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 correspondent among themselves : 1. of the seaven Seales : Chap. 5. & 6 , & 7. Chap. 8. & 4. & 10. & 11.15 . 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 ●●ccomplished , and hee may safely conclude , that then was the speciall time of their powring out . Thirdly , 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 Temple , 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 Temple . This is Christs voice , who governeth and appointeth all things in his Church . And it is a great voice ▪ the matter whereof is of great consequence and importance , and therefore worthy of our greatest and best attention : And who shall not goe , when he saith , 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 ▪ conversation is in heaven . But more specially are meant here all those of the Church of Rome ▪ described in the 〈◊〉 verse , such as haue the marke of the Beast , and worship his Image . And so all the seven plagues of the seven Vialls are poured out vpon all Papists expressely ▪ so much of the Commission : Now followeth the execution thereof .

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

The Kingdome of the Beast is the earth , from which he riseth , chap. 13.11 : vpon which the first Viall ( and so all the rest ) is powred . The consequent effect whereof is , a noysome and grievous sore vpon the men ▪ which had the marke of the Beast , and vpon them which worshipped his Image . The Beast marked are all the Popes sworne v●taries and vassalls , which avow and professe themselves to be his speciall creatures , and Cattell ; as his Cardinalls , Priests , Friers , and so forth . They that worship the Beasts Image , are all common Papists , high and low , which adore the supreme power and authority of the Pope , even all Emperours , Kings , and States of the world , wherein he beareth the Image of the Imperiall Soveraignty , which was ever resident in the Roman Emperours . Hereof read chapter 13 , where the first Beast riseth out of the sea , being meant of the Roman Empire , which grew from the intestine dissentions of the Nations : the second Beast ariseth from the earth , that is from the peace , plenty , and prosperity of this world ▪ this was the Pope ▪ who erected and invested in himselfe the exact image of the former Beast , assuming all Imperiall power and soveraignty over the world , as once 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 Keasars , and whatsoever is sacred on earth , humane or divine , so verifiyng that Prophecy of the Apostle , 2. Thessalonians 2. that the Pope is that very MAN of sinne , that sonne of perdition , that great ANTICHRIST . Thus we see who they bee , vpon whom the pouring out of this first Viall hath its proper operation & effect ; which is , there fell vpon them a noysome and grievous sore ? What may this meane ? Where or when shall we see such scabs and sores vpon the Papists , as fell vpon the Aegyptians , when Moses scattered about the Ashes ? To which yet this Viall poured forth hath speciall allusion .

In the Aegyptian plague none of them escaped , no not the Magitians and Priests . But as they , who are here plagued , are of the spirituall Aegypt ( as Rome is compared , Chap. 11. ) so we are to vnderstand this , not of a corporall , but of a spirituall sore ; and that either in doctrine , or life . So that in a word , the pouring out of this first Viall , is the first breaking out of the Gospell in a glorious maner , whereby the grievous and noysome sores of the Church of Rome and her followers , both in life and doctrine , come to be discovered , so as they become noysome and greivous not only to the world , but even to the patients themselues , who now , like a galled beast , grow very impatient , fling and ●ume , as beeing made sensible of them against their wills . When came this to passe especially ? When ▪ Aske not me ; do but compare the time of Martine Luther , and the state of the Church of Rome therevpon , with the pouring out of this Viall , and the consequent sore that fell by way of discovery , vpon the Beast-marked , and his Image worshipers ; and you will easily conclude , both how and when this was fulfilled . Was it not a grievous sore , that Luther first fell fowle vpon , namely , papall Indulgences , selling of pardons for all kinde of sinnes , to those that would giue most ? Thus began the first Viall to be poured out , while hereupon Luther was stirred vp by ● mighty Divine providence to begin to display the Gospell more and more , by the light whereof was said to fall vpon all Papists a noysome and greivous sore ; not because that Church was not formerly deepely affected & infected therewith : but because it began vpon the preaching of the Gospell to be discovered , which before in a great measure lay hid , being covered with thick darknesse : It being the propertie of the word of God , the more it is opened , the more to discover all kinde of sins , the sores of the soule and conscience . Till this light brake forth in Luthers time , all Romes Ecclesiasticke body , though full of sores , yet was sensually secure , and senselesse of them ; and though conscious of them in some measure , yet she cared the lesse , while the world could not so easily note them . But now all comes to light . Whereupon Rome was so vexed , and even Christian Princes so offended with her vlcerousnesse , that the world began to cry out for reformation . The Pope flings out his terrible thunder-bolts against Luther , and other Preachers of Reformation . When this would not doe ; he descends to a willingnes , that though against his will , to haue his Germaine Cleargy reformed , farre enough off from Rome ; at the least wise to begin a Minoritis , but not a Maioritis , as the Emperor Sigismund pleaded at the Councell of Constance ; vpon which difference , the Reformation brake off , not finding where to begin . Still a generall Councell was urged , both by Luther and the Germaine Princes , Hist. Concil. ●rid . together with the Emperor . The Pope vseth all pretences and shifts to put it off . Aboue twenty yeares passe over the heads of foure Popes successiuely , and vpon the fifth , from the first appeale to a generall Councell , till it came to be summoned and settled vpon . Nor was Pope Paul the 13. wantting for his part to invent shifts to delay it : who being as artificiall a dissembler , as his Predecessour , 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 reformation at themselues first . A faire hope . But it is noted by the author of the history of the Councell of Trent , that for this purpose he appointed three Cardinalls , neither the most religious , nor the quickest for dispatch , but very slow and deliberate . But not to hold the world too long in suspence , in the expectation of this solemne reformation , he blasts it in the very budd . For 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 creates 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 : Ier. 51.9 . And when all is done , nothing is Reformed . Thus is verified that of the Prophet Ieremy , W● would haue cured Babylon , but shee * * An item by the way to all those that living vnder the Gospell , & yet refuse to haue their sores cured 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 . 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 nature of her diseases , or prescribe remedies for the same . Thus to this day , from the time of Luther , we see grievous sores stick close to that whole Pontifician body . Although 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 against Babylon , as Iohn Wickliffe in his workes writt against 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 Luther , 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 Viall , 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 ●ouldiers , who then had surprised it , while their * * Clement . 7. 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 Ocean . 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 taken 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 . Before 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 abominable idolatries , and other impious doctrines , while as yet the rule of faith , to wit , the Scriptures , remained intire : but in and after the Councell of Trent , wherein the Rule of faith is altered , humane Traditions and inventions comming in for an equall share with the Scriptures , and shouldering them for the wall , and driving them into the very Kennell , now the Sea is turned altogether into blood . In this Councell the whole doctrine of the Gospell is turned vpside downe . The iustifying 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 occasion , 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 established , 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 , betweene 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 cashered : 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 abominable corruption , and stinking putrifaction .

Let them therefore no more obiect to vs our forefathers , 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 Strumpetts 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 children , 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 Gospell , 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 Gospell was reestablished in the blessed reigne of the 〈◊〉 renowned Queene Elizabeth . Never 〈◊〉 vs then with our fore-fathers ; we hope , that before the Councell of Trent God provided for them some freshwater , as he did for the Israelites in Aegypt , while the cursed Aegyptians 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 , dyeth . 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 betweene 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 , Isidor . li. 13. c● . 3. de Lacis & Stagnis . Barthol . de Proprirets . lib. 13. cap. 13. 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 into 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 ; whereon though perforce they be cast , yet are they not swallowed vp of it ?

But you will object , or some for you , Is there no salvation , 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 according 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 salvation . 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 salvation 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 salvation 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 expected .

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 disstinguish betweene Faith & Faith , it suffiseth vs to beleeue , 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 foundation , Christ .

Answ. You belieue you wot not what , & yet you hope , that will not hinder your salvation . But you belieue as the Church belieueth . You meane , as the Church of Rome believeth . Well . And the Church of Rome tells you in her Councell of Trent , that she belieueth no otherwise , she admitteth of no other faith , then that which the Deuils and damned in Hell haue . If any dare deny this , he will but bewray his shamelesse ignorance in this point . But being ignorant , silly soules , whose humble peaceable condition makes them safe among any part of men , that professe the foundation Christ , are they not in the state of salvation ? This indeed may seeme a good indulgent Doctrine to nuzzle silly Papists in their ignorance , and blind religion , while they cary themselues like humble and peaceable men . But they professe the foundation Christ . What is it generally to professe Christ and particularly to haue no interest in him ? What is it to professe the foundation , and not to be built vpon it ? And who can be built vpon Christ , but he that hath a liuely faith in Christ ? To belieue as the Church of Rome belieueth , is only to haue a generall historicall faith , that Christ is the Redeemer of mankind , the Saviour of the world . Thus farre the very Devils belieue . But that Church forbiddeth any man to believe in particular , that Christ is his Redeemer , his Saviour ; that hee is iustified from his sinnes by Christ alone , and that his sins are forgiven onely for his name sake . This no Devill can belieue , no Papists may belieue vpon paine of Anathema , and damnation . Therefore though they professe the foundation Christ , in the generall , yet wanting a speciall faith in Christ to apply his merits for the remission of their owne sinnes in particular , how are they safe in any part of men professing the foundation , Christ ? May a man then bee saved , nay is he safe , to witt actually saved , living in any part of men professing the foundation , Christ ? No matter then , what religion a man be off , so in generall it professe the foundation , Christ , and a man be humble and peaceable , though a silly ignorant . Thus all Hereticks are in the state of salvation , if humble and peaceable men ; for they hold commonly and generally the foundation , Christ . But know , O all ye silly ignorant Papists , that living here , where the Gospell , the only meanes of saving knowledge , and of saving faith is preached , all your silly ignorance , all your pretended humble peaceablenesse 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 Inquision restraines them from the meanes of better knowledge , may haue some plea for their ignorance ; and God may shew mercy vpon their silly soules ; but for you that are English Papists , and pretend ignorance , the more you goe about to excuse your ignorance , the more you accuse and condemne your pride and arrogance , that can so scorne and villifie the pretious word of God , which while you doe , it makes your damnation out of measure damnable . And while you contemne the Gospell , how can you be either humble , or peaceable ● for it is the Gospell of grace and peace , which who so reiecteth , is a proud and factious heretick .

