blemished.

Reason The Reason is taken from the duty of the guides of the Church and People, which is to turn them from their evill waies, Jer. 23.22. Therefore if they lead them into evill wayes, needs must a noysome sore fall upon them, when the wickednesse of the people is discovered.

Vse This may teach all the servants of Christ, to whom the Church of God is committed, to be the more vigilant in all the Admini­strations of the things of God in his House, that there may remain in it no corruptions that are discerned; but that being discerned, they may be also borne witnesse against, and be seasonably roo­ted out, and the spirits of Gods people healed: else the sorenesse will fall upon the guids of the Church, the people may perish in their sinnes, but their blood will the Lord require at the hands of those that should leade them in the way wherein they should goe. It is not enough for the people to say, it is the fault of their guides, nor for Ministers to lay the blame upon the people, unlesse they warne them, then indeed have they delivered their owne soules, but if the People perish for lacke of knowledge, God will require their blood at the hand of their Guides.

THese seven Angels (as you heard) that had the vials of the last wrath of God to poure out, they poure it all out upon the Anti­christian world, upon the Beast, or some­thing or other pertaining to the Beast; for the first that poured his vial on the earth, vexed them that had the mark of the beast; he begins therefore with the beast, And the fift Angel poured forth his vial upon the throne of the beast, in the 10. ver. and when the seventh Angel poured forth his vial, Great Babylon came up in remembrance before God, &c. in the 19. ver. So that (in a word) all these vials being poured out from first to last upon the earth, and the earth being the Anti­christian state, opposite to heavenly and pure Churches, all the [Page 2] vials are poured upon the Antichristian world or state. And (as you see) they begin with the lowest elements first; The first upon the earth, the next upon the sea, the third upon the rivers and fountaines, the fourth upon the sun in that world, the fift upon the throne of the Beast, the sixt upon Euphrates, the seventh upon the ayre. Now the second Angel (of which you heard the last day) having poured out his vial upon the sea, it became as the bloud of a dead man, and all that lived in that sea, dyed.

The sea (you heard) is the confluence of waters anld rivers, and doth hold forth the confluence or concurrence of all the oracles, and ordinances, and meanes of grace and salvation, or those that are pretended so to be. The concurrence, or conflu­ence of them all to one body, which in one word was their Religion in the old Temple, it was resembled to a brazen sea, wherein the Priests washed themselves; In the Apostolique Church of the New Testament, it is resembled unto a sea of glasse, like unto crystall, wherein you might see the face of Christ, as in a mirrour; In Reformed Churches, it is as the of glasse, mingled with fire; In Popish Churches, it is as the bloud of a dead man; no living bloud is there to be found to wash the people in, but as the bloud of a dead man, without life, to them that are washed in it, and rather fit to choake, and poison, and kill, then to give life. Now that being the sea; Then here the next vial is poured out upon the rivers and foun­tains of waters that run into this sea, and derive this sea up and downe the earth, The third Angel poured out his vial upon the rivers and fountains of waters: And the pouring out of his vial, is described, First, by the subject on which it is poured, Vpon the rivers and fountains of waters: Secondly, by the effect, and they became bloud: Thirdly, the pouring out of this vial is am­plified by the testimony given to it, and the effect of it; What is the testimony? It is double, 1. Given by the Angel of the wa­ters, in the 5. ver. I heard the Angel of the waters say, what doth he say? he gives to God the glory of his righteousnesse, and of his unchangeable righteousnesse, which art, and wast, and shalt be, because thou hast iudged thus: And the reason of it (he gives) is taken from the equity of the law of retaliation, in the 6. ver. For they have shed the bloud of Saints an Prophets, and thou hast given them blood to drinke, for they are worthy. The second Te­stimony [Page 3] by which this powring out of the Viall is amplified, (and the effect of it is justified) is by another Angell out of the Altar in the 7. ver. who saith Amen to this: Even so Lord God Almighty, true and righteous are thy iudgments. For the mea­ning of the words.

The sea being Religion, the confluence of ordinances, such or­dinances as are dispensed in any religion: The rivers and foun­tains of water that spring from the sea, and returne to the sea, and derive all their springs and waters from thence, they are (and it is generally so received, and therefore with more free­dome of spirit a man may declare it) these rivers, and fountains of waters are generally conceived to be the Priests, and Mini­sters of the Popish Church, who carry Popish Religion, as Foun­tains and Rivers do the Sea, up and down the earth; so do they Popish Religion, up and down the Nations, carry it to and fro, only there is this difference between them, and ordinary rivers and fountains, ordinarily rivers and fountains are fresh, though the sea be salt, but here the fountains & rivers are salt and brac­kish also; as those salt springs be, that run through salt mine­ralls, which are of like nature with the sea, and these keep their brackishnesse still: And so it is with these rivers and fountains, they run through the earth, on which the first Angel poured out his vial; they run through the cursed earth, as it is plagued of God, and therefore still retaines the like unwholsome streams which are found in the bloody sea: And therefore it is said, that as the sea became bloud, so these rivers also became bloud, and carryed but the like kind of water which they received from the sea, corrupt. As the Religion it selfe is corrupt, so are these fountaines and rivers, the Priests and Jesuites, whether secular or regular, that is, the Parish Priests of their Churches, or Re­gular Monkes that are in Religious Orders, or who ever are sent forth by these, they are these rivers and fountaines of waters that run to and fro to fill all the world with their sea, with their Religion. It is the same word which the Apostle Peter hath in expressing the nature of false teachers, though there it is wells, yet the words are both one, They are wells without water, mea­ning without water of life, carrying their owne drugs and dregs, 2 Pet. 2.17. A fit expression (therefore) of such kind of Priests or Prophets, as doe convey unwholsome liquor or water up and downe a countrey. Now of these it is said, that on the pou­ring [Page 4] out of this vial, they became bloud, not onely in regard that their waters themselves are bloud, the doctrine and worship which they doe hold forth to the people are corrupt, as their sea is, (like the plague in Egypt, when their waters and rivers were turned to bloud) but that chiefly in regard of the punish­ment which they inflict on them for so doing, which is a blou­dy death, as bloud is expounded in the 5. and 6. verses, where the Angel of the waters saith, Thou art righteous, O Lord, &c. because thou hast iudged thus: Why? For they have shed the bloud of Saints and Prophets, and thou hast given them bloud to drinke, for they are worthy: So this is bloud which God hath given them to drinke. And that is an usuall phrase, to give a man bloud to drinke, is to kill him: As Tomyris of old said to King Cyrus, Thou hast been a bloud-thirsty man, drink thou bloud which thou hast thirsted. When you give a man bloud to drink, you put him to death. So this Angel, who ever it was, that poured out this vial, he puts these Priests to death, he gave them bloud to drink, both made themselves to undergoe a blou­dy death, to drinke bloud, and also made all that received and entertained them, to drinke bloud too; and this was effe­ctually accomplished by Queene Elizabeth, when in the 27. yeare of her raigne, in the yeare 1581. by the consent of the Parliament, she made it a Law, that if any Priest or Jesuite, that had received Orders from the Sea of Rome, or any autho­rity from that Sea, should come into the Realme, and goe about or practice to seduce any of the Queenes loyall Subjects from their allegeance, to the obedience of the Sea of Rome, or pra­ctice to draw them to that religion, he should be judged guilty of high treason, and suffer in the case of a Traitor; And this was another branch of that Statute, That if any gave entertainment to such Priests and Jesuites (after cer­tain dayes,) and knew them to be such, should suffer as in case of Felonie, without the benefit of his Booke; so that both of them must drinke bloud, both the Jesuites and Priests themselves, and their abettors and entertainers; and the ground was, because they had bloudy intendments in their comming, intending to kill the Queene, or corrupt the State with unwholsome and pernicious Doctrine, to draw the people from their allegeance, to the obedience of the Sea of Rome, that so as it was said, a generation of Catholiques was the [Page 5] corruption of her subjects: To prevent which mischiefe, this Law was enacted, and so upon this occasion, many suffered that yeare, and others in after yeares, most part of her Raigne.

Now what is then the meaning of the next words, I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast iudged thus: so it was bloud recompenced with bloud. This Angel of the waters, it was he or she that poured out this vial on these waters: She with the consent of her Councel, and Parlia­ment, they were this Angel of the waters that had this power over these rivers and fountaines, and this was accom­plished two or three yeares after, when she set Secreta­ry Cicill on worke to write a Booke with this Title, JUSTITIA BRITANNIAE, The Iustice of Britaine, wherein Secretary Cicill, by her appointment, doth make it cleare to all neighbour Nations, (and for that end published his Book in sundry Languages, French, Dutch, and Spanish) that what was decreed in that Parliament was just, according to the Law of God, and the true principles of Christian State Policie, that there was no hope of safety to the Queenes Person, or of peace to the Common wealth, or of liberty to true Reformed Religion, if such persons were suffered to goe up and downe in that pestilentious manner, to pervert and corrupt the people, and withdraw them from their Alle­geance, and subject them to the Bishop of Rome; that they did not suffer meerely on point of Religion, though on those points of their Religion which gave them occasion so to work, he doth not deny that neither, but in respect that the frame of their Religion was not compatible to any Protestant State: And the very Booke it selfe holds forth this in effect, that the Lord was just herein; and as the Text here tels us, Thou art righteous, O Lord, because thou hast iudged thus: And he attributes not onely righteousnesse to God in this, but immuta­bility, and constancie, which art, and wast, and shalt be alway. The same from the ancient Law of retaliation, in the 24. of Leviticus, 19, 20, 21. it is there ordained, that look what a man doth to others, it shall be so done to him, Breach for breach, eye for eye, tooth for tooth, &c. They gave thy Prophets [Page 6] and Saints bloud to drinke, and now thou hast given them bloud to drinke: This is the reason why he acknowledgeth this not onely righteous, but according to his old and ancient pro­ceeding, his righteousnesse ever since Moses his time, and since the world began: that is Gods manner, Gen. 9.4, 5. He that sheds mans bloud, by man shall his bloud be shed: God alway hath been of that mind: They that put others to death, that shed in­nocent bloud, Their bloud shall goe for their bloud, Gen. 9.6. to that purpose justly speaks that book; it is that which they have found, for they are worthy.

And when he adds further, I heard another Angel out of the Altar say, Even so, Lord God Almighty, true and righteous are thy iudgements: That is another Angel, a Minister and Messen­ger of Gods justice. This phrase, out of the Altar, in this Book, doth usually hold forth some under-persecution, either going, or new come out of persecution: for so it is expressed in the 6. Rev. 9. I saw under the Altar the soules of them that were slaine for the Word of God, and for the testimony which they held. The Altar is Christ, and Christ suffering; and those under the Altar, are they that suffered with Christ for the Word of God, speaking of the Primitive Christians in their first persecution: But here he doth not say, they were under Martyrdome, but they were come out from under the Altar; And that holds forth those Christi­ans in the Low-countreyes, who of a long time had been under persecution by Duke Dalva, and other Spanish Princes; Duke Dalva boasts of it, there were 36000. that he had put to death, Hugonites and Protestants; Judge you what the rest might also do; and all for the testimony of Iesus, for holding forth true Pro­testant Religion; but they were all rescued by the faithfulnesse of God; giving and blessing the courage of Q. Elizabeth: and now they are got out from under the Altar, and now they are freed from wrestling with such great difficulties as had been like to sinke them, if God had not by his stretched out arme rescued them. And looke as in 1584. Cicill set forth that book, so this Angel from under the Altar set forth a Law in 1586. wherein by the consent of all the States generally of the confederate Provinces, they enact and enjoyne, that none of the bloudy sect of the Jesuites, nor any of their Scholars, whether he be stran­ger, or borne in the Land, shall have liberty to come into the Countrey, but be put to capitall punishment as an enemy to [Page 7] the State; and they have been in some measure carefull of that Law, though more in Grave Maurice his time, then since; and so they justly say Amen to the Queens Law, that as she put those Popish Emissaries to the paine of High Treason, hanging, draw­ing, and quartering, and thus gave them bloud to drink; so this Angel from out of the Altar saith Even so, he saith Amen to it, let it even be so with them, Lord God Almighty, true and righteous are thy judgements; they acknowledge Gods Al­mighty power, that had given them power to make that Law against them, who had so lately suffered under them; and ac­knowledge Gods righteous judgements; for that State that makes a Law to the same purpose, which they have found en­acted in another State, they doe say Amen to what hath been done, and both the one State and other acknowledge it to be a righteous judgement of God, and the administration, a just law, and a just execution. This (as others have done before me) I take to be the naturall and true meaning of this Vial in the se­verall parts thereof, without wresting of the words, nor neede it be offensive to any that such particular persons are named as the accomplishers of this Vial, considering the matters were not of small importance, but of great consequence and admiration, all states rang of these laws, and it raised all Christendome in combustion, the wars of eighty eight, the Spanish invasion had speciall respect to this, and had not the Lord borne witnesse to his people and their Law, in defeating the intendments of their enemies, against both the Nations, it might have been the ruine of them both: So you see the meaning of the words of the Text.

The words are many, and though containing much matter in 4. verses, I shall shortly contract and recollect the substance contained in them into one note, and handle that one at this time, as conceiving all the doctrine of these words may be grasped together in one Observation; For though there be liber­ty of entring into common places of Gods righteousnesse and immutability, and of his justice in retaliation, and of his omni­potencie, out of this Text; yet all these particulars have been spoken to in the former Chapter, in the third verse, and in the fourth, Lord God Almighty, iust and true are thy wayes, thou King of Saints. That for God being ever the same, which was and is to come, we have spoken to it divers times before in this book; [Page 8] and therefore though they be Catechisme points, which my place calleth me to attend upon; yet I shall not here speak to them, having so lately handled the most of them, but therefore I will onely speak to this Doctrine, which containes all the ver­ses. This is the note then,

Doct. That upon the discovery of the deadly corruption of the Re­ligion of the Sea of Rome, it was a righteous judgement of God, and such as argued him unchangeable ever, like himselfe; That the Priests and Jesuites who carryed that Religion up and down the Nations, should be adjudged or condemned to a blou­dy death. This is the summe.

For so you see it is upon the discovery of their sea of bloud, of the Religion of the Sea of Rome, to be a Sea of bloud. We ope­ned and shewed before, that The second Angel poured out his vial on the sea, that is, on the Religion of the Sea of Rome, and dis­covered it to be as the bloud of a dead man, made it manifestly appeare, that both their doctrine, and worship, and govern­ment, was deadly, and such as was utterly unwholsome, both for private families and States, Church and Common-wealth; and so corrupt, as was deadly; who ever lived and dyed in that Religion, lived an hypocrite, and dyed a reprobate. Now the next Angel that comes, upon this discovery, he poures his vial on the rivers and fountaines of waters, and they became bloud: That is, they make Lawes to adjudge all that carry that Religi­on up and downe the Nation, to be guilty of bloud, and there­fore to be put to death, as Traitors and Rebels against the State. And this is acknowledged by the Angels of God, I meane those that are Ministers of Gods Justice, and approve this testimony as authenticall; they acknowledge this a righteous judgement of God, as he that is, was, and shall be alway one and the same. Thus he was wont to carry it, and thus he doth still. In old time, if a man played the false Prophet, and suggested such devices as these, the Lord judged him to death, this was his manner: And so in the New Testament, as in the Old, he condemnes all such to death, (and he is most righteous in so doing.) This is the summe.

It was a great while before this, though not full two thou­sand yeares, when Zachary prophesyed, that God would cut off the false Prophet, in the 13. Zach. 2, 3. and if there were any false Prophet should arise, his father and mother should thrust him [Page 9] through, because he spake lyes in the name of the God of truth, he should not live. And they speak not of his Typicall death, that is, of his death by Church censure, or banishment, which have a kind of death in them; but they speak of such a death, as that he was not worthy to live; To cast a lye upon the God of Truth, the Oracle of Truth. But long before Zachary, this was an ancient law of Moses in the 13. Deut. this was a law, that false Prophets, they that turned Religion to the blood of a dead man, that did fundamentally pervert Religion, they should not live. And minde the reason that God gives here, partly in this text, and partly in other Scriptures.

It is taken from the hainousnesse of blasphemy in the 24. Lev. Reas. 1 16. He that blasphemeth the name of God, shall surely be put to death. Every blasphemer shall be put to death. Now we cannot excuse Popish Priests and Jesuites from grosse blasphemy, they that are acquainted with the Ladies Psalter and Orysons made to her, cannot but acknowledg sundry blasphemous spee­ches in it, they make their Prayers to the Virgin Mary that shee would request her father, and command her Sonne, and that by the power of a mothers right to forgive their sinne, which if this be not blasphemy, I confesse I know not what is, and in a high degree, unlesse they should say, he were no God at all, and that falls not far short of it, to set a creature above God, and yet this is allowed as good devotion in the Church of Rome: It is true, if a man blaspheme out of ignorance, as Paul did, in the 1 Tim. 1.13. or if a man blaspheme unwillingly, as he did unwittingly, not knowing what he did, and he did compell some to blaspheme, Act. 26.11. why if he compell them to Blaspheme, those that are compelled, they doe it unwillingly, but if men wittingly blaspheme, knowing what they do, knowing Jesus is God as well as man, and hath power to forgive sins as he is God, and know the Virgin Mary hath neede of a Savi­our, as all the daughters of men have, that they shall put upon her the power to command her Sonne to forgive sinnes, this is such blasphemy, that hee that will stand to it, let him die the death; his blood shall bee upon him: If high treason against Princes on earth, may justly be punished, by death, verily, this is as disho­nourable to the Lord of Heaven, and Prince of all the Princes of the earth.

Reas. 2 A second reason is taken from the point of seducement: As all blasphemous heretiques, so seducing heretiques are to be put to death. In that respect that whole 13. of Deut. is spent about the seducing of false prophets: and he puts a threefold gradation, If he be a Prophet, (therefore though never so seemingly holy by his place and gifts,) yet if he turn you away from the Lord your God, and draw you from the wayes of God, what then? thine eye shall not spare him, he shall surely be put to death, from the 1. ver. to 5. from the 6. ver. to 11. he will have no neerenesse of blood to hinder from due execution of Iustice: but if it be thy brother, the sonne of thy mother, or thy daughter, or the wife of th bosome, or thy friend, which is as thy own soule that shall goe about to seduce thee secretly, saying, let us goe and serve other Gods which thou hast not known, thou shalt not consent unto him, nor hearken un­to him, thine eye shall not spare him, neither shalt thou conceale him, but thou shalt surely kill him, thine hand shall be first upon him to put him to death, &c. from the 12. ver. to the end. If there be never so many that shall joyn, if a whole City shall joyn toge­ther in such a course, thou shalt rise against, and destroy the City, and burne it with fire, and leave not a stone upon a stone which shall not be thrown down, in utter detestation of that wicked­nesse: And he gives a notable reason for it, why a seducer should be thus dealt withall, because, saith he, he seekes to turne thee away from thy way, and to thrust thee away from the Lord thy God, to turne thee off either by deceit, or to thrust thee off by eanest perswasions; and therefore lest you should think these false prophets faile onely in the object of worship, and not in manner of worshipping, therefore consider in the 22. Iosh. when the two tribes and a halfe set up an Altar by Iordan, al­though they thought not they would bring in another object of worship, but another manner of worship, (here is but another way of worship, whether mediation or satisfaction of Gods wrath devised) the whole ten Tribes rise up, and send a suffici­ent Company or Troop of Militarie men to goe and expostu­late with them, and know whether it were true; and either they would reclaime them from it by argument, or make warre against them; and they had cut off two Tribes and an halfe, if they had found another Altar for worship: Now he that sets up another Mediator or Mediation, Saint or Angel, he sets up as great a matter as another Altar; or he that brings in other mens [Page 11] merits, he brings in another Altar: Therefore by the ancient Lawes of that unchangeable God that thought it unsufferable in those dayes, he thinks it unsufferable now that Priests and Je­suites should bring in other Altars, other Mediations and Me­diators, as Prayers of Saints and Angels; the Lord looks at it as deeply meritorious of a bloudy death, as in former times. He is the same God, and his zeale and jealousie is deeply provoked against the like kind of viciousnesse now as ever it was then. That is a second Argument.

And yet in point of seducement, this I will say, that if a man upon conviction shall see the wickednesse of his way, and hum­ble his soule before God, and give satisfaction to the Church and State where he shall be convinced, on such conviction and re­pentance, we find liberty to pardon; but yet stigmatize him, as in the 13. of Zach. If the Prophet, shall repent, and say, I am no Prophet, nor the sonne of a Prophet, but an Husbandman, and my father taught me to keep beasts or sheep, and therefore he will not weare a rough garment to deceive; And if any man aske him, What are those wounds in thine hands? he shall answer, Those with which I was wounded in the house of my friends, Zach. 13.4, 5, 6. That shews in such a case they saved his life, but they inflict some pu­nishment on him, to carry away with him. And this is spo­ken not of the dayes of the Old Testament, but it is written to be done when there is a fountain opened to the house of David, and to the Inhabitants of Ierusalem, for sinne and for uncleannesse, in the 1. ver. And in the 7. ver. when the Lord calls for a sword against his Shepheard, and against the man that is his fellow, the Lord Jesus Christ, and his companions his disci­ples, He will smite the shepheard, and the sheep shall be scattered, (and those are the dayes of the New Testament) in those times it is, when the Prophets shall be thus cut off that rise up to se­duce the people of God.

And a third Reason is taken from the due desert of soul-murther:Reas. 3 There is none of all these Priests, or Jesuites, or He­retiques, that sin in the like kind, corrupting the precious truth of God, in the very foundations of it; but they worry and devour the soules of Gods people, I meane those that should not die, (though Gods elect cannot be seduced) yet those whom we ought to looke at, that should not be thus murthered, and brought to death by such means. In the 7. Mat. 15. Beware of [Page 12] false Prophets which come unto you in sheeps cloathing, but in­wardly they are ravening wolves: Is it not an acceptable service to the whole Countrey to cut off the ravenous wolves? what is the wolfe to the sheep? is he not the very death of them all that he lights on, or fall in his jawes? so is it with the sheep of Christ, that fall into the jawes of these Romish ravenous wolves.

It is said of those false teachers, 2 Timoth. 2.18. They de­stroyed the faith of some, who concerning the truth, have erred: And in the 2 Pet. 2. 1, 2, 3. he tels us, There shall be false tea­chers amongst them, that shall bring in damnable heresies, even denying the Lord that bought them, and shall bring upon them­selves swift destruction, &c. They shall make merchandise of you, as the Church of Rome, and her fountaines and rivers doe; they make merchandise of the soules of men, Rev. 18.13. Now to make merchandise of an Israelite, as in the 21. Exod. 16. it is a capitall crime, He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. Now these sell men, and engage them to perpetuall bondage, under their tyrannie, both in doctrine, and worship, and government. This murther of soules is juftly a capitall crime; as Moses said be­fore, If they thrust thee from thy God, and will not let thee walke with him, let not thine eye spare such kinde of corrupters and desperate deluders.

Reas. 4 The fourth reason is taken from that which the Iustitia Britanniae stands most upon, and becomes States-men to doe; and that is the conspiracie and treason against the State: And that unavoidably, by suffering such locust to run up and downe the Countrey, to poison the hearts of men, by their corrupt wayes and meanes: for these Ministers, they doe unavoidably, not accidentally, but they unavoi­dably draw men from their Allegeance due to their Na­tive Prince, to a forraine State: For if a Prince should professe Protestant Religion, (which is the true Religion) and thereupon be excommunicate by the Bishop of Rome, what then? then by the Lawes of their State he is deposed from his throne.

And they doe notably abuse the old type of Leprosie for this: Vzziah being once smitten with leprosie, then the High Priest removes him from the Temple of the Lord, and [Page 13] he may not be suffered any more to governe; for if once the Lord finite a man with leprosie in his judgement, (and indeed, let heresie be one kinde of leprosie) if the Priest pronounce him so, then he is cut off from the government of the Countrey, then his people are not subject to him, and so subjects are freed from their fidelity to their na­turall Prince, which is a notable abuse of that place: For God doth not intend that the authority of any Minister or Priest in the Old or New Testament should so farre pre­vaile, that what they did in the Old Testament to Vzziah, should take off Princes from their Goverment in the New: For even in the old Testament they still retained the Crown, though their power of execution was delegated to another; and that not by the High-Priests appointment, but by himselfe.

But as things were with them, so though not in the same kinde, but in a typicall way, it befalls Princes in the New Testament. If a man were found a Leper in the Old Testa­ment, hee was sequestred from the administration of his Kingdome, and from his owne house, Leviticus 13.46. he must not live in the Campe, or in the Towne or Village, but alone, and in a separate place by himselfe, (as those that are sick of the Pestilence in our Native Countrey) they are not suf­fered to live in the towne, but in Pest-houses, unlesse there be a generall infection.

But this thing must not be applyed in the letter to the state of the Church, in the New Testament; for Leprosie was not onely a type of scandalous, infectious sins, but it was also a bodily, noysome, infectious disease, and made a man unfit for civill commerce.

Moreover, as Leprosie was also a type of scandalous and infectious sinnes, so the sequestring of Vzziah from the Temple, doth type forth, not that Christian Kings should be separate from their thrones; For he that gives to a man a Kingdome, or any earthly estate, doth not debarre that man from his house, if he be a private man, nor from his go­vernment, if he be a publique person.

But what is the Kingdome that is typed out?

It is the Kingdome of the glory of CHRIST JE­SUS: If therefore hee be shut out from the holy Temple [Page 12] [...] [Page 13] [...] [Page 14] of Israel, he is shut out from the Kingdome of Heaven indeed, that is true; for what is done by the Churches of God on earth, is bound in Heaven: But yet Christ Jesus never thought it meete to separate any by any Church power, from communi­on with his wife and children, those whom nature bound him to; nor from his servants and subjects, whom civill engage­ments bound unto him; but only from interest in the spirituall communion of the seals of immortality, and yet but for a season, for the healing of his soule, not for the destroying of his person or state, but otherwise to exclude them from their own houses, or Kingdomes, or from any civill right, it was never Gods coun­sell nor meaning in the New Testament: But now the contrary being the doctrine of the Church of Rome, and on that ground justified. When Princes are excommunicated, they doe depose them, and being deposed, discharge subjects from their allege­ance, and then judge you what treason redownds to Christian Princes, and what conspiracie and rebellion groweth in the state of a Kingdome, when some take part with the King depo­sed, and others with him that is substituted by the Pope; and so there is Treason both against Prince, and State, and Kingdome. And therefore it is an ancient justice of God, that hath so order­ed it, that those that shall draw Gods people from the Allege­ance of their Prince, shall be judged Traitors, and suffer paine of death.

Reas. 5 And for a fift reason, (mentioned in the Text) it is taken from the law of retaliation; that look how men have dealt with others, they should be so dealt withall themselves. Now these Priests and Jesuites, and their Abettors, in the time of Queene Mary, and Henry the eighth, and all the Kings since, the Statute against Lollards in England, as also against the Hugonites in France, if a man were suspected of hereticall pra­vity, and pronounced guilty thereof by the Church, he was to be delivered to the secular power; onely he might have leave to consider of it: But if he fell againe, there was no hope of mercie, but he must looke for bloud, as if he were no better then a child of death: And yet they were men that never troubled the State, but quietly suffered for their Religion and Conscience: So that these Jesuites and Priests, delivering up so many inno­cent Lambs of Christ, Ministers of the Gospel, and holy Saints, to the Secular power, to be burnt at the stake in Smithfield, and [Page 15] elsewhere, and the Abettors of these Priests and Jesuites, being very zealous to cut off such Lollards from the land of the living, it is just and right with God, They have given thy Saints and Prophets bloud to drinke, and therefore looke as they have mea­sured to others, it is measured to them, by the ancient Law of God, that is the same, and will be for ever, Rev. 13.10. He that killeth with the sword, must be killed by the sword. So you see this point is plaine, That upon the discovery of the deadly corruption of the Religion in the Romish Sea, it was the righte­ous judgement of God, and such as argued him to be unchange­able, and ever the same, that the Priests ands Jesuites which car­ryed the waters of that Sea, that Religion up and downe the Nation, should be condemned to a bloody death: you see the truth of the point, and the reasons of it.

For the use of the point, it may first serve to justifie the holy Vse 1 and righteous equity of all those laws above mentioned, whe­ther in England or Holland, for putting Popish Priests and Je­suites to death, and there was a like law also made in France, upon the murther of Henry the fourth, that all Jesuites should be put away out of the Countrey, and their studies demolished, &c. but they made it in policie: But the Text speakes of England and Holland, it was a just and righteous law, that these rivers and fountains of waters should become blood: you see there is blasphemy in their worship against the Lord Jesus Christ, they doe seduce the people of God, and turne them from the Lord, and thrust them from him, by their justification by workes, by their callings on Saints and Angels, and trusting in other Mediators besides the Lord Jesus in the intercession of Saints and Angels: It hath beene a just hand of God, that they that worry (like ravenous wolves) the soules of Gods people, should themselves be worried: that they that have made fire­brands of Christians, should drinke blood themselves; they that over-whelmed Christians in confusion and tumult, it is just with God, that they should be over-whelmed; they that have beene so busie in putting to death innocents, that they should also be put to death: you see this is just with God, it is well be­comming to the unchangeable righteousnesse of God: thus it was in the old Testament, and why should it be changed in the new?

You will say it was but a typicall matter then, and you Ob. [Page 16] must looke for a spirituall death in the New Testament.

