The seuen vials or a briefe and plaine exposition vpon the 15: and 16: chapters of the Revelation very pertinent and profitable for the Church of God in these last times. By H.B. rector of Saint Matthews Friday-street.

CHAP. 16.

ANd thus having from this Promontory of the 15. Chapter taken a generall survey of the 16. Let vs now descend to a more particular view and search of this seavenfold mystery: And the Mysteries of this booke run much vpon seavens. To omit others, three ••here are very remarkable, yea coherent and correspon∣dent among themselves: 1. of the seaven Seales:* 1.1 2. of the seaven Trump••tts: 3. of the seaven Vials: in each whereof is laid down the different estates of the Church and her enemies, in their severall ages; the last of the ••eaven Seales bringing on, and in, the first of the seaven Trumpetts; and the sixth Trumpet inducing the first ••f the seaven Vials. Such a sweet harmony there is be∣••weene these sacred instruments of the Temple. But we ••asten to ou•• present purpose. Yet before we enter vp∣••n the 16. Chapter, let vs take these few instructions by 〈◊〉〈◊〉 way, as generall directions to the clearer opening ••f it. First, that the whole Chapter in generall is my∣••••ically, and after a spirituall and Allegoricall maner to

be vnderstood and interpreted all along. Secondly, th•••• if any desire the particular time, when▪ or where abou•• every particular Viall is powred out, let him obserue in what time they are or were most clearely and fully ••••c∣complished, and hee may safely conclude, that then was the speciall time of their powring out. Third∣ly, though each Viall haue an orderly and successi••e powring out, yet in some degree they haue a certaine ri•••• from the powring out of the first. Fourthly, each Viall once evidently in its owne proper place powred ou••, it ceasseth not, but runnes along in its strength, vntill the seventh and last plague be powred out, wherein they haue all their full confluence. Fifthly, whatsoever is written in every Viall, is to be vnderstood as a speciall symptome, proper to the time of that Viall. Lastly, that all these seven Plagues light vpon the Church of Rome, and her followers mainly.

Ver. 1. And I heard a great voice out of the Tem∣ple, saying to the seuen Angels, Go your wayes, and powre out your Vials of the wrath of God vpon the earth.

In this first verse is set downe the commission of th•• seven Angels: It is given by a great voy•••• out of the Tem∣ple. This is Christs voice, who governeth and appoin∣teth all things in his Church. And it is a great voice▪ the matter whereof is of great consequence and impor∣tance, and therefore worthy of our greatest and best at∣tention: And who shall not goe, when he saith, G•••• your wayes. So that hence, even from Christs direction doe these seven Angels receiue their charge. They ar•• bid to powre out their Vials vpon the earth. The Earth i•• the generall obiect of these seven last Plagues. By it are meant all those, who are of the earth, earthly minded▪ earthly affected; opposite to those, whose▪ conversa∣tion is in heaven. But more specially are meant here all those of the Church of Rome▪ described in the 〈◊〉〈◊〉

verse, such as haue the marke of the Beast, and worship his Image. And so all the seven plagues of the seven Vi∣alls are poured out vpon all Papists expressely▪ so much of the Commission: Now followeth the execution there∣of.

VIALL. 1. And the first went, and powred out his Viall vpon the Earth, and there fell a noysome and grievous sore vpon the men, which had the marke of the Beast, and vpon them which worshipped his Image.

The Kingdome of the Beast is the earth, from which he riseth, chap. 13.11: vpon which the first Viall (and so all the rest) is powred. The consequent effect where∣of is, a noysome and grievous sore vpon the men▪ which had the marke of the Beast, and vpon them which worshipped his Image. The Beast marked are all the Popes sworne v••∣taries and vassalls, which avow and professe themselves to be his speciall creatures, and Cattell; as his Cardi∣nalls, Priests, Friers, and so forth. They that worship the Beasts Image, are all common Papists, high and low, which adore the supreme power and authority of the Pope, even all Emperours, Kings, and States of the world, wherein he beareth the Image of the Imperiall Soveraignty, which was ever resident in the Roman Em∣perours. Hereof read chapter 13, where the first Beast riseth out of the sea, being meant of the Roman Empire, which grew from the intestine dissentions of the Nati∣ons: the second Beast ariseth from the earth, that is from the peace, plenty, and prosperity of this world▪ this was the Pope▪ who erected and invested in himselfe the exact image of the former Beast, assuming all Imperiall power and soveraignty over the world, as once th•• Emperour had; and so causing all vpon pa••ne of death; to worshippe this Image, that is, to acknowledge, that the Pope hath all plenary power, that hee is exalted aboue all that i•• called God▪

or that is worshipped, to wit, over all Kings and Kea∣sars, and whatsoever is sacred on earth, humane or di∣vine, so verifiyng that Prophecy of the Apostle, 2. Thes∣salonians 2. that the Pope is that very MAN of sinne, that sonne of perdition, that great ANTICHRIST. Thus we see who they bee, vpon whom the pouring out of this first Viall hath its proper operation & effect; which is, there fell vpon them a noysome and grievous sore? What may this meane? Where or when shall we see such scabs and sores vpon the Papists, as fell vpon the Aegyptians, when Moses scattered about the Ashes? To which yet this Viall poured forth hath speciall allusion.

In the Aegyptian plague none of them escaped, no not the Magitians and Priests. But as they, who are here plagued, are of the spirituall Aegypt (as Rome is com∣pared, Chap. 11.) so we are to vnderstand this, not of a corporall, but of a spirituall sore; and that either in doctrine, or life. So that in a word, the pouring out of this first Viall, is the first breaking out of the Gospell in a glorious maner, whereby the grievous and noysome sores of the Church of Rome and her followers, both in life and doctrine, come to be discovered, so as they be∣come noysome and greivous not only to the world, but even to the patients themselues, who now, like a gal∣led beast, grow very impatient, fling and ••ume, as bee∣ing made sensible of them against their wills. When came this to passe especially? When▪ Aske not me; do but compare the time of Martine Luther, and the state of the Church of Rome therevpon, with the pouring out of this Viall, and the consequent sore that fell by way of discovery, vpon the Beast-marked, and his Image worshipers; and you will easily conclude, both how and when this was fulfilled. Was it not a grievous sore, that Luther first fell fowle vpon, namely, papall Indulgences, selling of pardons for all kinde of sinnes, to those that would giue most? Thus began the first Viall to be pou∣red out, while hereupon Luther was stirred vp by ••

mighty Divine providence to begin to display the Gos∣pell more and more, by the light whereof was said to fall vpon all Papists a noysome and greivous sore; not be∣cause that Church was not formerly deepely affected & infected therewith: but because it began vpon the prea∣ching of the Gospell to be discovered, which before in a great measure lay hid, being covered with thick dark∣nesse: It being the propertie of the word of God, the more it is opened, the more to discover all kinde of sins, the sores of the soule and conscience. Till this light brake forth in Luthers time, all Romes Ecclesiasticke bo∣dy, though full of sores, yet was sensually secure, and senselesse of them; and though conscious of them in some measure, yet she cared the lesse, while the world could not so easily note them. But now all comes to light. Whereupon Rome was so vexed, and even Chri∣stian Princes so offended with her vlcerousnesse, that the world began to cry out for reformation. The Pope flings out his terrible thunder-bolts against Luther, and other Preachers of Reformation. When this would not doe; he descends to a willingnes, that though against his will, to haue his Germaine Cleargy reformed, farre e∣nough off from Rome; at the least wise to begin a Mino∣ritis, but not a Maioritis, as the Emperor Sigismund pleaded at the Councell of Constance; vpon which diffe∣rence, the Reformation brake off, not finding where to begin. Still a generall Councell was urged, both by Lu∣ther and the Germaine Princes,* 1.2 together with the Em∣peror. The Pope vseth all pretences and shifts to put it off. Aboue twenty yeares passe over the heads of foure Popes successiuely, and vpon the fifth, from the first ap∣peale to a generall Councell, till it came to be summo∣ned and settled vpon. Nor was Pope Paul the 13. want∣ting for his part to invent shifts to delay it: who being as artificiall a dissembler, as his Predecessour, pretend•• a great desire to reforme his owne Pontificall Court; and (to prevent the trouble of the Councell, by anticipa∣••ion)

he exhorts his Cardinalls to begin the reformati∣on at themselues first. A faire hope. But it is noted by the author of the history of the Councell of Trent, that for this purpose he appointed three Cardinalls, neither the most religious, nor the quickest for dispatch, but ve∣ry slow and deliberate. But not to hold the world too long in suspence, in the expectation of this solemne re∣formation, he blasts it in the very budd. For Alexander Farnesius his nephew of his base sonne Petrus Aloisius & Guido As••anius Fran. F••rza, another Nephew of his base daughter Constantia, the one sixtene yeares of age, the other 14, two tall striplings, I wis, his fatherhood crea∣tes for Cardinals; answering those that obiected their tender yeares, that himselfe, now in his decrepite ag••, would easily recompense in his olde yeares, what was therein wanting to them. And so to this goodly issue, came all this solemne Reformation. But perforce at length all is devolved vpon the Councell of Trent, an Assembly of many learned Doctors, sufficient, if any, to invent some salue for Babylons sores. And they say pretily to it; for in that Councell you shall find no lesse then eleven or twelue very solemne and formall Decrees de Reformatione:* 1.3 And when all is done, nothing is Re∣formed. Thus is verified that of the Prophet Ieremy, W•• would haue cured Babylon, but shee * 1.4 would not be cured. Nay, to shew her case is desperate, that Councell comes with her Index expurgatorius, wherewith to expunge and purge out all such bookes, as either descry the na∣ture of her diseases, or prescribe remedies for the same. Thus to this day, from the time of Luther, we see grie∣vous sores stick close to that whole Pontifician body. Al∣though the corruptions of the Church of Rome, were not altogether vndiscovered before Luthers time; God still raising vp some from time to time, to cry out a∣gainst Babylon, as Iohn Wickliffe in his workes writt a∣gainst her manifold errors and abuses, for which they merited the fire at the Councell of Constance: but they

never came so to be ransacked and ript up, as by Lu∣ther, and since his time. He began to search their sores to the quick, and laide them open with a witnes, that it is impossible so much as ever to drawe the least skin over them, to hide or cover them, much lesse to cure them.

As for the bodily sores, which fell vpon those of the Church of Rome, vpon the pouring forth of this first Vi∣all, I list not to touch them. Erasmus complaineth of Luther for two things, that he touched too much the Bishops Myters, and the Monks bellyes. And surely a ••rievous sore fell vpon many of them in this kind; ma∣••y a Bishop lost his Miter, and many a Monks fatt belly ••egan now to pinch for it. Nor are we willing to touch ••hose Cardinals sore backs, being beaten and pitifully 〈◊〉〈◊〉 vp and downe the streets of Rome by the Caesarean ••ouldiers, who then had surprised it, while their * 1.5 head ••as beating his braines how to get out of prison, where 〈◊〉〈◊〉 was now pent; and all this done, within the time ••f the powring out of this Vial. I list not (I say) bee a ••aile in such sores. Enough is said to cleare the powring ••ut the first Viall, both when, and how, by whom, and ••pon whom it began to be poured.

The second Viall powred out out. And the second Angell poured out his Viall vpon ••he Sea, and it became as the blood of a dead man, and ••uery living soule died in the Sea.

As in the former Viall we haue seene Romes spirituall ••ores; so here we are to search for spirituall seas. It is v∣••all in Scripture, (to which for interpretation this Pro∣••hecy all along sends vs) to shadow out the doctrins of 〈◊〉〈◊〉 word of God by waters. As Eze▪ 47.3, 4, 5. The waters 〈◊〉〈◊〉 the Sanctuary by degrees became a huge Oceā. Esay applies

and expounds it, Chapter 11.9. speaking of the light of the Gospell in Christs time, he sayth, The earth shall be•• full of the knowledge of the Lord, as the waters couer the Sea. So Abac: 2.14. And Esay 55.1. In Exod. 15. Yee haue 12. fountaines, typing the doctrine of the 12. Patriarchs, and 12. Apostles. Now as seas are in the good part ta∣ken for the doctrines of Christ in the forecited places; so here, in the evill part, for the corrupt doctrines of Antichrist. At the blast of the second Trumpet, the third part of the sea is turned into blood: here the whole Sea. Which notes the difference betweene the state of Romes doctrines before the Councell of Trent, while as yet they were in their growing, and as now they became, in, and after the Councell of Trent. Be∣fore the Councell of Trent there was some fresh water to be found in the doctrines of that Church, some truth, some meanes of ••alvation left, for those that could search and find it out, and follow it, seperating the fresh and cleare water of truth from the blood of her abomina∣ble idolatries, and other impious doctrines, while as yet the rule of faith, to wit, the Scriptures, remained in∣tire: but in and after the Councell of Trent, wherein the Rule of faith is altered, humane Traditions and in∣ventions comming in for an equall share with the Scrip∣tures, and shouldering them for the wall, and driving them into the very Kennell, now the Sea is turned al∣together into blood. In this Councell the whole do∣ctrine of the Gospell is turned vpside downe. The iu∣stifying and saving faith is vtterly excluded, abandoned, and accursed. Iustification by workes takes place. The Masse, a new, propitiatory, vnbloody sacrifice for all sinnes, for quicke and dead, foysted in for Christs onely sacrifice once made, yea humane satisfactions in stead thereof. All Idolatries are ratified. The Sacramentall Cup, the liuely resemblance of Christs blood shed for our sinnes, (without which is no redemption, no lif•• in vs) is for ever most sacrilegiously cut off from Christs

sacred institution. No man must read the Scriptures, but the sworne vassalls, and that according to the sense of the Church of Rome, whose Oracle is the Popes brest, and that variable, as may best sute to the present occasi∣on, and commodity of that Church. The vulgar Latine Translation, though in comparison but a blundered streame, is preferred before the pure originall fountains the Hebrew and Greeke; though it containe many absurdities and falsities, which may not be corrected. The Index Expurgatorius, established in that Councell, is to quench all truth. Therein mans free will is esta∣blished, and Gods free grace abolished: Predestination and Election vndermined, and overthrowne. And the ••ike. Thus is that Sea altogether blood, yea as the blood of a dead man, corrupt, filthy gore, whereof every living soule in that Sea dieth. So that vpon the powring out of the second Viall vpon the Sea of Romes doctrines, ••oncluded vpon in the Councell of Trent, they are be∣••ome altogether mortall and deadly, bainefull to the ••oule, yea whereof every living soule in that Church di∣••th. This began euidently to appeare by the Learned Chemnitius his Examen, and other learned Ministers of ••he Gospell since that time; by whose preaching and writings, and opening of the word of God, that Church 〈◊〉〈◊〉 convinced to be now altogether Apostaticall, as King ••ames calls her. For in that Councell she hath altoge∣••her denied the faith, and that with Anathema, so as she 〈◊〉〈◊〉 become worse then an Infidell, vtterly excluded from ••ll communion with Christ; for without the true and ••••ving faith in Christ, no vnion with him, and so no ••ommunion. No salvation then henceforth, (I still ••eane (and note it well) from the Councel of Trent, and ••ownward hitherto) no salvation in the Church of ••ome; every living soule therein dieth. The Sea of hir ••••ctrines is become like the Asphaltite, or Mare m••rtu∣••••, or dead Sea, wherein every living creature dieth. ••his is then another of the spirituall Aegypts plagues.

So that this second Viall was not powred ou••, ••••ill the Councell of Trent, not before. The Councell of Trent putting a maine bounder and odde, be∣tweene the state of the Church of Rome before and after it.

Before the Councell of Trent, there was some fresh-water for our fore-fathers, to refresh their leane and languishing soules, and to waft them to heaven, while as yet the rule of faith remained intire, and the faith of Christ was not vtterly destroyed and cashe∣red: but after that Councell, all is turned into blood, yea as the blood of a dead man, not a drop of fresh-water to be looked for, but a dead lake of most abomi∣nable corruption, and stinking putrifaction.

Let them therefore no more obiect to vs our forefa∣thers, what became of them before the Reformation. Surely if any thing but good befell them, they might thanke the Church of Rome for it; if they perished, it was through the blood they sucked from that Strum∣petts breasts. Nor are we answerable or accountable for the salvation of our fore-fathers. If they were led by dumb idolls, If they perished in the Religion of Popery, therefore must we? Doth not the iealous God visit the iniquities of the idolatrous fathers vpon the chil∣dren, to the third and fourth generation of them that hate him? But blessed be God, who hath long agoe pulled vs out of that bloody Sea, wherein they were plunged. Yea blessed be God, who before the Councell of Trent, before that Sea was altogether turned into bainfull blood, God provided a remedy for them and vs; one Vial was powred out by the preaching of the Gos∣pell, to giue men warning to fly from Romes plague•• sores. And fifteene yeares before the conclusion of that wicked Councell was the pure fountaine of the Gospell restored in England in King Edward the sixt his dayes▪ and foure or fiue yeares before the end of it, the Gos∣pell was reestablished in the blessed reigne of the 〈◊〉〈◊〉

renowned Queene Elizabeth. Never 〈◊〉〈◊〉 vs then with our fore-fathers; we hope, that before the Coun∣cell of Trent God provided for them some freshwater, as he did for the Israelites in Aegypt, while the cursed Ae∣gyptians had nothing but bloody waters to drinke.

But in the meane time, O all yee Papists, weepe not, take not care so much for our forefathers, as for your owne soules. You are as poore fishes inclosed in the dead Sea, in the Sea of Romes doctrines, where you drinke in nothing, but as the blood of a dead man, whereof every living soule that drinketh th••••eof, dy∣eth. Your case now is desperate, infinitely worse then that of our fore-fathers before the Councell of Trent. Oh that you had so much life left, yea some dropp of humane sense and reason, as to perceiue your ruefull condition. That you perceiue it not, is it not a cleare proofe of this Prophecy, that every living soule in that Sea dieth? Are not those dead fishes, that discerne not betweene stinking blood and fresh water, yea be∣tweene the brackish Sea, and the sweet Rivers? But I wonder most, how you, living in this Church of England, where the fresh Rivers of life doe flow, that ever you would preferre the bloody Sea of Rome before them. But I reade of the Mare mortuum, or dead Sea of Sodom, that if a Lanterne,* 1.6 without a light in it, be cast vpon it, it by and by sinketh downe, and is seene no more: but a Lanterne with a light in it, fleeteth aboue, and sinketh not. How true this is▪ I dispute not: But I am sure it is the liuely Embleme of a Papist, who hath put out the light of his reason and vnderstanding, or of the foolish Virgin, who hath a Lampe without Oyle, much more without light: You reiecting the Gospell, there is no light in you, and so it is no marvaile, if cast vpon the Asphaltite of Romes corrupt and bloody doctrines, (which Citty is called spiritually Sodome, Chapter 11.8.) you sinke ever head and eares, and drinke your bane.

Whereas if you did but nourish the light of reason and of Gods word in your soules, you should never sinke in∣to the dead lake, being sustained by the heavenly light. This is that light, which preserveth Gods elect fishes from the mortall and mortiferous Sea of Rome; where∣on though perforce they be cast, yet are they not swal∣lowed vp of it?

But you will object, or some for you, Is there no sal∣vation, no spirituall life to be found in the Sea of Romes doctrines? No salvation within the verge and bosome of that Church?

For answere, ye may beeliue the Scripture here. It plainly saith, that that Sea is become as the blood of a dead man; so that every living soule therein dieth. And what is more plaine, then that the Church of Rome ac∣cording to the conclusions and Canons of Trent, is this bloody corrupt sea•• They haue expressely denied the faith, they haue excluded the word of God as the onely rule of faith, (as we haue shewed:) and what salvation then is left in that Church? God forbid, you will say•• God forbid? But that will not serue the turne. You must come out of Babylon (as the Scripture exhorts you) that ye be not partakers of hir sinnes and punishments. The Iesuites indeed are clamarous in your eares, No salvation out of the Church. And herewith they dazle your eyes, while you want iudgment to put a difference betweene the Church of Christ, and the now Church of Rome. Out of the Church of Christ there is no salva∣tion. That is most true. But the Church of Rome is now no true Church of Christ. Why so? She denieth the faith of Christ: she denieth salvation and iustification by the faith of Christ.

Now that Church, which denieth the only meanes of sal∣vation by Christ, is no true Church of Christ, but such, as wherein salvation is not to be expected.

But the Church of Rome denieth the only meanes of sal∣vation by Christ, yea accurse••h it, to wit, the iustifying & and saving faith of Christ.

Therefore the Church of Rome is no true Church of Christ, but such as wherein no salvation is to bee ex∣pected.

But you obiect againe; As for vs, we doe not know, or are acquainted with the particular doctrines of the Councell of Trent, we are not learned to define, or dis∣stinguish betweene Faith & Faith, it suffiseth vs to be∣leeue, as the Church beleiveth: and if we erre through ignorance, we hope that will not altogether preiudice or hinder our salvation. And some of the Church of England, and those no small ones, haue said, that they doe not deny salvation at least, to some ignorant silly soules, whose humble, peaceable obedience makes them safe among any part of men, that professe the foun∣dation, Christ.

Answ. You belieue you wot not what, & yet you hope, that will not hinder your salvation. But you belieue as the Church belieueth. You meane, as the Church of Rome believeth. Well. And the Church of Rome tells you in her Councell of Trent, that she belieueth no other∣wise, she admitteth of no other faith, then that which the De∣uils and damned in Hell haue. If any dare deny this, he will but bewray his shamelesse ignorance in this point. But being ignorant, silly soules, whose humble peaceable condition makes them safe among any part of men, that professe the foundation Christ, are they not in the state of salvation? This indeed may seeme a good in∣dulgent Doctrine to nuzzle silly Papists in their igno∣rance, and blind religion, while they cary themselues like humble and peaceable men. But they professe the foundation Christ. What is it generally to professe Christ and particularly to haue no interest in him? What is it to professe the foundation, and not to be built vpon it? And who can be built vpon Christ, but he that hath a liuely faith in Christ? To belieue as the Church of Rome belieueth, is only to haue a generall historicall faith, that Christ is the Redeemer of mankind, the Saviour of

the world. Thus farre the very Devils belieue. But that Church forbiddeth any man to believe in particular, that Christ is his Redeemer, his Saviour; that hee is iustified from his sinnes by Christ alone, and that his sins are forgiven onely for his name sake. This no Devill can belieue, no Papists may belieue vpon paine of Anathema, and damnation. Therefore though they professe the foundation Christ, in the generall, yet wanting a speciall faith in Christ to apply his merits for the remission of their owne sinnes in particular, how are they safe in any part of men professing the foundation, Christ? May a man then bee saved, nay is he safe, to witt actually saved, living in any part of men professing the foundation, Christ? No matter then, what religi∣on a man be off, so in generall it professe the foundati∣on, Christ, and a man be humble and peaceable, though a silly ignorant. Thus all Hereticks are in the state of salvation, if humble and peaceable men; for they hold commonly and generally the foundation, Christ. But know, O all ye silly ignorant Papists, that living here, where the Gospell, the only meanes of saving know∣ledge, and of saving faith is preached, all your silly ig∣norance, all your pretended humble peaceablenesse sh••ll never saue your soules, but shall aggravate your condemnation so much the more, by how much you contemne the living fountaines of salvation, and chuse to your selues to drinke in the bainfull Doctrines of that bloody Sea of Rome. Indeed those silly ignorants that liue in Spayne, Italy, and so forth, where the Inqui∣sion restraines them from the meanes of better know∣ledge, may haue some plea for their ignorance; and God may shew mercy vpon their silly soules; but for you that are English Papists, and pretend ignorance, the more you goe about to excuse your ignorance, the more you accuse and condemne your pride and arro∣gance, that can so scorne and villifie the pretious word of God, which while you doe, it makes your damnati∣on

out of measure damnable. And while you contemne the Gospell, how can you be either humble, or peace∣able •• for it is the Gospell of grace and peace, which who so reiecteth, is a proud and factious heretick.

But another of you objecteth: What doe you tell vs of the Councell of Trent? What though it be like such a Sea, as ye tell of, all like the blood of a dead man, in which every living soule dyeth? But wee here in Eng∣land do not come to drinke in that blood; we haue our Ghostly Fathers, who broach and bring to vs, no such drinke, as you talke of, but such as carrieth good reason with it to be wholesome for the soule.

Answ. It is indeed an observation of Dr. Sheldon, once a ••eminary Priest, but now a worthy Convert,* 1.7 and lear∣••ed Minister of the Church of England, that the subtle Priests and Iesuits in England, having to deale with peo∣••le, not so ignorant, as in forraine parts, where the Gos∣••ell is wanting, but such as haue heard at least in some measure of the grosnesse of Popery, as of their Image ••orship, the robbing of the cup from the people in the ••ucharist, and the like: doe therefore tenderly and wa∣••ly attemper their Doctrines to their Disciples among 〈◊〉〈◊〉; vntill such time, as they be growne to have more ••rong stomack••, to be able ••o take downe and digest 〈◊〉〈◊〉 grossest meate, without any curious dressing. As a ••entlewoman, obiecting to a Iesuite their taking away 〈◊〉〈◊〉 the Cup in the Sacrament, as a grievous Sacriledge, 〈◊〉〈◊〉 told her plainely, that their Church was belyed, ••hey did it not, for proofe at the Sacrament, he ministers 〈◊〉〈◊〉 her the Cup. She tells her Minister of it; who per∣••eiving the Iesuits iugling, told her, it was certainely 〈◊〉〈◊〉 Cup vnconsecrated, that hee gaue her. Whereupon ••ee pressing the Priest about it, he was forced to con∣••••sse the truth, that indeed it was so. Thus can these ••hostly fathers play fast and loose with their credulous ••••sciples, that must take all their sayings vpon trust. ••hus Romes Fishers show the silly fish at first, nothing

but the baite, till they haue gotten her fast vpon the hooke. But what kind of holy water all Papists may ex∣pect from their Ghostly Fathers▪ the pouring out of th•• Third and 4. Viall will plainely declare.

But before we proceed to the third Viall, for the ful∣ler confirmation of what hath beene said of the state of the Church of Rome, whose Sea of doctrines is all turned into mortall blood, in this second Viall: it will be very requisite here to discusse one question. Whether the Church of Rome be either a true Church, or a true visi∣ble Church. A Question of so much the greater mo∣ment, by how much some by their no small authority▪ and no lesse renowned opinion in the Church, doe so sway the ballance on that side, that many ill affected, and of the adverse party, taking the advantage, are 〈◊〉〈◊〉 to catch the word out of their mouth▪ and to say▪ 〈◊〉〈◊〉 they, Thy Brother Ben••ad••d, Thy Mother Church of Rom••▪ Which advantage how perilous it is in these luke warme▪ indifferent, neutralizing dayes, is not hard to determine. And Popery hath learned to get over the stile againe 〈◊〉〈◊〉 enough, without our helpe. And though it were true▪ that the Church of Rome were a true Church, yet the countenancing or pressing of it in these times might ve∣ry well to be spared. Bu•• why then (say they) do othe•• cry down the Church of Rome for no true Church at all▪ Surely this were a fault, if it were an vntruth. For, giu•• the Divell his due as wee say. It is good therefore th•••• all men be well advised in this point, ••n speaking 〈◊〉〈◊〉 the Church of Rome Pro or Contra, as a true Church, o•• no; it being a matter not to be maintained by 〈…〉〈…〉 wit, or quaint rhetoricall discourse, but vpon sound ground, and substantiall demonstration.

Now for the more cleare and full, yet briefe discussio•• of the point, it shall suffice onely to answer such Argu••ments as are vsed for it; whereupon the positiue trut•• will easily be concluded: wherein I must crave pardo•• having to deale in so waighty a cause, and with 〈◊〉〈◊〉

mighty Authors, as haue already tanquam •• Cathedra de∣fined it. But God forbid, that the Triall of Truth should depend vpon the opinion of any mans person, though never so great, or esteemed in the opinion of the lear∣ned. My brethren, (saith Saint Iames) haue not the faith of our Lord Iesus Christ, the Lord of glory, with respect of persons. And, as Saint Augustine against Maximinus an Arrian Bishop▪ said, Nec tu mihi Ariminense, nec ego tibi Nicenum Concilium obijc••am▪ ••um ego illi, tu{que} isti non deti∣nearis: sed Scripturis testibus communibus agamus, res cum re, causa cum causa, ratio cum ratione concertet. Neither doe thou obiect to me the Councell of Ariminum, nor will I obiect the Nicene vnto thee, seeing neither I am bound to the one, nor thou to the other: but let the Scriptures be common witnesses or vmpires to vs both; let thing with thing▪ cause with cause, reason with reason plead. Nor let any man here impute presumption to the weaknesse or vnwor∣thinesse of my person, as though I tooke a pride to bee meddling with such high matters, and wherein great ones are interessed. Alas, God knowes I take so little pride herein, that my heart is even torne in sunder, to ••ee the ruefull rents of the Church of God, and the Truth so opposed, so oppressed. And when Gods glory suffers, pardon me, if I professe my selfe a poore Defen∣dant. Yea my Profession, not onely as a Christian, but much more as a Minister of the Gospell binds mee to it. And I know, that God regardeth no mans person. And as the Proverbe is, Cucullus non facit Monachum. And were it not a matter so nearely concerning the Glory of God, and the salvation of mens soules, I had farre rather sit me downe in safe and sweet silence, wherein I should haue the more opportunity to pray for the peace of Ie∣rusalem, then any way stand vp to contend. But it is Gods quarrell, and that, against Babylon. Peace is beautifull indeede, but there is a, What peace? In which regard, Christ the Prince of Peace said, I came not to send peace into the earth, but a sword. As faire as

Peace is; wee must not make an Idoll of it. Wee must keepe Christs Peace. And in these perillous dayes, it being almost as dangerous to bee ignorant of the My∣stery of Iniquity, (sith it is the next way to be led into it) as of the Mystery of Godlinesse: (and hee that is ig∣norant in the former, may well suspect his knowledge in the latter:) let no man thinke it labour superfluous, or presumptuous, to search out the true Mystery of Popery. But (I say) in this place a kind of Necessity hath imposed this taske vpon me.

Now the first maine Argument, which would con∣clude the Church of Rome to be a true Church, is, be∣cause (say they) A man in that Church may bee saved. For, Out of the Church no salvation: Therefore the Church of Rome must bee a true Church. But who are they that may be saved in the Church of Rome? My Au∣thor expresseth, An honest ignorant Papist; or, some igno∣rant silly soules, &c. Yea and this is delivered in the name of our Church, or at least, of all those, that being affect∣ed to the Church of Rome in some good measure, would seeme to be the Church of England. Take we the Au∣thors words: We acknowledge, an honest ignorant Papist may be saved. And, we haue not so learned Christ, as to deny salvation to some ignorant silly soules, whose humble peaceable obedience makes them safe among any part of men, that pro∣fesse the foundation Christ.

Answere. This makes well for Popish Ignorance when all failes. This also giues liberty to any religi∣on, so it professe the foundation Christ, that therein a man may be saved. And surely if a silly, ignorant, idola∣trous Papist may in this his religion bee saved, in what religion may not any silly, ignorant soule find salva∣tion?

But here two Questions would be resolved. 1. Whe∣ther any Papist, by his religion may be saved.

