people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
persevere So then their labour as it was spoken of before points at their painfulnesse and here it respects their singlenesse that it was not in a way of self-seeking but for His Names sake 2. That it was constant and continuing they were carried on without interruption in prosecuting their zealous intention If it be asked here how such as call themselves Apostles or do count themselves not subject to the Discipline of a particular Church as these who pretended to be Apostles behoved to do can be orderly proceeded against by Church triall and censure especially of a particular Church Answ. 1. There is no Apostle nor Angel in the preaching of the Gospel that is altogether above triall they are as such above erring in Doctrine yet may and should their Doctrine be tried according to the Word Act. 17.11 Gal. 1.8 Because even Apostles are but Ambassadors and are not Lords over the Faith of Gods People but helpers of their joy 2 Cor. 5.20 1 Pet. 5.3 c. Secondly Apostles in the guiding of a constitute Church oftentimes used not their extraordinary Authority as acting by themselves by vertue of their infallibility but joyntly with others in an ordinary way clearing and confirming their Doctrine and practices from Scripture and Gods Call warranting them in that particular as appears by Peters apologie Act. 11. and Paul with the rest of the Apostles their proceeding Act. 15. In which two respects it 's suteable for Believers to try the Spirits 1 Ioh. 4.1 Thirdly We say that no presumptuous title assumed by ones self nor any irregular walking as belonging to no Church or not to such and such a particular Church can exempt any member of the Catholick Church from triall and if need require from censure of the particular Church where such person or persons shall reside which we shall confirme from these reasons 1. Not from triall because in so far the Doctrine and practices of the Apostles themselves who were not fixed members of any particular Congregation for their Membership and their Office behoved to be of equall extent were subject to tryall that it might be known whether they were of God or not as is said Yea 2. Neither from censure supposing it possible that they should erre and them actually to have erred as we may see by Pauls supposition Gal. 1.8 If I preach another Gospel c. and also by Pauls open rebuking of Peter when he was to be blamed Gal. 2.14 3. This same practice may confirme it the Church rulers of Ephesus were not scared by that title nor yet by their not having Membership among them as it seemes such could not have being readily strangers and thereby having the greater accesse to give out themselves for the thing they were not yet they went on to try and censure which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification and for preserving the Church committed to them from infection which would seem to be defective if men had liberty under the former pretexts to vent errour and commit scandalous practices for the ensnaring of others in Churches whereof they were not properly members and though it might be said that simply such persons were not under the triall and censure of such a Church yet eatenus and in that respect as it 's necessary for the good of that Church to have these persons tried and censured they do fall under their authority and warrantably it 's put forth for putting some note on them for the preventing and removing of offences from the People 5. It may be confirmed from the unity of the Catholick Church visible by which any member thereof if no particular thing impede may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church though he be no particular member thereof and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church where he shall fall to be seing that claiming the priviledges of a Church and submission to the Ordinances thereof are in themselves reciprocall and though some profane wretch renounce his own priviledge yet that makes not the Church to losse hers but so long as he continues a member of the Catholick visible Church as long is he under censures of the Church which are put forth in particular Congregations 6. It may be confirmed from the absurdities that otherwise would follow As 1. There might be a scandalous member of the Catholick visible Church who could not be reached by Church-censure 2. One Christian might offend and stumble another and telling to the Church would be no remedy to it Mat. 18. if no particular Church had power over such a one which is contrary to Christs scope 3. A door would be opened to a loose liberty within Christs House for in such a case men could neither be censured nor cast out of the Church nor in any Ecclesiasticall way be compelled to take on Church-membership or live regularly in the Church by this there might be some Christians sick and needing this cure of Discipline to whom it could not be applyed by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism All which are absurd Observe 1. Christ would have us alwayes walking in the sense of His Omniscience which makes him begin all these Epistles with this I know thy works a profitable but a difficult Truth to be believed by Christians 2. Christ is an unprejudged witnesse and should be esteemed so by His Church He beareth testimony unto them as He taketh notice of their good as well as their evill 3. Such as Christ never called may take on them highest titles in the Church pretend confidently to a most immediate Call carry fair and gain respect and have some gifts for that end as it seemeth these had who called themselves Apostles 4. That diligence in duty and difficulty in the performance of it often go together to do and to bear are often joyned two things that in our resolution and practice we would not sunder and if it were believed we would not scare at the very shadow of suffering in or following upon our duty as we do 5. Patience in suffering and impatience against corruptions and corrupt men can well stand together This people is said to bear and suffer and yet it 's said they could not bear the reason is because their patient suffering or bearing in the one word relates to their enduring of crosses and their not bearing or suffering in the other word relates to corrupt men and their zeal against them It were a good thing to knit these two together not to let our zeal wear away our patience nor our patience prejudge our zeal There is a kind of zeal that puts folks alway to do to the end they may shun suffering that is not good and there
understood then they must be understood as then in being as the other Officers that are mentioned and to have had their beginning immediately after Christs Ascension The second plaâ—e is 1 Cor. 12.28 29. where the Apostle speaketh of the Lords instituting Teachers in His Church as distinct from other Officers And what can these Teachers be but such as we account ordinary Ministers their title bearing out their office especially to be in Teaching A third place is Rom. 12.6 7 8. where he that teacheth and he that exhorteth are spoken of and are required to wait upon their Offices and certainly cannot but be understood of ordinary Pastors whose special duty consists in these And considering the Doctors paraphrase upon these verses we conceive that either there he expounds them of such as taught for the time which doth confirm what we said or doth make it a direction to such as afterward might be called to that Office whereby he would insinuate that there was none such in being for the time this is expresly contrary to the letter of the Text which speaketh of exhorting and teaching as present duties of some Officer as well as ruling and shewing mercy c. are spoken of The second ground from Scripture is such places as hold sorth the Apostles to have placed Presbyters in every Church as Act. 14.23 Now it must either be said that there was no Church in the New Testament but Diocesian Churches or we must say that the ordaining Elders in every Church must be understood of ordinary Presbyters or Pastors for it is clear in Scripture that there were many Churches which were not in very considerable Cities as that in Cenchrea Rom. 16.1 which yet cannot be said to want Officers as also these of Iudea and Galatia and can it be said that there was no Church in any Village or part of the Country Beside many Churches are mentioned to be in Corinth 1 Cor. 14.34 and certainly all had Teachers and yet it cannot be thought that they were all Diocesian Bishops they must therefore be understood of ordinary Pastors The third sort of Scriptures are these that speak of many Elders in one City as in Ephesus Act. 20.17 28. and Philippâ— Philip. 1.1 in Ierusalem in Corinth c. where it is clear that beside the extraordinary Officers that were there there were also many ordinary Teachers and Presbyters I know that Author will repell this easily by asserting that all these were Metropolitan Churches and that these other Presbyters were inferiour Bishops and that these Epistles are not to be understood to be directed to these particular Towns which are mentioned only but to all the Countrie whereof these were Metropolitan Cities and Churches But to this we oppose 1. How can that be made to appear from any ground in Scripture where neither the word Metropolitan nor the thing is hard of 2. This maketh two sorts of Prelatical Bishops when yet whatever be understood by Bishops in the Word it is clear they are but of one degree and therefore the same rules for ordination for qualifications trial and ever other thing are indifferently given for all 3. This contrareth the very letter of the Text to say that when he writeth to Philippi or Thessalonica he writeth to all Macedonia c. For the Apostle in his Inscriptions putteth great difference between his writeing to a particular Church or City and his writing to several Churches in a Countrie as by his directions to Corinth Philippi Coloss c. in the one case and his directions not to any Church in a particular Town but to the Churches in Galatia and to all the Hebrews in the other case is clear which is done to shew that the one respecteth a particular Town and the Christians in it and the other the Christians in a whole Countrie And certainly if we will mark how he distinguisheth Thessalonica from Macedonia and Achaia 1 Thes. 1.7 and how Coloss. 4.16 he commandeth to read that Epistle in the Church of the Laodiceans which yet was not far from this Town it will appear that he understood the particular Churches which were named Yet it is clear that there were moe Bishops in Philippi and moe Ministers in Thessalonica as 1 Epist. chap. 5. vers 12. Now to put his glosse upon the words in that place saith he Thessalonica was a Metropolis and all the Christian Churches and Bishops in Macedonia were written unto when Thessalonica was written unto How then shall vers 7 and 8. of the first Chapter be paraphrased so that ye were examples to all that believe in Macedonia and Achaia This would be the meaning ye Christians of Macedonia are examples to all the Christians of Macedonia which were absurd Yea himself doth paraphrase it thus and this in so eminent a manner that your example had an happy influence raised an emulation in all the Christians of the other Cities in Macedonia c. whereby it appeareth that the Church of the Thessalonians is to be understood of the Christians of that particular City and that as distinct from other particular Cities in Macedonia Lastly There are diverse Ministers of Coloss for Colos. 4.12 Epaphras is mentioned as one of their number who certainly was a Preacher and again vers 17. Archippus is spoken of And if there were not plurality of Ministers in one place What can be understood by these that are spoken of Philip. 4.15 c. who Preach Christ some sincerely and some out of envie These it seemeth were all in Rome and yet it will be hard to say that they were all Bishops in the sense pleaded-for A fourth sort of Scriptures are these that give Directions and Rules for the calling and trying of the qualifications of Bishops and Presbyters c. Now if these same Directions warrand to call and ordain Ministers in all after-times and if the same Rules that are given in the Epistles to Timothie and Titus ought now to be observed and the same qualifications to be enquired for in ordinary Ministers c. by vertue of these Rules Then it will follow that Presbyters in these places are to be understood of ordinary Ministers But the former is true except we will denie that any Directions are given at all for trying and ordaining Ministers in the Scripture Beside the Apostles scope in laying down these Rules is to direct Officers how to walk in the admission of all others unto the end of the world A fourth consideration which we propose is that this denial of Preaching-presbyters is contrary to reason and is founded upon false suppositions For it supponeth 1. the number of Christians to have been few 2. That an office may be afterward instituted in the Church which was not instituted in the Apostles dayes Now let it be considered in reason 1. If the Christians who were so numerous in many places as in Ierusalem Ephesus Corinth Antioch c. can be supposed to have been fed sufficiently by one Bishop it
directed against Ministers as being in his esteem the shortest and readiest way to root out Christianity from the world 3. By publick Edicts all meetings of Christians for Worship or hearing the Word were discharged so Trajan began not forbidding Christianity but condemning all meetings of Christians as contrary to the Law by which it came to passe that Pastors were banished publick Assemblies deserted and people left without the publick means Baron Vol. 2. page 5. 4. Consider in these persecutions the many banishments and great spoilings of goods used during that time It is marked in History that then they endeavoured the undoing of Christians by banishments not only to have them at a distance but that by fore travel and spoiling of all they had they might be weakened and debilitated At one time Trajan having tried who would own Christianity in his Army and finding ten thousand Christian Souldiers adhering to the faith of Christ he banished them all with many Ministers into barren Islands beside some were purposly Martyred by sterving as is recorded of one Hyacinâ—bus one of Trajans own Chamber plundering and confiscation of goods was rise particularly under Severus whereby no question much poverty and great straits followed on the Church Baron Vol. 2. pag. 27.44 c. and other Writters make it clear 5. Consider besides all these outward trials the Church was distracted and overwhelmed with errours heresies and corruptions that creept in such as the Marcionits Basilides Corprocratii Valentinians Prisciâ—ianists Montanists Cataphrygians Appollinarists with thousands more venting most grosse and vile errours and foolries whereby both the purity of Doctrine was obscured and even in all a great declining from the Primitive simplicity under the pretext of reverence to Martyres and following of traditions c. All which is specially marked to have begun about that time of Trajan's beginning to reign Euseb. lib. 3. cap. 26. lib. 4. cap. 11. more largely observed Cent. Magd. in their preface to the second Centurie 6. Consider that there were even failings in and differences among good men and great Lights in the Church so that what time she was free from outward persecution it was spent in intestine divisions and debates as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme wherewith Ireneus Iustin martyr Lactantius and many others were infected Tertullian after great appearing for Christ became a Montanist and many great men began to cry up Free-will 7. In Worship much of their former simplicity was lost the multiplying of Holy dayes inordinate reverencing of Martyrs at first honestly intended were brought in and many other things observed by the Cent. Magd. Cent. 2. 8. Upon these followed Schisms in the Church when men drave their own devices and did not acquiesce in the simplicity of the Gospel in Gods righteous judgement they broke on these particularly then broke up the long lasting Schism betwixt the East Church and West concerning the keeping of Easter the Church in the West for the most part driving to have it keeped on the Sabbath following its ordinary day moved thereunto as they alleaged by tradition and that difference might be put betwixt Jews and Christians in the observation of that day The Churches of the East again pressing it to be keeped on its ordinary day alleaged Iohns example and the common rule And though Ireneus and Polycarp who was Iohns Disciple took much pains to prevent and remove these divisions and for a time keeped these Churches in communion together notwithstanding of that difference yet afterward it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority and rendering of the Church contemptible before others which though rising from such a small ground yet grew to that height that these two Churches were never heartily united afterward Which considerations certainly shew the growth of famine in the Church and the fainting of her spirituall life being joyned to persecution while as it is Amos 8 9. her sun was going down at noon and the famine of the Word coming to that height which followed on the former that the virgins were made to faint for thirst vers 13. All which agree well with the type 9. Adde to these the many reproaches and slanderous calumnies that upon these occasions were cast upon the Church both by Hereticks and Heathens who charged all the evils which any bearing the name of Christianity committed upon the Church as witnesse Celsus his bitter writings answered by Origen the vindication of Christians by Iustin Martyr Tertullian and others in their Apologies who reject these slanders as belonging to the Gnosticks Saturninians and others of that stamp 10. If we consider severall circumstances of the Churches outward persecution we will find it not unfitly resembled by this type as especially in the actors and way followed by them The actors were not Commâ—dus and Heliogabolus profane wretches the Church had peace under them but men for civil Justice and excellency of parts such as the world never had better aâ— Trâ—janus whose stile was Princeps optimus So that the salutation to the new Emperours after him became this I wish you may be felicior Augusto â—elior Trâ—jano Hadriaâ—â—s had this encomium Restaurator orbis The two Antonini the first was stiled Pius the other Philosophus Sâ—verus was a most severly just man Again their way of persecuting was not tumultuary by raging violence joyned with outward dissolutenesse and tyrannie in their other carriages as was in Nero and Domitian but by making good Laws for the Commonwealth and en-acting Laws against Christians they pursued them in a legall way as an act of justice under pretext of Christians opposition to the worship of the gods or as a being guilty of the many slanders imputed to them in which respect it may be said that these actors in comparison of the former weighed the iniquity of their hands in a balance Psal. 58. 11. All these persecutions though being at their height very terrible yet were they almost all one way or other restrained which agreeth well with the limitation of the commission in the type That persecution raised by Trajan was staid by Plinius Secundus proconsul of Bithynia who thus wrote to Trajan that he supposed it unmeet to kill such multitudes of innocent men whose Law as he calleth it leadeth them to such strictnesse as to abstain from these things wherewith they were slandered but that they used to meet and sing Psalmes c. as may be at further length seen in the Epistles themselves apud Euseb. Conâ— Magd. To which Trajan returned answer That Christians should not be sought for to be punished yet if they were presented and accused that sentence should passe upon them Euseb. ibid. This answer is justly taxed by Tertullian in his Apologie as inconsistent with it self that Christians as innocent should not be sought for and yet if presented as guilty should be punished for saith he if guilty
rather to make but three steps in these persecutions and so to include that last and most horrid massacre by Dioclesian under this seal and to take the seal following as expressing no new matter but added for explication and consolation in reference to the foregoing sad events and therefore differeth in the type common to the first four seals as will be more particularly clear in the opening of it This seal then containeth the sad condition of the Church under the last persecution of Dioclesian taking in with it the former intervall after the persecution of Decius 1. Because in this time persecution came to its height the Church having now all her former trials lying upon her and new degrees added to the former partly because it is the trial immediately going before the change of the Churches persecuted condition the cry of souls and the comfortable answer in the seal following being the result of this sad condition partly because the story in the event and particulars of that persecution will be found exceeding answerable to this type which we shall consider 1. in generall and then 2. in the particular circumstances thereof 1. In the generall the Church after Decius his persecution almost except in that of Gâ—llus and Aurelianus had peace in a great measure from outward persecution for the space of fourty four years together but during that time had fallen from the simple purity and power of the Gospel into jarres divisions and strivings amongst themselves as Euseb. lib. 8. cap. 1. and many others observe by which God was provoked and the Church made contemptible upon which followed this horrid persecution begun in the ninteenth year of Dioclesian about the three hundred year This Dioclesian being engaged in many wars choosed for a Collegue to himself in the Empire one Herculâ—us Maximianus and while their wars encreased every one of them choose a helper to themselves who were called Cesars yet had not the stile of Augustus as the Emperours had Dioclesian choose one Maximinus to help him in the East who is also called Iâ—vius Maximianus choosed Constantiâ—s Governour of Britan he was Constantins father and a good man These Emperours set themselves together to root out Christianity out of all the Provinces of the Empire joyning together craft and violence for that end 1. Putting to the choice of the Souldiers and Officers to Sacrifice with them to Idols or to quit their service 2. Making that same offer to Magistrates with promises to both if they should obey 3. By throwing down all Churches 4. Inhibiting all meetings of Christians and such like And when these wrought not their end they fell to open violence giving out publick Edicts against Christians stirring up all against them and following their cruelty so hotly with a profane emulation who should go beyond others in persecuting save Constantiâ—s who was still friendly to Christians that almost no Province of the Empire was free and the number of Martyres is by all during that time counted innumerable To make out the conformity of the event with this type take these particular considerations which will evidence the horridnesse of this persecution which is called Turbo persecutionis 1. That it was universal through all the Empire and executed by so many prime persecuters combining together in several parts for that end 2. For length of time it continued full ten years in this heat 3. Particular instances of some places may give us to conjecture at the whole in particular places often there would be hundreths in a day whole Churches full burnt at once some whole Cities refusing to sacrifice to Idols and calling themselves Christians were burnt whole Legions of Christian Souldiers being in number six thousand six hundred and sixty were put to death One Legion is instanced who after a most Godly Oratiâ—â—â—â— Maximianus by Mauritius their Commander with him were killed because they â—â—fused to act in perseâ—utinâ— Christians even after they twice were decimate for that cause though they willingly yeelded to serve against all publick enemies In some places the bloud of the slain of it self made little brooks and coloured great rivers as it is in Foxâ— pag. 103. and Euseb. lib. 8. Chap. 11 and 12. also Chap. 10. who affirmeth he hath seen the actors of that persecution so outwearied and their swords so blunted with killing that they behooved to be relieved with fresh actors In one moneth of that time seventeenth thousand are reckoned to be killed and by Mâ—dâ— in locum out of famous writers that in Egypt alone which was but one little Province of many belonging to the Empire there were one hundreth fourty and four thousand Martyres which may give a hint of what great number the whole put together might draw to 4. The diversity of deaths used by these persecuters on the Christians may be gathered First Froâ— the many engines purposly made for â—hat end as Iron grates to â—osâ— on Brasen Bulls Iron pikes in Barrels and such like never heard of before Secondly The many wayes used to kill them drawing with Horses cleaving with Trees casting to wild Beasts sending to Sea in Boats without any Provision and thousands of this kind to be seen in Foxe his table of these tortures and in Euseb. lib. 8. who affirmeth there was an emulation among the wicked people who might invent the moâ—â—â—â—â—ouring deaths unto Christians 5. This cruelty may appear by this that none of whatsoever relation were spared friends neices children were put to death yea this Dâ—â—â—â—siaâ— put his own wife Sirena to death upon that account And as no naturall relation so no good offices of the most faithfull friends found place to divert that rage It is reported of one Eustacâ—ius who having returned victor over these enemies against whom he was sent that on the day of his triumph and entry to the City he and his Family was put to death because he refused to sacrifice with the Emperour at his entry professing himself to be a Christian unto the Emperour who out of honour to him had gone forth to meet him 6. Adde to these the great mortality and deaths that were throughout the world in this Dioclesians time It is recorded by Euseb. Lib. 8. Cap. 10 that men died faster than the living were able to bury them by which it came to passe that dogs were so accustomed to eat dead mens flesh that they became a terrour to the living lest they should eat them also which made them in all places endeavour the killing of all dogs as is recorded by him 7. Consider that many excellent Ministers stepped out at this time to comfort Gods people and to draw their minds upward to a creature-contemning and spiritual walk as Arnobius and Cyprian who upon a very like occasion wrote his Treatise de mortalitate under the ninth persecution From all which considerations we may see an event answerable to the type which may be well called death with such a convoy commission and
him as Chap. 13. The opposition is clear they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His but that is to be Churches as the Lord speaketh to Paul at Ephesus I have much people in this place that is a flourishing numerous Church to be converted here by thy Ministrie who being gathered become a Church Revel 2.1 and so a peoples being the Lords is their becoming a Church and therefore when a Nation is said to be the Lords it is equivalent as to say that Nation is a Church to the Lord as these in Ephesus are written unto Rev. 2.1 Out of all which may be concluded If it be all one to say that Nations shall be the Lords and Nations shall be Churches Then the Scripture doth assert nationall Churches in the dayes of the Gospel not only as consistent with the Gospels administration but as an evident commendation of it But the first is true from this place and therefore the last also for a Song is given to God for it There are some objections to be removed the first whereof is that there is no mention made of any nationall Church in the New Testament yea where sundry Families and Churches of one Nation are converted they are stiled Churches and not one Church so may it be here Answ. 1. It will not be safe in some things to stick literally to words so as none other may be admitted but what is expresly in the letter if the thing be written for the Church being then in its infancie it is no marvell that no whole Nations or Kingdomes were converted and so could not be called by that name seing that Magistrates who are prime parts were long after that the Churches enemies and though a minor part be called by Churches and not by the name of the Nation it is no marvell seing the Nation and Church were not of equal extent and in that respect the Church was not nationall Ans. 2. Yet the equivalent is in the New Testament two wayes 1. When many Churches in one City are called the Church of that City as Ierusalem Antioch Ephesus Corinth which were moe than one Congregation and may it not by the same reason be given to many Churches of a Nation as well compare 1 Corinth 1.2 with 14.34 it will be found that one Church had moe in it 2. It is equivalent when many Churches of one people are upon the matter counted as one and called one in the New Testament so the Hebrews are all when they are written to called one house Hâ—b 3.6 yet had many Officers Heb. 13.17 and the visible Church only is the object of writing and by Peter one flock 1 Pet. 5.1 2 3. and the Churches of Galatia are called one lump Chap. 5. and written unto in common to cut off them that troubled them and to prevent the growing of a rent amongst them which certainly sheweth us that Churches in one Nation have dangers common to them all which are not so to others and duties lying on them respectively and rents and strivings wherewith they peculiarly are bitten and devoured It sheweth also there was some peculiar unity to be rent some greater â—ye and union that made them as one lump to be in hazard and some ground giving them accuse to go unitedly about these duties which otherwise were impossible to them some way peculiar to them in that one Nation more than with others that were not of it Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church which apparently was that same with the Chuâ—ch of Ierusalem and having the same Officers for it is not like that all the Believers reckoned in Ierusalem dwelt in the town But it is clear 1. that Church which Paul persecuted was one Church Acts 8.3 but that was especially the Church of the Iews not a particular Congregation of them but all that called on Christs name Acts 9.1.2.14 wherever they were all of that way 9.21 especially Iews wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles for the high Priest had not Authority over them and he entered in Synagogues to persecute yet that Church which he persecuted was the Churches in Iudea who upon his conversion from persecution are said immediatly to have rest Chap. 9.31 compare with it Acts 26.9 10.11 c. Yea from that we may argue The Church which Paul did persecute was one Church Chap. 8.3 But that comprehended all the Iews of that way and the Churches of all Iudea Samaria and Gaâ—ilie as appeareth vers 1 2 31. Chap. 9. Therefore they are one Church Or thus If the Churches of Iudea may be one there may be a nationall Church But they are one These who had rest by his conversion are the same who were troubled by his persecution for that Chap. 9.31 is mentioned as a fruit of Pauls conversion But these who had â—â—st are many Churches and these who are persecuted are but one Ergo these many are one and that one is many Take one other place Gal. 1. compare vers 13 22 23 25. There is one Church spoken of vers 13. there are Churches of Iudea spoken of vers 22. and yet both are one Therefore it must mean as much as the Church of Iudea These Churches of Iudea are many Churches to whom Paul was unknown But these Churches were these whom Paul persecuted say they vers 23. He that persecuted us that is Us the Churches Ergo that one Church whom he persecuted vers 13. was the Church of the Iews including the Churches of Iudea Neither will it be of force to say this maketh the Church nationall as it was proper to the Iews because for a Nation to be a Church differeth from making the Church nationall or proper and peculiar to that Nation which was the Iews priviledge beyond all Nations neither is it good reasoning persons are of such a Nation and stock Therefore of the Church as if it followed that seed be what they will it may be doubted if Israel was so But this is good reasoning Such a Nation have given and ingaged themselves to Christ Therefore they are a Church Again in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation for no particular City or Family have promises beyond others under the Gospel yet any City or Familie becoming Christians becometh a Church and all their Members are Church-members and what more is pleaded-for or can be denied unto Nations Neither can it be excepted that a Nation are many for many Professors are promised to Christ and is an evidence of His reign by their multitude as their purity or holinesse is another when joyned together Hence also secondly we may from the former grounds argue for the baptizing of children thus If whole Kingdoms and Nations may in a peculiar manner
