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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	scripture_n	tradition_n	2,838	5	9.5550	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

Therefore it s mine This will serve rather wholly to overturn it as is said and till from Scripture they make out their affirmative the assertion will stand good yet we shall a little descend to consider their grounds and concessions in this point and we will find that the weight of their conclusion that this power doth belong to the Pope doth rest upon Traditions Fathers Councels and especially the Popes own determination That the Scripture giveth such a power to the Pope of Rome before it can be believed as of divine authority these three must be made out by it See Greg. de Val. disp 1. punct 7. part 37. 1. That Peter not only as an Apostle with the rest but as head and supream over all the Apostles was furnished with and established in that Authority by Jesus Christ over them and the Catholick Church as their head 2. That Peter sat and had this Authority and exercised it at Rome as peculiarly the seat of this Authority and that this supremacy in Peter was no extraordinary priviledge to his person but to be derived and continued in his successors to the end of the world 3. That only the Pope of Rome is Peters successor in this supream power and that by divine Authority it belongeth to that seat and to him who shall sit there To passe the first two which yet can never be made out by Scripture the third also must be made out or it will not bear this conclusion that it is of faith to believe that the Pope is invested with this power But now there is no shadow of this in Scripture and therefore when Bellar. cometh to make out this he foundeth it on these four to wit 1. Apostolick tradition 2. General● Councels 3. Popes Decrees or Statutes 4. Fathers and antiquity But none of these are Scripture and in effect all resolveth on this the Pope appointeth himself head and successor Ergo he is head c. for it is well known nothing is received as Apostolick tradition but what he decreeth to be so Not are any generall Councels accepted as infallible but such as are approven by him and so far as approven See Bellar. De authoritate Concil lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture but as owned by his Authority much lesse then will they admit any Father that differeth from him Hence sundry Councels and Acts as that of Chalcedon and Constantinople in these Acts wherein Constantinople was equalled to Rome are rejected by them on this ground because they were not approven by the Pope So it runneth in this circle Whence hath the Popes this power or whence is it clear to us so as to warrant our faith that they have that power They answer in sum from themselves or from such grounds as resolve on themselves because say they their power is such as determineth all these things If it be asked further How getteth these Popes power to determine so and what warrandeth us to rest on their determination Say they because they are Peters successors in that universall office If it be asked again How is that made out that they are his successors Say they by such determinations we know him to be so In a word these determinations give him power and he giveth them power to do so and so about yet this is the main thing to wit the application of this power to Rome and particularly to the Bishop thereof that is here questioned and though possibly it were not requisit that all the successors should be other wayes known than by Historie yet the ratio successionis as Bellar. calleth it to wit Why the Bishop of Rome hath this peculiar Authority beyond others that would be known if it be either of divine or catholick faith which two are ill distinguished by Bellarmine If it be objected to them These cannot ground a divine warrant to make a thing be believed to be jure divino or of divine authority Because to make a thing certain to us certitudine fidei and to be believed as such there is a twofold certainty required 1. An objective surenesse or certainty in the thing it self 2. Subjective in them that believe that is such certainty as proceedeth from such grounds as cannot cause a mistake or fail any which no humane testimony can bear out and therefore only Gods testimony can give warrant for this Bellar. De Pontif. lib. 2. cap. 12. seeing this doth go about to distinguish between a divine warrant or else de jure divino and to be of catholick faith and saith though it be not the first fortè saith he as loath to speak it out Yet it is the second and to be believed under pain of damnation upon the grounds foresaid His words are Successio est à Christo qui uno actu constituit Petrum successores ejus in Pontificatu ad finem mundi ratio successionis i. e. cur Papa succedit quia est Romanus non est ex prima institutione Christi quia alibi potuit Petrus fixisse sed ex facto Petri and calleth it not improbable to be setled at Rome by Christs command But our question is How it is evident that this Pope hath ground to claim that succession or Quomodo constat cum Petri successorem esse to which this saith nothing therefore addeth he that though fortè Papa Romanus quia Romanus non sit jure Divino tamen si quaeratur Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum omnino saith he respondendum est quia nibil aliud requiritur quam ut ipsa successio sit jure Divino Yea there is more