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

Answ. It is indeed an observation of Dr. Sheldon , once a ●eminary Priest , but now a worthy Convert , Dr. Sheldon in his Miracles of Antichrist . ch 8. toward the end . 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 expect 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 fuller confirmation of what hath beene said of the state of the Church of Rome , whose Sea of doctrines is all turned into mortall blood , in this second Viall : it will be very requisite here to discusse one question . Whether the Church of Rome be either a true Church , or a true visible Church . A Question of so much the greater moment , by how much some by their no small authority ▪ and no lesse renowned opinion in the Church , doe so sway the ballance on that side , that many ill affected , and of the adverse party , taking the advantage , are 〈◊〉 to catch the word out of their mouth ▪ and to say ▪ 〈◊〉 they , Thy Brother 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 very 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 defined 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 learned . 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 , tuque isti non detinearis : 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 vnworthinesse 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 Defendant . 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 Ierusalem , 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 Mystery of Iniquity , ( sith it is the next way to be led into it ) as of the Mystery of Godlinesse : ( and hee that is ignorant 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 conclude the Church of Rome to be a true Church , is , because ( 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 Author expresseth , An honest ignorant Papist ; or , some ignorant silly soules , &c. Yea and this is delivered in the name of our Church , or at least , of all those , that being affected to the Church of Rome in some good measure , would seeme to be the Church of England . Take we the Authors 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 professe the foundation Christ .

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

But here two Questions would be resolved . 1. Whether 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 saved : 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 ignorance 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 abhorre 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 Papist , 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 , Revel. 14 : 9. which who so receiveth , ( 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 . Revel. 18. 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 , In the same booke . pag. 72. It is the saying of another Author , like to the former , in the same booke . misled 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 foundation 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 . What 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 himselfe 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 * * Bellar. de Iustificatione , li. 5. ca 7. Propter incertitudinem propria iustitiae , & periculum inaenis gloriae , tutissimum est fidutiam totam in sola Dei Misericordia , & benignitate rep●nere . By reason of the incertainty of our owne righteousnes , & the pe●ill of vain glory , it is most safe to put a mans 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 & vndergo the iudgement of God , &c. Bellarmins , Tutissimum est &c. But doth this generall repentance 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 Popery . 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 indeed is not tyed necessarily to the meanes , though ordinarily 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 , abandoneth , 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 malicious and rash , or vncharitable to speake the truth ? Why should any learned man be so wedded to his charitie , 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 wofull 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●testation of the Church of Rome , as if it were all error , no Church , as affecting nothing more , then an vtter opposition to their doctrine 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 visible 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 iudgement ? 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 charitie 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 proper 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 definition of the true Church of Christ , these words are added : 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 inferred thereupon . Now if you will compare this with the Church of Rome , not as it was in the beginning , but as it is presently , 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 disclaimes 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 Intention at the words of Consecration . Now because no man can be certain of the Priests Intention , * * Andreas Vega li. 9. de Intertitudine Gratiae , cap. 41. Vega ( who was a great stickler in the Councell of Trent ) therevpon inferreth that no man can be certain of his salvation , because he is not certain whither he was rightly Baptised or no , in regard of the vncertainty of the Priests Intention . From whence I conclude thus . That which no one Papist can demonstrate , 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 Intention : therefore , not all Papists together can demonstrate themselues to be of the true Church ; and consequently , the Church of Rome , consisting of so many particular members , cannot demonstrate her selfe to bee a true Church . Yea , it may come to passe also , that in one age the Church of Rome may quite loose the Essence of a Church , for asmuch as her Sacrament of Ordination , depends vpon the Ordainers Intention , which if wanting , the whole Ordination is frustrate , and so his whole Ministry ; and so downward . And that which may befall one , may befall all . So that to helpe all , there is need of a great deale of charity , to hope well of the Priests Intention , and so the best yet of the Church of Rome .

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

Answer . But if the floore be not now Gods floore , but Antichrists floore , wherein nothing is to be found , but chaffe : and if the Netts be no other , but such as catch onely the bad fishes , which is not the propertie of Gods Netts : then such a floore , such netts are altogether to be abandoned . And whither that floore , or those netts be Antichrists only , and not Gods , shall appeare more fully 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 over 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 beaten it into thinne leaues , for no other vse , nor purpose , but only to overlay their drosse , or base metall , to make it the more currant with the world , one side being stampt with Christs Image , and superscription , and with Antichrists on the other : yet so , as the Pope is the only King , by whose authority such coyne is made currant . Who knows not , that the Pope denyeth authority to the Scripture in all things , saving in the matter of Christs Vicarship , or Peters supremacy ? This vsurpation he can be content to father vpon the authority of Scripture , though the Scripture vtterly disclaimes it . And what is all this , but to guild over all those his base metals of false Doctrines , that so they may passe for the more currant catholicke coyne ? Thus Gods truth is vsed but as a bare pretence , to colour over the Popes lyes .

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

Answ. The comparison is pretty ▪ if it did hold water . But what if into the Maronaean wine , twentie times so much poyson be put ? What strength then will be found in it , but that the drinker shall find it a potion of strong poyson ? Again : Take the Maronaean wine , and extract the spirits out of it , and what is it then , but a dead vappa ? Such is that truth which is now in the Church of Romes keeping , the nature , force and strength of it is quite abolished , by their mixing of twenty times so much of poysoned humaine , or rather diabolicall Inventions with it ; yea , they haue in their Romish Limbeck , so extracted all the life-spirits out of the pure wine of Gods word , as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority , & natiue sense of the spirit of God , no other spirit breathing in them , but such as blowes from Roman E●lus his breast ?

Another comparison : The Sepulchre of Christ was overwhelmed 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 spirituall Temple of Christ , as once the materiall in Ierusalem : but how the Church of Rome may be proved to be a true visible Church , because once it was so , by this comparison , I see not . As for Papinians ruled case , of a place once sacred , but now ruined ; yet , because once , still sacred : it may serue a simple Papist to feed his superstition withall , to whom all sacred Reliques are so relishable ; but how a sound Christian may edifie his faith vpon such a comparison , I cannot savour . True it is , Ierusalem and Iudaea is still called the Holy Land ; but is it therefore still sacred , because so called , or because so adored of superstitious Pilgrimes ? Bethel was once a Holy place , when Iacob erected there his Altar for Gods worship : was it therefore holy still , when Ierob●ams golden Calfe was erected there ? Do not all sound Divines know , that places are not further , nor longer sacred , then the vse remaineth , whereupon at first they began to be sacred ? Put off thy shooes from thy feet , ( said the Lord to Moses : ) for the place whereon thou standest is holy ground . Now what made it holy ground ? Was it not the Lords presence shadowed in the burning Bush ? But after that the Lord disappeared , and Moses was sent away , 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 holy ; 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 , notwithstanding 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 divorce 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 * * AEnaea● Sylvius 7. Cōme●● . de Concil. Basil. 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 iuramenti professionis Fidei , in the end of the Councell : The words of the Bull are : First , Apostolica● et Ecclesiastic●● Traditiones , reliquasque Ecclesiae observationes et constitutìones , firmissimè admitto et amplector . Apostolick and Ecclesiastick 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 Ecclesia , 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 Sanctam , Catholicam et Apostolicam Ecclesiam : I belieue one Holy , Catholick , 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 Apostolick 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 Husband ? Not farre off ; in the very next words hee stands . ●oupled and hand-fast with his wife : Romanoque 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 , simulque 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 spitum constantissimê ( Deo adiuvante ) retinere et confiteri , ●●que à meis subditis , vel illis , quorum cura ad me i● munere 〈◊〉 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 thereunto , and whatsoeuer Heresies condemned , and reiected , and Anathematized of the Church , I in like manner condemne , reiect , and accurse : This true Catholick faith , without which none can be saued , which here I freely professe , and truely hold , the same I will be carefull most constantly ( by 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 Heresies , which are condemned by Canons and Councells , but chiefely by the sacrosanct Councell of Trent . And what are those Heresies ? Are they not the very Doctrines o● the Scriptures , which we professe and maintaine ? These the Church of Rome renounceth , not admitting or interpreting the Scriptures , but onely according to the limited sense of the Church of Rome , the maine Oracle whereof is the Pope . Why then shall any man say , that the Divorce betweene the Church of Rome and Christ ▪ is not yet sued out ?