Why I pray you Brethren consider,

1. Answ. The Papists are not of that mind, but they execute it in the letter; they have put to death the Prophets and servants of God in the letter; hunted them up and downe; the Inquisition is in­comparably more bloudy then any other other Butchery. They doe not, nor may not plead any such thing; they beleeve it is true in the letter. And let me say further, the holy Ghost makes it as true in the letter; this Text is in the New Testament, not in the Old, Thou hast given them bloud to drinke, for they are wor­thy: and he speaks of the very bloud of the hearts of men: And it is parallel with Gods justice of old; it was just then, and it is just now. Zachary intends the dayes of the New Testament, though written in the Old, that when a fountaine is opened to the house of David, and inhabitants of Ierusalem, for sinne and for uncleannesse, then the father and mother of a false Prophet shall accuse him to the Magistrate, and shall say unto him, He shall not live. Was it an abomination then to speak lyes in the Name of the Lord, and no lesse then blasphemie, and shall it be more favourably interpreted now? A man may now speak a lye, and bring in a false Christ, a false Mediator, and false meanes of satisfaction, and false merits, now he may without perill of his life, in the Old Testament he might not. Why but was it not sufficient to have a spirituall judgement? Even they had spiri­tuall judgements then; but God saw it meet to inflict some temporall judgement as well as spirituall, and is now his judge­ment changed?

Besides, are not Moses Morall Lawes of perpetuall equity, and therefore to be observed in all Ages? Is blasphemy more tolerable in the New Testament, or thrusting men away from God? is it not as odious now as then? Is not murther of soules as damnable now as then? Is not conspiracie and sedition as damnable and capital now as then? Is not the law of retaliation as just in the New Testament as in the old? and therefore a man would wonder that such frivolous interpretations should come into the hearts of men, to hinder the free passage of the justice of God, on such notorious offenders.

Ob. But you will say, Conscience should not be forced, and men should not be put to death for their conscience.

Answ. Why doe you thinke Heretiques were not as conscionable in [Page 17] the Old Testament as now? If any man had a conscience to turn men from God, he would have men of as much conscience to cut them off; if they make no conscience of the blaspheming the name of God, the Lord would have, men make no consci­ence of cutting them off from breathing in the aire of God; If men make no conscience of murthering soules, or raising sediti­on, and tumult, and murthering men better then themselves, the Lord would have men make no conscience of paying every man in his owne kind.

But let me answer again, But mark what I say, the Lord will easily provide for this, and so he doth: and in England I am sure he hath, (what in Holland I know not, but) he hath provided there, That if a Jesuite or Priest, or their abettors, shall come in, and take the oath of fidelity to the State, and so carry matters be­fore some Justice of Peace, the Law dischargeth them from capitall punishment: And the Law of God in the New Testa­ment is, that such should be once or twice admonished, but if he still continue, the Apostle would have him cast out of the Church; the Church hath no farther power; if they be procee­ded with farther, it must be by the Magistrate: Him that is an heretique, ofter once or twice admonition, reject, knowing that he that is such, is subverted, &c. So that it must be for Funda­mentall Articles of Religion in doctrine or worship, which are so clearly delivered in the Word, that no man that understands Scripture, and the wayes of salvation, but may be satisfied in conscience what is the holy and acceptable will of God in such points; and therefore he takes it for granted, if a man be once or twice admonished, he is convinced of himselfe, he is sub­verted, he is turned off from the foundation, that now no man is put to death for his conscience, but for sinning against the light of his conscience; his owne conscience hath convin­ced him, and the light of the Word is so cleare, as cannot but convince him, that the way of God runnes just quite con­trary to his interpretation and seducement: And therefore now if you sinne, you sinne against conscience, and therefore you justly suffer for being subverted, and turned off from the foundation, from Chrift Jesus, and holding another founda­tion, and persisting therein obstinately. So there are two things in an heretique, he is both subverted himselfe, as an house from the foundation, it is against the foundation of Religion; [Page 18] and he holdeth out obstinately against light of conscience, with stubbornnesse; and now in such a case thine eye shall not spare him. A soule that sins of ignorance, may be pardoned, but if he still continue obstinate, thine eye shall not spare him; the wrath of God now goes out against a person, against a City; if it were against a Tribe, they goe about by force of Armes to redresse it; they shall not suffer such in a Country. This is then the Answer to the second Objection, and still justifies the equity of that Law.

Obj. 3 There is a third Objection, Ay, but is it not written, that you shall suffer tares to grow with the wheat, lest while ye gather up the tares, ye root up also the wheat with them? Mat. 13.30. Now our Saviour tending to clemencie and moderation, he saith, Let both grow together untill the harvest, &c.

Answ. Ay, but tares and wheat, they may grow together, but he doth not say, ye may suffer bryars and thorns to grow with them, for then you choak all the wheat: And therefore it hath been a false interpretation of the Popish sort, and taken up by the Ana­baptists, that tares signifie indifferently all sorts of wicked men; but I know none that expound them better then Ierome, and none so well; the tares are very like the wheat in Jury; what they are in other Countries I know not, but they are like to the wheat there, and you will not know the difference in the greene blade, nor in the spindling, untill it grows towards the harvest, then you will finde it but an empty eare and thin, and yet it grows so close with the other wheat, and like it, that if you pluck it up, you may pluck up the wheat with it, let therefore both grow together till the harvest.

What is then meant by Tares? Not such as sinne through obstinacie, but hyhocrites that are like the servants of God, that you would think they are such; after you discover them, they are empty eares; and hollow, have no fatnesse of graine, and that is indeed none of the wheat. Now let Hypocrites grow toge­ther with the Elect, doe not cast them out meerly for hypocri­sie, though you finde them halting, unlesse they break forth to scandalous behaviour, either in doctrine, or worship, or conver­sation, as they appeare to be bryars and thornes; if they be mani­fest fruits of the curse, away with them, Why cumber you the ground? for else you shall neither have Church censure, nor ca­vill to stand. Such notorious wicked persons, adulterers, Idola­ters, [Page 19] railers, refractory and scandalous persons, drunkards, and the like, are not tares; we must not abuse Scripture, that because tares and hypocrites are suffered, therefore refractory, scandalous, notorious wicked men and heretiques may be suffered; no, that is not the meaning, they are not ears, you may see them afar off; you shall not need to feare rooting up the wheat by cutting off them, the wheat is nothing like them. So you see the first Use, to justifie the equity and soveraignty of such capitall punishments on Priests and Jesuites, and consequently on such as bring in other Gods, or another way of worshipping the true God, then that wherein we may enjoy fellowship with the true God, the justice and suitablenesse of it to the holy will of God, since there were any Lawes made amongst Gods people.

For a second Use, it may serve to reprove the carnall and sin­full Vse 2 foolish pity that is found in any State, that shall be sparing, of spilling such bloud of the Priests and Jesuites: It is you see contrary to the unchangeable justice of God; the Lord loathes this kinde of lenity, and gentlenesse, and indulgence, and tolera­tion of such kind of persons, and ordinary receivings of them; if men will suffer such in the State, truly they shall doe it to the subversion of their owne safeties and dignities, and disturb their whole State. It is a very sad speech which the Lord utters in the 48. Ier. 10. Cursed is he that doth the work of the Lord negligent­ly; and cursed is he that keepeth back his sword from bloud, when the Lord calls us to sheath the sword of Authority in such kind of delinquents as these be; if we shall now spare them, and neglect this work of God, cursed be such. A State shall be separate from God, and a Kingdome more and more corrupt and leavened, by such toleration; the wrath of God will break forth, tumults, and seditions, and all kind of scandalous, and unrigh­teous, and ungodly proceedings will set a whole Kingdome in combustion, Church and Common-wealth at variance: There can be no peace to such a State, where such persons are tolera­ted: And therefore we may feare the righteous hand of God, in disturbing the Countrey whereto wee owe so much love and faithfulnesse, if there be a suspending of the holy and righteous Law of God; that these rivers and fountaines should drinke of bloud, for they are worthy.

Thirdly, this may serve to teach all Magistrates and Gover­nours Vse 3 in every Common-wealth, to looke that all your Lawes, [Page 20] [...] [Page 21] [...] [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...] [Page 26] [...] [Page 27] [...] [Page 28] [...] [Page 29] [...] [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] [...] [Page 35] [...] [Page] [Page 1] [...] [Page 2] [...] [Page 3] [...] [Page 4] [...] [Page 5] [...] [Page 6] [...] [Page 7] [...] [Page 8] [...] [Page 9] [...] [Page 10] [...] [Page 11] [...] [Page 12] [...] [Page 13] [...] [Page 12] [...] [Page 13] [...] [Page 14] [...] [Page 15] [...] [Page 16] [...] [Page 17] [...] [Page 18] [...] [Page 19] [...] [Page 20] be righteous lawes: If you will act any thing justly, the Lord takes it as his act, he is the actor of it. And therefore though this Law was made by Queene Elizabeth, with the consent of the whole body of the Parliament, and though her Secretary, by her direction and consent, published the justice of the Law, the Text saith, it is the Lord, Thou art just and righteous, just and true are thy wayes, because thou hast judged thus: They have shed the bloud of Saints and Prothets, they have given them bloud, and thou hast given them bloud to drinke, for they are worthy. Even so, saith another Angel, Lord God Almighty, true and righteous are thy judgements. If there be any wholsome and just Law in a Kingdome, the Lord ownes it as his owne, and it is to be obeyed as a righteous Law of God; if it be unjust, it is not Gods, for his law is just, an adequate rule of righteous­nesse. So that what ever is lesse then the Law of God, if it suit not with the Law of God, and keep correspondencie therewith, you cannot say it is a Law of God: Therefore Law givers, and Law makers, should ever have respect what doth the Lord our God say; If it be Gods Law, and Gods will, let it be establish­ed; if not, let it be antiquiated: But if you can finde a hint from the Law of God for it, then let it stand.

Vse 4 And fourthly, this must teach confederate States, or such States, whether neere for co-habitation, or farther off; if they heare of others proceedings, it is good to confirme what they have justly done. Queene Elizabeth makes a Law in the yeere 84. against Priests and Jesuites, the Decree is righteous, when others heare of this righteous section, they make it also a capi­tall crime for any such persons to be found amongst them; if it be capitall in England, it is so in Holland, they will require it of the necks of them that shall be found delinquent. What then? This is Even so, one State must say Even so upon the just act of another; and they must record it in their Statutes, unlesse there be some apparent dissimilitude, which is not in case of this na­ture; for there is the same equity in all Ages, and all Nations, and therefore it is for them to say Amen, or Even so to it: And what is that? It is no more but this, If you enact a Law which is in another Countrey, you say Amen to Gods justice in your own Countrey, as others doe in theirs.

Vse 5 The fift Use that you may make of this Point, is, to teach you a tender respect in all lawes to the judicials of Moses, to all the [Page 21] judiciall laws of Moses, that are built upon moral equity; that is, where the reason of a Law holds in one Nation as well as in a­nother; in the New Testament as in the Old. There are sundry Laws particular to that Polity, which had peculiar reasons for them, as to marry in their kindred, to keep their inheritance to their Tribe, we have not that reason: But where the Laws are of like morall reason, as will hold in all Ages, and in all Coun­treys, as it is in all the capitall Laws of Moses, there is no reason why a Jew should be put to death for point of Adultery, or In­cest, or for stealling a man, and selling him to a Pagan, more then a Christian. I say therefore look what was the Law of God by Moses, if it were of perpetuall reason and equity, it lyes on every Common-wealth to establish the same, and to take your selves as much bound to it as the Jews, why? for the Text tels us, the very righteousnesse of God is in it: And looke as he was then a hater ofall wickednes with a perfect hatred, and as he was just, so he is still, heresie is no more pleasing to him, nor blasphemy, nor seducing, nor to change the way of his worship, and to draw men to wayes wherein they cannot enjoy the Lord in peace; murder of soules is no more welcome to him now, then of old. And therefore if there were a Law to punish such with capitall punishment, it is a like justice of God to enjoyne such Laws in every Christian Common-wealth. And therefore if we look at Gods justice as unchangeable, we may not prevaricate judiciall laws, setting aside some typicall considerations, or some pecu­liar consideration, in regard of their Polity: But such as were to punish men by death, or were received on morall equity and ground, looke what was for them to doe there, is the same pro­portion for us; put the same case, and you will finde the like reason for the same punishment. It is true, some ceremonies were there punished with death, and so the like kind of profa­ning the Sabbath, is as justly punishable with us, if profaned with an high hand; to gather sticks with an high hand, in con­tempt of the Sabbath of the Lord, is as justly punishable with death now as then. And so you may say of any other law justly punishable by death, and that are built on perpetuall moral equi­ty, Our God is the same God that he was; and so you shall have him count that righteous whiles the world stands.

For a sixt. This may serve to take off a corrupt interpretation Vse 6 which some have made of this place, or a collection that they [Page 22] have gathered from hence, that the Angels of God are deputed to severall offices; here is one Angel of the waters; and some are deputed to governe the earth, some fire, some the waters and sea, as I might tell you, if it were meet to trouble you with hu­mane inventions, and collections of mens braines; the colle­ction is chiefly grounded on this place, but it is wholly mista­ken, for the Angel of the waters here is not any particular Angel of God, any of those heavenly spirits, but the Angels and Mini­sters of Gods justice, upon metaphoricall seas and waters. It is true, those here were Governours of the narrow seas, and the that gave commission to execute the righteous judgement of God upon those rivers, she was Admirall of the narrow seas, but that is not the meaning. But the Angel that poured out his vial upon the rivers and fountains of waters, it is he or she that did execute the righteous judgment of God upon the Popish Priests and Jesuites; and that did both Queene Elizabeth, and he that had a great hand in executing that judgement, and the Angel from under the Altar, they ratified that Law, and justified it when they had done. Now it is true, the Angels of God assist the servants of God in this glorious work, but they are sent forth, indifferently, to protect Gods servants by sea or by land: And I finde no Scripture to shew that they are more particularly sent to the sea, or to the earth, but indifferently to protect Gods ser­vants in their out-goings and in-commings.

Vse 7 Lastly, it may serve to teach us a true estimation of Ministers. If Popish Priests be rivers and fountaines of waters, drinking bloud, because they have made Gods servants and Prophets drink bloud, then it shews what place other Ministers be in, where the sea is cleare as glasse, like chrystall, where you may see the face of Christ as in a glasse, 2 Cor. 3.18. what then? where the sea is pure, all Ministers of the Countrey, and Elders of Churches, carry forth the doctrine and worship of Christ, they are as rivers and fountaines, and being living water, rivers of fresh water, and water all the Countrey. This is the office of of them, in opposition to those in 2 Pet. 2.17. that are wells with­out water, without sweet water. Godly Ministers therefore are fountaines of sweet water, and from them issue forth streames of living water. In Psal. 88. ult. All my fresh springs are in thee. I would onely apply it thus, and leave it and the Text with the time: That therefore looke as a man when he would goe forth [Page 23] to a new Plantation, or sit downe in any place, or if he would set his dwelling house in a place, he would wisely fore-cast to have a fountaine of living water, a living spring neere to his house, or some sweet spring run neere him. Why? If he be with­out fresh water, it is a great want for the provision of his hou­shold: Water they must have, either a fresh tiver, or a fresh spring, the one of the two; if they can have both, they covet both: and there is great need of both, not onely to quench fire, and water gardens, &c. but for boiling of meat and drink, wash­ing of cloathes, and sundry victuals. Water is ever necessary, as any thing; nothing more. This is mens care, when they goe a­bout Plantations, or whether they plant townes or villages, or their owne dwelling houses, they have a care to provide for fresh water. All I would say is this, Take heed you doe not provide for fountaines of ordinary water, and neglect rivers of sweet water: That is, beware of going about such work, without car­rying such fountaines with you, as may from the sea of pure Re­ligion, pure doctrine, and pure worship, carry forth some such sweet streams as may make glad the hearts of your families, and Church of God where you goe.

But you will say, Have not Christians so much liberty, a Ob. company of godly men liberty to enter into covenant, and make some beginning of things, and so call some or other, whom they know are well gifted men, furnished with gifts, may we not call them to come and help us, and have we not that liberty purchased by the bloud of the Lord Jesus?

All this is true brethren, I would infringe no part of it: One­ly Answ. this let me say, you would be loth to provide no better for temporals, you would be loth to set a towne where there are no rivers nor fountaines; and if you doe sit downe where there are no fountaines, yet you have liberty to fetch water from other places, Christ hath purchased it: True, he hath purchased all li­berties for his Church, but you will not think it wisdome to sit downe where there are no rivers, because you have no right to them by the bloud of Jesus; that would not be a sufficient rea­son in things concerning this naturall life: why then doe not build further on the bloud of Christ for spirituall rivers, then you will doe for naturall; but rather prize spirituall rivers above na­turall, as more worthy then all naturall comforts to be looked after. Therefore when ever you are about such a work as this, [Page 24] take the Lord Jesus Christ along with you, and take rivers and fountaines of waters; that as you look for rivers and fountains for the refreshment of your cattle, and servants, and children, you may finde a living fountaine of the bloud of Christ, con­veighed and running in the plantation where you intend to sit downe; otherwise you will finde the springs there, and the fountains and rivers you sit downe by, rise up in judgement a­gainst you, that these are the things you sought for, and out of regard to these, you left the fountains and rivers of Gods house, the ordinances of God behind you, and goe and live in the out­most corners of a countrey, or in some other countrey, all is one; Therefore sit downe no where without good Ministers, if it be possible, and sure possible it is, else Christians may resolve to tarry where they are, as Ezra tarried by the river Ahava, in the 8. of Ezra 15. till he had got some Levites to goe with them, that they might goe and make a comfortable worke of it, that they might not leave the Ordinances behind them; and yet there were some there before, whither they went. It is true, some may goe and make a beginning, but yet never make a be­ginning, but where you may come and partake of the waters of Gods house every Lords day, and let them that cannot so tra­vell, let them continue where they are, and drink of the waters of eternall life, rather then run such hazards. You have seene when some have made a beginning without Ministers, they have staid three or foure yeeres before they have got any help, and when they have got them, they have had much adoe to set­tle: they have been suddenly unsettled, though they have not gone rashly about it, but with good advice: but for want of this there, not taking these rivers and fountaines with them, they have been at a losse, and therefore in such a case let it be the wis­dome of sincere hearted Christians, that come from old England for liberty and purity of Ordinances, not to leave them now for fresh medows and fountaines: and for want of planting ground, and the like, it will not be suitable to these ends for which you left your native Countrey.

ALl the seven Angels that are described to pour out the seven Vials of the last fierce wrath, are all of them said to come out of the Tem­ple of the Tabernacle opened in heaven in the 5 Verse of the 15 Chapter: That is to say, all of them to proceed, and to come forth out of reformed Churches, such as had gotten the victory over the Beast, and his Image, and his Name, and the number of his Name. In the 6 Verse of this Chapter, they are all of them further described, to be cloathed with pure and white linnen, and to have their breasts girded with golden girdles; that is to say, all of them to be cloathed with the righteousnesse of Christ (which is pure linnen) both ju­stifying and sanctifying of them, the one imputed, the other inherent, and all of them to be sincere prof [...]ssors of the truth of Christ, their breasts girded with the golden girdles of truth. Further, they are all of them said to receive a command [Page 2] from God to pour out the Vials of his wrath, and all of them to pour out the Vials of his wrath upon the earth; in the first Verse of this Chapter: and yet it was but the first that poured out his Vial upon the earth; for the second is said to pour it out upon the Sea; and the third upon the rivers and fountains; and the fourth (you read in my Text) upon the Sun; and the fifth upon the Throne of the Beast; and the sixth upon the great river Euphrates; and the last upon the air: yet all are command­ed (the whole seven) to pour out the wrath of God upon the earth, in the first verse. The earth being opposed to the Church in heaven, the visible Church open in heavenly purity; it is so ta­ken for some earthly, carnall, Antichristian state, or Church: but when it is not opposed to heaven, but other elements, then it is the lowest of all the rest; and so it is according to this double opposition interpreted in this Chapter. If you look at the earth, as opposite to heaven, the heavenly pure Churches, so he means the earthly and Antichristian Church, the Romish Popish Church that then was. Now if you say, as in the first verse it is said, The first onely poured out his vial upon the earth; now you mean the lowest element of the Antichristian state, the common Catholicks, whereupon there fell a grievous sore upon all that received the mark of the Beast, and worshipped his Image. When those holy servants, and faithfull Ministers of Christ did discover the corruption of Religion in common Catholicks, the Catholicks were afflicted with much confu­sion and indignation; as being convinced, they were bedabled with grosse superstition, ignorance, and idolatry, and many other evils which you have formerly heard: So that you see, the first of them fell upon the Beast; and so from the first to the last, the first began with the Beast; and in the last, Babylon is fallen, in the 19 Verse of this Chapter. So that all these Vials poured out the wrath of God upon something or other of the Beast; the first upon the common worshippers of the Beast; the second upon the Sea; that is, the confluence of all the Ordinan­ces, that is, such Ordinances as the worshippers of the Beast have in their Religion; and they discovered that Sea to be but the bloud of a dead man, not to have the life of Christ in it: And the third poured out his Vial upon the Fountains and Ri­vers of water, which are the Priests and Jesuits of that Church, [Page 3] which carry that Religion up and down the earth, as the Ri­vers and Fountains do the water of the Sea (and of these you heard at large the last day:) And look as the opening of the Seals (mentioned before in this Book) did open the wrath of God, and his judgements aginst the Roman-Pagan Empire, and the seven Trumpets did sound out the wrath of God against the Roman-Christian Empire and Church; so these last An­gels, with the last wrath in the seven Vials, they pour it all out upon the Antichristian Roman state: So that all the judge­ments in this Book are still upon Rome; either Rome Pagan, or Rome Christian, or Rome Antichristian; the one falls under se­ven Seals, the other under seven Trumpets, and this last un­der seven Vials: So that if the earth, upon which the first Angel poured out his Vial, be the common sort of Catholicks; and the Sea, upon which the second Angel poured out his Vial, be their Religion, and convinced it to be the bloud of a dead man, and no life of the bloud of Christ in it, to wash sin from the souls and consciences of men, nothing else but unwholsome and unsavoury choking corruptions, ready to de­stroy all that were washed in it, or drank of it. And the third Vial being poured out upon the Jesuits and Priests, they were thereby adjudged to capitall punishment (as you have heard) for they were forced to drink bloud, as they were worthy, having caused the Martyrs of CHRIST JESUS to drink bloud.

This fourth Vial therefore comes to be poured out upon some­thing of the Beast, as all the rest of the Vials were: The fourth Angel poured out his Vial upon the Sun, to wit, something of the Beast, which resembles the Sun in his world, even as the Sun is the greatest light in this materiall world, which GOD created in the beginning. In these words then you may see described, the pouring out of the Vial of the fourth Angel, which is set forth by the subject upon which it is poured, Ʋpon the sun: Secondly, by the effect which followed upon that, He had power given him to scorch men with fire; and se­condly, Men were tormented with great heat upon it. And a third Argument, by which this Vial poured out, is descri­bed, is the event which followed, and that is double, Men blasphemed the name of God; and God here described to have [Page 4] power over these plagues, as an aggravation of that blasphemy, to blaspheme the name of God, that had power over these plagues. And secondly, they are described by another event, their Impenitencie, their not repenting, they repented not to give him glory: So that here the fourth Vial is poured out, Upon what? Upon the Sun. What is the effect of that? Power is is given to that Angel, to scorch men with fire; and men were scorch­ed with heat: and the event of it was, they that were so scorch­ed, continued still impenitent, they repented not to give God glory; but on the contrary, blasphemed the name of the great God, that had power over these plagues.

For opening the meaning of the words briefly; By the Sun cannot here be meant, that body of the Sun that gives light to us in these visible heavens: For how shall an Angel com­ming out of the Temple, out of a reformed Church, pour out his Vial upon that Sun? Or if he should be able so to do, how should he work any distempered heat in it, but it would annoy reformed Churches as well as Antichristian? How will it reflect a peculiar plague upon Antichrist? It must therefore be some other Sun, and indeed such a Sun as is wrapped up under the generall Notion of Earth; for all the Angels poured out their Vials upon the earth; they had no other Commission given them to pour out their Vials, but upon the earth, in the first Verse. And therefore he that poured out his Vial upon the Sea, it was but an earthly sea, a worldly sea; and hee that poured his Vial upon the rivers and foun­tains, did but pour it out upon earthly rivers and fountains: and therefore he that pours his out upon the Sun, doth but pour it out upon an earthly Sun, not an heavenly Sun; I mean not any spirituall Sun of heavenly brightnesse or glory: Minde therefore, that it cannot be allowed to interpret this Sun to be the Lord Iesus Christ, as some good Interpreters have expound­ed it, (he is indeed the Sun of true visible reformed Churches, but not of Antichristian:) Now will it be in like sort allow­ed, to interpret it of the Scriptures, (as some of our best In­terpreters have expounded it) for these are but one; for the Scriptures reveal Christ, and the woman cloathed with the Sun, that is Christ, she is cloathed with him as he is revealed in the Scripture, 12 Revel. 1. But I do not see how it should well be [Page 5] allowed, that that should be the Sun here meant: For first, the Angels that pour out these Vials, are all godly men, at least ge­nerally so reputed, and accounted, and acknowledged by the Churches; they are cloathed with pure white linnen, which is the righteousnesse of the Saints, inherent and imputed: They are also girded with gelden girdles, sincere prof [...]ssors of the truth; and how these can be imagined to pour out wrath upon the Lord Iesus, or the Scriptures, it is not to be beleeved or conceived.

And besides, all these had command to pour out the wrath of God on those subjects, upon which they poured out their Vials, as in the first Verse. Now God forbid we should con­ceive, that any wrath of God should be poured out upon Christ ever since his Resurrection, or that any wrath of God should be poured out upon the Scriptures: For although they that thus expound this Vial to be poured out upon the Sun, do not say that the wrath of God was poured upon the Sun, but upon the Antichristian state; yet the Text tels us, they poured out the Vials of the wrath of God upon that subject; that they poured them on, they poured them all upon the earth: So that all these things are but earthly matters, and such earthly matters as have been open justly to the wrath of God. It is therefore but an earthly sea, and they are but earthly rivers and fountains, and it is but an earthly Sun, and an earthly air, corrupt air, an un­wholsome Antichristian air, upon which the Vials are poured. So that I cannot go so freely along with that Exposition, that the Sun here, is Christ revealed in the Scriptures, or the Scri­ptures revealing Christ.

If any man shall say, but the Sun spoken of in the Trumpets, was Christ in the Scriptures, or the Scriptures revealing Christ, & those Trumpets hold forth a like degree of judgement upon the Roman-Christian Empire, as here upon Antichristian Rome: For upon the sounding of the first Trumpet, judgement fals upon the earth, common Christians: The second Trumpet sounding, judgement fals upon the Sea, (as in the 8 Revel. 7, to 12.) And the third upon rivers and fountains: And the fourth Trumpet sounding, did bring an hand of God upon the Sun, a third part of the Sun was smitten; that is, the Son Christ Iesus was much darkned in that degenerated Christian-state, [Page 6] and so it was with the Scriptures, with the Church state, and with humane Learning, they were all darkened, as it is there described: But (minde you) the Sun is one thing to a Church that hath truth in it, though degenerated; CHRIST was their light, though they were darkened, in a third part: But now when Religion is wholly corrupt, that all the whole Sea is the bloud of a dead man; now the world is altered, and if you have a new world, you must have a new Sun: That was a Christian world, and CHRIST might still be the Sun, and light of that, though in many degrees corrupted; and the Scriptures might be still the light of the world. But now when you come to an Antichristian world, so wholly degene­rated, that there is no power of CHRIST to be seen, as they administer any Ordinance; now the case is so far chan­ged, that you must look for another Sun in another world: Here is another earth, and another Sea, that Sea was not like the bloud of a dead man (though corrupt) but this is; and those waters, though their Teachers were corrupt, yet it was but a third part; but here all is become bloud, and they drink of bloud, for they are worthy. And here is another Sun in this new world, and what must that be? In a word, there be others that interpret it of the greatest and most illustrious light, most eminent and glorious light in the Antichristian world: And what may that be? If you look through all the Antichristian world, what should be the most eminent, and most glorious, and most illustrious light that shines in the greatest glory a­mongst them all? What doth more readily offer it self then the house of Austria, the chief governour in the Antichristian state, of eminent lustre, and hath been so for 200 yeers, as they call it, the Lumen, and Columen of that state, the light and pillar of that state? And they that so expound it, they wrote just in this time when the king of Sweden came forth to represent the Angel, he with his followers, to pour out a Vial of GODS wrath upon the Imperiall state of Germany, and consequently upon the rest of that house that were allyed to them, whe­ther Spaniards or others; and that to the provoking of so much indignation, you know what scornfull derisions they put upon him, as if he came in like a Tinker with his Copper money, rather then a worthy Generall; and you know what indigna­tion [Page 7] and wrath hath been kindled by that means against all Germany; what a world of bloud hath been spilt; how fire and sword hath pursued those attempts to this very day? What might be said against this Interpretation, is not much, but yet so much, as to make some addition to this Interpre­tation.

The Papists will by no means bear and acknowledge it, that any Civil state should be the most Illustrious light of their Re­ligion; they will tell you that the Emperour is but a borrowed light from the Sun, and doth owe homage to the Pope for his Imperiall Crown, that have translated the Empire from Greece to France, and from France to Germany; They will tell you, the Pope is as much above the Emperour, as the Sun is above the Moon. And they are not ashamed to speak to the Pope, in the amplification of his glory, Thou art the light of the world, the flower of Paradise, the gate of Heaven: And if they make the Pope their greatest light, their most transcendent and Illustrious light, the Sun in the primest and chiefest glory, then you must look and search somewhat fur­ther, for some further Interpretation then meerly the Imperiall state, or the state of that same Family combined and united unto it.