For resolution, the Author rankes all Papists into two sorts, either Learned, or silly Ignorants: for the

Learned he confesseth, it is very hard for them to bee sa∣ved: but if ignorant, more eas••e. So then if a Papist be saved, he may thanke his ignorance. And indeede the Doctrine of Popery, conferring nothing to a mans salvation, but altogether against it, it is safest to be ignorant of that religion. But Christ the Foundation is there professed. Well. But how will Popish igno∣rance teach a man to bee saved by Christ? Faith comes by hearing. And without faith, no salvation by Christ. But all Papists, though never so silly, yet are taught this lesson at their fingers ends, even to hate and ab∣horre the Preaching of the word of God, whereby they should belieue in Christ. They call it Heresie. How then is it possible for such to bee saved, bee they never so humble and peaceable men? Or as if a Pa∣pist, though never so simple, could be humble. There can be no greater pride, then that which hee takes in his ignorance: (as his Ghostly Fathers teach him,) preferring it before all the knowledge of Christ. And can he be peaceable, whose chiefe Article of his Creed is, to belieue and hold the Pope to bee supreme over all Kings and Princes, whom he must rather obey, then them? This is the Beasts marke,* 1.8 which who so recei∣veth, (saith the Holy Ghost) shall drinke of the wine of the wrath of God. No Papist then, as a Papist, can be saved. And of Babylon, (saith God) Come out of her my people, least yee be partakers of her sinnes.* 1.9 Babylon is the Dominion and Religion of the Beast, of Antichrist. Nothing then therein to bee expected, but the punishment of Babells sinnes.

The second Question: May not a simple Papist,* 1.10 mis∣led by education, or long custome, or over-valuing the soverainty of the Roman Church, and so in the simplicity of his heart imbracing them, finde mercy at Gods hand, by a generall repentance, and faith in the merit of Christ, attended with charity and other vertues?

Answ. Here the state of the former question is quite altered. By faith and repentance, no doubt, not onely an ignorant, silly idolatrous Papist, professing the founda∣tion Christ; but even an Infidell, Turke, or Iew, opposing Christ, (though no such Idolaters, as Papists be) may find mercy at Gods hand, and so be saved. But withall, this ignorant silly Papist believing and repenting, must necessarily thereupon repent him of all his Idolatries, as well as of all his other sinnes. Yes, (saith the Author) by a generall repentance and faith. VVhat a strange doctrine is this for a learned Doctor (and more then so) of the Church of England to teach? Doth he not deserve to be the Popes white sonne for it? Surely Bellarmine him∣selfe with the whole rabble of Pontificians could say no more, but when they haue done all, shuffle salvation i•• the pack of a generall repentance and faith; as * 1.11 Bellar∣mins, Tutissimum est &c. But doth this generall repen∣tance include Idolatry, with all Popish Trumpery, as things to be repented of? If nor, such Repentance shall never bring him to salvation. But if it do include them, then by faith in Christs meritts he comes to bee saved, not as a Papist, but as a true believer, renouncing Pope∣ry. And then no Godamercy to his Popery, or to his silly ignorance.

My conclusion is (to be briefe) No Papist, as a Papist▪ whether learned or ignorant, can be saued. My reason is, because Popery denyeth the sauing Faith of Christ, as in the Councell of Trent. Againe, they want the meanes of Faith, as the Preaching of the Gospell. Therefore Ordinarily they are not within the compasse or verge of salvation· If they bee saved then, while they abide in the midst of Babilon, it must be extraordinarliy, by Gods speciall mercy, and worke of his spirit, which in∣deed is not tyed necessarily to the meanes, though or∣dinarily it be· This Spirit then working saving Faith in the soule (without which faith no salvation) this 〈◊〉〈◊〉 such a Faith, as the Church of Rome disclaimeth, aban∣doneth,

accurseth. Therefore such a one is saved, not as a Papist, but one so beleiving, as he is accursed, and by Anathama shut out of the Church of Rome, and that by the solemne and definitiue sentence of the Councell of Trent. If then, by the peremptory doctrine of Trent, or of the Church of Rome, no Papist, as a Papist, can be saved: If the Church of Rome cannot yeld salvation to any in it, but altogether denyeth, yea accurseth the very meanes: it followeth as a conclusion vndeniable, that, the Church of Rome is no true visible Church of Christ. For only in the Church of Christ is salvation to bee found.

But sayes some, this is a hard sentence. Yea and our first Authour for one, It is malicious and rash. Is it mali∣cious and rash, or vncharitable to speake the truth? Why should any learned man be so wedded to his chari∣tie, as to divorce himselfe from sound judgement, and right reason in any thing? Or, as though that could be right charity, which is not guided by true iudgement. Yea such charitie, as calleth evill good, hath but a wo∣full reward.

But others, would not haue it denyed, that the Church of Rome is a true visible Church, though not a true beleeuing Chruch. What if we should deny this, that the Church of Rome is a true visible Church? Must we at the first dash be censured as men transported with zeale, out of a d••testa∣tion of the Church of Rome, as if it were all error, no Church, as affecting nothing more, then an vtter opposition to their do∣ctrine and Ceremony, because theirs? Because theirs? That's not it: but because wholly Antichristian, therefore wee detest the Whore. And for my part, I had rather some fire-sparkling zeale, yet, guided with right iudgement, should even transport me with a detestation of the Church of Rome, as a false Church•• then that I wot not what charity without zeale, without sound judg••ment, should so farre possesse me, as to acknowledge the Church of Rome for a true Church, yea or yet for a true, or truely visi∣ble

Church. And yet, vnder correction, I see no such difference betweene these two, but that if we yeeld the Church of Rome to be a true, or truely visible Church▪ we may as well call it a true Church. For how can wee call that a true Church, which is not truely visible? And if a Church be truely visible, what letts, that it should not be a true Church of God, at least in mans iudge∣ment? For that which demonstrates it a true or truely visible Church, must also evince it to be a true Church. As also the same author calls the Church of Rome a true Church, as well as, a true visible Church.

But let it be tryed, whether zeale in denying, or cha∣ritie in affirming the Church of Rome to bee a true Church, or a true, or truely visible Church, haue more reason on their side. First, I proue the Church of Rome to bee no true, or truely visible Church. A true visible Church hath the true markes of a true visible Church▪ But the Church of Rome hath not the true markes of a true visible Church: Therefore the Church of Rome is no true visible Church. The maior is vndeniable, for a visible Church is not possibly knowne, but by the pro∣per markes of visibilitie. The Minor I proue from Romes owne confession, and the doctrine of the Church of England compared together. For the doctrine of our Church (if the Homilies containe any part of it) in the second part of the Homily for Whit s••nday, after the defi∣nition of the true Church of Christ, these words are ad∣ded: The true Church of Christ hath alwayes three notes or markes, whereby it is knowne Pure and sound Doctrine: the Sacraments ministred according to Christs holy Institution: and the right vse of Ecclesiasticall Discipline. And it is infer∣red thereupon. Now if you will compare this with the Church of Rome, not as it was in the beginning, but as it is pre∣sently, and hath ben for the space of nine hundred yeares & odd: you shall well perceiue the state thereof to b•• so farre wide from the nature of the true Church, that nothing can be more▪ &c. But now these three markes or notes of ••

true visible Church, Bellarmine the mouth of the Church of Rome, expressely disclaimeth as proper markes of the Church (improper indeed for the Church of Rome) and therefore he allowes them not so much as the place of a cypher among all his 15 Markes or Notes of the Church. Therefore, seeing the Church of Rome dis∣claimes those notes of a true visible Church, which our Church acknowledgeth as necessary and proper to know the tru Church by: why should any, much lesse an Antistes of the Church of England, affirme the Church of Rome to be a true visible Church. But can Bellarmine shew it to be a true visible Church, by all his 15 notes? Surely when he hath done all, hee is faine to confesse, that all these markes cannot yet demonstrate, or make it evidently true, that it is the true Church of God, but only evidently credible. If the Church of Rome then cannot demonstrate it selfe to be a true Church (and no maruell, sith it wants the right demonstratiue markes) why should we take the paines, or be so ••fficious, as to pin a true visible Church upon her sleeue? Nay if we go to their Baptisme, the only Relique, esteemed of some sufficient to marke Rome for a true Church: yet even that, by Romes owne Doctrine and confession, will not proue so. For, the efficacy of Baptisme (as of all their Sacraments,) they hang vpon the Priests Intenti∣on at the words of Consecration. Now because no man can be certain of the Priests Intention, * 1.12 Vega (who was a great stickler in the Councell of Trent) therevpon infer∣reth that no man can be certain of his salvation, because he is not certain whither he was rightly Baptised or no, in regard of the vncertainty of the Priests Intentiō. From whence I conclude thus. That which no one Papist can de∣monstrate, not all Papists together can demonstrate: But not ••ny Papist can demonstrate himselfe to be a true member of ••he Church, because he cannot demonstrate, whether he be ••••uely Baptised or no, or whether the Sacrament of Baptis∣••e was a mere nulliti•• vnto him for want of the Priests Inten∣tion:

therefore, not all Papists together can demonstrate them∣selues to be of the true Church; and consequently, the Church of Rome, consisting of so many particular members, cannot demonstrate her selfe to bee a true Church. Yea, it may come to passe also, that in one age the Church of Rome may quite loose the Essence of a Church, for asmuch as her Sacrament of Ordination, depends vpon the Ordainers Intention, which if wanting, the whole Ordination is frustrate, and so his whole Ministry; and so downward. And that which may befall one, may befall all. So that to helpe all, there is need of a great deale of charity, to hope well of the Priests Intention, and so the best yet of the Church of Rome.

But passe we to the rest. It is alledged: Neither for the chaffe doe we leaue the floore of God, neither for the bad fishes doe we breake his Netts.

Answer. But if the floore be not now Gods floore, but Antichrists floore, wherein nothing is to be found, but chaffe: and if the Netts be no other, but such as catch onely the bad fishes, which is not the propertie of Gods Netts: then such a floore, such netts are altogether to be abandoned. And whither that floore, or those netts be Antichrists only, and not Gods, shall appeare more fully anone••

Againe, it is alledged: All truth, wheresoeuer it is found is Gods, not ours, as the Kings coine is currant, though it be found in any impure chanell.

Answer. All truth is Gods. True. But when the trut•• of God is turned into a lye, and this lye put for Gods truth, the case is altered. Againe, if a man take the Kings coyne, and beate it into a thinne leafe, vsing it only to guild o∣ver brasse, or some other base mett••l, which he stamps with the Kings counterfetted Image or superscription o•• the one side, and with the Image and superscription on the Kings emulous enemy on the other side: what good subiect of the King will take it for curr••nt, and not rather appeach him for a Traytor, that shall wittingly tender,

or much more obtrude & avouch it for the Kings coyne, And only such coyne is currant in the Church of Rome. We know that Gods coyne, his pure silver and gold haue they taken and melted in the Popes Test, and haue bea∣ten it into thinne leaues, for no other vse, nor purpose, but only to overlay their drosse, or base metall, to make it the more currant with the world, one side being stampt with Christs Image, and superscription, and with Antichrists on the other: yet so, as the Pope is the only King, by whose authority such coyne is made currant. Who knows not, that the Pope denyeth authority to the Scripture in all things, saving in the matter of Christs Vicarship, or Peters supremacy? This vsurpation he can be content to father vpon the authority of Scripture, though the Scripture vtterly disclaimes it. And what is all this, but to guild o∣ver all those his base metals of false Doctrines, that so they may passe for the more currant catholicke coyne? Thus Gods truth is vsed but as a bare pretence, to colour over the Popes lyes.

They alledge againe another comparison. Fundamen∣tall truth is like that Maronaean wine, which if it be mixed with twenty times so much water, holds his strength.

Answ. The comparison is pretty▪ if it did hold water. But what if into the Maronaean wine, twentie times so much poyson be put? What strength then will be foūd in it, but that the drinker shall find it a potion of strong poyson? Again: Take the Maronaean wine, and extract the spirits out of it, and what is it then, but a dead vappa? Such is that truth which is now in the Church of Romes keeping, the nature, force and strength of it is quite a∣bolished, by their mixing of twenty times so much of poysoned humaine, or rather diabolicall Inventions with it; yea, they haue in their Romish Limbeck, so ex∣tracted all the life-spirits out of the pure wine of Gods word, as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scrip∣tures of their divine authority, & natiue sense of y^e spirit

of God, no other spirit breathing in them, but such as blowes from Roman E••lus his breast?

Another comparison: The Sepulchre of Christ was o∣verwhelmed by the Pagans, with earth and r••bbish, and more then so, over it they built a Temple to their impure Venus; yet still in spight of malice, there was the Sepulchre of Christ; and it is a ruled case of Papinian, that a sacred place looseth not the holinesse with the demolished walls, no more doth the Roman loose the claime of a true visible Church, by her m••∣nifold and deplorable corruptions.

Answere. Indeed at Rome was once the true spiritu∣all Temple of Christ, as once the materiall in Ierusa∣lem: but how the Church of Rome may be proved to be a true visible Church, because once it was so, by this comparison, I see not. As for Papinians ruled case, of a place once sacred, but now ruined; yet, because once, still sacred: it may serue a simple Papist to feed his su∣perstition withall, to whom all sacred Reliques are so relishable; but how a sound Christian may edifie his faith vpon such a comparison, I cannot savour. True it is, Ierusalem and Iudaea is still called the Holy Land; but is it therefore still sacred, because so called, or because so adored of superstitious Pilgrimes? Bethel was once a Holy place, when Iacob erected there his Altar for Gods worship: was it therefore holy still, when Ierob••ams golden Calfe was erected there? Do not all sound Di∣vines know, that places are not further, nor longer sa∣cred, then the vse remaineth, whereupon at first they be∣gan to be sacred? Put off thy shooes from thy feet, (said the Lord to Moses:) for the place whereon thou standest is ho∣ly ground. Now what made it holy ground? Was it not the Lords presence shadowed in the burning Bush? But after that the Lord disappeared, and Moses was sent a∣way, I never read any more of that place, called sacred. Peter speakes indeed of the Holy Mount, wherein the Lord was transfigured: but the holinesse is referred to the Lords presence, for whose sake it was said to be ho∣ly;

and not for any holinesse infused into it, or affixed to it by any solemne Act of Consecration. And who will say, that Ierusalem, once called the holy Citty, because there was the true Church of God, is still the true Church of God; or that the place is still as sacred, as ever it was, not∣withstanding of the Lord accursed? But yee will say, the case is otherwise now with Ierusalem; then with Rome.

For it followeth: If the Church of Rome were once the spowse of Christ, and her adulteries are knowne, yet the di∣vorce is not sued one.

Answer. Is not the Divorce sued out? Perhaps not in a legall formality. But what if this once spowse of Christ, not only play the open whore, but professeth her selfe to be the married wife of another man; what shall we say in this case? Is this woman still the spowse of her former husband, notwithstanding she is become another mans both whore and wife, though she hath not sued out a Legall Divorce? Thus stands the case with the Church of Rome. Once she was Christs spowse•• but now she is Antichrists spowse and strumpet. But Antichrist, the Pope, is only * 1.13 Christs Vicar-bridegroome to his spowse on earth. What man going into a strange Countrey leaues a Deputy husband with his wife, till his re∣••••rne, giving him ••••ee power to performe vnto her all the offi∣••es of a husband? As Thomas de Corsellis spake in the Councell of Basil, about the Popes vsurped Vicarship over Christs spowse: No body substitutes a Vicar in such ••••nt, as that he will submit his spowse vnto him. But what ••f Christ, the first husband, come and challenge his ••powse again, seeing though he find her play the whore, ••nd married to another; yet this second marriage was before ever a Divorce was sued out, and so a Nullity? ••ndeed the Lord is very mercifull, even to receiue that ••powse, who hath gone a whoring from him. As Ierem. ••.1. They say, if a man put away his wife, and she become a∣••other mans▪ shall he returne vnto her againe? Shall not that

Land be greatly polluted? But thou hast plaid the Harlo•• with many lovers; yet returne againe to mee saith the Lord. But if the Divorce be sued out, then you will say, shee ceasseth to bee a spowse to he•• former husband. Well. And is not the divorce betweene the Church of Rome and Christ yet sued out? Yes certainly, and that on both parties. First, on the Church of Romes part. Hath she not openly in the face of the Court of men and Angell•• taken out a writ of Divorce from Christ, and a licence to be married to another husband? When, say you▪ In the Councell of Trent, say we. It is the duty and property of Christs spowse to hearken to her husbands voice only, and to honour him. For (Psal. 45.11.) He is thy Lord, (speaking to his spowse, the Church,) and worship thou him. And in the Transfiguration on the Mount, which was a type of Christ in the state of glory in heaven, this voice came, This is my beloved Son, heare him: Luke 9.35. Christ then in heaven must onely be heard of his spowse here on earth. But the Church of Rome, once Christs spowse, in the Councell of Trent hath taken out a bill of divorce, and hath emancipated her selfe wholly to the Pope as her husband, to heare him in all things, from that time forwards. And this Divorce is ratified by the Bull of Pope Pius 4. super forma iura∣menti professionis Fidei, in the end of the Councell: The words of the Bull are: First, Apostolica•• et Ecclesiastic•••• Traditiones, reliquas{que} Ecclesiae observationes et constitutìo∣nes, firmissimè admitto et amplector. Apostolick and Ecclesia∣stick Traditions, and other observations and constitutions of the Church, I do most firmely admit and imbrace. That's for Traditions. Then it is added: Item sacram Scripturam, i••xta eum sensum, quem tenuit et tenet sancta Mater Eccle∣sia, cuius est iudicare de vero sensu, et interpretatione sacr••∣rum Scripturarum admitto, &c. Item, I admit of the sacr•••• Scripture, according to that sense, which the Holy Mother Church hath and doth hold, to whom it perteineth to iudge 〈◊〉〈◊〉 the true sense and interpretation of the sacred Scriptures, &c▪

But what Church is this, that takes vpon her to be the Iudge and interpreter, to allow what sense she pleaseth to the Scriptures? A little before▪ Credo v••••m Sanctā, Ca∣tholicam et Apostolicam Ecclesiam: I belieue one Holy, Catho∣lick, and Apostolick Church. This is Mater Ecclesiae: th•• Church our Mother. But which is she? Look a little after. Affirmo Sanct••m, Catholicam et Apostolicam Romanam omnium Ecclesiarum Matrem, et Magistram agnosco: I, affirme and acknowledge the Holy, Catholick and Aposto∣lick Roman Church to be the Mother, and Mistresse of all Churches. Well, we haue found out who is the Mother and spowse; namely, the holy, Catholicke Apostolicke Roman Church: But where is the Father, the Hus∣band? Not farre off; in the very next words hee stands. ••oupled and hand-fast with his wife: Romano{que} Pontifici, ••eati Petri, Apostolorum Principi•• Successori, ac Iesu Chri∣••ti Vicario verum obedientiam spondeo, ac iuro: And I 〈◊〉〈◊〉 and sweare true obedience to the Bishop of Rome, the Successour of blessed Peter, and Prince of the Apostles, and Vicar of Iesus Christ. Here is then the second marriage made vp▪ And is there any reservation of obedience or▪ ••ubiection left for Christ the former husband? No ••urely•• all is betrothed absolutely to his Vicar, the se∣••ond Husband. But yet we see not the Divorce quite ••ewed out, no publicke, expresse, formall abr••nuncia∣••ion and abjuration of the former Husband. But read a ••ittle further: Caetera item omnia à sacris Canonibus, Oe∣••umenicis Concilijs, ac precipué à sacrosancta Tridentina Sy∣••odo tradita, definita, et declarata indubitanter recipio, at∣••ue profiteor, simul{que} contraria omnia atque haereses quas∣••unque ab Ecclesia damnatas et reiectas, et anathematiza∣••as, ego pariter damno, reiicio, et anathematizo: hanc ••eram Catholicam fidem, extra quam nemo salvus esse ••otest, quam in presenti sponte profiteor, et veraciter tene••, ••••dem integram et inviolatam vsque ad extremum vitae spi∣tum constantissimê (Deo adiuvante) retinere et confiteri, ••••que à meis subditis, vel illis, quorum cura ad me i•• mu∣nere

〈◊〉〈◊〉 spectabit, teneri, deceri, et praedicari, quantum in me erit, curaturum ego idem N. spendeo, 〈◊〉〈◊〉, 〈◊〉〈◊〉 iuro, sic me Deus adiuvet, et haec sancta eius Evangelia▪ Item, all other things by the sacred Canons, and generall Councels, and chiefely by the sacro-sanct Councel of Trent, deliuered, defined, and declared, I doe vndoubtedly receiue and professe: and together with all things contrary thereun∣to, and whatsoeuer Heresies condemned, and reiected, and Anathematized of the Church, I in like manner condemne, re∣iect, and accurse: This true Catholick faith, without which none can be saued, which here I freely professe, and truely hold, the same I will be carefull most constantly (by God•• helpe) to retaine and confesse intire, and inviolate vntill my very last breath, and that also, as much is in me lyeth, it may be kept, taught, and preached of my subiects, or those, whose Cure shall in that behalfe to me appertaine, I the same N•• doe promise, vow, and sweare: so help me God, and these 〈◊〉〈◊〉 holy Evangels. Lo here: is not this a ••olemne Divorce sued out, and as solemnly sworne to? Is not Christ here as solemnly renounced, as we in our Baptisme renounce the Devill and all his workes? But not expressely. No•• Expressely all those doctrines are pronounced as Here∣sies, which are condemned by Canons and Councells, but chiefely by the sacrosanct Councell of Trent. And what are those Heresies? Are they not the very Doctrines o•• the Scriptures, which we professe and maintaine? These the Church of Rome renounceth, not admitting or in∣terpreting the Scriptures, but onely according to the limited sense of the Church of Rome, the maine Oracle whereof is the Pope. Why then shall any man say, that the Divorce betweene the Church of Rome and Christ▪ is not yet sued out?

Obiection. But it is sued out but on the one side, who, without iust cause on Christs part, hath taken out an absolute and peremptory Divorce, chusing the Pope for her only husband, whose only voyce she will hearken vnto. And the Divorce being vpon no iust

cause, and vpon a false ground, it is of no ••orce, and so ••etteth not, why the Church of Rome may not yet be Christs spowse, if he will claime her.

Answer. No? is it not of force, when publikely and ••olemnly sworne to in open Court, inviolably to bee ••ept? but yet if any will needs require a proofe on Christs part, that he hath also publikely given the Church of Rome a bill of Divorce: let him but search 〈◊〉〈◊〉 Gods Records. In the booke of the Revelation, doth ••ot Christ openly d••clare the Church of Rome to bee a ••••eat Whore, that Whore of Babylon, Rev. 17. And in the ••. chapter, the bill of Divorce, and that by a voice ••••inly heard from heaven, saying, Come out of her my peo∣••••••, that ye be not partakers of her sinnes, and that ye receiue 〈◊〉〈◊〉 of her plagues? Is not here a plaine bill of Divorce, ••ven by Christ to the Church of Rome, that wh••re, that ••••••rituall Babylon, (she that saith, I am no widow: being ••••rried to another man) sith Christ now separates his ••••ne people, his owne Spowse out of Babylon, Come out 〈◊〉〈◊〉 my people? And this divorce on Christs part came 〈◊〉〈◊〉 of force, vpon the Councell of Trent, when now the ••hurch of Rome having long played the Wh••re, yet 〈◊〉〈◊〉 her second marriage to another husband was so∣••••nely concluded, and Christ excluded. Now therefore ••••rist giues her the bill of divorce also, in pronounc∣••••g her a strumpet, and separating his spowse from her, 〈◊〉〈◊〉 hence forth to haue no communion with Her. ••hat need be said more to proue this Divorce, and that 〈◊〉〈◊〉 both sides? Is there any Minister of the Church, of ••ngland, that while he affirmes the Church of Rome, to 〈◊〉〈◊〉 a true Church, or a true visible Church, or the Spowse of ••••rist: yet will or dare say, that the Church of Rome is 〈◊〉〈◊〉 that Whore, that Babylon, mentioned in the Revela∣••••••n? I dare say, there is none, if together with lear∣••••ng, he haue more loue of the truth, then of the world 〈◊〉〈◊〉 his heart. Yea, even he that saith, The Church of Rome 〈◊〉〈◊〉 true visible Church; will confesse withall, that She is

Babylon, and the Antichristian Church. Now if she be Babylon, Christ ownes her no longer for his Spouse: 〈◊〉〈◊〉 out of her my people.

But here followes a distinction: As it is a 〈◊〉〈◊〉 Church, we haue not detrected to ••old communi•••• with a 〈◊〉〈◊〉 Babylon, we can haue nothing to doe with it.

Answ. I must here craue pardon, that this distinct••••on tooke not place, till a day after the faire: for we ha•••• newly packt away Babylon for a naughty pack (here con∣fessed by those, who yet affirme she is a true visib•••• Church;) and Christ hath disclaimed her for his spo•••••• bidding his Spowse to come from her. And so, I say this distinction, comes too late, after the sentence of 〈◊〉〈◊〉 divorce is given on both sides. Therefore, as whom 〈◊〉〈◊〉 doth ioyne together, let no man separate: so, whom God ••••••parateth, let no man ioyne together. When Christ ••aith Come out of Babylon my people: Let not vs say, we 〈◊〉〈◊〉 not to hold communion with the Church of Rome. Ye•• 〈◊〉〈◊〉 this case, no distinction will serue to ioyne vs together againe in one communion. Herein we must not 〈◊〉〈◊〉 to the voyce of any man, be he never to Reverend, ••••∣fore and against the voyce of Christ: But Christ 〈◊〉〈◊〉 peremptorily, Come out of her my people, and that vpo•• a severe penaltie, or perill, least ye be partakers of 〈◊〉〈◊〉 sinnes, and that ye receiue not of her plagues: Let vs there••fore in this case follow Pythagoras his lesson to his scho∣lars, not to looke our face in the glasse by the 〈◊〉〈◊〉 light, but by the Sun-shine: Thus if we be of Chr•••••• spowse, we will heare his voyce alone, saying, Come of Babylon my people; and no voyce of man, saying to 〈◊〉〈◊〉 contrary. By what distinction (I pray you) can an 〈◊〉〈◊〉 & chast Matron sa••ue her credit, by keeping company, having communion with a notorious strumpet? Will say, As she is a woman, a creat••••, of the same flesh, and 〈◊〉〈◊〉 as bearing the Image of God, I detre•••• not to hold com•••••• with her: but as she is a whore, I can haue nothing to do 〈◊〉〈◊〉 her? What a confused distinction were this? Woul••

〈…〉〈…〉.

〈◊〉〈◊〉 in the next place, that charitable profession of 〈◊〉〈◊〉 Luther is alledged, who saith * 1.14 〈…〉〈…〉. * 1.15 〈…〉〈…〉

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breast is the spirit, sense, authority, summe, and all. And allowing no other Scripture but the vulgar La∣tine, a language vnknowne to the vulgar; what is it, but a meere shell? They haue the Creeds, but the shell on∣ly, while they deny the faith. Yea they professe the Ca∣tholick faith, but they haue only the shell of it, to witt, the historicall faith, common to them with the very Divell••: the kernell they haue not, to wit, the true affi∣ance in Gods mercies apprehended, and Christs merits imputed to justification. This faith the Councell of Trent accurseth. So that in that whole Councell yee shall nor find in the Councells owne word once, Credere in De∣um, to belieue in God: least they should admit of the sa∣ving faith, whereby only a man can say, Credo in Deum, I belieue in God: wherea•• the historicall faith can lay only, Cred•• De••, or Deum, I belieue God; as the Divel••s belieue and trembl•••• 〈…〉〈…〉 Thus haue they no more but the shell of faith, and so the shell of the Creed. They haue the Sacraments. What say I? The Sacraments? No surely▪ among all their seven Sacraments haue they any more, but the bare broken shell of Baptisme one∣ly? For the sole efficacy and 〈◊〉〈◊〉 of it they ••ang vp∣on the Priests Intention, and not vpon the spirit of God, and his word, and true faith in the baptized. As for the Sacrament of the Lords Supper, they haue vtter∣ly abolished it, and turned it into m••ere Accidents with∣out substance, joyned with an imaginary Idol, wrought by vertue of the Priests Intention. Thus we see, that there is no more left of the Church of Rome, but an empty crackt shell; and therfore it is now no more either a true Church, or a true, or truly visible Church.

But to conclude this discourse, to the aforesaid alle∣gations, a vouching the Church of Rome for a true, or true visible Church, is added an Apologeticall adver∣tisement to the Reader; beginning, Nothing can be so said, or done, but may be ill taken. Now God forbid▪ But is it well said or done, to affirme that the Church of

Rome is yet a true, or a true visible Church 〈…〉〈…〉 the Reverend Author iudge indifferently, having well weighed the former reasons, whether we doe ill or no, in taking this his saying ill; or whether we had not reason to haue expected an ingenious Palinody, 〈◊〉〈◊〉 Augustin•• like Retractation, rather then such an Apology; which whe∣ther it be rather to be pittied, then any vncharitablenes in the Reader, in taking such a saying ill, let judicious charity it selfe judge. Nor need we stretch the saying, to imply, that the Church of Rome is a true believing Church. Suffice it we except against any being, yea or visibility of a true Church in the Synagogue of Rome. But the Reverend Author referres Visible, 〈◊〉〈◊〉 outward Profession; to some essentiall Principles of Christianity, neither of them to sound•• 〈…〉〈…〉. Grant the Romanists to be 〈…〉〈…〉, and we cannot deny them the name of 〈◊〉〈◊〉 Church.

Answer. Now, vnder 〈…〉〈…〉 Professi∣on a sufficient marke of visibility for a Church? This is none of those markes, which the Church of England takes notice of a Church by 〈…〉〈…〉, shewe••▪ A∣gaine, the Scripture calleth 〈…〉〈…〉 Synagogue of Satan, who call themselves Iewes▪ 〈…〉〈…〉 The Samaritan••s sometimes professed themselues to be of the Iewes Reli∣gion,* 1.16 having their Temple n••are the Mount Garisim. They had their Priests also, who 〈…〉〈…〉 how they should feare the Lord•• 〈…〉〈…〉 Lord:* 1.17 but withall 〈…〉〈…〉 the manner of the Nations.* 1.18 Did they not then 〈◊〉〈◊〉 the worship of the Lord? Surely they did 〈◊〉〈◊〉 were they therefore a visible Church? Nay, saith the Scripture there▪ They neither feare God, &c. So the Church of Rome professeth to feare the Lord,* 1.19 but 〈…〉〈…〉 like to the Na∣tions; so that it will follow, she neither feareth God, nor doth after his lawes, &c.