Obiection . But it is sued out but on the one side , who , without iust cause on Christs part , hath taken out an absolute and peremptory Divorce , chusing the Pope for her only husband , whose only voyce she will hearken vnto . And the Divorce being vpon no iust cause , and vpon a false ground , it is of no ●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 confessed 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 scholars , 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 * * Luther in Epist. ad 2. Pl●b . de Anabapt. cit. a Cremer● defalsa relig. I●theran . 〈…〉 . * * Reade Doct. Field of the Church , book . 3. chap. 47. Let but him in that place bee the vmpire . 〈…〉 breast is the spirit , sense , authority , summe , and all . And allowing no other Scripture but the vulgar Latine , a language vnknowne to the vulgar ; what is it , but a meere shell ? They haue the Creeds , but the shell only , while they deny the faith . Yea they professe the Catholick faith , but they haue only the shell of it , to witt , the historicall faith , common to them with the very Divell● : the kernell they haue not , to wit , the true affiance in Gods mercies apprehended , and Christs merits imputed to justification . This faith the Councell of Trent accurseth . So that in that whole Councell yee shall nor find in the Councells owne word once , Credere in Deum , to belieue in God : least they should admit of the saving faith , whereby only a man can say , Credo in Deum , I belieue in God : 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 onely ? For the sole efficacy and 〈◊〉 of it they ●ang vpon the Priests Intention , and not vpon the spirit of God , and his word , and true faith in the baptized . As for the Sacrament of the Lords Supper , they haue vtterly abolished it , and turned it into m●ere Accidents without substance , joyned with an imaginary Idol , wrought by vertue of the Priests Intention . Thus we see , that there is no more left of the Church of Rome , but an empty crackt shell ; and therfore it is now no more either a true Church , or a true , or truly visible Church .

But to conclude this discourse , to the aforesaid allegations , a vouching the Church of Rome for a true , or true visible Church , is added an Apologeticall advertisement to the Reader ; beginning , Nothing can be so said , or done , but may be ill taken . Now God forbid ▪ But is it well said or done , to affirme that the Church of Rome is yet a true , or a true visible Church 〈…〉 the Reverend Author iudge indifferently , having well weighed the former reasons , whether we doe ill or no , in taking this his saying ill ; or whether we had not reason to haue expected an ingenious Palinody , 〈◊〉 Augustin● like Retractation , rather then such an Apology ; which whether it be rather to be pittied , then any vncharitablenes in the Reader , in taking such a saying ill , let judicious charity it selfe judge . Nor need we stretch the saying , to imply , that the Church of Rome is a true believing Church . Suffice it we except against any being , yea or visibility of a true Church in the Synagogue of Rome . But the Reverend Author referres Visible , 〈◊〉 outward Profession ; to some essentiall Principles of Christianity , neither of them to sound● 〈…〉 . Grant the Romanists to be 〈…〉 , and we cannot deny them the name of 〈◊〉 Church .

Answer . Now , vnder 〈…〉 Profession a sufficient marke of visibility for a Church ? This is none of those markes , which the Church of England takes notice of a Church by 〈…〉 , shewe● ▪ Againe , the Scripture calleth 〈…〉 Synagogue of Satan , who call themselves Iewes ▪ 〈…〉 The Samaritan●s sometimes professed themselues to be of the Iewes Religion , 〈◊〉 Antiq. 11. c● 8. having their Temple n●are the Mount Garisim . They had their Priests also , who 〈…〉 how they should feare the Lord● 〈…〉 Lord : 〈◊〉 . 17.28 . but withall 〈…〉 the manner of the Nations . 33. 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 , 34. but 〈…〉 like to the Nations ; so that it will follow , she neither feareth God , nor doth after his lawes , &c.

Obiect . But she holdeth some essentiall Principles of Christianity . Answ. So do the 〈…〉 this day , they hold the Old Testament . Obiect ▪ But withall they deny Christ expressely . Answ. So doe the Papists implicitly , and by their owne expresse doctrines of Trent haue no more communion with Christ , then the Iewes haue . Nay Papists doe expresly abiure the doctrine of Christ , as we shewed before in the Popes owne Bull : how doe they then any more hold Christ , then the Iewes . ? But , Grant the Romanists to be but Christians , how corrupt soeuer , and we cannot deny them the name of the Church . But why should we grant them that , which never a Papist is able to demonstrate to vs , or yet vndoubtedly to perswade himselfe of ? He is not certaine of the Priests Intention in his Baptisme , no nor yet of the Bishops Intention , by whom that Priest was ordeined ; no nor of that other Bishops Intention , by whom the Bishop was ordained Priest . Therefore no Papist can be sure , whether he be a Christian , or no. And why then should we grant them to be Christians ? Although for the bare name of Christians , and of a Church , we will not much stand with them , so they doe not hereupon , nor any for them ▪ incroach and challenge the being and reality , yea or the very visibility of a true Church . No no● to say , That we are all the same Church by vertue of our outward vocation , whosoeuer all the world ouer worship Iesus Christ the only Son of God , the Sauiour of the world , and professe the same common Creed : Nor , That which Rome holds with vs , makes it a Church : Nor , That Rome holds the foundation directly : Nor , That because those things were affirmed twenty yeares ago , therefore now they must be true : nor , that if any be otherwise minded , he shall doe more wrong to his cause , then to his Aduersary : nor , that sundry of our 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 ▪ Thirdly , what foundation do they hold directly with vs For other foundation can no man lay , then that which is layd Iesus Christ . Wee shewed before , that they haue nothing of Christ , but the shell , the shadow , the Pope is the kernel if any . Nay doe they hold more of Christ directly , then the very society of Devils doe : Yea , or so much as they ? The Devils hold that Iesus Christ is God and man ; they beleiue , and tremble . They Devils belieue not , that Christs body can be made of a peece of bread , hee knowes it well enough to be but one of his owne iuggling tricks , which his Romish Disciples learned of him ? The Devils dare not deny , that Iesus Christ is come in the flesh . Yea , he openly confesseth him to be the Son of God : I know thee who thou art , even the Holy one of God Doe the Romanists so much ? No , they are of that Spirit of Antichrist , that denyeth that Iesus Christ is come in the 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 saying , This is Christs body , they deny Christs true naturall body , which he received from the blessed Virgine , and so deny directly , that Iesus Christ is come in the flesh . How doe they then directly hold the foundation ? And yet this is not simply to hold 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 imputed 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 consequence only , directly ( I say ) she denyeth and destroyeth 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 righteousnes 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 * * See the 7. chapter of the same Session . by inhere●t righteousnesse in vs obtained 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 foundation , 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 Pet. 2.24 . should liue vnto righteousnes , by whose stripes we are healed . Nay , saith the Councell of Trent , directly , We are iustified by our inherent righteousnes , and so our stripes are healed , Sess. 6. cap. 7. Can 10.11 . 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 opinion , prescribe against Truth , Opinions ancient , O that Saint Ambrose words alledged by our Reverend Author ▪ might here take place : Nullus pudor est ad meliora transire : 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 Consuetudo sine veritate ●etustas err●ris est . Quod verissimum illud antiquissimum . Tertull. particular person 〈…〉 wherin our Reverend Mother Church of England ▪ hath in her publicke doctrine resolved the contrary , * * Among whom there are , who say more to proue the Church of Rome no Church , then any true Church as the Reverend Bishop of Chichester in his direction 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 . 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 Seneca 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 , vnparalleld 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 exceeded the bounds , in presuming so farre vpon the patience 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 dye●h , no Salvation , no life to be found in Babylon : proceed we to the next Viall .

The Third Vial powred out . V. 4. And the third Angel poured out his vial vpon the Riuers , and fountaines of waters , and they became 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 another 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 , Eccles. 1.7 . doe here signifie all Romes Emissaries , See King Iames his Paraphrase . 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 proportion to the third Trumpet , as the second Viall did to the second Trumpet . For the third part of the sea blood ; Chap. 8.11 . here all : and for the the third part of the Rivers imbittered ; here all are turned into blood ; for the same reason 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 , Bellarmine , &c. who with their Philosophycall , and Aristotelian Divinity , and Schoole-nicities , and quaint distinctions , 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 ministring 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 sundry respect● ▪ For first , as all Rivers haue their originall from , and finall course to the Sea : for all Romish Emissaries 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 Fama malum , quo non aliud velocius vll●●m . Mobilitate viget , viresque acquirit eundo . Parva me●u prim● , mox sese attollit in auras . Ingrediturque so●o , & caput inter nubila condit . Virgil. AEne . Fame ) are small in the beginning , 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 Serpent ) 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 fartest 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 troubled therewith , by the stirring of their owne mud , they discontentedly swell over their bankes , and so cause inundations 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 troubled 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 , Rivers 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 into 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 narrow 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 heavenly Hierusalem , that they poyson the soule of him that drinkes of them , sending him downe to the Mare mortuum , the Lake of Sodom . Thirdly , Rivers are many wayes commodious to the parts they runne by , importing necessaries , and exporting superfluities : but these are no way commodious , only bringing in false wares , or Babells toyes , for which they carry away the riches of the land , and that which is most precious of all , poore seduced soules of men . In a word , Revel. 18·13 . 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 Ignati●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 sparing the sacred blood of Kings and Princes , and of all Gods Saints and servants . Secondly , in a spirituall regard , 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 glistering 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. 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 . God is still the same righteous God , that ever he was , and will be to the end , notwithstanding the prevalent impotent spirit of all-daring Atheisme , wherewith the world is now towards the end possessed ; 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 Tomyris , having in a bloody field , vanquished Cyrus , Hero dot . in ●● lib. 1. 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 adoring 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 altogether 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 corrupt 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 being properly a plague , which tends to the perdition of the soule , different from other afflictions , which may amend their patients . For how can false and corrupt doctrines ever bring a man to reformation , and repentance , 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 gipen 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 . See King Iames his Paraphrase . 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● ? Chap. 17.6 . 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 assent , 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 ancient 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 England were not the very naturall off-spring of those Fathers , 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 imbraced ? 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 righteous blood shed vpon the earth , Mat. 23.35 . from the blood of righteous Abel , 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 ? 2 Chron. 2.22 . See Calvin on Matth. 23.35 . 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 retained and nourished the same spirit of cruelty and disaffection towards the true Prophets : witnesse their carriage 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 forefathers , 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 imitation 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 Martyrs ; 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 inveterate 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●tly , ye are found to be worthy to drinke the most bainfull blood of Romes deadly doctrines , ( the fearfullest plague , that ever could befall you ) to your eternall perdition , 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 persecute 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. chapter of this booke , together with King Iames his Paraphrase 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 brightest 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 fulfilled the wrath of God in the finall and fatall ruine and desolation 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 righteous are thy iudgement● . These word● are a confirmation of the former . This voice is but inculcated , and ingeminated , 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 accomplished : also , of his divine , exact , vnpartiall justice , by recompensing , leg● Talionis , like for like , like punishments and judgements for like sinnes ; like spirituall thirst after 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 Papists 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 effectuall 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 sacrifice 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 elevate 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● vpon 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 enemyes , and to pay them home with their owne coyne .