And yet neither would I wholly wave that Interpretation of the Imperiall state, because the matter is not what Pa­pists will acknowledge, or what the Church of Rome will own, Whether they will own the Emperour to bee the primest and chiefesf light, or others; for the holy Ghost speaks of things as they be, as well as how they are concei­ved to be.

Now in Scripture Interpretation, the greatest lights are Magistrates, that hold forth the greatest lustre and splendor, but yet in the Churches; and when you speak of spirituall Administrations, they that are to derive light from CHRIST to the Church, they are the greatest lights for spirituall things: But wee come to speak therefore of the great light they set up, they set up him as the chiefest and greatest light, which derives light to the very Scriptures; for they conceive that they should not bee Authenticall, [Page 8] unlesse the B: of Rome count them so; and if he do count them authenticall, then they shall be so, though they be Apocrypha; and no sence of Scripture allowed for the light of truth, unlesse it be acknowledged by him; nor no Decrees go for currant, un­lesse he ratifie them: So that that which they take for the light of their world, is chiefly the Bishop of Rome: If then he be their greatest light, then this Angel pours his Vial of Gods wrath upon the Pope his transcendent light, whereby he gives authority to the Scriptures, to Doctrine, to Worship, to Go­vernment, to Councels, and whereby he gives power to all his Officers, to administer Discipline and Church-power in all Christendom, (as they call it) all Christian Churches over. Then they are the Angels that pour out the Vial upon that Sun, that take from him that transcendent Prerogative of the Sun, which is to rule by day, 136 Psal. 8. Take then from him his rule by day; for you must speak of things metaphorically in this place, though in the Psalm is meant another Sun; but in this Sun, take from the Pope, from this Sun Popish rule of Re­ligion, the rule of all Churches, the Soveraign power in all Ecclesiasticall affairs; and what then? Then you will pour out a Vial of wrath upon him: And so did Queen Elizabeth in her time; and the Parliament then by making the Popes Suprema­cie, and the defence of it, high Treason against her person, and the State of the Kingdom, and against the Lord Iesus: It poured forth such a Vial of Gods wrath upon this great Light, the An­tichristian State; that it rules no more by day, neither in Eng­land, nor Scotland, nor Ireland, nor divers other neighbour Na­tions, who by her precedent example did abandon the like usurpation, the supreme rule of the Pope in Ecclesiasticall af­fairs, which is the very Rule of the Churches of Christ. Thus you see, take the one, or the other, both will stand together: Let the house of Austria be the Sun, as it is in his kinde and Sphaere, the greatest light of all their created Civil power, and hath been a great light indeed, and both an ornament and nou­rishment to the See of Rome: Or take the Pope himself, who will be the greatest Church-light, and claims to himself Su­preme power, not onely in Ecclesiasticall causes, but Civil too. It is no unusuall thing in Scripture, to make a graduall Inter­pretation of dark Scriptures; as in the 17 Chapter, The seven [Page 9] beads (saith the Text) are seven mountains, upon which the woman sitteth; and (in the 10 verse) they are also seven Kings; the same that represent seven mountains, doth represent seven Kings. And so both these are great lights of that state, the Imperiall and the Spanish power combined in that house, by bloud and affini­tie, and the Pope himself in his sphaere, are both the great lights of that state, and it hath pleased [...]od to pour out his Vial of wrath upon them both, and both the one and the other suffer; and they shall suffer more and more, because they do not repent to give God glory of their due and deserved punishment, but continue still in their blaspheming against the Lord and his peo­ple; and when men grow worse and worse, both civil state, and Ecclesiastical state, both growing worse and worse, doubtles their plagues will be multiplied: Sweden began with one, and hath been followed: Queen Elizabeth in England, and others else­where have begun with the other, the Lord by sundry instru­ments in one kinde or other hath gone forth, and will go on stil, to let them know that the most high hath power over all the earth, and will not be driven out: When once he begins to exe­cute judgement, he will go on destroying to destroy; and though the ministers of this wrath may conflict with doubtfull and various events, yet the issue will be blessed; and Popish Princes and States shall stand a far off, and cry, Alas, alas, that great city Babilon, that mighty city; for in one hour is thy judgement come: That will be the finall issue of the great wrath of God upon it; and how far both these have proceeded, you cannot chuse but know: How far queen Elizabeth scorched that An­tichristian state with fiery indignation, it is universally known; which provoked Catholick Princes so much, that what with pouring out the former Vials upon the Rivers and Fountains, when she decreed it Treason for any to carry Popish Religion to England, and to reconcile men to that See, the pouring out of that Vial there, and this here, so far provoked them, that they brought in their whole power against her in 88, and would have swallowed her up quick, they were so exasperated with heat and fury; and had not the Lord by his out- [...]retched arm and wisdom prevented, there had been no hope of preservation, but desolation of her and her Kingdom. Thus have I shewed [Page 10] you, as shortly and plainly as I could, what should be the mean­ing of this fourth Vial, and the Angel by whom it was poured out, Let us shortly come to gather a note or two from the words, and very briefly. First this;

Doctr. 1 When the wrath of GOD is kindled against a State for cor­ruption of Religion, he pours out his judgements against them by degrees; first upon the common sort of people, then upon Church Officers, and then upon the principall Rulers and lights of that State. That is the first note.

This is evident in the Gradation of the Text, here is the wrath of the Lord kindled against the Antichristian state, cal­led here, the earth, an earthly Kingdom, an earthly state, brought forth of the earth, and minding earthly things, and all their Or­dinances savouring of the earth, of humane inventions, and wisdom and power: The Lord then when his wrath is kindled, and sends forth Messengers of his wrath on that State, how begin they? They begin first with the earth, the lowest Ele­ment; they begin not with the Sea, nor with the Sun, nor with the Air, but first the Vial fals upon the Earth: Common Catho­licks, they first feel the shame, and confusion thereof, (as you have heretofore heard:) Then, as he discovers their Religion to be generally corrupt, as the bloud of a dead man; so hee pours out the next Vials upon the Rivers and Fountains of wa­ter, those that carry this Religion up and down the Countries and Nations, the Lord exasperates Civil States so far against them, that they force them to drink bloud, their own bloud, as they made Martyrs to drink bloud; so the Lord gave them to drink bloud, for they are worthy, (as you heard it opened this day seven-night.) He first begins with the common Catholicks, then with Priests and Jesuits: Well, doth he here stay, when the Lord sees what little fruit groweth hereby? Verily no, for here is no Reformation of the common sort, they still continue in their Ignorance, and Superstition, and Idolatry: And what are the Priests and Jesuits any thing reformed? It is nothing so, nor do the lights of that State, either the lights of the Imperiall world, of the Provinces, or their generall and grand holy Fa­ther the Pope (as they call him) none seek Reformation, what then? Then let the Imperiall state, and Pope, that claims Lord [Page 11] Paramountship over all, let him look it, the next Vial fals upon his head, and the Lord doth this by degrees; first upon his su­preme lustre and glory, as he rules by day: And the next fals upon his Throne, and that is a great blow to him; and still the Lord goes on pouring to pour out, and striking to strike, till at length he crusheth the man of sin, and all his abettors. For, their religion is corrupt, and all that drink of it perish, and the cōmon people, Priests & Jesuits shall smart; and then the Pope & Em­peror, whoever are their great lights, let thē be lights in Church or Common-wealth, (for I will exclude neither) they both par­take in the sin, and shall partake in the punishment of it: The four Angels, they may be severall persons, but they have one common work, they pour Vials upon the lights of both States, and truly so the Lord did in Christian Rome, this is Antichri­stian, but when Rome was once Pagan, and then became Chri­stian in Constantines time, and under the Christian Emperors, Constantine and the rest opened the doors of the Church so wide, that all the garden of God was become a wildernesse by an inundation of carnall people, Christians in name, but Pa­gans in heart, that were let in; and then that which was once a garden inclosed, was now made a wildernesse, when they took down the Pale, and let in all dogs and swine that will come in, the wrath of God breaks out against them, then the Trumpet sounds a shrill sound, and what was that? In the 8 of Revel. 7. The first Angel sounding, there followed hail, and fire mingled with bloud, and they were cast upon the earth, &c. and that is upon the lowest sort of Christians, there was given grievous hail, cold hail-storm, they received not the truth in love, and being cold in Christianity, they were hot in Emulation and Conten­tion. And then the second Trumpet sounding, there was as it were a great Mountain burning cast into the Sea, and there was a third part of the Sea became bloud; there was high prefer­ment cast into the Officers of the Church, and a great part of the Administrations grew corrupt. Then the third Angel sounded, and there fals a Star from Heaven, called Worm­wood, Wormwood of Heresie, and corrupts the Priests; many were infected with the Heresie of Arrius, and Nestorius, and Eutyches: Afterwards all Scriptures came to be darkned with [Page 12] Allegoricall, and Hereticall, and corrupt Interpretations, that Christ is scarse discerned in all their writings, and the light of Scripture is darkened, and the light of humane Learning, that there is little light left. And then the next Angel, he sounds, and smoke comes out of the bottomlesse pit, and there comes Locusts upon the earth, and they have a King set over them, which is the Angel of the bottomlesse pit, which is the Pope over the Friars and Monks. So, thus the Lord begins to deal with men, first he fals upon them in one degree, upon the earth first, and then upon Religion in them, and then upon Ministers, the pub­lishers of that Religion, and after grows higher and higher, till in the end there comes the Antichristian state, the seventh head, and he surmounts all Christian Emperors, leads them all captive, and hath the Key of the bottomlesse pit to destroy their souls, whose name is Abaddon in Hebrew, but in the Greeke Apollyon, and then comes the Turk in the sixth Trumpet, and he destroys and swallows up all: So the Lords manner is, first he breaks forth against the common people, then against the Ministers, then at last he riseth to the great Lords of the world, the Rulers of the State, they smoke for it at last. What should be the Rea­son of the Point? The Reason is,

Reas. 1 First, because ordinarily the first beginning of corruption is with the people, and they being first corrupted, then indeed it is meet that they should first be plagued; for look as the Church grew to be corrupted in the Christian Emperors time, so the Church came to be plagued in Antichristians time; the earth was first corrupt, in the Christian Emperors time, and the first that is plagued, is the earth, then the sea, then the rivers, & so by degrees; The Lord goes the same way in plaguing, as they did in degene­rating, the same way in executing judgement as they in sinning.

Reas. 2 And secondly, when the cōmon people are corrupted, for their sin sake it pleaseth God either to send them corrupt Rulers like themselves, or else to lead their good leaders into temptation, to corrupt themselves and their people. You read, Prov. 28.2 For the wickednesse of a land, many are the princes thereof; many and wicked Rulers too; They never lived long, nor well, after once the house of Israel had cryed out, What portion have we in David, or what in­heritance in the son of Iesse? The Lord never gave them good King [Page 13] in Israel after, not in Israel I say, Judah indeed had sundry times good Kings, but for Israel (the 10 Tribes) that rejected the yoke, and the house of David, in regard of the hard payments that Solo­mons son put upon them; and therefore in their prophanenesse cryed out, What portion have we in David? &c. Then immediatly after that, the Lord never gave them any good King, 1 King. 12.16. So there grows Religion to be corrupted in the people, and then for their wickednesse God gives them wicked Princes; I gave them a King in mine anger, and took him away in my wrath. O Israel thou hast destroyed thy self, Hos. 13.9, 10. Israel corrupts it self, & provokes God, and he gives them a King in his anger, and takes him away in his wrath: And it is written as a heavie curse of God, in Lev. 26.17. If you still trespasse against me I will set Prin­ces over you, that shall hate you: Mischievous Princes, odious Princes that shall be odious to God, and malignant to the people. If you still provoke me, and for all this turn not to me, I will set such over you, them that shall be odious to me, and odious to you, that shall make you more and more to corrupt your wayes: And if God at any time give them good Princes, he will leade them into temptation for their sin. In 2 Sam. 24.1. you read there, the wrat [...] of the Lord was kindled against Israel, and he provoked David against them to say, Go number Israel and Iu­dah: The wrath of the Lord was kindled against Israel, and he provoked David, &c. To what end? That so a plague might come upon Israel: So that (minde you) how the sins of the time rise from the contagion of the hearts and lives of the peo­ple; That look as a man catcheth cold on his feet, it fils the head with distempers: Catch but cold in the lowest part, about the ancles or feet; or suppose the stomack be somewhat annoyed through ill dyet, or ill digestion, what then? It strikes up to the head presently; you cannot annoy the feet, ancles, or middle parts, but the head will feel both: So, if ei­ther Ministers be corrupt, or common people, the head, the Rulers will straightway bee corrupt, it will not bee other­wise; If the Prophets prophesie lyes, and the Priests bear rule by their means, and the people love to have it so, what will be the end? Do you think there will come any Princes that will reform them? Do you think the Lord will take any course to reform [Page 14] such great evils as these be? As evill first begins with the com­mon people, so they are first plagued.

For a third Reason, As evill first begins with the people, and they are first plagued, and as for them it is derived to the Priests and Princes, and they are by that meanes corrupted, either are not good, or led into some temptation.

Reas. 3 So thirdly, the Lord is deeply provoked against the lights and guides of the Church, whether Civill, or Ecclesiasticall Church­m [...]n, or Common-wealths men, the Lord is provoked against both, for suffering their people to bedable themselves with some corruption in Religion and religious conversation: In the 34. E­zek. 7, to 10. Heare this, O yee Shepheards of Israel; and he speakes (as best Interpreters expound it) both to Ecclesiasticall and Ci­vill Shepheards, to the Priests in the Church, and the Princes in the Common-wealth, he speakes expresly to both: Heare O yee Shepheards, because you have suffered my people to wander, and my flock to be a prey, therefore I am against you, and he profes­seth he will rend his people from them, and rend the very cause of their heart, and execute judgement upon them, and he will judge betweene the Rams and the Hee Goats, and tender Kids, and will deliver them, and set them one Shepheard over them, that shall be more faithfull to him and his people, even his ser­vant David, he meanes Christ, and they that are of David's spi­rit, that shall in his name rule his people. So that (mind you) the wrath of God is carried an end in this course, he begins with the people first, because they are first corrupt, and then with Rulers, for had not they been soon corrupted, it had not been possible that the Church should so quickly have become a wildernesse. So here he begins with the common sort, and then with Mini­sters, and then with the great Lights that rule by day, that rules the affaires of the Church and Common-wealth.

For the use of this point briefly;

Vse 1 It may serve then to be a watchword and warning to the common sort of Christians: First look you to it, men and bre­thren, and beloved in Christ Jesus, look you to it tenderly and seriously, that neither doctrine, nor worship of God, nor Church Government be corrupt, to your best discerning, but preserved by diligent examination of all things, according to the patterne [Page 15] shewed in the Word, as it hath been hitherto held forth to you: Looke to it, that the Sea you wash and bathe your soules in be not defiled, let it be so clear that the vertue of the bloud of Christ may be discerned in it; otherwise (beleeve it) though you may think, it least concernes you: Let Church-officer look to it, and let Civill Magistrates see to it, it is their calling to look to Wor­ship and Government in their time and place: though that be true, they must look to it, and God will require it else at their hand, yet if you look not to it, the wrath of God will be powred out upon you: If men unprepared shall most giddily rush into the Church, what will the issue be? The Lord will powre a cold haile-storme upon you: never such coldnesse fell upon men, as there wil be, when they rush into Churches before they be war­med with the bloud of Christ Jesus, Revel. 8.7. that was the first Trumpet of Gods vengeance there, heavy, grievous hailestones, great hailestones; and which is wonderfull, you will think it marvellous, but it is true, as they were cold in Religion, so they were zealous for contention and Coveteousnesse and Ambition, and personal respects, that if they got an opinion by the end they contended for it, as (pro aris & focis) for fire on the hearth, as if there were no warmth but in that, though the opinion were ne­ver so unsavoury: when men thrust into the Church and take it very ill if they be examined; What will the issue be? Nothing but cold, shill, dead-heartednesse falls upon them, and then a wild fire of rage and crotchetly opinions, and then grow so zea­lous therein, as if religion lay in some quintessence notions of theirs: therefore first look for, and beware of corruption in the common people.

Then secondly, let the Lords Ministers (I speak to my selfe, Ʋse 2 as much as any other) in a speciall manner look to these things, that we diligently looke to religion, and the purity of doctrine and worship, and of every ordinance of God with circumspe­ction, and faithfulnesse, and diligence, and sedulity, and watch­fulnesse, that nothing of the holy things of God may be corrup­ted that are committed to us, for we shall next feele the smart of it: For as religion will be corrupt in the people first, and so far as that you shall have no power nor life of godlinesse in it, and the bloud of Christ will be as the bloud of a dead man: So then [Page 16] the Ministers of the Gospell must looke to it, for the next thing will bee some heavy judgment or other God will bring upon them if they be not vigilant to see that all things bee done ac­cording to the true platforme left to us in the word: you know the Prophet Malachy complaines of it in Malac. 1.11, 12, 13. that men began to waxe weary of sacrifices, and snuffed at the cost of it, and brought the blinde and lame, and any thing for Sacrifice, and the Table of the Lord was polluted, and what then And now (saith the Lord) O yee Priests this Commandement is for you, in the first verse of the second Chapter (it is a very sad word which the Lord speaks) if you will not heare and lay it to heart; what should they lay to heart? This hailstone Cor­ruption of the people, this snuffing at the Ordinances if you lay not this to heart, I will send a curse upon you, and will curse your blessings, yea, I have cursed them already, because you doe not lay it to heart, and I will corrupt your seed, &c. in the 1, 2, 3, verse, and so he goes on very sadly in threatning the Ministers of God upon this point: The people corrupted their wayes, and were weary of holy duties, cold hearted, and only quick for con­tention and division; and what then? because the Ministers of God doe not bestirre them, the Lord brings a curse upon their blessings, their best gifts in heart, and outward blessings, he blasts both, and therefore it marveilously concernes Ministers to be most tender this way, to see that all be carried exactly according to the word of God.

Vse 3 And thirdly, this may be a word of warning to Magistrates as the greatest lights in the Common wealth, for (as I said before) I will exclude neither, for both are the Sun in their several Sphear, a great light, and he speaks of the greatest light the Antichristian state had, and so I speak of the greatest light this State hath: Thus much let me say to you, if religion be corrupted, the people may first smart for it, (if there be any corruption it springeth there) and we shall smart for it before you; yet if this be not redressed, God will reserve a vial for you, he will pour out a vial upon the very Sunne, that you would think were out of gun-shot, but how high soever they be among the Stars of God, exalted above all their brethren, yet the Lord can tel how to cast some vial up­on your authority to eclipse, and darken, and staine it, if the Lord [Page 17] helpe you not to continue watchfull in this kind: It is true there is an order to looke to all corruption in doctrine, and worship, and government that are stirring in the Countrey: And it is true, matters of religion are first and properly considerable in the Churches themselves, by the officers and brethren of the Church: But if Magistrates shall find Brethren or Officers defective, or neglective, it will be their parts to give free passage to all under­takings for redresse, and if any thing come to your cognizance before it come to the Church, then it will concerne you to stirre up the Church to looke to doctrine, worship, and govern­ment, and you will find in this case you will deliver your soules from danger, and Church-officers and people too, otherwise you see the danger of corruption in religion; if the earth be cor­rupt, the sea will be corrupt, and the rivers and fountaines, and the Sunne wil be corrupt, and all alike more or lesse afflicted and plagued of God, for toleration of such evils as are found amongst them. So much for the first point, let me speak a word of ano­ther, and so come to an end. The next note is this:

A wicked heart will not repent of sin, no not under the wrath­full Doct. 2 hand of God, who hath power over his owne judgements, to give him the glory, but will rather break forth to further wic­kednesse, even to blaspemy against the name of God. It was said of Ahaz, that when he was in distresse on every hand, yet in his distresse he did trespasse more against the Lord, 2 Chron. 28.22. This is that King Ahaz: as who should say, brand him for an hy­pocrite and a reprobate, that in his distresse trespasseth yet more, why? for he went and sacrificed to the gods of Damascus which smote him, because the gods of the kings of Syria help them, &c. In stead of humbling himself under Gods hand to give him glo­ry, he breaks forth into blasphemy, and hardens his heart, and re­pents not to give him glory, but waxes more fierce against the Lord, to blaspheme. And another prophane King of Israel, Io­ram, 2 King 6.31, 32, 33. He weares sackcloth indeed upon his loynes, but being in distresse, by reason of the famine, hee breakes forth into fury and rage; God doe so to mee and more also, if the head of Elisha shall stand on him this day; hee meant to cut off Elisha's head by reason of the famine, when an Asses head was sould for fourescore peeces of silver; [Page 18] and in the 33 verse, Shall I wait for the Lord any longer? There he breaks forth into blasphemy, hee is full of fiery indignation and blasphemy against the God of Israel; see you this son of a mur­therer? While he yet spake this, the Messengers came down unto him, and he said, Behold this evil is of the Lord, what should I waite for the Lord any longer? So you read in Isa. 8.21. They in their di­stresse shall curse the Lord and their King, and look upward: This is the frame of carnall and wicked hearts. And the Reason is,

Reas. 1 First, from the Ignorance of such wicked spirits; their Igno­rance is such, they know not who smites them, but think it is some chance; as the Philistims in 1 Sam. 6.9. If he go up the way of his own coast to Bethshemesh, then he hath done us this evil, but if not, then we shall know it was but some chance that happened to us: They neither see the hand of God that smites them, nor their own desert that provokes the Lord thus to smite them; and so, they repent not to give him glory, but blaspheme him. And a second Reason is,

Reas. 2 Secondly, from the prophane pride of a carnall heart, some kinde of carelesnesse, and it is incident to all prophane kinde of spirits, that they will not see the hand of God, nor own their own sinfulnesse: when the judgements of God are in the earth, the inhabitants of the world will learn righteousnesse, Isa. 26.9, 10, 11. But they will not behold the majesty of the Lord; When thy hand is lifted up, they will not see it, but they shall see it, and be ashamed, &c. They will not see it a good while, that ei­ther their own sin hath brought this judgement, or that it is a just hand of God upon them, they will not see such things as these. So you see the Reasons of the point; not to speak of what high reasons might be given, of Gods heavie vengeance upon mens unprofitablenes under the hands of God, they grow worse and worse, 2 Tim. 3.13. That the Lord leaves them to hardnesse of heart, and gives them up to themselves to obstinate their spi­rits, as Pharaoh, that they will exalt themselves against him; and though you bray a fool in a morter, yet his folly will not depart from him. The Use of the Point is thus much;

Vse 1 First, it may report to you from the Oracle of God, that cer­tainly the Popish State is going fast to perdition, and the great lights of that State, both the lights of that State, great like the [Page 19] Sun in the firmament, be they Civil Magistrates in their sphaere, in highest place; or take it as the Popish Prelacie do, they will be highest in both kindes, be it as it will be, as the common peo­ple have been visited with judgement, their Religion corrupt, and Priests and Jesuits plagued, and the Lord hath begun to plague their lights in this world, and Church lights too: So make account of this, forasmuch as they repent not to give God glory, but break forth to greater wrath, and outrage against the Lord and his Church, and servants, and secret ones, what will the end of all this be? Never did any man strive against God, and pro­spered; what, under the mighty hand of God, under the Vials of Gods wrath, and still blaspheme the name of God, and still hope to prosper? Verily you may write upon it, God wil wound the head of his enemies, and the hairy scalp of such as go on still in their wickednesse, Psal. 68.21. Let them look to it, the Lord hath begun to pour out his wrath, and one Vial hath not done when another begins to work, but they are pouring upon the common people, and upon Priests and Jesuits, and will be more and more, and so shall both the house of Austria, and the Pope himself, in their supremacie and lordly authority; and howso­ever they may have some refreshing, and succour, and supply in their declining state, yet as their apostacies and backslidings are perpetuall, as the Text saith they are, seeing they repent not to give God glory, the Lord hath set it down, (and the Scripture must be fulfilled) they will go on in their rage and blasphemie against the God of Israel, and what will the issue of that be? Truly, if men prosper in hardnesse of heart and blasphemy, then let Pharaoh prosper of old, and let all wicked States prosper; but the Lord sent judgement upon judgement, upon Pharaoh, first upon the waters, and then upon the fruits of the field, at length he came to Murrain of the Beasts, and then a plague upon their first-born; and when that served not, then the wrath of God came upon the red Sea, and over-whelmed them all: This is Gods manner of dealing, and let the Imperiall State, and all blasphemers know it, that they shall not prosper in stouting it out against the Lord, but (believe it) as they have begun to fall before reformed Churches, so they shall surely fall: As it was told Haman in Ester 6.13. If this Mordecai be of the seed of the [Page 20] Iews, before whom thou hast begun to fall, thou shalt not prevail, but shalt surely fall before him: So fall they will, and in falling they shall fall, and yet more and more fall, till the Lord hath cut them off, root & branch: there is more judgments, you shall read of a further Vial upon the throne of the Beast, and upon the air, and then Babilon is fallen, it is not long till then, there is but three Vials more, and whether some of them be not yet begun to be poured out, it is not yet so cleer: Let them know it for their terrour, and we for our comfort, the Lord will go on in destroying to destroy them. It is a speech the Lord often useth, in Isaiah 9.12, 13, 14. Yet for all this his anger is not turned a­way, but his hand is stretched out still: Why? For the people turn not to him that smites them, neither do they seek the Lord of hoasts; and when they do not turn to him, then the hand of the Lord is not drawn back, but stretched out still: that is the constant course of Gods providence, as the people turn not to him that smites them, so the Lord will go on, and cut off head and tail, branch and rush in one day, ancient, honorable, he is the head; and the Prophet that teacheth lyes, hee is the tail, &c.

For a second Use of this Point,

This may serve to teach us, that the Lord is the chief Gover­nour, Ʋse 2 and hath the chief power of all the plagues and judge­ments that do fall upon men: And that aggravates the impeni­tencie of these wicked men, that they do not fall under his hand that hath power over these plagues, but still go on hardning themselves against him whose plague is upon them. Therefore he hath power over them, and he will maintain it, and the judgements shall go on destroying to destroy, till like Vials of quick-silver they have rooted them out from the land of the li­ving: Is there any evil in the City, which the Lord hath not done? Amos 3.6. If a man were to speak to Christian Princes in other parts, how might a man call upon them, to beware of timerousnesse, and fear, in provoking the displeasure of the house of Austria, or of the Pope? For the wrath of God is gone out against that State, and the Pope, and the Lord hath power over these plagues: Why should we fear all the power of the house of Austria, or Papall thunderbolts, when the Lord [Page 21] hath you under his hand, when he means to go on plaguing to plague? Shall men underprop this rotten building which the Lord intends to destroy? This cursed fabrick which the Lord will ruinate? Do you think to strengthen your selves by them, when they are not able to help themselves? No, it is a time of Gods plague; and therefore it is a warning and Trumpet to all Christian nations, and to us, do not think if we shall not yield to this and that of Antichrist, then Churches and Magistrates shall never subsist, fear it not; I tell you, all the States that cleave to Popery, shall fall with Popery, if they continue in it: Indeed if the Lord rescue and redeem them with a mighty hand, and bow their power and Crown, to comply with the Lord Jesus and his people, they may save themselves and their Kingdoms; but otherwise it is not possible for them to prosper, in maintain­ing this ruinous Babylon that hastens to destruction. The Lords plagues they are, and it is not all the power of men, or Princes, no nor of Angels in heaven, nor devils in hell, that can take off the plagues that God hath set on.

Thirdly, it teacheth us what is the duty of all the sons of men Vse 3 under Gods hand, namely to repent of sin, which hath brought Gods hand, for this is an aggravation of the wickednesse of these lights, that they repented not to give God glory, when the vials of Gods wrath was upon them, but stil grew more wicked, even to blaspheme: What saith the Apostle Peter? Humble your selves therefore under the mighty hand of God, that he may exalt you in due time, 1 Pet. 5.6. Hath the Lord begun to smite the common state, and it may be the body of the countrey, in that which is the sinewes of trading, in the scarcities of moneyes? Brethren do you think it is not a judgement of God? Is not the silver and gold his? and hath he it not for this state as well as for others, if we had not some wayes provoked him? Did he not take it a­way from them in Hagge, when they neglected Temple work? And did not he say, The silver and gold is mine, 1 Hag. 6. and 2 Hag. 6.7, 8? Hath not the Lord blasted us, because we grew cold hearted, and formall in Church-fellowship, and confident, and warme, and bold-hearted in matters pertaining to our selves and to the world, and in matters that tended onely to tumult? What then? In such a case marvell not, if the Lord send forth a [Page 22] Vial of his wrath upon us, and curse our blessings, that that which within these 4, or 5, years was but a drug, and men would not labour for money, they would have corne, and be glad of it, they would have provisions. Now provisions are a drug, Beef and Butter, it is not currant now, men will give no money for it, they will not part with it: Is it not a Vial of his wrath, or at least a twig of his rod? And is it not meet now to repent, and give him glory, that hath power over this plague, that we be not senslesse, and obdurate? And doth not the Lord say he will curse our blessings, he saith so to Ministers, and will any be free? Will any prosper when they lay not Gods hand to heart, but make a trifling businesse of it? but make account the Lord calls men to serious consideration of it.

To make an end, Let this be the last Use.