restraint within the pit which he knoweth is abiding him and ere long in respect of eternity or that time he had before he was to get that sentence executed on him so that the world had no ground to be secure and it may be that what is spoken of the earths drinking up the flood which was by him intended to destroy the woman is the accidentall effect or consequent wherein this wo consisteth It is like that word Mat. 18. Wo to the world because of offences for the great weight of all these ills which he now multiplieth falleth upon the poor earthly Professors that make no conscience of watching against them for the Churches flying which followeth hath safety with it to these who are her true seed but it is a wo to the earth from whom she fleeth because then the devil hath all left to him without that publick opposition that a standing Church made to him It is no lâ—ttle mercy when there is a publick Church-state and no little curse when she is not so discernable Hence Observe 1. When the Church seemeth weakest like a poor woman travelling and enemies seem strongest like a great red Dragon even then the Church is strong and hath moe for her tâ—an against her if she saw them as the Prophet said to his servant 2 King 6.16 2. In the Churches weakest time she losseth no battell and the devil in his strongest time never prevaileth nay when his instruments are taking the bloud of Christians they are but pulling down their own throne and establishing Christs Better be a single Souldier on Christs side than a Commander of a whole Army against Him 3. See what sort of enemie the Church hath to do with and what cause she hath to watch 4. From the Song Observe The sadest conflicts of the people of God have joyfullest outgates there is an excellent song here on the staying of the Dragons persecution as Chap. 11. before and it is so in all the difficulties of Believers there is a delivery attending every one of them a day after the darkest night a fair sun-shine after every showre a long eternity of joy after a temporary affliction Bear your trials the better and wait for an outgate when God shall be pleased to give it and if He delay think it not long it is coming when or how He knoweth in whose hands are times and seasons which is not for us to know LECTURE III. Vers. 13. And when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-childe 14. And to the woman were given two wings of a great eagle that she might flee into the wildernesse into her place where she is nourished for a time and times and half a time from the face of the Serpent 15. And the serpent cast out of his mouth water as a floud after the woman that he might cause her to be carried away of the floud 16. And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the dragon cast out of his mouth 17. And the dragon was wrâ—th with the woman and went to make war with the remnant of her seed which keep the commandments of God and have the testimony of Iesus Christ. THis part of the Chapter containeth a new trial of the Church which though it be obscure yet these things are clear 1. That as to the time thereof it doth succeed and that immediately to her first trial and her travelling under heathenish persecution is over and doth preceed the open appearing of Antichrist which followeth in the beginning of the next Chapter and therefore it must continue the storie of the Churches condition from Constantin's coming to the Empire about the year 310. untill the year 606. or thereby which in the fifth trumpet Chap. 9. was cleared to be the time of the discovery of Antichrist 2. It is from this clear that it must contemporate with the first four trumpets Chap. 8. and so must in the event be the same It is more shortly and generally set down here because it was more largely insisted on in these and because the scope of this vision is especially to describe Antichrists kingdom which was more obscurely and shortly pointed at by the fifth trumpet Chap. 9. and what followed thereon Chap. 11. And so the scope of this part is to continue the series of the Churches condition between her open sufferings under the Dragon and Heathen persecuters and the open appearing of the Beast or Antichrist for though that be the main scope of this vision to set forth the Beasts kingdom yet because that did not immediately succeed the former and the Churches declining was not instantly at its height and the devil was never idle Therefore here is shown an interveening exercise whereby the devil assayeth either utterly to undo her or at least to make way for the beasts advancement which could not without foregoing preparation be expected to have such universall welcome in the world and as Iohn is the more short in setting down this so may we be in explicating of it having already spoken to it on Chap. 8. In the words 1. the devils design is laid down vers 13. 2. The Churches safety is expressed vers 14. 3. A new mean used by him to pursue his design is foretold vers 15. 4. The Churches preservation from that and the mean thereof followeth vers 16. And lastly the devils grand design which he in a great measure accomplisheth in the following Chapter is hinted vers 17. so that every verse hath a new materiall step of the Churches exercise wherein the devils uncessant malice on the one side and the Lords gracious care and soveraignty on the other do in this contest eminently appear The first is set forth vers 13. in two 1. The devils design and work He persecuted the woman which had brought forth the man-childe This differeth from what is spoken of vers 4. although that be persecution also in these three 1. In the object whom he persecuteth it is the woman which brought forth the man-childe whereas before it was the man-childe it self vers 4. The parties are upon the matter the same But the Church considered in her complex nature as an associated body with Ordinances of Word Sacraments Discipline or Government is called the woman because as such she bringeth forth and is a Mother Again as she is considered in her particular Members and Professors these are said to be her children so that the difference in this respect is that formerly the devil endeavoured immediately to cut off all professors that bear the name of Christianity by Heathenish persecution seeking to destroy the Church in her Members for if there be no Professours there can be no Church here again seing that failed him and he could no longer command men to take the lives of particular Christians on that account he doth not now war directly against them but
of Discipline most dexterously faithfully condescendingly and indefatigably discharged by him towards about fifteen hundred souls of whom he alone as Minister had the oversight yet in the whole series and contexture thereof thou wilt notwithstanding find as much solidity sobriety and modesty much quicknesse and sagacity and very much plainnesse and perspicuity considering the obscurity comparativè I mean of this Scripture which is rare sweetly kissing and embracing each other so likewise thou wâ—lt discover beside a clear explication of the Text of this Book and convincing proofes of the Pope of Rome his being that Antichrist a main scope of it even to the awakening of the lamentably decayed zeal of the people of God against that Beast drunk with the blond of Saints after whom so considerable a part of the Christian world and that to the great offence of the Jews is alas still wondering thou wilt I say beside those discover vast lecture in History great light in the Scriptures and very deep reach in the profoundest and most intricate things in Theologie to a publick profession whereof in this Vniversity of Glasgow he was sometime to wit a little before his being appointed to attend the Kings Family by the Commissioners of the Generall Assembly authorized for visiting the said Vniversity most unanimously and solemnly designed and called to the great satisfaction and refreshment of many and more particularly and especially of famous and worthy Mr. Dickson to whom the precious Author was chosen to succeed in that Profession he being called to a Profession of the same nature in the Vniversity of Edinburgh as one of the ablest and best furnished men all things being considered â—n our Church that were not already engaged in such employments and most likely to fill Mr. Dicksons room But his work will speak for it self and praise him in the gate and no doubt provoke the Reader as to blesse God for him so to lament the Churches great losse in the removall of such an usefull Instrument in the very flower prime and vigour of his grace gifts and age being but about six and thirty years which losse is so much the greater that he was eminently and beyond many as severall other wayes so through the healing disposition and great moderation of spirit given unto him fitted to deal in the edification-obstructing differences of this poor 〈◊〉 and divided Church as may further afterwards appear by a Piece of his concerning Scandal shortly if the Lord will to be published I will not detain thee much longer from perusing of this Work only I shall in short give thee an account left his way of Writing should be mistaken by any because it differeth from that which others especially of late have followed to the no small edification of the Church of God of the reasons inducing the Author as he once passingly shewed me upon his death-bed to insert these questions that are by way of digression more largely handled in this Book 1. The importunity of some friends 2. His perswasion of the soundnesse and in-offensivenesse of the matter wherein though he hath here and there differed from some great men yet hath he carried the difference with so much meeknesse and so few irritating or reflecting expressions dealing only by the strength of simple reason that he hath cast a copy worthy to be followed by others in this eristick age 3. Some apprehension that to not a few that way of touching upon some questions might be more pleasing and taking 4. To prevent drowning as it were in following the series and tract of the story and Commentary according to the practice of several Learned and worthy men in their Writings upon the Scripture 5. Because the clearing of some places along the Book it self did call for severall of them 6. That if they might any way at all be usefull they should not altogether perish there having been no other convenient way for the publishing of them and indeed it had been a pity to have smothered and kept them from seeing the light for I have sometimes heard him in his sicknesse professe that however fectlesse they were as he had peace in his mind that there was no new uncouth or strange thing in them So he could not deny but that sometimes in them and other parts of the Book he had found God sensibly assisting and carrying him through beyond his own expectation Now desiring that these labours of the Author which were intermixed with much prayer to God for all the while he was a Lecturing upon this Scripture and since there was a considerable part of a day every week extraordinarily set apart for prayer as for other causes so no doubt for seeking Gods help in that work desiring I say that these prayer-full labours of his may be richly blest of God to thee for making thee read the Revelation which it may be hath lyen by thee for most of it at least as a sealed book hitherto with more understanding edification and comfort than ever and desiring withall that the bright and Morning-Star who holdeth the Stars in His right hand may illuminate and fix many Stars of such magnitude and keep them long brightly shining in the firmament of His Church for the direction guidance and comfort thereof in these cloudy and sad times I am at least would be Christian Glasgow the 23. of September 1658. Thy servant for CHRISTS sake in the work of the Gospel IOHN CARSTAIRS READER BEing desired to speak my knowledge of this subsequent Work I acknowledge that I was one who frequently encouraged the Author to let it go abroad For however he had no time to polish it and what is here almost all was taken from his month by the pen of an ordinary hearer yet I am assured the matter of it as I heard it weeklâ— delivered is so preci us as cannot but be very welcom and acceptable to the world of Believers I am confident that the gracious design which some worthy Brethren among us have in hand and have now far advanced to the good satisfaction of all who have asted of the fiâ—st fruits of their Labours of making the body of holy Scriptures plain and usefull to vulgar capacities is not a little furthered by this Piece For albeit with greater length as the nature of the book of necessity did require than these Brethrens design of â—hortuesse doth admit yet it maketh very plain and usefull that without all question hardest of all Scriptures This I can say thâ—t diverse of the most obscure texts of that holy Book which I undeâ—stood little at the beginning of his Lecture before he closed his Exercise were made to me so clear that I judged his Exposition might well be aquiesced into without much more debate That wit were more than ordinary weak which durst promise from the pen of any man a clear and certain Exposition of all the Revelation before the day of performance oâ— these very deep and mysterious Prophesies It was
the Churches in Iudea so Corinth takes in Cenchrea c. 2. Consider those Churches as once given to Idolatry Ephesus was famous or rather infamous for that Acts 19. yet now Christ esteems them all Churches bestows an Epistle upon them holding out 1. His love 2. The power of His Grace and Gospel 3. The soveraignity and freenesse of His Grace breaking in on the kingdom of sin and Satan amongst them and that Christ can winn in Churches to Himself out of the most profane heathennish and Idolatrous cities and people 3. Consider These cities are respected by Christ and it 's not because they are cities but because they are Churches that which makes them to be preferred before others is the Churches in them And this is it that maketh places carry respect with Jesus Christ more than all the glancing victories and glory of the world 4. Consider them as they are some of them more some of them lesse yet none of them are called lesse or more Churches Ephesus where were many thousands is but a Church as Smyrna and other lesser towns are the reason is the Scripture goes not upon multitude and external considerations of that kind but upon the unitie that is among Ministers and Officers which is not astricted to one particular Congregation and where it is it makes an union among many as amongst few and amongst few as amongst many 5. Consider That the number of these Churches is according to the places where they were fixed and where the members did inhabit which shews that Parochial marches by bounds or towns in convenient lying is not unsuitable but consonant to Scripture wherefore the Church of Ephesus or of any certain place includeth all the Professors living there they are accounted of that Church and no other as providence hath put them together and the Churches are divided as they live sundry No indweller of Ephesus is accounted of the Church of Smyrna or contrarily order in this being well consistent with the Gospel and as we will not find mention made in Scripture of two Churches in one place what ever the number be save when they are after subdivided as 1 Cor. 14. So we will not find any Saint spoken of as belonging to any Congregation but as they dwell and the Church at such a place and Saints of such a place are still taken to be of a like extent 6. Consider Some of them were more corrupt others of them were more pure yet he writes an Epistle to them all some hath a name that they are living when they are dead some are fallen from their first love some have in them those that hold the doctrine of the Nicolaitans some are luke-warm c. Yet they are all of them owned as Churches and written to 1. Because our Lord looks on them as having that which made them to have the essence of Visible Churches and in so far He gives them the name though many defects were in them and therefore intitles them so He stands not to give Laodicea the title of a Church to Him which many it may be would scarcely count worthy the name of Christians 2. Because our Lords way is not at first to give up with Churches and Persons who are joyned to Him in Church-relations but to presse upon them to be forth-coming to their obligations He sayes not ye are no Churches but reckons them Churches and on that ground founds His promises threatnings and directions and gives them reproofs for what is wrong and His advice to amend the same an excellent way of dealing to have Churches answerable to their obligation and not to cast them off Rejection is the last thing used when neither threatnings promises reproofs nor directions have place to do them good And we may say it on the bye it is Christs prerogative to remove Candlesticks and dissolve ties between Him and Churches 7. Consider These Churches as they are now comparing them with what they were once Golden-Candlesticks now dens for Mahomet the Godhead of Christ once written of to them now trampled on Which shews 1. How doleful a thing it is to despise warnings 2. To what a hight Churches defection may come to when there is not a healing in time when falling from the first love is not taken heed to it may come to make a Church no Church These Churches were once as glorious as ever Glasgow was and more Paul writing to sundry of them and here Iohn to them all yet for contempt of the Gospel God breaks the stayes of beauty and bands and they are no Churches to Him Tremble to think upon it 8. Consider That Iohn now in prison writes the Church is obliged to Iohns imprisonment We now have moe writings by the Apostles Epistles from their prisons than we have from their liberty God making this good use of mans malice 9. He repeats his commission not only in generall but to every Church as their peculiar message was that he might bear out his commission in his dealing with them and that they might know the warrand they had to hear him Neither Ministers ought to speak or people to hear except they be warranded there is an unwarrantablenesse in hearing as there is in speaking Prov. 19.27 And people would make conscience in hearing that it be not done indifferently and there would not be indifferent accesse for all to Preach nor for hearing but as the Lord warrands LECTURE VI. Vers. 12. And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14. His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brasse as if they burned in a furnace THe second circumstance or step of the first part of the Vision is what Iohn did vers 12. or his carriage when he heard the voice spoken of before vers 10. I turned to see the voice that spake a voice is not properly the object of sight but it 's two wayes to be understood 1. Either Iohn turned him that is gave pains more clearly to perceive and understand that which was spoken for seeing in Scripture is often so taken for a more clear up-taking and understanding of a thing and so the meaning is Iohn having heard the voice behind him he lends to his ear to take it up better Or 2. It may look to Iohn's desire to see him that spoke and so he turned not to see the voice but the speaker and on the back of this the heavenly Vision is represented to him And being turned I saw seven golden candlesticks Follows what Iohn saw upon his turning about he gets this Vision Folks that go about the use of the means seriously minding edification they readily profit
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
other power can be attained And no question the devil loves to have scandals breaking out in the Church especially in her Officers which do once put a blot upon her And if it be to be taken notice of at all he had rather that some other did it than the Church her self because so the commendation becometh theirs and the blot sticks to her and thus as it were he proclames to all what sort of persons would these Church-officers and Church-members be for all their profession if they were not even as other men by some other hand restrained And thus the wisdom and holinesse of our Lord Jesus is reflected on as if He had approven corrupt mens designs who love to have a blot on the Church but not to have her vindicated from it because by this the Church is capable to give offences but in a incapacity to remove them or to vindicate her self from them which standeth not with that zeal which our Lord hath to His own glory in the Church And certainly it 's not the punishing of faults simply that vindicateth the Churches holinesse but it is the censuring of them in such a way as evidenceth the Churches abhorrencie thereof that doth it otherwise Christians and heathens living under one Commonwealth might be supposed to have the same indignation at scandalous ills And so the denying of the Churches Authority if it doth not permit faults to be unpunished at least all yet it secludeth such a way of censuring them as may vindicate the Church and Christ Jesus the King thereof in an singular manner and if we may so say puts her yea the Lord Himself in their reverence whether she shall be free of corrupt Teachers and Members or not or whether she shall lye under that blot or not 5. By the denying of this Ordinance the other Ordinances which are acknowledged are made weak and obstructed in their exercise Concerning the Sacrament of the Lords Supper it is clear for by this the rail whereby it is in a singular manner separated is broken down many offices of the Church as these of Elders and Deacons are made void and that of Preaching made contemptible or maimed For publick authoritative rebuking of all and sometimes of some in particular is a special part thereof Now where Church-government is denyed either the Minister must do it abitrarily by himself and so he is more liable to a snare and the party reproved to be stumbled as having only to do with the Minister who may partially proceed therein or it must be forborn and so his Ministrie be made obnoxious to despising which by his rebuking with all Authority is to be prevented and every way plainnesse and freedom even in Preaching especially towards these in place is so far as can be restrained 6. By this the devil aimeth still either to make Religion to suffer as a thing that men may carve on according to their interests as in other matters of policie therefore he mixeth all together or he doth continually lay grounds of jealousie and difference between Magistrates and Ministers thereby to make that Ministers and these who will be faithful should either sinfully connive at what may prejudge the Kingdom of Christ or by their testifying against the same make themselves more odious to the Rulers for lay this once for a ground that there is no Church-government but what the Magistrate hath then either the Minister must say that none ought to be admitted to Civil-government but such as both for skill and conscience are fit to mannage the matters of Religion which Civil States will not alwayes be content with neither often is it possible or they must account any man who may be fit to mannage Civil things fit also to mannage the Affairs of Christs House which in conscience cannot alwayes be done whereby necessarily they must be brought in tops with Magistrates except we say that either unskilfull Magistrates use not to be in place or that such may yet be tender and dexterous in the mannaging of every Church matter that comes before them And on the by we may say that seing qualifications fitting one for any place and Government are simply called for in these who should supplie the same though sometime de facto they be not so qualified and seing special qualifications are required for governing of the Church of Christ which are not required in these that govern a Civil State and will not be accounted simplie necessary to them It must therefore follow that by the Lords Ordinance these two Governments are not conjoyned in one person seing he hath not alwayes conjoyned the qualifications that are requisite for both We shall insist no more in this the reading of these Epistles will sufficiently shew how concerning this truth is and although this controversie be abundantly cleared by the writings of many worthy men that there needeth no more be said therein yet having such occasion from these Epistles we shall once for all touch some things concerning Church-government as it is holden forth therein whereby we will find it clear 1. That there is such a thing as Church-government distinct and independent from the Civill 2. Wherein it consisteth And 3. Who are the Subjects thereof And 4. We shall lay down some conclusions or observations concerning the same as they may be gathered from the Text. 1. The Church of Christ is furnished with a Government and Authority within her self for the ordering of her own affairs trying and censuring of her own Members and that immediatly from Jesus Christ distinct and independent from any Civil Government on earth That there is such a thing as Government and Authority in her is clear by these 1. The practice of the Angel of Ephesus in the trying and censuring of false Apostles which cannot be done without Authority and Government 2. This practice of theirs is commended by our Lord Jesus it can therefore be no usurpation in them 3. In the Church of Pergamos we will find the Angel reproved that they had them that held the Doctrine of the Nicolaitans c. which doth suppose Authority in them even to have censured and cut off these from their society for if they had not had Authority to do it it was not their duty to have done it and if iâ— had not been their duty to do it our Lord Jesus had not reproved them for committing it 4. The Church of Thyatira is reproved also for suffering the woman Iezebel to teach and seduce His Servants which doth imply an Authority and Government fitting them to whom he writeth to have marred and hindered her Preaching and somewhat to have been in their power to have done which was not done by them otherwise our Lord Jesus would not have to reproved them The making out of these three will confirm this 1. That the thing commended in Ephesus and desiderated in the other two Churches doth imply Authority and Power 2. That this is in the Church as distinct
such Societies and exclude others from them though possibly it may be done unjustly yet was it ever heard of that a Magistrate might priviledge any with the priviledges of Church-membership or by his Authority un-Church any The paralel therefore cannot be universall in these 3. All other Societies as such are parts of a Commonwealth and together make up the body and therefore in reason ought to be subordinate to the common Government but the Church as a Church is no essentiall or integrall part of a Commonwealth there is therefore not the like reason for their subordination If any should yet except and say that an Authority may be immediately from God and not derived and yet be by Him appointed to be subordinate to the civill Magistrate as is instanced in that Power that a Husband hath over the Wife or a Parent over his Children We Answer 1. That it may be questioned if a Parent as a Parent be subordinated to the Magistrate although as a man and member of the Commonwealth he be for he may command his Children without any Authority from him yea contrary to the commands of Magistrates and in some cases warrantably suppose in their Marrying adhering to the truth of God c. neither can the Magistrate increase or diminish their power although they may strengthen them or marr them actually in the exercise thereof yea suppose a Parent to incline to match Son or Daughter in a way that is not sinfull or inconvenient and for this end to command them to give obedience and again suppose the Magistrate to command them otherwayes to match The Magistrat's command here will not loose the Childe from the Parents Authority because although both Parent and Child be the Magistrat's subjects yet their obedience is called for in reference to these things that belong to a Magistrate only Hence that case of a Magistrat's requiring one thing and a Parents commanding of another to the same Child is by Divines solved by this distinction That in things belonging to the Magistrat's command the Child ought to be obedient to him in what concerns the duty of a subject but in things that concern the duty of a Son properly he is to be obedient to the Father whatever the Magistrate command which sheweth that simply the commands of a Father as a Father are not subordinate to the Magistrate and so that in reference to some persons there may be two supream Powers upon divers considerations who may command without subordination one to another and yet their Authority be no way inconsistent together 2. We Answer That although the Authority of Fathers and Husbands were subject to the civil Magistrate as such yet can it not weaken this consequence If the Authority of the Church be not derived from the Magistrate Then can it not be subordinate to him for the Authority of Parent Husband c. is personall and naturall that is founded in nature and theâ—efore is derived by nature to Parents Husbands c. And such do not make a body of themselves but are members of another greater body whereas a Church is a Society and Incorporation compleat in it self and as such is not founded on nature but by Gods positive grant and foundation is such and therefore Authority must be immediatly derived to the Church by the same mean to wit of a positive grant by which its being as a Church is derived And can it be instanced that there is any such to wit a compleat Incorporation having immediate power from Christ for the governing of it self and shutting out of corrupt members without any derived power from the civil magistrate who yet are subordinated to his power in the exercise of theirs We grant indeed that the Church considered as subjects and members of the commonwealth are subject to him but it will no way follow that the Authority or Government wherewith she is furnished as a Church is to be subjected to him Neither can this be thought strange that a Church â—udicatory considered as such should be accounted independent as to the civil Magistrate seing we must either say that a Minister in his Ministeriall and Pastorall duty acteth by an Authority immediately from Christ without any dependency on the civil Magistrate which yet readily cannot be admitted in any other case to wit that a person should command without dependence on the Magistrate Or we must say that the Minister preacheth and acteth in his Ministery in the Magistrate's name mediately and by his Authority or by none at all which I suppose none will affirm And what greater inconsistency is it with civil Power to have distinct Authoritative Courts than to have Rulers distinctly and Authoritatively commanding persons especially themselves 3. If we consider the Epistle to Thyatira where much is commended yet there is a notwithstanding and reproof cast in upon this account because thou sufferest that woman Iezebel that calleth her self a Prophetesse to teach and seduce my servants This suffering can be no defect in respect of civil Authority for that was not in their power or is it any defect of any personall or private dutie because none such can imped other persons teaching if willfully they will set themselves to it nor can they be thought defective in thâ—t that are so commended for Faith Charity Works c. and that even in respect of their thriving and growing in their private conditions it must therefore be a suffering of her in so far as by Church Authority she was not censured and restrained that thereby the seducing of Christs servants might be prevented whose edification is the end of this as of all other Ordinances and so consequently the Church of Christ is furnished with power and authority in reference to her own affairs and members 2. This will also be clear by considering these who are primarily in this respect commended and reproved in these Epistles it is not the body of private Christians but the Church-officers as peculiarly distinguished from them so that these threatnings and reproofs do otherwise belong to them than to the Church as we will find in the progresse And there can be no other reason given of this but because these faults were the faults of these that had Authority to right them and did it not which will be more clear afterward when we consider the subject of this power 3. These acts are either acts of private Christians or personall acts of Ministers and Church-officers both which are already overturned by the forementioned reasons Or it must be by some extraordinary act as Peter's smiting of Ananias and Sapphira or it must be the exercise of some ordinary Power and Authority there is no other thing conceivable But none of the first three can be said Not one of the first two for the reasons given not the third Because 1. There is no warrand to look upon these Officers as furnished with that gift nor was it ordinary to the Church and her ordinary Officers such as