The Fourth Vial powred out .

Our Country-man M. Brightman in his Commentary , comming to this fourth vial , saith , Hactenus ●●c ipsa 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 ▪ Hitherto ( saith he ) come these t●mes , wherein we n●w liue . For even vnto this Vial haue our ages reached the other foure behind 〈◊〉 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 studies 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 , overcome 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 excellent glory in the Mount ) in saying , Thus farre are our times come : Luke ▪ 9 ▪ 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 glorious 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 , either by too much doting vpon it , or by vnkindly envying 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 ●eaning of this Viall poured out vpon the Sunne . I could find no satisfaction in many Interpreters , which I had seene ; but after much contending with the only Author and Revealer of all secrets , by prayer , I began with an Eagle eye to pierce 〈◊〉 this Sunne , and the my 〈◊〉 of it , even to a strong assurance . Afterwards this 〈◊〉 resolution gathered the more strength , being seconded by some learned Authors , whom I had not seene , Mr. Patricke Fo●●es . 〈◊〉 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 sacred and luminous torch we may be bold to light our candle . Only I haue adventured to point out the powring out of this Viall to the particular times , which this surviving generation hath in a great part beene so happy , is to see it accomplished ; King Iames wrote his Paraphrase vpon ▪ the Revelation , before hee was twenty yeares of age . and in which time also the Royall Paraphrast did write his peerelesse exposition .

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

I doubted a long time , how the Sunne here might be meant of the Gospell of Christ , because thereupon the Viall is powred , and we find in the rest , that every Viall poures out a plague on the object where it lighteth : as , the first , vpon the earth ; the second , vpon the Sea ; the third , vpon the Rivers , and so in the rest . But I find the Sun to be exempt from the like plague , in sundry respects . First , because the Sunne is a heavenly body , but the plagues are all powred out vpon the earth : ver: 1. Secondly , it sufficeth , that the Sun is hereby made an instrument of Gods wrath , vpon the wicked ; whereupon it is added here : And power was giuen vnto him to scorch men with fire . Thirdly , the Sunne scorcheth most in his highest elevation , when it shines clearest , and is least eclipsed with clowds , or the like . Now in all these respects , the Sunne is an Embleme and resemblance of Christ , the * * Mal. 4.2 . 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 timely betake themselues vnder the shady refreshing of Gods Mercy-seat . Besides , in the time of the fifth Trumpet we read , that the smoke out of the bottomlesse Pit did darken the Sunne and Ayre . Chap. 9. ● . Where , by the Sunne is clearely meant the light of the Gospell , obscured by Papall Aegyptian Mysts . Nor is it vnusuall in Scripture to compare the knowledge of Gods word to the Sunne , Mic. 3.6 . Therefore night shall be vnto you , that ye shall not haue a vision , and it shall be darke vnto you , that ye shall not diuine , and the Sunne shall goe downe ouer the Prophe●s , and the day shal be darke ouer them . Meaning , that the knowledge ▪ and light of Gods word should be res●rained , which in Amos 8 : 11 : is called , a famine of the word of God . So Esay 30.26 : speaking of the restitution of the Church , specially in the time of the Gospell , saith , The light of the Moone shal be as the light of the Sunne , and the light of the Sunne shall be seuenfold , as the light of seuen dayes , in the day that the Lord bindeth vp the breach of his people , and healeth the stroke of their wound . Here by this sevenfold brightnesse of the Sunne , is plainly meant the great light and prosperity of the Church , which commeth by the preaching of the Gospell . So also Cant. 6.9 . the Church is likened to the Sunne , for her excellent brightnesse . And Psal. 19 , the Prophet vnder the glorious lights of heaven , but especially the Sunne , in his admirable motion , and glorious light , and comfortable , by inlightening all places of the world , nothing hid from the heate thereof ; doth set forth the glory of the Gospell , vniversally shining over the earth and heaven , as both the Apostle applies it ( Rom. 10 ▪ 18 ▪ ) and the Prophet himselfe in the 2. 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 speciall time and state of the Church of Christ , wherein the Gospell should flourish in a most resplendent brightnesse , even as the Sunne at high noone in the height of summer , bringing forth also an outward state of prosperity , peace and plenty , as attendants vpon it , or as a plentifull harvest followeth the Summer-sunne .

But where , or when ( will some say ) began this Viall to be poured out ? Surely , if we begin at the first Viall , and so come along downeward to this , it will ( as the star that pointed the Wise men to Christ , the Sunne of righteousnesse , gloriously risen vpon our Horizon ) lead vs directly not only to the time , but in a manner , to the very place , where we haue seene this verified . Although we may not goe about strictly and precisely to restraine it to any particular point of time , or place , sith this Viall is poured vpon the Sunne , which signifieth the generall happy estate of the Church since the ●ime of that eximious Reformation , by the preaching of the Gospell . Notwithstanding , if we can pitch vpon and point out any speciall place and time , where , and when this hath beene most eminently and completely verefied , we may boldly conclude , that there , and then began this Viall to be poured out vpon the Sunne , according to our former generall note of direction . Indeed the Sunne of the Gospell , when first it began to display his more glorious beames from vnder the du●kie clowds of Popery , as in the beginning of the Reformation ( though still in all ages before Luther , even in the thickest Aegyptian Sun-darkening foggs , there was some light in Goshen , which the Starres , Gods witnesses and Ministers , ministred vnto it ) it was as the Morning Sunne , not shining so clearly at the first , through the interposition of vaporous errours , and not fully dispelled , but for a good space waded vnder some c●owds , now breaking forth , as in King ●●ward 6. his raigne ; now eclipsed againe , and withdrawing his light , Sangui● Martyrum semen Ecclesiae . as in Queene Maries raigne ; only the fires of the Martyrs yeelding light to Gods hidden people , during that sad Eclipse : but no sooner was this clowd blowne over , Nubecula orat , & pertransibat . the blessed and glorious Queene Elizabeth succeeding ; but now eftsoone began the pouring out of this Viall to manifest it selfe . For the first Viall discovers Romes grievous and noysome sores , beginning at Luther : the second Viall shewes the 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 brochers of Romes doctrines , as Rivers flowing from that Sea , to runne all with blood ; this was after the Councell 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 Gospell begins to be mounted towards his Summer Meridian , 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 England , 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 wholesome 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 writing 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 hierarchy 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 discomfiture , or of the least dishonour , amidst such numerous 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 , abroad and at home , by sea , and by land , against her sacred 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 over 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 invincible Armado in 88 , that God was now turned a Lutheran ▪ 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 whatsoever thing sacred Gods name is stamped vpon ?