required before that succession can be believed to be peculiar to that Sea seing they go together and this would be evidenced to be so for we ask not now If there be succession but why the Pope carrieth himself as successor and where is his warrant At last it resolveth in traditions and Councels which are so and to be esteemed so because he decreeth them so and this is the ground of this article of their faith unto them notwithstanding that the Scripture is silent in it which yet containeth all things needfull to eternall life Ioh. 5.39 20 21. And for that instance that Bellar. giveth of a catholick faith as distinguished from a divine faith to wit whether Paul left a cloak at Troas or not It is true this was a truth before Paul wrote that epistle and is yet a truth not simply necessary to salvation in it self yet considering it as revealed in the Word the believing of it now is of divine authority and hath a divine warrant which it would not have had if it had not been in the Word although it had been a truth in it self So that when it cometh to this that the Pope is successor to Peter that is only essayed to be proven by authorities See Greg. de Val. disput 1. De objecto fidei punct 7. pag. 35. and

in this respect is not only a distinct head ver 1. but a distinct beast ver 11. which could not be if he had not an Ecclesiastick consideration differing from these who went before him The second objection is that Rome is not Antichrists seat because saith Bellar. de pont lib. 3. the Kings that are Antichrists vassals destroy it Answ. 1. Then Rome is the whore at that time for they destroy her not till she be the whore and so must it not be Rome heathen that is the whore for they destroy her not till the beasts ruine be advanced to the fifth vial as is said Chap. 16. and in the 17. untill she be a whore But that Rome is his seat appeareth for 1. he headeth Rome sitteth on it and ruleth as the six Heads or Governments before him did but they sat at Rome and had it for their seat See Chap. 13.4 he got the Dragons seat and so it is common with the rest to him to be King of that city 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about during his being Governour but that cannot be but by his sitting at Rome 3. There is no other reason can be given why in Antichrists description there should be so much mention made of Rome and such particular descriptions of the sibnesse between him and her except that he is head to her and supporteth her and sitteth especially in her and that Rome the prime seat is named for all the Body or Kingdom as Metropolis thereof as afterward 4. That Rome is great during his time is clear but no other way but this of his keeping Court there can be imagined as that way whereby she ruleth over Nations and propagateth abominations to them but that in him and by him she did it as by her former Governments in part who sat there before Add 5. that Rome is some otherwayes his seat ver 7. than other Nations are over which he governeth and what can that be but this 6. What other reason is there why Rome is more plagued as sharing deeplier in Antichrists sin than others Chap. 18. but this that it was his seat And 7. why would the fall of it be so much lamented as spoiling all their former Mercat and scattering their Court if it had not sitten there Chap. 18. Beside Bellarmin's argument mistaketh for it is the Kings who once were Antichrists followers that destroy Rome but not while they are so do they it but when Antichrist is discovered then is his seat hatefull to them whereas his followers lament it Chap. 18. and therefore have no hand in it The third objection hath more shew of difficulty that these cannot be applied to the Pope because he arose not from the bottomlesse pit i.e. unwarrantably but hath Gods warrant as they alleage by being Peters successor Ergo. For answering this objection we are not to insist in Scriptures whereby the dominion and office usurped by the Pope is overturned nor on vindicating of these Scriptures which they make use of in pretending that let that be sought from Common places It shall suffice us to assert that in Scripture there is no warrant 1. For the titles or names that he assumeth to himself there is no such order or officer mentioned by Jesus Christ in His house as Pope Pontifex Maximus Vicar of Christ universall Pastor his holinesse Bishop of Bishops c. there is no such shadow in the Word as may warrant these This word Papa est vox syracusa say Divines idem significans quod pater à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was in old given to all eminent Bishops as to Alexander and Athanasius Bishops of Alexandria apud Athanasium to Augustine by Ierome in his Epistles to him and to Cyprian Epist. 3. where Pamelius saith it was a word of honour amongst heathens as was that of Pontifex Maximus whereof was spoken Cap. 13. See also Ruffin Symb. and Pamelius on him 2. We may assert that for the matters wherein they exerce this power as to dispense with oaths and obligations of men to others to dispose of and transfer Kingdoms crowns titles c. to dispense with unlawfull marriages constitute new holy dayes and change worship send to Purgatory and bring from it as they imagine to indulge and give pardon even for sins to be committed to absolve and forgive magisterially sins without respect to the qualifications laid down in the Word but to such as perform such superstitions and obey such and such orders to canonize Saints and thereby as it were to create gods to be worshipped and many moe such things which cannot be reckoned All these being contrary to the Word of God and for the most part not committed to any but reserved to the Lord as His own priviledge we may clearly assert that power in so far to be from the pit so as if an Angel would professe it or preach such doctrine we might account him accursed yet such is the power pleaded-for in the Pope And in many of these things is acknowledged to be but ex communi consuetudine See Azor Instit. moral lib. 6. pag. 561. 