Obiect. But she holdeth some essentiall Principles of Christianity. Answ. So do the 〈…〉〈…〉 this day, they

hold the Old Testament. Obiect▪ But withall they de∣ny Christ expressely. Answ. So doe the Papists impli∣citly, and by their owne expresse doctrines of Trent haue no more communion with Christ, then the Iewes haue. Nay Papists doe expresly abiure the doctrine of Christ, as we shewed before in the Popes owne Bull: how doe they then any more hold Christ, then the Iewes.? But, Grant the Romanists to be but Christians, how corrupt soeuer, and we cannot deny them the name of the Church. But why should we grant them that, which never a Pa∣pist is able to demonstrate to vs, or yet vndoubtedly to perswade himselfe of? He is not certaine of the Priests Intention in his Baptisme, no nor yet of the Bishops In∣tention, by whom that Priest was ordeined; no nor of that other Bishops Intention, by whom the Bishop was ordained Priest. Therefore no Papist can be sure, whe∣ther he be a Christian, or no. And why then should we grant them to be Christians? Although for the bare name of Christians, and of a Church, we will not much stand with them, so they doe not hereupon, nor any for them▪ incroach and challenge the being and reality, yea or the very visibility of a true Church. No no•• to say, That we are all the same Church by vertue of our out∣ward vocation, whosoeuer all the world ouer worship Iesus Christ the only Son of God, the Sauiour of the world, and professe the same common Creed: Nor, That which Rome holds with vs, makes it a Church: Nor, That Rome holds the foundation directly: Nor, That because those things were affirmed twenty yeares ago, therefore now they must be true: nor, that if any be otherwise minded, he shall doe more wrong to his cause, then to his Aduersary: nor, that sun∣dry of our i••dicious Diuines were of this mind: nor, In that she holds the founda••i••n directly, she is a true Church.

For first, doth the Church of Rome worshipp Iesus Christ, who for Christ worship the Beast, and his Image, bearing his marke? Secondly, doe they hold the same Creed, that deny the Faith without which they cannot

say, the first word of the Creed, I beleeue in God▪ Third∣ly, what foundation do they hold directly with vs For other foundation can no man lay, then that which is layd Iesus Christ. Wee shewed before, that they haue nothing of Christ, but the shell, the shadow, the Pope is the kernel if any. Nay doe they hold more of Christ directly, then the very society of Devils doe: Yea, or so much as they? The Devils hold that Iesus Christ is God and man; they beleiue, and tremble. They Devils belieue not, that Christs body can be made of a peece of bread, hee knowes it well enough to be but one of his owne iugg∣ling tricks, which his Romish Disciples learned of him? The Devils dare not deny, that Iesus Christ is come in the flesh. Yea, he openly confesseth him to be the Son of God: I know thee who thou art, even the Holy one of God Doe the Romanists so much? No, they are of that Spi∣rit of Antichrist, that denyeth that Iesus Christ is come in the fl••sh. How? He that maketh Christ of a Peece of bread, denyeth him to be come of the Virgine Mary. If Christ haue a body made of bread, and yet this body the same, that was borne of the Virgine Mary, then it followeth directly, that with the Manichees they allow Christ no other, but a meere imaginary fantasticall body, sliding downe from heaven, as Dianae•• Image that came from Iupiter. For is not that a meere phantasme, which they worship in the bread? A body naturall it is not, which wants both substance, quantity, dimensions, flesh, blood, and bone, and all other properties, which a mans naturall body ought to haue. Therefore in directly say∣ing, This is Christs body, they deny Christs true naturall body, which he received from the blessed Virgine, and so deny directly, that Iesus Christ is come in the flesh. How doe they then directly hold the foundation? And yet this is not simply to hold the foundation, 〈◊〉〈◊〉 professe that God is man: for then the society of Devils might claime to be a Church: but directly to hold Iesus Christ so to be come in the flesh, as therein to suffer and satisfie for our

Salvation, becoming our Christ, our Iesus, Redeeming vs from our sinnes, by imputing his merits to vs▪ that our sinnes might not be imputed to vs, which were im∣puted to him, by whose stripes we are healed, by whose Righteousnes imputed we are perfectly iustified in the sight of God. Doth the Church of Rome directly hold this foundation? Nothing lesse. Yea she directly, not by con∣sequence only, directly (I say) she denyeth and destroy∣eth this foundation. How, or where? In the Councell of Trent, Sess. 6. Canon. 10. Si quis dix••rit homines per ipsam Christi iustitiam form••liter▪ iust••s esse: anathema sit. If any shall say, that men are formerly iust by the righteous∣nes of Christ; let him be accursed. Is not this a direct and flatt expresse deniall of the foundation? And in the 11 Canon, If any shall say, that men are iustified by the sol•• imputation of Christs Righteousnes▪ or by sole ••emission of sinnes, otherwise then * 1.20 by inhere••t righteousnesse in vs obtai∣ned thereby; or also, that the grace whereby we are iustified, is only the favor of God: let him be aco••rsed. What more direct denyall of the foundation? Is not this the foundati∣on, That Iesus Christ came into the world to saue sinners? And how? Who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinnes,* 1.21 should liue vn∣to righteousnes, by whose stripes we are healed. Nay, saith the Councell of Trent, directly, We are iustified by our inhe∣rent righteousnes, and so our stripes are healed,* 1.22 and not by the righteousnes of Christ simply imputed. Therefore come out of her my people, least ye be partakers of her sinnes.

Fourthly, Let not antiquity in the holding of an o∣pinion, prescribe against Truth, Opinions ancient, O that Saint Ambrose words alledged by our Reverend Author▪ might here take place: Nullus pudor est ad meliora transi∣re: then I hope he will be otherwise minded, then to say He that demeth the Church of Rome to be a true Church, or a true visible Church, shall 〈…〉〈…〉 to his cause, then to his adversary. Then he will no longer 〈…〉〈…〉 the iudgement of * 1.23 particular person 〈…〉〈…〉

wherin our Reverend Mother Church of England▪ hath in her publicke doctrine resolved the contrary,* 1.24 while she denyes to the Church of Rome, the true markes of a visible Church, those very markes which the Church of Rome her selfe disclaimeth. So shall our Divine Se∣neca partake also of great S. Augustines prayse, while by an humble and ingenuous Retractation, he shall both purge away the st••ine, and put a more glorious luster to his most sweet, pious, and, for their kind, vnpa∣ralleld workes.

And for me, a poore, vnworthy Minister, I hope his meek and sweet spirit, having well waighed my reasons, and pitied my weaknesses, will be pleased to excuse me of any transportation of zeale, vnlesse herein I haue ex∣ceeded the bounds, in presuming so farre vpon the pati∣ence of such a Reverend Antistes of our Church. But I trust he will not impute this to any arrogancy of spirit, when it shall appeare, it is to vindicate Christs truth and glory, against the Synagogue of the proud Antichrist▪

Thus having shewed the Church of Rome, or rather the Synagogue of Antichrist to be no true Church, nor a true or truely visible Church, nor a Church, but a Sea▪ whose doctrines, as waters, are turned all into the blood of a dead man, so that every living creature therein dy∣e••h, no Salvation, no life to be found in Babylon: pro∣ceed we to the next Viall.

The Third Vial powred out. V. 4. And the third Angel poured out his vial vp∣on the Riuers, and fountaines of waters, and they be∣came blood; And 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. For they shed the blood of Saints and Prophets, and thou hast giuen them blood to drinke, for they are worthy. And I heard ano∣ther

out of the Altar say, even so, Lord God Almighty, true and righteous are thy iudgements.

All Riuers (saith the Preacher) come from the 〈◊〉〈◊〉, and thither returne. Rivers then, sent out from the Sea,* 1.25 doe here signifie all Romes Emissaries,* 1.26 as all Seminary Priests and Iesuites, who, as Rivers, doe convey and diffuse the Sea-waters of Romes doctrines to all Countries, and parts of the earth. And this Viall holds the like propor∣tion to the third Trumpet, as the second Viall did to the second Trumpet. For the third part of the sea blood;* 1.27 here all: and for the the third part of the Rivers imbit∣tered; here all are turned into blood; for the same rea∣son alledged in the former Viall. Only here seemeth to be a little difference between the Seas blood, and this of the Rivers: for that is as the blood of a dead man; this blood only, without other addition. Yet, at the best, blood it is. Here then are meant not only all those, that haue written large Commentaries vpon the Councell of Trent, as Vega, Soto, Catharinus, Andradius, Bellar∣mine, &c. who with their Philosophycall, and Aristote∣lian Divinity, and Schoole-nicities, and quaint distinc∣tions, haue laboured to giue a fairer luster to the blacke gore-blood thereof, and to propine it to the simple and subtile both, in Babylons golden cup, as Doctors mini∣string poysoned pills guilded over: but (as I said) all Priests and Iesuites, (whom King Iames calls the last brood of the Divell) who by their actiue motion, as Rivers, (the voluminous workes of their Rabbies, being but as great vnwealdy ponds, and standing lakes, in comparison) run more curr••ntly through the world. And in this one particular, note how the Councell of Trent it selfe hath turned the Rivers of Romes doctrine, I meane her writers, which before the Councell were but as it were a third part blood, now all into blood; namely, by their Index Expurgatorius, cancelling and letting out what purer waters they find in their writings

(as might ••e shewed by many famous instances) so that now all their Rivers must run nothing but blood.

And these may well be resembled to Rivers, for sun∣dry respect••▪ For first, as all Rivers haue their originall from, and finall course to the Sea: for all Romish E∣missaries must divulge no other doctrine, but such as they derive from the Sea of Trents doctrines•• and their course must tend to the inriching of the Sea of Rome. Secondly, as Rivers (like * 1.28 Fame) are small in the be∣ginning, but running along, grow greater and greater, till they powre their full channells into the Sea: so all Iesuites, though at first they arise like poore brookes, yet by their long current they come to returne full streames of commodities to the Sea of Rome. Thirdly, as Rivers are of an incessant, and indefatigable motion, Labituret labetur in omne volubilis aevum: so are the most industrious, actiue, and vnwearied Iesuites. Fourthly, Rivers are full of windings: so Iesuites (like the Ser∣pent) are full sly of insinuations, by meanes whereof (as Rivers) they traverse the greater tract of ground the more easily. Fifthly, Rivers vsually run along the far∣test soyles, and fairest meadowes: and do not Iesuites so? Sixthly, Rivers in their spring are but weake, but being suffered to run along, by their strong and swift current, beare downe all obstacles that come in their way; so Iesuites at their first arrivall, when the Sluces or Sinque ports are not well stopt, are but weake in the beginning, but in tract of time they grow impetuous, and intollerable. Seventhly, Rivers cannot brooke the abundance of rain-waters from heaven, but being trou∣bled therewith, by the stirring of their owne mud, they discontentedly swell over their bankes, and so cause in∣undations on every side: No more can these Rivers of Rome brooke the plentifull showres of the heavenly raine of the Gospell, but their muddy malice being trou∣bled therewith, the more it raineth, the more they swell, and no bankes can containe or content them, but

over they will, to bring a deluge ouer all. In a word, Ri∣vers are pleasant, haue a gentle gliding motion; but if a man will commit his small vessell to the guidance and convoy of the streame, it will ingu••••h him at length in∣to the all-devouring Ocean. And such is the pleasant and plausible current of Iesuiticall perswasions, and faire motions, that if a man will pin his soule vpon his sleeue, he will carry it hand smooth into the bottomlesse gulfe of the infernall Lake.

But herein vnlike to Rivers. For first, Rivers, though they come from the Sea, yet passing through the nar∣row veines, and secret pores of the earth, they put off all their brackishnesse: but these, as they come from a Sea of blood, so they run blood. Secondly, Rivers refresh all places, and the weary travailour especially: but these are bainfull wheresoever they come, and so farre from refreshing the weary Pilgrim, that is bound for the hea∣venly Hierusalem, that they poyson the soule of him that drinkes of them, sending him downe to the Mare mor∣tuum, the Lake of Sodom. Thirdly, Rivers are many wayes commodious to the parts they runne by, importing ne∣cessaries, and exporting superfluities: but these are no way commodious, only bringing in false wares, or Ba∣bells toyes, for which they carry away the riches of the land, and that which is most precious of all, poore sedu∣ced soules of men. In a word,* 1.29 Rivers breede and feede plenty of good fish for the vse of men: but these are full of netts to catch, and bainfull intoxicating baites to kill all the fish, that come within their Channell.

The summe is; the pouring out of this third Viall, is to discover the deadly and dangerous doctrines, which (of all other) Romes Emissaries, Iesuites doe broch and vent in all Countries. Yea the confirmation of this Igna∣ti••n, or Igniferian Order, the Divells last brood, (as King Iames calls them) by Pope Paul 3. in the time of the Councell of Trent, doth plainly point them out, for those speciall Rivers here, which deriue their bloody

waters immedatly from that bloody sea. Their doctrines are bloody, in a twofold respect. First, in that they cause and procure infinite blood-sheds in the world, not spa∣ring the sacred blood of Kings and Princes, and of all Gods Saints and servants. Secondly, in a spirituall re∣gard, by killing the soules of those, that drinke in these bloody waters, in stead of the pure fountain-water of the word of God. And this is specially that blood here meant. It is no lesse mortiferous, then that of the Sea, in the former Viall, whereof every living soule therein, dieth. For what other doctrines doe the Iesuites bring, but such as are agreeable to those of Trent; all blood? Though they smooth it over never so artificially, yet all is but Babylons cup of poyson, and of all abominations, only ministred and served in, in gliste∣ring gold of gloseing glosses.

For this cause, is added here an acknowledgement of Gods iustice, vpon those that drinke of this blood, to wit, all Papists.

Thou are righteous O Lord, &c. be∣cause thou hast iudged thus; for they shed the blood of Saints and Prophets, and thou hast giuen them blood to drinke, for they are worthy.

God is still the same righteous God, that ever he was, and will be to the end, notwithstand∣ing the prevalent impotent spirit of all-daring Atheis∣me, wherewith the world is now towards the end pos∣sessed; wherein is verified that of Saint Peter, 2 Pet. 3.3. &c. When shall come scoffers, walking after their owne Iusts, saying, where is the promise of his comming? Well, howsoever the daft world little discerne or dreame of it, the righteous God is still a pouring out the Vialls of his wrath vpon the vessells of wrath, fitted to destruction. Marke it well Gods righteousnesse is here magnified, for revenging▪ the innocent blood of his Saints, cruelly and prodigally spilt by their bloody persecuters, those of the Church of Rome mainely, which being made drunke with the blood of the Saints▪ and of the Martyrs of Iesus, as Chapter 17: therefore they haue blood given

them to drinke, for they are worthy. So righteous is God▪ to recomp••nse blood to the bloody. As Q••eene To∣myris, having in a bloody field, vanquished Cyrus,* 1.30 and slaine him, she chopt off his head, and putting it into a Vessell, full of blood, (for Cyrus had formerly slaine her sonne) she said, Now satiate and glutt thy selfe with bloud, which, living, thou didst so much chirst after. The like may the spowse of Christ say to Rome and her followers, who for their cruell massacring and marryring her innocent sonnes, haue now blood in bowles, yea whole Rivers, given them to drinke, for they are worthy.

But he that will discerne the fearefull plague vpon all Papists, must with Dauid goe into the sanctuary of the Lord▪ he must be an Angell from the Altar, he must haue a spirituall eye to discerne it. For doth any Papist so much as once dreame, that he is a drinker of blood; That all his religion, and the practise of it, all his ado∣ring of, or before his gaye pictures and images, all his invocating of his bead-rowle of Saints, all the Masses he heareth, all his or her turning over their devoute beads, all their Ave mari••s▪ and Agnus D••••es; all their shrifts, confessions, and absolutions, all their whipping chere in Lent, when they let themselues blood, all their confidence in the Popes pardon••, all their falling down at the tinkling of the bell, when their little God almighty is solemnely caryed abroad, all their trust in selfe-merits, and distrust in Gods mercyes, as they are inioyned, and a rabble of infinite more pretty knacks, so pleasing and plausible to flesh and bloud, which at the ripest age hath not overgrowne the state of little children, being alto∣gether affected with all such baby play, as their mother Babell hath invented for her children: that all this should be a drinking of blood? Yes. So saith the spirit of God here. That which they esteeme their only blisse, is their only haue. These Doctrines which Romes fishes drinke in like water, yea as wine, is no other then filthy cor∣rupt gore-blood. Oh fearefull condition I Well may

such be reckoned among one of the seven last plagues poured out of the Vials of the wrath of God. That be∣ing properly a plague, which tends to the perdition of the soule, different from other afflictions, which may a∣mend their patients. For how can false and corrupt do∣ctrines ever bring a man to reformation, and repen∣tance, when they corrupt his very intellectualls, where by his moralls should be guided? But it is in vayne to inculcate this in the eares of dead fishes, which living in the flesh, are so spiritually dead, as they can never be so perswaded, that they are those, to whom God hath gi∣pen blood to drinke.

No? will they not belieue it? But here is a reason added, forcible enough to perswade even common sense: for they are worthy? For they haue shedde the blood of Saints and Prophets.* 1.31 They▪ Who? who, but the Church of Rome? Who, but Popish persecuters? who, but Babylon, drunke with the blood of the Saints, and of the Martyrs of Iesu••?* 1.32 But how is this appliable to the Papists here in England? Did this generation (at least wise) ever shed the blood of Martyrs and Saints? If no, how is God righteous in giving them blood to drinke? How are they worthy? The last Martyrs of Iesus, that suffered in England, were they not in Queene Maryes dayes? And is not that generation of persecutors quite extinct? How then can the hands of Papists in these dayes, be sayd to be imbrued in the blood of the Saint••? But what if their hearts be imbrued in it, at least by as∣sent, affection, approbation, allowance of the crueltie of their fore-fathers, who had a hand in slaying of them▪ But perhaps our Papists will say in this case, as the Iewes in the like, If we had 〈◊〉〈◊〉 in the dayes of our Fathers; we•• would not haue been partakers with them in the blood of the Prophets. Yet even hereupon Christ tells them▪ wherfore ye be witnesses vnto your selues, tha•• ye are the children of them, which killed the Prophets, fill ye up then the measur•• of your Fathers. But these Iewes built and garnish••d 〈◊〉〈◊〉

Sepulchres of those Prophets, whom their forefathers had slaine; a signe, that they honoured the memory of the Prophets. And who seeme more to honour the an∣cient holy Martyrs, not only in erecting, and adorning their Sepulchres and Shrines, yea and adoring of them too; then all Papists doe? In this kind the Papists doe exceed the Iewes infinitely. How then may it be said of them, fill ye vp then the measure of your Fathers? Or, how may this Viall be poured on Papists as a vengeance, that they should be found worthy to drinke such blood? At least wise, our present English Papists will say, they are not the off-spring of those, whose hands were imbrued in the blood of Martyrs. Yea, they will deny those to be Martyrs of Christ, who were put to death in Queene Maries dayes. Here are two things to be answered▪ we will answer the last first. It is shamelesse impudency to deny those to be Martyrs of Christ, who were then put to death for religion. And for what other religion, then that same, for which the Old Martyrs were persecuted and slaine? We will challenge all Papists in the world, that they are not able to shew any difference in all the maine grounds of religion, betweene these lat••er, and those ancienter Martyrs. Which till they shall doe, let them not envy the honourable name of Martyrs of Christ, to such as were slaine by the purple Whore. To the former we answer, that perhaps many Papists in En∣gland were not the very naturall off-spring of those Fa∣thers, who persecuted the Martyrs in Queene Maries dayes. Yet I dare be bold to say▪ that all the Papists now in England are the spirituall off-spring at least of those persecuters. Doe they not imitate them in the same Romish faith, (yea and that Iesui••ed too, which was then but in the bud) which those persecuters then im∣braced? And did not Christ call the Iewes, sonnes of the Divell, because they imitated his workes? But yet haply our English Papists will say, if we had lived in the dayes of our forefathers, we would not haue put these men to

death. But let such take heed they speake it not in the hearing of their Ghostly ••ather; least he impose vpon them some sharper penance, and stricter discipline, for their want of Romish zeale, and Iesuiticall spirit. No, nor yet for so saying, let them looke for more credit to be given them of vs, then Christ gaue to the Iewes; who told them plainly, that for all their protestation, and pretence to the contrary, yet they were guilty of the blood of all those Prophets, whom their forefathers had killed. That vpon You (saith he) may come all the righte∣ous blood shed vpon the earth,* 1.33 from the blood of righteous A∣bel, vnto the blood of Zacharias, sonne of Barachia••, whom Ye slew betweene the Temple and the Altar. Whom Ye slew? Did these Iewes (to whom Christ now spake) slay Abel and Zacharias, who were killed so many generations past?* 1.34 Was not this Zacharias slaine in King Io•••• his raigne? how then did these Iewes slay him, and the rest of the old Prophets, even vnto Abel? Surely because they repented not of the cruell actions and affections of their forefathers, who slew those Prophets, who retai∣ned and nourished the same spirit of cruelty and disaffe∣ction towards the true Prophets: witnesse their carri∣age towards Christ himselfe the Prince of Prophets. How did they intreat, intertaine him? Did they not in fine put him to death? And if they did this to the greene tree, was it likely they would haue spared the dry, and those ancient Prophets, who spake of Christ, & whom, for witnessing the truth, their forefathers killed, as these did Christ, for the same cause? And did the A••ostles and Disciples of Christ speed any better at their hands? How say these Iewes then, If we had liued in the dayes of our fore¦fathers, we would not haue beene partakers with them, (no▪ in no sort) in the blood of the Prophets? A likely matter indeed, that these murtherers would haue spared the old Prophets, who were so beastly cruell to the innocent Lambe, and Sonne of God.

Let this example of the Iewes (who justly brought

themselues vnder the guilt of all the inn••••ent blo••••••shed from the beginning of the world, by their imitati∣on of their forefathers cruelty▪ by following them in their wicked faith, and affections, and hatred of the truth) admonish all our English Papists, and mind them whose sonnes they be, that shed the blood of the Mar∣tyrs; for being their sonnes, at least (and that in the worst kind) by spirituall propagation of the false and Antichristian faith, and by the imitation of their inve∣terate hatred to the truth of the Gospell, and to those that preach and professe it, they become thereby guilty of all the blood of those Martyrs, who were slaine for the selfe same faith and truth, which we of the Church of England at this day professe and avow: and conseque••t∣ly, ye are found to be worthy to drinke the most bain∣full blood of Romes deadly doctrines, (the fearfullest plague, that ever could befall you) to your eternall per∣dition, without speedy repentance, and conversion to the truth. Nay (which my pen trembleth to set downe) Papists are found to be copartners with the Iewes, in crucifying even of Christ himselfe, whom they so perse∣cute in his truth, and in his members▪ for which cause (saith the royall Paraphrast) they are partners with Iudas in the death of Christ. Read for this purpose the 11. chap∣ter of this booke, together with King Iames his Para∣phrase vpon it. Nor can any Papist, though never so full of subtile shifts▪ shift this Scripture off from himselfe, and all those of the Church of Rome. There is nothing more cleare, (no, not the Sun when it shineth bright∣est in the Summer Meridian) then that the Pope of Rome is that Beast Rev. 13. and the Church of Rome that Babylon, drunke with the blood of the Saints, and of the Martyrs of Iesus, Chapter 17: all Iesuiticall sophistry cannot avoid it. And if Papists durst but looke vpon this Scripture, it would make their haire stand on end, to see in what a deplored state they are, 〈◊〉〈◊〉 vpon them mainly (the Beast-marked, his Image-worshippers) all

these seaven Vialls, one in the necke of another, poure forth their plagu••s, never ceassing, till they haue fulfil∣led the wrath of God in the finall and fatall ruine and de∣solation of that whole Synagogue of Rome, which now approacheth, and hastneth on apace.

It is added:

And I heard another out of the Altar say, Euen so, Lord God Almighty, true and righte∣ous are thy iudgement••.

These word•• are a confirmati∣on of the former. This voice is but inculcated, and in∣geminated, to rowse vp the Infidell and Atheisticall world to take notice of Gods truth and righteousnesse; of his truth, concerning all those Prophecies in his word denouncing destruction to the enemies of his Church, which we haue in a good part seene, and for the rest shall be no lesse certainly in their due time accomplish∣ed: also, of his divine, exact, vnpartiall justice, by re∣compensing, leg•• Talionis, like for like, like punishments and judgements for like sinnes; like spirituall thirst af∣ter the blood of the Saints, who follow the truth to their salvation, with like spirituall drinke of the bainfull blood of pestilentiall doctrines, and lies, which all Pa∣pists drinke in, to their damnation.

But why, Another from the Altar? Surely I cannot conceiue the reason hereof, vnlesse it be this. We all know what infinite havock the Church of Rome hath of a long time, and dayly doth make of the blood of Christ, vpon their Popish Altar. Haue they not even stopped and dryed vp that fountaine of his blood, set open for Israel and Iuda, for sinne and for vncleanesse? haue they not robbed the poore people of the Sacramentall Cup, which should bee a fresh memoriall, and effe∣ctuall application of that sinne purging blood to every faithfull receiver? Haue they not hereby evacuated that covenant of the New Testament, which was ratified and sealed with the blood of Christ, without which is no remission? Haue they not thus torne away the seale from the Testament of grace? Haue they not in stead

thereof erected a new vnbloody sacrifice of a fantasticall inchanted body▪ which they notwithstanding mo•••• blasphemously and senselesly call their Propitiatory sacri∣fice for the quick 〈…〉〈…〉, and a 〈…〉〈…〉 all sore••? Doe they not thus account the bloud of the covenant, which should sanctifie them, an vnholy thing? Doe they not thus trample vnder foote the Sonne of God▪ And ••hat even then, when they would seeme most of all to ele∣vate him in their fained Host vpon their Altar? Their very Alltar (as holy, as they would make it 〈◊〉〈◊〉 be) ••o deeply stained with the guilt of Christs bloud spil•• vp∣on it. Therefore here is one sent from the Altar of God (even from Iesus Christ, our only Al••ar, on whom we offer vp the Calues of our lips) who mightily magnifieth the truth and iustice of God•• in giving spirituall deadly blood to them to drinke, who (haue ••pon their Idoll-Altar taken away and disanulled that only Propitiatory blood of Christ. which he hath left to his Church, for every faithfull man to drinke spiritually by faith, to the consolation of his conscience, the confirmation of his faith, and the salvation of his soule. Thus iust and true is God, every way, at every turne, to meet with his ene∣myes, and to pay them home with their owne coyne.

The Fourth Vial powred out.

Our Country-man M. Brightman in his Commenta∣ry, comming to this fourth vial, saith, Hactenus ••••c ip∣sa temp••ra, in quibus praes••••tes v••••mus. Ad ••an•• enim ••••{que} 〈◊〉〈◊〉 nostra s••cula process••runt▪ reliqu•• quatuor sunt nobis expectand••, 〈◊〉〈◊〉 diff••ci••••••r est indagatio▪ Hither∣to (saith he) come these t••mes, wherein we n••w liue. For e∣ven vnto this Vial haue our ages reached the other foure be∣hind 〈◊〉〈◊〉 to expect, whereof 〈◊〉〈◊〉 disquisition will be more difficult. So he. Yet himselfe not only attempts the ope∣••ing of the subsequent vials, but ••••imates and excites 〈◊〉〈◊〉

faithfull Ministers to imploy their best paines and stu∣dies therin▪ as in a work most beho••••full for the Church of God in these l••st times.

But that he should say, he lived not to see this fourth Viall powred out, 〈…〉〈…〉 somewhat strange. Was it, because living 〈…〉〈…〉 the Cataracts of N••bis, •••• could not heare the noyse of it? Or, because his eye was so neare the object, as he could the worse discerne it? Or, as Paules eyes at his conversion were so 〈◊〉〈◊〉 with the glorious light, that for a time his sight was wholly suspended? So haply Mr. Brightmans eyes, o∣vercome with the Sunnes bright beames shining so full vpon him, whereon this fourth Viall is powred, could no•• discerne what it meant▪ or transported with the beauty and glory thereof (as Peter was with that excel∣lent glory in the Mount) in saying, Thus farre are our times come:* 1.35 wist not what he said. And (as it is vsuall) we can better and more safely behold the Sun wi••h ou•• backes towards it, in a vessell of cleare settled water, then by daring to looke or sta••e vpon that goodly glo∣rious body with opposite and open ••ace▪ And many times for want of due consideration in making a right vse of the resplendent prosperity of things present, ei∣ther by too much doting vpon it, or by vnkindly envy∣ing of it, or by some discontented humour in a fickle affectation of change, ••e come to loose the due estimate, and so the true fruit••on of them. But to our fourth Viall.

Indeed, I must acknowledge, that for a few dayes I was not a little puzzeled, and amazed about the ••ean∣ing of this Viall poured out vpon the Sunne. I could find no satisfaction in many Interpreters, which I had seene; but after much contending with the only Au∣thor and Revealer of all secrets, by prayer, I began with an Eagle eye to pierce 〈◊〉〈◊〉 this Sunne, and the my 〈◊〉〈◊〉 of it, even to a strong assurance. Afterwards this 〈◊〉〈◊〉 resolution gathered the more strength, being seconded

by some learned Authors, whom I had not seene,* 1.36 〈◊〉〈◊〉 consulted with before, whose judgement concu••ring, gaue me comfort, that my opinion was not singular. But that which most of all sealed my warran••, was the royall Paraphrast King Iames of happy memory, whose excellent judgement vpon this Viall seemeth to me a cleare ray and beame of this Sunne; and a•• whose sa∣cred and luminous torch we may be bold to light our candle. Only I haue adventured to point out the pow∣ring out of this Viall to the particular times, which this surviving generation hath in a great part beene so hap∣py, is to see it accomplished;* 1.37 and in which time also the Royall Paraphrast did write his peerelesse exposi∣tion.

And the fourth Angel poured forth his Viall vpon the Sunne, & power was given him to scorch men with f••re; and men were scorched with great heat, and blas∣phemed the name of God, which hath power ouer these plagues, and they repented not to giue him glory.

I doubted a long time, how the Sunne here might be meant of the Gospell of Christ, because thereupon the Viall is powred, and we find in the rest, that every Vi∣all poures out a plague on the object where it lighteth: as, the first, vpon the earth; the second, vpon the Sea; the third, vpon the Rivers, and so in the rest. But I find the Sun to be exempt from the like plague, in sundry respects. First, because the Sunne is a heavenly body, but the plagues are all powred out vpon the earth: ver: 1. Secondly, it sufficeth, that the Sun is hereby made an instrument of Gods wrath, vpon the wicked; where∣upon it is added here:

And power was giuen vnto him to scorch men with fire.