It is added , And they repented not to giue him glory : even 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 designes for the maintenance of the Gospell , and the professors of it , at home and abroad , for rooting out of Popery and Idolatry , ( but especially of Seminaryes and Iesuits , 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 , 2 Chron. 16.9 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 * * Edw. 6 ▪ at his Corona●ion being presented with 3. swords , told them , those wer not enough hee must haue one more : wherat they marvailing , he told them 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 Children , & 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. 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 , whereby the whole becomes invincible ? This made her enemyes even madd withall ; when they saw , ioyned with her z●ale , and her semper eadem for religion , her wisdome in a graue and wise Counsel , like that of * * 1. King . 12.6 , 7 , 8 , 9 , 10 , 11 , &c. Salomons , who for all his wisdome , * * Hen. 8. would vse to wish that when his Counsellers came to sit in Councell , they would commit simulation , and dissimulation 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 valour . yet had his Kingdome governed ▪ by his sage and old Counsellers , whose faithfull and mature advise , if his sonne Rehoboam had followed , he had not hastily lost the greatest 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-service , 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●ated 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 * * As Iezabel , & Athaliah . 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 , Hoc Reges hab●● magnificum et in g●●s , nulla quod ●ap●●●d●es , prodessemiseris , supplices fido lare , protegere S●nec . Traged . 7. her Majesty in a truly majestick , and motherly affection to her loyall children , they in a sincere and pious obsequiousnesse , as well to loue , as to obey her : when they saw they could not by any magicke spells , so worke vpon the time of that virgin-raigne , as to beget some sprightfull all-daring sparke , Esto mihi solu● arbiter verum , iure , ac nomine ●egio . 〈◊〉 de Rege , lib. 4. Aliquid hi● laxa● ? totum ami●tis E● est imp●ran● : ratio , vt non aliter 〈◊〉 , quam si vni reddatur Tacit. ● . Annal Communis custodia Principatus , neminem vnum magnum facere . Ar●st . 5. Polit. Semper periculosum privati hominis nomen supra ( imo iuxta ) Principis attolli . Tacit. 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 hazarding , or certaine hastening of the combustion , or shipwrack of all in one bottome : When they saw they could not by any purchase vnder hand for toleration of their execrable 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 noble English braines , and loyall hearts of her most indeered and intrusted Attendants ,

Pau●i , Reges , non R●gna colunt . Coli● hic Reges , cal●et vt omnes : Perdaique aliquos , nullumque levet . Tantum vt noceat , cupi● . esse potens . Senec. Traged . 10. S●are omnes debemus , tanquam in orbe aliquo Reip. qui cum iam versatur , eam diligere partem debemus , ad quaem nos idius vtilit●s , salusque converterit . Cu. pro Plan● . semper officio fungitur , vtilitati hominum 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.

but that they preferred the honour of their loyalty 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 gouernment , in the bowells of her free-borne English subiects true hearts and affections , while in one Parliament time they would sweat her more subsidiary treasure , then all the American 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 * * Hen. 3. King of England , his vsuall practise . any Papall dispensation from all those sacred oathes , which shee had solemnly taken for the maintenance of the Lawes of her Kingdome , the only bond to secure it from invasion : 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 fairely and squarely carried , 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. Presertim , si publicus vsus , salusque suadea● ; quae semper cum Principis vs● , ac s●lute co●iuncta . Communis vtilitatis derelictio contra naturam est , non solum rationem . Lipsius . ibid. 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 * * Nero stulte verebor ; esse cum faciam , D●os ? Sen. Hoc plu● verere , quod licet tantum tibi . N. Inertis est , nescire quod liceat sibi . Sen. Id facere l●u● est , quod decet , non quod licet . N. Ferrum tuetur Principem : se. Melius ●ides . Prerogatiue royall , and the fundamentall Lawes of her Realme , but that still * * Violenta nunquam imperi● r●tinentur diu : moderata durant . Sen. Troas . they 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 other ; * * Ne. D●cut tinuri Casarem . Se. A● melius dilig● . Ne. Iussisque nostris pareant Se. Iusta impera . 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 difficulty and toyle of the Master or his Mate , and their Marriners , forced to fetch about for this poynt , & that poynt , * * Et errat long● mea quidem sententia , Qui imperium credat graviu● , aut stabili●●esse : vi quod fit quam illud quod benficio adiungitur . Terent. Hea●ton . 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 , * * Po●entia medio●riter exercita , omnia ●●aesita conservat . Casaris dictum apud Dion , li 43 Contra , Qui impudenter , et passim in omnibus potentia abutitur , is neque veram benevolentiam , ●●que firmam securitatem invenit . Ibid. Lipsius . lib. 4. 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 helped , 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 , breathing 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 envious 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 Antichristian heresies , grosse Idolatry , their often and miraculously 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 , Exo. 8.9 . 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 perpetuall 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 fearefull signe and marke of a reprobate minde , and of a conscience ceared and sealed vp to condemnation , when men wilfully resist the manifest and knowne truth ? Even 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 Cancer : and now behold , in the pouring out of the Fifth Vial , the sun as it were in his retrograde ▪ coming Southward , 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 influence 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 , Chap. 14.14 , 15. 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 peaceable 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 〈◊〉 ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 emphaticall , or significant enough to import a finall downefall . A state may bee much darkened , and yet ●ubsist still . The darkening of Christs Kingdome and Gospell ▪ 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 brightnesse , 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 literall interpretation rigidly , being wholly allegoricall and mysticall : and in those things especially , which either cannot admit of any other interpretation , then mysticall ▪ 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 vnderstand that vsurped soveraignty and supremacy , which the Pope hath assumed , and erected over all imperiall and regall thrones . See the Royall Pa●aphrast K. Iames. This is that throne or seat , which by the 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 extent , 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 vsurped 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 wanted 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 particular 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 darkned the Beasts Throne , proving and convincing by evident 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may challenge to be the Angel , who poured out this Viall . And who so fit to encounter 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 golden 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 PRINCES , 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 , published 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 wonderfull 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 Monarchs 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 Princes 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 breaking in vpon it , and so from cropping the strong fragrant * * Basil , signifies King . 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 Scriptures , Councells , authentick Records and Histories ancient 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 seriously 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 power 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 Instruments 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 indignation , 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 . Chapter 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 ( together with other learned Divines writings in that raigne especially ) begins not at least to disrepute this glittering 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 ignorance , 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 arguments 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 fervour poured vpon them , as that her old rivelled wrinkles , 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 reasons 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 declining , and drawing neere to the vtter downfall : yet ( saith the spirit ) they repented not of their deedes . O Iewish obstinacy , vpon whom the wrath of God is come ●o the vttermost ! O Aegyptian , and Pharaonicall obduration , 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 remnant 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 , 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 .

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 exquisite successiue order , as hath beene shewed ; this present sixt Viall doth challenge the next turne to be poured 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 , Iosh. 8. ●6 . 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 repentance : 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 followes 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 accomplished .