could their Authority have never reached to the formal removing of them as in civil cases was hâ—nted Thirdly To make out the Argument we say that this distinct independent Power here mentioned is a thing that agreeth to the Church in all Ages and conditions and is not peculiar to any one time as suppose because the Church wanted Christian Magistrates at this time it had been lawful to exercise Authority independent from them which in other cases where the Magistrate is Christian is not to be granted Therefore we say 1. That which is attributed to these Churches here agrees to them as Churches and therefore to all Churches at all times for the duties are common and the hazards are common to Churches at all times Therefore this remedy of Church-discipline must be perpetuall also it being the cure that is appointed for such a disease And that often repeated word He that hath ears to hear let him hear what the Spirit saith unto the Churches doth speak in all ages to the end of the World alswell as then 2. If all other directions exhortations c. in these Epistles be perpetuall and binding to the Church to the end of the World then this must be so also and there can be no reason given why this is to be accounted temporary more than the other especially considering that Christs sending of this Revelation is for the good of His Servants unto the end of the World and that especially is aimed at in these Epistles as the forcited close doth confirm It must then be injurious to Christs mind to scâ—ape out so much as concerneth Government as not belonging to His Church for so many ages 3. If the grounds requiring the exercise of this power in the Churches during this time be perpetuall agreeing to all ages Then it is not to be astricted to the time of the Churches being under heathen Magistrates alone But the ground are perpetuall for that is not because the Magistrate is a heathen but that the person offending may be brought to repentance and the seducing of others may be prevented Now these ends are perpetuall which the Church is to study in all times and seing Church Authority and Government is here holden forth as a mean appointed by Jesus Christ for attaining of these ends It must therefore be of perpetuall use to the Church also Although these Truths be clear from the Word yet there are some things which are partly exceptions partly objections insisted on by Adversaries which we shall speak a little to as the nature of our intended purpose will permit A forcited Author pag. 545. doth confidently undervalue all Arguments to this purpose and denieth all distinctnesse of Government in the Church by any Power distinct from that of the Magistrates and to maintain it doth 1. assert That all sort of Power whatsoever is supreamly in the Magistrate whether Heathen or Christian by that place Rom. 13.2 he heaps up with many bigg words several absurdities that accompany as he alledgeth that opinion of a distinct Church-government which he calleth invidiously the building of an Empire within an Empire Yet 3. He granteth that where the Civil Magistrate taketh not on him the care of the Church and maintaineth it not in that case by the Law of Nature and Nations the Church cometh to have an Authority or somewhat equivalent in the place of that whereby she is qualified for the ordering of what concerneth her Members during that case of such a Magistracie allanerly and denyeth any other Authority to have been in the Church during the time that these Epistles were written but what was by voluntary confederacie and association of Members amongst themselves and therefore saith That they had and exercised no lesse Authority during that time in Civil things for which end he maketh use of that place 1 Corinth 6.1 2. c. In reference to all which we say 1. That Authority cannot be denied here however it be derived seing it is a Power to Excommunicate and Exauthorate Officers and Members which they assume as he speaks pag. 654. Yea a Power equivalent to that of the Magistrates because it 's a Power adequate for the time to this end of governing the Church pag. 545. And therefore we say if this confederating or up-making of this Government be a thing jure called for and necessary to be done for this end it is the thing which we assert also and in respect of the particular circumstances that is what places or persons are to associate together is to be regulated by Christian prudence but if it meaned of a voluntary association and confederacie such as trades and crafts use in their Societies as that alone which is the ground of this Power This we altogether deny Because 1. If that confederating be called for by the Law of Nature Then it is not voluntary and free And this Authority is not grounded meerly upon voluntary confederating because as it is not arbitrary to a converted Christian to be Baptized or not so being Baptized it is not arbitrary to him whether to joyn with the Church or not And being joyned submitting to its Government is a necessary duty to him And it becometh not Authority to him because he submits to it but he is to submit to it because it is Authority and therefore supposing that these false Apostles or Iezebel or the Nicolaitans had never consented to subject themselves to the Discipline of these Churches as by their taking such names of Apostles and Prophets to themselves it 's like they did never yet notwithstanding had these Churches Authority over them and it was their duty to submit unto them 2. It 's granted that the Authority that the Church hath in such a case is equivalent to what the Magistrate hath and might exercise and if it be not equivalent to this then the Church of Christ under such Magistrates would not be so perfect as to their Church-state and wel-being as otherwayes which cannot be said without wronging the wisdom of God as if he had left His Church destitute of inward Power when she had least outward Protection but if it be such a Power it cannot be arbitrary and meerly grounded upon the confederacy but must be authoritative upon an other account and may authoritatively enjoyn one to confederate And so confederating is not the ground that constituteth the power but a mean making way for the exercise thereof 3. If it were asked What evidence or proof could be given of such voluntary confederating in the Churches for that time It would be hard to show that universally in all the Churches there was such formall compacting actually agreed upon and yet that there was Government and Authority in them all is evident 4. Suppose confederacies to have been yet could they never have constituted an Authority and Government distinct and independent from the civil supream Power especially while the supream Power opposed the same as supposing to keep the similitudes proponed
that many Chirurgians and Tradsemen of any kind did live under a Magistrate and Laws which would admit no such by their Authority to live and confederate under them will any say that in that case by voluntary confederating they could assume an Authority to themselves and censure any Person especially against their will without wronging and encroaching upon that Authority under which they live Yet it cannot be denyed to a Church and that without any prejudice to the Magistrate because it in nothing lessens his Authority or withdraweth any thing from his cognition which formerly used to belong unto him but as the arising of a new Church within a Nation hath with it new cases actions and considerations of persons and deeds so it is reason that it should have with it a new Authority to govern the same 5. If the Church had another kind of interest in reference to spiritual offences than in reference to civil debates then this confederacie cannot be the ground of such an Authority this will not be denied according to the former principles which do paralel both these in the primitive Church and make this the proof of the former But it 's clear that the Church-authority did far otherwayes reach Church-members in spiritual offences than in civil things which may thus be made out 1. They might Excommunicate and un-Church for spiritual offences and for disobedience in these if a brother did not hear the Church and oft-times they did so But it cannot be said that if a brother had been disobedient to an arbitrary decree in civil things that upon that account they would have proceeded against him to Excommunication and constrained him to have submitted sure we are it was never put in practice at least till Antichrist arose 2. In that Chapter 1 Cor. 6.7 and 8. the Apostle reasoneth for submission to this and exhorteth Christians so wronged to suffer the wrong rather than to pursue it before Infidels which doth suppose that the Church was not furnished with Authority to redresse civil wrongs as she was to redresse scandals And therefore Matth. 18. our Lord giveth order to proceed in case of non-satisfaction to the highest degree And on the by we may say it is an odd thing to expound that place of Matthew by this place of Paul As if the Lord did only there warrand a man to pursue injuries before heathen Judges when he would not submit to the advice of Churchâ—members seing expresly Paul enjoyneth them rather to suffer wrong than to make the Gospel contemptible before Infidels by the contentions of Christians which yet that exposition of Matth. 18. will approve of which sheweth that it must be understood to speak of Church-offences in respect of which suffering and bearing with them is condemnable as we see in these Epistles 3. If what the Church did in civil things be common to any person or persons in any rank or condition whatsoever and to Christians in any time and case that is that they may and should submit their differences to some and these to whom they are submitted may decide And upon the other side if what the Church exerced in reference to Ecclesiastick offences and censures be not common but so that no submission to others but such as are in power could warrand one to draw forth such censures as are here mentioned yea according to the principles which we oppose it were not lawfull for Christians to do so now in civil things for they say it 's not lawfull to do now in Church-things as these did at that time Then the Churches Authority was not equal in civil things as in spirituall things And so consequently no confederacy can warrantably ground this Church Authority But the former we conceive is clear Therefore c. 4. It may be clear by this that the Church did never exact civil mulcts or inflict bodily punishments which sheweth abundantly that she did not exerce Authority in civil things equally as in spirituall and yet had her Authority been only grounded on the voluntary confederacy she might have inflicted the one as well as the other 5. Suppose a Church-member had wronged an Heathen by his miscarriage No question Church-discipline would have reached him which is not the intent of that 1 Cor. 6. Therefore that cannot be the ground of their Power alone 6. That direction Matth. 18. Tell the Church was given before this was written seing then this is the foundation of civil association as is pretended That of Matth. 18. must be of another kind 7. This opinion will infer the setting up of a civil Power in civil things where the Magistrate is not Christian yet that was never asserted by any 8. The Adversaries themselves grant that in such cases the Church may do much more in Church-matters than in civil because that the Magistrate doth allow his power to rectifie civil things and yet this doth make both equally lawfull 9 Suppose the Magistrate had repealed a sentence past in civil things no question it had bound them though it had been unjust Yet supposing he had repealed one of their Church censures and declared excommunication void It had not done so nor had been acknowledged yea had he inhibited them to decide a particular in civil things they would not have proceeded but when he did inhibit censures notwithstanding they did proceed and actually did suffer Martyrdom upon that account which in a civil action I suppose they would not have done 10. That 1 Cor. 6. admitted any to be Judge that men submitted unto or had wisdom But Church-things were governed only by these who by office were Rulers All which do shew the vanity of that assertion that they equally meddled with both kinds and yet this one thing is the ground of all that is said to evert this Authority Add that 1 Cor. 6. the parties offending are reproved for going to him here the Church-officers for not censuring these that offended which supposeth a power to be in them And it cannot be thought that the Angels had been so censurable had they not decided civil businesses as for this Beside pag. 548. He denies that there was a necessity of obedience in civil things which yet clearly is here asserted in these Church censures Whereas it is said as a further evidence that the Churches Authority during this time was only built upon this voluntary confederacy that after supream Magistrates became Christian they did intermeddle with all Church power without any contradiction pag. 544. It is either a meer mistake or an untruth a mistake in this that it accounteth their meddling in a civil way with many things which the Church still meddled-with as formerly and adding of their civil sanction thereto for strengthening not for diminishing the Churches power to be an assuming of Church Power and Authority which are things most distinct even as a Christian Magistrate doth command the Son of a Christian Parent to do the same things which his Parent doth command
him in reference to the Christian Religion which a heathen Magistrate did not yet is the Parent 's power and authority over his Son no lesse than when the Magistrate was heathen because the Magistrates command is not privative but cumulative to the Parents Authority even so is it here And there can be no greater reason to say that Church Power and Authority over Christians did cease in spirituall things after Constantine became a Christian than to say that the Power and Authority of a Christian Parent and a Christian Master did expire at that time And seing it is granted that Church power and Parentall power are both immediately from God without any mediate derivation by the Magistrate It is reason that they should be of equal duration and continuance also And in matter of fact it is clear that the Church continued to exercise the same power which formerly she did and also that the Magistrate concurred in his station for the strengthening thereof and there is not the least shadow for any delegation after that more than formerly But that now by the approbation of civil Authority the Church had accesse to do that for which before that time she was persecuted even as there was full liberty given to Preach the Gospel which formerly was inhibited yet none will say that that power of the key of Doctrine was derived from the Magistrate For what is alledged of the Emperours calling of Councels That will prove him to have put them to the exercise of their power but not that it was derived from him more than when before that time Provincial Councels were called by some eminent Bishops it will prove that their Call did authorize them But rather both these Calls do suppose Authority to be before in these that are called And therefore there is no question that if Constantine had called others than Church-officers to judge and censure in reference to these differences Ecclesiastically he could not have derived Authority to them so as to have made them equally Rulers and with the same Authority as if they had been Church-members and Officers which yet might have been done if their Authority had resided in him alone Beside he commanded the preaching of the Gospel also as is said Whence we may see that Christian Magistrates did not meddle with that Power and Authority which formerly resided in the Church neither ever was it heard of that a Magistrate did excommunicate authorize or ordain a Minister and such like wherein Church-power is exercised And though it be said that he doth these things mediately by putting the Church to it and by calling Church-officers to consult in Ecclesiastick things which he doth confirm by his Authority even as he doth govern other Societies as Physicians Lawyers c. by Authorizing some of their own number to mannage what concerneth such Callings and Functions in which respect say some the Function is different from the Magistrate Yet he is not the Lawyer nor the Physician more than he is the Minister but the Authority is on him alone To this we say 1. That the paralel is most unequal because although a Magistrate be not by his station a Physician or Lawyer yet supposing him to have skill he might lawfully do any act incumbent to these Stations which doth indeed show that the same Authority whereby they act doth reside in him but suppose he had the Theorie of Ecclesiastick things and skill in them yet he might not stepâ— to himself to act the acts of a Ministeriall Function nor as a Magistrate to sentence with Church sentences Administer Sacraments as he might do in the sentences of inferior Magistrates and Courts which doth shew that that Authority doth not reside in him 2. We grant that he may be said to govern mediately as he may be said to Teach and Preach mediately for he ought to provide for that But that will not infer that the Authority of Preaching is derived from him yet no way doth the weight of this controversie so much ly on matters of fact what Churches or Magistrates did since the Apostles dayes as by what right and warrand they did what they did This last assertion therefore although made out could prove nothing without the former nor will the instancing of exorbitancies in Church-governours infer any nullity of that Power more than the enumerating of miscarriages of men in civil place will enervate that ordinance of God yea we are sure much ill hath come by Magistrates intrusion in this Church Power and many have miscarried in it much lesse will heaps of slanders against most faithful men do it whom God eminently countenanced and who singularly by suffering were honoured to testifie for Him such as Mr. Welsh Mr. Melvil Mr. Davidson and others who we are perswaded in the great Day will be as bold in reference to their being approven in their stations as any of their opposers or traducers on this account This way of writing will not be found to proceed from zeal for the Lord which hath so little respect to such who eminently adhered to him and let these traducers of His Ordinances and Servants prepare for giving account for both to Him to which we leave them For the absurdities wherewith he doth load this truth they being for substance the same which often have been fully wiped away we shall only say these two 1. That either they are no absurdities Or 2. Not such as the grounds acknowledged by him will infer For 1. It is no absurdity simply that a man in diverse considerations should be subject to diverse co-ordinate powers as a son is to the Magistrate as a Member of the Commonwealth to his parent as a child and member of the family and in some things as formerly hinted at he is so obliged to be subject to the parent that no command of a Superiour can loose him from it and in other things so subordinated to the Magistrate that therein the parents authority hath no place And the same may be seen in wives who in some things are subject to their husbands commands and no Authority can warrant them to do otherwise 2. We say that this same absurdity might have been instanced in these Churches that the Lord writes to suâ—pose as he doth in the other case that the Magistrate had appointed some whom the Church had called to her Synods as for example to that mentioned Acts 15. to some other civil imployment as they were subjects would not the same absurdity of the interfereing of the two Authorities have followed he must either then say that such a case was not conceivable in these times or he must say the absurdity must be evited or it will be fastened upon the way approven by the holy Ghost as the Churches governing of her self distinctly is granted to be at least during such a case and when he loses and vindicates his own concession it will be easie to answer his objection 3. It cannot be denied but
that a Minister may independently command a Magistrate in the Name of Christ according to the Word and that not only by reason of the matter as an other private subject may do but by vertue of his Office and Authority in which respect he is not only a reporter to tell what is Truth but a Messenger and Herauld authorized to charge all hearers to the obedience thereof as Iohn the Baptist did Herod who in some respect might be subject to Herod as in other respects Herod was to him and if this be no absurdity in reference to particular Governours why should it be thought absurd in reference to the Powers by which these govern Supream Church-Power then and Supream Civil-power in distinct persons cannot be absurd And we suppose there can be no Authoritative Officer that upon any civil account can so independently command the Civil Magistrate Church-power therefore is not to be regulated in every thing as the Civil is It 's strange to say that it 's lawfull to a Magistrate to receive Ministeriall injunctions or not as he pleaseth or at least no more than a sick person is subject to the Physician can it be said that a sent Minister can have no more Authority in prescribing duty in the name of Christ than a Physician in giving directions for health Or will it be thought equally sinfull or lawfull to disobey the directions of the one as of the other even laying aside the matter or shall every one skilfull in Divinity be counted of equall Authority with a Minister as the counsel of one that is skilfull in Medicine is to be counted of the same weight as if he were a graduat Physician if his reasons be as weighty or is there any exception of some more than others from Ministeriall power because of any outward place or grandouâ— These things can hardly be conceived without wronging the Ordinances of Christ. 4. It 's thought absurd to say that a Magistrate is not blindly to act according to Church conclusions and determinations but deliberately to try his own act and yet not to be the proper Judge thereof It cannot be denied that a Minister is to try and judge of what commands the Magistrate shall lay on him in reference to his duty if therefore the Magistrate's subsequent judgement did demonstrate him to be supream in Ecclesiastick things the same will prove the Magistrate's judgement in the case foresaid to be subordinate to the Ministers that therefore is no absurdity 5. An Ambassadour from one King to another or to some inferiour Magistrate is in his personall carriage subject to the Authority within whose bounds he is but as an Ambassadour in the following of his Commission and instructions and as such he is only countable to these that sent him and never was it heard that one subjected his Ambassadour to the Authority of those to whom he was sent even amongst men But that was reserved at least for some others appointed for that end by him neither doth a Magistrate account an Ambassadours independency on him to be inconsistent with his Authority Now Ministers being Ambassadours sent by Christ to Magistrates as to others we must either say these to whom they are sent must judge when they faithfully exerce their Commission or not in their Masters name which is absurd amongst men and could not but look partiall like or we must say they are not countable or censurable on earth or that Christ hath intrusted His Ambassadours and Church officers with this power of censuring men who shall walk unworthy of their Trust. If it be said that an Ambassadour is no Magistrate and hath but an instructed power Answ. Yet is it a power and in that respect such as Church-officers have and suppose there were a plurality of Ambassadours for a King or State within the Dominions of another instructed to act joyntly for his affairs and to censure any of their own number or retinue that should walk unworthy of their place would any Magistrate think that these wronged his power if they shat some from their fellowship without his warrand or could he claim to recognosce their deed although in a criminall case he only might have accesse to punish even their members in that place For that qualification of his concession which is to allow this confederate Authority only to the Church that lived under such a Magistrate as doth not undertake the care thereof we suppose it will not be easie to free it of absurdities if this distinct Government be not acknowledged to be perpetuall For 1. Do not the same Scriptures that place all Authority in the Christian Magistrate and require absolute obedience from his Subjects to him in the same manner belong to any Magistrate as a Magistrate and his Subjects under him and particularly that place Rom. 13. And suppose the Magistrate should not assume that power and put it in exercise yet if Ecclesiastick power be in that same gift committed to the Magistrate with the civil power no private persons could upon any pretext meddle therewith For suppose the Magistrate should abstain to punish some kind of Murthers Witchcrafts c. no private persons could confederate themselves to assume a power of punishing these becausâ— civil power to punish these things is not committed to them but to the Magistrate If then the Church might censure scandals without incroaching upon these Scriptures at that time Why may it not do so even when the Magistrate is Christian This Church power then cannot be understood to be comprehended under the Magistrates Commission seing Paul is exercising it even while he is extending to the utmost the Magistrates Commission in all things and quarelling Christians for encroaching upon any thing due to him and no question he knew best the extent of these directions 2. There is no Magistrate who will professedly disclaim the charge and Government of any people although in practice many of them prove negligent of the Church of Christ. Now it may be asked if this necessity of confederating for exercising of Church-authority dothâ—ly upon the Church only when the Magistrate is professedly Heathen or if also when Erroneous or Atheisticall and Prophane or in practice negligent and carelesse like Gallio in what concerneth the Church It cannot be astricted to the first because the Church is no more obliged to an Erroneous Magistrate then to a prophane and carelesse Magistrate though he be not professedly an Heretick or Erroneous if that Authority be not improven for them and so according to these principles the Church is to confederate and exercise Authority within her self even then which will come to this that the Church is called to assume this Authority except in such cases as the Magistrate doth take it on him and exercise it for her good for if he exercise it to her hurt it is better to want it and so it will turn near to this that the Church is to assume this power save where the Magistrate
is Godly and according to conscience doth exercise his power for her good And then it may be asked supposing that the Magistrate professe willingnesse to govern the Church how shall it be judged whether such and such a Magistrate be to be admitted to Govern or whether they be to assume Government to themselve It will come to this that it must rest in the judgement of discretion of these private Christians whether they will admit the Magistrate to Govern or not And according to the principles of that Author if they judge him according to their light to be one that taketh no care of the Church they should assume that power to themselves for elsewhere he affirmeth the judgement of discretion to be the great decider and that a man had better do according to the light of an erring Conscience than against it Yea 3. According to his grounds they may not only assume power in Ecclesiastick things but equally in civil things also And will he say that the Church of France may take power in civil things as they do in Ecclesiastick and not wrong the Magistrate Or can it be said that this is a priviledge to the Magistrate which makes him so to depend both in things Ecclesiastick and Civil upon a Peoples estimation of him 4. By these grounds either a Church should never assume power under any Magistrate however carelesse and profane and so as is granted wrong her self contrary to the law of nature or by assuming power they declare that they account the Magistrate a Heathen Erroneous or Atheisticall c. and is not that a greater irritation and probable occasion of division betwixt the Magistrate and Church than to continue this power distinct under all Magistrates equally And truly it looketh not like Gods Ordinance that putteth His Church oftentimes in this strait that it must either suffer prejudice or disclame and provoke the Magistrate so as to account him an Atheist unworthy of Government but to have forfeited so much of his Power c. And suppose a profane â—on succeed in the Magistracie to a gracious father or profane men be chosen to succeed others who bare rule before them even in Church-affairs which case is often incident what strait would it be to the Church either to continue to be governed by the Magistrate as formerly or with so much disadvantage upon personall considerations to assume a power which formerly they did not 5. Either the Church assumeth that power contrary to the Magistrate's command and so there is clear ground of a Persecution and War or it is with his good will or at least permission and that must presuppose this that he doth account himself Heathen Erroneous or profane which cannot easily be expected especially from a man not so denied and mortified as such a Magistrate is supposed to be for delegated it cannot be seing in that case this assuming of Authority is not called for 6. It may be asked what degree of erroneousnesse profanity or carelesnesse in a Magistrate may warrand a Church to assume this power seing even amongst heathens there are degrees and if so then how shall that be judged Suppose a Christian Magistrate should neglect Church affairs otherwise than as they fall within the compasse of civil Government in which respect Heathens did own them or suppose he should own some sentences punish some scandals which it seemeth Aurelian did in expelling Samosatenâ—s and Severus in commanding to give again to the Church a place where they used to meet that some Rogues had violently put them from saying that it was fitter that God should be worshipped there than that it should be imployed for such an use Now what is called for in such a case might be a debate whether might not such Heathens be accounted to take care of the Church and so it became not these Primitive Christians to have retained power during their reigns or what may be thought of Christian Magistrates that do no more and it may be lesse than these whether are these to be retained or not 7. It may be asked in such cases whether is explicit confederating for that end necessary or not and suppose some would not submit willingly How could they be compelled Or if so were they lyable to no censure because of their obstinacy It were good that these things were cleared if it be supposed that this be a practicable thing and often to be practised It is further said That the Churches greatest hazard is from the great power of Church-men and not of the civil Magistrate as experience sheweth therefore it 's dangerous to give them power Answ. So the greatest danger of Errour is from Church Teachers shall they therefore have no Teachers So the greatest hazard of tyrannie to a State in civil things is from a civil Government is it not therefore to be allowed Yea this is the reason of it that corrupt Church-officers wrong the Church most and that both in Government and Doctrine because in both they come nearest Her heart and therefore when they miscarry it cannot be but worse than when an Authority more extrinsick doth miscarry and by their Power they had ever greatest accesse to do her good or evill and this rather confirmeth what was said That properly the Power doth belong to her and had need to be well mannaged because corruptio optimi est pessima But was it ever heard of that Church Authority well mannaged did hurt to the Church or State either under what ever Magistrate It followeth only that the abuse of Church Power is ill But no more 2. We come now in the second place to consider wherein this Authority is exercised which we shall speak to only in so far as these Epistles give ground and we will find it to be in these four 1. There is a Triall thou hast tried them that call themselves Apostles c. which triall inferreth Authority to cite and warn parties to call and examine witnesses 1 Tim. 5.19 to take Oaths which is requisite to triall and witnessing as that alone which putteth an end to strife amongst men Heb. 6. Therefore Mat. 18. the Lord giveth the same rule concerning procedor by witnessing in the Church which Moses gave in reference to all Courts That out of the mouth of two or three witnesses c. shall every matter be established This showeth also that they may receive the complaints of offended Brethren as is in Mat. 18. keep meetings for that end lead inquiry upon the crying fame of offencâ—â— as is like they did in this case of Ephesus and in a word do every thing that is needfull for compleating triall for where the end is approven the means that are necessary to the attaining thereof must be approven also 2. There is a Power here to judge and determine thou hast found them liars which doth respect these two 1. The nature of offences they must judge what is truth and what error otherwayes they can not tell