Ʋse 4 To teach you what the nature and practise of Repentance is: What is the nature and practise of it? It is lively set forth in the Text (I might be large herein) they repented not to give God glory: So there is the proper act of repentance, when it runnes right, in a right chanell, it gives God glory: What glory doth it give God? First, it gives him the glory of his Soveraignty, the Text is plain, as They gave not glory to God that hath power over these plagues; they are Gods plagues, and he hath power to send them, and we see his hand in them, his plagues they are, and that is the first thing in repentance, to see it is the hand of God in this kind, and that kind, in any kind that may befall us, Give God the glo­ry of his soveraignty, who hath sent these plagues, and this will help us to repentance.

2. Give him the glory of his Justice, that hath sent them most justly for his part, and on our part most deservedly: Neh. 9.33. The faithfull in Israel say, Thou art just in all that is come up n us, we have dealt wickedly, and thou hast done righteously. Thus repen­tance gives God the glory of his Justice, as well as of his Sove­raignty: we have provoked God to plague us in this or that kind, whether I speak to publick States or private persons, if any evill lyes upon us, it is the hand of God, whether it come for one end or other, and (beleeve it) it is for us to give him the glory of his justice, as well as of his soveraignty: We have given him just cause by our worldly mindednesse, by our estrangement from [Page 23] the Lord, and spirituall work, and falling short of our spirituall aimes and ends: we cut short our growth in Christianity, and the Lord cuts short our outward estate: Doe you think a Christi­ans outward estate shall prosper, when his inward estate growes leaner and leaner? And as you give him the glory of his justice and soveraignty. So,

3. Give him the glory of his truth, which these wicked persons would not give him the glory of: To acknowledge their religi­on was a dead sea, like Mare mortuum, to acknowledge the bloud­thirstinesse of their Priests and Jesuits, they shall drink bloud therefore, they would not acknowledge reformation, but blas­phemed it as hereticall innovation, and therefore the Lord had poured a vial upon their great lights in Church and Common-wealth, and will doe it more and more till they be consumed; they give not God the glory of his truth: As Ioshuah said to A­chan. Iosh. 7.19 My son give glory to God, and tell me truly what thou hast done: And he told him truly, there was some hope of some seed of repentance; and it is not possible a man should tru­ly repent before God, in confessing what hath been wickedly done, if he denyes any thing that his conscience tels him is truth: Nay, some give God the glory, and tell me now what thou hast done? If a man hide it under his tongue, it is not possible hee should repent, why? for he cannot give God glory, he gives him not the glory of his truth, and then there is no repentance. And,

4. What doth repentance give God the glory of? as of his so­veraignty, and justice, and truth, in making humble confession of it where we are called, if we have just occasion; so the Lord re­quires that we should give him the glory of his mercy and grace, that we looke for all our pardon and mercy in the bloud of the Lord Jesus, and in unfeigned seeking after fellowship with him, beleeving on his grace, confessing what is sinfull, turning from our evill wayes, laying hold of eternall life, & of every gift of the Spirit, that might quicken us in every spirituall duty, that we might depend upon his grace for pardon, and healing of our bot­tomlesse depth of unbeleefe for the changing of our hearts, and quickening of our spirits; this gives God the glory of his grace, thus repentance doth: In the 130. Psal. 3, 4. If thou Lord shoul­dest marke iniquity, who then should stand? There they give him [Page 24] the glory of his justice; but there is pardon with thee that thou maist be feared, there they give him the glory of his pardoning mercy; thus ought all to doe, that unfaignedly desire to walk in the serious practise and use of repentance: You never repent kindly whiles a spirit of bondage lyes upon you, and makes you sensible of the wrath of God and hell, that alone will never bring forth kindly repentance, but when the Lord helps us to give him the glory of his power, that he swayes and rules in all, and that wee give him the glory of his justice, that hath righteously plagued us, and the glory of his truth to confesse truly what is done amisse, and the glory of his grace to pardon sin, and heale the soule, this is repentance, and without this there is no repen­tance: It is a wonder to see when people provoke God and the Church, how little able they are to give God glory, but take glo­ry to themselves still, it was thus and thus, and might have been interpreted thus and thus, it is a wonder to see how little they give God the glory, our own glory lyes so neere us: And there­fore it behoves us, as we desire sincerity, to repent; so to make conscience of giving him glory, let all run in that streame, that we acknowledge his justice, and truth, and mercy, and grace, and look up to him for receiving from him whatever is of his mercy and grace needfull for us, and then we shall avoid those plagues and judgements which are threatned or gone forth a­gainst us, and shall recover from under Gods hand, like gold out of the fire.

IN these words you have described the powring out of the Viall of the fifth An­gell, and described it is,

First by the subject on which it was 1 powred [On the throne of the Beast.]

Secondly by the effect of it, which is 2 double.

1. Proper and primary [His Kingdome was thereby darkened]

2. The secondary and accidentall events were three.

• 1. Anguish and indignation [...] They gnawed their Tounges for paine.]
• [Page 2]2. Blasphemy [They blasphemed the God of Heaven.]
• 3. Impenitency [They repented not of their deeds.

This Scripture and the interpretation of it, is the more dif­ficult, because it is generally conceived that the execution of Gods judgements upon the Beast, hath not yet gone beyond the powring out of the fourth Viall, therefore conjectures about it, will be the more difficult, and it may be more un­certaine: yet because the Scripture in it selfe is not darke, how darke so ever we may be in our apprehensions: The King­dome of the Beast is darke, but not the Kingdome of Christ. And the Lord hath promised a gracious blessing upon all that read, and heare the words of this prophecy, Chap. 1. verse 3. so that by the comparing of one part of this prophecy with another, and observing the due poise of every word in his place, with holy feare and reverence, the Lord is wont to lead his people into truth, according to the promise made to the Apostle, Iohn 16.13. (which is fulfilled to every successour of theirs in some measure) Let us therefore goe on in the feare of God to consider of these things.

First the difficulty chiefely lyeth in opening the subject whereon this Viall will be powred, for open that, and the rest will be cleare. The seat of the Beast is generally taken for the City of Rome, and it is confirmed from the like speech, Rev. 13.2. Where the Dragon gave the Beast his power, and his seat, (or throne) and great authority, and therefore they gather from hence the ruine of Rome, applying also hereunto some prophecies of the Sibills, who in their Language tell us thus much, that Rome shall then be desolate, and be as if it had never been a state. Now though we have much cause to glorifie God for the labours of such of his servants as have givē that exposition, yet I must confesse I cannot rest satisfied with that interpretation: for I finde it cleare in the sequell of this Chapter, that Babilon (which is doubtlesse meant of Rome [As throughout the seventeenth Chapter it is also] is said to come up into Remembrance before God in the 19. verse of this Chapter, And that is in the powring out the seventh Viall; which implyeth that before, it came not up in remem­brance before God in point of actuall punishment, for things are said to come up into [...]brance before God, when [Page 3] he taketh in hand either to shew mercy to them, or to powre out wrath upon them, a signe that the Viall and fiercenesse of his wrath was not yet powred out upon Rome: besides it is expressed in this Text, that upon the powring out of this Viall, the Kingdome of the beast was darkened, but there is a great difference betweene darkning, and destroying; Egypt was darkened, before Pharoh was destroyed, or the body of Egypt overwhelmed in the red Sea. Upon these grounds therefore I cannot conceive that it is meant of Rome, but of something else, which in Scripture is to be understood by [Throne] sometimes it is put for that forme of government and authority which any person or state sitting on that throne doth administer, as it is said of Christ, that his throne is a throne of Righteousnesse, and that is not so much spoken of the place where he governeth, as of the government it selfe, so in the 89 Psalme 29. & 36, 37. I will make his throne as the dayes of Heaven, and againe his throne shall be as the Sunne before me; It shall be established for ever as the Moone, and in Psalme 122.5. Thrones of judgement are distinguished from the thrones of the house of David, to wit, such as David hath erected: so by the like proposition it is here meant of that forme of government, which the beast exer­ciseth in the Church both subjectively, that which himselfe doth occupy over the Churches subject to him, and effective­ly, that which proceedeth from him, and is exercised by others in other Churches according to the frame and forme of government received from him, and that is such a peere­lesse kind of government, as wherein one alone doth rule; for a throne is such a kind of seate wherein one of peerelesse authority doth governe; as a Monarch in his owne Do­minion.

Indeed the universall supremacy of the Pope both in spi­rituall and temporall things, whereby he challengeth trans­cendent authority over all Kings and Princes, that was vio­lated by the fourth Viall of these Angels: but yet still here is another throne which yet hitherto remaineth unplagued, and that is his singular sole authority, and monarchicall govern­ment, whereby he sitteth chiefe and onely Judge in Ecclesi­asticall causes in his own jurisdiction, and like unto which [Page 4] he hath established the government of all National, Provinci­all and Diocesan Churches, and so this interpretation doth very fitly suit with the proper effect of the powring out of this Viall expressed in the Text [his Kingdome was darkened] [...]; and what kinde of government is that? such as wherein one doth raigne, as they are wont to say there must be but [...], One Prince in a state: this forme of government himselfe doth exercise still in his owne jurisdiction inviolately, and this he hath brought into all national and Provinciall and Diocesan Churches in the world where popery hath prevailed; and which still continueth in some Protestant Churches, where though the Doctrine, and worship of Popery be abolished, and the transcendent supre­macy of his government, yet the forme of his government, monarchicall, or sole and singular government by one, that is Episcopacy, is still continued. Who is then the fifth Angel that hath powred out his Viall upon this peerelesse govern­ment the Episcopacy? Though it be said this Viall is not yet powred out, and though it haply was not powred out with the writings of such men (who so conceived) were under their hands: yet Beza, and Cartwright did sprinkle some drops of this Viall upon this government, though the power and strength of the Episcopacy in their time was such as drunke them up like the dry Earth, that drinketh in the raine; yet will not God be so put off from his word, he powreth out more drops upon them by holy Baines his triall of Diocesan go­vernment, and godly learned Parkers Ecclesiasticall Politie, but these were drops: you now see whole Vialls full of wrath powred out by the whole Church of Scotland, who have en­gaged themselves, and their state for ever in this quarrell, and have beene carried along herein, not in a way of popular tu­mult, but with such wisedome, courage, judgement and Piety, that you may see and say that it is not a Viall powred out by an unadvised multitude, but by an Angell of God, by the Heavenly Ministers of his wrath.

It hath beene taken in hand with serious and deepe and ge­nerall humiliation, judging themselves for their toleration of such a government amongst themselves, and so seconded in their constant fruits of Reformation, as that their very [Page 5] adversaries stand amazed to behold them, and these are not drops alone, but like unto great ground showers which grow unto a floud and overflow all for they have turned away the floud of superstition in their owne Country, by the Rivers of the power of God, and his Evangelicall truth, so now they have also flowed into England, insomuch that a great many of the Com­mons of England and many noble Peeres, doe begin to say that Episcopacy is an antichristian frame and forme, which he brought in, and doth still countenance and animate, and while it con­tinueth, popery will not fall: whereupon, It hath come to passe (if your intelligences faile not) that many sad considerations have beene taken up in England, whether it be not best to abandon all such thrones: men will not fight for the defence of these thrones, nor draw their purses to maintaine such warre, but men begin generally to be taught of God, that this is not the forme of the government of Jesus Christ. Nor doe I know that any of the former Vialls have beene powred out by any men, whose loines have beene more gert with truth, and whose cloathing hath beene more pure, and white, then these servants of God have been gert, and cloathed withall. These things being thus understood, take you the sequell, and it will easily interpret it selfe; for doth not hereby the Kingdome of the beast (his monarchicall forme of Church government) grow full of darkenesse? Is not Episco­pacy now [...]? the very word of the Text, as it were alluding to the Nation that darkeneth it? Episcopall government doth it not grow darke? yea full of darkenesse? Is it not scotized, dark­ned and beclouded with a Scottish mist? so as that it groweth base and vile, not onely in the eyes of godly, wise, and judicious Divines, but in the eyes of good people; nor of godly people alone, but of many civill, and orderly mindes: mervaile not therefore if it be said that the Kingdome of the beast (that is, this forme of his government be full of darkenesse: And hath not this darke­nesse procured other secondary effects? doe they not gnaw their tongues for very indignation, what doe you thinke of the chiefe Church governors of Scotland? and some of the chiefe of that order in England, and their chiefe companions (if your reports be true) doe they not get themselves into darke corners?

2. And for the second event [They blasphemed the God of Heaven] have you not heard that the powring out of this Viall hath beene by them accounted nothing else but Rebellion against the state [...] [Page 2] [...] [Page 3] [...] [Page 4] [...] [Page 5] [Page 6] of the Kingdome? have they not taxed that (which is the revi­ving of the Church and Common wealth) to be the ruine of both?

And for the third event [They repented not of their deeds] have they no cause thinke you to repent of all their oppressions and tyrannies over godly men, through many ages? for that their governments have been formidable to none but the peaceable men of the Land: if it be a drunkard or some base fellow that com­meth to their Courts, they say to him, what doest thou here thou simple fellow? pay thy fees, and be gone: but for the people of God, nothing will satisfie but their extirpation from their Mini­stery, livings and dwellings; they shall not be allowed to breath in the free aire, if any prison in the Countrey will hold them. And is it not to be repented of the invasions of the liberties of Church, and of civill liberties which have beene by some of them desperat­ly impeached, so as that neither subject nor Prince shall know what belongeth to either of them; and some of the throne of the beast will tell you, that betweene Prince and subject there is no meum, & tuum, but the Prince may say omne meum, are not these things to be repented of? And is there no superstition to be repen­ted of? And have they repented of these things? doth any semblance of repentance appeare? have they not still gone an end, even while this Viall hath beene in powring out to put new in­ventions upon Gods people? have they not imposed an Antichri­stian Oath, that this is the onely government, and that they nei­ther doe acknowledge nor ever will acknowledge any other, and is not this a blasphemy against the name and Crowne of Christ Jesus? and yet they repent not of these deeds: therefore they have said not much amisse, that said that all the mischiefes that have sprung up in any state in the World, where these thrones have beene set up, have sprung from them that sate upon these thrones. Thus you see what is the true and simple meaning of these words, and I durst not have spoken it, but that no other interpretation will well abide by the words of the Text. Babilon will not abide it, for that commeth up into remembrance in the seventh Viall; doe but consider all things together, and weigh the words of the Text well with what goeth before, and with what will follow after by the helpe of God, and you shall find this to be the true meaning. Neverthelesse though these former and late attempts against Episcopacy may bee the beginning of this Viall, and [Page 7] some good measure also of the powring it forth, you may believe that it will not rest here, but as Moses said Deut. 32.4. Perfect is the worke of God, and as the Lord spake concerning Eli. 1 Sam. 3.12. When I begin, I will also make an end, so (reserving all due honour unto those interpreters who rest from their labours and their workes doe follow them) I doe conceive, and believe, that this Viall will goe on from our native Countrey to all the Catholickes Countries round about them, untill it come unto the very gates of Rome it selfe. In the meane time all these Vialls are at worke, and one is not ended when another is begun, though that which most excelleth is most in observation, and the pow­ring out thereof, is the worke which the Lord calleth men prin­cipally to attend upon, and wherein God hath manifested his presence most, and wil goe on still to manifest more of the presence of his wrath unto other states: now the points that arise from the words are two.

That forme of government, wherein one by sole and singular Doct. 1 authority doth govern the Church specially many Churches and most of all, all Churches doth spring from the Earth and savou­reth of the Earth, for so it appeareth to be from the Text, for all these Angels powred out their Vialls upon the Earth: Verse 1. Not as Earth is opposed to other elements, but as it is opposed to Heaven: so that as their Earth is earthly, so is their Sea, and their Rivers, and Fountaines, and their Sunne: and this throne is but an earthly throne, you see no such throne in the Tabernacle of the Testimony opened in Heaven: so farre as Churches are Heavenly, these thrones are not set up in them: for this is it which Iohn re­prooveth (3. Io. 9.) in Diotrephes, that he loveth to be a primate and would not regard a letter from Iohn himselfe though an Apostle; & for the brethren he would not receive them himself, and forbad them that would, and cast them out of the Church, the true spirit of an earthly Primate, for they savour of earthly ambition and covetousnesse, love Balaams wages, they stick not to buy their places for silver, care not what they give for them, but having gotten them with buying, they must maintaine them by selling, they must sell Ordinations and Absolutions, and Dispensations, and must be maintained by the benevolences of their obedient Clergy, and in truth the summe of the matter is, quid mihi dabis? and what is all this but earthly bravery, if ever you have beene at their thrones (though it were but the thrones of their chaun­cellors [Page 8] and Officialls) you shall see nothing but that which sa­voureth of the Earth, earthly pride, or pleasure or Covetousnesse, I am, (and have lesse cause then many others from my last Dio­cesan, who being more learned, was more ingenuous and favou­rable then many others) not wont to speake these things, yet when the necessity of clearing my Text leadeth me to them, I may not without unfaithfullnesse to God and his Church, keepe silence, we came not hither to speake hardly of other Churches: but when the Word of God calleth for it, we should be wickedly silent if we should not let the people know, what the mercy and blessing is, which we doe enjoy, and what we are delivered from.

Rea. 1 The first Reason of the Doctrine is from that forme of Church estate, which Christ hath instituted in his Word, which is no o­ther, but the government of a Church of a particular visible Congregation; He owneth no other, nor giveth any government to any besides them. If thy brother offend thee, goe and tell the Church, and must the offence stay till all the world be gathered together; or if it were meant of one Diocesan or provinciall Church, when will they meete? therefore the Church that must heare al offences is the Church of a particular Congregation, which may all of them meete together in one place (1 Cor. 14.23.) and then though offences come thicke, they may all be orderly heard and remooved. And consider moreover (that which further cleares up this first ground) what variety of officers God hath given to this Church, not many Parishes to one Bishop, but many Bishops to one Church, so as that Paul writteth to the Saints at Philippi, with the Bishops and Deacons, Phil. 1.1. And he sendeth for the Elders of the Church of Ephesus Acts 20.17. Whom he calleth Bishops Verse 28. And they were more then one in every Church, according to Acts 14.23. They ordained them Elders in every Church, directly contrary to the practise of the Lord Bishops of these dayes; These things we speake, that the people may know we set forth no new inventions, though it be true that there is a newnesse in all the blessings of the new Testament, whereas all the inventions of men wax old as doth a garment, and there is no new thing under the sunne, as touching mens inventions, but they will grow old and vanish away, as all Diocesin Churches will doe, which the Lord hath not instituted: Though indeed in the old Common wealth of Israel the Church was Nationall, and there [Page 9] was but one high Priest who was a type of Christ, but now Christ is come he hath delivered all his counsell to his 12. Apostles, and they have left the ordering of his Church to some pastors, and some teachers and some ruling Elders, and some Deacons. But be­sides these the Gospel knoweth no other.

The second ground is taken from the kinde of power which Rea. 2 God hath given to his officers in his Churches, hath he given to them a Lordly or a Ministeriall power? surely no Lordly power, neither over their fellow Elders nor over the Church, But he hath in his Word prohibited both these. Math. 20.25, 26, 27. The Princes of the Gentiles exercise dominion over them, & they that are great exercise authority upon them, but it shall not be so amongst you, but whosoever will be great amongst you let him be your Minister, and whosoe­ver will be cheife amongst you let him be your servant. Amongst the Officers of Christ honour is carried by the most labour, and not by most outward splendor: But those that sit upon the throne of of the Beast doe not labour in any kinde of government but that, which is merely antichristian, to foment sin and let loose the reines of all prophanesse: neither doe the officers which Christ hath set in his Church reach after outward honour, but the cheife of them make themselves equall with them of the lower sort, as Peter (though an Apostle) when he writeth to the Elders stileth him­selfe a fellow Elder 1. Pet. 5.1. and exhorteth them to feed the flock of God, not as Lords over Gods heritage, but being examples to the flock; so the Apostle in his second and third Epistle stileth himselfe an Elder, so farre is he from affecting Lordly authority: by all which we may see that all this kinde of Lordly, and stately government is no way compatible to that government, which Christ hath institu­ted in his Church.

The third reason is taken from that authority which the Lord Rea. 3 hath given to every Church over their Bishops, as well as to their Bishops over them, which cannot stand with Episcopall sover­aignty, It is true, the Lord hath given them power over the Church, let the Elders that rule well be counted worthy of double honour, &c. 1 Tim. 5.17. A power they have to call the Church together, as the Apostles did for the choise of Deacons, Acts 6.2. And to o­pen the doores of speech, and shut the doores of silence, Act. 13.15. A power they have also to dismisse the assembly as they see cause, for they that begin they also make an end, and send away the people with a blessing, Num. 6.24, 25, 26. Power they have to [Page 10] direct, to admonish privately, publickly, to rebuke with all autho­rity Tit. 2.15. And sundry branches of rule may be deduced out of these: yet as true it is also that the Lord hath given power to the Church over their Rulers, as first to choose them, they ordained them Elders by lifting up their hands, Acts 14.23. And when there was an Apostle to be chosen in Iudas his roome, they out of an 120 persons chose two men, and presented them to the Lord, Acts 1.23. Secondly they have power to send them forth about the Churches service, as they sent Paul and Barnabas to Ierusalem, Acts 15.2. And without controversie he that sendeth is greater then he whom he sendeth, Ioh, 13.16. Secondly they have power to admonish them, if they doe offend, say to Archippus, take heed to they Ministery, &c. Col. 4.17. And the Church contended with Peter for eating with the heathen, Acts 11.2, 3. And had he not given them the better answer, they would have proceeded against him: These things then laid together, what a beastly power is that of the Church of Rome, and of such as imitate them, as usurpe authority, and judgement over so many Churches, and will be judged by none?

Ʋse 1 For use in the first place, this may be a ground unto us of just acknowledgement of the Lords faithfulnesse and truth, who is not unmindfull of all that he hath spoken by his servants the Prophets, but in due season doth fulfill his word. The Apostle Iohn hath beene dead above 1500 years, he dyed with the end of the first hundred yeares after Christ, but the word spoken by him dyed not with him, according to what we read Zach. 1.5, 6. Your fathers where are they? and the Prophets doe they live for ever? but my words and my statutes which I commanded my servants the prophets, did they not take hold of your Fathers? So (though Iohn be dead) whatsoever Iohn hath spoken with his mouth he will fulfill with his hand, and will not leave till he hath finished all the words that are written in this booke. And what marveilous stay in this to the soules of those that build their faith upon the word of God: He will ever be mindfull of his Covenant, Psalme 111.5. He did let none of the words of Samuel fall to the ground. 1 Sam. 3.19. He will not leave fulfilling, to fulfill untill he hath fulfilled all, and then Christ wil come to gather his people to him­selfe, therefore let not your hearts faile, because God remaineth faithful and whether Zachary believe or no, the Lord wil fulfil his Word, Luke 1.20.

The second use may be, to take off that amazement which hath Ʋse 2 been found in the hearts of some, concerning the undertakings of the Scots in our native Country, since the world began was it never known (for there are no Histories of note but are com­monly known) such a patterne as this, that ever a whole Nation did rise to take up such a quarrell, with so much justice, wisdome and piety, a thing to be wondred at, that a whole Nation should carry such a matter in such a way: many things have been done in Holland, in Geneva, for reformation, but with much more tu­mult, which when the Papists have objected, our Divines have been wont to answer, that they doe not excuse mens thrusting in their own weaknesses into Gods Worke: but wonder not overmuch if you finde it otherwise in this matter, for the Angels of God are their guides, so that their foote shall not swell, but they shal keepe their ranks, and places, and remember that they are subjects through they carry their swords in their hands. Just care is taken that there be no robbery nor pilfering, no oppressions, no violation of any mans bed, nothing taken up but it shall be duely paid for, and yet the proceeding made with such constancy, that (in a way of humility) the end must be attained, or else there wil be no place in the conclusion. These are great things: but if men take them in hand that are girded with golden girdles, when their Bibles goe along with them, when Fasting and Prayers steere along their course, you need not much wonder in such a Case.

Thirdly, this may serve to teach us, that surely this worke will Ʋse 3 prosper, because the Lords Angel is in it: and the Viall of Gods wrath in his Hand, and he will not be beaten off; though some instruments may quaile, yet will he stil raise up more in their stead till those plantations be rooted out, according to the word of Christ, Mat. 15.15. Every plant which mine heavenly Father hath not planted shall be rooted up. In vaine therefore is it for men to uphold such sandy buildings, which wil in the end be shaken down; whatsoever dammes men may make to uphold the Epis­copacy, it will befall unto them as when men make dammes to stop water courses, others come and cast in some small quantity of quick-silver, or Aquafortis, which eates such holes through the stones that it will soone issue out the water, so this Aqua omnipo­tentis, the vialls of the wrath of God wil at last consume and wast all things whatsoever stand up against them.

Ʋse 4 Fourthly, let it teach us to praise the Lord, for our gracious deliverance from the power of this Government, brought in by the beast, unto the government of Christ in his Church, let those that count it new Wine refuse it, it is old Wine unto us, let us therefore in the name of the Lord rejoyce with trembling, for our great liberties, and pray that God will never leave, untill he have rooted out not only the throne of the Beast, but the Beast himselfe, that the world may never more be pestered with them.

Now from the effects that follow upon the powring out of this Viall we may observe this second note.

Doct. 2 That upon the powring out of the Viall of Gods wrath upon the throne of the Beast, their place, the Pope himselfe and the rest of their Prelates, and all their favourites and followers have not turned to God by Repentance, but have broken forth against him in indignation and blasphemy. His Kingdome was full of darke­nesse, but what profit have they made of it? they gnawed their tongues through vexation, rage, and malignity of spirit against the Lords holy providence, and the succesfull proceedings of these holy Angels, they blasphemed the God of Heaven, and looke at reformation, as Rebellion, as if it were the dissoluti­on of al goodnesse, and at length they wil say, that they feare Christ himselfe is become a Puritan, and have they repented of their tyrannies, and usurpations over Ministers and over Churches? but they have broken forth still more, and more against the Lord, his servants and Churches, and what more may come forth I know not, judge you what they speake in secret, when they write such things as these openly: we speak of the generality of Prelates, not of some to whom God hath given a better spirit, then the spi­rit of the throne they sit upon.

Reason The first ground hereof is taken from the nature of all these judgements, they are the last plague, Rev. 15.11. The very dreggs and sediments of the wrath of God; and there is no grace of Re­pentance laid up in them, for the wrath of God is come upon them to the uttermost, wonder not therefore if you doe not heare of many Bishops or Pariters repentance though God may bring some of them to Repentance, yet the body and state of them is not like to repent, but to belch out blasphemings against the Lord.

Rea. 2 Secondly, the reason is taken from the cause that moveth God to give men up to such delusions; Because they received not the [Page 13] love of the trueth that they might be saved, therefore doth God give them up to the efficacy of delusions, that they should beleive a lye; that they all might be damned who believed not the truth, but had pleasure in unrighteousnesse; those that preached the truth and Doctrines of Repentance, and reformation, they branded them with the name of Puritans, they hated them with a perfect hatred, they loved not blessing therefore it is far from them, it is the nature and common fashion of superstition to leave men besotted in their owne Re­ligion.

This may teach us to looke at it, as a ground of Faith, that the Ʋse 1 Lord will goe on to destroy the throne of the Beast; for when God taketh a sword into his hand, it is not his manner to put it into his sheath againe, according to that which Amos saith Chap. 3.5. Shall one take up a snare from the Earth, and have taken nothing at all? noe, the Lord will either subdue their spirits to unfeigned Repentance, or else he will goe on insnaring to insnare them till he have swept them like doung from the face of the Earth, For when Israel turneth not to him that smiteth him, then is not his anger turned away, but his hand is stretched out still, Isai 9.12.13 Therefore men cannot more dishonour nor oppose the Lord then by seeking to underprop this sandy building.

The Second one of this point may be to teach us all in the feare Ʋse 2 of God, what to doe whensoever we feele but drops of wrath pow­red upons us you see to whom it belongeth to be impenitent, to whom it belongeth to blaspheme the name of the Lord, even to those that sit upon the throne of the Beast, it is an Episcopall sinne, an [...] Hierarc [...]icall wickednesse, a beastly frame of spirit, for men whiles they are under Gods Hand to grow more froward and dis­contented and filled with indignation. If therefore the Lord af­flict the whole state of the Country, with any drops of his displea­sure, let us not cry out upon the Lord and his dealing, nor upon the Churches, but let our unthankfull hearts for his mercies, beare the burden, and learne we to repent of our deeds, that know not how to keepe our selves close to the ordinances of God, when we grow not thankfull nor fruitfull under light and liberties received.

IN these verses the powring out of the Viall of the sixth Angel is described.

1 First by the subject upon which it is pow­red, the River Euphrates, which is amplifyed by the adjunct of greatnesse, [The great Ri­ver Euphrates.]

2 Secondly, by the effects of it which are two,

1. First the water thereof was dryed up, and that is amplifyed by the end which God aimed at in it [That the way of the Kings of the East might be prepared.]

2. Secondly, the warrelike preparations unto a great battell; and those are described,

1. By the principall commanders in that preparation, and war, which are said to be three [The Devill, the Beast, and the false Prophet.]

2. By the instruments, and Ministers of it, who are certaine spi­rits, and they are described many wayes, as,

• 1. By their nature and quality [Ʋncleane spirits.]
• 2. By their number [three.]
• 3. By, by their resemblance [Like Froggs.]
• 4. By their originall descent, which is threefold, [They come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet. And that descent is amplifyed by the Cause of it, for they are the spirits of Devills.
• 5. They are described by their effects, which are three-fold.
  • 1. They worke miracles.
  • 2. They goe forth to the Kings of the Earth, and of the world, to gather them to the battell of that great Day of God Al­mighty, Ver. 14.
  • 3. They are efficacious and successefull herein, they doe gather them together into a place called in the Hebrew tongue Armageddon. Ve. 16.