In the words of this Vial we may obserue foure generall 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 Captiving 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 artificiall 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 accordingly . But here is not an artificiall draining , but some miraculous drying vp of the great Riuer Euphrates ▪ by diuine 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 fortification 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 destruction . Euphrates being also a word , that signifieth a strong fortification . And what hath b●ne this spirituall Babylons supporter all this while ? What but profound ignorance ? But now this deepe River is in a maner dried vp . The light of the Gospell hath so vnmasked 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 amute ) betaking themselues to their pikes and sword● ▪ as we shall see by and by in the next branch of this Viall . If we should goe about to branch Euphrates here into the severall derivations , as either from the Hebrew , signifying to fructifie , or from the Gr●●ke ▪ either from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to exhilarate , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 Arguments 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 vnderstand , 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 Euphrates of the old Babylon ▪ which ( say they ) shall be miraculously dried vp , to giue the Iewes pa●●age to return to their Ierusalem , and there professe Christ , and Christian Religion . But , first , this sorts not with the fift Viall , the Beasts throne and Kingdome still standing , though darkened . Secondly , neither doth this exposition , 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 comprized within the compasse of Euphrates . So that the sense is , the whole Kingdome of the Beast , vpon this sixt Viall ; is drawing on apace to the vtter ruine , and that by the Kings of the East , who are mystically to be vnderstood . The old Babylon was destroyed sometimes by the Kings of the East , as the Persians and Assyrians ; sometimes 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 Mysticall Babylon , are all those , wh●● ( Chapter 17.14 . ) being 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 shal be 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 themselues 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 brightnesse 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 , Pro. 4 . 1● . 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 elect 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 , wherewith he sealed the servants of our God in their foreheads , 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 ▪ 〈…〉 worshipping 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 formerly being made drunke with the Whores Cup ▪ C●● . 17.13.17 . and having their eyes dazeled , yea blinded with the golden lustre of it , had given their power , strength and Kingdome 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 , Aug. Qu. Euang. Qu. 33. To 4. 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 pressing 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 Marab , 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 , Ier. 50.38 . he threatned to dry up her waters , specially Euphrates , her chiefe defence . And when he is abo●● to deliver his people , and destroy their enemyes , the Aegyptian● , he drieth vp the Sea . So here he giveth vs to vnderstand , what he is about to doe concerning the mysticall Babylon , and the spirituall Aegyptians , namely to bring vpon them even vpon the whole Papall Hierarchy , vtter dest●●ction , and to worke a mighty ●nd marvelous deliverance 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 powers 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 ; Qu. 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 vnhappy Statesman of this Kingdome said , Sir Walter Raleigh in his Preface towards the end . 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 begin 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 Babylon , 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 profaning those sacred vessells , the spoyles of the Lords Sanctuary , how sodainly appeared the handwriting vpon the wall , Men● , Mene , T●ke● , 〈◊〉 ? Dan. 2● , 26 , 27 , 28 , &c. Let the proud King of the Mysticall Babylon , read the interpretation , and apply it . How doth Babylon 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 conquests over the poore Protestants ; and to fill vp the measure 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 〈◊〉 ▪ Rev. 18.7 ▪ ● . 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● possessed , 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 neither 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 drying vp of the great River Euphrates is he●● to be understood 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 vpon 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 seasons , 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 bondage , then ever before , their Taskmasters are more severe 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 , intollerable , and inextricable bondage ? But patience a while . Giue God leaue but to worke , and to vse his owne meanes , without prejudicating his maner of doings ; 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 further 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 estate 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 , Iudg. 6. 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 Mideanites . And what marvaile was it ? Baalls Altar and Groue were among them , yea and that neere vnto Gideons 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 obstacle 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 handfull 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 liklihoods , 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 impossibilities 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 Antichristian power to prevaile and prosper , vsing him as a rodd to scourge his foolish and wanton children , because he loveth or favoureth the Antichrist , his mortallest enemy ? Yea is not this cruell rodd reserved and destinated to the fire , so soone as the Father hath thereby disciplined his Children , as now they humble themselues , repent of their sinnes , reforme their wayes , remoue the stumbling blockes , and provocations of Gods jealousie , fall downe ; and with greater fervency and importunity of strong cries sollicite their offended Father , and so shake off from them that drowsie security , and lethargy , wherewith the world is so desperately possessed ? 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 afflictions are good Medicines and Monitors for their betterment : whereas on the other side , the Plagues which fall vpon the brood of the Beast , worke in them no repentance 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 incorrigible 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 stomack , 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 Agency dispatched for to prevent the Kings of the East from the surpri●all of Babylon . See the Royall Paraphrast K. 〈◊〉 . Ver. 13. And I saw three vncleane spirits like Frogs 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 ; 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 Agents : described , first by their nature , noting their singular activity and agility , as also subtilty and pregnancy 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 quality , vncleane . Fourthly , by a similitude , like Froggs . Fifthly , by their commission , armed with a threefold authority , 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 . Secondly , 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 , forasmuch as they are the spirits of Divells . Nor are we to omit 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 Agents , 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 vpon the Revelation about seventy yeares age , vnderstands by these Factours the Popes Legates à latere , who negotiated in all Kings Courts their Masters cause . It was indeed 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 excused 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 sprightfull 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 maintaine 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 loaden 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 incendiaries , 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 muddy 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 being 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 meddle themselues with all secular courses , but chiefly with State-businesses , as King Iames saith , which by their wicked counsells clossely inspired , they wholly pollute and defile , whereby they become sinfull acts , and impious 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●●icrisy , or some odious nickname of I wot not what heresie . Whereby it commeth to passe , that he that refraineth 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 perswade the world , that he is the best Minister that preacheth 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 vncleane spirits like froggs pollute the waters where they liue with the filthy froth of their frye , so causing an vniversall 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 vnperfect 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 vncleane 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 , ( even by their very clamarousnesse and obstreperousnes , to disgrace Moses and Aaron Gods Ministers in their office , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou pourest out wine vnto the froggs ; as we say , To poure water into the Sea . And in what abundance of voluptuousnesse 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 , Pag. 324. 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 * * As Pope In●ocent 3. at the Councel of Lateran ( at what time Dominicke sollicited the erection of his Dominican Order ) dreaming that the Lateran shook , and was like to fall , but that in came Dominicke , and supported it with his shoulders , did therevpon call Dominicke , & erected his Order : so in the time of the Councel of Trent the Pope , yet dreming but with his eyes broad awake , seeing his Lateran throne to threaten a fall by the Gospell , so powerfully preached by Luther , & Calvin & others , did theru ponerect & confirme the Iesuiticall , or Ignatian Order , these three spirits , as his Roman Triary , to stand out , & support his tottering Babell Tower . tottering throne , called three in number , by reason of their thre● fold direction ; being raysed and inspired by the Dragon Satan , 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 Politike 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 , wherwith 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 proceeding , 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 sophistry of the false Prophet . They are called also the spirits of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Divells : to note their Politicke 〈…〉 , going in the habit of illuminate 〈◊〉 & Rabbies , in the long robes of profound Craftsmasters , and expert Statesmen , who in the time of this Viall bring into 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 Prophets 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 worshippers of the Beasts Image belieue , that they doe a Miracle 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 , 2 Thess. 2.9 , 10 , 11 , 12. and so might be 〈◊〉 . And is it not miraculous ; that they can by their inchan●ing spells make of wise men starke ideots , offensible men senselesse , of reasonable men brutish , as to believe , that to be a miracle , which they , see with their eyes to be nothing lesse ? It is the property of a miracle 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 Miracle , 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 Transubstan●● 〈◊〉 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 credulous 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 naturall 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 dimensions , 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 quantity 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 naturall body , saith , Handle mee , and see ; a spirit hath not flesh and bones , Luk. 24.39 . 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 * * For the Ma●●chee● said , that Christs bodie came downe from heaven , & so passed thorow 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 . 〈…〉 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 spirits of Divells . We 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 〈◊〉 , wherein the Divell hath but a short space to ●aigne , and therefore 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 indeed , 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 Tenants . 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

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 altogether . 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 confirme 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 , expecting 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 〈◊〉 Confederates to the battell . Yet they ar● as busie and closs● negotiating 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● content , 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 Christendome 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● ●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 comfort 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 enemies . 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 condition 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 imagine , much lesse ●ffirme , that his Watchword is not proper for this place ▪ as if it were surre●titiously or by some errour crept , or c●●vayd into this place . For if all Divines 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 occasion , so here vsed to awaken all true Christians to a watchfull expectation of Christs comming to ●udgement . And being inserted in this Viall , it argueth the supine drowsinesse 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 Apostle of the day of the Lord , saith , 1 Thess. 5.3 . 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 , Matth. ●4 . 43 . Luke . 12.39 . 1 Thess. 5.2.4 . 2 Pet. 3.10 . ch. 3.3 . noting his suddaine and vnexpected 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 Viall i● very moment any , drawing on , and hastening the seuenth 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 spirit though willing , yet the 〈◊〉 weake , as Christ said to his sleepy Disciples in the garden ) he sheweth the happy 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 against those dangers , which attend the time of this present Viall ; and those are of two sorts : 1. The danger of false doctrines : 2. The danger of corrupt conversation , 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● , covering 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 Cor. 1.30 . In this garment of our elder brother we obtaine the blessing , Gen. 27. while it causeth , our persons to be accepted , yeelding a fragrant smell in Gods nostrills , being 〈…〉 field , which the Lord hath blessed . This is that garment of saluation , and robe of righteousnesse . Esai . 61.10 . This is the Lord our righteousnesse ▪ made ours by faith . Ier. 23.6 . & 33.16 . Compare diligently , and with iudgement these two places together . Psal. 32.1 , 2. 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 present Vial would strip vs of this * * Such , as of skinnes , durable and lasting . durable and substantiall 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 , edifiyng 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 . We haue seene already 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 slea 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 apostatized 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 essentiall properties , certainty , assurance , affiance , without 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 marvaile , 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 witnessed 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 salvation 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 abolish 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 diligently 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 important and necessary , to take a briefe view ( at least ) of such principall doctrines , as in our dayes haue dared with open face , not only to confront , but altogether to suppresse 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 present 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 only 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 Sermon , or Masterpeece , wherein it is their glory to seeme most learned , and the auditors happinesse , least to vnderstand 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 infallible 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 ratified 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 alchimy , extracted from the brainsicke limbecks of some projecting Chimists . So that not vnjustly may these also challenge a copartnership , as coagents with these former frog-like spirits , to the Kings of the earth , and to animate 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 Pontifician 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 , Proposit. P.M. linae . Societatis Iesu . Protos . 15. quam Praescientia , et certitude tota , quòd Praedestinatus sit in vitam ●ternam pervinturus , a Praescientia sola pendet : that is , In Predestination there is none other certitude , then of Prescience or foreknowledge , and all the certainty , that one predestinated shall come vnto life eternall , dependeth 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 , Censura ●arundem Proposit. a PP . Dominicanis Censura 15. repugnat & potissime authoritati 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 Proposition 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 , Cap. 10.11 . 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 eternall free grace and favour towards his elect : may giue vs strongly to suspect , if not rather constantly to belieue , 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 any more books in print , tending to Popery and Arminianisme , 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 , either against Arminians , or the Papists , can find no favour to passe the Presse : but such bookes , as can cunningly and slyly , vnder the vaile of the Church of England , reconcile Popery and Arminianisme together , may only passe for currant cum privilegio . Then which , what can be more dishonorable to his gracious Maiestyes proclamation , 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 mention 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 heresyes , and that not of the lowest kinde , and so come to fill vp the measure of this Viall .

In a booke printed of late , Pag. 68. 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 purpose , 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 together , yea to reduce the Church of England to an vnion with that of Rome , as being the holy Catholicke Mother Church . But this booke we haue elsewhere answered .