3. If we consider it further in the speciall properties wherewith they qualifie the Popes power as it is essentiall to his threefold crown twofold sword and keys we will find it of the same nature as 1. that it is extensive and universall over heaven by opening it setting up Saints to be worshipped commanding Angels as sometimes they have done in their Bulls over Purgatory and the whole world over the dead to torment or relieve them at their pleasure and over the living in all things spirituall and temporall in order to these over persons Ecclesiastick as they call them and Civil as Kings Emperours States to command them to War or Peace as they please and to carry as supream to them all ratifying Emperours and elections or not and disposing of their crowns to others yea over consciences they usurp a dominion 2. That it is absolute supream and independent not only of all Kings but of all Councels and Decrees to which he giveth Authority or not as he pleaseth and they are of Authority or not as he confirmeth them yea to all traditions and even to the Scriptures and Word of God without which the Scriptures would not be by them accounted so as Bailius Catech. part 1. quaest 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio that is otherwayes he would not give more faith to Matthew than to Titus Livius and generally all affirm that being their maxime that the Church giveth Authority to the Scriptures as to us and that no decree of the Church hath Authority but from him Hence according to this pleni-potentiary power doth he constitute such books to be Scripture or not and hath added many to the former Canon which preceeding Councels have not acknowledged and he doth confirm traditions and fables

the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine e●ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean a● it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former ●rumpets there is no bloud nor fire here though it be as dangerous often contentio●s for dominion in Government have more fire and he●t tha● dispures about more fundament●l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Ob● 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Soci●●● Swenk●eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the d●y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betw●xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part

admitted to be accounted his Hence some may be grosse in many of his superstitions and idolatries as many Greeks yet by their schism of disowning him 700. years since they are not under his number Again many Dominicans and others will maintain many orthodox points of Doctrine yet so long as the Popes Crown is not stricken at his acknowledgement of them will not be denied A second is his changing all Religion in Doctrine and Worship to an other mould different from the simplicity Christ left it in a putting it in a more externall glorious and pompous state more heathen like that is called the making the Image of the first beast in part and the Gentiles treading under foot the holy City Chap. 11.2 3. His doing all this by an usurped power and illimited Authority multiplying traditions ceremonies and changing worship at his pleasure which signe of proud self-exalting and walking by that principle seemeth very peculiar to him as the strain of this Chap. and 2 Thess. 2. sheweth From these premisses it may be solidly reckoned who is Antichrist and to whom this name belongeth thus That succession of persons or that party power or state in the world which succeedeth the Roman heathen Emperours in their seat at Rome having no warrand for their Authority from God but from the devil who came in piece and piece after Idolatry was crushed to restore another sort of Idolatry in the place of it and by whom the wound Idolatrous Rome got was healed after whom all the world wondered and whom they universally worshipped willingly giving to him more than humane reverence who boasteth of great power beyond any other in the world and with liberty encroacheth upon Gods prerogatives and wrongeth His Saints to His dishonour whose rise beginneth at the Church fleeing to the wildernesse and continueth till the witnesses be killed growing 1260. years who maketh War for a long time against the Saints and overcometh and persecuteth the Godly that acknowledge him not and he who in doing all this bringeth it about under pretext of a title to Christ vers 11. deluding the world by false miracles for gaining his point and by Sentences and Excommunications presseth all the world to be in dependance on him and so forth as may be gathered from the former part of the Chapter He I say to whom all these agree he is that Antichrist for this is a sure reckoning Cui competit definitio ei competit definitum But spirituall wisdom will find all excellently well to agree to the