such disputes teach men to do And the Question here cometh if in reason a Church-member may disclame Church-authority and censures simply or de jure though by Power or violence they may do so de facto yea this doth indeed prove Church-government to be distinct from the civil because it is not armed with worldly Power and strength as other Governments of the world are and in that respect is not of this world as the Lord Christ said of His Kingdom Joh. 18. yet was He still a King and it cannot be but a high guilt to mar this either by overturning of it altogether or by encroaching on it and thereby to mar its freedom or enervat its Power or by refusing to submit unto acknowledge or authorize the sentences thereof as mens places call them to do We may therefore propose a word or two to all but especially to Magistrates in refâ—ference to this 1. Let Magistrates in the fear of God consider what they do lest they involve themselves in this guilt it hath ever been hard to kick against the pricks and although some would make encroachment on this Government to be a sweet thing which men easily admit in their own persons without any restraint yet the end thereof is bitternesse And it would be considered if such counsels tend to commend Religion and further it or not which at the best are but to mould and restrain it so as it may be subservient to their own greatnesse and ends as in Henry the 8. of England did appear 2. They would consider if conscience put them to it or if the most zealous presse it or if some other thing drive it on and to what sort of persons that design is most savourie If it be not ordinarly the most profane or otherways erroneous and shall Magistrates be subservient to such 3. They would consider the absurdities and consequents alledged if they be hinderances or ills to Religion and Godlinesse or but to their own power and greatnesse and that in pretext only is it because they will more zealously or profitably do it themselves or because they had rather it were not done at all nor done by them and such like If it be the strengthening of their own Power more than of Christs that moves them for it hath often been a miserable mistake of the Powers of the earth to seek the strengthening of their Government by their enervating of Christs which hath proven to be the overturning of their own If Magistrates cannot in conscience clear themselves in these things it cannot but be found to be an encroachment on Christs Ordinances which are usefull and necessary in His Kingdom 4. Consider the consequents when things are marred and lye undone or when misguided by undiscreet hands who love nothing more than to make Ordinances despicable for if indeed a distinct Government be inconsistent with the civil then a distinct incorporation as a Church is must be inconsistent even in its being with a civil State and Commonwealth And if Church-government be needlesse because all things may be done by civil Rulers that are incumbent to it a Ministrie also will be needlesse because civil men that have knowledge may supplie that and seldome is any found that rejects the one but he is at least exceedingly lax in the other 5. Suppose it be obtained that this Government be born down what doth the Magistrates gain thereby It is but either that such things that Church-discipline takes notice of should altogether be slighted that so there may be confusion in the Church which is but a poor advantage or it is that the burden may be doubled on him who had it heavy enough before and so he be made more immediatly liable for all the defects that shall be in those things And at the most supposing that they should be diligent in the outward duties for the restraining of the outward man yet doth never that come up to the use of edifying as it doth by Christs Ordinance of Discipline for men are but punished as men and not as Christians and faults are but censured as in other States and not as in Christs Church 6. Let them consider that the establishing of this Power as distinct from theirs doth not exclude them upon the matter from having accesse to any thing which may edifie the Church for they are admitted to oversee the spreading of pure Doctrine and the restraining of false Doctrine error and vice and to every other thing conducing to the end of edification in the way suitable to their places only it bounds them here that pure Doctrine be Preached by Christs orderly called Ministers and not by themselves or others upon their meer command and so that order be preserved and Discipline and censures be exerced and made effectual in the Church in the same method And this is not to restrain them in Government and incapacitate them for edifying the Church in their places more than by refusing them power to Preach authoritatively and to administer the Sacraments as Christs Ambassadors or more than a Father is incapacitated to exerce his fatherly power on an unruly child because a Magistrate or Church-Judicatory doth concur with him 7. They are no way weakened in civil things for what ever the Magistrate formerly possessed before the constituting of the Church or what ever Magistrates in other States where no Churches are do possesse that is still allowed to him where this distinct Government is erected therefore it cannot be said that it doth encroach on him for what cases do flow from a State as a State are still left untouched by this Authority only what cases flow from it as a Church or from the Members thereof considered as Christians these only are meddled with by it to wit trial of Gifts admission of Ministers censuring of Church-officers and Members and that with Church censures others than have been or are used in any meer State or Commonwealth and such like c. And seing none of these belonged to the Magistrate formerly and do but flow from this consideration of their being a Church It follows that the keeping of Power distinct in these can no way be said to encroach on the Magistrates Power seing he possesseth still what ever any Magistrate possessed yea seing by the Church there is a new relation arising from what formerly was it seems convenient and necessary that there should be a new distinct way of ordering and governing the same else supposing that a Magistrate had under him both Christians and Heathens in the same incorporation he were either not to censure Christians otherwayes for their faults than heathens which is absurd seing the fault of a Christian hath a distinct notion from the same fault in a Heathen to wit it is an offence and scandal which ariseth from this that the person committing it is a Church-member and so by their miscarriages they reflect more on their head and the profession of the Gospel than the
from and punishing of them for hurting of the Church of Christ and dishonouring of His Name In which Christian prudence will make difference 1. between Errors that destroy the foundation and are called damnable 2 Pet. 2.1 2 c. and other Errors which are consistent with the foundation although they be as hay or stubble built thereon 2. Difference is to be made between Errors that are simplie Doctrinal such as these that are about the object of Predestination order of Gods Decrees or such like wherein certainly there is a right and a wrong yet are they not so intolerable as Errors that imply a Schism in practice to the renting of the union of the Church as these Errors of the Novatians and Donatists were 3. Difference also is to be made betwixt a man who entertaineth an erroneous opinion and an other who is an Heretick that is who not only after admonition doth continue in the same opinion but also doth persist to vent and propagat the same to the hurt and offence of others 4. Although he that is seduced is guilty as the seducer is yet reason would put a difference between him that actively teacheth and seduceth and him that is out of weaknesse seduced and is but a follower of such a leader 5. There may be a censuring in some degree either by civil or Church-Authority when yet there is no procedour to any high degree in either and thus the censuring in some cases may be distinguished not only from forbearance and negligence but also from such censures as may appear rigid or unseasonable thus Paul sometimes reproveth and threatneth in the Epistles to the Corinthians and Galatians when yet he will neither altogether forbear them nor passe the highest sentences upon them Christian prudence is to lay weight upon such and such considerations in the managing of such an Authority but still so as nothing extinguish that zeal which Magistrates and Church-officers ought to have for exercising of their respective Authorities in restraining of such an evil But we will insist no more on this Followeth now that we should consider the aggravations of the Lords quarrel both in respect to Iezebel and to the Angel They are two relating to both 1. She seduced Christs servants and this is the greater guilt both in reference to her practice and also to their suffering of her 2. It 's aggreged from this vers 21. I gave her space to repent of her fornication and she repented not whereby it appeareth that she had continued for a time in her practice and notwithstanding of Gods forbearance had not amended therefore her sinful practice and their neglective forbearance became the more inexcusable Concerning the first aggravation we are to consider 1. Who are to be understood by this Title Christs Servants 2. Why they get this Title in this place To the first we say By Christs Servants are not understood men indifferently for heathens and those that are without the Church get not this name but it is peculiarly applied to the whole house of Israel Lev. 25.55 and so here it is to be applied these two wayes 1. To Christians and Church-members so Iezebel aimed not to seduce Pagans and infect them with her Errors but Christians and Church-members 2. It may respect some more eminent in the Church nor others for Parts or Profession and so amongst Church-members she aimed most to seduce these that were found in the matter of Doctrine and infected with no Error and these that were clean in their conversation and free of grosse scandals rather than such as were grosse and offensive in their carriage Both these are clear in matter of fact by experience and by proportion it will follow that as Hereticks upon their own considerations seek to infect Church-members rather than these that are without so among Church-members they will seek rather to engage these who are eminent for parts blamelesse in their carriage or appearing to be gracious than others who are not of such esteem For the second to wit why Christ giveth them this Title in this place who were seduced We may give these reasons for it 1. It is to aggrege the guilt of both as hath been said 2. It is to give the alarm and warning unto these that are His own People seing even His Servants may be seduced 3. It is to shew His own resentment of the successe of Error in His Church the more that it draweth away these that stand in such a relation to Him and as it were diminisheth the number of His Familie and Servants For further opening of this aggravation these things may be enquired into 1. If any truely gracious may be engaged by false Teachers and seduced to Error 2. What may be the reasons that maketh the devil aim at the seduction of Christs Servants rather than others 3. Why Christ doth so expresly aggrege this guiltinesse upon this account In Answer to the first Question we say first That these that are truely gracious are not so readily and frequently seduced to Error at least to be leaders therein and promoters thereof as they are unto grosse practical offences For 1. we will not find in Scripture so many examples of the one as of the other 2. It is a most rare thing for an opposer to get Repentance 2 Tim. 2.25 26. and therefore the Believers yea even the Elect before their conversion cannot be said frequently to fall in this evil 3. It 's an ill that is followed with more deliberation and cometh not from the surprising of some particular tentation as other grosse evils do therefore cannot be so consistent with gracious principles and a spiritual walk as particular outbreaking wherein a person is captivated 4. To be a Teacher of Error is to be a Teacher of rebellion against the Lord Ier. 28. and to be a Minister and promoter of Satans kingdom 2 Cor. 11.14 15. which at first appeareth to be abominable unto any of a gracious principle and more than a sin of infirmitie 5. Also the promises seem especially to relate to Gods guiding of His People in the way of Truth and keeping them from being seduced by false Teachers which though it be not to be extended simplie to all yet it appeareth it is to be extended further than in reference to practicall scandals Yet secondly we say That it is possible even for these that are truely gracious to be seduced to Error for 1. There are promises indeed that they shall be kept from the sin against the holy Ghost and from total and final apostasie and impenitencie in respect of any ill but there is no promise that a Believer otherwayes shall be kept from any ill incident to one that is unrenewed 2. Even Believers have corruption and so have much darknesse and ignorance in their judgement and much perversnesse in their inclination and affections It cannot be thought strange then that they be capable to be carried away by a tentation to Error there being
being clear that there were many thousands as hath been abundantly made out by that rich Piece Learned Mr. Rutherfurd his Dueright of Presbytery and that acute Piece Iuâ—divinum regiminis Ecclesiastici where also the plurality of Officers is abundantly evinced wherefore there needeth no more of this Only we may observe from Acts 13.1 that in Antioch beside extraordinary Officers there was a plurality of ordinary Teachers which by no means can be understood of Bishops 2. It may be considered what the case of these Churches would have been when one Pastor was absent from them as oftentimes it was by being sent in messages to the Apostles and otherwayes can it be said that these Churches were without Preaching-officers and Ordinances of the Word and Sacraments all that time yet that must be said except we say there were other Preaching-officers labouring amongst them 3. Is it agreeable to reason to think that all Churches were of one measure so as to be served with one man or that where some few number of Christians were converted and did combine amongst themselves they behoved either to be a Diocesian Church which is impossible or to be none at all which is contrary to the way of the Gospel 4. I ask If the case of the Christian Church was more perfect with Presbyters than without them If it be more perfect with them then it must be said the Primitive Apostolick Church was not in the most perfect form which will be against reason If it be more perfect without them then they were unreasonably brought and kept into the Church both which are absurd A fifth consideration is That the denying of Presbyters and Ministers in this ordinary notion to have been instituted in the Apostles dayes doth go neer to strike at the very root of Christianity and overturn the course of the Gospel for experience teacheth us that the great work of conversion in the Church hath been and is carried on by such Presbyters â— and this assertion doth at once remove the same For 1. it denieth them to have been instituted in the Apostles dayes as a mean for converting of souls and what more can be said to overturn them 2. Seing he denies this institution to have been when Iohn wrote this Revelation chap. 4. Annotation what warrand can be afterward given for their instituting yea it cannot be shown from History or Writings of the Ancients when or how they were first instituted and therefore in sum they come to be a humane institution and so such an excellent mean of edification is overturned A sixth consideration is That this assertion seemeth to destroy itself and to imply a contradiction for if there was but one Preaching-bishop in every one of these Churches to Preach and administer the Sacraments in the same then either he was equal to the same the Congregarions not being numerous and so he discharged ministeriall duties without having jurisdiction over any other Preaching-presbyter of which there were none according to this opinion or over any other particular Church and if so he is the very person whom we call an ordinary Pastor or Apostolick Bishop of one particular Congregation and in this sense we grant there was no other Pastor or Presbyter and being so understood this Prelatical or Diocesian-bishop having power over many particular Congregations must fall to the ground or it must be said that this Bishop had a charge beyond what is possible to one man to deal with or had Christians and Officers in diverse places and Churches subject to him which will also be contrary to the assertions of the same Author Now if it implicateth not to say that he was a Diocesian Bishop and yet had rule but over one Congregation and to say that he had power and jurisdiction over other Preaching-officers and so was not a Preaching-officer of the lowest degree and that yet there was no other inferiour Preaching-officer which necessarily implieth that that Bishop was of the lowest degree If I say these things implicate not we cannot tell what doth for the one thing saith he hath none under him the other saith he is not one of the lowest Neither will any have this to say that there was an inferiour order to be instituted after the Apostles dayes over which these Bishops were to govern For 1. It must be made out that there is an appointment in the Word for instituting of such an Officer which was not then in the Church 2. It will yet follow that during the time of the Apostles this Bishop did discharge the office of Presbyter and so was the lowest Preaching-officer in the Church and that therefore the contradiction would have been still obvious in that time and they had been liable unto this same argument 3. If they had then any jurisdiction over Presbyters it behoved to be a non-ens while they had no being and that for many years which looketh not like Christs way in giving talents to men And indeed when all is considered seing these Bishops did nothing but what we allow ordinary Ministers to do and had the same qualifications appointed for them and the same place in the Church to wit to be next before to Deacons and have only charge of particular Congregations and such like It will be most safe to conclude them to have been Bishops and Presbyters in the sense that formerly we laid down And so we leave any further consideration of this Author Concerning the way of Covenanting with God and of a sinners obtaining Iustification before Him THis last Epistle directed to the Church of Laodicea doth contain a short sum of the Gospel and Gods way of engaging sinners to Him It will therfore be meet to take some more particular consideration thereof For here 1. we have man described in his sinful condition â—s miserable naked poor and withal blind and ignorant of the same 2. We have the remedie proposed to wit gold and white raiment c. that is Christ and His righteousnesse which is the great promise of the Covenant of Grace as the mids leading to the injoying of God 3. There is the condition on which this is offered that is believing expressed under the terms of buying opening to Him hearing His voice c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed and that both from the necessity thereof and hazard if it be slighted and from the many advantages that do accompany the accepting thereof 5. We have the duties that are called-for upon this acceptance to wit â—â—al and repentance which are comprehensive of all This doth hold forth Gods way of Covenanting with a sinful person whereby the guilt of his sin and the curse following thereupon are removed Which we may conceive in this order 1. Man is supposed not only to be sinful but also obnoxious to the curse of God and in his appearance before Gods Justice to have that sentence standing against him 2. There being no remedie
great vessell made for use and ornament and accordingly made use of in the houses of great men and was particularly mentioned among the ornaments of the Temple and Ceremoniall worship as was formerly marked and is especially for washing or bathing thereinto Now these considerations will by no means suffer it to be applyed to the world as expressing the vanity and worthlesnesse thereof neither will there be any just analogie found betwixt the two whereby the one may be found to resemble or to be resembled by the other The last thing mentioned here for the commendation of this glorious Train is four beasts which are largely insisted on vers 6 7 and 8. That these beasts are mentioned immediately after the sea of glasse it sheweth that by the sea of glasse must be understood something that tendeth to the commendation of Gods presence in His Church seing it is placed in the midst of the other commendations for that these beasts are mentioned to set forth His Glory cannot be questioned The word rendered beasts is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might be well translated living creatures as it is Ezek. 1. or living wights By these are not understood Angels as in Ezek. 1. and 10. because Chap. 5.10 c. they are among the Redeemed and vers 11. are expresly distinguished from the Angels who are said to be round about them and indeed their following description being compared with that of these living wights or Cherubims Ezek. 1. there will be found a great difference Nor Secondly by them can be understood any of the glorified Triumphant Church because of the reasons that were given when we spoke of the Elders for they also reign upon the earth Chap. 5.10 and the scope is by them to expresse something of the Church Militant We conceive therefore by these beasts so described are understood the Ministers of the Church in the dayes of the Gospel as being distinguished from professors who are called Elders and as being described like Angels to shew their eminency in some respect beyond the other For 1. These beasts or living creatures for some of them are like to men do ever go before the Elders in the worship of God as guides to them therein 2. Because they do invite excite and inform others to and in their duties as they say come and see Chap. 6. vers 3.5.7 3. They are described as these Cherubims or Angels are Ezek. 1. and yet being such Angels as are Members of the Militant Church they must be understood of the Ministers of the Gospel seing these are ordinarily designed by the title Angel in this Prophesie it is therefore the more likely that they are described after the manner of Angels even as they get their name 4. We will find all the particulars of the description to be pertinently applicable to them As 1. They are said to be beasts or living creatures to shew a speciall activity and fitnesse that is communicated to them even beyond others 2. Their number is four which is lesse than the number of the Elders or Professors was yet sufficient to carry the Lords message to all the four corners of the earth and as it were to be upon all sides of the Lords Throne for the edification and oversight of His People as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind they have not one eye but many eyes because they have many to watch over and many snares to give them warning of They have eyes before that is to shew their dependence on God who being the great Leader and Captain that goeth before His People these that are under-guides have their eye on Him for direction in the way that they ought to lead their people in and thus their eyes before are mentioned before their eyes behind to shew that ere they give any direction to the Flock that follow them they will look to the Master for His orders and so have their eye upon Him as the eyes of Servants look unto the hands of their Masters for observing of their directions Psal. 123. 2. They are also full of eyes behind to shew that they are watchfull over these committed to them by pointing out that way to them which they had discovered from God and by watchful observing how they follow the same as the word is Psal. 32. vers 8. I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye which is to expresse the most tender way of direction and instruction Also these expressions serve well to shew their particular watchfulnesse over themselves who have eyes before them that importeth tendernesse in the undertaking of any thing and eyes behind which respecteth their tender observation of their by-past failings 4. These beasts are placed in the midst of the throne and round about the same it may seem strange-like to say they are both in the midst of the Throne and about the same yet in the Scripture-language to be in the midst of a thing is to be neer it or to be fully upon it and this part of the description sheweth their nearnesse to God and their dignity beyond others for the Elders had Thrones and Crownes but these beasts and Ministers have the same Throne with the Lord as being neerer to Him in respect of their service and as being of more eminent dignity because they are Ambassadours for Him and act in His stead and in His Name and by vertue of the same Authority 2 Cor. 5.20 They are round about the throne also which is not to be understood as if they were to speak so without the circle of the Throne but it is to shew the Lords wise way of disposing His Ministers unto all quarters for His Churches edification so that all of them are not together or upon any one side of the Throne but they are disposed by Him upon all quarters thereof for edifying of the Elders or His People set out by them which are round about the Throne as we formerly heard In the seventh Verse we have a more particular description of the several shapes of these beasts which is the fifth thing by which they are described the first beast is like a Lion the second beast like a Calf the third beast had a face as a Man the fourth beast is like a flying Eagle By this diversity of forms or shapes is set forth the diversity of gifts and furnitour which the one holy Spirit useth to dispense unto the Ministers of the Church as 1 Corinth 12.4 5. c. and hereby the Lord sheweth that as private Christians may be more eminent in some Graces than others so Ministers are some of them eminent in one gift some of them in another as the Lord mindeth to make use of them as we may see by comparing Barsabas the son of consolation with Bâ—â—nerges the sons
before another were opened and so betwixt the seals and trumpets c. No that is not meaned for the white horse in the first seal and the red horse in the second are still riding as we will see Chap. 19. in the time that belongeth to the vials but it looketh especially to the rise 〈◊〉 these as the white horse goeth before the red and the red before the black and the seals before the trumpets and so forth although the event signified by the white horse may continue after the red is come and so in other events Also It looketh to these events mentioned as in an eminent degree as for example when we say the seals hold forth open persecution and the trumpets error the meaning is they â—old out these to be at a height more than ordinary and to be the predominant state or evil of the Church during that time respectively 2. We would be advertised that one of those may well agree and be applied to another time and occasion by proportion and analogie bot not simply As for instance The white horse cometh first out under the first seal aâ—d ere long the red horse followeth This may hold Doctrinally in the generall from it That where ever the Gospel cometh ere long the devil stirreth up men to persecute it or wherâ—ever Christ sendeth the Gospel it holdeth forth that His carand is there to conquer yet looking on the words as they are propheticall they hold forth the first spreading of the Gospel and the conquest and persecutions that followed it Otherwise there were no difference betwixt this Book which is propheticall and any other which is Doctrinall seing the generall dispensations which befall the Church might be gathered from both alike neither would it make for Christs scope which is to shew unto His servants things to come for arming of them against them Prep 2. The first two prophesies hold forth the troubles of the Church that of the vials the ruine of her enemies 1. That the seals at least second third and fourth hold forth sad things to the Church appeareth 1. From the fifth seal Chap. 6. in which mention is made of many Martyrs killed for the testimony of Jesus which must be under the former seals 2. In that they desire revenge on their persecuters for their bloud whereby it appeareth that till that time they had been born down by persecuters as unrevenged which could not be if the former seals contained judgement on the world 2. That the trumpets hold forth a torn and wasted condition of the Church and God by them giving the alarm thereof is evident 1. By the Prophets prophesying in sackcloth Chap. 11. and the beasts prevailing against the Saints Chap. 13. which contemporateth with the trumpets And 2. By this that when the seventh trumpet sounds Chap. 11.17 it is said that God hath taken to Him His great power and reigned as if under the former six His power had lyen by because His Church was under affliction 3. That the vials bring judgement on the enemies appeareth 1. From the Song Chap. 11. when the seventh trumpet sounds and Chap. 16 â— and 6. it is the shedding of their bloud who had shed the bloud of His Servants and it is on the beast his followers and throne in the Chapters following And though now and then God took order with particular persecurers yet such a remarkable change as that will not agree with a standing persecution or to speak so with a state of persecution such as was under the former two Prâ—p 3. Though both the seals and trumpets hold out troubles to the Church yet do they hold forth different troubles not only in time but in nature and from different enemies The seals hold forth bloudy cruelty from Heathens the trumpets deceitfull heresies and troubles from false Christians which may be thus gathered 1. Concerning the seals they are bloudy to the Church as appeareth from the fifth seal where they cry for vengeance against the shedders of their bloud 2. That under the seals the Saints are meerly passive and patient in bearing out their cause with sufferings towards their enemies and prayers towards God But under the trumpets it is different 1. God giveth them warning that they should be active in preparing for that storm 2. That they are represented as striving not only in suffering and prayer as to outward enemies but Chap. 11. by propâ—â—cying which agreeth better to the vindicating of truth against false Brethren than towards these who are altogether without 3. The enemies are diversly described under the trumpets come the false Prophet and the locusts in a secret manner carrying on their design 4. The effects are different the seals shed bloud and take away the lives of all Professors by the trumpets again the cleaâ— waterâ— of life are imbittered and Truth corrupted Stars made to fall from Heaven and especially the Prophets persecuted and insulted over Chap. 11. 5. It is clear from Gods preparing His own against the trumpets Chap. 7. more than against the seals Chap. 6. Of which difference this is the reason that Christ will not keep His people from killing swords but will guard them from soul-murthering errours as by Chap. 7. compared with Chap. 9. and 4. is clear 6. It is most clear by comparing the explicatory prophesies Chap. 12. and 13. which are contemporary to these of the seals and trumpets from which may be gathered not onely that the Church hath troubles during that time but also that these troubles are to be distinguished either as they proceed from the Dragon who waiteth to devour the Childe Chap. 12. which contemporates with the seals or as they proceed from the beast Chap. 13. which hath horns like the Lamb but indeed speaketh like the Dragon and succeedeth him in his seat which contemporateth with the trumpets From which we may conclude 1. That the first period of the Militant Church to wit that which belongeth to the seals is to be fixed at the close of the great persecution by Heathens and her meeting with new storms from within by the devils raising up false Teachers and corrupt Doctrines with great Patrons to them both Civil and Ecclesiastick which is a trial of another nature and yet of as great concernment to her Therefore least being free of the former she should now think her self free of all the Lord soundeth a trumpet and giveth her the alarm of this storm which time will fall about the three hundred year of our Lord or thereby when at first the Church enjoyed peace by publike Authority under Constâ—â—tine which peace was immediatly marred by the Arrian heresie and others following it unto which the trumpets gave warning This would not be understood as if the Church wanted heresies under the seals or persecution under the trumpets No the contrary is clear But this we mean 1. That under the seals persecution by bloud had its height and was more constant under the trumpets again