Thirdly, the Sunne scorcheth most in his highest elevation, when it shines clearest, and is least eclipsed with clowds, or the like. Now in all these

respects, the Sunne is an Embleme and resemblance of Christ, the * 1.38 Sunne of righteousnesse, displaying his beams and rayes in the preaching of the Gospell, which the clearer and brighter it shineth, the more it scorcheth those, that either openly oppose it, or privily seeke to suppr••sse it, or set their face against it: while hee hath healing vnder his wings for all them, that wisely and time∣ly betake themselues vnder the shady refreshing of Gods Mercy-seat. Besides, in the time of the fifth Trumpet we read, that the smoke out of the bottomlesse Pit did darken the Sunne and Ayre.* 1.39 Where, by the Sunne is clearely meant the light of the Gospell, obscured by Papall Ae∣gyptian Mysts. Nor is it vnusuall in Scripture to com∣pare the knowledge of Gods word to the Sunne, Mic. 3.6. Therefore night shall be vnto you, that ye shall not haue a vision, and it shall be darke vnto you, that ye shall not diuine, and the Sunne shall goe downe ouer the Prophe••s, and the day shalbe darke ouer them. Meaning, that the knowledge▪ and light of Gods word should be res••rained, which in A∣mos 8:11: is called, a famine of the word of God. So Esay 30.26: speaking of the restitution of the Church, specially in the time of the Gospell, saith, The light of the Moone shalbe as the light of the Sunne, and the light of the Sunne shall be seuenfold, as the light of seuen dayes, in the day that the Lord bindeth vp the breach of his people, and healeth the stroke of their wound. Here by this sevenfold brightnesse of the Sunne, is plainly meant the great light and pros∣perity of the Church, which commeth by the preaching of the Gospell. So also Cant. 6.9. the Church is likened to the Sunne, for her excellent brightnesse. And Psal. 19, the Prophet vnder the glorious lights of heaven, but especially the Sunne, in his admirable motion, and glorious light, and comfortable, by inlightening all pla∣ces of the world, nothing hid from the heate thereof; doth set forth the glory of the Gospell, vniversally shi∣ning over the earth and heaven, as both the Apostle applies it (Rom. 10▪ 18▪) and the Prophet himselfe in the

2. pa••t of the Psa. at the 7. verse, & so forwards. So that no place is left for doubting, that by the po••••ing out of this Viall vpon the Sunne, to which power was given to scortch men with fire, is meant nothing else, but a spe∣ciall time and state of the Church of Christ, wherein the Gospell should flourish in a most resplendent bright∣nesse, even as the Sunne at high noone in the height of summer, bringing forth also an outward state of pros∣perity, peace and plenty, as attendants vpon it, or as a plentifull harvest followeth the Summer-sunne.

But where, or when (will some say) began this Viall to be poured out? Surely, if we begin at the first Viall, and so come along downeward to this, it will (as the star that pointed the Wise men to Christ, the Sunne of righ∣teousnesse, gloriously risen vpon our Horizon) lead vs directly not only to the time, but in a manner, to the very place, where we haue seene this verified. Although we may not goe about strictly and precisely to restraine it to any particular point of time, or place, sith this Viall is poured vpon the Sunne, which signifieth the gene∣rall happy estate of the Church since the ••ime of that eximious Reformation, by the preaching of the Gospell. Notwithstanding, if we can pitch vpon and point out a∣ny speciall place and time, where, and when this hath beene most eminently and completely verefied, we may boldly conclude, that there, and then began this Viall to be poured out vpon the Sunne, according to our for∣mer generall note of direction. Indeed the Sunne of the Gospell, when first it began to display his more glorious beames from vnder the du••kie clowds of Popery, as in the beginning of the Reformation (though still in all a∣ges before Luther, even in the thickest Aegyptian Sun-darkening foggs, there was some light in Goshen, which the Starres, Gods witnesses and Ministers, ministred vn∣to it) it was as the Morning Sunne, not shining so clear∣ly at the first, through the interposition of vaporous er∣rours, and not fully dispelled, but for a good space waded

vnder some c••owds, now breaking forth, as in King ••••∣ward 6. his raigne; now eclipsed againe, and withdraw∣ing his light,* 1.40 as in Queene Maries raigne; only the fires of the Martyrs yeelding light to Gods hidden peo∣ple, during that sad Eclipse: but no sooner was this clowd blowne over,* 1.41 the blessed and glorious Queene E∣lizabeth succeeding; but now eftsoone began the pou∣ring out of this Viall to manifest it selfe. For the first Viall discovers Romes grievous and noysome sores, be∣ginning at Luther: the second Viall shewes the Sea of Romes doctrines to be all become as the blood of a dead man, which fell out vpon the Councell of Trent, and not before: The third shewes all their writers, and bro∣chers of Romes doctrines, as Rivers flowing from that Sea, to runne all with blood; this was after the Coun∣cell of Trent: and now comes the fourth Viall poured vpon the Sunne, which falls pat vpon the blessed raigne of Queene Elizabeth, when now the Sunne of the Gos∣pell begins to be mounted towards his Summer Meri∣dian, his direct beames growing more and more poten••, dispelling the clowds of Popish superstition, growing withall so hot, as they which beare the Beasts marke, are no lesse impatient of it, then beasts are of the Suns heat in the height of summer. And when the Popes Bulls came bellowing against her, his 〈◊〉〈◊〉 here in Eng∣land, as so many Ince••diaries, labouring not onely to kindle an vnkindly division betweene the Head and Members, the Prince and her subjects, but often times to attempt her sacred Person: the good Queene was forced by Act of Parliament to make strong and whole∣some Lawes against such a bloody brood, while they grew more and more mad at the bright sun-shine of the Gospell in her glorious and prosperous raigne. In that time it was, when King Iames of happy memory wri∣ting his noble Paraphrase, wherein he shewes this Sunne in the fourth Viall to be meant of the flourishing state of the Gospell, did as it were with his finger point to that

glorious state of the Church, wherein 〈◊〉〈◊〉 Princely paire of peerlesse Potentates did raigne. And it is added, And men were scortched with great heat, & blasphemed the name of God, which hath power ouer these Plagues. Now in what age or state of the Church hath the whole hierar∣chy of Rome beene so nettled and stung, so inflamed and fired with envy and rage, then in the blessed raigne of that Queene, where in with exceeding heart-burning they saw the Gospe••l so gloriously to flourish and shine, and withall both the Church and state interchangeably and equally partaking of those admirable blessings, which began to be so multiplied vpon this land from that time forward. Yea what clowd, either of any dis∣comfiture, or of the least dishonour, amidst such nume∣rous and potent enemies of hers, did once so much as shadow the glorious beauty of her royall Crowne, or of Christs cause maintained by her? Notwithstanding all opposition, the Sunne hol••s on his glorious shining to the amazement of the world, to the impatient torment of the Sunnes enemies. How did their impotent malice vent it selfe in sundry attempts both open and secret, a∣broad and at home, by sea, and by land, against her sa∣cred person and state, to have dimmed and darkened, yea quite to haue extinguished the glory of all, as if they would Giant-like haue pulled the Sunne from his sphere? But through his power and protection, that giues power to this Sunne to shine, and hath power o∣ver these Plagues, all their proud attempts proved but as arrowes shot against the Sunne, and retorted back againe vpon their owne heads.

They also blaspheme the name of God, who causeth his blessed Sun so powerfully to sl••ine. Did they not say vpon that miraculous discomfiture of the Spanish invin∣cible Armado in 88, that God was now turned a Luthe∣ran▪ Was not this to blaspheme the name of God? Yea besides, what vile and ignominious aspersions did they cast vpon the sacred person and illustrious name of that

Excellent Queene, and her Religion; calling her at the best an Hereticke, and her religion heresie▪ Was not thi•• also a blaspheming o•• the name of God, of his truth, of his Gospell, of his annoynted Vicegerent, and whatsoe∣ver thing sacred Gods name is stamped vpon?

It is added, And they repented not to giue him glory: e∣ven him, whose miraculous power they could not but see and acknowledge, not only in preserving, but in prospering, that renowned Queene throughout her whole happy Raigne, in all her braue and princely de∣signes for the maintenance of the Gospell, and the pro∣fessors of it, at home and abroad, for rooting out of Po∣pery and Idolatry, (but especially of Seminaryes and Iesu∣its, those ring-leaders and incendiaries) as neither meet to roost in the sunshine, but to be cast out to the 〈◊〉〈◊〉 and ba••ts, those birds of darknes, as Esay prophecied of those Idols, Esa, 2.20: nor yet safe to be harboured in the pure Church of God, to provoke the eyes of his glory, whose iealosie is there most inflamed, where Dagon dare perk vp by Gods Arke. For the eyes of the Lord runne to and fro throughout the whole earth,* 1.42 to shew himselfe strong in the behalfe of them, whose heart is perfect towards him. How then could her religious raigne but become the obiect of envy to all hers and Gods enemyes? How could it but prosper on every side, while her maine care and study was, with an vpright, and vnhalting heart, to maintaine the two maine pillars of every well settled Christian state, to wit * 1.43 true Re••igion, and the Lawes of the Kingdome, being the strong sinewes, which not only combine and fasten vs to Gods protection and favour, but vnite the Head and Members, Prince and people, in one intire body, where∣by the whole becomes invincible? This made her enemyes even madd withall; when they saw, ioyned with her z••ale, and her semper ea∣dem for religion, her wisdome in a graue and wise Counsel, like that of * 1.44 Salomons, who for all

his wisdome,* 1.45 yet had his Kingdome governed▪ by his sage and old Counsellers, whose faith∣full and mature advise, if his sonne Rehoboam had followed, he had not hastily lost the great∣est part of his kingdome: When they saw her equity in her learned and religious Iudges, whom not their moneys in buying and selling of Iustice, but their better merits advanced to those sacred seats of iudgment: when they saw her masculine magnanimity in her captaines and martiall men both for Land and Sea-ser∣vice, being persons picked of purpose for their worth, valor, long experience, religion, and loyalty to God, their Prince and Countrey: When they saw, that all their inchantments, and Iesuiticall plotts delibe••a∣ted vpon in their set and solemne Conclaues, whereby they would haue all the world swayed and steered, and which cannot work, but by Serpentine insinuations into impotent and * 1.46 feminine passions, could not once worke or impose vpon her masculine spirit, but that it was constantly guided by the Pole-starre of right judgement and wisedome in all her affaires,; when they saw they could not by all their subtile wiles worke any vnkindly division or disaffection betweene her Majesty and her subjects, but that they contended in a sweet emulation,* 1.47 her Majesty in a truly majestick, and motherly affection to her loyall children, they in a sincere and pious obse∣quiousnesse, as well to loue, as to obey her: when they saw they could not by any magicke spells, so worke vp∣on the time of that virgin-raigne, as to beget some sprightfull all-daring sparke,* 1.48 who like some Phaeton, or fresh-water Pilot, durst aspire to vndertake the sole guidance of the Chariot of the Sunne, or Sterne of State, to the ha∣zarding, or certaine hastening of the com∣bustion, or shipwrack of all in one bottome:

When they saw they could not by any pur∣chase vnder hand for toleration of their exe∣crable curse-causing Idolls, restraine or darken the beames of that Sunne shining vpon all her government: when they saw they could not with all their Indian gold, be••ot the more no∣ble English braines, and loyall hearts of her most indeered and intrusted Attendants,* 1.49 but that they preferred the honour of their loyal∣ty to their Prince and Country, before their private ends, were they never so profitable, if withall dishonest: when they saw, that her Maiesty had a richer Mine of gold and silver in England, caused by the influence of her sun-like gratious religious and righteous gouern∣ment, in the bowells of her free-borne Eng∣lish subiects true hearts and affections, while in one Parliament time they would sweat her more subsidiary treasure, then all the Ameri∣can slaues can force from the Indian Mines to supply their gold-thirsty Master in a whole voyage: when they saw it was in vaine to goe about to perswade her religious heart to admit of * 1.50 any Papall dispensation from all those sa∣cred oathes, which shee had solemnly taken for the maintenance of the Lawes of her King∣dome, the only bond to secure it from invasi∣on: when they saw, that they could not work the noble frame of her goverment to the mould and conformity of their Mystery of Iniquity, but that all her counsells and actions were faire∣ly and squarely carried,* 1.51 the Mysteries of State standing most sound, while vpon most opposite tearmes with the Mysterie of Iniquity: When

they saw, they could not cause a iarre in that sweet harmony betweene her * 1.52 Prerogatiue royall, and the fundamentall Lawes of her Realme, but that still * 1.53they went hand in hand together, to the contentment of all her friends, but terror of her enemyes, which (••s her enemyes knew full well) if they should stand vpon termes of opposition, would hurt and hinder each o∣ther; * 1.54 the Prerogatiue Royall being like a tall gallant ship, which cannot sayle, without plenty of waters, nor against the winde and tyde, but with extreame difficul∣ty and toyle of the Master or his Mate, and their Marri∣ners, forced to fetch about for this poynt, & that poynt, * 1.55 and yet hardly make any way; good Lawes established being as the Seas, wherein the Prerogatiue Royall may sayle at pleasure, and that most steddily, while through a iust Ballasse, or ballance it passeth as well lowly vnder, * 1.56 as loftily aboue water, so that going a long with the wind and tyde of the Lawes, it is wafted so much the more both sweetly and swiftly by the easie and gentle motion of the Pilots hand, being thus every way help∣ed, no way hindred by the current of the streame, while the Lawes runne in the full tyde of good execution; whereas, if it will make head against the streame of Lawes, and the kindly gayle of good affections, breath∣ing forth from the Lawes vnviolated, it can make but small speed, and that to the great inco••brance and toyle of the steerer and his Marriners about him: when (I say) they saw all this, and much more, as so many beames streaming from that Gospell-sun whereon in her raigne this Vial began more eminently and remarkably to be poured? No marvail, if such power were given to this Sun to scortch men with fire; no marvaile, If the envi∣ous man did fume and rage, and though they saw with open eyes the mighty hand of Divine protection and blessing vpon her sacred Person and, State though the light of the Gospell shined never so cleare, round about, yet had they not the grace to repent of all their Anti∣christian

heresies, grosse Idolatry, their often and mira∣culously frustrated treasons and trecheryes, frauds, and forces, to giue God the glory. But as the Aegyptian Magitians, though they confessed of the fourth miracle, and the third plague of lice, Digitus Dei est hic; This is the finger of God: And as Iulian the Apostate, pulling the mortall dart out of his bowels,* 1.57 though therein he saw and felt the hand of Divine revenge, yet he vttered his confession thereof with the voyce of blasphemy, Vicisti Galilaee: and so breathed out his blasphemous spirit in a desperat impenitency: So here the Magitian Apostates, or spirituall Aegyptian Priests, though they could no•• but confesse the power of God in his perpetu∣all protecting of that royall Personage, and prospering her in all her affaires of Statee, which they had vainely sought so many wayes to defeat and deface: to this day haue they obstinatly persisted in their blasphemy and impenitency. Then which, what can be a more feare∣full signe and marke of a reprobate minde, and of a con∣science ceared and sealed vp to condemnation, when men wilfully resist the manifest and knowne truth? E∣ven as Iannes and lambres withstood Moses, so do these also resist the Truth, men of corrupt minds, reprobate concerning the Faith. But they shall proceed no further, for their folly shall be manifest vnto all men, as theirs also was. 2. Tim. 3.8.9.

The Fift Viall powred out. And the fift Angell poured out his Viall vpon the Throne of the Beast, and his Kingdome was full of darkenesse, and they gnawed their tongues for paine, and blasphemed the God of heaven, because of their paines, and their sores, and repented not of their deeds.

We haue beheld in the foregoing Viall, the Sunn•• mounted to a high pitch, which at the decease of the Royall Lady of ever blessed memory▪ seemed to be come to the summer solstice, entring the signe of Can∣cer: and now behold, in the pouring out of the Fifth Vial, the sun as it were in his retrograde▪ coming South∣ward, wherein he redoubleth his heat and luster (never any age producing such a Noble company of reap••••s, learned divines and Preachers, vnder the auspicious in∣fluence of such a Royall Mecenas, as the succeeding K. Iames, of happy memory) having prepared, and now presenting a faire and fruitfull harvest to Him, who is like to the Sonne of Man, comming in with a golden Crowne, and a sharp sickle, and sitting vpon a white cloud, of a peaceable government, to whom an Angell out of the Temple cryeth, Thrust in thy sickle, and reape,* 1.58 for the time is come for thee to reape, for the haruest of the earth is ripe. Thus is our Sun continued without setting, from that Peerlesse Queene, to a Peerlesse King, in whose peacea∣ble raigne this Fifth Vial comes to be poured out, and that so eminently and remarkably, as there is no place left of making the least scruple of it.

And the fift Angell poured out his Viall vpon the Throne of the Beast: some turne it, vpon the 〈◊〉〈◊〉▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vulgar Latine, super sed•••••• Besti••▪ It mat••ered not much, whether we translated S••a••, or Throne, so as wee vnderstand it right, and not, as some, to ••ake the Citty of Rome it self•• to be meant by the sea•• of the B••ast, and so the darkening of it, to signifi•• the vtter demolishing and destroying of it. But first, darkening is not empha∣ticall, or significant enough to import a finall downe∣fall. A state may bee much darkened, and yet ••ub∣sist still. The darkening of Christs Kingdome and Gos∣pell▪ of the Sunne and Moone (mentioned chapter 9.••) by the smoke out of the bottomlesse pit, did no•• i•• port the vtter extinguishing o•• them, 〈◊〉〈◊〉 (blessed be God) we haue seene in the former Viall, and still doe see the

glory of the Sunne to breake forth in a greater bright∣nesse, then ever i•• did before in any age of the Church. Againe, to take Throne or Seat here, to b••e literally meant of the Citty of Rome it selfe, where indeed the Beast ••itteth, were to offer some violence to the whole tenure of this Chapter, which admitteth not of any lite∣rall interpretation rigidly, being wholly allegoricall and mysticall: and in those things especially, which either cannot admit of any other interpretation, then mysti∣call▪ or else, where, though the literall may in some sort be received, yet the spirituall (if any) is to be preferr••d. Besides, the Pope may haue his throne, his ••eat in any other Citty, then Rome, as once he had for many yeares a•• Avignon in France, where the Pope kept his Court: so that by Seat or Throne, here, we must necessarily vn∣derstand that vsurped soveraignty and supremacy, which the Pope hath assumed, and erected over all im∣periall and regall thrones.* 1.59 This is that throne or seat, which by y^e pouring out of the 5. Viall, is darkned. And, that seat signifieth Dominion or Rule, is agreeable to the Scripture phrase else where, as Chapter 18.7. where Babylon saith, I sit a Queene, &c. As much to say, as I raigne and rule as a Queene. And even Platina vseth this Phrase familiarly, in the liues of the Popes, saying, such a Pope sate so long, that is, raigned as Pope so long; so that the seat or throne here hath a larger ex∣tent, then to be confined to the walls of the Citty of Rome, since it comprehendeth the whole vnlimited and boundlesse domination of the Pope, which hee hath stretched not only over the whole earth, or Empires thereof, but over hell it selfe. And that the Popes v∣surped power is meant hereby, the next words evince; for vpon the pouring out of this Viall vpon the seat of the Beast, his Kingdome is darkened. But the sense is cleare enough.

Now, ••lthough in all ages (which the Reader must still vnderstand, while we point out the most specall time

of the pouring out of each Viall) there haue not want∣ed witnesses pouring out their Vialls in some measure vpon the Throne of the Beast, to wit, by detecting the Popes vsurped Supremacy, and so convincing him to be the Beast, the Antichrist, whereof if any desire a parti∣cular view, I referre him to Catalogus testium veritatis, to Philip Morney, L. du Plessis, his Mysterium iniquitatis, to Henry Bullinger in his Preface to his learned Exposition of the Revelation, and others: yet we haue with our eyes seene this fift Viall poured out vpon the Throne of the Beast most effectually, and apparantly in the time and raigne of King Iames of happy memory. What a clowd of witnesses did that time produce, of learned Divines, who both by their writings and preachings haue dark∣ned the Beasts Throne, proving and convincing by e∣vident and invincible arguments, the Pope to be a most egregious vsurping Tyrant, that Man of sinne, that Sonne of perdition, that Antichrist, that Beast? And was it a marvaile to see such a Clowd, when there was such a Sunne, whose influence might raise it vp? Was it a wonder to see so many braue Champions marching in the field, bidding battell, & laying battery to the Beasts Throne, when they had such a royall Generall to lead them, and as it were to giue the first and bravest on••e••? Yea, who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may challenge to be the An∣gel, who poured out this Viall. And who so fit to en∣counter such a highly elevated, but Mystick Throne, as he, in whom the po••ency of a great Monarch, and the pregnancy of a most judicious Divine, might well stand in emulation, and striue for Mastery? And what a gol∣den Vial•• of hot coales hath hee poured out vpon the Beasts Throne? How hath his royall quill, strucke through▪ dimmed and darkned the Papall Kingdome? And this, no•• only by his excellent and peerlesse Par••∣phrase of this whole booke, but especially (and that which mainly butteth vpon the Beasts Throne) in that most renowned Premonition; TO ALL MOST

MIGH••Y MONARCHS, KINGS▪ F••••E PRIN∣CES, AND STATES OF CHRISTENDOME, IAMES BY THE GRACE OF GOD, &c. Therein every man may see this fift Viall punctually poured out vpon the Vsurped Throne of the Papacy. Had it beene but a declaration of the state of Antichrist, by some private Person, though a learned Divine, pub∣lished for the vse of Gods Church in generall, it might well haue claimed a great part in this Viall; but being such a Premonition, bearing the name of such a mighty Prince; yea so judicious and learned, that many ages, no nor any can shew the like; and dedicated even to all the mighty Monarchs, and Princes of Christendome whether members of the Church of Rome, and subject to the Beasts Throne, or otherwise Free▪ What a won∣derfull dash must such a royall pen impact vpon all the externall simple-seducing, and tender-eyes-dazeling Pompe of Pontifician or Papall vsurpation? And that, not only if we looke vpon the front of the Premonition, being imbellished with the most illustrious Names (as the Emperour Rodulph) and Titles of all Christian Mo∣narchs and Kings, enough to quell the Beast, or to make him looke pale with a fearfull jealousie of his Throne: but when we looke within this goodly Garden of Prin∣ces independent jurisdiction, but only from God, and his word, and obserue how it is both beau••ified and fortified with Palisadoes, to debarre the Beast from brea∣king in vpon it, and so from cropping the strong fra∣grant * 1.60 Basil growing therein, or from trampling it down with their proud Paw: When we doe but weigh those excellent arguments, and demonstrations, which his Majesty hath most divinly concluded from sacred Scrip∣tures, Councells, authentick Records and Histories an∣cient and moderne, proving the Popes vsurpation in it selfe to be most Antichristian, and the very Character and Marke of the Beast, as the Apostle hath described him, 2. Thess: 2. Oh that all Potentates and Prin••••s

would but once take heart of grace to read and serious∣ly ruminate vpon that royall Premontion! But as yet it is hid from their eyes. Neverthelesse, when the vaile shall be taken from their eyes, (as shortly it shall) to see the Mystery of iniquity vnmasked, and all the Popes po∣wer but as a painting vpon the wall, then shall they not only discover the Beasts Throne to be (as we already see it) darkened: but shall be principall Agents and Instru∣ments themselues vtterly to demolish the Beasts throne, hating the Whore, and making her naked, eating her flesh, and burning it with fire, Chapter 17.16: through very in∣dignation, that they had beene so long bewitched and besotted with her sorceries, and made drunke with the Cup of her abominations. For God hath put in their hearts to fulfill his will, and to agree, and giue their Kingdome vnto the Beast, vntill the words of God shall bee fulfilled. Chap∣ter 17.17.

In the meane time, how mightily is the Beasts throne darkened vpon the pouring out of this Angels Vial? How is the luster and splendor thereof waxed pale? who, reading this princely premonition (toge∣ther with other learned Divines writings in that raigne especially) begins not at least to disrepute this glitte∣ring Throne? Who doth not discerne it now to be a very Puffe, or Mushrome, growing from the fatt warme soyle of the earth (the place whence the Beast cometh, chapt. 13.) and that in the night time of darke ignorāce, and sleepy security, and now like the Thistle in Lebanon, to strout it selfe over the Cedars in Lebanon, the Kings and Princes of the earth, as the only Lord Paramont, and God over all?

And is it a wonder then, that all they, who beare the Beasts marke, and adore his Image, who so much admire and dote vpon his glistering Throne, are even madd at the pouring out of this Vial, so as they gnaw their tongues for paine, and with that dogg Becanus, and that distorted Tortus, do belch out blasphemies against

the God of heaven, and his sacred Lieutenants here on earth? They gnaw their tongues for very spi••e, that they cannot with any probable, or colourable argumēts vphold the dignity of the Beasts throne, against so cleare evidence of his Antichristian vsurpation. And this we may well deeme to be one reason, that now of late dayes all Ie••uiticall penns haue ben so still & quiet; For they are so beaten from all those thickets, wherein the Beast was wont to harbor, and that of late especially by that Royall huntsman, as that they haue no more left, but their tongues to gnaw vpon now, all the painting vpon the Whoores face, and about the Beasts throne, is so marred by the touch of this fift•• Vials fer∣vour poured vpon them, as that her old rivelled wrin∣kles, and the rotten posts of the varnished Throne are displayed to all, that haue but their eyes open, or in their head. And no doubt, but the while they doe in their ••earts blaspheme the God of heauen. And that for two rea∣sons here annexed: 1. because of their paynes. 2. of their sores. We heard of their sores vpon the pouring out of the first Vial, sores in doctrine, and sores in manners; and now againe their sores are mentioned, and that for two reasons. 1. importing, that their old sores still stick vpon them, and are not all this while healed: 2. That they come to be more and more discovered, to the greater exasperation of their payne. But yet, for all this, though they be mightily convinced of their desperatly diseased estate, though they see and feele the glory of the Beasts Throne, so darkened, that uneath it is like to recover its former estimation with the world, but is de∣clining, and drawing neere to the vtter downfall: yet (saith the spirit) they repented not of their deedes. O Iew∣ish obstinacy, vpon whom the wrath of God is come ••o the vttermost! O Aegyptian, and Pharaonicall obdu∣ration, that having seene and felt the Divine hand, so heavy vpon you in so many sore passed plagues, and the evidence of Gods word and Angels darkning all your

glory: yet you will persist in your impudency, and so fill up the measure of your rebellions, vntil•• the rem∣nant of the Vials of the last and vtmost plagues of G••ds wrath be poured, and even emptied out vpon you.

The Sixt Vial powred out.

Ver. 12. And the sixt Angell powred out his Viall vpon the great River Euphrates, and the water thereof was dried vp, that the way of the Kings of the East might be prepared.

Ver. 13. And I saw three vncleane Spirits, like Froggs, 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.

Ver. 14. For they are the Spirits of Divels, work∣ing miracles, which goe forth vnto the Kings of the Earth, and of the whole world, to gather them to the battell of the great day of God Almighty.

Ver. 15. Behold I come as a Theefe in the night, Blessed is he that watcheth, and keepeth his garments, least he walke naked, and they see his shame.

Ver. 16. And hee gathered them together into a place, called in the Hebrew tongue, Armageddon.

Having found the former Vialls so punctually fulfil. I••k in our forepassed times, and that also in such an ex∣quisite successiue order, as hath beene shewed; this pre∣sent sixt Viall doth challenge the next turne to be pou∣red out. Not that the former Vialls are now ceassed, and so call in, and giue way to this. For all these Vialls are so poured out, as, like to Ioshuaes speare stret••hed forth,* 1.61 they are not called in againe, nor ceasse their severall consequent effects, till the very last of th••m be poured

out, which shall end in the vtter ••uine and confusion of Antichrist, with all his Adherents, and partakers. For still the noysome and grievous sores (the issue of the first Viall) are vpon all those, that haue the ••east•• Marke, and worship his image, as incurable: still the maine Sea of Romes docttines continues altogether as the blood of a dead man: still, the Rivers issuing from the same, of the like nature, blood: still, the Sunne of the Gospell (maugre all his malignant opposites) shineth gloriously (blessed be God, who hath power over these plagues) scortching the Adversaries with fire of spitefull envie, though the light thereof will not lead them to repent∣ance: still, the fift viall, darkening the throne and Kingdome of the Beast, is in force, and shall never with all their Index Expurgatorius be expunged; and now fol∣lowes in order the pouring out of the sixt Vial, ratifiyng the former fiue, and preparing the way for the seventh, when all the plagues in a full confluence shall be accom∣plished.

In the words of this Vial we may obserue foure gene∣rall branches: 1. A preparation to Babylons ruine: v. 1••. 2. An Agency for the mustering together of Babylons forces to fight the great battell, ver. 13.14. Thirdly, Christs watchword to his souldiers, ver. 15. Fourthly, the place where the maine battell is fought, ver. 16.

First, for the Preparatiue to Babylons destruction; ver. 12.

And the sixth Angel poured out his Viall upon the great River Euphrates, and the water thereof dried vp, that the way of the Kings of the East might be prepared.

In these words two things seeme very obscure, and full of difficultie: as 1. the great River Euphrates▪ 2. the Kings of the East; But for the first, it is well knowne, that the ancient heathen Citie Babylon, situate betweene Assyria and Chald••a, so famous in Scripture for Capti∣ving of Gods people, was strongly fortified by that great and goodly River Euphrates, by meanes whereof it was impregnable. For neither had Darius won it, but by the

horrid and vnnaturall stratagem of 〈◊〉〈◊〉, one of his Nobles: Nor Cyrus, the first vanquish•••• of it, but by a rare devise of draining the River aboue by sundry arti∣ficiall sluces, giving his men in charge, whom he left before the Citty, that when they should 〈…〉〈…〉 to be decreased, and four 〈◊〉〈◊〉 they should 〈◊〉〈◊〉 take the opportunitie, wade ouer, and suddenly 〈◊〉〈◊〉 Babylon in her deepe security, which fell out according∣ly. But here is not an artificiall draining, but some mi∣raculous drying vp of the great Riuer Euphrates▪ by di∣uine hand, as Ier. 50.38. Or as it was in the 〈…〉〈…〉 and Iordan, whose waters, miraculously driven, backe yeelded a dry passage to Gods people on foot. The meaning here is, that the maine defence and fortificati∣on of the Mysticall Babylon, vpon the pouring out of this sixt Viall▪ shall be so miraculously exhausted▪ as that a free and easie way is made for her fatall and finall de∣struction. Euphrates being also a word, that signifieth a strong fortification. And what hath b••ne this spiri∣tuall Babylons supporter all this while? What but pro∣found ignorance? But now this deepe River is in a ma∣ner dried vp. The light of the Gospell hath so vnmas∣ked the whole Mystery of iniquity, that a man may see the bottome of it. All their arguments, which formerly were very currant▪ and plausible with the credulous world, are now at a N••nplus. They are now forced to put vp their pipes, to silence their pen••s (as wee see of late all husht on a sodaine, as it were miraculously, all a∣mute) betaking themselues to their pikes and sword••▪ as we shall see by and by in the next branch of this Vi∣all. If we should goe about to branch Euphrates here into the severall derivations, as either from the He∣brew, signifying to fructifie, or from the Gr••••ke▪ either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exhilarate, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to speake or argue well, all would meet againe in the channell of ignorance, which being dryed vp, now all their Profite and pleasure, all their subtilt••e of Argu∣ments

fall away. But we need not seeke after artificiall derivations of Euphrates here, as Cyrus once did, for the taking of Babylon. If the Reader will haue but a little patience, he shall perhaps see Euphrates quite dryed 〈◊〉〈◊〉 when once he hath 〈…〉〈…〉, and concocted the other concurring circumstances of this ••ial. For this great mysticall River being miraculously dryed vp▪ mak•• way for the Kings of the East. Who are those? Some vn∣derstand, that Rome shall be ruined by Easterne Kings▪ some, that hereby 〈…〉〈…〉 the conversion of ••he Iewes, and Ma••umetans, inhabiting most in the East. And to make the easter way to it, they dispatch Rome it selfe out of the way, in the fifth Vial, as we touched before. So that they vnderstand here the very litteral•• River Eu∣phrates of the old Babylon▪ which (say they) shall be mi∣raculously dried vp, to giue the Iewes pa••••age to return to their Ierusalem, and there professe Christ, and Chri∣stian Religion. But, first, this sorts not with the fift Vi∣all, the Beasts throne and Kingdome still standing, though darkened. Secondly, neither doth this exposi∣tion, being too litterall▪ beare Analogy to the vniforme tenour of these Vialls, all of them having especially a mysticall interpretation. Nor is the Citty of Rome only, but the whole Pontifician hierarchy, here compri∣zed within the compasse of Euphrates. So that the sense is, the whole Kingdome of the Beast, vpon this sixt Vi∣all; is drawing on apace to the vtter ruine, and that by the Kings of the East, who are mystically to be vnder∣stood. The old Babylon was destroyed sometimes by the Kings of the East, as the Persians and Assyrians; some∣times by the Kings of the West, as the Chaldeans; in 〈◊〉〈◊〉, by the Kings of the North, as Alexander of Macedon▪ But here the Kings of the East, who shall conquer My∣sticall Babylon, are all those, wh•••• (Chapter 17.14.) be∣ing on the Lambes side, are described to be the called, and chosen, and faithfull. These are Kings, so stiled in Scripture, as Chapter 1.6. and elsewhere. And they are

called Kings of the East mystically, in 〈…〉〈…〉 Christ the Sunne of righteousnesse, arising vnto th••m with healing vnder his wings. Mal. 4. As Esay also speaks of Christ, and his Church. Arise, shine, for thy light is come, and the glory of the Lord is risen vpon thee. For behold the darknesse shall couer the ••arth, and grosse darknesse the people▪ 〈◊〉〈◊〉 the Lord shall rise vpon thee, and his glory shalbe seene vpon thee▪ and the Gentiles shall come to thy light, and Kings to ••he brightnesse of thy rising. Esay 60.1, 2, 3. This Prophecy (no doubt) did point to the birth of Christ, that Sunne of righteousnesse arising, and very likely also to those sages o•• wise-men of the East, the first fruites, and type of the Gentile-Church, who came to worship him, and who by their Prince-like deportment, and the rich gifts which they presented to Christ, did easily shew them∣selues to be no lesse then great men, yea Princes or Kings; which is very agreeable to Esays Prophecy, The Gentiles shall come to thy light, and Kings to the bright∣nesse of thy rising. But howsoever, sure I am, that by faith in Christ, they are spiritually Kings of the East, as being sonnes of the resurrection, who are compared to the Morning light,* 1.62 that shineth more and more vntill the perfect day. Thus as there were Kings of the East to entertaine Christ at his first comming in humility: so 〈◊〉〈◊〉 a way is prepared for the Kings of the East, the e∣lect o•• God, to meet Christ at his comming in Majesty, as in the pouring out of the seventh Viall, wherein the Lord shall abolish that wicked one with the brightnesse of his comming. And it was an Angell ascending from the East, who had the seale of the living God, where∣with he sealed the servants of our God in their fore∣heads, Chap. 7.••, 3.