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 capite , as the former ; but aperta fronte , & ex profess● . In his Epistle Dedicatory ( wherein he seekes to indere his service 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 Arminius , 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 Arminians and their opposites in point of Gods Providence and Predestination . In so saying , he would seeme to imply , that the opposites of Arminius in the point specially of Predestination , doe hold a kind of stoicall fatality , and servitude in Adams offspring , necessitated by divine Decree 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 ; whether this be not a most notorious calumny . As if the Divine 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 altogether 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 Essence , 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 Augustine , 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 conclusion for the maintenance of the Arminian 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 nature , 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 absolute 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 into 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 counsell 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 , Ephes. 1.11 . 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 praevidit 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 Prescience . 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 foundation of diuine reason the ancient , catholicke , and generally 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 cleerest 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 outstaring 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 creatures , 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 creature , 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 thereof , 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 , Phil. 1.6 . & 2.13 ▪ 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 , Rom. 9.22 . and this is properly restrained to all euill morrall actions . Aquinas hath an excellent saying , Pars 1. q. 19. Art. 9 ▪ c. ad 3. Deus neque vult mala fieri , neque vult mala non fieri : sed vult permittere mala fier● , & hoc est bonum ? 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 . Jbid. 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 others , whereof , like a great Master , he would prescribe the only rule and way of the attaining to the true knowledge 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 eyther 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 effect 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 example : That God hath an infinite loue to all mankind without difference , without exception . And surely wonderfull is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or loue of mankind in God . But by your leaue , there is great difference betweene mankind before the fall , and after . Before the fall , God loued man as a good creature , such as he had made him : but after the fall , man hauing defaced Gods image , and receiued 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 considered 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 exception , to be saued . Surely the Author seemes to be very 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 priuate spirit ? Or who dare say , that the doctrine of the Church of England is any other then the doctrine of the Scriptures ? For once diuide the doctrine of our Church from the Scripture , and then we shall quickly come to that passe , to belieue as the Church belieueth ; or , as the Church of Rome belieueth . And how is that ? As the Scriptures teach ? No ; but as the Pope teacheth , and interpreteth ; or , as the Pope belieueth . How belieuest thou ? as the Church of England . How is that ? As such , or such a learned great man , or great learned man ( perhaps as great in conceit in the Church of England , as the Pope in Rome ) belieueth or interpreteth . But it was the custome of the ancients , in case of controuersie in faith , to call , Ad 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 Mothers rod , if not of his fathers high displeasure . But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones , and others , who are none of Christs sheepe . Read John 13.1 . The father loued his owne . And 2. Tim. 2.19 . And Iohn 17.2.9.11.12 ▪ 24. Yea , and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs , to his elect people in sanctifying of them by his spirit ? I would such great Rabbies were a little better versed in their Catechisme , before they vented such nouell Aphorismes . We haue to answere touching our Creed . Thirdly , I belieue in God the Holy Ghost , who sanctifieth me and all the elect people of God . This is our Mothers doctrine , according to the voice of her Husband , Iohn . 17. Prou. the sixt verse vnto the end of the chapter . Enough to put to silence all Arminian vniuersalists . Read also the 17. Article of Predestination , which fully cleared the Church of Englands minde in this point .

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

But in this point we need no other opposition but the Authors Tenet , Pag. 170. then his owne contradictory confession . He saith , Nothing can make the Creature hatefull or odious to the Creator , besides its hatred or enmity of that loue , by which it was created , and by which he sought the restauration of it , when it was lost . Nor is it ( saith he ) euery degree of mans hatred or enmity vnto God , but a full measure of it , which vtterly exempts man from his loue . Vpon whomsoeuer he would father this doctrine , sure wee are , the Apostle saith , Ephes. 2.3 . that by nature we are borne the children of wrath , as well as other . Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs , besides the height of malice against God contracted in the world ? Doth not the least sinne deserue Gods hatred and wrath vpon vs ?

But this hee contradicteth againe , saiyng , That Christ onely receiued our infirmities , Pag. 181. 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 euer any sorrow like to his sorrow ? But you say , Christ receiued not the contempt of him , and his law . You meane then , that Christ died not for contemptuous sinners ? And if Christ died not for the rebellious contemner , what shal be become of a great many in these daies , that not onely contemne , but oppose , and seeke to oppresse the knowne truth ? Surely the state of such is very exceeding dangerous , yet I dare not say desperate , which yet should be desperate , if Christ died not for the greatest sinnes , euen sinnes of rebellion and presumption , as well as of infirmity . Was there not in the law a Sacrifice , Leuit. 6. as well for sinnes of presumption , as of infirmity . And was not that Sacrifice a type of Christ . And doth not God in the 50. Psalme , preach repentance euen to the contemner of his knowne word ? But if he repented , how should he be pardoned , vnlesse Christ tooke vpon him the centempt of him , and his law ? But I hope some of the Authors con●orts , ( at least ) will discipline him well fauourdly for such a doctrine as no lesse vncomfortable , then vnsound . In vaine else doe Preachers beat the ayre in preaching repentance to habituated contemners , if Christ bore not all kind of sinne vpon him . We read of no sinne , but it is pardonable , sauing that against the holy Ghost ; and that also , say the Fathers , if a man could repent of it , were pardonable ; and if pardonable vpon faith and repentance , no doubt but Christ tooke even that vpon him also . Indeed if a man runne on in sinne , with a high hand , hating to bee reformed , contemning the Ministry of the word , and so persist and dye in his impenitency , it is euident that Christ the Lambe of God hath not taken away the sin of that man .

But in the fourth place , he saith , Pag. 180. That God loues all men vnfainedly as they are men , or as men , which haue not made vp the full measure of iniquity . But hauing made vp that , or hauing their soules betrothed vnto wickednesse , he hates them . His hate of them as reprobates , is no lesse necessary , or vsuall , then his loue of them as men . But though he necessarily hates them , being once become reprobates , or hauing made vp the full measure of iniquitie ; yet was there no necessitie laid vpon them by his eternall Decree , to make vp such a measure of iniquitie . So he yet a little before , where he saith , God vnfainedly loueth all men : God doth not loue ▪ but hate the Reprobate , although they be men ▪ yea the greatest part of men : I well hoped , that confessing there are Reprobates , he would come to some more reasonable tearmes about his vniuersall Redemption . But reading on to the words aboue related , I was put by that hope , when I saw he allowed none for Reprobates , but such , as by filling vp the measure of their iniquitie become thereby Reprobates . But when comes a man to make vp the measure of his iniquitie ? 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 ? Indeed such impenitency is for the time a signe of a Reprobate : 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 Reprobates .

But by saying , There was no necessity laid vpon them , by his eternall Decree , to make vp such a measure of iniquity . 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 necessity 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 , whom the Diuell driues . And saith the Apostle , 2. Tim. 2.26 . 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 repentance , 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 deboyst , 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 vpon the example of Jacob & Esau in the womb , of whom the Apostle saith , that before they had done either good or euill actually , Pag. 171. God loued Iacob , and ha●ed Esau . 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 prescience 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 , Pag. 179. he maketh him only an extraordinary and singular example , out of the sphere of common 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 generall 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 , Pag. 172. but rather that he should repent , and liue . This place is , by the Arminians 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 about 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 , vnlesse 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 potent instrument to worke in them repentance , and conversion vnto God .

And whereas our Author would pin vpon his opposites an imputation of mainteining a necessary contradiction or opposition betweene Gods reveiled & secret will , as if in his revealed will he willeth all men to be saved without exception , but in his secreet will restraineth them to a few : it is a meere cavil , and uniust quarrell ▪ 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 salvation ; 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 particular , though never so wicked , and so farre gone in sin , and sunke downe in rebellion , is ( for ought he knoweth ) 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 exempted from this condition of believing : therefore after what maner soever God doth accommodate and apply himselfe vnto vs in the dispensation of his word , whither 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 stronger , 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 digression ) 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 whereto 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 immutable 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 every 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 indifferently , 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 Children 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 : Deut. 27.17 . Pro. 22.28 . 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 affections , 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 elect , 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 admonition 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 belieue , 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 perillous 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 against the Lambe , with Antichrist against Christ . But the Lambe shall certainly overcome them . Magna est veritas , et praevalet .

And againe , because ever , where false doctrines begin to venditate themselues ( specially such as strike at the very root of the Gospell , Gods free grace , and saving faith ) they draw after them a traine of all vices , and daring sinnes at their heele● ( as Simon Magu● did that huge troope of his Samaritan Disciples ) intoxicating the heart and affections with the Circean Cup of their selfe-seducings , forgoing and forgetting all conscience 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 garment 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 implied , that carnall security , and beastly ●urquedry , all excesse in eating and drinking ( which are enemies to watching ) are proper symptomes of this Viall . And aboue 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 admonisheth 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 standing 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 Covenant with God of faith and obedience , and so set our selues in a way of reformation , thus having God reconciled 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 garment , neither hot , nor cold , and the like . What haue these to doe with the great day of God Almighty ? Certainly such , if they repent not of their damnable heresies , doe bring vpon themselues swift destruction ; 2 Pet , 2.1 , 2 , 3. 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 sanctification joyned with repentance , desireth nothing more , then to see this great day of God Almighty , even hastening vnto 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 Interpreters : Mr. Fox . Some referre it as alluding to that place called Mageddo in the fifth of Iudges , where Deborah and Barack discomfited the host of Sisera , at the waters of Mageddo . Whereupon Deborah in her gratulatory song , singeth , by a Propheticall spirit , So let thine enemyes perish , Iudg. 5.2.28 , 29 O Lord . And surely if we compare the presumptuous confidence of the enemyes of Gods Church in this Vial , to that of Sisera , and of the Ladies of his Court , against Israell , triumphing before the victory , it may be a good allusion . To which discomfiture also the Prophet 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 Madianites , Psal. 83.9.12 . Iudg. 5.21.19 . as to Sisera , as to Iabin , at the brooke of Kison , to wit , at the waters of Mageddo .

Mr. Forbes . Others 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 lamentation to Iuda . 2 King . 23. 2 Chron. 35. But whereas this might make against the destruction of Antichrist , and his Confederates here , which shal be cause and matter of much joy & comfort to Gods people : the some Author solues it thus , that vpon the fall of Antichrist , the whole Nation of the Iewes shal be ●onverted , and shall hereupon take vp a bitter lamentation for their long and obdurate obstinacy , 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 , Mr. Bullinger . as either to signifie excidium rivi , the cutting off of the River , as alluding to Babylons Euphrates : or exercitus vastationis , the Army of desolation . Others deriue it of Har , which is Hill , and Magedon , delightsome or pretious , alluding to the Church of God , the Mountaine of Gods delight , as Psal. 82.1 , 2.