3. These warlike preparations are described by the watchword which the God of Israel giveth unto his owne troopes, and that is a word of watchfulnesse, behold I come as a thiefe, blessed is he that watcheth and keepeth his garments, least he walke naked, and they see his shame. Thus standeth the Text.

Now for the meaning of it: It is the more darke, because it is, (though not altogether) yet in a great part to come; and such as shall seriously consider what is the meaning shal (happily) find it no small difficulty to satisfy themselves, and much more to satisfy others, yet (by the helpe of God) let us endeavour to open some such part of the words, as we may be likely to finish at this time. First what is meant by the river Euphrates? Secondly, who are the Angels that powre out this Viall upon this river? Thirdly, what is the drying up of this river? Fourthly, who are these Kings of the East? These things containe the principall difficul­ties in the partes of this Viall, other things may more easily be o­pened, if these things be premised and cleared.

1. What is meant by the great river Euphrates: Some of our host interpreters (to whom God hath given most light in these spi­rituall mysteries) doe understand it, properly for the river that did run along by the walles of old Babylon in Chaldea, which made the City impregnable, and yet by the stratagem of Cyrus was dryed up, by turning the Course of the streames to runne in other [Page 16] channels, whereby the channell before the City was dryed up; and the reedes burnt by the Souldiers, and the City sacked when as Belshazzar was quaffing in the vessels of the Temple: this was foretold by Jeremy Chap 50.38. A drought is upon her waters, and they shall be dried up, for it is the Land of graven Images, and they are mad upon their Idolls. And Ier. 51.31, 32. One poste shall run to meete another, and one messenger to meete another, to shew the King of Babylon that his City is taken at an end, and that the passages are stopped, and the reedes they have burnt with fire, &c. Now they that interprete Euphrates to be the same river, doe understand that when God calleth home his ancient people, he will dry up Eu­phrates before them, so that they may assault the Turkish mo­narchy, and recover their ancient inheritance out of his hand. The reason which they give of it is, 1. Because they read of no Nation for whom God dryed up any rivers but onely for the Israelites for whom he dryed up the red Sea, and the waters of Jordan. 2. They say it hath been anciently foretold by the Pro­phet Ier. 44.27. & 51.10. & 63.11. In all which places God is described to have dryed up the waters, and rivers for them, that as a pledge of the like power to be manifested for them hereafter. 3. (Say they) the prophet Isay (Chap 59.20. alledged by the Apostle Paul Rom. 11.26.) foretelleth the calling of the Iewes. and if this Viall speake not of their calling, it is spoken of no where in this booke, which is not credible.

Now although their reasons are not to be slighted, yet they doe not seeme to carry force enough to understand Euphrates literally, for Gods Hand may as well be seene in drying up the metaphoricall rivers; Besides, Isay 44.27. Doth properly speake of Gods drying up the river Euphrates before Cyrus, which was then to come, but is not meant of this drying up in the Text, which is to be many hundred yeares after, and for the two other places mentioned, Isay 51.10. & 63.11. They only recount what God had done for their Fathers of old, whereupon they desire that he would not forsake them now, and so they are re­ported of as ancient passages of his power for them, but not as promises what he would doe for them afterward: Save onely as encouragements to their Faith, to expect great deliverances from the same hand.

And for the third reason: It is not necessary that it should be foretold in this Viall, or else not foretold in this booke: for the [Page 17] whole 21, and 22 Chapters of this booke doe hold it forth, which are events of the powring forth of the seventh Viall, and not of this sixth.

If then it be not meant of the naturall river, Euphrates, of what then may it be understood? There are some that understand it of something that is unto Rome, as Euphrates was to old Baby­lon, I shall tel you what I most incline unto, as far as the Text will permit.

Some say it is meant of Nations, and Tongues, and People, and Languages, for they are sometimes understood by waters: but Euphrates is but one river among many, and therefore why should it be meant of many Nations that should fall off from Rome? I cannot well close with that, nor is it necessary that Euphrates should be a name given to any one Nation, unlesse it were some one that might lie neere Euphrates, which no Christian Nation doth. And others there are that doe understand by it another resemblance, as it was a meanes to convey much maintenance to old Babylon, and therefore conceive it meaneth all the reve­newes of the Bishop of Rome whereby he is made rich, and weal­thy; now Christian Kings shall dry up this river Euphrates by tak­ing away this kind of maintenance, and so by these Kings of the East they understand those Christian Kings, that shall take away these revenewes; but neither can I well close with that interpre­tation; for you may consider it, that all these seven Vialls are sute­able to the seven Trumpets, though they fall out in different ages of that Church: The seven Trumpets brought in judge­ments upon Christian Rome, and these Vialls are the plagues of God upon those very corruptions, which the Trumpets brought in: Now you shall finde that the effect of the sounding of the sixth Trumpet was, there were foure Angels loosed which were bound in the great river Euphrates, and th [...] Angels were ready with an Army of two hundred thousand thousand; and they by gene­rall consent of all interpreters, are to be understood of the foure Families of the Turkes, that were bound by some incumbrances at the river Euphrates, but afterward broke fourth upon all Christ­endome, and got Constantinople into their hands, and overwhelm­ed all Asia. And besides to understand the Kings of the East to be the 10 Christian Kings will not accord, for they are not seated East from Rome, or if some of them be, yet nothing neere the number of ten. Therefore there be that say, that the river Eu­phrates [Page 18] doth here meane the Turkish Dominion, and that this river Euphrates shall be dryed up by the power of the Kings of the East, whom they interpret to be the Iewes, (and I would not hinder that) thereby to make way for the recovery of their Land; And true it is that Euphrates in the first Trumpet did signify the Turkish power that lay by that river: In like manner it is expounded of the Assirian monarchy, Isa. 8.7. When the Lord bringeth upon them the waters of the river strong and many, even the King of Assyria, and all his glory, and he shall come over his channels, and overflow all his bankes, because they refused the helpe which God had given them at home. Now that Euphrates, and Mesopotamia, which then the Assyrian Monarchy had in dominion, is at this day possessed by the Turkes, and if the Assyrian Monarchy may be resembled unto it, so may the Turkish also: this commeth neerest to the Text, yet I cannot say that altogether it suteth with the context, nor that this sixt Angel should be meant of the Iewes; And let me give you some reasons, why it cannot be the Iewes, that must powre out this Viall, nor that the drying up of Euphrates can be meant only of the Turkish Monarchy, though they also shall be plagued by the drying of it up.

1 First, that the sixth Angel cannot be the Iewes appeareth from what is said, Chap. 15. ult. That no man was able to enter into the Temple till the seven plagues of the 7 Angels were fulfilled, there­fore the Iewes cannot come into the visible Church in the time of this sixth Viall, till the seventh be powred out. But certaine it is these Angels who powre out the Vialls, doe all of them come out of the Temple,) and are cloathed in pure, and white linnen, having their brests girded with golden girdles, therefore they are al professours of the truth, and sincere professors.

2 Secondly, it is evident in the Text, that the way of the Iewes is prepared, by the powring out of this Viall. And therefore they are not this Angell who powre out this Viall, but have a way prepared, onely for their Conversion, as an effect of this Viall.

3 Thirdly, all the Subjects whereupon these Vialls are powred are such against which the wrath of God is kindled: for they are the Vialls of the wrath of God that are powred: and they are all powred upon the Earth, by which is meant the antichristian state, and such things therein against which Gods wrath is kind­led. Now the anger of God is not kindled against the river [Page 19] Euphrates more then against any other river, his wrath falles not up­on rivers, though sometimes for mans sake it may; but Euphrates lieth not neere to the Romane antichrist, nor to any state subject to him. What thē would you say? is it not most likely to hould forth the Turkish Dominion? which God is angry with? Shall not Christian Princes powre out the wrath of God upon the Turkish Dominions? I would by no meanes say so: But let us consider what is the Fountaine, and what are the streames of this river, which did, and doe still wash upon the Turkish Dominion, and which are indeed as Walles, and Bulwarks to the Turkish state? For this Euphrates though it be not here the Turkish Dominion, yet it is of the same use to them and unto the Pope, as Euphrates was unto old Babylon, which made glad the same, and conveyed maintenance unto it. Let us therefore consider what was the O­riginall of the Turkish Dominion, and you shall finde that it sprung from five severall streames. Rev. 9.20.21; where (having described the loosing of the foure Angels, which were bound by the great river Euphrates ver. 14.) and those were the foure Fa­milies of the Turkes, which at length were swallowed up by the house of Othoman; He saith the rest of the men which were not killed by these plagues, yet repented not of the workes of their hands, that they should not worship Divels, and Idolls of Gold, and Silver, and Brasse, and Stone, and of Wood, which neither can see nor heare, nor walke (this was their Idolatry) neither repented they of their mur­thers, nor of their Sorceries, nor of their Fornications, nor of their thefts: So these were the five streames of this river Euphrates, that gave power to the Turkish Dominion to wit, the Idolatries, Mur­thers, Sorceries, Fornications, and Thefts of Christendome, for by reason of these barbarous wickednesse of Popish Churches, and states, cloaked under a face of Religion, God brought upon them a barbarous Nation, that hath a Face of government, and yet knoweth not well what it meaneth, yet did not the Papists (whose sinnes these were) repent of their Idolatries, nor of their Murthers, which they committed upon the soules of men, and upon the bodies of Gods faithfull servants; nor of their Sorceries, of which many of the Popes themselves were guilty; nor of their Whoredomes, their stewes, and beastly uncleannesses; nor of thei [...] Thefts, Indulgences, and pardons for money, by which they dreyned Christendome of their substance.

Now if these were the sinnes, which the Lord upbraideth [Page 20] Christian Churches for not repenting of, though this barbarous nation did prevaile against them, yet doubtlesse these are the walles of the Turkish Dominion, even those streames of corruption of Religion, which are the maintenance of the Sea of Rome to this day: thus by admirable wisdome the Lord hath expressed his holy Counsell: that his instruments by drying up these streames of Euphrates, these corruptions of Religion shall prevaile at once both against the Turkes, and the Pope together.

2. Who then shall be the Angell, that shall power out this sixt Viall? if they shall not be the Iewes (as before we prooved) then it must needs be some Christian states, and these are no other then the 10 Christian Kings spoken of Rev. 17.16, 17. That shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh, and burne her with fire, and so you have all these ex­positions fall in together, they will runne in the right channell, and fully reach all that interpreters have sought after.

3. These Christian Kings shall so farre fall off from Rome, as that they shall dry up all her revenewes, when as they shall see and abhorre the vanity of their Images, and Temples, and Mo­nasteries, and the unprofitablenesse of their expences, when they shall see the wickednesse of their bloudy inquisitions, the unna­turalnesse of all those murders of Gods blessed servants, and shall see their witchcrafts, and sorceries; the horrible fornications, and whoredomes of their stewes: and when they shall see that all their devises to get mony are so many thefts, and robberies, (as it is the complaint of Pareus, a German interpreter, that two parts of the revenewes of the Empire did goe to the Bishop of Rome, and but one third to the Christian Princes) and a world of worke would be to tell you of all their Theeveries in England of old, and other Christian Kingdomes. Now when these Christian Kings are so far converted unto God, as that they shall see the wicked­nesse, of all these abuses of Religion, they will then dry up all these revenewes, then will they suffer no more Image worship, no more sorceries, nor murders, and when these things are thus remooved, then is Euphrates dryed up, that maintaineth old Ba­bylon; then is the Fountaine of the Turkish maintenance cut off also: For their rise was by these corruptions, and they stand, and wil stand whilst these corruptions stand, but if these fall then is the river Euphrates dryed up, and a ready way made indeed for the Kings of the East.

4. Whom the most judicious Interpreters doe understand to be the Iewes. 1. Because they are so by Gods calling, Exodus. 19.6. Yea shall be to me a Kingdome of Priests: And Daniel fore­telleth, that when the Roman Monarchies are broken in peeces, by the stone cut out of the Mountaines without handes, Daniel 2.45. (which is the Lord Jesus:) then the Dominion shall be given to the people of the Saints of the most high, Daniel 7.27. Therefore they are called Kings of the East, in the Greeke Te­stament Kings from the rising of the Sunne, they shall have great power, and place when God shall bring them to it; Neither can any man tell but that some of these Easterne Kings in the East, Judges may be of the Families of the House of Israel: Sure I am when Ioseph was lost, though his Father thought him to have beene utterly cast away, yet when he was found, he was found to be a great man in Egypt, and the Prophet Ezekel understand­eth by Ioseph, all the 10 Tribes. Ezech. 37.16. And who can tell whether some of these 10 Tribes may not be found to be great men of the East. And I remember Iunius an exact Translator, and commentor upon the Bible, saith that which is called the Land of Sinim, Isay 49.12. May more probably be meant of China, and that the Greeke Geographers doe call them Sinea'es, not China'es, which if it be the meaning there may be there ma­ny of them; and indeed he that readeth their story shall finde sundry memorable things in them that may agree to such as have sometimes beene Gods people; for though they worship other Gods, yet they have records, that their fathers did not so in ancient times; and it is reported of them that they make account that those are the best bookes, that bring a man to that estate wherein he was first made, which is no gentile-like principle, and the greatest preferents among them are of their Bookish men: It may be some of the ten Tribes or buried among them: yet it is not materiall to the Text, though if it be true, their Easterne situation will suit wel with the Text: but however it be, the truth is God doth by Covenant, account the whole Na­tion to be a royall Nation, and promiseth the Kingdomes of the World to be their Dominion, and that all enemies God will sweepe them off from the face of the Earth, as it is prophecied at large Rev. 19. Now then if these be the Kings of the East, you will easily understand the evidence of other things in the Text: for what is the great stumbling blocke that hindreth the Iewes [Page 22] from closing with Christianity? They abhorre Images, and the Iuggling of the Fryers, and Monkes, who are not so cunning to devise miracles as the Iew is cunning to search them out, and to discover the legerdemaine of the Priests in them. To worship Idols of Gold and Silver is an abomination to them, and so are the rest of those five streames of wickednesse, which uphold the Turkish state: Let Christian Princes once arise and overthrow Images, represse their murders, remoove away their Fornications, Thefts, delusions, which they put upon Christianity, then shall there be a ready way prepared for their conversion, & no remaining impediment but their own corruption which God will mighti­ly overpower; if once Euphrates be dryed up, down falls Popish, and Turkish tyranny together, and the Iewes shall come forth marching to fight that great battell of the Lord God Almighty, then shall they see him whom they have peirced, and be zealous for God, as ever they have beene outragious against him. And hereby you shall clearely see the agreement betweene Romans 11.12.15. (Where it is said, If the casting away of them be the recon­cilement of the World: what shall the receiving of them be but life form the dead?) and 25. Where he saith, blindnesse in part is hap­pened unto Israel, untill the fullnesse of the Gentiles be come in; The reconcilement lyeth here: The hardnesse of the Iewes lieth upon them untill the Christian Nations of the Gentiles, that have with the Pope apostatifed from Christ, be come in, untill they have dried up this River Euphrates, hardnesse lyeth upon the Iewes, but then all Israel shall be saved, and after that looke for the rest of the Gentiles that never yet received the Gospel, to come in al­so: then will God bring them home mightily, and not till then: Thus you see the meaning of these words, wherein I have beene the more large, because in such Scriptures, the explication is as much to be attended as the application. Let us shortly touch upon a note or two.

Doct. 1 That the dayes are comming wherein Christian Princes, and States shall powre out the wrath of God, upon Popish supersti­tion, and Idolatry, and upon all the Fountaines, and streames of Turkish Tyranny.

For this sixt Angell are those 10 Christian Kings spoken of Chap. 17.16. They shall powre out this wrath. Therefore those Christian Kings went a wrong way to worke, when they thought to have overcome the Turke, and regayned the holy Land; It is [Page 23] strange to see how the Turkes prospered against them, and how much Christian bloud Christian Princes spent to no purpose, in fighting against them? The way had beene, first to have dryed up all those streames of Superstition, and Idolatry, and to have throwne downe that man of Sinne; that had beene the ready way to prevaile against the Turke; but the season was not then come, it is now comming, and how soone it will come I know not, the Lord knoweth, but comming it is, as appeareth by the Context of this Viall with the former; yea they are in part ful­filled, and like the speare of Ioshua they will not returne, nor cease till all the Lords enemies be overcome; The judgements of God upon their common Catholickes; their worship and government, their secular, and regular Priests, upon the Sunne the House of Austria, and the Popes supremacy, you have heretofore heard the judgements of God upon the throne of the Beast, which is the Episcopacy, is already begun, as you late­ly heard darkned it hath beene by the going forth of the Scots, and doubtlesse the Lord will not let it rest there untill it have gone over the Seas, and come to the Gates of Rome, yea to the Bishop of Rome himselfe, for after the Lord hath beene pleased to scome the Churches from their Hierarchicall monarchy, then the next newes you shall heare of, will be, that Christian Princes begin to see the lewdnesse that is found in their worship, the wickednesse of their Murders, Sorceries, Fornications, and Thefts, whereby they robbed their soules, as well as their bodies, then will they dry up these streames, and so Euphrates (that did wash this Rome, and the Turkish Empire also) will be dryed up: for this worke will goe on prospering to prosper, and though it may now and then be interrupted, yet when it beginneth, it will also make an end, for the Lord is Almighty, when he beginneth he will goe on to perfect his worke, and he will not leave unto old Eli roote or branch. It is easy with the Lord to advance the worke a little higher, and then the streames of their maintenance will be dryed up by the hatred, wherewith they will hate the whore, and make her desolate, and naked for the time is ap­proaching.

The reason why the Lord will thus dry up the streames of Eu­phrates Reason is, that he may untwist his own judgements in the same way wherein himselfe did twist them; wee have before heard how his judgements fell upon the Christian World by the sound­ing [Page 24] of the sixth Trumpet the foure Angels that were bound in the great river Euphrates were loosed, and by this meanes the Turkish Tyranny was brought in. Now by the powring out of the Viall of the sixth Angell, the spirits of Christian Princes are stirred up to dry up the River Euphrates, thereby to make way for the subversion of the Turke and Pope, and to prepare a way for Gods ancient people to come in, that there may be no more wrath upon the face of the Earth.

Ʋse 1 In the first place this may serve to provoke us all earnestly to call upon the Lord, that he would stirre up the hearts of Prin­ces to consider, and open their Eyes to see how needfull their attempts are to rise up against the Pope: and for that end that they may see that the jugglings of Popery are but Thefts, and Murders, and Superstitions: For when once those things are throughly discovered, the means of the maintenance of the man of sinne must needs be dryed up: How much cause therefore have we to wrastle with God for such mercy, and that our prayers may be so much the more effectuall, strengthen wee our Faith, in this, that the Lord will doe it for he hath promised it, and hath begun to power out this Viall, and will not cease untill he have left the Pope neither roote nor branch.

Ʋse 2 Secondly, this may serve to teach us, the ready way to subdue the Tyrants of the World, and to take away all their supportance, their walles and Bullworkes: How should you take Babylon? dry up Euphrates, and Babylon is taken with a wet finger, as when they dryed up Euphrates, they found it but a worke of burning of Reedes, to take old Babylon. And how shall you overcome the Turkes? dry up but the Fountaines of the Corruptions of Religion, and you remoove Antichrist, and make the Turkes easily Conquerable, he will not be defenceable then, whereas now he standeth like a wall of brasse, and so will doe untill these streames of corruption be dryed up: It was a notable practise that which the Lord directed his people unto Iudges 10. When they cried unto the Lord to deliver them from their enemies that oppressed them: The Lord recounteth the gratious deliverances which he had shewed them; yet (saith he Verse 13.) you have forsaken me and served other Gods; where­fore I will deliver you no more; goe and cry unto the Gods which you have chosen, and let them deliver you in the time of your Tribulation. When they heard that they confessed their [Page 25] sin and put away the strange Gods from among them, and served the Lord; and his soule was grieved for the misery of Israel; then the Lord stirreth up the people to thinke upon Iephthah, and they easily goe through the worke of vanquishing the oppressing Enemies: In like manner bring but in false Doctrine, worship, and government into the Church, and you bring in monsters of men among you, the grand seigniours of the World will op­presse, and rule over you: On the other side let the Churches be reformed in France, in England, in Scotland, &c. Whatsoever other nations there be by that have defiled themselves with Popish doctrine, worship and government, let them but fall to this worke of reformation, and verily the Lords Soule will be grieved for their misery, that they are so oppressed with a base Priest and his Cler­gy, who is in the meane while nothing else but a dunghill of corruption, and what need have we earnestly to strive in prayer with God for these things? and as great Nations are healed so are particular persons also by being purged from their Idolatries, Fornications, Thefts, and Murders, they are preserved from those personall evills which by Sea or Land might prevails against them. And the Lord is able to doe it for great Nations as well as for particular persons; for as he puts it into the hearts of Princes to agree and give their Kingdomes unto the Beast; so he can as easily withdraw their hearts from him, and cause them to see the vanity of their subjection to him: Let us therefore give the Lord no rest, untill he have fulfilled his word, and overturned all his Enemies.

That the powring out of the wrath of God upon the Romish Doct. 2 Superstition and Tyranny, as it will be the drying up of the Popish and Turkish Tyranny, so it will prepare a ready way for the con­version of the Iewes.

When they shall see Christ riding upon a white horse, and going forth conquering to conquer, then shall they be gathered unto him, Rev. 19.

Because popish delusions, Idolatry and Superstitions are the Reason greatest impediments of their conversion. No man is acquainted with their writings but knoweth that these things stand in their way: when the streames of Idolatry, Sorcery, Martyrdome of the Saints of God, Fornication, and robbery be dryed up, then will there be a prepared way for the glorious conversion of the Iewes, together with the rest of the Nations which cannot enter into [Page 26] the Temple untill the seven plagues of the seven Angels are ful­filled, and then will they come in as honourable maides attend­ing upon the Queene; it will be like unto the resurrection from the dead unto them; many devises there are in the mindes of some to thinke that Jesus Christ shall come from Heaven againe, and reigne here upon Earth a thousand yeares, but they are but the mistakes of some high expressions in Scripture, which describe the judgements powred out upon Gods enemies, in making a way for their conversion, by the patterne of the last judgement.

Ʋse This may serve to provoke us and all the Churches of Christ, to hold fast the purity of Doctrine, worship, and government in the Church of Christ: let no streames of Idolatry, nor love of the world, run in our hearts: If our Cowes be our Gods, the Lord will power out a Viall upon them, that from 25^l. they shall fall to 5^l. price; the Lord hath sometimes threatned that he will famish all the Gods of the Earth Zeph. 2.11. So that all the Gods of the Gentiles shall not be able to provide, any more offerings to be brought unto their Altars, neither Apollo, nor Iupiter, nor Her­cules can have any victuals: and so will God deale with our Cat­tell if they be our Gods, they shall either be worth little, or else he will deny us todder for them; if they devoure our spirits, and take off our mindes from the Ordinances of God; he will rend a­way any thing that standeth between him and our soules; There­fore as ever we desire that we may prosper, and that their may be a ready way prepared for our comfort, let no streames of Idolatry, be found among us, then will the Lord make way for many of his deserved ones to come in among us, or else wil make us wel without them; For all the silver and gold in the world is his, as the Cattell are his on a 1000 Hills. Only let us take part with this Angell in powring out Vialls upon the corruptions that are found in our own hearts; looke that their be no corruptions in us, but such as are stil drying and drying up, and see if God be not faithfull and gratious to us aboundantly; stir we up our selves therefore, and one another hereunto, and pray that God would stir up other Na­tions and People hereunto, then shall we see Gods ancient people brought home, and the Lord shall be one over al the Earth, and his name one, which wil prove a Resurrection unto all the Churches of the Saints.

YOu have heretofore heard that these words set forth a description of the pouring out of the sixth Vial. Set forth it is by the sub­ject, upon the great River Euphrates. By the effects, they were double: First, Immediate, the waters thereof were dryed up. The se­cond was Accidentall, and mediate, warlike preparation. The former effect of drying up the River, was am­plified by the end; That the way of the Kings of the East might be prepared. The accidentall effect, (which was warlike prepa­ration) was set forth by a double argument: First, by the effici­ents, Principal and Instrumentall. Secondly, by the watch-word which the Lord gives his people. The efficients were (princi­pally) the Devill, the Beast, and the false Prophet. The Instru­mentals were certaine spirits, for nature: three spirits for num­ber: Unclean for quality: Like Frogs for similitude: Out of the mouth of the Beast, the Dragon, and the false Prophet: For their originall which are described by their effects, which are three: They work miracles; They goe forth to the Kings of the earth, to gather them to battell: And thirdly, They doe gather them together into a place called in the Hebrew tongue Armaged­don. The watch-word which is the second Adjunct, observed in this warlike preparation, is the watch-word of the Lord Je­sus to his people (in the words of my Text) there are two parts [Page 2] of it: First, a description of the manner of his comming: by a comparison taken from the manner of a theefe: Behold I come as a theefe. The second is a word of promise, unto such as watch and keepe their garments at that time. The promise is first of blessednesse to them: And secondly, the prevention of the dis­covery of their owne nakednesse and shame: Blessed is hee that watcheth and keepeth his garments, left he walke naked; and they see his shame. Not to repeat what hath been delivered, that which offereth it selfe here to our consideration, is a two-fold doctrine. the first is this:

Doct. 1 When Frogs, and uncleane Spirits, (that is to say) when Po­pish Instruments shall goe forth To gather the Princes of the earth, and of the whole world, unto battell: And those Princes shall go forth to battell against the Lord and his people. It is be­hovefull for the people of God, to behold the Lord Jesus com­ming against them, or comming to them as a theefe. That's the note: when the Lord exposes his people to great trials, by the busie diligence of those Frogs, or by the violent rage of the Beast and Kings of the earth, against Religion: The Lord then cals his people to behold him comming upon them, (I meane upon all the professors of the Gospell) the Lord cals them to looke upon him comming at them, or comming to them as a theefe. Behold (saith he) I come as a theefe. When doth he say so? when these Frogs were let forth: Those unclean spirits of Devils sent forth to stirre up the Kings of the earth, and of the world to gather them to battell, against the Lord, and against his people, and against Christian Religion, and them that maintaine it. Then, Behold, I come as a theefe: They are the words of the Lord Jesus. Because the notes are double, that the Text holds forth; I must be briefe in either of them.

As a theef] The Scripture hath respect to a foure-fould man­ner of a theefe comming. He doth not come as a theefe in Ju­stice or robbery: That the holy Spirit of the Lord Jesus cannot be capable of. How can hee steale any thing from us, which is not his own: There is nothing but it is his, and therefore in that sense he cannot be said to come as a theefe, (But yet) as a theefe he can come suddenly, and he can come secretly and slily, yea, and he can come also violently, and terribly, as a theefe.

Thus he can come, and thus he is described in the Scripture to come; which, though some think it to be at the last judgement, [Page 3] yet I cannot so conceive it; for here's a world of businesse that is to be translated after this Vial is poured out: above a thousand yeers after this, before the coming of Christ to the last judge­ment, but his coming in any notable judgement, his coming, especially if it be a coming suddenly, and secretly, and power­fully: It is coming as a thief, as ye have an instance of it in Rev. 3.3. to the Church of Sardis, I will come on thee as a thief. How like a thief? Thou shalt not know what hour I will come upon thee. And so in Luke 12.39. If the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. But coming suddenly, and secretly, at unawares therefore it comes to passe, that the good man of the house is asleep, and the thief breaks thorow and steals, when all is bisht then he comes, like a thief in the night, 1 Thes. 5.2. Your selv as know perfectly, that the day of the Lord so cometh, as a thief in the night. So like a thief hee comes suddenly, and secretly. Thirdly, he comes as a thief, to take away, and bereave a man of such goods as he carnally keeps, not to steal from him, but to recover his own: Though not as a lawlesse thief stealeth, yet as a just recoverer of his fathers goods, out of the hands of those that have not been faithfull in impro­ving of them. John 10.10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come, that they might have life, and that they might have it more abundantly.

And so he may come also to kill; but not unjustly, as a thief, but verily as a just Judge, upon those that do not watch, and keep their garments: He may take their garments, and leave them naked, that men may see their shame, and justly too, because they have not watched, but have suffred themselves to be defiled.

Thus then Christ will come at that time (yee shall have many men serious of Reformation, when the Lord shall dry up the Ri­ver Euphrates, that makes glad the city of Babel) when the ten Kings shall come to make the Whore desolate: the Lord will then come and try all those Kings and their souldiers, who ever they are he will try them: in the Frogs he will try them, secret­ly and slily, for they will not cease to be inchanting, as secretly as they can, into the hearts of Kings, and all godly spirits; to turne things backe againe into the former course of corruption: into those idolatries and thefts, which made glad the City of Rome, and which did uphold the Turke.

And in the Kings of the earth, and of the world, he will come upon them as a thief violently and terribly, to shake the hearts of all the Kings of Christendom (as its called) to withdraw them from the Reformation of Religion, which they shall be zealously addicted to; suddenly to drive them to their former su­perstition of their fore-fathers. So in one sort of these he will come as a thief, secretly and slily; In the other sort of these, he will come as a thief, violently and terribly.