c. and therefore when or where the general truths of the Gospel are believed there is a more readie way to convince and threaten and a greater facility to take with convictions and to tremble at threatnings when the naturall conscience can neither say against the truth it self or the application of it to them But again where the Gospel hath been for a time men are so puft up with the name of Christianity like Laodicea or are satisfied with formality for removing of challenges for grosser evils or with presumption in misapplying the promises that it is not so easie to alarm them with their hazard Reason 3. Gods intention and purpose in sending of the Gospel to a people or place is to conquer and His way of conquering is to catch as it were whole draughts by His net at once as we may see by the many thousands Act. 2.3 and 4. that are gained by one preaching and therefore as He never sends the Gospel but where He hath some to gather so to speak He keepeth the tide and sendeth where and at such time as He hath many together having as it were fitted and trysted them for that end As we may see from Mat. 9.37 38. the fields are first ripened then Labourers are sent to the Harvest Every time is not Harvest-time and therefore not a ripening time but when He hath ripened a Kingdom Town or Parish then and not till then ordinarily thrusts He out His Labourers who speedily cut down the ripened grain But as the Harvest doth not alwayes continue so neither doth this ripening for a Ministers successe is not alwayes according to His pains but according to the ripnesse of the Field he labours in and therefore he may when the Harvest is past be at more pains in the gleaning of a reaped Field than at first to gather whole sheaves Reason 4. Because then ordinarily people are in more capacity to profit by the Gospel at least in a lesse incapacity than when without fruit they have lived for a time under it for when it edifieth them not through their corruption they grow more hard and cold more secure and presumptuous in respect of themselves more prejudged in reference to the Word and the carriers of it and can abide freedom lesse patiently than before as we may see by the Churches of Galatia who at first received Paul as an Angel of God Chap. 4.14 and so far he prevailed with them as to make them give up themselves in profession to Christ with much seeming zeal vers 15. yet afterward these same Galatians being Christians took worse Pauls freedoom vers 16. and were not so easily even by him brought over a fault in Christianity to be singly Christians as they were at first to be Christians This being ordinary where the Word cometh and bettereth not folks condition the longer they live under it the greater will be their incapacity of getting good by it Isa. 55. Reason 5. Which followeth upon this Gods giving up a people Judicially that they who have loved darknesse rather than light though light came into the world should be given up as it is Isa. 6. To see and not perceive to hear and not to understand which is to have means and not to profit by them or as it is Isa. 29.10 to be cast into a deep sleep so that all visions become as a sealed book unto them This cause hath divers steps in some lesse and in some more according as they continue to thwart with the light of God and to imprison it in unrighteousnesse Rom. 1.18 Hearers had need to advert what use they make of this Gospel many sad proofs of this truth are amongst them young ones and beginners had need to be watchfull if they thrive not at their entry by this Word before the scroof grow over their hearts it is a hundreth to one as may be seen in experience if ever it do them good Ministers at their entry to a place and the people with whom they enter had need to be bussie every time of the year will not be Harvest-time to them 7. From the order that the Lord keepeth when judgements and sad dispensations are coming you may see though there be three sad for one comfortable yet He beginneth with the comfortable offer of His Grace Hence Observe That in Gods order the offer of Grace cometh first He is content to do folks good if they do not reject it the white horse goeth before the red or any other This is His way to sinners First to offer Peace before War which is His practice to you and so it is now the time of your visitation LECTURE III. Vers. 3. And when he had opened the second seal I heard the second beast say Come and see 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword FOlloweth now the opening of the second seal which hath the same type to wit an horse and a rider as the former but very diverse in respect of the other particulars as by comparing them is clear That this and the two following do hold forth sad dispensations will be easily granted by these who consider the descriptions of them The main thing to clear then is 1. Whether these hard things do principally point at judgements on the world for despising of the offer of Grace made under the former seal or 2. Persecution stirred and moved by the world against the Professors of Christ or 3. Gods judgements on persecuters These three in their causes and in the events are so linked together that one of them is not long without the other and it is no great inconsistence to take in all The world despiseth Grace God plagueth it for that the Heathens blame the Christians for those evils being stirred up by the devil against them as the only troublers of the world and contemners of their gods which putteth them to persecute and then the Lord letteth loose all sorts of judgements on them as was hinted before Yet more especially considering the scope which is to shew the condition of the Church and the arguments which are in the Text we think it specially setteth out the sufferings of the Church For 1. it is the same type in all with the former to wit a horse differing only in accidentals as colour c. It is most like then that they set forth the same thing and belong to the same subject to wit the Church but as she is diversly affected according to the diverse description of circumstances 2. The fifth seal cleareth this for they suffer here who cry for vengance there But that is the Church who are supponed by that crying to have been long under suffering before that which can be no other but the sufferings holden out by these seals 3. It agreeth best with that contemporary
usuall to the Prophets whose expressions Iohn often followeth to set out the Church and her troubles under that name because she is the most excellent part of all the World Therefore do they account it sad to all the earth which is sad to her contra See Isa. 24.1 4 5 6 c. where yet the Church is understood as appeareth from vers 5. and therefore the former exposition doth agree well with this expression We take it then for granted that this exposition agreeth well with the scope which is to shew the Churches condition immediately after the Gospel came into the world and her sufferings then that it agreeth well also with the description of the horse in his colour rider commission and weapons We are therefore 3. to consider how it doth agree unto the event which in every thing we will find answerable None that know any thing but know how soon persecution especially killing with the sword followed after the Gospel The Scripture mentioneth it of Stephen Act. 7. of Iames Act. 12. The History of the Acts Paul's frequent reckoning of persecutions and particularly by the sword Rom. 8.35 c. 1 Cor. 1.4 2 Cor. 4 and Chap. 12. 2 Tim. 3.10 c. and the former Epistles to the Churches of Asia make it evident This also is in general made out by the ten severall persecutions which are for their cruelty and universality famous if we may speak so in all Church-History beside what particular murthers were committed in severall places at all times so that the event answereth well both to the type and to the exposition of it More particularly we think this part of the prophesie looketh especially unto the first two persecutions to wit the first raised by Nero which began neer or about the year 66. of our Lord. The second followed with some intervall under Domitian whose persecution began Anno. 97. These were the first who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them to kill murther and torture at their pleasure By those persecutions suffered almost all the Apostles as the History of the Church cleaâ—eth and many other famous Champions of Christ and it came to that height that Christians were accounted all the day long as sheep for the slaughter Rom. 8.36 and could have no certain dwelling place in the world though it was not worthy of them We apply it especially to these two first persecutions Because 1. It agreeth best with the order of time formerly laid down to wit that the second seal is next immediatly unto the first 2. Because the nature of these persecutions and the effects of them which were in a bloudy cruel and open manner driven on by these two beasts one of whom Paul calleth the Liâ—u 2 Tim. 4 17. do suit best with the type formerly expounded though proportionally the following persecutions in their nature are described here as they were bloudy in which respect we will find killing with the sword again to be mentioned vers 8. under the fourth seal This being the exposition of this type as it is propheticall we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it 1. From renewing this exhortation Come and see Observe That every passage revealed by God for the good of His Church should be taken notice of by them 2. That it is the second beast which is now made use of when the Church is suffering Obs. That our Lord Jesus hath Ministers fitted for suffering as well as for action He hath them who are like Lions to spread the Gospel and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal daringly to undertake such a difficult task Again He hath them who are patient like calfes when He calleth for suffering Obs. 3. That fitnesse for patient suffering is a gift necessary and profitable for the edification of the Church and a qualification becoming a Minister of the Gospel no lesse than the former boldnesse and hath work and use in the Church as well as the former hath though it be not alway so shining yet is it not to be despised by any Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them whether it be for doing or suffering He hath them accordingly qualified 1. He sendeth out as it were Lions because then He is to triumph over difficulties then come as it were calfes after them because their great work is not so much to gain new ground as to maintain what the former have gained and as it were calfes to endure suffering yet both sorts are employed for one end to preach one Gospel for the edification of the Church â— More particularly from that which is holden forth in the type being compared with the former seal we may Observe That a flourishing Gospel in the World or in a Land is not long without a persecuting sword on the back of it Or ordinarily there is a certain connexion betwixt a conquering Gospel and sad trials upon the Professors thereof Luk. 12.49 50 51. I came to send fire on the earth and what will I if it be already kindled c. Scripture and experience do abundantly confirm this We may only ask How it cometh that persecution followeth so at the heels of the Gospel and what sort of connexion this may be Answ. We will find a threefold connexion between these The first is meritorious procured by the Churches walking unworthy of the Gospel for many despise and reject it others walk unworthy of it the most part sit down under a formall and lukewarm profession and so by not welcoming kindly the white horse they do procure this red horse to be sent out upon them for punishing their hypocrisie This is given for a cause of these first persecutions by some of the blessed Martyrs particularly by Cyprian who laying out the causes of the persecution doth name worldlinesse emulations divisions c. as sins amongst Christians justly provoking God so to exercise them accounting that a chastisement as from God which was persecution as from men See Cyprian in his fourth Epist. of his fourth Book wich is the 8. Epist. pag. 15. Edit Pamelii and frequently See Euseb. lib. 8. cap. 1. The second connexion is finall in respect of Gods purpose who by these persecutions intendeth the bringing about of good ends as to make His truth more manifest to discover the rottennesse of some professors to evidence the honesty of others Many will rejoyce for a time under the profession of the Gospel who when persecution cometh like the seed sown in stony ground Mat. 13. by and by will stumble therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants that the thoughts of many hearts may be revealed which reason is given Luk. 2.34 35. The third
inviting to come and see and the event foretold by the type but there can be none between the third beast and famine literally understood which yet may well consist if figuratively it be considered Conclusion 3. The event here foretold must fall within the first period laid down to wit after the first persecution and before the vengeance executed upon Heathen persecuters yea it must be as it were a middle sort of persecution between the rise thereof under the second seal and its height under the seals following By this type then in sum we understand the Churches sad condition after the first two persecutions yet not so much any particular sort of trial on her whether from without only in respect of persecution or within only in respect of divisions errors and heresies in her self but a concurrence of both and what accompanieth both in a manner suitable to this type whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened than it was by the preceeding violence and rage of the former persecuters This exposition and application we will find to suit well with the type in its colour sign word of explication qualification of the beast that inviteth to come and see and with the event drawn from Storie 1. It is ordinary in the Scripture particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues Sword Famine Pestilence and Beasts and therefore we would not particularly astrict this type to one sort of plagues but generally comprehend all these sad calamities which came upon the Church even as by Sword under the former seal is not only understood one plague but all persecution by whatsoever mean the Church was brought low and made bloudy And considering that the following type cannot be literally understood wherein also this plague of famine is included considering also that the effect to wit the Churches sad condition is rather in the event holden forth to be black than any particular mean to be pitched upon whereby that is brought about We do encline to take it more largely as comprehending the Churches sad condition in generall and all the means that are instrumentall in bringing that about 2. Famine also is figuratively spoken of in Scripture as it holdeth forth a famine not of Bread but of the Word Amos 8.11 and this famine more peculiarly and properly agreeth to the Church 3. Famine is sometimes mentioned as a particular affliction of the Saints even as Sword and Prison are So in Rom. 8.35 2 Corinth 11.27 that is a famine and strait even of outward things occasioned by the worlds imprisoning banishing forefeiting and spoiling of Gods People of their goods as Heb. 10.34 and 11.37 38. This famine agreeth to the Church in her persecuted state and as the Sword was so was this made use of by persecuters against her Now if it be asked whether this famine expressed by the type be to be taken litterally or figuratively as it more generally comprehendeth all the troubles of the Church both in reference to her outward and inward condition according to the three acceptions mentioned We Answer figuratively on these considerations 1. The famine here mentioned is some sad condition peculiar to the Church 2. Because it holdeth forth such a trouble as men are instrumentall in and therefore are liable to Gods vengeance for it as is clear by the fifth seal following 3. More particularly the considering every thing in the type will make this out 1. It agreeth well with the type for blacknesse on the Church is spoken of in Scripture both as an effect of outward persecution from others and inward carelessenesse and division from which two grounds the Church Cant. 1.5 6. doth derive her blackness Upon the one side her mothers children were angry with her and on the other she had not keeped the vineyard that was committed to her which two had brought on blackness as Sun-burning doth in these hot Countries 2. This will agree well with the sign of a pair of balances whereby open persecution is set forth to be done by seeming authority by sentences proscriptions and the like men as it were weighing the violence of their hands Psal. 58.2 as if violence could be covered with pretext of Justice This also agreeth well to error abusing the Word which is the balance of the Sanctuary for the covering of it 3. It agreeth well to the voice of the third beast whose qualification of prudence learning c. will be tried and put to exercise by this sort of famine 4. It speaketh such a famine as hath a reservation so that though the beauty of the Church may be marred by it and many things corrupted Yet the main fundamentall and soul-refreshing truths which are the marrow of the Gospel called the finest of the wheat honey wine and oyl Psal. 81.16 Isa. 25. are in despight of all oppositions keeped free for the refreshing of Gods People by which it differeth from the overflowing of heresies under the trumpeâ—â— where some persons are exempted but no truth keeped free from these winds Chap. 7. but every green thing made to wither More particularly yet to make it out we look upon it as applicable to the state of the Church during the second Centurie after Domitians death which put a close to the second persecution to wit under Trajan Hadrian Antonium pius Antoninus Philus Commodus Pertinax Maximius and Severiâ— which taketh in five severall persecutions The reasons why we apply it to this time are 1. It suiteth well with the series formerly said down if the former seal hold forth the first two persecutions under the first Centurie as is said Then this following seal must hold forth the state of the Church immediately succeeding the former 2. Because during this time though the Churches troubles continued yet began they after Domitian's death to be of another nature and to be followed in a different manner from the former and to look likes this type as we will see by considering the state of the Church during that time 1. After Domitian's bloudy rage the Church had but a little times breathing for a year then followed a third persecution under Trajan which continued under Hadrian and the first Antoninus all which time is accounted but one persecution by some because not interrupted Some intervall again there was under Commodus though a more grosse man than any of the former Then persecution again brake out under Antoninus Philos. Maximinus and others so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute yet because they restrained it not men took occasion to vent their malice against Christians 2. These persecutions were most especially followed against Ministers thereby increasing the famine of the Word Clement was almost the first Martyr under Trajan during that time also suffered Ignatius Onesimus Polycarpus and many faithfull Ministers and that persecution of Maximinus was especially
why should they not be sought for if innocent why should they be punished Yet did this occasion much calmnesse to Christians especially in these parts The persecution stirred by Hadrian was staid by the Apologies which Quadratus and Aristides presented to him Anton. Pius was made to relent by that Apologie of Iustin Martyr Anton. Philosophus by an extraordinary providence was changed and made to befriend Christians which was thus In the Marcâ—manick Wars he and his Army were brought to great straits being overpowered with the enemie and inclosed among mountains without water so that he and they were like to perish for thirst a Legion of Christian Souldiers who then were in the Armie did separate themselves from the rest and before them all falling down to Prayer they obtained from the Lord not only water in abundance but a glorious victory over the enemies the Lord causing it to rain with such fire and thunder upon the enemie as made them to give backs This Legion upon this occasion was by him called Legio fulminatrix and this miracle prevailed so with the Emperour that presently he gave out an edict most favourable to Christians ordaining that they should neither be sought for nor punished if presented but that their accusers should be punished seing that his safety and the safety of the Empire depended upon their Prayers And it is worth the marking that so many persecutions together were restrained by God during this time for it maketh it the more applicable unto therestraint insinuated in this seal which can be found in persecutions at no other time 12. We may add that in no age the Church had moe well qualified men nor at any time had moe appearing for her against all sorts of enemies as may be witnessed by the Apologies of the foresaid Quadratus Aristides Apollonius Melito Asiâ—nus Iustin Martyr Tertullian and sundry others boldly and learnedly pleading the Christians cause against persecuters and were presented to severall Emperours There was also much dispute with Heathens as Origen contra Celsum with Jews as Iustin dialog cum Trâ—phâ—ne and Tertullian adversus gentes â—udâ—os So also against many Hereticks as witnesse Ireneus his writings and Tertullian de Prâ—scriptions adversus Hereticos Yea many able and holy men appearing also to prevent and remove schisms and differences in the Church as is evident by Ireneus and Polycarp their pains and travell to keep a good understanding between the Churches in the East and in the West not only by writing serious exhortations to peace and forbearance one of another and in reproving the vehemencie of some too fervently advanceing their own judgment with hurt to the Churches peace but also by their travelling from East to West to compose their differences whose labour for a time God blest till about Anno 200. when Victor excommunicated the Churches of the East which rash deed is condemned by many Vide apud Euseb. Cent. Magd. Baron in the History belonging to that time By which we see that as there was never more to do with well qualified Ministers so was the Church well furnished with them which doth well agree with the qualification of the third beast represented like a man in the type as is said By these Christian Religion was preserved from Heathens without and vindicated from Hereticks within and the substantials of the Gospel were keeped from hurt The white horse was still conquering and many were brought in to Christ so that the Heathens Idolatrous Templs were almost desolate no man haunting them nor buying their Sacrifices as the same Plinius in the forcited place compleaneth and yet there was no place almost where Christianity was not and though all other Monarchies had their bounds and were limited yet this Dominion of Christs had none but spread over all and therefore behooved to be the Son of Gods as Tertul. at length proveth Apol. cap. 37. c. Yea Christians did so encrease that as the same Author affirmeth had they but withdrawn from their Towns and Countries they had left them almost desolate and terrible to the indwellers that remained and yet all this was without humane force and help but as it were by the alone voice of Him whose Throne is amongst the four beasts All which being considered we suppose it will not be unanswerable to the type nor any straining of the scope thus to apply it seing this seal doth especially speak out these four agreeing better to the event of this time than any other As 1. a decaying state of the Church in some things worse than the former whereby she becometh black 2. A remarkable restraint upon the instruments and effects of this sad decay 3. A sort of seeming justice in the authors and abettors of these evils 4. With a sober improving of parts and abilities by the Ministers of the Church in a rationall way opposing themselves to these evils All which we have found in the event and therefore conceive it not unfitly to be resembled by this type as differing both from the seal preceeding and the other following And from it thus understood we may observe 1. That the Church is subject to moe sorts of trials than one and when one cometh there is readily a second that followeth before the outgate of that and the last trial is ordinarily the saddest and bringeth the Church lowest Obs. 2. That men may be good civil and morall men in things belonging to the Commonwealth and yet be exceeding great enemies to Religion and the Church Or That the most excellent men in the world for parts if they be not sanctified are often the greatest enemies of the Kingdom of Christ. The Church had peace under Commodus and Heliogabolus but suffered by Trajan Severus Hadrian and Antoninus Pius whose government was excellent to the Commonwealth which made many in that time without force submit themselves to the Romanes Yet in the matters of Religion and what concerned the Church there were none greater enemies to them which proceedeth partly fâ—om the nature of fleshly wisdom which Rom. 8.7 is enmity to God partly because men of that temper had more settled principles of persecution within them not acting by profane furie as others but from deluded zeal This made them more eager more constant and more vehement in the persuing of Christians than the principles of profanity use to do as we see in Paul who in his blinded zeal furthered persecution more than many others 3. Because the more wise and civil one be without Religion the more foolish doth Religion appear to him and the more furnishing hath he to persecute with 4. The persons of such men have more weight with others to provoke them to their practice and to abhor as a grosse ill the thing they persecute It was nothing thought of to see Nero and Domitian persecute Christians but when Trajan Antoninus Pius and such like opposed Christianity that made men abhor it while such men otherwise blamelesse cryed out upon it
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
in their tops owning the despised Church and making it known that their Idols which they worshipped had not the absolute and soveraign government of affairs but the God whom the Christians worshipped 3. This judgement falleth especially and in a peculiar way upon the enemies of Christ as the expressions bear But judgements executed by Heathens particularly and especially these brought on by the Goths Vandals c. lay as heavy if not more heavy upon the soundest and best Christians as upon any other 4. The mutation brought on by this judgement is so universall upon all things and so suddain being contained under one seal that it can hardly be paralleled by any particular event of such an invasion and therefore is not to be applied to them Upon these grounds it is why we conceive this seal to differ from the first four in these two 1. The type is not a horse and a rider 1. Because the object is not the same These first four concern the Church immediately this concerneth its enemies 2. Because though the Lord ordereth judgements upon the most wicked men by His providence yet this type holdeth forth judgement in a more boundlesse way without such limitations and restrictions as the former dispensations towards the Church typified by horse and riders with their severall commissions did admit 2. In this seal there is no word of advertisement to come and see as was in the former four The reason is because God sendeth not Ministers unto not alloweth warnings upon His enemies as He doth upon His people To conclude then we say this seal relateth not first to the end of the world Nor 2. to the persecution of the Church under Antichrist And 3. nor to the invasion of the Empire by Goths Vandals c. and other Heathen Nations these invasions were not stated palpably on Christs account as manifestly owning His interest such as this seal importeth It remaineth then to be understood of some singular and extraordinary change on the Romans Empire and its Heathen Emperours whereby it becometh quite another thing persecution put to an end persecuters brought unto judgement and that by such instruments as maintained Christs quarrell against them and with such successe as should extort the acknowledgement thereof from the persecuters themselves All which characters as they are now clearly implied in this seal so will we find them remarkably fulfilled in that great change of the world in the dayes of Constantine the great about the year 310. and afterwards which came immediately upon the back of the last persecution and so agreeth well to the time by which the whole face of the Heathenish Empire was changed and as Heathenish was overturned So that in effect the world became another thing than it was which agreeth well with the type persecuters were visibly punished and taken with their hands hot in the bloud of the Saints and by such instruments as particularly stated the quarrell upon Christs account and therefore carried the crosse in their Ensign many Emperours and great Men were brought to acknowledge Christs hand and indignation against them The Church had freedom from outward persecutions Christianity became in request in the world so that Christians seemed now to enjoy in part the return of the prayers of these that had gone before them All which being so evidently fulfilled in that time and being so agreeable to this type in all its circumstances we conceive that the foretelling of this very event is the main scope of this seal for clearing and confirming whereof we shall adde further these considerations If we consider 1. the usuall manner of the Prophets their expressing of horrible judgements as we observed at the entry it will be agreeable to them and to Iohn who followeth them to understand this of some temporall thing especially upon enemies 2. Consider that it is ordinary in the Scriptures of the New Testament and agreeable to this prophesie to speak of the Romane Empire as of all the world and of things befalling it as of changes and events befalling all the world So Luke 2.1 It is said that Augustus decreed that all the world should be taxed that is all the Empire Rev. 3.10 And therefore it will not be unreasonable to a strict these expressions to changes within this Empire 3. Consider that the change of Religion in the Empire in its Nature Ordinances Customes Ceremonies c. and the bringing in of a different Religion in its room is ordinarily expressed in such terms as hold forth an universall change upon all the world upon Heaven Earth Sun Moon Seas c. as if all were overturned and yet the change is not upon the world in it self but upon Religion if we may speak so in the world because that change hath such alterations with it as if the world became another thing and because Religion being the most precious thing in the world the great and remarkable changes are reckoned accordingly as it goeth with it Hence we will find three eminent changes and periods in respect of Religion spoken of in this Book and all of them in such expressions as bear forth at the first view a totall and universall change upon all the world The first is the change of the world from Heathenish Idolatry to Christianity this change is set out as a new world in this seal because as it were that Heathenish world wherein Heathens bare rule and Idolatry was publickly countenanced and authorized is overturned and another world come in its room This change of the world is from Heathenish to Christian. The second great change of Religion is from the simplicity of Christianity unto the darknesse and doctrines of Antichrist This change under the trumpets is set forth by smiting of the Earth and Seas by darkening of the Sun and Moon c. when the mutation is upon the state of Religion in the world This change is of a Christian world into an Antichristian The third great change is under the vials when Antichrists kingdom again is brought down Chap. 16. It is expressed by a mutation upon the Eearth Sea Sun c. when yet the judgement falleth but on the beast his worshippers and the pendicles and superstitions of his kingdom which may be called the Antichristian world and this mutation is the overturning of the Antichristian and the inbringing of a Christian world again in the place of it And this way being keeped in expressing all the other changes of Religion in the world we may the more warrantably apply this here as is said Only there is this difference the other changes of Religion under the trumpets and vials are brought about by steps under severall trumpets and vials This change is set out by one seal together because that alteration was instantly and universally at one time brought to passe which in the other change is not so sudden 4. The considering of that event more particularly in its severall circumstances doth so fully answer this