The Royall Paraphrast in his Epistle before his Paraphrase , sets downe first his owne opinion , King Iames. deriving the word of Harma , or Guarma , and Geddon , as much as , destruction 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 , peoples : 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 , King Iames in his Preface the Epistle to the Church Militant , before his Paraphrase . so being 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 Harmageddon , finding none of them to swerue from the Analogy 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 . Dan. 11.45 . This may prefigure Antichrists 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 the 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 together 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 temped 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 Babylonian 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 directed by his good counsell ? What shall become of Pharaoh 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 forces 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 Israell ? 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 destruction 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 Godhead on earth , may dethrone the God of heaven , as often 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 swallowed vp , doe all conspire and concurre to hasten this great Day of God Almighty . The time of this Viall comprehending 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 Dragon , and his party , those vnclean spirits bestirred themselues , in this spirituall or Ecclesiasticall conflict against the truth and Gospell of Christ ? Who seeth not with what confidence they haue beene puffed vp , as if already they had won the field ? What a high hand had they gotten over the Church of Christ , in suppressing the truth ( in as much as in them lay ) that it might not be maintained either in Print , or in Pulpitts ? How began all kind of wicked heresy , opposing and impugning Gods Grace , and Mans Salvation , to strout and vaunt it selfe , both by Printing , and Preaching , bidding open defiance to the truth , and the Professors of it ? Insomuch as it was ( in mans eye ) whether for a penny should get the conquest , couragious Truth , or outrageous Errour . The conflict was so eagre , as I said to my friends for their comfort , it was the Devills last heaue . But blessed be God , we haue seene his head already broken ; and his whole body will follow after . And as Christ hath begun to conquer in behalfe of his truth ; so this is an inducement to that other conquest at the battell of the great day of God Almighty over all the Antichristian enemies , in the behalfe of all his children , the Professors and followers of his truth .

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

But me thinkes I heare againe some object ( as not yet satisfied ) that those Froggs haue in other ages beene as busie , as now , and therefore this time cannot so rightly challenge and appropriate to it selfe the pouring out of this Viall . Why ? What haue I said ? That this Viall is already poured out ? Pardon me for that . Let the truth it selfe be the triall of the time , and the time the triall of the truth . It is true indeed , that those Froggs ever since their first hatching , haue not beene idle , but as actiue as spirits ; yet one thing is further to be noted , as a peculiar marke or symptome of this Viall , namely , that 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 desolation stand in the holy place , where it ought not ( let him that readeth , consider it ) then let them that are in Iudea , in the Church , looke to it . For out of the Church no discerning of the times of these Vialls . It is out of the Temple , that the Angells poure out their Vialls : vsefull only to the Church of Christ . The first is , the spirit of craft , and serpentine cunning , comming out of the mouth of the Dragon ( Chapter 13.2 and 12.3 . and 20.2 . and 12.9 . ) the Devill , the old subtile serpent , more crafty then any Beast of the field 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 power and domination , signified by these spirits , coming out of the mouth of the Beast . For the Beast , signifieth especially that power Imperiall of Rome , which the Pope vsurpeth , as ye may see in the 13. Chapter . The third , is the spirit of false doctrines , and lying Prophets , and Ministers ; which is signified by the spirits coming out of the mouth of the false Prophet . Now , when ever we find a time , wherein the spirit of craft , of lawlesse vsurped power , and of false doctrines are most predominant , and arrived to as great a height , as is possible , without the full abrogation of all lawes humane , and divine : we need then goe no further to seeke out the most speciall time , wherein this Viall is poured ou● . So that when ever you see the world fully possessed with the spirit of new pollicies and projects , of the quintessences of all quaint and witty devices ( but all distilled from the Limbeck or Limbo of the Dragons crafty head ) all of them tending to that very end and scope , which the Dragon mainly aimes at , namely the ruine of well settled states , and of the true Church of God : when ever you see , from the Dragons mouth , inspiring his machiavellian 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 Statesmen of the world haue vsed , for the well managing & making of their estates not only secure , but glorious : when ever you see plenty of pragmaticall Punies or skipiack-froggs , which by the inspiration of the Dragon , dare vndertake with the very Engines of their wit ( as Archimedes did 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 ever you see the world so pestered with these working spirits , as nothing can be expected , but the utter wrack of whatsoever is the object of the Dragons malice and envy : then ( be sure ) is the time of the pouring out of this Viall , of those spirits raigning , which come out of the mouth of the Dragon .

Againe , when ever you see high and mighty spirits ( especially Ecclesiastickes , signified by the vsurping Beast ) to mount vpon the wings of their ambition to such a height of vnruly rule , as to vsurpe a lawlesse and boundlesse power over all , whose lusts must stand for lawes , who Sampson-like knap insunder , as tow , the strongest chaines of all law and conscience , who ( Beast-like will be confined within no lists of common reason , and humanity , who goe about to overturne all well settled Monarchies , being firmely built vpon fundamentall lawes of the State , and would turne them into lawlesse Tyranny , or Anarchy ; then ( be sure ) is the pouring out of this Vial , wherein these spirits come out of the mouth of the vnreasonable Beast , the true Hieroglyphick of all lawlesse vsurpation and Tyranny , of all senslesse sensuality .

In a word , when everye see false Prophets abound , but especially such , as bring in old but new refined Heresies , yet clothed with the name of the true Church , qualified with the wit of the Dragon , and armed with the power of the Beast ( for these three spirits go linked 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 pillowes vnder all elbowes , labouring to make Princes glad with their lyes ( as the Prophet speaketh ) and sicke with bottles of wine , 〈◊〉 . 3 , 5. even with the sugred lees of their flatteries 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 into all the land . 〈◊〉 23.15 . 〈◊〉 9.15 . 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 servants ▪ 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 a But the second Psalme addeth , Ye shal● dy , like men . tell them they are Gods , as if they should not die like men : that the sublime power in earthly Potentates , is a participation of Gods owne b b Gods Omnipotency is one of the divine Attributes , incommunicable as his Omniscience , & Omnipre●ence . Omnipotency : that , their distance from common men is as the c c Contrary to Deut 17.20 . 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 d Gods word & Ordinance , is the Rule of iustice , which squares out all our service to God and man . 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 ( notwitwithstanding ) preiudice and prepond●rate divine Determinations : that , to f f This , with the rest , is a doctrine well be seeming a lying Prophet , and a seditious Spirit , sent out to animate Kings against , & their own people . obserue humane lawes , is a kind of preposterous zeale , e e 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 elevating the authority of divine Determinations . 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 adulatione decipi . And , saith the Wiseman , g g Eccles. 7.5 . Pro. 22.11 . He that loveth purenesse of heart , for the grace of his lips the King shal be 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 sweetnesse 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●●sque 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 effects : 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 poured out vpon the whole Kingdome of the Dragon . Secondly , 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 vniversall , 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 definitiue sentence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; It is done : o● , as Beza ; Fuit ; It was : 〈◊〉 sege●ill , v●i Tr●●a fuit . 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 equipage . 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 , wherein 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 destroy 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sounds or voices . This is one Impression of the ayre . And these sounds may be vnderstood to come either from the Creature , or from the Creator , both instruments 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 against 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 roting , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thunders . This is another effect of the troubled ayre , whereon this Viall is poured . This is called Gods terrible 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 thundered , 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 enemies , by whom M. Aurelius Antoninus was straightly besieged ; 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 Legion , wherein those Christians were , Fulminatrix Legio ; and withall sent out Decrees of relaxation for the persecuted Christians . We read how Anastacius the Emperour , 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 . ●ntur . 6. Cap. 3. 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 earthquake , 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 earthquake ; in Vespasians time three Citties in Cyprus ; In Iulians time earthquakes were so rife , and so ruefell , as there was no safety within dores , or without : In Valentinians and Valeus his time , there was an vniversall earthquake over the world , whereby the Sea was turned into dry land , and dry land into Sea , plaines made mountaines , ●●cholcer . Chron. 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 divided 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 City alludes to the state of Ierusalem , which was divided into three factions , when it was besieged by Vespasian . See Iosephus of the Warres of the Iewes , lib. 1. cap. 1. This division was an evident forerunner of that apostatized Citties vtter ruine . And Division in a state eve● draws on destruction . Insomuch as Vespasian , being pressed 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 Simeon and Levi , Divide them in Iacob , and scatter them in Israell , 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 . Also 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 followeth , And the Cities of the Nations fell . That 's the first effect of this division . The Cities of the Nations are Babylons 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 together by the cares , and so destroy one another . They shall fall by division . And this division is triple , according 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 Hierarchy , 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 remembrance 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 abominations , chap. 17.4 .

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

Islands and Mountaines are places of refuge , Ezech. 39.6 . I will s●nd , saith the Lord , a fire on Magog , 〈◊〉 among 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 conclusion of the Chapter , and the last Catastrophe of Babylons destruction . The last particular judgement vpon the remnant of Babylon , is a great 〈…〉 of heaven , every 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 Babylons 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 Pharaoh 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 .