Reas. 1 If ye shall ask the Reason of the Point, the Reason is shortly this; First, it is taken from the instrument in which Christ doth come, for Christ is many times resembled by the instruments which he useth; if he useth instruments of a still voice, then he comes not with a rending, but with a still voice: so ye read in 1 Kings 19.12. So here he comes in these unclean spirits, for the Lord acts them; he comes in Potent Princes, for he is said to come in the likenesse of these, he comes in them both; and he is said to come as a thief, in the likenesse of these Frogs, because they come in his likenesse. Ye shall have many false Prophets come in my name, (saith Christ) Mat. 24.24. Take heed of them, for they shall deceive many; they shall come secretly, and slily, and play legerdemain, and by that means deceive many; and they shall come outragiously, first against the Lord and his people; and the Lord comes forth in their rage: that look as it is said (by some Interpreters) of Paul, 1 Cor. 15.32. He fought with beasts at Ephesus, after the manner of men; they interpret it thus, not that ever he was put to any such triall (that any probable Stories mention) in Ephesus, or any where else; but he fought with beasts at Ephesus, after the manner of men; because, the men of Ephesus fought with him after the manner of beasts: So Christ is said to come in these men, because they come in the name of Christ, and plead for the Catholick Church of Christ, and the Vicar of Christ. Behold, I come as a thief; they are all but theeves, though they pretend to come in the name of Christ; that may be one part of the meaning: But yet notwithstanding, this that follow­eth do I most of all cleave unto, not excluding that.

This may be another, taken from the authority of Christ, and power of Christ, in leading a people into temptation, what ever the instruments be; I say it is the Lord Jesus that leads his people into all kindes of temptation, whatsoever the instruments be: If any Prophet be deluded, it is Christ the Lord hath deluded [Page 5] that Prophet: Or if any Tyrants be set up, it is the Lord that sets them up: Or what ever unclean spirits come against his Church, it is the Lord that stirred them up, it is the Lord that stirred them up unto this battell against his Church, it is the Lord that stirred them up, what ever the instruments be, be they Frogs, or unclean spirits that gathers to the battels of Pray; And therefore we are taught to pray in (that which is commonly called) the Lords Prayer (Mat. 6.13.). Lead us not into tempta­tion: We pray to the Lord, that he would not lead us into tem­ptation: As who should say, to the Lord it belongs, to bring one creature against another; the devil against Eve, and Eve against the devil; the Lord it is that brings the evil, whoever be the in­struments; it is the Lord that brings his challenge into the field, he brings Goliah into the valley of Elah. And therefore when it is said, 1 Chron. 21.1. that Satan rose up against Israel, and provoked David to number Israel. In 2 Samuel 24.1. it is said, The anger of the Lord was kindled against Israel, and he moved David against them, to say, Go number Israel and Judah. The Lord was angry with the people, and then he let Satan loose to tempt David to number the people: It was the Lords doings, though it was Satans act. And so, when Micaiah in his Vision saw the Lord sitting on his Throne, and all the hoste of Heaven standing by him, on his right hand, and on his left. And the Lord said, Who shall perswade Ahab, that he may go up, and fall at Ramoth-Gilead? And one said on this manner, and another said on that manner. At length (saith the Text) there came forth a spirit, and stood before the Lord, and said, I will perswade him. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his Pro­phets. And he said, Thou shalt perswade him, and prevail also: (saith the Lord) Go forth and do so. 1 Kings 22.19, 20, 21, 22. So that (minde you) whoever goes forth, the Lord sends him, the Dragon, the Beast, and the false Prophet, may give one Commission, but the Lord gives him permission; yea, and (I may say) Commission too: For in effecting the thing, the Lord doth it; that as David saith of Shimei, The Lord hath bid him curse me: (that is to say) he hath given him effectuall liberty, and opportunity to do the thing, as if he had given him a command to do it. If a false Prophet arise (saith the Lord in Deuteronomie, Chapter 13. Verse 12.) and give thee a sign, [Page 6] and a wonder;) saying, Let us goe after other gods, Thou shalt not harken unto the words of the Prophet, or unto the dreamer of dreames: for the Lord your God proveth you, to know whether you love the Lord your God with all your hearts, and with all your soules

The Lord will suffer such to come, and this he doth to try his people, so that (mind you) it is the Lords doings, it is he that commands a theefe, when he comes like a theefe: it is the Lord that sends forth such that are clothed with sheeps skins, but in­wardly are ravening wolves; though they have no direct com­mission from God, yet they have such secret permission from God, and commission by giving them oportunity to do that which they come for; that indeed the Lord comes: Beloved, think it not strange (saith the Ap: Peter, 1 Pet. 4.12.) concerning the fiery triall, which is come to try you, as though some strange thing happened unto you. He means the ten Persecutions, the Per­secutions in Nero's time, and those that were to follow. Let no man think it strange; why? for judgement must begin at the house of God, to that (mind yee) all the fiery trials, what were they but the judgements of God: God sends them forth in his fatherly wisdome, and by his Soveraigne Authority, to try the patience, and wisdome, and watchfulnesse of his people: And therefore it becomes the people of God, when they see such creatures budge, and when they see the Kings of the earth stirre: then, Behold, saith the Lord, I come as a theef, suddenly, secretly, slily, and violently.

Vse 1 And the use of this point serves to teach us neither to justifie men, nor to condemne the Lord Jesus, for that were a sinful vio­lating of the Scripture. Let it be therefore a caution to teach us to avoid both these, and neither to justifie theft, nor to condemne the Lord; it is not the Lords meaning, but make account of this, though the Lord come as a theefe, that doth not justifie theft, but aggravate the sin of theft: If a theef shall make use of the oppor­tunities, which the providence of God puts into his hand, of the nimblenesse of his wits, and the authority he hath in his speech, and the powre he hath with Princes: I say that man that shall abuse such things as are given him of the Lord, this doth not ex­cuse their sin, much lesse justifie it, but it aggravates it, and they shall find it so one day. It is a very divine speech of our Saviour, Iohn 19.10, 11 Pilate saith to him, Knowest thou not that I have [Page 7] power to crucifie thee, and have power to loose thee? Iesus answe­red, Thou couldest have no power at all against me, except it were given thee from above: therefore hee that delivered mee unto thee hath the greater sinne. And it implyes also (and it had been a wholesome lesson for Pilate to have suckt out of it) that it was the greater sinne in Pilate, to abuse his authority, to condemne the Lord Jesus.

For Iudas to betray Christ to the Jewes Ecclesiastical Autho­rity: and for the Jewes to deliver Christ into the hands of Pon­tius Pilate, it was a great sin, and so much the greater, because Pilates authority was of God; and they would arme the sword of God against the Lord Jesus: And if Pilate had the power given him of God either to crucifie Christ, or loose him: if he shall abuse his authority, in putting Christ to death, as he did: Then he that delivered me unto thee hath the greater sinnes: But thou then that dost abuse thy power, to crucifie me, shalt bee found very sinfull in the end: So that, that will not excuse any Instrument for abusing the power for such an end. If God raise up Pharaoh (Exod. 10 16.) to make his power knowne, and to declare his name thorow-out all the world: If he shall abuse this Authority, the more heavy will the wrath of God be upon him; and it will not be for him and such like to complaine against God; and say he hath ordained me to it; Oh man who art thou that disputest against God: for God never doth it, but being o­ver-justly provoked by the creature. Therfore so much the grea­ter is the sin of any that will abuse their wits and parts in a way of sin against God: And therefore it must teach men to beware of excusing theft: And neither is their unrighteousnesse in Christ, For the Lord is righteous in all his wayes, and holy in al his works, Psal. 145.17.

He doth not these vnclean spirits, (Cardinals, Bishops and Je­suits) any wrong; but even as the Seraphims cryed one to ano­ther, so let us learn, Holy, holy, holy is the Lord of hoasts; the whole earth is full of his glory. When is this? When he sends Isaiah to harden the hearts of the people, and make their ears deaf, Isa. 6.3, 10. So that let the Lord and his Throne be guilt­lesse, and let guilt lye upon these theeves; theeves and robbers, let them bear the burthen of their own sins.

If we ask how this can be imagined? Ans. All this acting with theeeves is an accidentall concurring; in all these things [Page 8] the Lord doth no act but holy and good: neither his efficacy in co-working with them; all this efficacy is only an accidentall concurring. God gives them the gift and the opportunity which they will abuse: And so these Kings of the earth are justly delu­ded, because they received not the truth in the love of it, 2 Thess. 2.10, 11, 12. Thus is the Lord and his Throne guiltlesse, but all the theft and robbery lyes on the instruments (which the Lord doth use) in their own abuse, he that rides a horse which halts, every step he takes, the halting is not the owners that rides him, but the horses. And so when the Sunne hardens clay, it softens wax; and when it drawes stinking savours out of the dunghill, it drawes sweet savours out of the garden: hardening to the clay, and stinking savours to the dunghill, is not properly from the Sunne, but in themselves, occasionally from the Sunne. Even so it is in this case. This evill lyes not in the proper act of the Lord Jesus, but accidentally only from him. Thus therefore the first Use; for a second Use,

Vse 2 It may serve to teach the people of God thus much, when ever you see evill spirits, the spirits of errour, let loose; and when you see great men come on you with violence and rage, how then? why then to behold the Lord comming upon you himself: He comes upon you, and he comes then upon you as a thiefe: you must therefore behold the Lord in all the changes that befall you; looke at the Lord in them, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord: Thus Iob, (in Iob 1.21. and Chap. 2.10.) when the Lord sorely visited him, in his cattell, and servants, and children, and in his own body, he sees the Lords hand in all the sad changes that passed over him: and it is a notable speech he hath in Iob 16.11, 12, 13, 14. God hath delivered me up to the ungodly, and turned me into the hands of the wicked, and God hath delivered me. He sees the hand of God in all, and there's marvellous benefit in that: First, it keepeth a man (alwayes) patient and meek in all: Psal. 39.9. I was dumb, I opened not my mouth because thou didst it. Hee sees it is Gods hand, and therefore he patiently submits thereto, he hath not a word to say, but meekly submits; the Lord doth all, comes up­on me as a thiefe, Blessed be the name of the Lord.

I was worth thus much within this twelve month, and now not worth halfe so much; Blessed be the name of the Lord. I was rich in cattell, or in this or that commodity, but now the prises [Page 9] are fallen, they are not worth half, nor (it may be) one third of that they were; the Lord hath done this, he hath come upon us on a sudden like a thief, and blessed be his name for it.

Secondly, it helps us in the use and improvement of them all, it naturally leads men by the hand, to humble themselves under the hand of God: and this is the onely way to obtain delive­rance, 1 Peter 5.6. Humble your selves under the mighty hand of God, that he may exalt you in due time: Its not the casualties or calamities of the Country that comes either by chance, or fortune, but from the Lord, he taketh away all, by one means or another, takes away all; whether by our pride, that we must have every new fashion, and be like the men of the world, in houses, apparell, and the like, or daintinesse, that we must have our varieties, be it what it will be, though it cost never so much; and no matter what follows, though it eat up our estates, and brings us into want: The Lord hath made use of our folly, and pride, and daintinesse, our idlenesse, our covetousnesse, (or what ever it be) to bring us into poverty, the Lord hath done it; and let the people of God see the hand of God in it.

Thirdly, it leads you by the hand in all the sad changes that passe over you, to look to the Lord, and to wrestle with the Lord, and not to stand wrestling with men: Jacob he is in trou­ble, and he wrestles with the Lord, Genesis 32.26. And so it behoves the Lords people to wrestle with the Lord, and not to stand contesting with the Bishops, nor with the Jesuits, as it may be men may do: No, no, prevail with the Lord, and get him to turn all things about; and if Jacob get God to blesse him, Esau shall not (then) curse him. I will not let thee go till thou blesse me; and if the Lord blesse Jacob, Esau shall be curs'd.

And lastly, it will help you to quit your selves like men in all the things that do befall you; as Paul saith in 1 Corinthians 16.13. God hath set us (saith the Apostle) upon a Theatre, (as the word is in the originall, 1 Corinthians 4.9.) unto the world, and unto Angels, and unto men; therefore saith he, quit your selves like men, as Heb. 10.35.) Cast not away your confidence, which hath great recompence of reward; for ye have need of patience, &c. It behooves Christians to quit themselves like men, sanctify­ing the Lord in all conditions, in afflictions and crosses, wrest­ling with him to turn away these things, and to turn us from all our evil wayes; and then walking in a holy self-deniall, and in­tegrity [Page 10] of heart and life, giving every man his own: And so while we walk in pathes of holinesse and righteousnesse, in hu­mility and meeknesse of spirit; unclean spirits may come out against us, and the Lord come as a thief upon us, and yet when he doth, we shall keep our own garments. So much for the first Point.

The second Note is this; that

Doctr. 2 A watchfull Christian keeps his garments in times of fraudulent, or violent calamities, or triall, injoyes his own bles­sednesse, and prevents the shamefull discovery of his own na­kednesse.

Its evident in the Text, Behold, I come as a thief: Blessed is he that watcheth, and keep th his garments, lest he walk naked, and they see his shame. He that watcheth, and keeps his gar­ments, when Christ cometh he is blessed, that is, he injoyes his own blessednesse, and increaseth it, and establisheth it; and he shall by this means prevent the discovery of his own shame and nakednesse, or his shamefull nakednesse.

Quest. What are these garments, garments in the Plurall Number?

Answ. They are interpreted briefly in the 19 Chapter of the Revelation, Verse 8. The fine linnen is the righteousnesse of the Saints. There is a double righteousnesse of the Saints; there is an inherent righteousnesse, and an imputed righteousnesse: An inherent righteousnesse, He that doth righteousnesse, is righteous, 2 John 3.7. There is a righteousnesse therefore of a mans own, to wit, spirituall graces; as, Zachary and Elizabeth were both righteous before God, Luke 1.6. And it is well observed by some holy Divines, that he puts a double Epithite upon this righte­ousnesse of the Saints, a double commendation; they are pure, and they are bright, this fine linnen its both pure and bright; for the words are in the originall [...] (and they well observe it) pure, because imputed, righteousnesse is pure indeed, and hath no spot in it, but it is not bright, you can see no great matter in it, it maketh no great show before men: A man may be very much defiled, and be subject to many scandals, and yet cloathed with the garment of imputed righteousnesse; the righ­teousnesse inherent, is the righteousnesse of a godly heart and life before men; Let your l ght so shine before men, that they may see your good works, Matth. 5.16. The righteousnesse of Christ im­puted [Page 11] (I mean the righteousnesse of Christ received by faith, and imputed by grace, is a pure righteousnesse hat shines before God, and not before men. But the righteousnesse inherent, thats not pure, (but very bright) before men. There is therefore a righteousnesse that is very bright, thats the righteousnesse in­herent, expressed in our conversation; and there is another righteousnesse, to wit, the righteousnesse imputed, which is in­comparably more pure: As it hath been said of old, There is not the poorest Saint, though Lazarus on the dunghill, but is as pure as the Virgin Mary, Phil. 2.8. So then those are the garments, cloathed in bright and in pure garments: And these garments are the righteousnesses of the Saints. Garments, why? To cloath our nakednesse, for our naturall corrupt estate is nakednesse: Now both these are given to cover this naked­nesse of ours; these Indewments, rightly so called; Indow­ments, or Induments, Knowledge covers the nakednesse of our ignorance; Zeal covers the nakednesse of our Luke warmnesse; Wisdom covers the nakednesse of our Folly, Faithfulnesse co­vers the nakednesse of our Unfaithfulnesse and fals-hearted­nesse; Humility covers the na [...]ednesse of our Pride; Patience covers the nakednesse of our Passion; Chastity covers the na­kednesse of our Wantonnesse; and the Righteousnesse of Christ covers all: And as garments cover the nakednesse, so they keep us from the injuries of weather, wet and cold, &c. so do these garments keep us from all injuries in the world; all temptations from the devil, or our own corrupt lusts: And they do adorn us also, in the sight of men, and make us beauti­full, amiable, and glorious, as our garments which are not onely for necessity, but comelinesse.

Now, Bl [...]ssed is he that watcheth, and keepeth his garm [...]nts. Which argueth, that our garments are kept by watchfulnesse; watcheth unto what? Watcheth unto prayer, 1 Pet. 4.7. Watch, (saith our Saviour to his sleepy Disciples) Mat. 26.41. And, Watch unto the Word: Wherewithall shall a yong man cleanse his way? By taking heed thereto according to thy W [...]rd. Psal. 119.9. Watch unto Prayer, and watch unto the Word, and watch unto your conversation and wayes, and then keep your garments and your selves clean; and then watch to the speciall duties of your calling: Blessed are those servan s, whom the Lord when he cometh shall finde watching, (Luke 12.37.) Verily I say unto you, that he [Page 12] shall gird himself, and make them to sit down at meat, and will come forth and serve him. Then Peter said unto him, (ver. 41.) Lord speakest thou this Parable to us, or even to all? And the Lord said, Who is that faithfull and wise Steward, whom his Lord shall make ruler over his houshold, to give them their meat in due season? Blessed is that servant, whom his Lord when he cometh shall finde so doing: in the 22 and 43 verses of the same Chapter. When a man watches to the improving of his calling, unto those good ends, for which God hath given him it. Why? Blessed is that man, which when the Lord cometh, he shall finde so doing. And fourthly, he watches unto his own heart, that he does not trust to his own righteousnesse; and runs away from God by deceit­fulnesse and unbelief of his own heart: Take heed (saith the Apostle) lest there be in any of you an heart of unbelief, to depart from the living God, Heb. 3.12. And so, Watchfulnesse is oppo­sed unto Drowsinesse, especially in good duties, Luke 6.41. it is opposed to Sensuality, Luke 21.34, 35, 36. it is opposed also to carnall Security, 2 Thess. 5.2, 3, 4. So see now by this means, whilest a man watcheth unto prayer, watcheth to the Word, watcheth to his calling, and watcheth over his own unclean, corrupt, and deceitfull heart; Hence it comes to passe, that he keeps his garments so bright; in one word, he keeps faith and a good conscience, and faith helps him to keep his garments: He keeps holinesse and righteousnesse, and all is kept in this holy way. So that by this means, what ever theeves or robbers come, a mans garments are kept clean; he is not gulled out with those Frogs, nor frighted or tyred out with these Kings of the earth. So that by this means he doth not shew his own nakednesse, but doth injoy his own blessednesse.

Reas. 1 For the Reason of this Point briefly, and so come to the Use. The Reason is taken from the Lords graciousnesse, and tender respect to a watchfull spirit.

It is (as I remember) one of the aboundantest promises of grace that is made to any estate of Gods people, that he makes to a watchfull heart, in the fore-named place in Luke 12.37. Bles­sed are those servants whom the Lord when he commeth shall finde watching: why, wherein lyes their blessednesse? The Lord (saith the Text) shal gird up himselfe, and make them to sit down to meat, and will come forth and serve them. A wel-girt Christian hath ever a well-girt Christ to minister to him; that as his garments [Page 13] are girt to him, and the loynes of his mind girt up, and his Spi­rit attentive to watch over himself, and to watch to his calling; The Lord Jesus will watch over him, and he shall enjoy him, and his blessednesse: And wherein lyes our blessednesse? but in the enjoyment of Christ: Christ will be ever with us to help us to pray, and to heare our prayers: He will be with us to serve us, he will supply us, and carry an end all our workes for us.

And a second Reason is taken from the wofull nakednesse of Reas. 2 corrupt nature, especially in a Christian profession: A wel-girt Christian will blush and be ashamed for any mis-carriage before God and men. O my God (saith Ezra) I am ashamed, and blush to lift up my face to thee my God, for our iniquities are encreased over our head, &c. Ungirtnesse, or loosenesse, fils a Christian with shame. I say, if this be the shamefulnesse of sinne, the na­kednesse of it, that a man is not so ashamed of the nakednesse of his body, as a Christian of the ungirtnesse of his spirit; why then (mind yee) he that watches and keeps his garments, he en­joyes his own blessednesse, and prevents the shamefull discovery of his own nakednesse. The use of this point is thus much.

First, it may teach us, how to esteeme truly and rightly of the Vse 1 nature both of sin and righteousnesse, how to take a true estima­tion of both. Look at your passions, and look at your lusts, and look at all your naturall parts: what are they all? (if they be not over-powred with holy gifts of grace) they are the very naked­nesse and shame of a man. If a man will have his own will, and not Gods will, the shame of stubbornnesse lyes upon that mans heart. A spirit that is not lively and wakefull, but heavie and drowsie, it is a shamefull nakednesse. Covetousnesse is the very shame of a man; Pride is the very shame of a man. A man thinks himselfe the goodliest of all, and is shamefull in the eyes of all. Wantonnesse is the very shame of a man. A man thereby makes himselfe one of the fooles in Israel. So all errours in a man, they are the shame of a man; and so all the sinfull miscarriages of a man, they are the shame and nakednesse of a man, that he may blush to behold, and to think, and to heare of. And it will be a greater shame not to behold them, not to be willing to see them, when he is justly taxed with them. You think you will have your own will, and will shift off well enough all that is laid a­gainst you, verily it is the shame of your nakednesse. All passio­nate, and proud carriages expressed in word or deed, are the [Page 14] shame of a mans nakednesse. And idlenesse in a mans calling, is the very nakednesse and shame of a man So on the other side, what is righteousnesse? the white linnen of a Christian [...]? pure shining garments? They are such, that if the Lord looke upon a man, he is pure in his eyes; if the world looke upon him, he is bright, yea, it even dazels the eyes of wicked men. I say, it is the honour of a Christiam, it is the comlinesse of his person. There is no garment, that becomes a Christian so well, as to be clothed from top to toe with the pure g rments of Christs righteous­nesse imputed. Inherent righteousnesse is not so comely, save in the eyes of men. A tender conscience, a spirit easie to be entrea­ted, is a comely spirit; a man void of passion, that hath the bri­dle and reines of his affections, it is a great beauty to a man; both righteousnesse inherent, and righteousnesse imputed, they make us walke so, as no man shall see our nakednesse and shame. Dili­gence in a mans calling, and trustinesse and faithfulnesse are comely things in Christians. A well-girt Christian the Lord wil keepe, that men shall not see his nakednesse; though in many things he may faile and be ashamed, yet the Lord keepes him that men see not his nakednesse. That is the first Use. And the second is this;

Ʋse 2 It must teach us holy watchfulnesse in all our Christian con­versation, especially in such times when these frogs are croking, and these [...]ive spirits are le [...]ping up and down. There are ma­ny spirits of Errour, as it is generally complained of (and I fear too justly) up and down the countrey: Some ye know, and more will know, and the sooner the better. Beware of them, look well to your garments, keep faith, and keep a good consci­ence: Keep them too, and you keep all your garments: I aith looks to your holinesse, and a good conscience to your righte­ousnesse: Be watchfull to Prayer, and watchfull to the Word, and wathfull to your callings, and watchfull to your own de­ceitfull h [...]art; when you see the false Prophets stir when you see [...]rrours stir: Keep your garments close, and so much the closer, when you see such spirits stirring; and now (I doubt not) it is a time when evil spirits are busie, and stirring in our native coun­try. Oh that the people of God might be but watchfull. Now J [...]suits, and carnall hearts will be busie. Oh that all, high and low, of all the Nations of the earth were awaked, not to be in­treated by them, that will strive to carry Religion in the old [Page 15] streams of Euphrates, that makes glad none but Cardinals, and Bishops, and carnall hearts; whatsoever is a support to new Ba­bylon, or old; whatsoever maintains Popish Idolatry, or Turkish Tyrannie: But to bestir themselves like men, that so the work of the Lord may go forward, and the streams of the River Eu­phrates may be dryed up; what ever maintains Popish Idolatry, or Turkish Tyrannie, that all this were dryed up. What a cause of joy would this be to all the people of God! If ye hear any ill news from our native country, you will hear nothing but shamefulnesse discovered. If men be not watchfull, shameful­nesse in Doctrine, and shamefulnesse in Worship, and shameful­nesse in Government will be discovered, if men be not watchfull at this day: For now is the time that God goes about to pour out the Vials of his wrath upon the Throne of the Beast, to dry up the Episcopacie. And ye shall finde great way made for the drying up of the river Euphrates, for it will suddenly be dryed up. I say (therefore) it behoves men in this time especially to be watchfull; and therefore let us pray for our Brethren, and for our selves in this regard, that the Lord would gird them and us close, that our lamps may be burning, as men that are bound to dry up this river Euphrates, that makes glad Rome, but sad the hearts of Gods people.

Last of all (to make an end) it will be a ground of comfort to Vse 3 all watchfull souls, to whom Christ comes as a thief; and yet when he doth come he findes them watching, and girt; (If the good man of the house did know when the thief would come, he would surely watch, and not suffer his house to be broken through, &c.) I say in such a case as this is; if the Lord give up the spirits of men (as I doubt not but he doth) those that are so, take it for your comfort; yee that are close girt, cary it home as an encou­ragement unto continuall watchfulnesse. Such as walke before him spiritually and watchfully, marke what the Lord promiseth you, for yee see what the blessednesse is which the Lord promi­seth. He shall not have blessednesse only, but he is a blessed man. Blessed is he that watcheth, he shall enjoy the Lord Iesus Christ, and all Soveraigne good. He will gird himselfe, and will sit downe at table and minister unto you, Luke 17.7. A man will not say so to his servants. But (mind yee) here's a difference, that if so be a man have walked with a watchfull frame of spirit, the Lord will serve him. A man that hath kept his garments without spot, [Page 16] the Lord so well approves the frame of his spirit, as that he will gird himself, and will serve him, (that is) ready prepared to do such a soul good.

He shall finde him at supper, he shall finde him at the ordi­nances, at every spirituall duty he shall finde him; at least, it will not be long, but he shall finde him. I set aside extraordinary cases of tryall, times of temptation and tryall, which may come upon any of Gods servants; and these shall not be long. The Lord will hide them under the shadow of his wings, and pre­serve them from shamefull fals; or will hide the shamefulnesse of them; and the Lord will for the present be girt close to you: He will be ever and anon helping you in all trials and tempta­tions, when you have most need of him, then shall ye finde him ready to be most near you. And therefore it is a marvellous com­fort, and stay to a Christian whom the Lord helps to be thus watchfull: He will be a Sun, and a shield; and no good thing will he withhold from them that walk thus uprightly with him, Psalm 84.11.

THESE words are the last part, of the description of the Event that followeth, upon the powring out the Viall of the sixt Angell, and in them is set forth the Efficacy of those three Spirits of Divells: who as they are described, by their ef­fect of working miracles, and going forth to gather men to the Battell of the great day of God Almighty, ver. 14. So they do prevaile, they did gather them together into a field, wherein the Battell was fought, and that is called in the Hebrew tongue Armageddon.

The place it selfe is of much difficulty, and much variety of Interpretations hath beene made of it, I may not so much as reckon them up, much lesse spend time to refute them.

In a word, two things are chiefly to be opened; First who is that [He] of whom it is said, [Hee gathered them together &c.] Secondly what is this place. Thirdly why is it describ­ed in the Hebrew tongue. Fourthly what is this unto Christi­an Kings. And fiftly wherefore is this Battell fought here?

1 He gathered them together.] Some understand it of the Lord God Almighty, and so it might well be meant, for it is he that gathereth the Nations together into the Valley of Iehosaphat; Ioel 3.2. Though that be not meant of this Armageddon, but is spoken of, Revel. 20.8, 9. The Lord indeed, may not bee excluded from this worke, yet because the same word is used, ver. 14. and it is an usuall phrase in that language, to joyne Verbes of the singular number to neuter Substantives of the plurall, therefore I would translate this Verbe of the singular Number in the plurall, and say [they gathered them,] they went forth to perswade them, and they did prevaile mightily with them. For the word in the native and proper meaning of that Language, is to be translated in another Language in the plu­rall Number rather then in the Singular.

Into a place called [Armageddon] there be that translate it to 2 signifie the destruction of a Troope, now than may agree to a­ny place under Heaven; And I know not then why it should be expressed in Hebrew: A Greeke word might have expressed it as well. Some doe interpret it to bee the Mount of delights, which the Turkes shall compasse; but you shall finde that this is not that Battel; that is it which shall be fought in the Val­ley of Iehosaphat (though they be usually confounded by Inter­preters) but that Battell to which they are here gathered, is fought in the 19. chap. ver. 17. to 21. The Battell of Gog and Magog, which is in the valley of Iehosaphat, is spoken of in the 20. chapter of this booke; therefore you read that the De­vill was bound a thousand yeares, and then loosed out of Pri­son, and at length cast into the Lake that burneth with fire, and brimstone; (Rev. 20.10.) where he found the Beast and the false Prophet, who were both cast in before, Rev. 19.20. So that I dare not understand it to be meant indefinitly, nor of the Mount of delights; for I know not why they here spoke of (to wit Christian Kings) should goe to Ierusalem to fight this Battell; their businesse will lye neerer home. And where­as many thinke that the Iewes shall have a great stroke in this Battell, I dare not consent unto that, because there is but a way prepared for them in this Viall; they shall come in the seventh Viall; These things put me off from closing with these, and such like Interpretations: what then may be the meaning here­of?

Armageddon doth signifie the hil of Megiddon, for Mayged­don, and Megiddon are but different writings holding forth the same thing: But why should it be called thus? shall this battell be fought there? there is no light for that. But as hee some­times calleth Rome by the names of Sodome, and Aegypt; and Babylon, because of their neere resemblance one to another: So this is called Armageddon, because of the neere resemblance of that battell fought in this field, unto those battels which were fought in Megiddon in old time; For it is usuall in the Prophe­sies of the New Testament, to allude unto things spoken of in the Old: Now you may remember that three great battels have beene fought in Megiddon, and I conceive that the Holy Ghost maketh the events of the battell here fought, to bee like the events of those battels.