type that it may well be taken in and accounted as a universall change upon the world Which will appear by considering these two in the matter of fact 1. What the state of the Church was immediately before this change 2. Considering what the state of the Church became immediately thereafter 1. The state of the Church before Constantine's government was for outward persecution under the extreamest sufferings that can be imagined as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were to wit Dioclesian Maximianus Herculeus Galerius Maximinus called also Iovius and Constantius Constantine's father only this last had a favour to Christians the other three being most cruel persecuters About Constantius death started up Maxentius to usurp the Empire at Rome who for a time prevailed and continued as barbarous and cruell as any of the other Against this Maxentius Iovius sent one Severus whom he called Cesar who was overthrown by him after whom he preferred one Maximinus his nephew who in persecuting was nothing behind any of the former A little after Licinius who was constituted Cesar in his room who for a time had counterfitly befriended Christians for fear of Constantine yet afterward fell into most grosse blasphemie and persecution All of these having this for their aime to root out Christianity by cruelty and subtilty left nothing undone to accomplish it Their cruelty vented in these persecutions and their subtilty may be gathered from the Laws we find enacted against the Church in these times As 1. that all the Bibles Cups and Church-furniture should be delivered up and destroyed it was from this giving up of the Bible that Christians who made defection were called after that Traditores that delivering up their Bibles c. being accounted receding from the truth or the testimony thereof 2. That men and women should not meet together for religious exercises but men apart and women apart 3. That none should teach women but women 4. That no meetings should be keeped within the circuits of Towns but in the fields upon the pretext of healthfulnesse 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes which was prohibited as a thing dangerous to the State 6. That all the old Temples should be built and all the meeting-places of the Christians destroyed 7. That no Ministers should be permitted but where ever found they should be cast into prison which Laws at last ended in open persecution against all that professed the Name of Christ so that to be called a Christian was a most horrid crime Unto these Laws afterward Iulian who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie added these four or more plainly and craftily formed them out of what was before him 1. That no Christian should be admitted to any Trust Civil or Military but he who first sacrificed to Idols this was observed formerly under Dioclesian 2. That the children of no Christian should be admitted to Schools of Learning or be educated in humane Science that by that means he might bring in ignorance amongst the Christians that they might be the lesse able to vindicate Christianity and might be the lesse thought-of amongst others 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance for before him in Constantius time they had allowance settled by publick Authority intending thereby to overturn the Church knowing that the Church cannot consist without the Ministery neither a Ministery without it be maintained His fourth device to undo Christianity was in despite of it to give way to all other Religions by publick tolerating of them Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem both which were miraculously by earthquakes impeded and his practices in reference to this were observed Chap. 2. in the Epistle to Thyatira From which particulars with what was said in opening the fourth seal it may appear how sad the condition of the Christian Church was when Constantine began to govern Let us now see what it became within some few years thereafter The estate which the Church was brought unto after that time was shortly thus After Constantius death Constantine being declared Emperour while he was in Britain continued in these parts for a time while the forementioned persecuters especially Maxentius who lived at Rome were become hatefull to all not so much for their persecuting of Christians as by their tyrannies adulteries and all sort of vile cruelties upon every sort of persons whereupon Constantine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his colour was encouraged to march toward Rome having before him as his end the liberating of the Empire from such tyranny of so many Tyrants and being doubtfull what Religion to follow at the noon day or a little after there appeared to him in the heavens a fiery crosse with this Inscription in legible letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in hoc vince in this overcome This vision was seen by many others with him as Socrates Lib. 1. cap. 1. affirmeth by which signe he was not only animated to go to Rome while he was hesitating but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours and set it up at Rome when he entered Victor in it This story Euseb. de vita Constantini Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath After this he with his Army marched toward Rome and in the way had discovered to him the treachery of Maximinianus his own Father in Law By Gods mercy he was delivered from it it returned upon the author When he came to Rome God delivered the Tyrant Maxentius into his hand Maxentius and his chief Officers being put to flight on the other side of the River Tyber was necessitated to return by a Bridge per pontem Milvium as they call it whereupon he had made devices in a secret way to have drowned Constantine by which he and these that were with him were drowned in the River Upon which occasion as Eusebius reporteth Lib. 9. cap. 8. Christians took occasion to sing that word in the 9. Psalm vers 16. The Lord is known by the judgements which he executeth the wicked is snared in the work of his own hands And that word Psal. 7.15 He made a pit and digged it and he himself is fallen into it c. After this Constantine having the peaceable possession of the West had afterward two difficulties The first from Maximinus aiming to drive on persecution and the death of Constantine together Euseb. Lib. 1. de vita Constantini cap. 40. The second was from Licinius Emperour of the East with whom Constantine had made
peace and had given his Sister to him in Marriage who for a time did counterfeit Christianity yet within five years became a most cruel enemie to Constantine and all other Christians and was the author of many of the former cruel Edicts as is to be seen in the former places of Eusebius lib. 1. cap. 43 44 45 46 c. Against these also Constantine set himself not only by Armes but by Prayer to God and Fasting over whom God gave him glorious victories as is to be seen Ibid. lib. 1. cap. 51. lib. 2. cap. 11 12 13 14 c. After which followed a most comfortable and joyfull estate of the Church as Euseb. hath it Lib. 2. cap. 19. Out of which general we may gather and observe these particulars for making out the answerablnesse of this event unto this type and the greatnesse of the change from what was before As 1. This judgement was upon many great men as Dioclesian Maximianus Galerius Maximinus Maxentius Licinius all which had the titles of Emperours or Cesars beside what came on many great Captains under them as particularly on Pontetius Culianus Theotimus and many others remarkably plagued of God as is evident in the forecited stories 2. Christianity that was before destroyed was now publickly by Authority countenanced Idolatry that was before countenanced is now abhorred by all Idol-temples every where are destroyed or shut up and Christian Churches built and Ministers provided rather more sumptuously than sparingly as we may gather from Euseb. Lib. 3. cap. 47. 49. 52 53 56 c. 3. The Laws are just contrary to what they were none but Christians are admitted to Office and though Constantine took not the way of discovering his servants which his Father Constantius did who gave out as Iebu that he would admit of none to serve him but such as sacrificed to Idols but afterward expelled the sacrificers and keeped the refusers saying they would not be faithfull to him who had never been faithfull to God yet was he zealous in having faithfull men about him and to have Religious Worship not only in publick but particularly in his own Family Schools were appointed Ministers encouraged Martyrs or Confessors rather who were in exile were brought back these who had been put from Offices were restored Synods were convocat and countenanced by Constantin's own presence as that of Neice was heresies were condemned toleration of other Religions or of schisms amongst Christians was not suffered and many such like Laws and practices just opposite to what was before 4. Consider the great Victories he obtained over enemies and the account upon which he pursued them His first War against Maxentius was undertaken as particularly called unto it by Christ Himself his last War against Licinius was not occasioned out of any temporall design to advance his own greatnesse for he was desirous to live peaceably with him but to restrain his persecution by force when all other fair means attempted by him had been frustrated God giving many singular evidences of his owning him in these Victories 5. Consider the time when these persecuters were surprised it was even in the time of their actuall opposition to Christ whiles professedly they had stated persecution against His Servants and could by no means be withdrawn from it but went on contemptuously blaspheming the Name of the Lord Jesus whom they called Novitius in opposition to the old plurality of gods whom they worshipped 6. Consider the remarkablnesse of Gods judgements upon these persecuters and the terrible effects both in deed and word which they produced in them not only to the conviction of others but also to the convincing of themselves that Christ was their party Such terror of conscience seasing on them as was palpable before the world Dioclesian and Maximianus Herculeus in the midst of their greatnesse and heat of persecution both in one day devested themselves of the imperiall dignity choosing rather to live as it were in the caves and dens of the earth than to continue in their authority a thing unheard-of before in the world This partly proceeded from displeasure that they attained not their end in destroying Christianity but rather found it to grow under them partly from terror of conscience arising from that as if they had gathered clearly that they were contending with God in that Thereafter both of them put violent hands in themselves Dioclesian being sent for by Constantine upon suspicion choosed rather to poison himself than to see him Maximianus Herculeus endeavouring again to recover his authority was discovered in his design by his daughter Constantines wife he was pursued and besieged by him and was either killed or dureing the siege hanged himself as is diversly reported by writers The third Maxentius was remarkably drowned as is said before with many of his chief officers which made the Christians compare his destruction in the water with Pâ—araoh's drowning in the Red-sea Maximinus Iovius through intemperance becoming corpulent was smitten with byles in the secret parts out of which issued abundance of vermine in a most loathsom disease so that Physicians were either suffocated by his smell or were killed by him because they could not cure him one of his Physicians telling him it was Gods judgement on him for persecution which no man could remove At last the conviction was so born in upon himself that he acknowledged his wrongs done to the Church to be the cause of that plague and therefore being stricken with terror gave out Edicts that the persecution should cease Churches should be builded and that in their meetings prayers should be put up for him as formerly used to be Which Edict is to be found in Eusâ—bius lib. 8. cap. 28 29. where the end also of Dioclesian and Herculius is set down The other tyrant in the East to wit Maximinus who was called Cesar had been industrious to invent tortures for Christians especially to pull out their eyes was at last defeat and in a base habit made to hide himself and thereafter pursued by sicknesse which made both his eyes to leap out by which he was necessitated to confesse that only the God of Christians was God and that he had been mistaken concerning the gods whom he choose to worship all which he had found to be truth by experience it self Which words were uttered by him being even expiring as Eusebius testifieth de vita Constantius lib. 2. cap. 52. Lioinius again who could not be fearred from persecution by any of these examples though in some thereof himself had been actor whiles he was in confederaâ—iâ— with Constantine was after many defects and flights convinced of his folly and made to vent his indignation against these Idolatrous Priests who had made him disdain Constantin's God and put confidence in the multitude of old gods as they called them So that he and his chief associates being taken and brought to punishment by Constantius were made to understand how great and admirable the God
destruction of Antichrist and his world is clearly intended by the vials so this world which is overturned here must be understood of the visible Church on whose ruines that Antichristian world was erected seing the rise of Antichrist inferreth the defacing of the Church and that by the same steps and in the same method as his ruine followeth by the vials Neither can there be any other reason given of the accurate resemblance which is between the trumpets and vials which yet cannot be thought to be without reason neither can there be an overturning of the Antichristian world till it be built nor can it be thought to be builded but under the trumpets to wit after the Heathenish world is past and the Christian built yea after the Christian world beginneth to decay all which fall under the trumpets for two of those worlds cannot stand together yet still one of them followeth upon the back of the other so as the overturning of the Heathenish world supponeth Christianity to succeed and as the destroying of the Antichristian world by the vials supposeth purity to succeed So here the decay of the Christian world supposeth the Antichristian to succeed All which being put together 1. It is clear that the declining of the Church from purity and that the rise and discovery of Antichrist is the main scope of these trumpets 2. That we must expound Earth Mountains Waters Sun c. to be something in the Church bearing an analogie to these things in the world 8. Yet we say these trumpets are not to be so bounded as if the first were contemporary with Antichrists discovery and sensible rise which is in the fifth for then there would be a great void in the prophesie in passing over many considerable events in the Church during the second three hundred years wherein Truth and Christs Kingdom were much concerned which we conceive could not be omitted in this prophesie and yet no where else can be thought to be set down we are therefore to look on them as they hold out the Churches first storms after the world became Christian and whereby she was exercised during the time of Antichrists secret and unseen working who took occasion from all these to fix himself and by all which the world was by degrees disposed to receive him who after the first four trumpets is found to step out under the fifth and this we conceive to be the reason why the first four trumpets are distinguished from the last three which contain the story of Antichrist after his full manifestation From which considerations we suppose it is clear 1. That these trumpets denote the state of the Church with some order of time There is certainly order in the three last trumpets in respect of themselves and in respect of these which preceed and therefore it is not for the clearing of them to expound them of kinds of heresies in a confusion as agreeing to any time 2. That they do not principally intend temporall changes on the Roman Empire as the object of these mutations or as vindictive on them for their former persecutions though these spirituall ills be set out in expressions suiting temporall judgements even as the Churches disputes with Hereticks are set out by fightings and such like for the Saints and witnesses especially suffer temporally here when all the world otherwise rejoyceth Chap. 11. It remaineth then that the object is the Church-visible the nature of them is Spirituall principally as is said before with temporall exercises on the Church and judgements on the Empire The order and sum of the trumpets then we conceive to be this The four first trumpets which comparatively with the other three following are the lesser woes hold forth the Churches declining and weakening from under Constantine as was touched before about the three hundred and twenty year or thereabouts when Antichrist had his working under ground till his discovery which is in the fifth trumpet about the year six hundred and some odds holden out in these steps 1. What was set upon in all these beasts and in what order 2. By what means 3. With what successe and fruit 1. Enemies publickly set upon the very foundation of Christianity without which a man is no Christian as if Christ be by nature God if He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to Arius of the same Essence with the Father though a different Person which who believed not in the Primitive times was justly accounted no Christian. This was done by discovered and open Hereticks such as Arius Macedonius Eutyches Nestorius c. striking all of them at the Person and Natures of our Lord Jesus This was a violent storm striking at the foundation and took away many Professors of all sorts yet the earth it self stood like a Rock though trees on it were burnt up All these Heresies were rejected by the Church and condemned by the first four famous generall Councels The first whereof was conveened at Nice by Constantine about the year 325. wherein was condemned the heresie of Arius who denied the God-head of Jesus Christ or that He was by nature God as the Father was though he accounted Him more than a man and so differeth from Photinus The second was at Constantinople by Gratian and Theodosius Anno 380. In this was condemned the heresie of Macedonius who denied the personality of the holy Ghost the third Person of the blessed Trinity His followers therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. fighters against the spirit The third was at Ephesus under Theodosius the second Anno 431. It condemned Nestorius who made Christ to have Persons as two Natures The fourth was at Chalcedon under Martianus Anno 451. This rejected the Doctrine of Eutyches who in opposition to Nestorius attributed to Christ but one Nature thus confounding His Natures as the former had divided His Person In the computation of these times it is not to be expected that we can be so peremptory there being some little difference amongst Authors according to their various timing of events yet without any materiall prejudice to the truth of the story This is the first trumpet 2. This storm being by discovered enemies Satan cometh not so good speed he assayeth next the corrupting of government by removing of which he might have fair accesse to what he pleased or intended to bring in afterward To effectuate this he inflameth the Church-men with pride and from it for precedencie wakeneth contention as once he did amongst the Apostles whereby the work of God was much retarded and poor souls stumbled and the Ordinances of Christ especially government corrupted Who would see this may read Plessaeus mysterie of iniquity about the four hundred year and what dealing there was with the east Church and falsifying of votes of Synods as that of Nice proven from authentick Copies for that end sought and found by the fathers of Africk may be seen Câ—nt Magdeburg yea also in Baronius This prevaileth the
to be as a city set on a mountain or hill Matth. 5. these being mountains for eminencie in the Church as civil Governours or Governments are in the State 2. This mountain is said to be burning which we conceive to be kindled with pride and contention flowing therefrom as Christ saith He came to send fire on the earth and it was already kindled which is to be expounded variances amongst these in nearest relations so also fire it is taken for contention in Iothams parable Iudg. 9. compare vers 20. with vers 23. which is the more clear here that it followeth upon the former trumpet as taking fire from it and it seemeth to be the Church-Governours that were kindled by it This fire having kindled within their bowels breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresie and sad state which the Church was in having to do not only with open Hereticks but with pride and contention amongst Church-men themselves whereby exceedingly the Church was wronged and way was made for the in-bringing of more corruption and Antichrists rising 2. The object it is cast into the sea 1. By the sea in Scripture among the Prophets is understood a numerous people as to fit on many waters Revel 17.15 By this then we are to understand that though this infection began among the Church-men yet was it cast in the sea that is spread far off amongst the people So it was in this time and so it useth to be 2. By sea is understood in Scripture Nations beyond seas often the west part of the world because they were by the sea divided from Iudea as by the earth or land is understood the east parâ— Isa. 60.5 c. and thus it may well here look to Rome Africk and the west upon which this storm mainly did fall as the first did fall on the Church in the east chieâ—ly which was called the earth 3. By sea in this prophesie is understood the Ordinances in Discipline Worship and Government of the Church and exercises of Religion because in these and by these Christians in this World of the Church do converse together traffique one with another communicate one with another as men do by seas and ships who otherwayes are at a distance So Chap. 18. in the Antichristian world their Church-men are compared to men in ships or Merchants who amongst other things trade for mens souls which can be meaned of no other but their Church-men vers 15. and their going about their superstitions is compared to trading in Ships and Seas Whereby it would appear that here especially a storm upon Ordinances Worship and Discipline is signified as in the former the Doctrine was set upon yet Discipline and Councels were in some vigour both having some Authority from without by Constantine unity and respect from within as at Nice foundnesse and solidity in proceeding but in the succeeding ages all was changed First Emperours became Arians Councels became heterodox unity was broken partly by Schisms amongst themselves partly by the Pelagians and Donatists which at this time came to a height separation from Churches flowing from pride under the pretext of the unholinesse of the Churches Members began and continued long troubling especially the west part of the world which formerly was free and the preaching of the Word was foisted with humane inventions by men who were not Hereticks the government of the Church spoiled broken dissolved and burnt pride consumeth all and maketh it contemptible So it is said of Babylon Jer. 21.25 I will make thee a burnt mountain when the dissolution of her authority is prophesied of 3. The effects of this mountains casting in the sea recorded here are two the one the effect of the other 1. The waters are turned into bloud shewing they were corrupted that being the great evidence of corruption in them alluding to the plague of Egypt Exod. 7.19 which sheweth that by that foregoing rent Discipline was weakened Ordinances corrupted and the nature of them altered they were before usefull now they are hurtfull as being abused by this firy mountains falling into them So the Synods Councels and Ministrie in many places became such as were rather for destruction than edification and Churches were rent and divided and stumblings laid before poor people whereby the second effect followed that is as in waters turned to bloud fishes cannot live so by these errors in Doctrine and Worship which both now continue together poor souls are destroyed simplicity of Worship corrupted with ceremonies and traditions and all Church men almost who trade in these ships are undone and destroyed with this ambition for bloud signifieth any death even spiritual death Ezek. 3.18 His bloud will I require of thee c. which is His spiritual killing of them and here we are to understand their being killed with self-seeking and pride and so to be dead while they were alive 1 Tim. 5.6 and deadly to others also In sum then by the second trumpet we are to understand the corruption of the Government and Governours who heightening their places beyond Christs order and exercising that power not for edification but for destruction contrary to its nature in fiery contentions flowing from their pride and ambition by which the eminency of the Church in that respect was dissolved in its Authority and became low as a mountain doth which is consumed by fire from within whereby many dreadfull effects tending both to the wronging of the Ordinances of Jesus Christ and exceeding hurtfull to all the members of the Church who lived under them were brought to passe and so the Churches life as it were brought into greater hazard than under open Hereticks For application of this we will find it suit well with the contentions that followed on the Councel of Nice and then burst out amongst Church-men exceeding hurtfully unto the Church for clearing whereof we may observe these things from the story of that time 1. Divisions and contentions abounded as is clear from the many complaints of Emperours and Fathers especially Gregoriâ—â— Nax who therefore took a prejudice at Councels because so much contention followed that of Nice As also by the many contrary Synods and contests for precedency in them among Church-men who continued till the Bishop of Rome carried away the title of Vniversal Bishop as will appear more under the fifth trumpet 2. The time of these contentions will agree to this for this fire of pride was kindled and the foundation laid for carrying on these contests to that height from the former heresie some acts were made whereby some Bishops especially they of Rome were preferred to others because they were more free of that infection and were more able to help the truth and these who were persecuted for it in the East as particularly that seventh canon at Sardica overtured by Osius for that end from which Rome took advantage afterward 3. In these Councels upon this occasion
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
prophet and blasphemously applied some Scriptures to that purpose he alleageth that his writings to wit what he calleth his Alfurca and Alcoran were given him from heaven and are without error and therefore joyneth the Old Testament the Gospel and the Alcoran together he denieth the necessity of signs and wonders but that the refusers of the Alcoran are to be persecuted with the sword and yet that no man is to be persecuted for his Religion To the receivers of the Alcoran be promiseth many great things and asserteth it to be confirmed by many victories from the Lord he asserteth One only true God and denieth the Trinity of Persons and absurdly asserteth a twofold personality of the God-head he is against all Idols and Images and alleageth himself to be specially commissionated against Idol-worship and it may be that God having purposed him indeed to scourge that sin hath also wisely ordered that partly to make him the more instrumentall in pursuing that sin partly the more to convince and shame Christians that should be addicted to it These things and such like may be more fully gathered from the Alcoran it self and these who write of it This is certain that his monstrous absurdities became taking to many and he himself to have great temporall power especially on this occasion Heraclius the Emperour in his wars against the Persians had a considerable Army of Arabians in his service who being dimitted after the war with reproachfull speeches from their Officers in stead of pay did fall to mutiny Upon these this Mahomet so insinuated himself that he was received to be their head from this came the name of Saracens for these Arabians being indeed Ishmaelits and Hagarens but accounting it a reproach to be descended of the bond-woman Hagar to hide that they claimed title to Sarah and so assumed her name after this Mahomet and they having prevailed in Arabia and settled in Mecha for a time he left it and invading Syria settled the head of their dominion in Damascus From this forward they speedily prevailed and did overrun many Kingdoms under the name of Saracens yet were restrained from having footting in Europe till after the Turks victory over them they became of one Religion under one head for the further strengthening of their union Since that time their dominion hath mightily encreased under the name of Turks so that now they are not restrained in the east as formerly but do possesse almost all the Grecian Empire and parts of the western Empire also yet have been keeped from overrunning Italy it being like that these are not to be made use of by the Lord for that peice of service of darkening the Throne of the beast which is reserved for another time If it should be objected here against this application that these eastern parts of the Empire over which the Turk hath prevailed are such as have been least submissive to the Pope and therefore this plague of the Turks may rather be looked on as a judgement on them for breaking unity with him than as a plague upon him Ans. This is indeed harped upon by some of the Papists particularly by Bellarmin is his preface ad libros de Pontifice But will be clear by considering 1. That once these Churches were professedly for the generality of them under him the whole Christian world being admirers and worshippers of the beast Chap. 13.8 and subject to the Pope as they themselves used to boast Now there being so many Christians destroyed by the Turks it must either infer a great destruction to be upon the Popish Kingdom or it must be said that a third part of the Christian world did not belong to him which they will not willingly grant 2. Suppose there was a withdrawing from his usurpation in part yet these same Churches being once infected with idolatry error and superstition by the Bishops of Rome did still retain that leaven till this jugement came upon them and so in plaguing them for these evils God gave warning to others lying in that same guilt And that it pleased the Lord to begin with these eastern Churches rather than others these reasons may be given 1. Because he was not by these hands to overturn the beasts throne but was to reserve a two part of that Kingdom for other wise ends afterward Therefore this west part of the world is not first begun at 2. In these eastern Churches Antichrists Kingdom and his corruptions had been most freely testified against and opposed which made their guiltinesse of after yeelding to be the more inexcusable and ripe for judgment 3. By scourging them first who seemed least accessorie to the guilt the Lord would evidence how displeasing any part of it is to Him and the more to convince others who were deeper therein and it is agreeable to this that these plagued here are only charged with such corruptions and sins of the Church of Rome as these Churches were guilty of and the two part now reserved and after plagued by the vials are beside these charged with worshipping the beast and having his mark Chap. 16.2 as if these did go a further length in the acknowledging of the absolutenesse of the Pope than this third part who are at the first reckoned with did in that particular though in the same guilt in respect of other corruptions But lastly it is clear that by this Turkish dominion a great part of the Romish power is ecclipsed and many of all orders who had their dependance upon the Pope alone were destroyed whereof the war called the holy war is an evidence besides the overthrow of many Kingdoms Armies and Towns who did directly own the Pope and did not want his Holinesse encouragement and benediction with many consecrated Crosses Swords Banners and the like as pledges thereof yea not long before the ruine of that eastern Empire diverse of the Emperours thereof came purposly to be crowned at Rome as acknowledging their dignity of the Pope and Anno 1274. Michael Emperour of Constantinople promised to Pope Gregorie the tenth the obedience of all the Grecian Churches upon which grounds it is evident that we may warrantably say that the tyranny of the Turks hath been a great plague to the Romish Ecclesiastick Kingdom and that these who were destroyed by them were generally accessory to the guilt of their corruptions Concerning the Idolatry of the Church of Rome IT may be of great concernment and possibly of more difficulty to clear this that the Church of Rome by their worshipping of Images relicts and such like even though they intend the worshipping of the true God are yet notwithstanding really guilty of idolatry and though it be not pertinent for this place to insist in it by a long digression yet considering of what concernment it is for the clearing of this prophesie and for warranting the application thereof to the Church of Rome both in this Chapter and in many Chapters following we think it necessary to lay