Pope in his power rise of it exercise of it continuance of it means by which he came by it and cloak under which he hid himself in coming to it and in exercising of it and therefore he is by this reckoning the Antichrist There are two other wayes of reckoning beside this more common to Divines The one whereof is from the letters of a name which in Greek and Hebrew are numerals to gather a name including this number 666. in it Some others reckon it to a set year after Iohns writing the Apocalypse as Daniel describeth Christs coming by so many years or weeks before He came so here they make Iohn to describe the time of Antichrists coming before he came Of these two wayes which are followed by Learned men we shall speak a word afterward It is considerable how ever we reckon it that it still trysteth in one Person or State to wit the Pope yet we think the former way we settled on safest 1. as best agreeing to the scope this being subjoyned at the back of such a particular description of Antichrist now reckon saith he it is not impossible to find it out And 2. It is likest true spiritual discerning wisdom to gather from Doctrines rather than from letters Divinity is more in these than in the other 3. It is most safe and convincing for one this way may fix on the Antichrist and by no numerall name can he without this and be his name what it will if the thing be found it evidenceth the thief who is to be apprehended as guilty and the succession of this power to the sixth head of the wounded beast and his getting the Dragons seat doth more clearly point at the state Civil he belongeth unto than any name such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can convincingly do beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree to heathen Rome or Christian as well as antichristian and so can be no differencing name and the words may be taken thus Now ye have gotten some yea many generall characters of the Antichrist any that hath wisdom lay them together and see whom ye will find it to be as the Lord Dan. 5.26 numbered Belshazzar and found him light not from the letters of his name but from his practices 4. This way of reckoning agreeth better with the opposition that is made to the Elect Chap. 14. who have their fathers name in their foreheads which is certainly some publick profession or evidence of their adhering to him being free from the pollutions of Antichrist And therefore on the contrary this of Antichrists number must be some deciphering of him in reference to his Doctrine without which none are accounted his especially considering vers 2. Chap. 15. it is something the Elect getteth a victory over Therefore it must be some pollutting thing which no nationall name is Also this as the mark is upon them that worship him rather than upon himself yea it is upon them all for they must bear the name or its number vers 17. and it is such a thing as by birth they have not yet by devoting themselves to him may be attained and such a thing as the having thereof freeth them of his censures and giveth them liberty to his Market as the want thereof doth make them obnoxious to his censures as is clear vers 17. and it must be some such thing as constituteth them antichristian and so consequently in him must be such a thing as constituteth him Antichrist or contrarily the name and number in him is somewhat essentially holding him out to be Antichrist as our Lords essentiall attributes are comprehended under His name and understood by it Therefore that name or number in them must be such as constitutes them of that essence and body with him for it is derived from him to them as the name of the Parent is to the Childe or of the Husband to the Wife and by that which is derived they become not only to be called his but indeed to be his it must therefore be such a thing as deriveth with it his pollution and corruption to them that receive it and which doth really difference and characterize his followers Chap. 15.2 from the followers of the Lamb and doth make them obnoxious to Gods Judgement as guilty All which do evidence that by this name and number of the beast must be understood the things Doctrines or practices of antichristianity and not any numerall name personall

excels and goeth beyond other places and that is not so much in outward commodities as 1. they sold pardons indulgences Bishopricks yea Christ heaven dispensations c. as it is said omnia sunt Rome venalia These make their great men rich 2. They buy costly things for their own pomp and the pomp of their worship and therefore they are called Merchants who both buy and sell and they are singularily Merchants beyond others The righteousnesse then of this sad judgement appeareth 1. from the greatnesse of her superstition idolatry and superfluity 2. From her propagating of it to others 3. From her making a trade of it so that no calling almost did thrive better than to be a monger of her superstitions either in carrying something from her or bringing something to her The second voice from vers 4 to vers 21. setteth out the same thing but as by a new witnesse of that destruction which men easily believed not This is either the Lord Himself immediately who calleth the people his My people or His Ministers mediately by His Authority calling them His words set out this destruction 1. by way of exhortation to Gods people from vers 4. to 9. 