Indeed the Beast-marked, and those that worship his Image, are not a little superstitions in observing of the East; they cannot pray, but with 〈…〉〈…〉 the East, as if they were Iewes, 〈…〉〈…〉 of the Messias▪ 〈…〉〈…〉 wor∣shipping

the Sin towards the ••••st▪ But what haue the children of light to doe with superstitious rites of the children of darknesse?

Againe▪ in the second place▪ by the Kings of the East, we may vnderstand all those earthly Kings▪ who for∣merly being made drunke with the Whores Cup▪* 1.63 and having their eyes dazeled, yea blinded with the golden lustre of it, had given their power, strength and King∣dome vnto the Beast: but now, Gods word and will being to be fulfilled, and the time of their Babylonian confederacy and captivity expired, they having their eyes inlightened with the Sunne-beams of the Gospell, are now admitted into the number of the Kings of the East, Gods called, and chosen, and faithfull, with them to hate the Whore, and make her desolate, and naked▪ to eat her flesh, and burne her with fire. Chap. 17▪ 16.

But for the generall Conversion of the Iewes, so c••••∣dibly expected of many, wh••••soever ••ither probable or demonstratiue Arguments may be brought for it from Scripture, yet this place seemes not so pregnant for it Nor doe I loue to controvert it▪ 〈◊〉〈◊〉 est ut 〈◊〉〈◊〉 ••randum est vt fiat. I•• is indeed generally held both of ancient and moderne Divines Saint Augustine saith,* 1.64 Erit quandoque aperta v••cati•• I••d••••tum i•• salute Evangelij. But whether in loci•• sui•• 〈◊〉〈◊〉, or 〈…〉〈…〉 he determines not. This I am perswaded of, tha•• what, or howsoever their calling shall be, if it shall come i•• vpon the fullnesse of the Gentiles, su••ely it is more then probable that it is very neare at hand, forasmuch as the Gentiles seeme to become to the f••ll height, to a high water, if not rather beginning to vaile, and 〈◊〉〈◊〉▪ For men of all sort•• will not for all the preaching and pres∣sing of the Gospell, stirre one foot from their habituall and predominant reigning sinnes, to increase the Tyd•• with the flood of repentance towards God, being read•• rather with the backsliding st••eame of Apostacy, to fall

backe againe into the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 Sea of Ma∣rab, and of all rebellion against God.

But in a word (to resolue this kno•• here) the drying vp of Euphrates, that so the way for the Kings of the East may be prepared, is a cleare all 〈◊〉〈◊〉 borrowed from the estate of the heathen Babylon, and here applyed to the mysticall Babylon. In Scripture we read, that when God was abou•• to destroy the former Babylon,* 1.65 he thre∣atned to dry up her waters, specially Euphrates, her chiefe defence. And when he is abo•••• to deliver his peo∣ple, and destroy their enemyes, the Aegyptian••, he dri∣eth vp the Sea. So here he giveth vs to vnderstand, what he is about to doe concerning the mysticall Baby∣lon, and the spirituall Aegyptians, namely to bring vpon them even vpon the whole Papall Hierarchy, vtter de∣st••••ction, and to worke a mighty ••nd marvelous deli∣verance for his owne people. This must need•• be the expresse and cle••re meaning of the Holy Ghost in these words. Nor are we to pitch our eyes vpon any reall, or visible Euphrates, or vpon the externall forces and po∣wers of the mysticall Babylon, ••s though they were mean•• in this Vial to decay, or be dryed vp. Let no man imagine, that by the great River Euphrates here dryed vp, is meant the previous ruine of the house of Austria, so making way for the ruine of Rome. For certainely they must fall both together, as the Oake and the I••i•• clasping each other. The ruine of the house of Austria, is not to be a forerunner, but a concomitant of Babylons fall. Nor is it possible for the Papacy to stand, if once the power of Austria were shaken. Rome, Spayne, Fran••e, and all their confederate powers may stand together in their full strength, and yet the great River Euphrates, vpon the powring out of this Vial▪ be sayd to be dryed vp.

How can that be, will some say;* 1.66 Or when is this Vial poured out, that way should be made for the ruine of Romes Hierarchy?

There are too many 〈…〉〈…〉 now adayes. And I 〈…〉〈…〉 wise, but vn∣happy Statesman of this Kingdome said,* 1.67 that whosoever in writing a moderne history, shall follow 〈◊〉〈◊〉 too neere the ••eales, it 〈◊〉〈◊〉 haply strike out his teeth. And who knowes not, that the pouring out of ••ot coal•••• vp▪ on a furious and outragious Beast, may make him ••ick, and fling about him? And though his Beastly head seeme pretty remote, yet he wants not his brood every where, ••eady to revenge his quarrell, and returneth to him that meddleth, as hot coales as he bringeth. And besides, would th••••e not be found mockers enough (of whom Saint Peter speakes) who, if a man should apply this Viall to these times, would be ready to breake out 〈◊〉〈◊〉 to profuse laughte••▪ That the Mysticall Babyl•••• should now begin to be said to haue her great River 〈◊〉〈◊〉 dried vp, her chiefe strength and forces decaying and declining, and so making way to her destroyers, the Kings of the East, the sonnes of the Gospell: what more ridiculous? What more incongruous, or contrary to all common sense and reason? The Pope and his p••••∣ty get grou••d every day, prevaile and prosper in all their attempts; the Protestants side goes to the wall••, and talke you of a present declination, drawing on to the destruction of the Papall power? Can you 〈…〉〈…〉 any likelihood, that his great River Euphrate•• in 〈◊〉〈◊〉 vp, when but of late dayes (to omit the 〈…〉〈…〉 confluence of other Rivers, as the rich Elu••▪) 〈…〉〈…〉 beene inriched and inlarged with the co••fluence of the sweet Rhi•••• now falling into it, who••e 〈…〉〈…〉 who faire Polatinate?

But what haue I to doe to satisfie such men, 〈…〉〈…〉 the estimate of divine Mysteries, according to 〈…〉〈…〉 low scantling of common sense and opinion? 〈◊〉〈◊〉 will they say, if the very swallowing vp of the noble Rhine, proue in the end the drying vp of the great Riv•••• Euphrates? Doe we not know, that iudgement must be∣gin

at the house of God▪ And what followe•• vpon i••, but the vtter perdition of the Gospell? And doe they not know, that before how ••ur go•••••• humility, and 〈◊〉〈◊〉 high mind before a f••ll▪ And is not the present presumption of Ba∣bylon, and of her party, a pregnant pre••age of her speedy ruine? How soone did [Is now this great Babel] turne the prowd King thereof a grazing? Dan. 4. And when that insolent Tyrant Belshazzar was a quaffing, and pro∣faning those sacred vessells, the spoyles of the Lords Sanctuary, how sodainly appeared the handwriting vp∣on the wall, Men••, Mene, T••ke••, 〈◊〉〈◊〉? Dan. 2••, 26, 27, 28, &c. Let the proud King of the Mysticall Baby∣lon, read the interpretation, and apply it. How doth Ba∣bylon at this present triumph and pride her selfe in the sacred spoyles of Gods people? Now is she drinking healthes to her lovers in the full bowles of her late con∣quests over the poore Protestants; and to fill vp the mea∣sure of her drunkennesse, she hath already swallowed downe at one gulp the blood of all the flocke of Christ, even to the last drop, through the wide gulf•• ••f her bottomlesse confidence, and in••ari••ble thirst. Babylon then being arrived at the toppe of all presumption▪ is not this a presage of her sodaine downefall? Was it not just so in the punishment of heathen Babylon? And ••ust so shall it be in the mysticall Babylon, wh•••• saith the Scripture: She saith in her heart, I sit 〈…〉〈…〉, and 〈◊〉〈◊〉 widow, and shall see no 〈◊〉〈◊〉▪* 1.68 Therefore shall her plagues ••••me in one day, death and mourning, and famine, 〈◊〉〈◊〉 she shall be vtterly burnt with fi••e: For strong is the Lord God who iudgeth her, And I pray you tell me (you that haue learned but your ABC in Gods booke, and a••e not altogether transported with the groundlesse & vnnaturall Aphoris••es of Atheism••) where is a mans strength and safeguard become, when once he i•• posses∣sed, with the proud spirit of carnall presumption•• Doth not God then forsake a man, and expose him ••o ruine, when once he is come to his full height of confidence

in his owne strength? And when is ••he 〈…〉〈…〉 bursting, then when it is swollen so bigg, as it cannot be stretched any further? It is 〈◊〉〈◊〉 present case▪ And where God utterly forsakes, is not the great River Euphrates of a mans defence dryed vp▪ And we know•• that all, and chiefely great Rivers defensi•••• to Citie•• 〈◊〉〈◊〉 States, are speciall defences given of God, and come nei∣ther from the art nor industry of man. The hearts of Kings are in the hand•• of the Lord, as the Rivers of 〈◊〉〈◊〉 he turneth them which way soever ••e will. So that the dry∣ing vp of the great River Euphrates is he•••• to be under∣stood of the removing of the limits and bounds, which the Divine, and all limiting providence hath prefixed for the continuance of Antichrists dominion. And now the time being neere the expiration, therefore vp∣on the pouring out of this Vial is Babylons, Euphrates said to be dryed vp, because God is about to accomplish his will in her destruction. It being the proper worke of God to dry up Rivers, to determine the times and sea∣sons, which the Father hath put in his owne power. So that the mention of drying vp Rivers, as Euphrates, giues vs to expect, the delive••••nce of Gods people is at hand, as we see in the dryng up of the Red sea, and of Iordan. This is a matter of speciall 〈◊〉〈◊〉, to be apprehended by faith of the people of God which the enemyes by sense cannot apprehend. Therefore is 〈…〉〈…〉 wr••pped vp in a mysticall phrase of speach. On the contrary▪ is not the present deiection ••nd affliction, yea in a manner the deplored, and (if 〈◊〉〈◊〉 apprehension may be iudge) desperate condition of Christs 〈◊〉〈◊〉 afflicted f••llow••rs, a good signe, 〈◊〉〈◊〉 deliverance is not farre off▪ What say you to the state of Israell in Aegypt, and that even then, when Moses was sent to fetch them out by •• strong hand (as now in this V••••l God is abou•• to delive•• his people from the Beasts) when now (vpon Moses hi•• coming) they began to be in worse case, and harder bon∣dage, then ever before, their Taskmasters are more se∣vere

and strict, then ever; the poore caitiffes must make good their intollerable taske, and daily tale of bricke, and yet now they are denied straw, which formerly was allowed them; they are now (poore soules) scattered over all Aegypt, to goe scrape vp stubble in stead of straw. Is this the way to be delivered? Yea, doe they not exclaime vpon Moses & Aaron, as Mockers, and makers of them more vile and miserable, and in stead of delivering them, to plunge them into more deep, in∣tollerable, and inextricable bondage? But patience a while. Giue God leaue but to worke, and to vse his owne meanes, without prejudicating his maner of do∣ings; suffer him to magnifie his power vpon Pharaoh, and his Aegyptians, in inflicting his mighty plagues vpon them: and then behold the salvation of the Lord. Exod. 14.16. Lo here, the Aegyptians (the while) did more domineere and triumph over the poore Israelites, then ever, their more grievous pressures put them fur∣ther off from all hope of deliverance: and yet all this was a beginning and preparatiue to that Aegyptian wracke in the Red Sea, which was taught to giue Gods people a safe convoy. And what shall we say to the e∣state of Israell in Gideons dayes, who when the Angell came and saluted him, saying, The Lord is with thee, thou mighty man of valour: Hee answered,* 1.69 Oh my Lord if the Lord be with vs, why then is all this befallen vs, and where be all his miracles, which our fathers told vs of, saying, Did not the Lord bring vs vp from Aegypt? But now the Lord hath forsaken vs, and delivered vs into the hands of the Mi∣deanites. And what marvaile was it? Baalls Altar and Groue were among them, yea and that neere vnto Gi∣deons fathers house. But God by night warnes Gideon to throw downe Baalls Altar, which his father had made, and to cut downe the Groue by it, and offer sacrifice of peace vnto the Lord. Here then was the maine obsta∣cle of Israells welfare first removed. Hereupon Gedeon marcheth in his might, goes on, and prospereth: Now

a Barley Cake smites the Midiani••••s tents; now a hand∣full of men, even three hundred with their swords and lampes dare surround the enemy, and giue ••hat huge host a miraculous discomfiture, even without stroke-striking; for feare of whom twenty thousand of Israell being faint-hearted had forsooke the field, and retired home. Thus God can help at a pinch, even against al lik∣lihoods, and when his enemies are in the height of their presumption, and his owne people at the lowest ebbe of strength and meanes to helpe themselves; when once Baalls Altar is cast downe. Hilary saith, proprium esse s••∣lius Ecclesiae, vt tunc vincat, cum caeditur: tunc intelligat, cum arguitur: tunc secura sit, cum deseritur: tunc obtineat, cum superata videtur: It is the Priviledge of the Church, then to vanquish, when it is wounded: then to vnderstand, when it is reproved: then to be secure, when it is forsaken▪ then to obtaine the victory, when it seemeth to be overcom••. Need we now to apply these examples to our present purpose? Who so dull, as to require it? Doth he not see Israell every where to goe downe the wind, and to be come in a maner to the very precipice of ruines? Doe not the Egyptian Taskmasters every day vexe them more and more? Is there not now (in all appearance) lesse hope of deliverance, then ever? But what then? Is Gods hand therefore shor••ened, that it cannot sau••? Shall outward appearances prescribe or limit his power? Or shall the most extreme difficulties proue impossibili∣ties to his Omnipotency? Or is not God the same God still to Israell? Or is he not still good to Israell? Or doth he afflict them, because he ha••es ••hem▪ Or doth he humble them, that he may for ever cast them off, and not rather thereby to take occasion, to raise and restore them in due time? Or doth he suffer the Beast, the An∣tichristian power to prevaile and prosper, vsing him as a rodd to scourge his foolish and wanton children, be∣cause he loveth or favoureth the Antichrist, his mor∣tallest enemy? Yea is not this cruell rodd reserved and

destinated to the fire, so soone as the Father hath there∣by disciplined his Children, as now they humble them∣selues, repent of their sinnes, reforme their wayes, re∣moue the stumbling blockes, and provocations of Gods jealousie, fall downe; and with greater fervency and im∣portunity of strong cries sollicite their offended Father, and so shake off from them that drowsie security, and lethargy, wherewith the world is so desperately posses∣sed? And in the meane time, is the Beast so senselesse, (and so senselesse he is) as not to discerne these seven last Plagues of Gods wrath to fall vpon his marked ones only, even as the ten Plagues fell vpon the Egyptians, and not vpon his owne Israelites? Gods Israell indeed is sore afflicted and humbled, but all the Plagues light vpon the Beast, and his Crue. Afflictions admonish and occasion Israell to repent, to humble themselues, to seek reconciliation with their heavenly Father; thus afflicti∣ons are good Medicines and Monitors for their better∣ment: whereas on the other side, the Plagues which fall vpon the brood of the Beast, worke in them no repen∣tance at all, but cause them to vtter their impatience, and to belch out their blasphemies, as effects issuing from the filthy source of their superabundant, and in∣corrigible corruptions.

Shall I say then that this sixt Viall is already begun to be powred out? That needs not neither: though if we did, the former example might stay our faith from falling into the pitt of incredulity, in case those two blind guides in divine wayes, carnall sense, and humane reason, should take vpon them to conduct it. But yet least so hard a morsell might overcome the weake sto∣mack, before it be better concocted: proceed wee to that which followeth in this Viall; which if we find not plainly enough fulfilled in these our dayes, it will be in vaine for the best Oratour to goe about to perswade it.

The second Branch therefore of this Viall, is an A∣gency

dispatched for to prevent the Kings of the East from the surpri••all of Babylon.* 1.70 Ver. 13. And I saw three vncleane spirits like Frogs come out of the mouth of the Dra∣gon, and out of the mouth of the Beast, and out of the mouth of the false Prophet; for they are spirits of Divells working miracles, which goe forth vnto the Kings of the earth, and of the whole world, to gather them to the battell of the great day of God Almighty. In this Agency we haue first the A∣gents: described, first by their nature, noting their sin∣gular activity and agility, as also subtilty and pregnan∣cy of wit, being called spirits: and what place so closse, what walls so thicke, what sinque ports so well watcht, as can keep out spirits? Secondly, for their numerosity, Three, a number of perfection: it imports abundance of them in the time of this Viall. Thirdly, by their qua∣lity, vncleane. Fourthly, by a similitude, like Froggs. Fifthly, by their commission, armed with a threefold au∣thority, 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. Secondly, the execution of their Agency, which is set downe, first, in the extent of it, they go forth vnto the Kings of the earth, and of the whole world. Second∣ly, in the intent of it, to gather them together to the battell of the great day of God Almighty. And lastly, by what meanes they perswade the Potentates of the earth, to wit, by working miracles, namely false miracles, foras∣much as they are the spirits of Divells. Nor are we to o∣mit Iohns testimony concerning this brood, saying, And I saw &c: which giues vs to note this Agency, as a thing very conspicuous, and evident to the view of (at least) every spirituall Beholder▪ ye•• so palpable, as that the very externall sense, the eye, may easily obserue it. And this invites vs to a speciall attention of this whole matter. The drying of the great River Euphrates was not with [I saw] for that is a matter of faith, not of sense.

Now for these Agents, who ever they be, the Royall Paraphrast saith, they are Ecclesiasticall Factors, and A∣gents,

as the Divells last brood. Every man with halfe an eye may plainly see whom he meant▪ vnlesse the brood of Arminians as later, come in to claime their Copy-hold. Henry Bullinger writing his excellent Commentary vp∣on the Revelation about seventy yeares age, vnderstands by these Factours the Popes Legates à latere, who nego∣tiated in all Kings Courts their Masters cause. It was in∣deed an application very sutable for those times of his, wherein this last brood was scarcely hatched. Whom if he had lived to see, as our times haue done, he would no doubt haue recanted his errour; he would haue excu∣sed the Popes Legates, as of a more leaden mertall, then to be compared to such actiue spirits, as here are; and to be too much loaden with their Pontificiall Pomp and traine, to act or attempt any rare projects, or dexterous atchieuements, as we haue seene acted by these nimble froggs. The Legates still could not come to Court, but in at the broad gate, in the view of all▪ but these spright∣full froggs can creep or skip in at the Wicket, or back∣dore, and negotiate more businesse by lurking in some corner or skirt of the Court, then the Legate with all his Traine. Nor was it so profitable to the Beast, to main∣taine a pompous Legate in every Kings Court, vnlesse as Cardinall Campei••••, he could come with his Sumpters stuffed with old shoes, and carry them home againe loa∣den with old gold, England having been of old the Popes best Exchange for such Marchandize: but this last brood, these vncleane spirits, these Froggs (what shall I call them) vse to come as naked over, as a Frogg, not sumptuous (except when they metamorphose themselues into the Court fashion, or like Ruffians thereby to cover & colour over their Frog-like nature, 〈◊〉〈◊〉 they should bee knowne for ••pyes, make bares, pragmaticall incendia∣ries, poysoners of the very ayr, where they breath, and most artificially palliated Traytors, and enginers of all mischiefe) but nimble to practise all juggling ••eates for their Masters advantage.

And not vnfitly doe they resemble froggs. First, the frog is an ••••nclane crea••••re, conversant about the mud∣dy puddles: so these▪ Therefore called vncleane spirits, both in regard of their originall, breathed out of three fowle mouths, the fowle F••end, the fowle Beast, and the false Prophet, as fowle as the ••est▪ as also for their owne naturall vncleannesse, their very consciences be∣ing defiled.

Thirdly, in regard of their doctrine, which they breath into their Disciples, which, for all their false pretences, can never purge men from their sinnes, but leaues them more vncleane.

Fourthly, in that they doe mingle, and med∣dle themselues with all secular courses, but chiefly with State-businesses, as King Iames saith, which by their wick∣ed counsells clossely inspired, they wholly pollute and defile, whereby they become sinfull acts, and impi∣ous resolutions. But in the last place (not the least) they proue vncleane spirits, by working a generall effect of vncleannesse and prophanesse in all sorts and rankes of men, and that through their audacious and clamarous, croaking and crying downe of all piety and sanctitie of life, branding not only the true religion of Christ, but the power thereof in our sanctification with hypo••••i∣crisy, or some odious nickname of I wot not what here∣sie. Whereby it commeth to passe, that he that refrai∣neth from evill, maketh himselfe a prey, and he that runne•• riot in all kind of iniquity and profanesse is accounted the best Christian. These vncleane spirits would per∣swade the world, that he is the best Minister that prea∣cheth least, that hath most preferments and cures of soules, but liues at ease himselfe▪ and playes the good-fellow; that the Lords day is best observed but with one Sermon a•• most▪ and with one Play at least. These be the vncleane spirits that revell most in the time of this Viall•• wherein whose will not ru••••e with the streame of all impurity and impiety, th•••• blast them with the

name of heresie, as Pope Paul▪ ••. did those th•••• studied Academicall learning, or as Traian put men to death, only because they were Christians. So that these vn∣cleane spirits like froggs pollute the waters where they liue with the filthy froth of their frye, so causing an vni∣versall surface of all iniquity, in the time of this Viall, more then ever. The Royall Paraphrast saith of them▪ They are likened to Froggs, for that they are bred of an old, filthy, and corrupt false doctrine, which for a long space hath blinded the world before their comming▪ as froggs breed of rotten and slimy coruption; or for that they preferr•• themselues before all other Ecclesiasticall orders preceeding them▪ as vn∣perfect and vnprofitable, hopping and leaping aboue them. Againe, the frogg hath no oth••r song, but one, Koax, Koax; and therein is very importunate; so these vn∣cleane spirits, what is all their Croaking▪ but one song▪ The Church, The Church, the Catholick Church▪ the holy Mother Church of Rome, the Apostolicke Sea, one supreme Pastor, and Iudge of controversies, who cannot erre, and the like. This is their three mans song, wherein they goe as in a circle. Thus, by counterfeiting the froggs, they doe, as the Aegyptian Magitian•• seeke thereby, (e∣ven by their very clamarousnesse and obstreperousnes, to disgrace Moses and Aaron Gods Ministers in their of∣fice, who preach the truth. Fourthly, froggs bring forth their young, as the Beare vnformed, having only a black head, and taile: such is the spirituall offspring of these Froggs, whose faith is informis, or vnformed, implicit, and even blacke with ignorance. Hence the Proverbe, Nihilò rana gyri••a prudentior: no wiser then the young frye of a frogg. Which may be applied to all seduced and blind Papists, who are not able to render a reason of their faith. Fifthly, Froggs liue in abundance of waters, and of idlenesse. Whence the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou pourest out wine vnto the froggs; as we say, To poure water into the Sea. And in what abundance of voluptu∣ousnesse and ease these frogg•• liue, all the world knows.

Againe, the Frogg is a nimble creature, and when yo•• thinke to take her vp in your hand,* 1.71 she skips away, and hides her in the mudd: such are these actiue spirits. In a word, K. Iames of happy memory in his Premonition, to all Christian Monarchs, free Princes and States, about these froglike spirits, hath these words: calling them a new sect of Spirits, raised vp for the defence of that * 1.72 totte∣ring throne, called three in number, by reason of their thre•• fold direction; being raysed and inspired by the Dragon Sa∣tan, authorized and maintained by the Beast the Antichrist▪ and instructed by the false Prophet, the Apostaticke Church, that hath the h••rnes like the Lambe, but speaketh like the Dragon: These spirits indeed thus sent forth by this threefold authority for the defence of their triple-crowned Monarch, are well likened to Froggs; for they are amphibious, and can liue in either element, Earth or water; for though they be Church men by profession, yet can they vse the trade of Poli∣tike Statesmen; going to the Kings of the earth, together them to the battell of that great day of God Almighty. What Massacres haue by their perswasion been wrought through many parts of Christendome, and how evilly Kings haue sped that haue ben councelled by them; all the vnpartiall histories of our time doe beare record. And whatsoeuer King or State will not receiue them, and follow their advice, 〈◊〉〈◊〉 out must that King or State be, even with Gunpowder, ere it fayle. And these froggs had reason indeed to labour to become learned, thereby to dissipate that grosse mist of ignorance, wher∣with the raigne of Antichrist was plagued before their coming forth. So farre the judicious King. Thus we need goe no farther for a cleare interpretation of these words.

Hence also we may note the vnaminous spirit of these three, the Dragon, the Beast, and the false Prophet, out of whose mouth these three Froglike spirits procee∣ding, may put vs, in mind, as of their tripple authoritie, so of their triple malignity, as the crafty cruelty of the Dragon, the vsurped power of the Beast, and the sophi∣stry of the false Prophet. They are called also the spirits

of * 1.73 Divells: to note their Politicke 〈…〉〈…〉, going in the habit of illuminate 〈◊〉〈◊〉 & Rab∣bies, in the long robes of profound Craftsmasters, and expert Statesmen, who in the time of this Viall bring in∣to the world new Maxims of state, infused into them from those, whence they come. But they work•• 〈◊〉〈◊〉. This may seeme to excuse Priests and Iesuites from being of the number of those spirit•••• for what miracles doe they? Yes surely great miracles, if ye may bel••eue them. Although what true miracles can false Prophe•••• the spirits of Devils doe? But it sufficeth, that these Pro∣phets be the only Miracle mongers. And a•• King Iames excellently, They doe miracles of deceit, for they doe wonderfully deceiue men. And doe they not vndertake to do miracles every day, while they would make the wor∣shippers of the Beasts Image belieue, that they doe a Mi∣racle in••u••ning a thinne Wafer cake into the very body of Christ, flesh, blood, and bone? Only the Apostle tells vs, that Antichrists miracles are lying wounders, serving only to deceiue them that perish through strong delusion sent them from God, that they should belieue a lye,* 1.74 and so might be 〈◊〉〈◊〉. And is it not miraculous; that they can by their inchan••ing spells make of wise men starke ideots, offen∣sible men senselesse, of reasonable men brutish, as to be∣lieve, that to be a miracle, which they, see with their eyes to be nothing lesse? It is the property of a mira∣cle to put it selfe vpon the triall of a mans infallible sense, specially of the eye. But here is no such thing to be serue. When Christ turned the water into wine, it had now both the colour and savour, and substance, and true spirit of naturall wine. Thus it was with a true Mi∣racle, the first that Christ wrought in Cana of Galilee. It was not such still, as the guests could not discerne from water, either by their eye, or tast, or smell, but were by the strength of their faith, or conceit, to imagine it to be wine. But the miracle (forsooth) of Popish Transub∣stan•••• 〈◊〉〈◊〉 cannot indure the couch of ••ens•••• triall; the

eye see•• nothing▪ but a 〈…〉〈…〉 Wafer; the mouth tasts nothing but a thinne shiver of b••ead▪ Where then is the Miracle▪ That must be begged of the blind cre∣dulous vulgar to be believed only. Thus it becomes a Miracle of implicit faith. And what can he believed more miraculous, then that an impotent Priest should be able to doe that, which ••••lls not within the compasse of Gods omnipotency? For to cause one and the some na∣turall circumscript body to be in a thousand distin•••• places at one and the same moment of time 〈◊〉〈◊〉 to be in the highest heavens, and here vpon 〈◊〉〈◊〉 at the same instant, is a meere contradiction, a meere lye, and 〈◊〉〈◊〉 impossible for God to doe it: but a silly Priest can easily doe this with saying over but fiue words. To cause the same circumscript body, consisting of so many dimensi∣ons, such a length, such a breadth, such a thicknesse▪ to remaine the same in all the quantities of it, and yet to be confined and circumscribed within the narrow limits of a thin and narrow Wafer Cake, the body suffering the while no diminution, is a meere contradiction, a meere lye, and so is impossible for God to doe it: but a so••••y Priest can miraculously doe it, sw••llow downe the intire body of Christ, with all the dimensions and large quan∣tity of it, at one morsell, downe his wide Weson. To cause the same body, consisting of flesh, blood, and bone, all of a solid substance, to remaine in their solid constitution without alteration, and yet at the same time vnder the formes of a Wafer, Cake to melt in the mouth, where neither flesh, blood nor bone are to be felt (as Christ shewing to his doubting Disciples his na∣turall body, saith, Handle mee, and see; a spirit hath not flesh and bones,* 1.75 as ye see me haue.) is a meere contradiction, a meere lye, and so impossible for the Omnipotent to do it: but an vnclean spirit of the Divell breathed from the mouth of the vnreasonable Beast can do it. In a word; to cause the same blessed body, which was borne of the blessed Virgin, and now glorified in heaven, to b•• 〈◊〉〈◊〉

cr••ated of the very substance of bread 〈…〉〈…〉 into it, is against the truth of God, 〈…〉〈…〉 of our Creed▪ B••r••e of the Virgin Mary, a mor•• wicked heresie, then that of the * 1.76 〈…〉〈…〉 of Christ•• humanity to be of the 〈…〉〈…〉 and so overthrowing mans salvation••, which could 〈◊〉〈◊〉 be wrought, but by the Sonne of God in 〈◊〉〈◊〉 nature, that had sinned, and so it stands no•• with th•• 〈◊〉〈◊〉 and glory of God to make such a counterfeit body▪ yet 〈◊〉〈◊〉 Priest can doe it. And such are the Miracles, which these froglike vncleane spirit•• of Diuells due worke daily.