had accesse at their solemn times and this allusion holdeth forth that as the inner court being compared with the outer was small and as many had accesse to this which were not admitted to the former so during this time the number of true worshippers shall be few though the multitude of nominall Professors shall be great because the Lord will set apart some few to himself and disown the rest even as if under the Old Testament he had appointed the outer court to be divided from the inner the greater part had been rejected but the better part reserved so shall it be in the Gospel-church at that time some few like the Temple shall be ordered and set aside for himself and the visible body of Professors left out without any such speciall care which leaving or casting out we conceive to be the same as not to be sealed and so taken notice of by God Chap. 7. And this measuring will be sound to belong to the same persons who are sealed The second allusion of measuring respecteth that vision Ezek. 40.41 c. And it may signifie 1. the Lords putting a difference amongst Professors of that time and that profession will not be sufficient to make men passe but they must be tried and put to the touchstone and that the Lord will do so 2. It holdeth out the Lords setting apart of some for himself in opposition to others who are neglected thus the land was to be measured Ezek. 47.18 and for this cause Israel is often called the rod of Gods inheritance Psal. 74. 2. Ier. 10.16 c. as measured by to him in opposition to all other Nations 3. It signifieth a care and special oversight of the Lords in reference to these in the Temple beside others as if he were building and preparing a house for them even like a little Sanctuary to rest in during that time Thus measuring of the Temple here is opposed to the casting out of the outer court to the Gentiles which is not to be measured or so taken notice of by the Lord and this agreeth with that Chap. 12.14 of providing a place for the woman i.e. the Church during the same time And lastly this measuring of the Temple is opposed to the opening of it Chap. 15. And opening of it there being to be understood of an enlarged estate of the Church and bringing of the Gospel to open light This here must signifie a secret retired state of the Church wanting that splendor and visibility of Ordinances which it had before this time and which after the seven trumpets sounding it was to have A third allusion is unto Daniels prophesying of Antiochus his making desolate of the materiall Temple Dan. 7.13 and so the meaning will be That as the Church of the Iews and their Sanctuary was tread upon during such a time under Antiochus so shall the visible face of the Church be abused and overrun by Antichrists followers during his tyranny over the same Yet still will the Lord preserve a remnant as in that former case Vers. 1. Now it will be easier more particularly to clear the words Wherein there is 1. Something done 2. Something said And there was given unto me a reed like unto a rod. A reed is used in measuring either to find out the quantity of a thing or the regularity of a thing or for the dividing and setting apart of it It is given to Iohn not only to signifie the smallnesse of that number which should be set apart for God for as numbering importeth fewnesse so measuring doth smallnesse and the regularnesse of their worship beside all the rest of the world but to shew that the Church during this time was not to be reckoned by the multitude but that the rule behoved to be applied for discerning of it and these who were furnished by a measuring reed should find it out and none other That which is said may be taken up in these three 1. What he should measure 2. What he should not measure 3. Why His direction what to do is Rise and measure the Temple of God and the altar and them that worship therein The Temple here is that which we called the Court of Priests where the altar stood it is opposed to the outer Court in the following Verse These that worship therein point out true worshippers who rest not in the outer Court with the multitude to whom they are opposed vers 2. but like Priests to God they worship him in the Temple where the altar is signifying the continuance of the prescribed worship in opposition to the will-worship of others particularly their continuing to make use of Christs sacrifice which is signified by the altar which the multitude did not enquire for These are to be set apart after they are tried and found for God Himself The second part of the direction is what should not be measured and that is the Court without the Temple leave or cast it out and measure it not saith He by which is understood the visible face of the Christian Church which in respect of externall Professors is like unto the outer Court during the Jewish service This not measuring of it implieth a slighting and misregarding of it and not setting it apart as the former as the following words do clear 3. The reason of this is for it is given to the Gentiles and the holy city shall they tread under foot fourty and two moneths Where 1. the state of the outer Court is set down to be given to the Gentiles 2. The height and continuance of their tyrannie is expressed the holy city shall they tread under foot fourty and two moneths By the Law Gentiles were inhibited the congregation and assembly of the people in this outer Court so this giving to the Gentiles must suppose a profaning of the visible Church and corrupting and mixing of publick Ordinances and Worship even as admission of Gentiles to the outer court would have been under the Law for which Paul was complained of Acts 21. By Gentiles is to be understood not properly Pagans for they are not capable to possesse the visible Church and to partake its name for it continueth to be the outer Court even while it is given to them and is tread on by them Beside as was hinted the time of their treading of it will fall under the time of Antichrists sitting in the Temple of God and therefore it must be understood of his vassals and followers They are called Gentiles in this respect that although they seem to bear the name of Christians and so did not destroy but possesse the outer Court and retain the name of the Christian Church yet in respect of their defection from the purity of the Gospel and of the superstitious and idolatrous worship propagated by them they are rather to be accounted Gentiles than Christians in which respect their head Antichrist Chap. 13. is said to have a name of blasphemy even as the Pagan heads had
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices Or we may consider the Ark as it included the Law therefore it is here called the Ark of his Testament so it implieth that the Word of God formerly vailed to the people so as they durst not read it nor have it in their own tongue Now by this reformation it is become familiar to them they hear it in their own language may read it in their Family carry it about with them The vengeance of God against enemies is set forth in these words and there were lightnings voices thunderings and an earthquake and great bail expressions that are used Chap. 6. when the great temporall judgement of God against heathenish persecuters is consummated it is also mentioned Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse as is said for Chap. 15.5 6. immediately after the opening of the Temple the seven Angels with the vials come forth as being formerly kept up now they appear By this similitude of opening the Temple this is set forth that as in the Jewish times during their greatest defections there was still some Temple and Church and at the time of Reformation there was no new Temple built nor new Circumcision instituted nor Priests appointed but corruptions were removed and the Temple and Priests put again to their own proper use and duty so during the defection of Antichrist there should still be a Church Temple Ordinances and Ministers and that the bridging of the Gospel again to publick in the world after that should not be by erecting a new Church and new Ordinances or appointing new Officers but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use for it is the same Temple after Reformation which was before but now it is opened the woman Chap. 12. is the same under persecution while she is in the wildernesse during the 1260. dayes that she was before her fleeing and continueth to be the same after her return from the wildernesse only that which by Antichrists additions was vailed and corrupted now by their removall becometh more visible and pure Upon this ground it is that the reviving again of Religion is commonly called Reformation not as bringing in any thing new but as purging what formerly was corrupted Upon this ground Baptism continueth to be Baptism though transmitted through them and a Ministery continueth to be a Ministery except we say there were no Ordinances and Ministers before the time of Reformation and so no Church which is expresly contrary to the scope and letter of this and the following Chapters From this also it appeareth there needeth no new constitution of a Church that is brought from Popery such as might be called for from heathens who are not Christians but the purging away the drosse of Antichristianism and the practicall adhering to the purity and power of the Gospel even as there was great odds amongst the Iews in the recovering of them from their grossest defection and the admission of Pagans unto the Church Neither can it be inferred from this either that then the Church of Rome was and so is now a true Church or that we have our ordination from it and are beholden to Antichrist for that This first is much urged by Papists in this dilemma Either the Church of Rome was the true Church and so there ought not to have been a separation from it or she was not the true Church and so there was none for many years except she be acknowledged for such To this we answer 1. by distinguishing the Church from Antichrist and his worship brought into the Church and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject that is not denied on which Antichrist usurpeth and as an extrinsick accident setteth himself down in that Temple yet is the Temple and Church now different from his additions as the Temple of the Iews was from the corruptions that were accidentally brought in upon it in the times of corruption Thus the word of God Sacraments Prayer Ordination c. are continued which are as the materiall worship of God and as such are not Antichristian The adding of traditions to that word putting of false glosses on it corrupting of the Sacraments by superstitious and Idolatrous additions praying to Saints and Images erecting an Antichristian Hierarchie in the place of ordination and these who should be Officers in Christs house and many such like things These are Antichristian indeed and may as we see be separated from the former Again 2. we may distinguish Professors who are either such as receive the compleat worship of the Popish Church receiving indeed the Scriptures but with such traditions and glosses as do upon the matter make the commands of God of none effect that pray but to Angels Saints Images c. that use Sacraments but withall their superstitious and idolatrous additions and so in all other things Or they are such who close with the materials to say so that are abused in Popery and do abandon all these destructive additions that is who acknowledge the truth of the Gospel and the way of free Grace and hate their merit of works satisfactions pennances c. who receive the Sacraments but abominate their Transubstantiation Masse and all that dependeth on these that pray to the true God in the Name of Jesus Christ and abhorre their Idolatries c. so in other things Now in the application we say 1. That if we consider the Popish Church in the large extent thereof properly and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them and worship according to these principles in that sense the Popish Church is no Church of Christ but is truely Antichristian and these two cannot stand together to be Antichrists Church and Christs Spouse at one time but if we consider the Church materially as distinguished from these additions of Antichrist in her Ministers and members concurring in the faith of the true Doctrine and in practice and Worship accordingly hating and abominating these superstitions and Idolatrous corruptions and inventions we say that was the true Church of Christ which did not receive these but keeped the former principles materially both in faith and practice and therefore it will follow only on the former objection that that Church on which Popery obtruded it self and which yet did abhorre it that was the true Church which we grant but that as distinctly considered as pure from their Antichristian inventions at least so far as Antichristian Now from the Church which retained the foundation and did adhere to the Doctrine and Worship that is in the Word we did never separate nor from those that continued so but did separate from the Antichristian Church that did obscure and
corrupt these and would neither amend them themselves nor suffer others to do so and this separation is necessary and called for by that command Come out of her my people Chap. 18 and without this there had been no communion kept with that which was the true Church of God who although for a time she did live in that Babylonish captivity was yet never of that communion and both these to wit that there were ever some such who kept the foundation and did reject the Popish inventions and that they in so far joyned not with them and so had not fellowship with Antichrist and his works of darknesse but did reprove them we suppose is clear from what is already said Neither ought the Papists to think this strange that we apply such distinctions to the Church under the true Antichrist considering that they use the same in reference to the time of their forged Antichrist who say they shall overrun the Church and by Idolatries and violence cover the face thereof yet shall there be a true Church who shall not be locally seperated from Him and His followers but in respect of their adhereing to the former purity and so by them the question where the true Church during that time is to be is answered thus It is under Antichrist but not of that defection His Church is the company of these that shall not decline from their former purity the true Church are the few here and there that shall retain it And thus generally they expound the woman fleeing Chap. 12. which to them also belongeth to that time to be no locall mutation of the Church but a decay of her conspicuousnesse and beauty by the defection of the great part and the overspreading of Antichristianisme and the Remists do illustrate it thus that as now in England the Church may be said to be fled in respect of what it was and the publick face of things yet as there are in it many true professors who are not of that Church but adhere to the Romish So say they will it be in Antichrists time and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all The second objection may be cleared also from what is said That we have not our Ministrie and Ordination from Antichrist more than we have the Word and Sacraments from him although through their hands the Lord did conveigh them to us but we have these from the Lord whose Ordinances they are and to whom we are obliged for purging them from antichristian corruptions and transmitting them pure to us which Antichrist would never have done Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign considering that there were such even in his time Now we must either deny that any such were during that long time which is absurd and contrary the scope here or we must say that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist as we through Gods goodnesse have them now and not to be obliged to him for them or not to have them derived from him Than it was to the Ministers and Church that lived while he was in his height For if we say that their Ordination and Ordinances were antichristian then shall we have no Christian Church if we say they were Christian though sometimes coming through impure hands because they separated what was antichristian from them so that may be said here also and so it is We therefore apply these distinctions here and say that we may consider our Ordination materially in it self or complexly in respect of its additionals and the former Church in respect of the multitude who declined or the few that keeped their garments and were not antichristian If we consider Ordination and Ordinances materially so we have them from the true Church and Prophets that were during Antichrists reign and our Church succeedeth them and although it descend by the Church under Antichrist yet is not antichristian more than she was antichristian as is said Again if we consider Ordination complexly in which sense only it is antichristian so we have not Ordination derived to us from her because we have none such at all It is not enough to make Ordination and Ordinances antichristian that they be so or by such transmitted as the former instance of the Church in that time and what is formerly said doth clear but that they be transmitted as such complexly Now these are not as such transmitted to us Therefore cannot be called antichristian Beside this we may draw some conclusions from this Song the first whereof is this That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world but is concomitant with it yea is a manifest proof of it and a great ground of rejoycing to Gods people and of praise to Him For clearing and confirming whereof we may consider 1. That by Nations and Kingdoms here is meaned the generality and body of such Kingdoms and Nations 2. That by being the Lords here is meaned a speciall Church-state and relation which two being made out it will consequently appear that what we call a Nationall Church which is the combination of a Nation as one unto God doth well suit the time of Antichrists fall and of the Gospels flourishing The first to wit that by Kingdoms here or Nations Chap. 15.4 are not to be understood some few of a Kingdom or Nation but the generality and body of them may appear 1. From the scope which clearly is this to set out the largenesse of the extent of the flourishing of the Gospel or the inlargement or wonderfull extent of the Church after Antichrists begun ruine If it were but some few there would be no such ground of praise nor no such difference from what was before even then some of Nations and Kingdoms were the Lords 2. Kingdoms becoming His is to be understood as the like phrases used of Cities and Families their becoming His but that doth import not only some of such a Family or City but the whole or generality of them as instances will clear See what is said of Lydda and Saron Acts 9.35 which certainly is more than can be said of other Cities where yet He might have many therefore it must be so here 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner for this seemeth to relate to the Lords manner of calling the Jewish Nation and as they were His so shall these Nations be His seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords so Israel is called His Nation Isa. 51.4 It is true this will not hold in typicall and ceremoniall things but in things common and essentiall to a Nationall
immediately after their birth as it were and in their very infancy even as Pharaoh sought to destroy the Iews male children Exod. 1.23 3. As Christ was born and preserved till He had finished the work committed to Him notwithstanding of all the enemies malice and craft so shall it be with the Churches seed 4. As He immediately after His birth was pursued made to flee and carried to Egypt so shall it be with the Gospel-church who should be made to flee immediately after the first delivery This allusion is the more probable if we consider that the time of Christs being in Egypt will be found to be about three years and an half which is here the time of the Churches wildernesse-condition for He was born in the thirty year of Herods reign He did not flee immediately as appeareth by Maries continuing till her purification Luk. 2. and by Herods killing the young children of about two years old Mat. 2. and He returned from Egypt immediately after Herods death who reigned full thirty four years whereby the suitablenesse of this time may be gathered and lastly as Herod vented his malice upon the Children of Bethlehem where Christ was born after His escape so doth the devil here vent his malice upon the Churches seed after her deliverance We come to speak of the first part of the Chapter which containeth the Churches first war with the Dragon not but the Dragon fighteth also under Antichrist but more covertly and in another shape here more palpably which is first summarily proposed to vers 7. Then 2. prosecuted more particularly Vers. 1. In this first part the parties are described 1. The defender is set out in three things 1. She is a Woman that is the Church as she is ordinarily called partly 1. for infirmity and being obnoxious to wrongs 2. As in subordination to Christ as her Husband 3. As the Mother of Believers and she is one Woman though here the whole Gospel-church be represented to shew an unity in the Catholick visible Church which is the only object of persecution and that she is but one Church Woman Mother or Wife and there cannot be moe 2. She is described by her adorning or statelinesse in three things 1. She is clothed with the Sun setting out the pure Doctrine that she professed and the shining conversation of Believers in that primitive time who had put on the Lord Rom. 13. and owned His Word and Testimonie which is called the Sun in the eight Chapter especially what concerned His imputed righteousnesse and satisfaction 2. The Moon is under her feet whether by the Moon here we understand earthly temporall things which are mutable and spotted like the Moon or Jewish feasts new Moons c. called the rudiments of the World Col. 2. it cometh to one to wit to set out the deniednesse and mortifiednesse of the Church at that time despising worldly things and adhering to Christ and having a conversation heavenly which the Apostle exhorteth unto Col. 3.1 in opposition directly to the resting on these new Moons and other elements of the world as well as is in opposition to worldly things 3. She hath a crown of twelve Stars that is faithfull Ministers carrying the Doctrine of the twelve Apostles and following it so the Church is builded upon that Eph. 2.20 22. and Revel 21.14 the names of the Lambs twelve Apostles are written on the twelve foundations this is a Crown that is it is her glory and credit to have faithfull Ministers and to be following and avowing their Doctrine as Paul calleth the Thessalonians his Crown This is a well adorned Church in a suffering time We take these three more particularly to be expressed vers 11. The first by the bloud of the Lamb that is the Garment The second the word of the testimonie that is the Crown Thirdly They cared not for their lives and loved them not unto death that is the trampling of the Moon under their feet or undervaluing temporall things for the life is most cared for as Iob 2. Skin for skin yea all that a man hath will he give for his life The third part of the description is vers 2. in her travailing and crying expressing two things 1. A fruitfull condition of the Church in this beauty so travailing and bringing forth doth signifie in Scripture and is well applied to the Gospel-church which is a Mother Isa. 54.1 Gal. 4.19 with 26 27. 2. And although it doth signifie a fruitfull condition yet also it is a sorrowfull and afflicted condition as ye know the travailing of a woman ordinarily holdeth forth and Christ calleth it Ioh. 16.21 sorrow or pain till the childe be brought forth In a word this primitive Church is pure fruitfull and afflicted as her crying importeth with great pains do Ministers beget Gal. 4.19 and with great hazard is the profession of Christianity owned and great wrestling hath she in Prayer to God and sufferings from men to be rid of this sorrowfull condition ere she get free of it The enemie pursuing is described vers 3 and 4. in four or five particulars and it is called as the former a great sign or wonder represented to Iohn in Heaven because great things were signified by these here the parties are exceeding unequal she a woman the enemie is a Dragon some say there is an utter antipathy between Men and Dragons whereas other ravenous creatures for meat destroy men these for delight do it and whereas men can endure to look on other creatures yet not so well on the Dragons and Serpents however it is a most ravenous beast by which is represented in Scripture sometimes the devil sometimes some great persecuter acted by the devil the supream commander so was Pharaoh called and as he was the first oppressor of the Jewish Church so this representeth the first oppressors of the Christian Church both come in here the devil first that is clear vers 9. then the Roman Empire primely instrumentall in persecuting Christians that appeareth by the description of the Dragons shape he hath seven heads and ten horns which seven heads Chap. 17 are clearly to be expounded seven Hills and seven Kings or sorts of Governments and these ten horns to be ten Kings which were to arise out of the ruines of the Empire they had not then received power Chap. 17. Therefore they have not here Crowns as Chap. 13. and expresly she is vers 18. of that Chapter called the City which reigned over the Kings of the earth at that time the devil is chief and the Roman Empire or Emperour his Depute in this for the devil acteth not immediately yet what he doth by instruments is attributed to him as Chap. 2.10 This is a great Dragon to shew his power Red to expresse his cruelty and having seven heads and ten horns to expresse him who especially is instrumentall in exercising that cruelty the Roman Emperour like Pharaoh who is called a Dragon Psal. 74.15 Isai. 27.1 Ezek 29.3
Vers. 4. His carriage is set out in two things 1. He hath a tail that is power and flatteries to perswade with temporall allurements and by these two he prevaileth to draw Ministers and others who ought to be lights from their heavenly posture to an earthly subjection This alludeth also to Dan. 8.10 where the casting down of the Saints is expressed so 2. His other practice is to wait for the childe to devour it in a word he leaveth no mean unassayed to destroy all professing Christians that bear Christs name and to keep them that they should never win to any outgate or comfortable condition as Pharaoh did to the children of Israel and Herod to Christ seeking to destroy them immediately at their birth so that none should sooner be a professed Christian but he was liable to the hazard of the Dragons Laws This now is an unequal encounter yet behold the event is happy the childe is born and keeped safe and the woman fleeth how this came to passe that a weak woman and a childe are keeped from a watching cruell Dragon is afterward cleared to wit by Michaels fighting and taking her part Vers. 5. The event hath three steps 1. The womans delivery and the childs description 2. The childs exaltation 3. The womans fleeing vers 6. By this delivery in generall is set out not only her bringing forth of Believers or Professors but such a delivery as one bringing forth a man-childe is said to have Ioh. 6.21 a comfortable delivery and which in place of crying giveth her a Song afterward as vers 10. for she had children before but had not her pains taken from her and was not at freedom to bring forth without the enemies watching The childe is described most for her comfort and with respect to our Lord Jesus Christ. It is mysticall Christ 1 Cor. 12.12 who in His Members is brought to a flourishing condition and His Church set at liberty from persecution and some of her sons exalted to Heaven to an honourable condition from which Lucifer is said to fall Isa. 14.12 This shortly is fulfilled when after Heathenish persecution for three hundred years had prevailed Christians were advanced Constantine being made Emperour and Christianity was established by a Law That thus the delivery Childe and Heaven to which he is taken are to be understood will appear in these 1. This is the delivery which is the ground and subject of this Song vers 10. Now is Salvation and the Kingdom of our God c. that is a full evidence of Gods reigning delivering them from these persecutions and giving them liberty But that is this delivery 2. Such is the childes taking to Heaven as is the devils casting from Heaven for these are opposed But that is the spoiling of him of the Authority of the Emperours which he abused before now he hath not the Throne as in the Church of Pergamos Chap. 2. vers 13. but Laws and Authority are for Christians 3. It is as the witnesses were taken to Heaven Chap. 11.12 that was by a publick authorized Church-condition and state after Antichrists persecution so here Religion authoritatively is established which never was before and Christians countenanced after Heathen persecution is over and seing it is usuall to the Scripture to call Magistrates gods it is not unsuitable to expresse their station and state above others by Heaven The property of the male childe His ruling c. we shew how it is to be understood Chap. 2.27 of Christ in His Members and it may be here to shew the great Dominion that our Lord Jesus should have in the world in Constantin's time when His Members should be exalted to a honourable condition called vers 10. the Kingdom of our God and the Power of His Christ in opposition to the usurpation of Satan in the seven headed-beast before and as was Chap. 11.15 in opposition to Antichrists Dominion for when the Church is up Christ exerciseth and manifesteth His Power in them so by this childe is not meaned Christ personally but such as keeped His testimonie vers 11. and ult Nor particularly Constantine but Christ mysticall whereof Constantine was but a Member and that outward Government of his but a little shaddow type evidence and effect of this great Dominion of the Lords and made use of by God to be the externall mean and cause of His Churches peace However this sheweth the case to be exceeding joyfull and different from what it was which being before the Churches flight to the wildernesse can be applied to no other time but that delivery aforesaid from under heathenish persecution and she being brought now to a glorious settled and quiet condition like a Heaven in comparison of the former The last part of the event the womans flight is set down vers 6. by way of anticipation as is clear the place of it being properly vers 14. It is so soon subjoyned for these reasons 1. To let see how soon on strait is on the back of another to the Church and specially to shew that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials and is as it were â—arked as a consequent of the former delivery for then as Platina writeth of a voice was poison sown in the Church and prosperity being abused to pride sooner defaced the Church than persecution 3. It is subjoyned to give a little view of the case of mother and childe together that the children of the Church readily are no sooner promoted but she is in a wildernesse-condition as it were decaying and declining much from that beauty and pure glory and visibility she was into before a sad thing that the childrens prosperity often banisheth the mother and obscureth her beauty seldom hath greatnesse and temporall prosperity zeal and self-denying singlenesse dwelt long together and it is the last and not the first wherein her native beauty doth consist This consideration of this Verse we leave till vers 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another but from this forth a decay of the former beauty of it that whereas there was in Rome and other places glorious Churches before and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin's time now that is by degrees vailed by pride pomp hypocrisie heathenish and antichristian dressings that the few that remained the true Church are as it were Chap. 11.1 closed up in a secret corner of the Temple while the multitude possessed the Court that to wit the Temple is called the place prepared of God and there is she fed by the witnesses with the true Word of God while the world are swollen with pride traditions and superstitious inventions And so the Pâ—â—â—phets prophesying and the Churches staying in the wildernesse to be fed are of equal duration 1260. dayes which Verse being so near subjoyned to the former giveth a
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
he seeketh to corrupt the Church indirectly that by overturning the Ordinances in her he might mar her former beauty that she appeared in vers 1. as a woman clothed with the Sâ—n that so she being no woman might be no mother whereby indirectly he might gain his point in poisoning the seed this is done by the awakening and spreading of schismes and heresies in the Church which though they do not directly strike against the being of Christians or particular Professours yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances without which there can be no Church although men as men continue to live Hence we may gather the second and third difference to wit in the instruments that he maketh use of and in the manner of his pursuing this new design which is not violently and openly by Heathen men who were without as formerly he had done but more subtilly and covertly by professing Christians he endeavoureth this He is now said to persecute not as if he had not formerly persecuted but to shew that although he had altered his way in the former respects yet was his design no lesse malicious in respect of himself nor hurtfull in respect of the Church than the former was 2. The occasion of this his new heat against the Church and the change of his former way is set down And when the dragon saw that he was cast unto the earth which â—â—porteth 1. the ground of his irritation to wit the former foil which he had gotten â—he is so indefatigable an enemie that having gotten one defeat he doth and that the more uncessantly endeavour to recover what was lost which ought to make men most vigilant even then when they seem to have most advantage 2. It sheweth the reason why now he seeketh the corrupting of the Church the Mother in this new subtile way and doth not directly pursue the Childe as he had done because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to owâ— his designs and to give him obedience as formerly when the supream Magistrates were for him 3. It sheweth the immediate connexion of this his design and what followed thereupon with the Churches former deliverance so that no sooner doth he find himself disappointed of one mean but he doth assay another If it be asked how the former deliverance could be such ground of joy to the Church seing this doth immediately follow upon it Answ. 1. It was certainly great ground of praise and honour to God and great ground of joy and rejoycing to the Saints in it self what ever effect accidentally through Satans malice and mens corruption might follow upon it for by it the Lord eminently vindicated His name Truth and Servants from former reproaches and oppressions and gave unto His Church great freedom if it had been well improven 2. Although the devil instantly began this new design yet it was not at once brought to a height and therefore it might be matter of rejoycing to the Church to have that intervall which followed between the height of Heathenish persecution and that of Antichrists which was to come beside other reasons given in the close of the former Lecture Vers. 14. The Churches safety is set forth in these circumstances 1. In the mean by which she was preserved To the woman were given two wings of a great eagle this alludeth to the manner of Gods bringing Israel out of Egypt which is said to be as upon Eagles wings Exod. 19.4 that is a wonderfull and speedy delivery so that the means used by the devil to hurt were not able to reach his end We take it to be that same which is mentioned Chap. 7.1 2 c. of the Lords sealing His Elect against that coming storm and that same Chap. 11.1 of His commanding to measure the Temple Because 1. both these relate to the same persons to wit the true Church And 2. to the same time to wit immediately after Heathenish persecution And 3. to the same scope to wit the preservation of the Lords own from these tempestuous storms or flouds which by the trumpets were to come upon the visible Church 2. The place whereto the woman is to flee is mentioned that she might flee into the wildernesse It is called her place because vers 6. it was prepared of God for her and doth set forth the Lords soveraignty in ordering her safety and by speciall providences carying out the place of her security as having appointed it for her long before the trial came By wildernesse we are not to conceive any such particular place in any desert but hereby is meant that the Lord seeth to the safety of His Church in the midst of the confusions of the world as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt who immediately after their great and joyful delivery from Pharaoh out of Egypt were not brought unto the land of Canaan but for a long time lived in the wildernesse where though they were freed from their former oppression and had much liberty to worship God publickly which they had not in Egypt yet wanted they not many trials and through their corruptions many sins so here is holden forth a wildernesse-state of the Church contemporary with and suitable unto the Prophets prophesying in sackcloth which we may take up particularly to consist in these 1. in a condition that is safe as being now out of the way of hazard 2. As in a great part latent and not discernable to the men of the world as if she had been removed to some desert 3. A comfortlesse and solitary outward condition with which although the true Church was not immediately pinched after Heathenish persecution yet were the most faithfull ever liable thereto in all the Churches trials and it came to an height under Antichrist with whom this wildernesse-state doth contemporate 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did no more than if she were removed to a wildernesse 3. In this verse we have the Lords care of her and provision for her during this time she is not to starve there though now the world about her be become a wildernesse yet she is nourished that is 1. hath spirituall food provided for her and blessed of God to her so that when tradition superstition idolatry and that which cannot nourish do abound amongst the generality of them who are called Christians even then she hath the sincere milk of the Word appointed for her and that in such a way as the world knew not whence it came in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse and to His providing for Elias by