2. By way of commination or foretelling of the lamentation should follow this great desolation amongst her friends Kings Merchants and Ship-masters to vers 20. 3. By incitation to Gods People to rejoyce over her vers 20 c. All which sheweth the greatnesse of the desolation that 1. all that would shun the judgement would flee from it as Lot did out of Sodom 2. As it giveth ground of fear to some so it giveth ground of lamentation to others 3. Of rejoycing to a third sort that is these who have formerly separated from her It must then be great that maketh and worketh fear grief and joy so universally The exhortation hath two parts with the reasons of them 1. There is an exhortation to separate from her vers 4. and 5. which sheweth that now her ruine is at hand get you saith he quickly from her as Moses saith Numb 16. 26. to the people to separate from Korah Datban c. it is borrowed from Ier. 51.6 and that their delivery approacheth with her ruine and fall The second exhortation is vers 6 7 8. and it is an upstirring of Gods people not to be remisse in executing Gods judgements on her according to their callings and stations as God shall give them opportunity Concerning the first exhortation we are to enquire beside its scope which is clear to shew her approaching ruine 1. What sort of separation this is which is called for 2. In matter of fact if any Godly have been may be or are to be in Rome before its destruction 3. What is the necessity or warrant of separating from Rome and what more now than before And why Babylon only is to be separated from if this be peculiar to her Before we answer we must premit a twofold consideration of Babylon and being in Babylon 1. Babylon or Rome may be considered meerly as a great City or Dominion 2. As an Ecclesiastick sinfull degenerating party or apostatized Church of Antichrist so in the first acceptation to be in Rome differeth from the second which is to be of Rome as Gods people were in Babylon yet not of Babylon lived in the place but did not partake of their sin So one may be in Rome two wayes 1. locally thus he is not of it as an antichristian Church nor is this in it self sinfull if by some circumstances it become not so 2. One may be in Rome as a member of that Church thus he is not formally one of Gods people and if he belong to His Election he is to be called in due time For answer then to the first question there are three things distinguished even by Independent Divines Vide Norton ad Apoll. quast ult 1. there is Schisma that is a separating from the unity and from the communion of a true Church whether more or lesse pure if it be a true Church this is simply and alway sinfull because it is from a true Church This Schism consisteth not alway in diversity of Doctrine which is heresie but in divided practices from the communion of a true Church as Augustin contra Faustum lib. 2. cap. 3 Schismaticos facit non diversa fides sed disrupta communionis societas so it renteth unity and is either negativum schisma where it s simply a withdrawing without setting up a new distinct Church or positive when it not only withdraweth but setteth up another worship or Church as the Novatians and Donatists did to keep communion only with themselves And this is called to have altare contra altare 2. There is separation and that is 1. either in whole when people withdraw from communion in whole from others as no Church or 2. in part when they acknowledge them Churches yet cannot communicate in some things with them as in the Sacrament with Ubiquitaries since that ubiquity sprung up this is sinfull or lawfull according to the grounds of it If it be no Church such as Babel was a totall separation is necessary or in part it is lawfull if it exceed not its ground but when separation is from a true Church though with some defects totally or beyond that wherein she is corrupted that is sinfull and as Cotton saith on Cant. 6. a condemning as no Church that which Christ accounteth one and is too much nycity not to keep communion with them with whom He keepeth communion Thus it becometh schisma The third is secession that is without refusing the communion of another yet locally to remove upon some urgent or lawfull occasion spirituall or temporall to another or better constitute Church that is lawfull and is no separation but may be even from a lawfull Church and pure The first to wit a schism is neither here called-for nor is it possible to make a schism with Rome she not being a true Church which is rent or from whom the rent is and the second to wit separation and that totall is called-for and was so alway since she became antichristian that none continue in her communion but that they renounce it The third also is now called-for here that they would even separate locally from her as Lot did from Sodom or these that were near Korah did from their tents because 1. the scope is clear to set out the greatnesse and suddennesse of her ruine therefore they had need to keep a locall distance as in the examples foresaid 2. The former separation was alway necessary in heart and practice from that party and it is like except it be amongst any yet to be called was actually before this but here something more and peculiar to this reason to wit her destruction is called for which was not alway before required Separation may be without secession and secession in changing place without separation in communion but here both are called-for For

from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to