Againe, these spirits or Agents are here called the spi∣rits of Divells. VVe read not in all the Scripture of any men so called▪ Iudas onely is called a Divell. These, 〈◊〉〈◊〉 spirits of Divells, to note them to be Divells incarnate▪ and that the spirit of the Divell is more predominant, more raigneth and rageth in the world in the time of this Viall▪ then ever, from the beginning of the world; and that especially in these sprightfull Agents with their confederates and consorts. This being that 〈◊〉〈◊〉, where∣in the Divell hath but a short space to ••aigne, and there∣fore he now playes the Devill▪ Chapter 12.1••.

And these got to negotiate with the Kings of the earth. Will not lesse serue▪ These be 〈◊〉〈◊〉 Froggs in∣deed, that like to those Aegyptian frogge, da••e leap and crawle vp into Kings chambers. So prudent are they in their generation. They are no peddling merchants, but professe to be great Iewellers, fit to 〈◊〉〈◊〉 with Princes. For so they may sweep wh••le Kingdome along. If they can 〈◊〉〈◊〉 the great Landlord, they will be sure of the Te∣nants. But whereabout doe they negotiate with Kings•• Surely in no small State-businesses, but euen to stirre them vp to take part with the Beast, and to make war••e with the Lamb, to fight against the Gospell, 〈…〉〈…〉, or suppresse the true Religion, and the Professors of it; a matter (I wi••) of no small consequence, for any state

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Although perhaps, 〈◊〉〈◊〉 great many will not belieue this, at least such as 〈◊〉〈◊〉, and will not 〈◊〉〈◊〉▪ but willingly winke, for feare they (should be eye witnesses of their owne wofull wr••ck and other••, which on 〈…〉〈…〉 cowardise hath prouided 〈◊〉〈◊〉 when was there ever a greater, and more generall confidence of these Froggs, then now? Yee all are 〈◊〉〈◊〉▪ A man would thinke some Bull had of late roared from Rome▪ causing all the Froggs to couch close in their holes. This 〈…〉〈…〉 may be a shrowd signe of s••me such thing in good earnest. Whereas otherwise it is one stonifician poynt of pollicy, when any Bulls come from Rome, to cast a hood over the hornes, to dissemble and choake it alto∣gether. Iust so it was in King 〈…〉〈…〉 of happy memory, when a Bull came fro•• the 〈◊〉〈◊〉 P••pe Paul•• 5 so unreasonable, as the Papists gaue ours, 〈…〉〈…〉 maliciously counterfetted by some, who bore 〈…〉〈…〉 will to them; vntill the same was confirmed by a second Bree••e from the same Pope▪ both 〈◊〉〈◊〉, and answered by his Majesty. But we need not 〈◊〉〈◊〉 could to con∣firme the late former, sith we see 〈…〉〈…〉 so good effect in the obedient silence, and calmnesse of hi•• Catholicke sonnes, who▪ according 〈◊〉〈◊〉 that speciall charge given by the Pope in that late Breeue, are now all hush'd, ex∣pecting the signall of the 〈◊〉〈◊〉 day, th•••••• haue so long longed for. For we must no•• dreame, that these froggs are asleep all this while. They lye but closse, 〈◊〉〈◊〉 froggs in the deepe of winter, waiting till the spring c••ll them forth, to croake, and hum 〈◊〉〈◊〉 tog••ther 〈◊〉〈◊〉 Confe∣derates to the battell. Yet they ar•• as busie and closs•• ne∣gotiating now as ever. Even now 〈◊〉〈◊〉 they a gathering, as fast as they can, the Kings of the Earth, and of the whole world (a great part for the whole) to the battell of the great day of God Almighty. They are no•• con∣tent, in every state, where they may 〈…〉〈…〉 egge on Kings to suppresse the truth, and the Professors of it, in their severall dominions, as in 〈…〉〈…〉 and

the rest: but they labour to muster all the Kings of Chri∣stendome together, to make warre against the Gospell, and vtterly (to their vtterm••s••) extinguish it at onc••. Doe but goe to D••v••r ••lift••, and lo••ke beyond th•• seas▪ and then tell me whether eve•• thi•• Viall at least in this one point) was so apparantly poured ou••. And such is the condition of the time of this Viall, that these froggs shall never l••••ue croking their Kings together, vntill they haue brought them to the ••aine batt••ll▪ The•• still sollicit the Kings of the earth. But our hope and com∣fort is, that which they make account to be their day, is and shall proue the great day of God Almighty. He it is that meanes to strike the stroke, and to make it his owne day, even the great day of God Almighty▪ which shall be a day of darknesse and gloominesse to all Gods ene∣mies. The zeale of the Lord of hosts will performe this. He is the God Almighty.

Next followeth the third branch or symptome of this Viall, to wit, Christ•• watch word to his souldiers; and this hath a twofold references 〈…〉〈…〉 the present con∣dition of the 〈◊〉〈◊〉 of this Viall, and so it is for a Prese••∣vatiue: secondly, 〈◊〉〈◊〉 th•• subsequent great battell, begun to be pitched in this Viall, and which is to be strucke 〈◊〉〈◊〉 the next, and so it is for a Prep••ratiue▪ Nor let any ima∣gine, much lesse ••ffirme, that his Watchword is not pro∣per for this place▪ as if it were surre••titiously or by some errour crept, or c••••vayd into this place. For if all Di∣vines we 〈◊〉〈◊〉 to study, where this Watchword might best stand, they could not find a ••••tter place.

The Watchword is, Behold I 〈◊〉〈◊〉 as a Thi••fe▪ Behold is a note of atte••t••on, as elsewhere vpon the like occasi∣on, so here vsed to awaken all true Christians to a watch∣full expectation of Christs comming to ••udgement. And being inserted in this Viall, it argueth the supine drow∣sinesse of the presen•• age, wherein it is poured out. Which sleepinesse and carnall securi••y is a symptome, well sympathizing with the time of this sixt Viall, as

being 〈◊〉〈◊〉 forerunning signe of the gr••••t day of God Almighty, approaching in the next Viall. A•• the Apo∣stle of the day of the Lord, saith,* 1.77 When they shall say Peace and safety, then sodaine destruction commeth vpon th••m. The time of this sixt Viall being that, likened to the daye•• of No••h, Matth 24. From this generall Lethargy, and carnall securitie the Lord rowseth vp all his servants here, with a Behold,* 1.78 noting his suddaine and vnexpect∣ed coming, therein compared to the coming of a Thiefe in the night, which comparison the Holy Ghost often v∣••eth. For what more suddaine then the thee••es coming. He cometh in the dead time of the night, when all are a sleepe in security; as Math. 25. Christ comes when all the ten virgins as well the wise as the foollish, slumbred and slept. And this sheweth that the time of this sixt Vi∣all i•• very moment any, drawing on, and hastening the se∣uenth and last, euen by the strong hand of head-strong iniquity mounted to the highest pitch. In so much, as in the seventh Viall Christ will take the carnall secure world napping, when they least dreamed of his coming, Behold I come as a thiefe.

But least the wise also might be taken tardy (the spi∣rit though willing, yet the 〈◊〉〈◊〉 weake, as Christ said to his sleepy Disciples in the garden) he sheweth the hap∣py estate of those, which like the fiue wife Virgins haue their Lampes ready trimmed with oyle to meete their Bridegroome: Blessed is he that watcheth, and keepeth his g••••ments, least he walke naked, and they see his shame. And though this spirituall watch be at all times necessary for Gods children: yet most of all in the time of this sixth Viall. This watching here is implyed to be properly a∣gainst those dangers, which attend the time of this pre∣sent Viall; and those are of two sorts: 1. The danger of false doctrines: 2. The danger of corrupt conversati∣on, and debosht course of incorrigible life. Both these are comprised in the next words, & keepeth his garments, least he walke naked, and they see his shame. For garment••

are to be vnderstood here two waye••: 1. the garment of faith, which is Christ our Elder brother, in all hi•• righteousnesse imputed vnto v••, and put vpon v••, co∣vering vo••ing all our nakednesse, and hiding our shame from the pure eyes of God, which cannot behold any thing vncleane. Thus is Christ made vnto vs of God (〈…〉〈…〉 garment of foure quarters) wisdome and Righteousnesse, and sanctification and redemption.* 1.79 In this garment of our elder brother we obtaine the blessing,* 1.80 while it causeth, our persons to be accepted, yeelding a fragrant smell in Gods nostrills, being 〈…〉〈…〉 field, which the Lord hath bless∣ed. This is that garment of saluation, and robe of righte∣ousnesse. Esai. 61.10. This is the Lord our righteousnesse▪ made ours by faith.* 1.81 Thus our nakednes & shame points to Gen. 3.10. and the covering of it to Gen. ••.21. Where the Lord God himselfe maketh Coat•• of skins to cloth Adam and Eve, being (in all likely-hood) the skinns of sacrificed Beasts, a type of Christ our Sacrifice, by whose righteousnes, as a skin, our sinne is covered, and our persons clothed. Although the time of this pre∣sent Vial would strip vs of this * 1.82 durable and substanti∣all covering, and inste••d thereof b••ing v•• backe aga••ne to Adams invention, to invest our selues in his 〈◊〉〈◊〉 figleaues, of selfe saving righteousnesse.

The Second garment which we must looke vnto, is our inward garment, woven of sundry graces infused in to vs by Gods Spirit. These by the continuall 〈◊〉〈◊〉 of Gods Spirit and grace, must be woven out of our owne bowels, as the laborious thread of the silke worme thereof to m••ke a garment to cover our nakednesse, and shame from the eyes of men. And thi•• i•• the garment of sanctification. And forasmuch, as even the best of God•• Saints may so farre forget themselues, as foolishly to fa•••• fowle vpon the worlds reproach: here they are stirred vp by Christ (as it were) to take the needle of sharpe compunction, and the well twisted thread of faith, hope and Charitie, therewith to sow vp the r••nt againe, and

by how much they haue, of carelesne•• and coldnesse of affection towards God, and of he••dlesse attention and watchfulnes over their owne wayes, any way offended God or man: now upon renuing their covenant with God in Christ by faith and repentance, they may double and treble their care and zeale of glorifiyng God, edifi∣yng men by their example, for the time to come, so as their nakednesse and shame may be for ever covered.

But how cometh the danger of loosing our spirituall garments to be coincident & proper to the time of this Viall? Surely not without cause. Vve haue seene alrea∣dy the three vncleane spirits out of the mouth of the Dragon, and of the Beast, and of the false Prophet, as abundantly and most eminently predominant in the time of this sixt Viall: and can we expect any other, but that the world in this age should be mightily poss••ssed with the lying spirits of false Prophets, which going in sheepes clothing (being inwardly ravening wolves. Matth. 24.) would not only flea off the fleeces and fells, but also slay and devoure the sheep themselues? And when did ever false doctrines, and false Prophets out of that aforesaid triple-mouth, ever dare grow to so great a head and height (since the pouring out of the fourth, and fifth Viall) as we may begin to behold in this succeeding age? Would not the false Prophets of the Beast stripp vs of our glorious robe of faith, while they would gueld faith of its natiue and prime quality, namely, certainty and assurance of salvation by Christ? Did not thus the apo∣statized Church of Rome in her Councell of Trent found her Apostacy from Christ, and from having any more communion with him, vpon the groundlesse ground of doubtfull vncertainty, cancelling and accursing the only saving faith of Christ, by depriving it of those es∣sentiall properties, certainty, assurance, affiance, with∣out which saving faith can be no more saving faith, then fire can be fire without the essentiall quality of heat▪ No marvaile then, if hereupon, having cut off

their right hand, to wit, the only saving and iustifying faith, by which only Christ our Righteousnesse, as a most pure and perfect garment or vesture is put vpon vs: they, with the left hand of human•• invention and presumption, learned from apostatized Adam, are driven to weaue to themselues the Cobweb of selfe-iustification out of their owne poysonous bowells, as the Prophet makes the comparison: Esa. 59. No mar∣vaile, if having denied that only affiance-full saving faith, which resteth assured of Gods promises, building his salvation vpon the eternall and vnchangeable free loue of God in Christ, electing and predestinating him to eternall life, the evidence and earnest whereof is wit∣nessed vnto him by the spirit of God, by whom also he is sealed to the day of finall redemption: no marvaile (I say, if men, forsaking this only firme foundation of God, whereon the faithfull are vnmoveably built, they doe invent new-old sandy foundations, building their salva∣tion vpon their owne fickle arbitrary will to receiue or reject grace offered, to retaine or relapse from grace (as they call it) once received, so hanging their salvation by a small haire vpon a rotten pin. No marvaile then, if they deny faith's natiue certainty, and consequently a∣bolish the very essence of it. For what certainty can a man haue of salvation, when he builds it not vpon God, but man? In this regard therefore (so peremptory and importune are the false Prophets in the time of this sixt Viall) Christ admonisheth all his to looke most diligent∣ly to the garment of their faith.

And because the spirit of Prophecy is noted here by the spirit of Christ, to be a pregnant symptome of thi•• Viall, it will not be impertinent, but rather very impor∣tant and necessary, to take a briefe view (at least) of such principall doctrines, as in our dayes haue dared with o∣pen face, not only to confront, but altogether to sup∣presse and put to silence the fundamentall truthes of God. Vpon consideration whereof, we may take the

better estimate and aime, how farre forth the pouring out of this sixth Viall may seeme to fall vpon this pre∣sent age· Nor meane I here simply and solely the false docttines of Rome, and het Emissaries, which haue their issue immediatly and directly from that bloody Sea of the Trent Councell, mentioned before, and such as come out of the mouth of the Dragon, and of the Beast, and of the false Prophet; but a certaine collaterall offspring of false teachers, who vnder the name even of the true Church, doe confederate and side with the Iesuites, like Sampsons Foxes tied taile to taile. These are the on∣ly Rabbies of repute, that venditate and vent their false doctrines every where, both with their pen and tongue (at least when their pleasure is, and leisure serveth from their pragmaticall speculations, to make some rare Ser∣mon, or Masterpeece, wherein it is their glory to seeme most learned, and the auditors happinesse, least to vn∣derstand them) that claim to themselues the sole title (in a manner) of the whole Church of England, as being the only Oracles, from whom all others must receiue the in∣fallible Dictates of faith. Whatsoever, before this time, hath beene the ancient, constant, vnanimous, vniforme doctrine of the Church of England, grounded vpon the Scriptures, sealed with the blood of so many Martyrs, witnessed by the writings of so many learned Bishops and Doctors, who lived and died in that doctrine, yea ra∣tified by solemne Act of Parliament (which I am sure was never yet repealed, nor shall be, I trust, while England standeth) must now fall vnder the checke and censure of a few (at least, in their owne conceit) great Rabbies (as reserved cases for the Pope and his Cardinalls in the Court of Rome) by them to be new minted, and not to passe currant, but with the mixt base allay of the alchi∣my, extracted from the brainsicke limbecks of some pro∣jecting Chimists. So that not vnjustly may these also challenge a copartnership, as coagents with these for∣mer frog-like spirits, to the Kings of the earth, and to a∣nimate

and inci••e them to take vp armes against Christ, and his Gospell. For by them the doctrine of Arminius is both openly avowed, and stiffely maintained, which differ nothing at all from those gracelesse Conclusions, which the Iesuites haue sucked from that bloody Sea of Trent, running through all the veines of the Pontifi∣cian body. To giue the Reader a tast hereof, I will set downe one maine Iesuiticall Proposition (among other) of Molina the Iesuite. In Praedestinatione nulla est alia Certitudo,* 1.83 quam Praescientia, et certitude tota, quòd Praede∣stinatus sit in vitam ••ternam pervinturus, a Praescientia sola pendet: that is, In Predestination there is none other certi∣tude, then of Prescience or foreknowledge, and all the certain∣ty, that one predestinated shall come vnto life eternall, depend∣eth vpon Prescience alone. In which one Proposition is packed vp the whole mystery of Arminius, which foundeth mans salvation not vpon Gods free grace in predestinating, but in mans free will foreseene, which foresight or prescience in God hath no other stability or certainty, but the mutability or vnconstancy of mans free-will in receiving or rejecting grace offered, and of mans power in retaining or relapsing from that grace once received. Which Iesuiticall Proposition, with the rest, is thus censured by the Dominicans. Propositio est contra sacras literas et Patres,* 1.84 repugnat & potissime authori∣tati Apostoli ad Rom. 4. Vt secundum gratiam firma sit pr••∣missio; qu••ni locum expendit optime S. Aug. de Praedestin▪ Sanctorum, cap. 11. Vbi ex hoc loco probat &c. This Propo∣sition is against holy writ, and the Fathers; and chiefly it is repugnant to the authority of the Apostle Rom. the 4▪ that according to grace the promise might bee firme. Which place Saint Augustine doth excellently discusse in his booke of the Predestination of the Saints,* 1.85 where from this place he proueth, that Predestination i•• certain and infallible in regard of grace it selfe: for that Prescience, being but a naturall seeing (〈…〉〈…〉 were) through a Perspecti••e, is not grace. So they.

But to come to our Iesuited Arminians. These are they who domineering now in the Church of God, razing the very foundation of mans salvation, to wit, Gods e∣ternall free grace and favour towards his elect: may giue vs strongly to suspect, if not rather constantly to be∣lieue, that this Vial is already begune to be poured out. Well, of what sort or ranke so ever they be, the Lord here warneth his servants to beware of such, as would strip vs of the robe of grace and glory. Although it was well hoped, that vpon a publicke Edict prohibiting and silencing all quarrels about the Arminian doctrine, no Popish Arminian would haue ben so bold, as to vent a∣ny more books in print, tending to Popery and Armi∣nianisme, and much lesse that any publicke examiners of Books durst haue approved & priviledged such bookes for the Presse: yet see the mischiefe of it, by this meanes all bookes, that are written in defence of the truth, ei∣ther against Arminians, or the Papists, can find no fa∣vour to passe the Presse: but such bookes, as can cun∣ningly and slyly, vnder the vaile of the Church of Eng∣land, reconcile Popery and Arminianisme together, may only passe for currant cum privilegio. Then which, what can be more dishonorable to his gracious Maiestyes pro∣clamation, what more derogatory to the Gospell, what more pernicious to trouble the peace of the Church & state, let all indifferent men iudge. A few shall suffice for instance; onely I omitt, for the present, to menti∣on the names of the bookes or authours, if happily they may check themselues, and retract their errours, or call in their bookes, by the same authority whereby they were published, least persisting in them, they proue he∣resyes, and that not of the lowest kinde, and so come to fill vp the measure of this Viall.

In a booke printed of late,* 1.86 there are some things much favoring Popery, and tending to the nuzzling at least of silly ignorant Papists in their blind, Idolatrous, and faithlesse religion; if not also to animate simple minded

Protestants to become simple silly Papists, and so to loose that garment of salvation, which the only religion and ••aith of Christ, truely professed and maintained only by the true Protestants, can invest vs with. For the pur∣pose, there are these words. We & our adversaries consent, that there is salvation to some in the Romaine Church. And who are those, some? It is expressed; wee acknowledge an honest ignorant Papist may be saved. And againe, we haue not so learned Christ, as to deny salvation to some ignorant silly soules, whose humble, peaceable obedience maks them safe among any part of men, that professe the foundation, Christ. Suffice it to name this here, as confuted in the second Vial

Not many yeares after that book, and fewer afore this present, comes out another booke (whose chiefe autors or fautors let time try out) which comming in hood-winkt vnder a kind of some monastick vaile of canonicall Devotion, framed also after an old worm eaten forme, published in the dawning of the Gospell in England, would prettily vnderhand draw in Popery again among vs, & tanquam postliminio restore it to some place & grace againe in this state; at leastwise reconcile the two jarring sisters (as the former author calls them) the Church of England the Younger, and that of Rome the Elder to∣gether, yea to reduce the Church of England to an vni∣on with that of Rome, as being the holy Catholicke Mother Church. But this booke we haue elsewhere an∣swered.

Take one instance more. But the other day comes forth a third booke, the Author of it (I dare say) of no small correspondence, with the former. He on the other side pleads for Arminius, and that not now obvoluto capi∣te, as the former; but aperta fronte, & ex profess••. In his Epistle Dedicatory (wherein he seekes to indere his ser∣vice to a great Macanas of one of our famous Academies (God grant he aime not at some of the learned Chaires, wherein to vent his not popular, nor Pulp••t speculations)

he giues a dangerous by-blow to the opposites of Armi∣nius, and his doctrines, in these words, If the man which most mislikes the Arminian or Lutheran doctrine in the points most controverted through reformed Churches, will but agree with me in these two, That the Almighty Creatour hath a true freedome in doing good, and Adams offspring a a true freedome of doing evill, I shall not dissent from him in any other points controuerted, vnlesse it be in this one, that there needs be no other controversie at all betweene the Armi∣nians and their opposites in point of Gods Providence and Pre∣destination. In so saying, he would seeme to imply, that the opposites of Arminius in the point specially of Pre∣destination, doe hold a kind of stoicall fatality, and ser∣vitude in Adams offspring, necessitated by divine De∣cree vnto all their evill actions. Which insinuation, how true it is, let all men, that haue read the workes of the Oppugners of Arminius indifferently judge; whe∣ther this be not a most notorious calumny. As if the Di∣vine Decree did impose necessity vpon mens wills to prosecute evill actions, because it leaveth them to their wicked wills, which of their owne nature corrupted are now free only vnto evill. Indeed God in justice leaving man, fallen, to himselfe, leaveth him to the swindge of his corruptions, which of themselues necessarily, and yet freely runne to all excesse of riot, being altoge∣ther averse and adverse to that, which is simply good. As the Scripture saith, God saw euery imagin••tion of the thoughts of mans heart to be only euill continually. Gen.

But touch we a little vpon some passages of the boo••. The Author in the former part having soared aloft, (as he would seeme, as they say Simon Magus did at Rome) and that having his wings imped with the feathers of Philosophy, to search into the nature of the Divine Es∣sence, whereabout he hath spent much in transcendentall (to vse his owne terme) speculations, and quintessentiall extractions, farre beyond all Divines, that went before him, eiher moderne, or ancient, yea beyond Saint Au∣gustine,

and Saint Gregory, whom he mentioneth to haue come short of that knowledge of God, which himselfe hath reached vnto: he cometh in the latter part to make vse and application of the former, whence he would draw sundry cōclusion for the maintenance of the Ar∣minian doctrine; which that he may doe, you must giue him leaue to show his singular opinions different from all ancient Divines, and allow him a latitude to speake ad placitum, what him listeth, tanquam e Cathedra, from Pythagoras his Chaire.

But the summe is, though he promiseth much, and professeth to know, and teach more of the Divine na∣ture, then ever yet the world knew: yet, in the vp shott of all his discourse, he mightely confineth and limitteth Gods infinite Attributes, yea and his most liberall will it selfe to a very narrow roome, causing all of them, to hang and turne vpon the only hinge of his prescience, As he saith, There is a goodnes obiectiue (in the creature) precedent in order of nature to the Act or ex••pcise of Gods will. And, vnlesse a thing had bin good, God had not willed it. And, When it is sayd, [things are good, because God wills them] this illatiue inferres only the cause of our knowledge, not of the goodnesse which we know. Thus by these and suchlik transcendentall speculations, whatsoever good is in the creature, must primarily proceed from some selfe-cause, or without God, and not from any cause primary abso∣lute and independent in God. For if the act of Gods willing of good be prevented at least in order of nature by the obiectiue goodnesse in or of the creature: then the cause of the creatures goodnes is not from Gods will in order of nature and causes, but from the creature, or I wot not what externall cause out of God. And if Gods eternall will be not the prime and absolute cause of all goodnesse in the Creature: certainly his e••ernall Prescience much lesse. And so God, who is Caus•• C••••∣sarum, is stript of this honour and prerogatiue, and so robd of the glory of all that goodnesse which is in the

Creature. Thus our Author, and those of his minde, to auoyd a supposed, and misiudged inconuenience, fall in∣to a mischiefe (yea into most impious blasphemy, placing and preferring the Creature before and aboue the Creator, and so making the Creature God, as hauing a selfe-being;) least by granting Gods infinitely free, wise, just, good, and absolute independent will (according to the coun∣sell whereof hee worketh all things, saith the Apostle) to bee the prime and originall cause of all things in the world (as his reuealed will is the rule of all things) they should seeme to admit,* 1.87 that Gods will were also the cause of Sinne: therefore they choose rather to make the Act of Gods will the effect, then the cause of the creatures goodnesse: sith this they allow to be the obiect preceding Gods will in order of nature, and not the consequent effect of it. But it is a fundamentall Principle vndeniable, Deus, ordine naturae, nihil praevi∣dit creatum, antequam voluit creandum: God, in order of nature, foresaw nothing created, before hee first willed it to bee created. In the Creation God first gaue vnto the Creature its Beeing, and then hee saw, that it was good. He did not first see them to be good, and after gaue them their Beeing. But, as Reuel. 4.11. For his wils sake they are, and were created. So that Gods will, in order of Nature and of causes, is before the Creatures beeing or goodnesse; his will first makes them the subiect of goodnesse, before they become the obiect of his Pre∣science. For nothing can be foreseene, before it first bee conceiued to haue a beeing: and a beeing of it selfe it cannot haue, but from the Will of the Creator, the prime efficient cause thereof.

It is pittie, that such as should be good Diuines, and would bee esteemed great Scholasticks, doe not bend their studies rather to finde out vpon what strong foun∣dation of diuine reason the ancient, catholicke, and ge∣nerally receiued Doctrines of God are built, then to seeke after I wot not what sublimated speculations▪ and

so boldly without the guidance of Scripture, as the clee∣rest Perspectiue, aspire to pry into the diuine essence, so farre, as to make a man more blind. It faring with such, as with a man, who with open eyes daring and outsta∣ring the bright shining Sunne, is so blinded, that he hath lost the faculty of discerning the difference of obiects and colours of things below. Why doe they not rather consider of the sundry distinct Acts of Gods one and the same will? As, eyther the generall Act of his will, dispositiue, by which he disposeth and ordereth all crea∣tures, in their motions or actions good or bad, to hi•• owne glory. This dispositiue Act some call the diuine Prouidence, which extendeth it selfe to the least crea∣ture, as the Sparrow, to the least haire of our head; for in him (saith the Apostle) we liue, and moue, and haue our Being: or else other Acts of his will being eyther a lesser or larger latitude, as the Act of his will operatiue and productiue, as the principall efficient cause of the goodnesse or good actions in the Creature; this will of God giuing an habituall being of goodnesse to Adam in his Creation, onely leauing him to the exercise there∣of, according to mans owne power and will, whereof he had sufficient: but Adam being fallen, the gracious will of God not onely rayseth him vp, and puts him in a better state, then before, by working grace and faith in his heart: but still goeth on with him, working in him,* 1.88 preworking to him, and coworking with him, to bring his worke of grace to perfection. In the third place there is an Act of Gods will permissiue,* 1.89 and this is properly restrained to all euill morrall actions. A∣quinas hath an excellent saying,* 1.90 Deus ne{que} vult mala fieri, ne{que} vult mala non fieri: sed vult permittere mala fier••, & hoc est bonū? God neither willeth euill to be done, 〈◊〉〈◊〉 willeth euil not to be done: but willeth to permit euill to be done. And this is good.* 1.91 For, saith he, though euill to be done, & euill not to be done, be contradictoriously opposite: yet to will euill to be done, & to will euill not to be done, are not contradictoriously

opposed, sith both is affirmatiue. But the Author hath quite forgot to bee a practicke president of that to o∣thers, whereof, like a great Master, he would prescribe the only rule and way of the attaining to the true know∣ledge of God. For he would haue them to fetch the knowledge of God from the fountaines, and not from the trenches. I would himselfe had done thus, and not rather raked his doctrines out of some puddle ey∣ther of Philosophie, or Schoole-diuinitie, to which he would reduce, and refine Saint Augustine, and Saint Gregorie.

But pardon my digression. I proceed. The author vpon his former premisses in placing the goodnesse of the Creature in order of nature before Gods absolute will, and consequently making the creatures goodnesse onely the preceding obiect, and not the consequent ef∣fect of Gods will, as the supreame and prime cause of all goodnesse in the creature, flowing from thence as the streame from the fountaine, inferreth many insolent conclusions. I will name but some of them, and but name them onely, with a touch, and away. For exam∣ple: That God hath an infinite loue to all mankind without difference, without exception. And surely wonderfull is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or loue of mankind in God. But by your leaue, there is great difference betweene mankind be∣fore the fall, and after. Before the fall, God loued man as a good creature, such as he had made him: but af∣ter the fall, man hauing defaced Gods image, and re∣ceiued the stamp of Satans image, is now become of himselfe, and of his owne making, or marring rather a corrupt creature, hatefull to God. Againe, is there not great difference betweene Gods loue to man consi∣dered in the first Adam in the state of innocencie: and betweene Gods loue to man after the fall, as considered in Christ the second Adam? yet our Author puts none at all.

Againe, he bringeth the doctrine of the Church of

England as he interpreteth and that in three Collect••, to proue the infinite loue of God to mankind, in that God will haue all men indifferently and without excep∣tion, to be saued. Surely the Author seemes to be ve∣ry hard driuen, and brought to a low ebbe, that is faine to fetch his water out of a poore Collect or two. What childe of this famous Church, doth not reuerence and submit to the authoritie of this his Mother? But who shall be the Church of Englands interpreter? Any pri∣uate spirit? Or who dare say, that the doctrine of the Church of England is any other then the doctrine of the Scriptures? For once diuide the doctrine of our Church from the Scripture, and then we shall quickly come to that passe, to belieue as the Church belieueth; or, as the Church of Rome belieueth. And how is that? As the Scriptures teach? No; but as the Pope tea∣cheth, and interpreteth; or, as the Pope belieueth. How belieuest thou? as the Church of England. How is that? As such, or such a learned great man, or great learned man (perhaps as great in conceit in the Church of England, as the Pope in Rome) belieueth or inter∣preteth. But it was the custome of the ancients, in case of controuersie in faith, to call, Ad fon••es; they went not to the cesterne, but to the fountaines, the Scriptures. If any therefore should presume to interpret the words of the Church of Englands doctrines to any other sense, then the Scriptures teach, is worthy at least of his Mo∣thers rod, if not of his fathers high displeasure. But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones, and others, who are none of Christs sheepe. Read John 13.1. The fa∣ther loued his owne. And 2. Tim. 2.19. And Iohn 17.2.9.11.12▪ 24. Yea, and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs, to his elect people in sanctifying of them by his spirit? I would such great Rabbies were a little better versed in their Catechisme, before they vented such no∣uell

Aphorismes. We haue to answere touching our Creed. Thirdly, I belieue in God the Holy Ghost, who sanctifieth me and all the elect people of God. This is our Mothers doctrine, according to the voice of her Hus∣band, Iohn. 17. Prou. the sixt verse vnto the end of the chapter. Enough to put to silence all Arminian vniuersa∣lists. Read also the 17. Article of Predestination, which fully cleared the Church of Englands minde in this point.