First there was fought the battell of Deborah and Barak a­gainst 1 Iabin and Sisera which (the text saith) was by the wa­ters of Megiddo, Iudg. 5.19. This battell ended in a memo­rable and joyfull victory, celebrated with a joyfull Psalme, Iudg. 5. This overthrow there given was dreadfull to all their adver­saries, they destroyed them all, and saved not a man of them: an eminent victory it was, and therefore Deborah prayeth, so let all thine Enemies perish O Lord, ver. 31. And David prayeth concerning Gods Enemies, doe unto them as unto Sisera, as to Iabin at the brooke Kison, which perished at En­dor &c. And like hereunto will this battell in Armageddon be, when those Canaanites which have oppressed the Church of God shall be oppressed, and crushed in pieces by the 10. Kings that shall rise against them.

There was a second battell fought at Megiddon, and that by 2 Iosiah and Pharaoh Nechoh who met Iosiah at Megiddo, and slew him there, 2. Kings 23.29. whereupon there grew a great La­mentation, in so much, that all Iudah and Ierusalem mourned for Iosiah, and Ieremiah lamented for Iosiah, and all the singing men and singing women spake of Iosiah in their Lamentations, 2 Chron. 35.24, 25. And hereupon Ieremiah wrote the booke of Lamentations, as if he had seene the City ruined, their wives ravished, their children tossed upon the speares of their Ene­mies, because the breath of Church and Common-Wealth, and every Family was choaked in the death of Iosiah. And the like Effect of mourning shall this battell fought in Arma­geddon [Page 4] worke in the Iewes, and shall become the rise of their calling, when as they shall see the mighty power of Christ in rooting out all Image-worship, and worshippers that have so long time hindered them, from comming to the knowledge of the Messias; then shall there be a great mourning amongst them, as the mourning of Hadadrimmon in the valley of Ma­geddon, Zach. 12.10, 11. Therefore it is spoken of in the Hebrew tongue, because this shall befall the Hebrew people, as when you read, Rev. 9.11. that the King of the bottom­lesse pit hath his name in the Hebrew Abaddon, and in the Greek tongue Apolion, it is to be understood that hee is a de­stroyer both unto the Jewes and Gentiles: and if you shall af­terward heare of some tnat sing Halelujah, know of a truth that it principally concerneth those, in whose language it is spoken, (for every Nation is to praise God in his owne Lan­guage:) so the battell will be fought in Armageddon, because as it will be a great destruction to Gods Enemies, so it will pro­duce a peninentiall, and comfortable mourning at the length unto the Iewes.

3 But why is it called the Hill of MEGIDDON, these battels were fought in the valley? therefore the Holy Ghost would not expresse it barely by the name of Magiddo, that so he might point besides these, at another battell which was fought in the hill of Megiddon: now the hill that looked over this valley, was Mount Gilboa, where the battell was fought by the Philistines against Saul, upon whose overthrow David was established in the Kingdome; The men of Israel and Saul, and his sonnes fell downe slaine in Mount Gilboa, 1 Sam. 31.28. From hence went Saul to enquire of the Witch at Endor, and that was in the valley of Megiddon; so they were nigh one to another, for Baraks battell with Sifera was fought neere Endor, Psal. 83.9, 10. Thus wee have an allusion to all these three notable and memorable battels, whereas had he said in a place in the Hebrew tongue Gilboa, then had hee limited the allusion unto Sauls battell, who was indeed a destroyer of Re­ligion, but so other effects of this battell fought in this Text, had not beene pointed at. Therefore that hee might graspe in all those Events, which those battels that were fought about Megiddon brought forth, he saith the place was called Arma­geddon; and it is an usuall thing that battels in the hill are pur­sued [Page] to the valley, and in the valley to the Hill: the hill and the valley lying neere together. And indeed the same Events will this battell bring forth, which fell out upon all the former battels at Megiddo. So then the summe is, that these spirits went forth to gather these Popish and Heathen Princes to­gether, into a place called in the Hebrew tongue Armaged­don, where the battell shall have the like successe, that it had of old unto the destruction of Gods Enemies, the utter ruine of Antichrist, as of Saul, the setling of the Kingdome of Christ upon David, unto the conversion of the Iewes, who shall upon this occasion mourne bitterly over him, whom they have pierced. Onely let us a little further cleare one scruple which may somewhat remaine; why shall the Iewes come in mourn­ing at this victory? shall they mourne with Indignation for the successe of Christian Princes, and States? or shall it bee a mourning of compassion for the destruction of Rome? no ve­rily, the text is plaine, they will rejoyce for both, and joyne together with the rest of the Christian Churches to praise the name of the Lord with Hallelujahs in the 19. chapter of this booke and the 1. ver. After these things, (that is after the destruction of Babel) I heard a great voyce of much people in Heaven saying Hallelujah: So againe ver. 3.6. they shall praise God with an Hallelujah, as well as the Latines with a Laudate Dominum: It is therefore neither a mourning of In­dignation for the succ sse of the Saints, nor of compassion for the Rivers of Babell; but (what is it then?) It is a mourning of compunction whereby they, (seeing in this battell that Christ is indeed the true Messias) they shall mourne that they have beene so long estranged from him; for two maine stum­bling blocks will this battell remove out of their way.

First, that which is their great stumbling block, to wit, the 1 Pope who is counted the Father of Christian Churches, and yet himselfe liveth like an Epicure, and maintaineth Idolatry and superstition; and though many in the world abhorre his wayes, yet they looke at them but as Sects, and inferiour people and States, in respect of the Pope and Popish Princes; but when they shall see that the Zeale of Christian Princes hath dryed up those streames of Superstition, to the utter confusion of the man of sinne, then will they also see that, that Iesus whom they have resisted all this while, even that Iesus is the Messias.

2 2. There is also another stumbling block, which some of their more learned stand upon, that when the Messias comes, he shall destroy the foure Monarchies spoken of, Dan. 2.45. The stone that was cut out of the Mountaine without hand, brake in peices the Iron, the Brasse, the clay, the Silver, and the Gold: Now (say they) if your Iesus be the Messias, how commeth it to passe the Monarchy standeth upon his two feet, the Turke and Pope? but they might have considered that the Lord Iesus hath been crushing them a great while together, and hee never told them that he would doe it as soone as he came, though he will ne­ver leave untill he hath crushed them to the dust, and when once this battell is fought, that there shall be no more remain­ing, but what is the Jewes worke to doe: then shall they see the Prophesie of Daniel fulfilled, when the battell in Armaged­don shall end in the destruction of the man of Sinne and then shall they see Jesus Christ held forth in the purity of the Gos­pell, contrary whereunto no word of the Prophets shall bee found, and then shall they see him whom they have crucifyed to be indeed both Lord and Christ: Then shall they see that the name of the Lord Iesus, which they now curse in their Li­turgies is blessed for ever, now they will grieve that they have cursed his name blasphemously, praying that it might pe­rish from under these Heavens, and from above this Earth: for these things will they mourne bitterly.

Object. But you will say, that to see the successe of a battell, is not a sufficient meanes to convert a people to the Lord, that are fully possessed with their owne wayes: Here indeed may be a remo­vens prohibens, that may somewhat help forward; but it is needfull unto their Conversion, that some word of God bee set home to their hearts to convince them, that the curse of the Law which belongeth unto them, it is Christ onely that hath borne it for them.

Ans. It is no small meanes of conversion, to see the Lord bearing witnesse against the corruptions of Religion, in destroying the Enemies of his people. You know the story of Iethro (who was a Prince or Priest of Midian,) when he commeth to see his sonne Moses, who told him of all the great deliverances that God had wrought for his people, Exod. 18. 8.9, 10. what saith he? now I know that the Lord is greater then all Gods: for in the thing wherein they dealt proudly hee was above [Page 7] them: This is the effect of his hearing of the wonders that God had wrought for his people: so that you need not doubt it, but when these battells are fought (though they shall bee noe parties on the one side nor on the other) yet they shall heare what will be reported upon this occasion, in the publick Ministery of the word, which will bee sufficient to convince (as a Priest of Midian; so) a Iew, that this is the Lord Iesus, who hath so fulfilled all that hee hath spoken of in his word. And moreover I doe beleeve, that great will bee the power of the Ministery of the word in fighting of this battell, by declaring the powerfull presence of Christ with them, and for them; thus shall the sword of the Ministery of the Gospell prevaile migh­tily, by animating Christian Princes and people, according as it is said, chap. 19.21. of this booke; the remnant were slaine with the sword that proceedeth out of his mouth, that is, out of the mouth of Iesus Christ, and when the word of Christ goeth along with the sword of Princes, you need not wonder if it doe not onely prevaile against the Beast, and false Prophet, but also to make Satan fall downe from Heaven like lightning, even out of the hearts of the Iewes, from deceiving them any longer.

Thus much for the opening of the words, which though it have beene long and difficult, yet many times things most difficult to open, are sweetest to chew upon, as in all bones, and the like; let us therefore from hence observe this note.

That the Event and successe of the great, and last bat­tell, Doct. which Christian Princes shall fight against Antichrist, and his Adherents, shall be like in successe to the battels fought at Armageddon: that is to say, desperate destruction to the Ene­mies of Gods people; joyfull victories, and Triumphs to the Churches of Christ; godly sorrowes and penitentiall mourn­ing to the Iewes.

All these severall Events are inclusively spoke unto, in this word Armageddon, and each branch of them are expressely mentioned in this booke, and other Prophesies of Scripture.

First, that there shall bee great and desperate destruction to 1 the Enemies of Gods people, you read in chapter 19, that it will be so great that the Angell standing in the middest of the Sunne, cryed with a loud voyce saying to all the foules, that flye in the middest of Heaven, come, and gather your selves together [Page 8] to the Supper of the great God, that yee may eat the flesh of Kings, and the flesh of Captaines, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great: therefore this battell must not bee sought onely with the Ministery of the Gospell, (though that will mightily concurre) but with the sword, and Weapons of warre, else the foules of Heaven would have lit­tle flesh to eat, upon battells fought by the Ministery of the word: but Word and Sword fighting together. Thus will there be wrought a great destruction to Gods Enemies, to sa­tiate all the foules of Heaven.

2 And there will bee great rejoycing and Triumph to the Churches of Christ, as you read of their songs of praise, for the victory gotten by Deborah and Barak, over Iabin and Si­sera, Iudges 5. So here there will be many Hallelujahs, chap. 19.1. to the end of 7. which they sing againe and againe to the Lord.

3 And thirdly it will be matter of penitentiall mourning to the Israel of God, Zach. 12.10, 11. when they shall see Christ comming in his glorious power, it will break their hearts with holy mourning over them, and this shall be fulfilled when the new Ierusalem shall come from God out of Heaven, as is prophesied in this booke, chapter 21.2.10. Then shall the Tribes of the Earth mourne bitterly after Iesus Christ.

Why will the Events of these battels be the same?

Reas. 1 First, because Gods Enemies will bee like in their sinnes, unto those that fought against Israel of old; Therefore they must partake in the like Judgements, wherein are they like in their sinnes? In their oppressions of the people of God; so Jabin mightily oppressed the children of Israel, Iudges 4.3. And Saul was a malicious persecuter of David: So hath the man of sinne, and his Adherents beene malicious persecuters of the Saints of God. And Saul tooke Counsell of the Witch at Endor; So have these beene famous for their witch-crafts, neither did they repent of their sorceries, chap. 9. ult. Now as their sinnes are like, so shall their punishments bee, because of the unchangeable wisedome and Iustice of God, who pu­nisheth now as he did of old, Psal. 83.9, 10. The likenesse of their sinnes, the likenesse of Gods Iustice, bring forth the like kinde of Iudgements, now as of old.

If you shall aske the Reason why there shall be the like oc­casion of rejoycing.

It is because the Lord shall in like manner avenge his people Reas. 2 now, as he did of old, Iudg. 5.2. where she calleth upon Gods people to praise the Lord for the avenging of Israel: so shall he now judge the Whore, and avenge the bloud of his servants at her hand; Rev. 19.2. And looke as of old they went on destroying, to destroy the Enemies of the people of God untill they had consumed them: so shall the people of God now doe untill they have extinguished utterly the name of Po­pery, and made it like dung upon the face of the Earth: and as there was way made of old for the glorious Kingdome of David; so shall there be way made by these Warres, for Da­vid to be the Prince of Gods people for ever, as the Prophet Ezechiel foretelleth, chap. 34.23, 34. and 37.24.25. not in visible presence; I dare not take up such carnall Imagina­tions, as that Christ shall come bodily, and reigne here upon the Earth, but by his Spirit, and in his Servants, hee shall reigne on the Earth: And all these things shall give the people of God great, and wonderfull causes of rejoycing.

If you shall aske in the third place, why Gods ancient people the Iewes shall be called to such penitentiall mourning. Reas. 3

1, The Reason first is taken from the sence, which they shall have of their owne sinne, a sprinkling whereof we find Act. 2.37. when they were pricked in heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we doe? such will the sence of their sinne bee hereafter, as will affect, and afflict them with affliction like that of the Iewes, for the death of Josiah; yea it is set forth in Zach. 12.10, 11. by the deepest mourning that can befall a family: they shall mourne as one mourneth for his onely sonne, and bee in bitter­nesse, as one that is in bitternesse for his first borne; It is true, the losse of some wife may be greater then the losse of some sonne: but he speaketh there of the mourning of Husband and Wife together, and they can loose no greater outward blessing, then their first borne: And such was mourning for the death of Iosiah, wherein they saw, the ruine of Family, Church, and Common-wealth: Therefore Ieremy complaineth, that the breath of their Nostrills was taken away, Lament. 4.20. They mistake that thinke it was spoken of Zedechiah, for the [Page 10] Lamentations were written upon the death of Iosiah, 2 Chro. 37.25. which was a bitter mourning to them all: and such shall bee their mourning in their return to the Lord, when they shall see that the death of Christ hath beene the ruine, & desperate destru­ction, and damnation of all their Families for these many Gene­rations, & that all the Calamities that have come upon them for these 1600. yeares, have sprung from this, that their Fathers have put Christ to death, by which meanes they have bin ru [...]agates upon the face of the earth, the sence of that horrible sin & misery which they have brought upon themselves and theirs, by the death of their Iosiah, & Messiah shall thus deeply afflict them.

2. The second ground of their mourning, will spring not onely from the sight and sence of their sin, but of the wonderfull & un­speakable grace & mercy of God unto them to give them that Son of his who hath given himself to death for them: they shal be so ashamed, & confounded, with the sence of Gods tender mercy & loving kindnes towards them that have bin such bloudy Butchers of him as that they shall be swallowed up in the sence of such unspeakable grace. Convi­ction for sin doth greatly help forward legall humiliation; but for a kindly and spirituall mourning, men must looke upon Christ not only as killed by them, but as killed for them: Thus shall it be with them according to what is foretold, Mat. 24.30. When the signe of the son of man shall appeare in heaven, then shall all the Tribes of the Earth mourne▪ speaking of the twelve Tribes of Israel who shall mourne because of him that commeth to shew such mercy to them who have dealt so unworthily with him. This is the mourning which will befall this people, like that of Megiddon, when this great battell shall be fought.

Vse 1 For use in the first place, were I to speake to such people as were likely to be insnared with these Froggs, and spirits of Divells: This might teach them diligently to beware of such, and in case any of them should come over into this Country, Iesuits, or Car­dinalls, or Bishops, doe not hearken to their whisperings, whatso­ever they shall present unto you, for this will bee the issue of it, whosoever they be that hearken unto them, they w ll never leave them, till at length they have brought them to this field of de­struction, they will goe forth to gather the Princes of the Earth, and whither will they gath [...]r them? even thither where will be the Fatall ru [...]ne of them all: And therefore let all Christian Prin­ces understand it, that they cannot listen unto these Froggs, Po­pish [Page 11] Bishops or Cardinalls, or Iesuites, or who ever they be, that come unto them on this errand, but they will by this meanes bring their Kingdomes to utter destruction: Be wise now therefore O yee Kings; be instructed yee Judges of the Earth: you see what wofull worke will be made at length by these Froggs, they will bring you into a place called in the Hebrew tongue Armageddon. King James (who made a Paraphrase upon it) doth interpret it to signifie destruction by deceit, as if it were compounded of two Hebrew words, which may so hold it forth; But oh that it had beene as well beleeved as told; how many sad changes, and Agi­tations throughout all Christendome, might have bin prevented that have risen upon hearkning to these Froggs? destruction and Calamity are in their wayes; keepe your selves therefore farre from all fellowship with them, that will be your wisedome.

In the second place; this may teach us to rejoyce at home, Vse 2 though wee doe not live to see these victories obtained: I know not what you that are young may live unto, for the neerer these things come unto their accomplishment, the swif­ter their motion will be, as it is with all naturall motions: but however let us rejoyce together in beholding them by Faith, although they bee yet to come; when David rejoyced in Christ, Psal. 16.9▪ 10. and faith, therefore my heart is glad and my glory rejoyceth, my flesh also shall rest in hope, for thou wilt not leave my dead body in the Grave, neither wilt thou suffer thy holy one to see Corruption; this David in spirit [...]eeth long be­fore, and looketh at his owne Resurrection as sea [...]ed up unto him in the Incorruption of the body of Iesus Christ: If David can rejoyce so long before in beholding this, then ought wee to rejoyce in beholding before-hand the destruction of Gods Enemies, and his gracious deliverances of his people; for wee may see it before-hand by Faith, and behold it with con­fidence in the truth of him that hath promised it; for so also did Abraham, Iohn 8 56. Your Father Abraham rejoyced to see my day, and he saw it, and was glad; and why should not the Fa th of Christians bee now more cleare eyed, then at that time it was, to behold the truth of his promises, and rejoyce in the accomplishment of them?

Thirdly we may from hence gather some ground of Faith, to Vse 3 beleive that there will come a time, when the Iewes will gene­rally mourne for the sight and death of Christ, as much as e­ver [Page 12] they mourned of old for the death of Iosiah: and least you should say that Parabolicall Scriptures are not Foundations of Faith, (and yet any Scripture truely expounded is ground suf­ficient for the truth it holdeth forth; yet you may find sundry other Scriptures that speake expressely to their Conversion, Rom. 11.12.15.25, 26. I would not Brethren that yee should be ignorant of this mystery, that blindnesse in part is happened unto Israel untill the fulnesse of the Gentiles be come in, (that is, un­till men turne backe from Antichrist unto Christ, untill they see Christian Princes more sincere in the worke of God) and then all Israel shall be saved, for though they were cast off for their own sakes, yet are they beloved for their Fathers sake, v. 28. For if thou wert cut out of the Olive Tree which is wilde by Nature, and wert grafted contrary to Nature into a good Olive Tree: how much more shall these which are the naturall branches bee graffed into their owne Olive Tree? for (saith he) God is able to graffe them in againe; and he will doe i [...], or else the Apostles Argument will not hold. Also that of the Apostle to the Corinthians, 2. Cor. 3.14.15.16. Even unto this day when Moses is read the Vayle is upon their heart: but when it (that is, Israel) shall turne unto the Lord the Vayle shall be taken away: this is not spoken of two or three sprinklings of Israel; that doth not make up an Israel, much lesse all Israel, as Paul speaketh in the place forenamed, and what mystery were it, if it were meant onely of those that were brought home by Peters Ministery? But that blindnesse is come upon them, till the fulnes of the Gentiles be come in, and that then all Israel shall be saved, this is indeed a Mystery to the Gentiles, as the calling of the Gentiles was a Mystery to the Iewes. Thus wee see there are cleare Scriptures for it, which when we doe see, we may more freely take up parabolicall Scriptures, perceiving what they worke upon, and build our Faith on them, thereby, to be strengthned in Prayer, for such a blessing, that they may come and sing Hallelujahs with us, and wee may sing prayses with them.

Fourthly, wee may learne from hence, the true nature of Vse 4 Godly sorrow, both in the cause of it, and in the measure of it. For the cause of it wee must see him from whom all sa­ving repentance doth flow, even Christ whom we have pierc­ed, and then indeed we mourne aright, when we mourne over [Page 13] him. It is not saving Repentance, that which the Law work­eth, though it doth indeed make way for it, but they see him and mourne over him; the sight of him worketh godly sor­row in the heart.

And what is the measure of it? it is even such as for the losse of a mans onely Sonne, and his first borne, the staffe, and and stay, of his name and life, and of his prosperity: Lord God, what wilt thou give mee, seeing I goe childlesse, saith Abra­ham? such as was the mourning of Iudah, and Ierusalem, when they saw Family, Church, and Common-wealth all plucked up by the rootes in the losse of one man: such is the mourn­ing of every godly soule, seeth all his hopes plucked up by the rootes for the want of Christ.

But you will say, is it not godly mourning unlesse it bee Obj. so great? may not a man mourne more for losse of Church, and Common-wealth, and for his onely Sonne then for Christ?

I answer, mourning for one of these may indeed make more Answ. noyse; but not be a greater mourning: when a man mourneth for his first borne, the windowes of Heaven are open, the Judgements of God are open, and the Fountaines of the great deep are open; this or that deep Affliction seiseth upon a man, nature setteth a man on worke to mourne, and grace doth not hinder it, but when a man mourneth for want of Christ, the windowes of Heaven indeed are open; but this mourn­ing findeth much opposition, below even from our hearts with­in: a small shallow channel comming downe from a Hill, will make a great noyse; when a man mourneth for his onely Sonne, it commeth downe from God as a Judgement, downe hill, nothing hindereth: but this mourning for Christ is like a streame that goeth up hill, (as it were) and through many reeds and flagges, and therefore no wonder if it maketh not such a noyse, though it bee a farre greater streame then the o­ther. Such is this spirituall mourning: for in these things it doth exceed all other griefes and mournings whatso­ever.

It is more durable then any other sorrow, our time in this world will never weare it out; whereas other sorrow, though it be for a mans onely Sonne will not last alway, time will weare it out.

It is an Increasing sorrow: other sorrowes are more mo­derated [Page 14] every day then other, but this groweth still more and more powerfull, and will eat up all other griefes: If a man have but a wound in his conscience, it will weare out all other Cros­ses, but a wounded Spirit who can beare? Prov. 18.14. It is a very strong mourning, as we may perceive, Ps. 102.3.4. &c. where the Holy man complaineth, that his dayes are thereby consumed like smoke, and his bones burnt as an hearth, his heart is smitten and withered like grasse, so that he forgetteth to eat his bread, &c.

4 This godly sorrow is also more pure than any other sorrow, having not so much mixture with lusts, and Carnall Affections; when David mournes for Absalom, there is much Carnall Affe­ction in it, in so much that Ioab doth perceive it, and dealeth sharply with him for it, but this mourning for Christ being hea­venly, is not so clogged with those boysterous distempers which other mournings are filled withall.

5 See a broad difference in the cause and object of this mourn­ing: when a man mourneth for Christ as wronged by him; and yet seeth himself saved by Christ: as this object is transcendant, so is the mourning transcendant also, therefore it is said, Rom. 8 26. The Spirit maketh Intercessions for us with grones that cannot be uttered. Thus being set upon Christ, and fomented by his Spirit, it is eternall in the causes of it, and will lift up the soule a­bove all undermoone discouragements, that a man will looke upon them as things, which God hath given and taken, and his griefe concerning them will van sh away; but this being setled upon eternall obj cts can end no sooner then life it selfe: And if our life in this world were eternall, so would this mourning be, although indeed when this life shall have an end, it will be swal­lowed up in a perfect fruition of Iesus Christ.

In the last place, I would commend this unto all the children of God, that they Regulate their mourning according to this mourning: Let us mourne for Christ, and for his death, and bee truly sensible of the great Injuries which wee have done unto him, that so our griefe may swallow up all the basenesse of our hearts, and all worldly sorrowes which cause death, 2. Cor. 7.10. But godly sorrow worketh Repentance never to be repented of: Let us therefore in all our private and publick Administrati­ons mourne after him, and mourne for him, that thereby wee may be kept from such entanglements, and discouragements as might interrupt us in our Christian Course upon other meaner occasions.

THese words describe unto us the pouring out of the seventh Vial, by the seventh Angel; and set forth it is by a threefold Argument.

1. First by the subject upon which it fell, it fell upon the Ayre It is translated [into the Ayre] but the same word in the third and fourth Verses is translated upon (the Sea) and upon (the Rivers and fountaines of [Page 2] water:) so it fell upon the Ayre, otherwise to say, into the Ayre, might seeme to looke at some further subject, whereupon it fell, but that is not the meaning.

Secondly, by an adjunct accompanying the same, to wit [A great voyce out of the Temple of heaven, &c.] for I cannot call it an effect, but an adjunct it was.

Thirdly, by the effects, and they are threefold.

First, of Terrour and Horrour. [There were voyces, and thun­drings, and lightnings] all which doe strike Terrour and Hor­rour into the hearts of men.

Second effect was changes, and alterations of states [And there was a great earthquake] amplified by an argument taken from the lesse [Such as was not since men were upon the earth] so great for amplitude, so mighty for power.

Third effect was, the working of distracting, and destroying ca­lamities upon three severall sorts of subjects.

First upon Cities, and among them,

First, the great City was divided into three parts, which (with leave of Interpreters that take it to be a distinct City from Babi­lon) I take to be meant of Babilon, which now came up into re­membrance before God, and that is rendred as a reason how shee came to be destroyed, for she came up into remembrance before God, to give her the wine, first of distraction, secondly of destru­ction.

Secondly, the cities of the Nations fell, the great Citie was de­stroyed, it fell to ruine.

The second sort of subjects upon which this distraction fell, were [Every Island, and every mountaine] the Islands fled away, the mountaines were not found.

The third sort, was the sonnes of men, and the plague that fell upon them was a great haile out of heaven, which is amplified.

1. By the measure or weight of it [every stone about the weight of a Talent]

2. By the effect it wrought in men, [They blasphemed the God of heaven] set forth by the cause of their blaspheming againe repea­ted, because of the plague of the haile, for the plague thereof was exceeding great.

3. Let us first open the words, and then summe them up into some doctrinall observations.

1. What (in the first place) is here meant by [Ayre] doubtlesse not the element of ayre that wee breath in: for all the Vials are Vials of wrath, & therefore poured upon subjects of Gods displea­sure: Now God is not offended with the ayre, which is his creature, but as you reade in the first verse of the Chapter. All these Angels received a commandement to poure out their Vials upon the earth, and that is meant of the earthly Antichristian Church, and they all fulfill this Commandement upon whatsoever they poure out their Vials; it is still upon the Antichristian state: nor are the messengers of Gods wrath (which come out of the Temple, and have their loynes girded with golden girdles) provoked against the Ayre which themselves doe breath in; nor could a plague be up­on the Ayre, but it would fall upon Christian Churches as well as Popish. Others doe interpret it (with much more probabilitie) to be upon the kingdome of Sathan, for he is called the Prince that ruleth in the ayre, Eph. 2.2. he also rayseth up stormes in the ayre, and fiery meteors therein, Job. 1.16. So they conclude that wheresoever the Devill hath to doe, whether it be in Popery or Paganisme, this Viall is poured upon all his kingdome. I thinke the doctrine is truly gathered from this place, that the holy Ghost intendeth to poure out a judgement upon all his kingdome: yet I cannot say that the words doe so properly hold forth a judge­ment upon the Element of ayre: for all the Vials are to be poured upon the earth, the Antichristian Church, called earth in opposition to the heavenly and pure Church mentioned Revel. 15.5. there being in it the whole Fabricke and Systeme of the world: there is an earth, and that is the lowest and basest common sort of Catholickes in that world; and there is a Sea, their corrupt Reli­gion; there be Rivers, and fountaines of water, those that derived their corruptions into all countries (Priests and Monkes, &c.) there is a Sunne in this world, the great light thereof: the family of Austria in the common wealth, and the Popes supremacy in the Church: there is the throne of the beast, the forme of their go­vernment, and manner of judicature: Afterwards comes in Eu­phrates, the streame of all those corruptions that make glad the Ci­tie of Rome: Therefore this Ayre seemeth to be the Ayre of that Antichristian Church: Looke therefore what you can conceive to be the Ayre, which this Antichristian Church doth breath in, and that is the subject whereupon this Viall is poured: And although [Page 4] indeed Mahumetry, and Paganisme come to be afflicted here by it; yet is it but an effect of pouring out this Vial upon the Ayre. Now if you looke into Chap. 9.1, 2. of this booke you shall finde that the Ayre of this worldly Church is the smoake which arose out of the bottomlesse pit, and darkned the Ayre, so that you could not see the Sunne, much lesse the Moone and Starres: and what was that smoake out of the bottomlesse pit, but the darkenesse of igno­rance from whence sprung all those Locusts, and that King over them, vers. 11. the angel of the bottomlesse pit, whose name in the Hebrew tongue is Abaddon, he destroyeth the hope of the conver­sion of the Jewes: and in the Greek tongue hath his name Apolly­on, he destroyeth them also, and sprung out of this ignorance. There is a double use of Ayre, and this darkenesse corrupted both. 1. There is an use of it for sight; for through the Ayre, if is bee cleare, you see all the heavenly lights, and by their help, all infe­riour bodies. 2. It is the breath of life, which maintaineth the life of men, and is the supportance of their vitals. And in both these things doth it fitly resemble heavenly, and saving knowledge, by which, 1. In the first place, we see Jesus Christ the Sun of righte­ousnesse to our justification; by which we see the Moon, that is, the true state of Churches according to the Gospell; by which we see the Stars, the people of God, and who indeed are his people, that shine like lights in the world: And hereby they see all things here below, and judge rightly of them. And 2. by the same saving knowledge doe we breathe in our vitals (that we may so speak) our spirituall life; By his knowledge shall my righteous servant justifie many, Esay 53.11. And this is life eternall to know thee the only true God, and Jesus Christ whom thou hast sent, John 17.3. Now if this Ayre be choaked, you can neither see Jesus Christ to your justifi­cation, nor breath in any ordinance of his to your salvation, nor can you see what is the true Church, nor who are the true Saints of God; you can rightly discerne of nothing, if once the Sun, and the whole body of the ayre be darkened; but if how there come an Angel that shall poure out his Vial upon his smoke of the ayre, and dispell thereby the clouds of darknesse, and ignorance; then shall you clearly see Jesus Christ, and the true state of his Church, and of all visible Saints, then shall you draw in true and lively breath from every ordinance of God. This is therefore the ayre whereupon this Vial shall be poured, and that will be the dispelling of the dark­nesse [Page 5] of it: The Lord will send forth such a bright and cleare know­ledge of his Christ, and Church, and Saints, and holy things which will prevaile so far, as to dispell all the fogs and mists of darknesse, not alone in the Antichristian State, but in all the world: so that all Nations shall be brightened with the knowledge of God: All Asia shall see the vanity of Mahumetry, and all the Pagan Nations, the fondnesse and blindnesse of their Superstitions. And the Jews shall then see, and bewaile their blindnesse, and wretchednesse in stand­ing out against Jesus Christ: So that most true it is which godly Interpreters have said, that hereby all the kingdomes of Satan are threatened, though it be rather an effect of it, then the true, and proper sence.