But thirdly, he will proue that God loues all men a∣like, because all men are alike redeemed by his Sonne. And this he will also proue from the doctrine of the Church of England. Which is answered, as before. The Scripture saith [in matter of censure] heare the Church: but in matter of faith and doctrine, heare him, that is, Christ. The Church must euer submit her doctrines to the touchstone of the Scripture. And so the Church of England doth I am sure. And what saith the Scripture of the redemption by Christ, and for whom. Read Ioh. 10.5. I lay downe my life: for whom? for the sheepe. And Act. 20.28. The Lord hath with his owne blood purchased: whom? The Church of God. But other Scriptures say, that Christ died for all men. Those all must be reduced to all Christs sheepe, being scattered o∣uer all the world; for these onely he laid downe his life: these onely he purchased with his blood: these onely he prayes for▪ whom he laies downe his life for, Joh. 17.9. read the place, and marke it well; and consider.

But in this point we need no other opposition but the Authors Tenet,* 1.92 then his owne contradictory confessi∣on. He saith, Nothing can make the Creature hatefull or odious to the Creator, besides its hatred or enmity of that loue, by which it was created, and by which he sought the restauration of it, when it was lost. Nor is it (saith he) euery degree of mans hatred or enmity vnto God, but a full measure of it, which vtterly exempts man from his loue. Vpon whomsoeuer he would father this doctrine, sure wee are, the Apostle saith,* 1.93 that by nature we are borne

the children of wrath, as well as other. Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs, besides the height of malice a∣gainst God contracted in the world? Doth not the least sinne deserue Gods hatred and wrath vpon vs?

But this hee contradicteth againe, saiyng, That Christ onely receiued our infirmities,* 1.94 and originall disease, and not the contempt of him, and his law. Now if Christ did receiue our infir••••ties onely, and originall disease: yet euen those then cost Christ his pretious blood, yea, and made him a curse for vs, and to cry, My God, My God, why hast thou forsaken me. And was there e∣uer any sorrow like to his sorrow? But you say, Christ receiued not the contempt of him, and his law. You meane then, that Christ died not for contemptuous sinners? And if Christ died not for the rebellious contemner, what shalbe become of a great many in these daies, that not onely contemne, but oppose, and seeke to oppresse the knowne truth? Surely the state of such is very ex∣ceeding dangerous, yet I dare not say desperate, which yet should be desperate, if Christ died not for the grea∣test sinnes, euen sinnes of rebellion and presumption, as well as of infirmity. Was there not in the law a Sa∣crifice,* 1.95 as well for sinnes of presumption, as of infirmi∣ty. And was not that Sacrifice a type of Christ. And doth not God in the 50. Psalme, preach repentance e∣uen to the contemner of his knowne word? But if he repented, how should he be pardoned, vnlesse Christ tooke vpon him the centempt of him, and his law? But I hope some of the Authors con••orts, (at least) will dis∣cipline him well fauourdly for such a doctrine as no lesse vncomfortable, then vnsound. In vaine else doe Preachers beat the ayre in preaching repentance to ha∣bituated contemners, if Christ bore not all kind of sinne vpon him. We read of no sinne, but it is pardonable, sauing that against the holy Ghost; and that also, say the Fathers, if a man could repent of it, were pardonable; and if pardonable vpon faith and repentance, no doubt

but Christ tooke even that vpon him also. Indeed if a man runne on in sinne, with a high hand, hating to bee reformed, contemning the Ministry of the word, and so persist and dye in his impenitency, it is euident that Christ the Lambe of God hath not taken away the sin of that man.

But in the fourth place, he saith,* 1.96 That God loues all men vnfainedly as they are men, or as men, which haue not made vp the full measure of iniquity. But hauing made vp that, or hauing their soules betrothed vnto wickednesse, he hates them. His hate of them as reprobates, is no lesse ne∣cessary, or vsuall, then his loue of them as men. But though he necessarily hates them, being once become repro∣bates, or hauing made vp the full measure of iniquitie; yet was there no necessitie laid vpon them by his eternall De∣cree, to make vp such a measure of iniquitie. So he yet a little before, where he saith, God vnfainedly loueth all men: God doth not loue▪ but hate the Reprobate, although they be men▪ yea the greatest part of men: I well hoped, that confessing there are Reprobates, he would come to some more reasonable tearmes about his vniuersall Redemption. But reading on to the words aboue re∣lated, I was put by that hope, when I saw he allowed none for Reprobates, but such, as by filling vp the mea∣sure of their iniquitie become thereby Reprobates. But when comes a man to make vp the measure of his ini∣quitie? Before hee dye? Who can tell that? Or else, who dare say, such a man is a Reprobate, because he goes on in his sinne with a ••igh hand and repenteth not? In∣deed such impenitency is for the time a signe of a Repro∣bate: yet not sure; for he may by Gods grace come to repent. And if by Gods great grace he come to repent before he dye: how was he then a Reprobate? Vnlesse yee will say, that a Reprobate may be saued. But then yee should contradict your selfe, saying, that Christ tooke not vpon him the sinnes of such Repro∣bates.

But by saying, There was no necessity laid vpon them,

by his eternall Decree, to make vp such a measure of ini∣quity. Doth he acknowledge an eternall Decree then of reprobation? No surely, for he cannot conceiue (at least he pretends so) how there can bee an eternall Decree of reprobation, without a necessary inference of a ne∣cessity laid vpon Reprobates, to fill vp the measure of their iniquity, will they, nill they. Surely, God doth not impose a necessity vpon Reprobates to continue and make vp the measure of their sin, because of his eternall Decree: but they being thereby justly left to the swing of their owne will, and to the tyranny of Satan, are by Satan and their own seruile lust necessitated, yea by him as their rider whipt and spurd a gallop, till they become to the end of sins race, the wages whereof is death. And as we say, They must needs goe, whō the Diuell driues. And saith the Apostle,* 1.97 such the Diuell takes captiue at his wil. Yet in the same place, of such the Apostle leaues vs not without hope, If God peraduenture will giue them repen∣tance, to the acknowledgement of the truth, and that they may recover themselues out of the snare of the diuell. Wee are to vse meanes of repentance to such, as are most de∣boyst, and desperate sinners, because we know not who are Reprobates, vnlesse God reueale them vnto vs▪ as he did to Samuel, forbidding him to pray for Saul, seeing the Lord had reiected him.

The Author hath warily (to my obseruation) auoyded to touch vpō the example of Jacob & Esau in the womb, of whom the Apostle saith, that before they had done ei∣ther good or euill actually,* 1.98 God loued Iacob, and ha••ed E∣sau. Only in one place he saith, that God hateth no man (not Esau) as he is a man (which is true) but as a sinner, but as an enemy or contemner of his goodnes. But Esau in the wombe, before he had done any actuall euil, was hated of God. But that the Author attributes to Gods presci∣ence only, and not to his justice, in hating Esau, as hee now found him in the wombe, the child of wrath, and impe of damnation, condemned in originall sin, and in the fall of Adam, on whom the sentence of death passed.

And as for Pharaoh,* 1.99 he maketh him only an extraordi∣nary and singular example, out of the sphere of com∣mon Reprobates, as no way conce••ning them; although the Apostle propounds him as a type of Reprobates, as Esau was; Pharaoh and his Aegyptians being typically the malignant enemies and Oppressors of Gods Church, such as Reprobates are. For vpon the example of Gods hardening Pharaohs heart, the Apostle inferreth this ge∣nerall conclusion, Therefore hath he mercy, on whom he will haue mercy, and whom he will he hardeneth: Rom. 9.17, 18.

In a word, to omit many other particulars (the whole requiring a full and intire confutation) to proue that Gods will is to haue all men saved without difference, he quotes a place out of Ezechiell thus: As I liue, saith the Lord, I will not the death of him that dieth,* 1.100 but rather that he should repent, and liue. This place is, by the Armi∣nians perverting, and misunderstanding, their common refuge, whereby to elude all other places of Scripture, which doe clearly and vnanimously informe vs in the mystery of God touching our salvation. Yet the Author hath so set it downe, as it is no where to be found, no not in Ezechiell, totidem verbis. But not to quarrell a∣bout words, Ezechiell indeed hath a saying somewhat like vnto it, as Chapter 18.32. and Chapter 33.11. The maine thing the Author stands vpon, is Gods Oath; whence he would conclude, that it is Gods vnfained will to haue all men saved, not only genera singulorum, all sorts of men, but singula generum, every one of all sorts. Now who will charge God of dealing deceitfully, yea although he did not sweare at all, but gaue vs his bare word only? Let God be true, and every man a lyar. Yet the Author putts a great difference betweene Gods Oath, and his bare word; as if God were not as well to be believed vpon his bare word, as vpon his Oath. But why then doth he sweare? For no other cause, but when he is to deale with an incredulous and vnbelieving people; as many times a man cannot be believed on his word, vn∣lesse

he sweare. And with whom had God now to deale▪ Was it not with an incredulous and rebellious people? See Ezech: 33.10: the people say, If our transgressions and our sinnes be vpon vs, and we pine away in them, how should we then liue? The people were so farre gone in sinne, that now they despaired of Gods great goodnesse and mercy, yea that they thought now the sentence of judgement was so passed vpon them, as it could not be reversed, although they should repent, and turne from their sinnes. Now out of this stubborne infidelity the Lord by his Prophet labours to pull them, as it were by the threefold cable of his Oath. Thus God is faine to condescend to the weake condition of his people, by attempering his word in the ministry thereof in such wise vnto them, as it may become the more fit and po∣tent instrument to worke in them repentance, and con∣version vnto God.

And whereas our Author would pin vpon his oppo∣sites an imputation of mainteining a necessary contra∣diction or opposition betweene Gods reveiled & secret will, as if in his revealed will he willeth all men to be sa∣ved without exception, but in his secreet will restrain∣eth them to a few: it is a meere cavil, and uniust quar∣rell▪ For howsoever God in his word hath manifested the mystery of his freegrace and loue in his immutable counsell of electing a certaine n••mber of men vnto sal∣vation; a Fundamentall, which all Arminian sophistry stands amaz••d at, and against which the gates of hell shall never prevaile: yet seeing God hath not revealed vnto men in particular who they be that are elect, but in this poynt hath given vs his revealed will, not only for the regulating of all our thoughts, words, and actions, but also as the only ordinary meanes to bring all his people elect to an effectvall participation and fruition of grace and glory by Iesus Christ: and seeing no man in parti∣cular, though never so wicked, and so farre gone in sin, and sunke downe in rebellion, is (for ought he know∣eth)

excluded from salvation, if vpon the word of grace preached he belieue and repent (which was the case of this people in Ezechiel) and seeing faith & repentance is requyred in every one that heares the word, that he may be saved, and not the elect themselues are exempt∣ed from this condition of believing: therefore after what maner soever God doth accommodate and apply himselfe vnto vs in the dispensation of his word, whi∣ther by ptomises or threatnings, whither by word or oath, he doth but as a fisherman, that to diverse kinds of fish vseth divers hookes, baites, and lines, some stron∣ger, some weaker, as the Apostle saith, I am become all things to all men, that I might by all meanes saue some. And who be those some? Certainely in the end they proue to be no other, but Gods elect. Gods word being like to a dragne••••, which taketh all manner of fish at least by the externall calling, (many are called) which drawne to shore in the Resurrection, the good are gathered into vessells (few are chosen) and the bad are cast away.

Now forasmuch as Gods secret ones, his elect, before their effectuall calling to the state of grace, are in all kind•• and degrees naturally as wicked and corrupt, as any of the serpents seed, blind, incredulous, rebelious as those people of the Iewes were; and seeing wheresoever the word comes to be preached, there are ever some whom God will effectual••y saue by the ministry of it (as might be proved, if we had not exceeded the bounds of a di∣gression) or at least wise, Gods word wherever preached, returneth not in vaine, but accomplisheth that which God will haue it, and it shall prosper in the thing where∣to he sends it, Esa 55 11: cannot God then vse his owne meanes and wayes to call men to repentance, and so fit his i••str••ments, as whereby effectually to worke the grace of faith and repentance in their hearts; but m••n must quarrell the wisdome of God herein, and so pervert the externall dispensation of his will, as either his written word must interfere vpon his secret 〈◊〉〈◊〉▪

or else downe must fall the whole eternall and immuta∣ble Counsell of God? Which what is it else, but to pull God out of heaven, and as the heathen Oratour said, More Gyganta•• bellare cum Dijs? Againe, sith no man knowes who are of the elect, who otherwise, but that e∣very one being alike by nature a sinner, and so (for ought we know) may come to be saved by the word of faith preached: cannot this word then be preached to all in∣differently, vnlesse all without exception be saved by it effectually? Let vs hearken to this word, and obey it. The Elect who they be, is one of Gods Secrets: The Lord know••th who are his: and, Let euery one that nameth the name of Christ, depart fr••m iniquity. And, as Moses saith, The secret things belong vnto the Lord our God, but those things which are revealed, belong vnto vs, and to our Chil∣dren for ever, that we may doe all the words of this Law. Deut. 29.29. To conclude then, it is not good to remoue the ancient baunds of Gods eternall truth, least men pull the Curse vpon them:* 1.101 it is a sound and safe rule, first to let all positiue truthes in Scripture to stand vnmoveable in their full strength: and if there be any other places, either of ••xhortation, or admonition, or redargution, or the like, whereby God vsually worketh vpon mens af∣fections, these must not overthrow Gods fundamentall truthes, laid downe positiuely and expresly in his word, whereupon our judgements and faith must rest firme and fixed. Neither let men too curiously pry into the Arke of Gods secrets, as to know how many, or who they are, that shall be saved: but as Christ answered to his inquisitiue Disciples, moving a fruitlesse question, [Are there few that shall be saued?] Striue ye (saith he) ••o enter in at the strait gate. Luk. 13.23, 24. Meddle not we with others matters, but labour we to be found in Christ, and so to belieue and follow Gods word, as we may come to find our selues in the number of Gods e∣lect, reioycing that our names are written in heaven; as Christ, checking Peter about Iohn, said, Follow thou me. Ioh. 21.22.

I haue beene the longer in noting the corrupt and rotten doctrines of these times, now growne to such a height, as they threaten to pull Christ out of his Chaire, and to divest his true Disciples of the garment of faith, and salvation; to the end, that the discovery of them (though but briefe for the present) may cause vs the more carefully to attend, and put in practise Christs watch word, and no lesse serious, then seasonable admo∣nition in this place. And so much the more, by how much the abounding of false doctrines in these our times, even razing the foundation of Gods Grace, may point vs, as it were with the finger, and induce vs to be∣lieue, that now already this sixth Viall is begun in a great measure to be poured out, hastening on the next; and so to stirre vp our dull sides to keepe the stricter watch. And here also we are given to note by the way, how the great battell is first begun to be fought after a spirituall manner, by the armies and forces of false Prophets in this Viall, never more plentifull, powerfull, and peril∣lous then now; and so much the more perillous, by how much they cover their heresies with the guilefull pretences of the Reformed Religion, as of the Church of England. This spirituall warre of theirs is nothing els▪ but a beating vp of the Drum, and sounding the Alarme in the eares of the Kings of the earth, to induce, seduce them to a confederacy and part-taking with the Beast a∣gainst the Lambe, with Antichrist against Christ. But the Lambe shall certainly overcome them. Magna est ve∣ritas, et praevalet.

And againe, because ever, where false doctrines be∣gin to venditate themselues (specially such as strike at the very root of the Gospell, Gods free grace, and sa∣ving faith) they draw after them a traine of all vi∣ces, and daring sinnes at their heele•• (as Simon Magu•• did that huge troope of his Samaritan Disciples) intoxi∣cating the heart and affections with the Circean Cup of their selfe-seducings, forgoing and forgetting all con∣science

and honesty to become great and high, as if their ambition aimed at the very throne of the Beast himselfe: therefore also Christ admonisheth his servants, to keepe a diligent watch over their wayes, and guird the gar∣ment of sobriety closse about them, least it be torn from their back, either with the malignant teeth and tongues of false Prophets, and croking Froggs, which with their Sardonian smiles would scoffe Lady vertue and Grace ou•• of her ••ober habit, to put on the new fangle fashions of the time: or by the impetuous torrent of all lawlesse examples of profuse and prodigious manners, of proud and ambitious ••onnes of Belial, the only heires apparant to all earthly greatnesse. And by watching here is im∣plied, that carnall security, and beastly ••urquedry, all excesse in eating and drinking (which are enemies to watching) are proper symptomes of this Viall. And a∣boue all, drunkennesse. For that strips a man of his garment, makes him naked, and men see his shame. Noah was once drunke, and he lay vncouered in his Tent, that his shame was seene. But now he is accounted no man, that will not drinke drunke, till he lie vnder the Table, like a dogg at his vomit, or wallow in the kennell, like a hogg in the mire. Thus it is in this Viall, as in the dayes of Noah, they eat, they dranke: noting the excesse of all deboshtnesse. In this regard therefore, Christ admonish∣eth his servants to w••••ch, and that the more diligently, because of the dangerous state of the time of this Viall, overgrowne with carnall security, and overflowne with that borrowed German sinne of drunkennesse. And to incourage his servants, (least they should be too much dejected with the worlds ••••omps and affronts, as stand∣ing too strictly vpon points) Christ pronounceth them to be blessed, that watch and looke well to their garments of faith and holinesse, howsoever the misdeeming world deeme them fooles ••or their labour.

In the second rela••ion, Christ here insert•• this gratious admonition and watchword, not only as a preservatiue

from the present corruptions, but as a preparatiue to fore-arme them against the imminent perill and triall of the great day of God Almighty. This is that Panoply••, or complete armour recommended vnto vs, Eph. 6: which taking vpon vs, we may be able to stand fast in the evill day. It is saving faith, and a good conscience, which as an armour of proofe, will beare a man out, and bid defiance to all worldly feares. And vnlesse we renew our Cove∣nant with God of faith and obedience, and so set our selues in a way of reformation, thus having God recon∣ciled vnto vs, and made on our side: It may be said to vs, as to those in Amos, Woe vnto you, that desire the day of the Lord; To what end is it for you▪ The day of the Lord is darknesse, and not light: Amos. 5.18. Certainly to all those, who appertaine to the confederacy of the Beast and false Prophet, to all profane and impenitent persons, the great day of God Almighty shall be a darke and dismall day. Men may see this (if they will) in the previous light skirmishes, what is like to be their successe in the maine battell. No prosperity, no successe even to those that professe to stand on Truthes side, so long as their face is turned the other way, or which is worse, while Iulus-like they looke both wayes, halting betweene two with prevaricating feet, having on the Linsey-Wolsey gar∣ment, neither hot, nor cold, and the like. What haue these to doe with the great day of God Almighty? Cer∣tainly such, if they repent not of their damnable heresies, doe bring vpon themselues swift destruction;* 1.102 Forasmuch as by their pernicious wayes, which many doe follow, the way of truth is evill spoken off; whose iudgement therefore now long ago lingreth not, and their damnation slumbereth not. But on the contrary, he that hath on the former armor, his garments of justification by faith, and of sanctificati∣on joyned with repentance, desireth nothing more, then to see this great day of God Almighty, even hastening vn∣to it, as Saint Peter speaketh: 2 Pet. 3.

And he gathered them together into a place, called in the

Hebrew tongue, Armageddon. In which fourth and last clause of this Viall, are three things, or circumstances, very remarkable. First, of the Person that assembleth or rangeth the Warriours; and that is, the great Muster-Master, even the Lord of Hosts, He gathered. Secondly, of the Persons assembled, Them; and those are the very enemies of his Church, that warre against the Lambe, and those on his side, who are the Called, and chosen, and faithfull. Thirdly, of the Place, where the battell is pight▪ and to be fought, called here Armageddon. We will speak of the last first, as most difficult.

This word Armageddon, is diversly taken by Inter∣preters: * 1.103 Some referre it as alluding to that place called Mageddo in the fifth of Iudges, where Deborah and Ba∣rack discomfited the host of Sisera, at the waters of Ma∣geddo. Whereupon Deborah in her gratulatory song, singeth, by a Propheticall spirit, So let thine enemyes pe∣rish,* 1.104 O Lord. And surely if we compare the presumptu∣ous confidence of the enemyes of Gods Church in this Vial, to that of Sisera, and of the Ladies of his Court, a∣gainst Israell, triumphing before the victory, it may be a good allusion. To which discomfiture also the Pro∣phet Dauid alludes (Psal. 82.) where he prayeth against all the enemyes of the Church, which prowdly say, Let vs take to our selues the houses of God in possession; Let vs make havocke of these Puritan Gospellers, and of the name of Protestants: Do thou unto them, as to the Madia∣nites,* 1.105 as to Sisera, as to Iabin, at the brooke of Kison, to wit, at the waters of Mageddo.

* 1.106Others apply this place not only to the overthrow of Gods enemies, but withall to the valley of Mageddo, where King Iosias was slaine, which was cause of great la∣mentation to Iuda.* 1.107 But whereas this might make against the destruction of Antichrist, and his Confederates here, which shalbe cause and matter of much joy & com∣fort to Gods people: the some Author solues it thus, that vpon the fall of Antichrist, the whole Nation of the

Iewes shalbe ••onverted, and shall hereupon take vp a bitter lamentation for their long and obdurate obstina∣cy, now in a godly sorrow for their sinne, weeping to see him whom they had pierced, according to that, Zach. 12.

Some relate others opinions of Armageddon,* 1.108 as ei∣ther to signifie excidium rivi, the cutting off of the Ri∣ver, as alluding to Babylons Euphrates: or exercitus va∣stationis, the Army of desolation. Others deriue it of Har, which is Hill, and Magedon, delightsome or preti∣ous, alluding to the Church of God, the Mountaine of Gods delight, as Psal. 82.1, 2.

The Royall Paraphrast in his Epistle before his Para∣phrase, sets downe first his owne opinion,* 1.109 deriving the word of Harma, or Guarma, and Geddon, as much as, de∣struction by deceit; because (saith he) it is the name of the place, where the wicked being assembled together by the alluring and deceit of Satan, and his three spirits of Devills, ••o make warre with the faithfull, were all destroyed by God, and so their destruction came, and was procured by deceit. To which also he is pleased to adde two opinions of others: as, first, to signify destruction by waters, to wit, peo∣ples: or, secondly, to allude to Ioshuah's discomfiting of the Kings, Gods enemies vpon the Hill of Mageddon; as here, Har, and Mageddon, the Hill of Mageddon.

But now in such a variety of opinions, where shall we pitch? Surely we may safely take direction herein from the Royall Paraphrast, who saith, I condemne not others, but rather allow them to interprete this booke diversly,* 1.110 so be∣ing it agree with the analogy of faith, with the method of the text, et cum serie temporum; for these three being observed, it may fall out, that diverse diversly expound one place, and yet all be according to the truth, and meaning of the spirit of God. An excellent rule (well beseeming that Pacifique Prince) to reconcile diversity of opinions, so they bound themselues to the analogy and confines of faith. So that in all these differences of derivations of this word Har∣mageddon, finding none of them to swerue from the A∣nalogy

of the text, we may safely imbrace all. Only two are most pregnant, and may seeme to challenge the most certaine credit afore all the rest. First, that this great battell shall be vpon the Hill of Gods delight, to wit, his Church, and especially there, where the Gospell is most conspicuous, and shineth most clearely, against which, the envy of the Antichristian army, shall advance the Standard. Paralell hereunto is that battell of Gog and Magog (chapter 20) the secret and open enemies of Gods Church, wherein they shall compasse the tents of the Saints about, and the holy City, even the Church of Christ. And we haue a notable type hereof in the Prophecy of Daniell; where the great Antiochus (a liuely type of Antichrist) is said, in that his fatall battaile to his owne confusion, to pitch the Tents of his Pallace between the Seas, in the glorious holy Mountaine.* 1.111 This may prefigure Anti∣christs assaulting the people of God in Armageddon, to wit, the glorious holy Mountaine, the Church. And doth not the glorious Church in England stand betweene the Seas? The second is, that of y^e royall Paraphrast, though no way second, but rather may challenge precedency before all the rest, for the singular allusion of it, Destruction by deceit. Which doth highly make for the honour of that Lord of Hosts, who by his wisdome and power shall wind and turne all the wiles and stratagems of the old Dragon, and false Prophet, all the power and puissance of the Beast to their owne destruction. And for this cause it is said here, He, to wit, God shall gather them to∣gether into a place, called Harmageddon.

But this may seeme strange, that God should lead this potent and proud army even to his owne Mountaine of Delights, his Church. No, not strange. Did not the Holy spirit lead Christ into the wildernesse, to be temp∣ed of the Devill? And hath not God power over all these plagues? And was it not he, that brought that daring Assyrian Host against the holy Citty in Ezechia's raigne, as even that blasphemous Rabsache seemed to

vaunt, and all to da••nt poore Iuda. A••d was it not He, that said to Barak, I will draw out vnto thee to the River Kish••n, Sisera &c. Iudg. 4.7. Read also Ioel 3: where the Lord being about to deliver his people from the Babylo∣nian bondage, he saith, ver. 2. I will gather all Nations, and will bring them downe into the valley of Iehoshaphat, and will plead with them there for my people &c. And ver. 11. Thither cause thy mighty ones to come downe, O Lord; that is, Gods enemies, as ver. 12. Read the whole chapter. It is a notable type of this in the seventh Viall. But what was the event of all? How sped the Devill? How sped Rabshache with his mighty Host? How Sisera? How, I pray you, should they speed, when a more potent, a more politicke Adversary, even the Lord of Hosts, take•• their conduct into his owne hand, and puts his bridle into their nostrills? Can an enemy, though never so powerfull, looke to prosper in any great attempt, when his adversary hath a secret disposing hand to direct and sway all his designes which way himselfe pleaseth? The King of Syria's Counsells, and his words spoken in his bed chamber against Israel, could they take place, when both there was a faithfull Elisha, to warne the King of Israell of them, and a prudent King, willing to be dire∣cted by his good counsell? What shall become of Pha∣raoh and his huge host, when as God hardeneth his heart, making him foolhardy to pursue Israell, and that even through the red Sea, on whose dry channell when he first set his proud foot, he might easily haue read his owne fatall wrack from those watery mountains on each side, (like swelling walls ready to burst) so soone as once Gods people were safely arrived? Iust so is it here. He, the Lord assembleth Antichrists forces into the place called Harmageddon. And can they then looke for any better successe, then such as Pharaoh, and his Aegyptians found? Surely no. Be confounded then with feare, ô ye Antichristian adversaries of Christ, and his Church. Against whom doe you confederate, and band your for∣ces

together •• Of vpon what presumption? Hath not the Virgin, the Daughter of Sion despised thee, O enemy? Hath not the daughter of Ierusalem shaken her head at thee? Whom hast thou reproched, and blasphemed? And against whom hast thou exalted thy voice? Is it not against the holy one of Isra∣ell? Esa. 57.22. Is it not He; that puts his hooke in thy nose, leading thee to the place of thy perdition, where thou notwithstanding in the beastly-wide throat of thy false confidence hast already swallowed downe the de∣struction of Gods people, as at a morsell? Oh that this might sinke into the hard skull of thy senslesse Beastly-head to be better advised, and without feare o•• witt to enter the lists, where the Almighty takes vp the quarrell against thee! But now it is hid from thine eyes. Thou wilt needs try thy Triarian forces in one maine battell, wherein thy Pontifician Omnipotency dare cope with divine Omnipotency, if haply the triple-crowned God∣head on earth, may dethrone the God of heaven, as of∣ten he hath done the petty Gods on earth.

Nor can the time of this Vialls full accomplishment, for the bringing of this maine battell to a head, be farre off from the first pouring out. The iniquity raigning in this Viall, and the mad malice of the enemy, and Gods fatherly care for his Church, least it should be swallow∣ed vp, doe all conspire and concurre to hasten this great Day of God Almighty. The time of this Viall compre∣hending those dangerous last dayes, whereof Christ saith, For the Elects sake those dayes shall be shortened: Mat: 24.22. And this seemeth to be spoken not so much in regard of outward pressures, and persecutions of the Church, as of intestine false doctrines, very potent and prevalent in this Viall. By which the Church of God being so mightily oppugned and assaulted, not without good reason may the battell of the great day be said, in the spirituall part, to be already begun. Begun, say I▪ Nay, I trust, it is as good as done, the victory remaining on the Lambes side, and those with him, the Called, and

chosen, and faithfull. And how doughtily hath the Dra∣gon, and his party, those vnclean spirits bestirred them∣selues, in this spirituall or Ecclesiasticall conflict against the truth and Gospell of Christ? Who seeth not with what confidence they haue beene puffed vp, as if already they had won the field? What a high hand had they gotten over the Church of Christ, in suppressing the truth (in as much as in them lay) that it might not be maintained either in Print, or in Pulpitts? How began all kind of wicked heresy, opposing and impugning Gods Grace, and Mans Salvation, to strout and vaunt it selfe, both by Printing, and Preaching, bidding open de∣fiance to the truth, and the Professors of it? Insomuch as it was (in mans eye) whether for a penny should get the conquest, couragious Truth, or outrageous Errour. The conflict was so eagre, as I said to my friends for their comfort, it was the Devills last heaue. But blessed be God, we haue seene his head already broken; and his whole body will follow after. And as Christ hath begun to conquer in behalfe of his truth; so this is an induce∣ment to that other conquest at the battell of the great day of God Almighty over all the Antichristian ene∣mies, in the behalfe of all his children, the Professors and followers of his truth.

In the meane time, O Virgin daughter Sion, here is exceeding joy, and abundant consolation for thee. Thou hast many, mighty, malicious, mischievous enemies. But thy God hath given thee sufficient proofe of his protec∣ting hand. As he hath begun, so hee will make an end. The Church shall yet be assaulted on every side by all the forces the enemy can make. But it is the Lord God Almighty that leadeth them to destruction, as follow∣eth in the next Viall.