2. What is then the adjunct that followeth, or goeth along with it: [There came a great voice out of the Temple of heaven from the Throne] And that Throne is set in the Church. Rev. 4.2, 3. Behold, a Throne was set in heaven, and one sate on the Throne, which is the Lord himselfe: who is resembled by three pretious stones, holding forth the three persons in Trinity: A Jasper having (as they say) a white circle round about it; representing the Eternity of the Fa­ther; a Sardine stone, of a fleshy colour, representing Jesus Christ, who took our flesh upon him. An Emerauld being of a green colour, refreshing the eyes of those that looke upon it, re­presenting the Spirit, who is (as the Rainbow) a token of faire weather, and is a comfortable refresher wheresoever he commeth. Now this voice comming from heaven, and from the Throne, it commeth also apparently from God, saying, It is done; that so all men may see it to be the revealed, and holy will of God, that all these things should be thus accomplished.

3. It is done] what is done? for here is no nominative case be­fore the verb. But this is that which is done, the mystery of iniquity is abolished. And the mystery of God is fulfilled: For of this it was spoken, which you read Rev. 10.7. where the Angel (that stood upon the Sea, and upon the earth) telleth us, That in the dayes of the seventh Angel, when he shall sound (whose Trumpet is sounding to this day) the mystery of God should be fulfilled; And that standeth chiefly in two things.

1. In the destruction of all his enemies.

2. In the accomplishment of all his gracious promises to the conversion of the Jewes; and both these shall be accomplished in [Page 6] the pouring out of this Vial, as we may reade at large, Ezek. 39.17. to the end of the Chapter; where the holy Prophet speaketh of this very time, when the enemies of the Church shall come out a­gainst them, there will be a finall accomplishment of all the myste­ries of iniquity, and of all the hostility of the Lords enemies against his Church: It is also the accomplishment of all his gracious pro­mises, and therefore he saith Rev. 21.6. When once the new Jeru­salem commeth downe from God out of heaven, then Christ him­selfe saith, It is done. All his promises are now performed, and his great workes now fulfilled; this is meant, when it is here said, It is done; And the Lords voice it is, for had it been the voice of some Church-Officers alone, it might have reached to the Church, but not to the ends of the world: but when the Lord himselfe speaketh, whose voice is like the voice of thunder, then is it heard from one end of the earth unto another. All men shall see the great workes that he hath done upon the face of the earth, Popery, and all false Religion abolished; the Kingdome of Christ established, from the rising of the Sun to the going down thereof. This is the Adjunct.

Now for the Effect: There is an Effect of Terrour, and of agi­tations▪ and changes, and an effect of destroying calamities, for I cannot well gather the notes that arise, unlesse these things be all opened, then I conceive they may be handled with brevity.

4. For the effect of terrour: the thunderings, and lightenings, and the voices, are the same with those that are said to come out of the Throne, Rev. 4.5. Like unto that dispensation of old, Exod. 20.18. Wherein were thunderings, and lightenings, and in stead of voices, there is put in, the noise of the Trumpet, and these held forth the terrour of the Lord in giving of the Law, in so much that Moses himselfe said I exceedingly feare, and quake, and much more did the people feare and tremble: for such is the convincing dreadfull power of the Law of God, that let a man but heare it, and have it effectually applyed, and it will make the meekest and most innocent of the servants of God to tremble; It will make the mountaines and hils to tremble. The voice of Gods servants is like the voice of a trumpet, Esay 58.1. piercing deep into the eares and hearts of men, but the voice of himselfe exceedeth. So the meaning is, That upon the pouring out of this Vial upon the ayre, there shall be terrible thunderings, and lightenings, and voices like founds of Trumpets upon the hearts of men, that shall make them [Page 7] tremble and quake: The Lord will so terribly affright, and amaze the sons of men with the power of his holy word, and will, as that it shall suddenly break forth all the world over; for in this man­ner doth the Lord begin his saving dispensations towards men, even with terrible lightenings, and thunderings, and earthquakes, thereby partly convincing men of sin, and subduing their hearts, and confounding their malicious enemies. For the next Effect.

5. There was great earthquake, &c.] And that importeth agi­tatations and changes, and not terrour onely; they are such as will not cease, untill they have removed the things that are shaken, that the things which cannot be shaken may remain, so doth the Apostle, Heb. 12.26.27. Interprete the Prophesie of Haggai. 2.6. It ar­gueth (saith he) the removing of those things that are shaken; and he interprets it concerning the Church estate in that place; and he will also shake all the Kingdomes of the world, as the same Pro­phet Haggai told Zerubbabel, Chap. 2.21, 22. saying, I will shake the heavens and the earth: and I will overthrow the throne of King­domes, and I will destroy the strength of the Kingdomes of the Heathen, &c. And so the Lord did overthrow the great Persian Monarchy by the Grecian, and the Grecian Monarchy by the Romane, and the Romane by barbarous Nations, and the Lord hath bin shaking them eversince, and will shake them hereafter with such a shaking as never was the like: you reade of a great earth­quake, when as Rome, of Pagan, became Christian, Rev. 6.12. But that was a small shaking, unto this earthquake, for still the Persians are Idolaters, and many Pagans in the world; that sha­king brought in a forme of Christianity, but the saving know­ledge of Christ was yet in a great, measure wanting; that forme of Christianity which then came in, made way for Popery to creepe in fast into the Churches, but this will shakeout Popery, and when by it the Popish aire is smitten, the Lord will also shake all the world by it; and the time doth hasten.

6. Now for the third effect, which is a distracting, and de­stroying calamity, upon Cities, upon Islands, and Mountaines, and upon men: Among cities, here is the great Citie, and the cities of the Nations, and Babylon. Some good Interpreters looke at Babylon to be Constantinople: For my part I dare not think but one of these is put expositively for the other; Babylon for the great city: Now that great city which is spiritiually called Sodome, and [Page 8] Aegypt, Rev. 11.8. is that great city, which reigneth over the Kings of the earth, and that is Rome, as all confesse; and that Ba­bylon, Chap. 17.18. and this is the same city, which the Kings of the earth, and the Merchants of the earth doe mourne for when she is destroyed, and say, Chap. 18.10. Alas, alas, that great city Babylon, that mighty city, &c. and that also by their confession is Rome. And so this Latter mention of it, doth but shew the rea­son why it commeth to be divided into three parts, and why the cities of the Nations fell, for Babylon, came up into remembrance, &c. The great city then is Babylon, and that is divided into three parts: I should not thinke that it is spoken of the breach of the naturall walls of the city by the earth­quake; but it will be divided into three factions; some will sticke fast unto Popery, and others of the people of God that be­fore durst not openly professe Religion, will now renounce Pope­ry, for such there shall be in Rome when it is neere to be destroy­ed, unto whom it shall be said, Rev. 18.4. Come out of her my people, &c. and what the third part may be, there is not light, for in this place, what light other places may give, we shall (if God please) see hereafter, meane while it is sufficient to understand that it will be divided into three parts: and what if the third part be a Neu­trall betweene both the other?

7. What were the cities of the Nations? Those are they that trod the Church of God under foote, Rev. 11.2. such they were who did subject themselves to Popish Government, the cities of those Nations shall fall, whosoever they be that are found ado­ring Rome, they shall fall: for Babylon her selfe shall come up into remembrance before God, to give unto her the Cup of the wine of the fiercenesse of his wrath, which shall infatuate her un­till she be utterly destroyed by those ten Kings that shall hate her, and eate her flesh, and burne her with fire.

8. And every Island fled away, and the mountaines were not found.] He speaketh not of earthly Islands, but you must understand that he speaketh of the mountaines, and Islands of the Antichristian state; what are the mountaines? They are the places where they went a whoring after their Gods in old time, Jer. 3.6. She is gone upon every hight mountaine, and under every greene tree, and there hath played the harlot, there they had built them Chappells, and there they had placed their confidence, in respect of which [Page 9] when they come to repent; they shall returne, and say, ver. 23. Truely in vaine is salvation hoped for from the hills, and from the multitudes of mountaines, answerable unto which are the great temples built unto false Gods they shall flee away: In the new Jerusalem, Rev. 21.22. there was no Temple seene, no Temple consecrated to this or that Saint shall be found therein.

What are the Islands? They are grounds separated from the earth, by the Sea: The Sea is the corruption of Religion, upon which the second Viall was poured. Therefore such places as are consecrated by Popish Devotions, as Church yards, and such o­ther Popish grounds, they are these Islands, that shall flee away; you shall no more heare tell of consecrated Church-yard, or any such matter all the world over. Then will fall to the ground all your Cathedrall Churches, and all those high Places that over­toppe the people of God, and hinder the growth of the things of God neere about them, though those things that be superstitiously set apart for holy ends be never so glorious, they shall be all ba­nished and vanish away, there will be no more noise of them.

9. And upon men there fell a great haile out of heaven] The Allu­sion by some, is thought to be unto the hayle spoken of Josh. 10.11. which the Lord cast downe from heaven upon the Cananites, so that mo [...]e died with hailestones, then they which the children of Israel slew with the Sword: but I cannot say, that haile storme is here alluded unto: for here men did not die upon it, but blasphemed onely; unlesse it should be spoken of their everlasting death in hell, but that were a common judgement to all the wicked: but I rather thinke it is an allusion to the haile storme in, Aegypt, whereof the effect was, that they sinned, and hardened their hearts yet more, Exod. 9.34. Well then, if it be such an hayle as doth not kill men, but provoke them to blaspheme, what kinde of judgement might it be? Interpreters doe not tell us: So that we can take no better course to know it, then to see what allegoricall haile stones meane in Scripture, for by comparing Scriptures together, you shall have the full meaning of every part of Gods Counsell. For this end let us look in Esay 28.17. where the Prophet telleth us that the haile shall sweep away the refuge of lies, when once Christ is laid in the foundation, ver. 16. then all the rest of the refuges of the sons of [Page 10] men, that are lying refuges, shall be swept away: There is also another allusion suting hereunto in Ezek. 13.11.13. where the Lord threateneth against the wall that is dawbed with untempered morter: there shall be an over-flowing shower, and ye O great haile stones shall fall, and a stormy winde shall rent it. So then, this kinde of haile storme is such a plague of God upon men as shall destroy all their lying refuges, and men shall then insult over them, and say, where is the dawbing wherewith you have dawbed it? So then, at this time the Lord will send an haile storme that shall dis­cover all the counterfeit Religions in the world, all the juggelings of their Miracles, all the faire seeming pretences of Popery, or any other Religion, all their doctrines of merits, and confidences in their prayers to Saints, and Angels, and superstitious Devotions, an haile storme shall fall upon them all in such sort, that you shall see the vanity of them: And all the world shall see, that all Relgi­ons besides Christianity, are but a refuge of lies, and in the end their jugglelings, and sophistry shall be blowne up, and blasted: Some shall be shaken out of them, & setled upon better bottoms, & others will be provoked to blaspheme, they will so vex themselves with extremity of anguish, for that they are thus bereaved of their old comfortable good dayes; and oh the joyfull festivals that they were wont for to keep in their Abbies, and superstitious places, for the losse of which they shall blaspheme the Lord, and true Religion, and all the instruments of the Gospels propagation. Such a thing as this we reade of Rev. 11.15. When as the seventh Angel sound­ed, there were great voices in heaven, saying, The King­domes of this world are become the Kingdomes of our Lord, and of his Christ, &c. There it is said [...], but here [...] (the thing was then in doing, but now it is done) Then the Nations were angry saith the Text, ver. 18. and a great haile there fell, when they began to become the Kingdomes of Jesus Christ, and there was an earthquake, ver. 19. but never such an earthquake as this will be; so mighty, and so great, that will blast, not Popery alone, but all the Hotamocks in this countrey, and all that are found among other Indians in other parts of the world, an Haile storme shall fall upon them all, and blast all their green groves and ar­bours, wherein they were wont to be worshipped: Thus have you seen (as the Lord hath been pleased to help) the meaning of these [Page 11] words: Let us now gather one note from them; For I would not long dwell upon there Aenigmaticall, I meane Parabolicall Scrip­tures.

The Doctrine is, That when the darknesse of Popish, and hel­lish Doct. ignorance is dispelled, so that a man may clearely see heaven­ly light, and breath in heavenly knowledge, then, It is done: That is to say, then all the mystery of iniquity is abolished, and the my­stery of God is fulfilled. For thus you see it is evidently here ex­pressed in the Text. The seventh Angel did poure out his Vial up­on the Antichristian ayre, and that was such an ayre as was darken­ed with the smoake of the bottomlesse pit, as with a foggy mist: Now when this ayre shall againe bee cleared, and the foggy dark­nesse thereof dispelled, so that men may have the true use of it, to see through it those heavenly bodies which were darkened by that smoake, Rev. 9.2. then shall men see Jesus Christ to be all in all un­to Justification, Sanctification, Consolation, which in Popery you could not: then shall the true Church be seen, which like the Moon, borroweth all the light it hath from the Sun: (true indeed if the Moone be taken for the world, then she treadeth it under her feet, Rev. 12.1.) In Popery you could not see what a true Church was, they will tell you of this and that Church, but they are no true Churches. But when this vaile shall be removed, then shall you clearely know that the true Church is not a Catholike visible, nor a Cathedrall, nor a Diocesan, nor a Provinciall Church. Then shall you see the Stars of heaven, you shall know who are the true offi­cers of the Church, not Paratours, and Proctours, Deacons, and Archdeacons, Bishops, and Archbishops over many Churches, they are not the lights which the Lord hath set therein: And you shall then see who were the true members of the Church, Not the Canonized Saints, not such as Saint George, who was an ancient Heretick, but you shall see them to be such as are spoken of, Phil. 2.15. blamelesse, and harmlesse, the Sons of God, without re­buke, shining as lights in the world; then shall you see the Scrip­ture more clearely, true doctrine, and worship, and government as it is held forth in the Gospell of Christ, and when you shall see these things, then, It is done; Even all that God hath to do in the world, for any further Reformation expect it not, Rev. 10.7. when the time is come that the seventh Angel hath blowne his Trumpet, the [Page 12] Lord will not delay, but it shall then be fulfilled, and the Lord will clearely manifest to all Nations the great grace which he hath to show to the sons of men, and this is long agoe foretold, Esay 25.6, 7, 8. In this mountain shall the Lord of hosts make unto all peo­ple a feast of fat things, a feast of wines on the Lees, of fat things full of marrow, of wines on the Lees well refined: And he will destroy in this mountain the face of the covering cast over all peo­ple, and that is the pouring out of this Vial upon the ayre, for the face of the covering, is the ayre in my Text, Then will the Lord make a feast of fat things, then will he swallow up death in victory, and wipe away teares from off all faces, and the rebuke of his peo­ple shall be taken away from off all the earth: this is also prophe­sied of, Esay. 11.6, 7, 8, 9. They shall not hu [...]t nor destroy in all mine holy mountaine, and the reason is: for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea: and then, It is done: The mystery of iniquity is abolished, there is no more darknesse, nor destruction, and the calling of the Gentiles, which was a mystery to the Jewes, shall be then fully accomplish­ed, and the calling of the Jewes, which the Apostle calleth a myste­ry to us Gentiles, Rom. 11.25. shall be then fulfilled, and so the mystery of God is finished.

Reas. 1 Three Reasons doth the Text give us hereof. 1. First, from the manner of the entrance of this heavenly glory into the hearts of men, whether it come into private persons, or publique States; It commeth terribly with lightnings and thunderings, the which com­ming from God, doe so terrifie the hearts of men, and the state of the world, that they shall see plainely how they have beene deluded with desperate follyes, and when men are put unto such an earth­quake in their spirits; this will be the point they come unto: Men and brethren what shall we doe to be saved? as did the Jaylor when he had been soundly shaken with the earthquake, Acts 16.26.30. and so it will be with Kingdomes, when God hath in like sort shaken them, they will contend for true Religion, and will not then be baffled out and deluded with vanities, as now they be: when the spirits of men are terrified, and they feele no salvation in their Re­ligion, they know not what shall become of their precious soules, this will set all the world on worke to looke about them: for upon this ground you shall see Indians, and Jews, and Pagans gaping [Page 13] after salvation, when they see by these terrible stormes, and thun­ders, that all their Religions are but so many refuges of lies, then is there worke in hand indeed, which when God hath begun hee will also finish it unto the day of Christ, and it will be such an earth­quake, as was never heard of in the world: Heretofore so long as this worke was found among poore Christians, the great Lords of the world persecuted them, and devised all manner of cruell tor­ments for them: but when they felt that the wrath of God was kindled against them, then their hearts fell, and they were all in a combustion for the state of their soules before the Lord: now they were glad to renounce their Jupiters, and Junoes, and to embrace Christianity, and to hearken to a better Covenant, this is the effect of thunderings and lightnings, and voyces it soone blasteth Idola­try, and forceth man to seeke after a clearer passage to heaven.

The second Reason is taken from the power of the saving know­ledge Reas. 2 of Christ to dispell this Popish ignorance, and to carry an end the heart of a man with such power, that he can no longer lie at quiet in his naturall estate; but it worketh in men these foure ef­fects.

1. It subdueth and tameth the hearts of men that now they will joyn themselves unto the people of God, Esa. 11.6.7, 8. the Wolfe shall lie with the Lambe, the Leopard shall lie downe with the Kid, &c. So great is their change in their hearts, that mens Rave­nous tyrannies are taken away, and there is wrought in them, a kindly sweete unshaken frame, that will so breake forth against Gods people as formerly; thus doth the earthquake shake out drosse, and corruptions, and establish the heart in a sweete graci­ous frame of Spirit.

2. Secondly, The knowledge of Christ will breed division, as well as conjunction; Thinke you (saith Christ) that I am come to send p [...]ace, I tell you nay, but the sword: To set men at variance a­mong themselves, the father against the sonne, and the sonne a­gainst the father, and the mother against the daughter, &c. And this division is made in Cities, and in Kingdomes, Act. 14.4. The city was divided, and part held with the Apostles, and part held with the Jewes: so it is in the Text, the great city was divided into three parts, some are hardened in their ignorance, and some are drawne out of it, and a third part will stand Neuters betweene [Page 14] both to see, which way the ballance will turne, and these are also hardened in their blindnesse.

3. Thirdly the saving knowledge of Christ hath in it this power to cause men to rise up in armes against all the enemies of the Gospell of Christ in a lawfull way of God: There is a power in true Reli­gion, th [...]t maketh the hearts of the timerous to be stiffe, and strong, that where as men were before afraid of the power of the house of Austria, and of the King of Spaine, and of the rest of the Catho­like Princes, there is a power in the Spirit of Christ, that will di­spell all these, had but men the zeale of God in their hearts, it would make all these feares to be like Scar-crowes, and makes men bold to bid battell unto all those that stand out against Reli­gion, so farre as the Lawes of a State may beare them out.

4. A fourth power of this knowledge, is to blow up all the in­ventions of men in the worship of God, wherby men have deluded themselves and others; when once mens hearts are lifted up in the waves of the Lord, as it is said of Johoshaphat that his heart was, 2 Chro. 17.6. and then he tooke away the High places, and groves out of Judah: So when the zeale of God lifteth up the hearts of his people, then will they not endure a consecrated place in all the world where they come. And when this Viall is poured out, the earth shall be full of this knowledge of God, and then all the Chap­pels of Ease, and Churches of state, and Temples of glory, whereby the world hath beene deluded, they will not leave them a stone up­on a stone that shall not be throwne downe: This is the second Reason, taken from the power of saving knowledge, which subdu­eth mens wilde natures, worketh holy division, giveth courage, and the power of zeale against all superstitions, and inventions of men, though now in some places you may not passe through with a burden, nor looke upon the wall thereof: The zeale of the Lord of hoast will blow them up, those places will be laid open to the rest of the streetes, and become but common soyle, they will not then be regarded but trampled upon.

Reas. 3 The Third Reason is from the just judgement of God upon all that are not effectually wrought upon by this saving knowledge of God, if men come not in on some measure to a perfect accomplish­ment of Gods worke in their hearts, there will fall such a plague of haile upon them, as will teare away their vaile, and rend away their [Page 15] hypocriticall shifts, and goodly pretences, and wash down their untempered dawbings, wherewith they have dawbed the walls of their standing in the Church of God: He will so rend them to pieces, that if they will not come in, he will leave them to such open blasphemies, that you shall clearely see there is no more hope of their conversion, nor salvation.

The Use of this point in the first place, may serve to teach Vse 1 you a just reproofe of the Popish conceit, That ignorance is the mother of Devotion, unlesse they meane it of their owne devotion; True, it is the mother of their devotion indeed: so long as their people are hood-winked with it, they will thinke they doe God good service, if they be in the Church, though they understand nothing there, and if when they die, they be buryed in a Church-yard, they thinke they are the better, and yet better if they be buryed in a Church, and yet better, if it be in a Chancell, and better then so, if it be under the Altar, and better then that, if a Fryars Cowle be wrapped about them. This is indeed the mother of whippings, and scourgings of auricular confessions, and of all Popish supersti­tions; for in truth, take away this ignorance, and all Popish devotion doth of it selfe fall to the ground, if once this vaile be removed from the face of all Nations.

Secondly, Learne from hence to see what great need wee Vse 2 have all of us to grow up in saving knowledge, and in prayer, for the increase thereof, that we may propagate the same daily more and more; you see what wonders it will doe, Gods people of old prayed for us; Psal. 67.1. God be mercifull to us, and blesse us, and cause his face to shine upon us: And for what end? That thy way may be known upon earth, and thy saving truth among all Nations. And when once the light of the Gospell is dispersed, it will bring in all Nations, it will thunder upon them, and never leave untill it have changed them. If this knowledge of God come amongst an army of men, they will not touch any thing that is their brethrens, not meddle, not make with any to doe them harme, no mans purse shall be taken from him, no mans goods taken away without due recompence, only they will not be deluded with shaddowes, nor suffer mountaines to overtop them, neither [Page 16] will they be encompassed with hands: they will raise such an earthquake first, in Church, and Common-wealth, as you will at length wonder at, for though it begin in a corner of the world, it will not cease till it have shaken all Christendome, for when men once begin clearely to see which is the true Church of God, that it is not Cathedrall, nor Provinciall, nor Diocesan, but congregationall only, the officers whereof are godly Pastors, and Teachers, and ruling Elders, and Dea­cons. And when they see that the Saints which they have em­braced, and esteemed, are not the true Saints of God, nor these the Churches, nor those the officers of Christ wherewith they have been gulled: but they see now who are the Saints of the most high; and can put a difference now between pre­cious and vile: In this way men will goe on to raise such an earthquake (and that not besides the Law neither) that if any City rise up against them, fall it must, and stoop unto them, and at length Rome it selfe shall fall, and all the Cities of the Nations that cleave unto her, and every mountaine shall bee rooted up, and all their consecrated places shall lie levell with the common soile, this will the Lord bring to passe, and will not leave till he hath wrought his great work in the world, this is his revealed will, and it will not faile untill every jot and tittle of it be fulfilled. Let us therefore pray both night and day, in season, and out of season for our brethren in our native countrey, for whom God hath wrought all these great things, and for whom greater things yet remain to be done, for whom our work is to wrastle with God, that they may not perish for lack of knowledge, nor mistake a false Church for a true, (and false it is, if it be either Cathedrall, Provinciall, Nationall, or Diocesan) But pray we, that they may see the Moone, which God hath set in the Firmament, even the true forme of a Church of the new Testament. And also that Christ may bee better known in all the parts of his Kingly office, and govern­ment in his Church, that they may see who are Papists, and who are the true Saints of God, and who are counterfeit, that they discerne between cleane and uncleane: for if the saving knowledge of God grow up unto any ripenesse among them, it will not beare many things that are there remaining, many [Page 17] dawbings with untempered morter there are that must be bea­ten downe: And great pitty were it that they should want any light which might possibly be afforded unto them, and mar­v [...]llous usefull will it be that we should not be wanting on our parts to help with what light we have, that so there may be no more refuges of lies in that land, I say this is mightily to bee wrastled for, both in prayers, and in all Christian endeavours: for verily this is the worke of God, meet for every man to set his heart, and hand unto, even to pull away the vaile of dark­n [...]e from all faces, and from all the mindes of men, and to discover clear [...]ly the Gospell of Jesus Christ, and all the holy wayes of his sactuary, that every man may see, and see cleare­ly, that men may not make a dawbing of part Reformation, and part of Superstition, part Popery, and part Protestanisme, part uniformity, and part conformity; O that an haile storme might not be wanting to batter downe such dawbing, that the work of God might not cease, but amount unto the praise of the glory of his rich grace in Jesus Christ, and extend unto the accomplishment of every holy word of his truth.

The third use may serve to instruct you in the wonderfull Ʋse 3 successe of small beginnings in the things of God; that a wo­mans throwing of a sorry chaire at a mans head (though the part i [...] might be punishable for such a miscarriage) should rayse such a consending for reformation, that both kingdomes must either stand by reformation or else fall to ruine: First, the woman backe on the men, and then the men must for shame backe on their wives, and greater men backe the meaner, to bring forth such a great reformation: And how should this come to passe? Truely in the eyes of men it is wonderfull. But you know the least thing you cast into a streame, will runne downe the streame, you neede not force it; you have cast it in where nature hath set a course to carry it along: And how much more shall things runne an end, when the God of nature hath set them a course? when he powreth a Vial upon the igno­rance and darknesse of Popish superstition, then great workes therein, will be done, for now a man underworkes the Lord, when he doth what his word hath spoken, and what his hand hath gone before us in: And when the ordinances of God say, [Page 18] it is spoken, then the providence of God will say, it is done, and then if you faile long with Gods providence in Gods or­dinance, you need not feare, nor wonder, if weake beginnings come unto great issues: For now you take opportunitie by the foretop (as they are wont to say) if you carry along busi­nesse according to the word, the Lord will carry things an end mightily in your hands beyond all your expectations, or imagi­nations, for there is no resisting, nor controlling the worke of God.

Ʋse 4 The fourth use may show you the great danger of such, as stand out against the reformation of Religion, the Lord will throw downe his haile upon them, and rend their hearts and in­dignation, and blasphemy: He will goe an end with his worke, though they sweare, and storme, he will pursue the enemies of his grace with his wrath, till he have utterly confounded, and consumed them from off the face of the earth.

Ʋse 5 In the last place this may serve to teach every man in perti­cular (I am forced to speake unto kingdomes and states: but let it not be in vaine; let us be acquainted with every part of his counsell, and will, and this is a maine part thereof, and wee may not shut our eyes from any knowne truth; for God would have the veyle taken from all faces) you may have a true plat­forme of this worke in any godly mans heart: If the Lord meane to finish the mistery of his grace in thee, he will power out a Vial upon the vaile of thine ignorance, and will open thine eyes to see that thou hast runne a carnall cursed course of life, he will come in with thundrings, and lightnings, and voyces, such as wherewith Moses himselfe shall be terrified. He will come in with an earthquake into thy heart, terribly shaking thy sinfull corruptions, and then he will worke a reall change in thee, that nothing in heaven but Christ, nor in the earth in comparison of him. The Lord will not suffer you to rest, untill you have closed stedfastly with him, the knowledge of God hath given you will bring this matter to passe, he will not leave you untill you have gone forward to a division from your sinfull lust, and carnall companions. And whatsoever his work be, you must doe it, even unto the fulfilling of the mystery of God; and whosoever riseth against you, you must plead for Christ with [Page 19] the weapons of your tongue; and whatsoever High mountaine riseth in you, any gifts, or parts, good duties, any greene grasse that groweth in you; the haile storme of Gods wrath will drive you from trusting on any such common grace; all dawbings with untempered morter you cannot skill of: whatso­ever doth not make to the building you up in away of saving grace you are unskilfull in, therefore you are desirous still to close with Christ; nor can yee rest, untill you come to setled peace in him: This is such a mystery of God, as hee will not rest, nor suffer you to rest untill it be done; and if his Word will bring it to passe in a whole countrey; then sure it is enough to effect it in thine heart: See therefore that you doe not dawbe up your selves, nor others with untempred morter; satisfie not your selves untill you be shaken out of all such common ap­prehensions as hypocrites are wont to rest in: rest you not, un­till you finde Christ manifested to your spirit as yours; grow up in a Lambe-like frame of spirit and way, untill the mystery of God be finished in you; and untill that mystery of Iniquity that hath beene wrought in you be abolished.