But me thinkes I heare againe some object (as not yet satisfied) that those Froggs haue in other ages beene as busie, as now, and therefore this time cannot so right∣ly challenge and appropriate to it selfe the pouring out

of this Viall. Why? What haue I said? That this Viall is already poured out? Pardon me for that. Let the truth it selfe be the triall of the time, and the time the triall of the truth. It is true indeed, that those Froggs ever since their first hatching, haue not beene idle, but as ac∣tiue as spirits; yet one thing is further to be noted, as a peculiar marke or symptome of this Viall, namely, that th••se Froglike spirits, comming out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, giue vs thus much to note (and it is very notable) that the age of this Viall (when ever it is) is haunted and possessed with a triple spirit domineering and revelling in the world; yea, and especially in the Church of God; As Christ saith, Mat. 24.15. Mar. 13.14. When ye see the abomination of deso∣lation stand in the holy place, where it ought not (let him that readeth, consider it) then let them that are in Iudea, in the Church, looke to it. For out of the Church no discerning of the times of these Vialls. It is out of the Temple, that the Angells poure out their Vialls: vsefull only to the Church of Christ. The first is, the spirit of craft, and serpentine cunning, comming out of the mouth of the Dragon (Chapter 13.2 and 12.3. and 20.2. and 12.9.) the Devill, the old subtile serpent, more crafty then any Beast of the field o•• Gods making. For so much doth the mention of the Dragon here import, whence these spirits come. The second, is the spirit of vsurped po∣wer and domination, signified by these spirits, coming out of the mouth of the Beast. For the Beast, signifieth especially that power Imperiall of Rome, which the Pope vsurpeth, as ye may see in the 13. Chapter. The third, is the spirit of false doctrines, and lying Prophets, and Ministers; which is signified by the spirits coming out of the mouth of the false Prophet. Now, when ever we find a time, wherein the spirit of craft, of lawlesse vsur∣ped power, and of false doctrines are most predominant, and arrived to as great a height, as is possible, without

the full abrogation of all lawes humane, and divine: we need then goe no further to seeke out the most speciall time, wherein this Viall is poured ou••. So that when e∣ver you see the world fully possessed with the spirit of new pollicies and projects, of the quintessences of all quaint and witty devices (but all distilled from the Lim∣beck or Limbo of the Dragons crafty head) all of them tending to that very end and scope, which the Dragon mainly aimes at, namely the ruine of well settled states, and of the true Church of God: when ever you see, from the Dragons mouth, inspiring his machiavellian Athe••sticall instruments and Ministers, the subtile spirits vnder this Viall, to goe about to governe the state of the world, both Ecclesiasticall and civill, by the cleane strength of their vncleane braines: which must needs concurre with the high contempt of Gods wisdome and word, with the senselesse scorne of all ancient, true policy, prudence, & providence, which the wisest States∣men of the world haue vsed, for the well managing & ma∣king of their estates not only secure, but glorious: when ever you see plenty of pragmaticall Punies or skipiack-froggs, which by the inspiration of the Dragon, dare vndertake with the very Engines of their wit (as Archi∣medes did Sirac••sa, which yet was surprized, while he was over busily a drawing of his circles) to maintaine their goodly Provinces against all incounters: when e∣ver you see the world so pestered with these working spirits, as nothing can be expected, but the utter wrack of whatsoever is the object of the Dragons malice and envy: then (be sure) is the time of the pouring out of this Viall, of those spirits raigning, which come out of the mouth of the Dragon.

Againe, when ever you see high and mighty spirits (especially Ecclesiastickes, signified by the vsurping Beast) to mount vpon the wings of their ambition to such a height of vnruly rule, as to vsurpe a lawlesse and boundlesse power over all, whose lusts must stand for

lawes, who Sampson-like knap insunder, as tow, the strongest chaines of all law and conscience, who (Beast-like will be confined within no lists of common reason, and humanity, who goe about to overturne all well set∣tled Monarchies, being firmely built vpon fundamen∣tall lawes of the State, and would turne them into law∣lesse Tyranny, or Anarchy; then (be sure) is the pour∣ing out of this Vial, wherein these spirits come out of the mouth of the vnreasonable Beast, the true Hierogly∣phick of all lawlesse vsurpation and Tyranny, of all sens∣lesse sensuality.

In a word, when everye see false Prophets abound, but especially such, as bring in old but new refined He∣resies, yet clothed with the name of the true Church, qualified with the wit of the Dragon, and armed with the power of the Beast (for these three spirits go lin∣ked together) and labouring to make one intire Church for the Dragon and for the Beast, then be sure is the time of this Vial, wherein these spirits come out of the mouth of the false Prophet.

And not without cause is the false Prophet added to the Dragon, and the Beast; sith he is the feweller and bellowes, not only to nuzzle and nourish the world in all wickednesse, in the craftie fetches of the Dragon, and the prowd vsurpations of the Beast, but also to blow the coales, to incite and provoke the Potentates of the earth to transcend all bounds of lawes, Divine & humane. Satan wants not, (much lesse will he want in the time of this Viall) his wicked and lying Prophets, to sow pil∣lowes vnder all elbowes, labouring to make Princes glad with their lyes (as the Prophet speaketh) and sicke with bottles of wine,* 1.112 even with the sugred lees of their flatte∣ries and falshoods. And ever in a corrupt age, especially the false Prophet is one maine stickler. As Esay saith, From the Prophets of Ierusalem is profanesse gone sorth in∣to all the land.* 1.113 And, The auncient and honourable he is the head, and the Prophet, that teacheth lyes he is the taile. And

false Prophets are those spirits, that goe to the Kings of the earth, to gather them to battail•• against Christ, and his ser∣vants▪ and goe about to possesse them with the spirit of the Dragon, and of the Beast, to puffe them vp aboue themselues, to make them forget the Decree, the Law, to the perverting of the judgement of the afflicted. They so a 1.114 tell them they are Gods, as if they should not die like men: that the sublime power in earthly Potentates, is a par∣ticipation of Gods owne b 1.115 Omnipotency: that, their distance from common men is as the c 1.116 heavens in respect of the earth: that, Iustice can be no Rule, or Medium, whereby to giue God, or the King his right: that d 1.117 the observation of his mans lawes (though just and good, and which tend as well to the safety of the King, as of the Subiect, and which all are sworne to obserue, the due observation whereof is according to Gods sacred Ordinance, and the wilfull violation a contempt of the same) doth (notwitwith∣standing) preiudice and prepond••rate divine Determinati∣ons: that, to f 1.118 obserue humane lawes, is a kind of preposte∣rous zeale,e 1.119 elevating the authority of divine Determinati∣ons. Such strange Paradoxes and Aphorismes, how farre they may sor•• with Satans madnesse in the time of this Viall, I referre to the most judicious to judge Melius est (saith the Preache••) a sapiente corripi, quàm st••lt••rum a∣dulatione decipi. And, saith the Wiseman, g 1.120 He that loveth purenesse of heart, for the grace of his lips the King shalbe his friend. Our gratious Soveraigne God ever preserue from all false Prophets, that their lyes may never prevaile to corrupt or abuse the vnparallel'd goodnesse and sweet∣nesse of his Princely naturally noble disposition.

The seventh Viall poured out. And the seventh Angell poured out his Viall into the ayre, and there came a great voice out of the Temple of heaven, from the throne, saying, it is done, &c.

Of this Viall we may say, as Mr. Brightman of the fourth, but more truly and evidently; Hu••••s{que} tempora nostra pr••cesserunt: hitherto haue our times come. The words of this Viall consist of two branches: first, the act of pouring with the obiect, the ayre: Secondly, the ef∣fects: and they are two: first, the definitiue sentence pronounced vpon the whole Kingdome of the Beast, v. 17: the second, the execution of the sentence, to the end of the Chapter.

First, This Viall is poured into the ayre. In this Viall, as in the rest, we must first find out the mysticall sense. The Aire in Scripture is taken for the Kingdome of Satan. As Eph. 2 2. It giues vs to note here, that this Viall is pou∣red out vpon the whole Kingdome of the Dragon. Se∣condly, the ayre is taken for the whole circumference and Kingdome of the lowest and middle Region of the ayre especially, which compassing the earth on every side, betokens the destruction of all Antichristian enemies over the face of the earth, no element being so vniver∣sall, as the ayre: nor any so apt to receiue impressions to work all kind of plagues, as the ayre. In it are bredd all sorts of Meteors, wind••, stormes, thunders, lightnings, plagues and pestilences, haile, and the like, such as follow in this Viall, the consequent effects of this pouring out into the ayre.

Now for the effects. First he••••upon proceeds the de¦finitiue sentence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; It is done: o••, as Beza; Fuit; It was:* 1.121 Babylon now comming so to be destroyed, as once Troy was. But our owne Translation is most proper: It is done. God hath now passed his sentence vpon Babylon. And to the end we might the better marke such a famous sentence, it is delivered in a most majesticall manner: first, in a great voice, the immediate effect of the aire, moved by this pouring out. Secondly, from hea••en, to note the Maiesty of it. Thirdly, from the Temple of hea••en, to note the truth of it. Fourthly, from the Thr••ne, to note the equity of this sentence, running thus in full equi∣page.

It is done. The same sentence we read chapter 10.7: in the beginning of the seventh Trumpet, which is a parallell or synchronisme with this seventh Vial, where∣in the Mystery of God is finished. Also this word we find chapter 21.6. It is done, saith Christ. Now some referre this to the finall consummation of the world: others to the consumption of Antichrist, and his followers. The difference may easily be reconciled, sith the consumption of Antichrists Kingdome is one of the immediate fore-runners of the last day; whom (saith the Apostle) the Lord shall consume with the spirit of his mouth, and shall de∣stroy or vtterly abolish with the brightnesse of his comming: 2 Thess. 2. So that when we see these things begin to come to passe, then (as Christ saith) look vp, lift vp your heads, for your redemption draweth nigh•• Luke. 21.28.

Immediatly vpon the pronouncing of the sentence, followeth the Execution, set forth by the meanes and manner of Antichrists destruction. First, there are heard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sounds or voices. This is one Impression of the ayre. And these sounds may be vnderstood to come ei∣ther from the Creature, or from the Creator, both in∣struments of the Beasts ruine. First, of the Creature. And first, of the living Creature; as the voyces and cryes of the Saints and servants of God, lifted vp in prayer a∣gainst the Enemy: Such as we read of▪ Exo. 14, 15. and 2 Chro. 13▪ 14▪ 15: and Iosh: 6.20. Or of Gods Creatures without life. As Luke 21.25, 26: The Sea and waues ro∣ting, and the powers of heaven shaking. Secondly, the cry and voice of the Creator; whereof we read Ier. 25, 30, 31. Iob. 15.21. and 2 King. 7.6. When God sends a feare and terrour vpon the hearts of his enemies, confounding them with amazement, and causing them to fly, when none pursueth.

The second instrument of Babylons ruine is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thunders. This is another effect of the troubled ayre, whereon this Viall is poured. This is called Gods terri∣ble voice, Psal. 29. Wicked men, even the proudest and

wickedest, are appalled at the thunder. The Emperour Domitian, that would be called a God, when it thunde∣red, would run vnder the b••dd. By thunder God hath made mighty havocks of his enemies▪ as vpon Aegypt, Exod. 9.••3. vpon the Philistins at Samuels prayer, 1 Sam. 7.10. Read Iosephus on this story. Of the mighty ene∣mies, by whom M. Aurelius Antoninus was straightly be∣sieged; but he having some Christians in his Army, whom he intreated to pray to God for his deliverance, at their prayer, God sent such refreshing of raine for his thirsty army, and such terrible thunder vpon his enemies to their discomfiture, that thereupon he called the Legi∣on, wherein those Christians were, Fulminatrix Legio; and withall sent out Decrees of relaxation for the perse∣cuted Christians. We read how Anastacius the Empe∣rour, a Persecutor, was smitten with a thunderbolt, when affrighted he ran seeking a place to hide himselfe. In the tenth Century we read of many examples of terrible thunders.* 1.122 And ever with thunders come lightnings, whereof especially hotter Clymates can tell vs terrible wonders, if they were not there so frequent.

The next instrument of Babylons ruine is an earth∣quake, yea a great earthquake, such as was not since men were vpon the earth, so mighty an ear••hquake, and so great. And an earthquake is another symptome and effect of the ayre. We read of terrible earthquak••s. In Neroes time three Citties in Asia were overturned with one earth∣quake; in Vespasians time three Citties in Cyprus; In Iu∣lians time earthquakes were so rife, and so ruefell, as there was no safety within dores, or without: In Valen∣tinians and Valeus his time, there was an vniversall earth∣quake over the world, whereby the Sea was turned into dry land, and dry land into Sea, plaines made moun∣taines,* 1.123 and mountaines plaines. In Tiberius his raigne 13. Ci••ties in Asia ruined by an earthquake. Once in a great earthquake the Pope himselfe was driven to fly, & hide himselfe in the openfield, vnder a shade of thinne

plankes of firre, erected of purpose, least falling on his head, it might oppresse him. But here is such a terrible earthquake, such as never men saw, which shall shake down all the foundations of Babylon, to the very ground, yea into hell it selfe.

For hereupon. in the next place; the great Citty is di∣vided into three parts, and the Cities of the Nations fell, &c. Here two things observable: first, the disposition of the state of Babylon, here shadowed vnder the great City divided. For great City here notes the whole state of Antichrists Kingdome. As the City of God, whereof Saint Augustine writ, signifies Gods Church so the great City here applied to mysticall Babylon, imports the whose state thereof. And the division of this great Ci∣ty alludes to the state of Ierusalem, which was divided into three factions, when it was besieged by Vespasian.* 1.124 This division was an evident forerunner of that aposta∣tized Citties vtter ruine. And Division in a state eve•• draws on destruction. Insomuch as Vespasian, being pres∣sed by his Soldiers, to assault the City, because of the Iewes intestine divisions, and mutinies, he answered, we shall not need; God is fighting for vs, and preparing an vnbloody victory. It was a fearfull curse vpon Sime∣on and Levi, Divide them in Iacob, and scatter them in Is∣raell, Gen. 49. Abim••lech, that cruell vsurping Tyrant▪ needed no other revenger of his bloody massacres of his brethren, but that curse pronounced by Iot••am, namely dissention betweene Abemeloch, and the Sich••∣mites, Iudg. 9.23. Read for this purpose, Iudg. 7.22. Al∣so 2 Chron. 20.23. And 1 Sam. 14▪ 15. And saith Christ, A Kingdome, or house, or City divided against it selfe, cannot stand. Thus is this great City divided into three parts: and can it stand? No▪ for it thereupon follow∣eth, And the Cities of the Nations fell. That's the first ef∣fect of this division. The Cities of the Nations are Ba∣bylons confederate Cities, & Kingdomes, which though they haue the name of Christians, yet they are no better

then the Heathen, or Gentiles, or Nations. For so are the people called, whom she hath bewitched with her sorceries, chapter 14.8. Babylon made the Nations drunk•• and Chapter▪ 18.3. All Nations haue drunke of the wine of the wrath of her fornication, and the Kings of the earth haue committed fornication with her, &c. and verse 23. By thy sorceries were all Nations deceived. So that the Cities of the Nations here are a•• it were the suburbes of Babylon, they by division fall. God shall cast a bone, that shall make Romes confederates to fall toge∣ther by the cares, and so destroy one another. They shall fall by division. And this division is triple, accor∣ding to the three great Monarchies, that support the Beast, The Empire, Spaine, and France▪

Secondly, there followes Babylons ruine▪ which i•• meant, not only of Rome, but of the whole Papall Hie∣rarchy, or Kingdome of the Beast. It is said here, that Babylon came in remembrance before God, to giue vnto her the cup of the wine of the f••••••••nesse of his wrath. Gods re∣membrance in Scripture is some times taken in the good, as, Lord remember me, when thou commest into thy Kingdome: here, in the evill part. Babylon, that said in her heart, I sit a Queene &c, thought, that God had forgotten her. No. God will now remember her for all together, to giue her the cup of 〈◊〉〈◊〉 fury to drinke▪ a just recompense of the Whoores drunkennesse with the blood of the Saints. All that are versed in the Scripture know, that it is vsuall with God, to set forth his judgements by the type of a Cup of fury. Read Psal. 75.8. Esa. 51.17. Ier. 25.15. This Cup of fury then signifieth a ful mixture of all fearfull ••udgements, which in the time of this seventh and last Vial are to fall vpon Babylon, to avenge the Cup of her filthinesse of abomi∣nations, chap. 17.4.

And to show the inevitablenesse of her judgements, it followeth, And every Island fled away, and the Moun∣taines were not found.

Islands and Mountaines are places of refuge, Ezech. 39.6. I will s••nd, saith the Lord, a fire on Magog, 〈◊〉〈◊〉 a∣mong them that dwell carelesly in the Isles. M••n dwell more carelesly in Isles, then elsewhere, as being places of refuge. And Esa. chapter 2. verse ••••. To goe into the 〈◊〉〈◊〉 of the Rockes. But here all Islands and Mountaines fly away in Babylons destruction, there is no refuge for 〈◊〉〈◊〉. Strange. The case is altered. 〈◊〉〈◊〉▪ that is so full of Sanctuaries for: all kind of Malefactors, hath now never a Sanctuarie▪ not one poore Island, or Mountaine to fly vnto; they fly from her, and are not 〈◊〉〈◊〉.

It followeth, v. 21. In this verse is contained the con∣clusion of the Chapter, and the last Catastrophe of Ba∣bylons destruction. The last particular judgement vpon the remnant of Babylon, is a great 〈…〉〈…〉 of heaven, e∣very stone aboue the waight of a Tale••••. This seemeth to allude to Iosh. 10.1•• whe••e God cast great stones out of heaven vpon the enemies, the Canaanites. Or to that in Exod. 9.23▪ where a fearfull plague of huge hailestones makes havock of the remnant of the trees and hearbs, men and beasts of Aegypt, that were left of the former plagues; those hailestones brake downe trees, slew men and beasts, that were abroad. But loe here hailestones as heavy as a Talent, every stone. Talents are of sundry waights, from 100. pound waight, vpwards to 1000. Halestones more like to Milstones. So fearfull is Baby∣lons destruction; God hath prepared such instruments and weapons for her, as never the like.

But what vse do the rest of Babylons children make of all this? Are they not at least wise as wise at last, as Pha∣raoh and his Aegyptians, to repent them, that they haue dealt so evill with Israel? Nay. Nothing lesse. Instead of relenting, of repenting, and returning to him that smites, they blaspheme God because of the Plague of the Haile, it was so great, as here it followeth. O fearfull condition of Antichrist and his followers!

〈…〉〈…〉 the faster hasteneth on, by how much her 〈…〉〈…〉. Amen.

FINIS.

Notes

• * 1.1

  Chap. 5. & 6, & 7. Chap. 8. & 4. & 10. & 11.15.
• * 1.2

  Hist. Concil. ••rid.
• * 1.3

  Ier. 51.9.
• * 1.4

  An item by the way to all those that li∣ving vnder the Gospell, & yet refuse to haue their sores cu∣red by it, which preacheth Christ who hath healing vnder his wings that such are to be reputed no better, but as the corrupt limbs of the Beast.
• * 1.5

  Clement. 7.
• * 1.6

  Isidor. li. 13. c••. 3. de Lacis & Stag∣nis. Barthol. de Proprirets. lib. 13. cap. 13.
• * 1.7

  Dr. Sheldon in his Miracles of Antichrist. ch 8. toward the end.
• * 1.8

  Revel. 14: 9.
• * 1.9

  Revel. 18.
• * 1.10

  In the same booke. pag. 72. It is the saying of another Au∣thor, like to the former, in the same booke.
• * 1.11

  Bellar. de Iu∣stificatione, li. 5. ca 7. Propter in∣certitudinē pro∣pria iustitiae, & periculum inaenis gloriae, tutissimū est fidutiam totā in sola Dei Mise∣ricordia, & be∣nignitate rep••∣nere. By reason of the incertain∣ty of our owne righteousnes, & the pe••ill of vain glory, it is most safe to put a mās whole confidence in the sole mercy & favour of God. Yet hee quallifies this sentence, saying Not as though wee were not to trust to our good works, as if they were not our tru righteousnesse, or were not able to sustaine & vn∣dergo the iudge∣ment of God, &c.
• * 1.12

  Andreas Ve∣ga li. 9. de Inter∣titudine Gratiae, cap. 41.
• * 1.13

  AEnaea•• Syl∣vius 7. Cōme••••. de Concil. Basil.
• * 1.14

  Luther in E∣pist. ad 2. Pl••b. de Anabapt. cit. a Cremer•• defalsa relig. I••theran.
• * 1.15

  Reade Doct. Field of the Church, book. 3. chap. 47. Let but him in that place bee the vmpire.
• * 1.16

  〈◊〉〈◊〉 Antiq. 11. c•• 8.
• * 1.17

  〈◊〉〈◊〉. 17.28.
• * 1.18

  33.
• * 1.19

  34.
• * 1.20

  See the 7. chapter of the same Session.
• * 1.21

  1 Pet. 2.24.
• * 1.22

  Sess. 6. cap. 7. Can 10.11.
• * 1.23

  Consuetudo sine veritate ••etu∣stas err••ris est. Quod verissimū illud antiquissi∣mum. Tertull.
• * 1.24

  Among whō there are, who say more to proue the Chu∣rch of Rome no Church, then a∣ny true Church as the Reverend Bishop of Chi∣chester in his di∣rection to know the tru Church, the Deane of Glocester once, Doctor F••••ld Of the Church, book. 3 c. 47. Dr: Whitakers & others, famous and learned of ••ur Church.
• * 1.25

  Eccles. 1.7.
• * 1.26

  See King Iames his Paraphrase.
• * 1.27

  Chap. 8.11.
• * 1.28

  Fama malum, quo non aliud velocius vll••••m. Mobilitate vi∣get, vires{que} ac∣quirit eundo. Parva me••u pri∣m••, mox sese at∣tollit in auras. Ingreditur{que} so∣••o, & caput inter nubila condit. Virgil. AEne.
• * 1.29

  Revel. 18·13.
• * 1.30

  Hero dot. in •••• lib. 1.
• * 1.31

  See King Iames his Paraphrase.
• * 1.32

  Chap. 17.6.
• * 1.33

  Mat. 23.35.
• * 1.34

  2 Chron. 2.22. See Calvin on Matth. 23.35.
• * 1.35

  Luke▪ 9▪
• * 1.36

  Mr. Patricke Fo••••es.
• * 1.37

  King Iames wrote his Pa∣raphrase vpon▪ the Revelation, before hee was twenty yeares of age.
• * 1.38

  Mal. 4.2.
• * 1.39

  Chap. 9.••.
• * 1.40

  Sangui•• Marty∣rum semen Ec∣clesiae.
• * 1.41

  Nubecula orat, & pertransibat.
• * 1.42

  2 Chron. 16.9
• * 1.43

  Edw. 6▪ at his Corona••ion be∣ing presented with 3. swords, told them, those wer not enough hee must haue one more: wher¦at they marvai∣ling, he told thē hee meant the holy Bible, the sword of Gods Spirit, without which, quoth he, we are nothing, nor can doe any thing. Remains. Vis vnita f••rtior. To turne the hearts of the Fathers to the Chil∣dren, & the hearts of the Children to the Fathers lest I come, & smite the earth with a curse, Mal. 4. If God be with us, who can be against us, Ro. 8.
• * 1.44

  1. King. 12.6, 7, 8, 9, 10, 11, &c.
• * 1.45

  Hen. 8. would vse to wish that when his Counsellers came to sit in Councell, they would commit si∣mulation, and dissimula∣tion and partiality, to the Porters lodge. Remains. Like I••••l••oes Iudges M••n of courage, fearing God, dealing vprightly, & ha∣••ing covetousnesse: Exo. 18. Like Davids Worthies, & I••hoshaphats men of va∣lour.
• * 1.46

  As Iezabel, & Athaliah.
• * 1.47

  Hoc Reges hab•••• magnificum et in g••••s, nulla quod ••ap••••••d••es, pro∣dessemiseris, sup∣plices fido lare, protegere S••nec. Traged. 7.
• * 1.48

  Esto mihi solu•• arbiter verum, iu∣re, ac nomine ••egio. 〈◊〉〈◊〉 de Re∣ge, lib. 4. Aliquid hi•• laxa••? to∣tum ami••tis E•• est imp••ran••: ra∣tio, vt non aliter 〈◊〉〈◊〉, quam si vni reddatur Tacit. ••. Annal Com∣munis custodia Principatus, ne∣minem vnum magnum facere. A∣r••st. 5. Polit. Sēper periculosū privati hominis nomen supra (imo iuxta) Principis attolli. Tacit.
• * 1.49

  Pau••i, Reges, non R••gna co∣lunt. Coli•• hic Reges, cal••et vt omnes: Perdai{que} ali∣quos, nullumque levet. Tantum vt noceat, cupi••. es∣se potens. Senec. Traged. 10. S••are omnes debemus, tan∣quam in orbe aliquo Reip. qui cum iam versatur, e∣am diligere partem debe∣mus, ad quaem nos idius v∣tilit••s, salus{que} converterit. Cu. pro Plan••. semper officio fungitur, vtilitati hominū consulens, & societati. Cic. Offic. lib. 3. I••psius.

  The hearts and riches of the people are the Kings greatest treasure. King Iames in his speech 1609.
• * 1.50

  Hen. 3. King of England, his vsuall practise.
• * 1.51

  Ne quid insidiose, ne quid simulate, ne quid falla••••ter. Cic. Offic 3. I••psius Polic. li. 4. Nam per fraudem & dolum regna evertuntur. Aristot. Polit. lib 5. Preser∣tim, si publicus vsus, sa∣lus{que} suadea••; quae semper cum Principis vs••, ac s••lute co••iuncta. Communis vtilitatis de∣relictio contra naturam est, non solum rationem. Lipsius. ibid.
• * 1.52

  Nero stulte ve∣rebor; esse cum fa¦ciam, D••os? Sen. Hoc plu•• verere, quod licet tan∣tum tibi. N. Iner∣tis est, nescire quod liceat sibi. Sen. Id facere l••u•• est, quod decet, non quod licet. N. Ferrum tue∣tur Principem: se. Melius ••ides.
• * 1.53

  Violenta nun∣quam imperi•• r••tinentur diu: moderata durāt. Sen. Troas.
• * 1.54

  Ne. D••cut tinuri Casarem. Se. A•• melius dilig••. Ne. Iussis{que} nostris pareant Se. Iusta impera.
• * 1.55

  Et errat long•• mea quidem sen∣tentia, Qui im∣periū credat gra∣viu••, aut stabili∣••••esse: vi quod fit quam illud quod benficio adiungi∣tur. Terent. He∣a••ton.
• * 1.56

  Po••entia medi∣o••riter exercita, omnia ••••aesita conservat. Casa∣ris dictum apud Dion, li 43 Con∣tra, Qui impu∣denter, et passim in omnibus po∣tentia abutitur, is ne{que} veram be∣nevolentiam, ••••∣{que} firmam securitatem invenit. Ibid. Lipsius. lib. 4.
• * 1.57

  Exo. 8.9.
• * 1.58

  Chap. 14.14, 15.
• * 1.59

  See the Royall Pa••aphrast K. Iames.
• * 1.60

  Basil, signifies King.
• * 1.61

  Iosh. 8.••6.
• * 1.62

  Pro. 4.1••.
• * 1.63

  C••••. 17.13.17.
• * 1.64

  Aug. Qu. E∣uang. Qu. 33. To 4.
• * 1.65

  Ier. 50.38.
• * 1.66

  Qu.
• * 1.67

  Sir Walter Ra∣leigh in his Pre∣face towards the end.
• * 1.68

  Rev. 18.7▪ ••.
• * 1.69

  Iudg. 6.
• * 1.70

  See the Royall Paraphrast K. 〈◊〉〈◊〉.
• * 1.71

  Pag. 324.
• * 1.72

  As Pope In∣••ocent 3. at the Councel of La∣teran (at what time Dominicke sollicited the e∣rection of his Dominican Or∣der) dreaming that the Lateran shook, and was like to fall, but that in came Dominicke, and supported it with his shoul∣ders, did there∣vpon call Domi∣nicke, & erected his Order: so in the time of the Councel of Trēt the Pope, yet dreming but with his eyes broad awake, seeing his Late∣ran throne to threaten a fall by the Gospell, so powerfully preached by Luther, & Calvin & others, did theru ponerect & confirme the Iesuiticall, or Ig∣natian Order, these three spi∣rits, as his Romā Triary, to stand out, & support his tottering Ba∣bell Tower.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  2 Thess. 2.9, 10, 11, 12.
• * 1.75

  Luk. 24.39.
• * 1.76

  For the Ma∣••••chee•• said, that Christs bodie came downe from heaven, & so passed tho∣row the wombe of the Virgin, as through a trunke, or pipe, participating nothing of the substance of it: But the Papists most basely mak Christs body of a peece of bread.
• * 1.77

  1 Thess. 5.3.
• * 1.78

  Matth. ••4.43. Luke. 12.39. 1 Thess. 5.2.4. 2 Pet. 3.10. ch. 3.3.
• * 1.79

  1 Cor. 1.30.
• * 1.80

  Gen. 27.
• * 1.81

  Ier. 23.6. & 33.16. Compare diligently, and with iudgement these two pla∣ces together. Psal. 32.1, 2.
• * 1.82

  Such, as of skinnes, dura∣ble and lasting.
• * 1.83

  Proposit. P.M. li∣nae. Societatis Ie∣su. Protos. 15.
• * 1.84

  Censura ••arun∣dem Proposit. a PP. Dominicanis Censura 15.
• * 1.85

  Cap. 10.11.
• * 1.86

  Pag. 68.
• * 1.87

  Ephes. 1.11.
• * 1.88

  Phil. 1.6. & 2.13▪
• * 1.89

  Rom. 9.22.
• * 1.90

  Pars 1. q. 19. Art. 9▪ c. ad 3.
• * 1.91

  Jbid.
• * 1.92

  Pag. 170.
• * 1.93

  Ephes. 2.3.
• * 1.94

  Pag. 181.
• * 1.95

  Leuit. 6.
• * 1.96

  Pag. 180.
• * 1.97

  2. Tim. 2.26.
• * 1.98

  Pag. 171.
• * 1.99

  Pag. 179.
• * 1.100

  Pag. 172.
• * 1.101

  Deut. 27.17. Pro. 22.28.
• * 1.102

  2 Pet, 2.1, 2, 3.
• * 1.103

  Mr. Fox.
• * 1.104

  Iudg. 5.2.28, 29
• * 1.105

  Psal. 83.9.12. Iudg. 5.21.19.
• * 1.106

  Mr. Forbes.
• * 1.107

  2 King. 23. 2 Chron. 35.
• * 1.108

  Mr. Bullinger.
• * 1.109

  King Iames.
• * 1.110

  King Iames in his Preface the Epistle to the Church Mili∣tant, before his Paraphrase.
• * 1.111

  Dan. 11.45.
• * 1.112

  〈◊〉〈◊〉. 3, 5.
• * 1.113

  〈◊〉〈◊〉 23.15. 〈◊〉〈◊〉 9.15.
• a 1.114

  But the second Psalme addeth, Ye shal•• dy, like men.
• b 1.115

  Gods Omni∣potency is one of the divine Attributes, in∣communicable as his Omnisci∣ence, & Omni∣pre••ence.
• c 1.116

  Contrary to Deut 17.20.
• d 1.117

  Gods word & Ordinance, is the Rule of iu∣stice, which squares out all our service to God and man.
• f 1.118

  This, with the rest, is a doct∣rine well be see∣ming a lying Prophet, and a seditious Spi∣rit, sent out to animate Kings against, & their own people.
• e 1.119

  The keeping of a subordinate Law, to wit, of man, doth not preiudice Gods supreme law: but Gods law binds vs tokes▪ mans law for conscience sake
• g 1.120

  Eccles. 7.5. Pro. 22.11.
• * 1.121

  〈◊〉〈◊〉 sege••ill, v∣••i Tr••••a fuit.
• * 1.122

  ••ntur. 6. Cap. 3.
• * 1.123

  ••••cholcer. Chron.
• * 1.124

  See Iosephus of the Warres of the Iewes, lib. 1. cap. 1.