of the East 1. because in respect of the part of the world we live in who before them injoy the Gospel they are East to us and so they are distinguished from the native Western Kingdoms and Kings made also now to hate the whore 2. Because many of them living there it is like since the first captivity and last dispersion when they may be made to joyn against Antichrist in the West which maketh him so afraid their expedition will look as coming from the East and so the Turks will be in their way as Euphrates was in Cyrus way impeding the intaking of Babylon till it was dried so this of mysticall Babylon 3. Because possibly if not probably after the Turks destruction God may give them great possessions and Dominions in the East and make them much instrumentall for spreading of the Gospel to other Kings in these parts besides ordinarily any rise of light to the Church and of Christs coming is spoken as from the East so Chap. 7.2 and Mat. 24. it is like lightning as it were a new day or morning breaking up in the Church 2. For the next thing what this way of the Iews is It seemeth to be one or all of these three 1. It is to the Church 2. to help down the Pope 3. to their own possession The Turks standing marreth all and his removing will further all these To clear it That their way may be prepared taketh in this generall the removing of any thing which may hinder them in their way towards the Church or in the former expeditions For 1. not only are they to be looked on here as coming to the true Church now separated from Antichrist but 2. as concurring to have a main hand in his overthrow Hence he is so afraid at their conversion for it seemeth that now all true converts are to be imployed in ruining him and he hath an Hebrew name Abaddon to shew their abhorrency of him as others do and the place of his ruine and the praise for the same is in Hebrew Chap. 19. pointing at a speciall hand which they are to have in his last overthrow And in reference to these two ends of the Iews conversion to wit of joyning to the Church and of going against Antichrist there is to them a twofold lett in their way to forbear now their going to their own land there is a great stumbling from the superstitious worship of Papists who are called Christians and a stumbling at the long prevailing of the enemy of Christians the Turk wondering that if Christ be God how He suffereth such blasphemy and blasphemers The first in a great part is removed by Gods judgement on the Pope and Rome in the fifth vial The second is to be removed now by this that no stumbling or lett remain for though they would do something and possibly now having the Pope discovered to them their zeal is more hot against him than others because by his means they have been much hardened yet the Turk becoming their enemy and being engaged to that whores support they are impeded while the Turkish Empire standeth This vial removeth that impediment his power is weakened whether by themselves or by others or by drawing of many to Christianity from him we are not to determine but accesse is given to them both to pull Antichrist down and probably to win to their own possession by his ruine And this leadeth to the third thing proposed to wit how the ruine of the Turks or their weakning may be called the preparing of their way Which is clear 1. whether we look to the Iews conversion it strengthens them that Christ is God and giveth them hopes of coming home on which they lay great weight Or 2. whether we look to their undertaking against Antichrist Or 3. their return to their own land all which three as we said seem to be pointed at here The standing of the Turk obstructeth all these three and the overturning of him will strengthen all and give them liberty without fear in the professing of Christ. For further clearing of this That these two events to wit the Iews conversion and the Turks downfall are prophesied of here we shall confirm both severally from these reasons That the Iews conversion must be understood here appeareth for 1. It is certain their conversion in the last dayes is spoken of and to be expected and it can suit with no time better than of this sixth vial which is after the Popes overthrow in respect of his seat at Rome and before the seventh vial which bringeth the end Neither is it like that so great and concerning a businesse of the Church would be omitted in this prophesie and it can be brought in no where so clearly that of the Iews mentioned Chap. 7. being nothing to this purpose as was said there 2. The Prophets seem to foretell their restoring in these same terms See Isa. 11.15 and 16. which Chapter speaketh of the dayes of the Gospel and the Iews restoring suiting with that time as cannot be denied The expressions in sum are that as God when He brought them out of Egypt dried up the sea and Iordan so when He bringeth them from Assyria which was beyond this Euphrates from Iudea He shall smite that river and the removing of all impediments is set out under that expression Neither is it for nought that drying of waters is a peculiar mercy shown to Israel in their first deliverances and that allusion is made to that in their following restitution to be a confirmation to their faith therein as Isa. 44.27 Thus saith the Lord that drieth up the rivers and saith to the deep be drie c. when yet no particular river was to be dried up but thereby to mind them of what He had done 3. If we look further to the explication of this Chap. 19. there is much joy in the Church praising God that He reigneth and that in an eminent way that His Wife hath made her self ready and the marriage is come c. And can these agree so well to any event as to the conversion of the Iews which Rom. 11. shall be as a resurrection from the dead Or can the joy be so great or the Marriage be made ready without them especially considering if now they be not amongst Christs friends when in the words following He is on His march against all His enemies and could the Church of the Gentiles be merry if the Iews were amongst these enemies But from Chap. 19. it is clear that there is here a notable and singular accession to the Church and what one can have these effects so as this 4. It is not unworthy the observing that here so many Hebrew expressions and phrases are used and not so any where else which seemeth to plead a speciall interest that the Hebrews have in the event of this vial 1. The place is named in the Hebrew Tongue Armageddon Why Hebrews are there to put on that name
multitude of Professors and liberty to be worshipped so do they by partaking joyntly of all these in and with Christ. So to reign with Christ differeth 1. from reigning simply 2. from Christs reigning with them as if He took share with them No but He admitteth them to share with Him 3. It differeth from Christs reigning in them which is meerly spiritual and alway continual This is in an outward enjoying of the Ordinances visible as fellowship invisible and a freedom in these and their reign is more or lesse according as Christs is Therefore must necessarily consist in enjoying such things as these by which He reigneth 2. The good condition of the Church and Saints ver 5. is set down by the sad condition that all the rest of the world were in All that time they lived not again and that it might be known what life they lived not again it is added This is the first resurrection not the second which is common both to good and bad Dan. 12.1 2. There are three things in the first part of the verse to be cleared 1. Who these rest of the dead are who are opposed to these who lived ver 4. In a word It is the successors of of these heart enemies and persecuters who had still a succession of the like in the world They are all by nature dead that live in the world Eph. 2. But some continue so 1 Tim. 5. as the widow that is dead while she liveth and Matth. 8. let the dead bury their dead So here they are accounted the rest of the dead even all who are opposed to the successors of the Martyrs as all contradistinguished from the Martyrs who formerly were dead but now live 2. It is said they did not live that is enjoy the former happy condition of the Church or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand years In which tyrannizing over the Church consisted the life of their predecessors the persecuters as these that are Saints now died in their predecessors the Martyrs so contra these wicked did live and reign in their predecessors the persecuters while the Church was martyred but now are as dead men bound up and restrained from acting that life in a great measure as if they were not living and thus it seemeth to consist with their living after the thousand years are past which is not as if they were converted but letten loose again to their old exercise these that were hypocrits before vent now their enimity more and wicked men formerly restrained now aim to bring-under again Christs Church 3. From this we may expound what is said till the thousand years expire as the tearm of their deadnesse for 1. it is not bodily rising again for yet the resurrection is not come nor spirituall rising again for the number of Saints is rather fewer after this resurrection and the thousand years are past than moe but as there is a life of grace and of the Saints so is there a life of corruption and of the wicked and wickednesse which may for a time be restrained Now after the thousand years wickednesse and wicked men live that is do break out in their enimity against the Church to persecute again by Gog and Magog as if personally they were risen and persecution that was almost seeming to be dead is revived Thus seing Satans binding hath a tearm and the Saints reign a tearm it is suitable also that the death of these wicked men here understood have a tearm also which can be no otherwise than this Hence these three are still observable 1. Satans loosing the Saints dying and the persecuters living before the thousand years 2. Satans binding the Saints living and the persecuters dying during that time not simply but in part so after the thousand years Satan is loose again the Church in hazard again and her good condition interrupted and so the persecuters they get life and heart again which is like that healing of the wound Chap. 13. of the head of the beast not in the same person but in a successor with the same principles and the giving life again to the image of the beast vers 13 14. and so the Saints their living and dying will answer well to the persecuters dying and living If any object that these dead are supposed to be dead before the thousand years Ans. Observe for clearing it his manner of comparison for the world preceeding that time is as it were divided in these two Martyrs and confessors keeping themselves free and persecuters both these are spoken of as dead Again the Church or generation succeeding during these thousand years are looked upon as the raising again of that former generation now saith he The difference between this generation and what went before shall be so great that men would think that all the former Martyrs and honest Christians were brought to life again they shall be so many But for the persecuters that lived in their times they shall not appear so as they formerly did during that time in which respect they are said to be dead and not to rise because once they were numerous and now it is not so and though this cannot universally as yet be said yet in this and other Nations blessed be God If it be asked what hath become of former sincere Christians It may be answered they are living again in their successors But if it be asked what is become of the Pope and open persecuters that once prevailed here It may be said they are dead and not arisen but are in their graves and by Gods blessing may not that which in so great part is fulfilled in some Nations be in due time extended to others and so here the rest of the dead importeth no more but that they are found in a dead state during these thousand years and that they do not again recover what they lost by it till these thousand years were expired and thus they are rather supposed to be living before it and interrupted by it which again they recover in their successors Gog and Magog when it is finished and this we conceive doth answer the scope This is called the first resurrection It is 1. applied to spirituall living again Ioh. 5. 23 c. and is opposed to sinfull death or death in sin and so resurrection to glory is distinguished from it Thus all Saints at all times rise as they are made to believe and this is personall and cannot be fecluded here 2. Resurrection is taken oftentimes as of Churches and Nations as Rom. 11. of the Iews in-coming and conversion and Ezek. 37. whenas the Church spreadeth so as if a Nation were born in one day Isa. 66. or as if all the former Saints which were lost as to men were again like Rachels children restored as it is Ier. 31. vers 15 16 c. This is after an eclipse when visibly the Church
not to blaspheme as the Apostle speaketh 1 Tim. 1.20 3. It hath weight as to others to scare them from countenancing of such and is as it were a Mark or Beakon set upon them thereby to give warning to others for eschewing of their company as it is Rom. 16.17.18 and in many other places and if it have this fruit it cannot but in a great part blast their designe Now the neglect of this sentence made all these restraints void as if no weight had been in Christs Ordinance this was the Angels fault As to the second to wit wherefore Christ is so displeased with the suffering of corrupt Teachers we may gather the reasons thereof from what is said For 1. it sheweth little zeal to His Glory when His Name is suffered to be blasphemed 2. It sheweth little love to His People when they are suffered to be seduced 3. It sheweth little respect to His Ordinances when they are not made use of for the end appointed and when corrupt men are suffered to invert the order appointed by Him in a word Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel and have made Religion more despicable to profane men than any grosse out-breakings have done also moe souls have been destroyed thereby and that speedily with swift destruction 2 Pet. 2. and as it were carrying them away with a flood as it is chap. 12. Lastly Other sins are fallen into by some more pretext at least of tentation and corruptions prevailing but this is done with a high Hand whereby men not only break the command themselves but teach others so to do Matth. 5.19 And therefore it is called a Teaching of rebellion against the Lord Ier. 28.16 and is fallen into with more deliberation than other sins for which cause an Heretick is said to be condemned of Himself Tit. 3.11 Which being put together with many other aggravations of this sin of corrupt Teaching and ills that follow thereupon it is no marvel that the Lord Jesus who is jealous of His Glory and affected with the hazard of His People be exceedingly displeased at the neglect of such a duty as is the using of the Authority which he hath given to His Church-officers for edification and particularly for the curbing of corrupt Teachers and the taking of the foxes that spoil the Vines Song 2.15 We suppose now it is not difficult to Answer to the third Question to wit If the suffering of corrupt Teachers be reprovable in men who have civil Authority to restrain the same for the same grounds that ought to awaken zeal in Ministers against this ill ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ and preventing of the hurt of His Church and People seing the Sword is not delivered to them in vain but for the terror of them that do evil Rom. 13.3 Sure we are in the Old Testament Magistrates were included within the command of restraining and punishing such as did intise to false Worship as well as the Priests were Deut. 13.1 c. And in the New Testament we find no repeal of the same and though there be no instance thereof in the Gospel or Acts of the Apostles because Magistrates were not then Christian yet in the progresse of this Book of Revelation we will find that when Magistrates became Christian it 's looked upon as reprovable in them that countenanced Antichrist and it 's highly commended in these that out of zeal to God should withdraw from the whore and burn her with fire chap. 17. vers 16 17. And seing in the Scripture all Sect-masters are accounted Antichrists as Mat. 24. 1 Ioh. 2.18 2 Epistle vers 7. c. can there be any better rule to try what is duty in reference to them than by what is approven of God in reference to him who is the prime Antichrist And this is clear that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this yet He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him We see also in Church-historie that the most tender Magistrates when they were in the best frame have ever been most zealous in this as by the examples of Constantin Gratianus Theodosius c. is clear and the most untender friends or greatest enemies of the Truth have striven to have all sorts of Religions equally tolerated or at least to have a sort of harmonie amongst them by the removing or burying of all Laws Civil and Ecclesiastick that did strike against some Errors In reference to the first it 's observed by Ammianus an Heathen writer and a great friend to Iulian that amongst other devices that Iulian used to root out Christianity this was one that he gave toleration openly to all the different Professions that were amongst Christians which then after the Councel of Nice were very many and required no more of them but that they should abstain from civil discords and so without fear follow any Religion they pleased The words are as they are cited by Ludovicus Molineus pag. 560. ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus And certainly it can be no acceptable service to Jesus Christ to follow that way which this expert child of the devil made use of against Him And Anastasius also is condemned for this that he endeavoured such an oblivion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church as tended to suppresse all the former Cannons Decrees or Confessions which had been enacted in the former famous general Councels against grosse Errors as may be seen in the beginning of the sixth Centurie of the Church-historie Lastly This is also sure that the asserting that Magistrats ought not de jure or might not de facto meddle with restraining of Hereticks was ever in the Primitive times accounted a grosse Error Augustine professeth himself sometime to have been of that opinion yet often in his writings doth he professe himself to have been convinced with the reasons of his brethren and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing so that he became a most vehement presser of this as in his Epistles is clear and he feareth not to account the opposers of this to wit such as pleaded for toleration from Magistrates amongst Hereticks and often nameth them under the Title of Rogatiani from one who it seemeth was some eminent pleader for this forbearance and one of the Donatists party It is not intended that Magistrates or Ministers should account alike of all Errors or Hereticks much lesse that indifferently the highest degrees of civil punishments or Church-censures should be execute against them but that according to Spiritual prudence both Civil and Church Authority should be exercised for the restraining of such evil workers
to be prepared for such a time differently expressed to shew that in diverse respects their continuance should be both for a short time as of an hour or day and also of a long time as of a month and year 3. To shew their alacrity to use the opportunity and liberty given them carefully so that after the removing of restraints they should not misse one hour or day in executing their commission and should prosecute it vigorously till the year or longest period of their continuance should be finished Thus may they be said to be prepared c. Fourthly We come to the executioners themselves and the execution which followed They are described more particularly 1. From their number and nature vers 16. The army is of horsemen and the number is two hundred thousand thousand That which is added and I heard the number of them is to shew that Iohn invented not this number but that he had it plainly revealed to him They are called horsemen partly to shew the swiftnesse and celerity of their successe partly to shew they were such a people as abounded with such warriours The number we conceive more than the time is not definitely to be stuck to but signifieth an exceeding great number Both these agree well to the Turks who have led the greatest Armies in Europe especially of horsemen and made the swiftest progresse after their invasion which hath been of a long time heard of much more numerous than ever the Christians were able to oppose unto them The riders with their defensive armour and the nature of the horses and it is like their offensive arms are described vers 17. They had breast-plates of fire and of jacinct and brimstone Breastplates use not to be made of such matter We conceive the meaning is they shall be terrible dreadfull and destructive as fire brimstone c. which working terrour on these whom they invade shall occasion such security to themselves from the hurt of any as if they were fully armed and also richly which we conceive to be understood by jacinct Their offensive arms or their offending power are set out by two expressions 1. The heads of the horses were as the heads of lions that is bold fierce and destroying and that professedly without any colour or pretext such as the locusts had 2. Out of their mouths is said to issue fire and brimstone whereby it would seem their wasting and cruell way of proceeding is set forth Some also think it doth relate to the use of Cannon Musket and Pistol For these two are certain 1 That the use of these weapons was found out much about this time 2. There was never such abundance of them and of such hudge greatnesse as was used by them in their European expeditions In the 18. Verse The event of the execution is marked to be answerable to their Commission By these three was the third part of men killed this is to be understood properly as vers 15. It is marked to shew that there is no threatning or prediction of Gods but it is exactly fulfilled and no Commission of His but it is fully executed In the application of this the speedy terrible and great overthrow of Asia the lesse the coast of Africk and a great part of Europe being destroyed and overrun by the Turks are sufficient evidences of the truth of this Beside the cruel murther committed by the Saracens in Italy France Spain where yet it pleased the Lord to keep them from settling Vers. 19. Their manner of hurting is more particularly explained 1. by a double mean whereby they hurt Their power is in their mouth and in their tails By mouth is understood their open violence against the body The tail signifieth the abominablenesse of the Doctrine spread by them which is destructive to souls 2. These tails are further described because their Doctrine was not spoken of before though their violence had been described they are said to be like serpents for poisonablnesse and subtilty and they have heads an unnatural-like thing that tails should have heads on them This setteth out the grosse abominablnesse and absurdity of that Doctrine The locusts had tails but they had not heads on them these have heads to shew that it shall be more discernable in its grossenesse than the former It is added and with them they do hurt that is with their tails and heads The first part of the Verse sheweth that this Army hurteth both by cruelty to the body and pestiferous Doctrine to the soul therefore it is said their power is in their mouth and their tails This last part sheweth the successe that followed upon their Doctrine there were many souls hurt and destroyed with this as there were bodies with the former This fully agreeth to the Turks also who are not more terrible in their Armies to the bodies of men than that pestiferous delusion of Mahomet is of it self hurtfull and destructive to souls and actually hath destroyed many a great part of the world in Gods righteous judgement being carried away with it We come now to the 20. and 21. verse And the rest of the men which were not killed by these plagues yet repented not c. The scope whereof is 1. To shew what sins procured so great a plague and so fierce an enemy to be letten loose upon the Christian world and indeed the consideration of these sins will vindicate the justice of God in inflicting all these evils There is one sin mentioned in this verse to wit idolatry several wayes aggreged and there are four moe in the last verse added and though God will suffer cruel abominations in Pagans that never had the knowledge of His will yet these who are guilty here being by profession of His Church there is the greater accesse in justice to take course with them 2. It is set down to shew the end which the Lord drove by such strong Physick it was at the health and not the subversion of that part of the world and so by the application of this mean either to bring them to repentance as the right fruit of all or to discover their desperate impenitency 3. It sheweth the fruitlesnesse of this mean that notwithstanding it was sharpe yet did it not prevail with them which is not to be understood as if God failed of His intended purpose but to shew how mad the Antichristian world was upon their Idols when such a judgement having destroyed so many did not yet effectuate the recovery of the rest By the rest of the men which were not killed c. is to be understood not these who remained all the world over but within the Christian World or Empire now declined to be Antichristian The rest that remained after the third part were killed of the same totall to wit these on this side Euphrates for the Lord observeth not what the rest of the world did but what His Church by profession did whom He correcteth when He forbeareth all the
world beside What we said in preface to the trumpets in generall and to this doth also confirm it They are said not to repent that is that these idolatrous Christians notwithstanding of these plagues neither were inwardly brought to loath these sins or to be humbled for them before God nor outwardly to abstain from them in their practice but rather grew worse and dotted more upon these superstitions even after this plague which fully came to passe also Papists being never more drunk with their superstitions and profane in their carriages than since the Turks destroyed a great part of that Antichristian Kingdom The first sin mentioned is Idolatry four wayes aggreged 1. The works of their hands so called because the Images and statutes used in that worship are made with mens hands and so cannot be a fit object of worship It is like hereby to relate to the second Command where the making of all such upon such an account is forbidden 2. It is called a worshipping of devils not that it is so directly in the intention of the worshippers but that it is so indeed and accounted so by the Lord. Therefore it is usuall in the Scripture to give it that name Levit. 17.7 1 Cor. 10.20 Yea not only that sort of Idolatry which is against the first Command is so called but even that which acknowledging the true God doth yet corrupt the rule of Worship prescribed by Him by putting an Idolatrous manner in the room thereof So that Idolatry of Ieroboam the son of Nebat is stiled 2 Chron. 11.15 he ordained him Priests for the high places and for the devils and for the calves which he had made and yet the particular considering of that sin will make it appear that he did not directly intend the worshipping of these calves and much lesse of devils in the room of God 3. This Idolatry is aggreged from the variety and multiplicity of it in respect of the matter whereof these Idols were compounded gold silver brasse stone and wood of which mettals of all sorts Images Crucifixes Relicts c. are aboundant in the Popish Church and yet whatever be the shape of the mettals it is still at the best gold silver brasse c. and so no fit object of worship Lastly It is aggreged from the lifelesnesse of these Idols which being unable to hear or move themselves must be exceeding unfit to be invocated by others as helpers of them and so must imply exceeding great stupidity in these who fell into that sin Upon which ground the Scripture usually aggregeth that sin Psal. 115. vers 4.5 c. and 135.15 16. both which places do pronounce the worshippers of them to be for stupidity like unto them There are four moe particular sins charged upon them vers 21. and impenitency under the same also All which may be figuratively understood according to the strain of this Book or properly as the words sound The first sin is their murthers figuratively understood it holdeth forth the great bloud-guiltinesse of souls which we formerly hinted at in the exposition of the fifth trumpet Properly it holdeth forth the many massacres persecutions and butcheries of Antichrist whereby that Kingdom is guilty of the bloud of many thousands of the Saints as from Chap. 11.7 and 13.7 and 18.24 will appear The second thing is their sorceries which figuratively holdeth forth bewitching and intoxicating Doctrine and delusion therein at a height literally taken it holdeth forth a guiltinesse of devillish and magicall arts According to the first sense the whore is said to have a cup Chap. 17.4 according to the last Antichrist is said to come 2 Thess. 29. after the working of Satan with signs and lying wonders The thing signified by both will be found in Popery their Doctrine having bewitched and blinded so many and Magick vented in lying signes and wonders and other abominable pranks hath been abounding and frequent not only amongst the inferiour Clergie but even in the Popes themselves And this under the pretext of working miracles and exorcisms hath been in some cases â—vouched The third sin is fornication by which we may understand their whorish Doctrine which draweth souls away from God in which respect that Kingdom is called the great whore or bodily filthinesse which we will often find in Scripture to go alongst with idolatry as from the counsel of Balaam Numb 3â— 16 and elsewhere may appear This sin is not wanting in the Popish Church especially in the Clergie their pretended vowes are snares to bring it on as experience hath proven yea Bellarm. de Monachis lib. 2. cap. 24. saith that it is more tolerable to commit fornication than for one under a vow to Mâ—rrie although he have not the gift of continence because saith he Marriage reddit euâ—â— inhâ—bilem ad votum servandum which the other doth not By their principles they maintain Bordels It is said in Rome alone the permission of them have yeelded yearly 40000 Crowns to the Pope This sin is especially eminent among their Clergie and often in their Head the Pope himself yea one Pope Iean or Ioan according to others is recorded to have brought forth a child in her Popedom These things are not forged but partly from experience have been found and by their own Historiographers have been set down partly by some Godly men in these times and others more civil have been often complained on and regrated partly are manifest from the Popes donations and offices frâ—quently bestowed upon their children which continue to this day as avowed testimonies of their publick accession to this sin The last is their thefts that is the breach of the eighth Command taking and wronging the estates of men and by indirect means drawing them to themselves without any warrantable right This is especially applicable to the Romish Clergie who by the pretext of dotations mortifications indulgences annates Peters patrimony and Peters-pence and such like means have ingrossed to themselves the whole substance almost of Christendom This sort of theft in the Pharisees was long since condemned by our Lord as a breach of the Commandment of God Matth. 15.5 and 23.14 with 25. Of all which sins it is not only implyed that the Antichristian world is guilty but also that they that is the two parts not destroyed by the Turks continue so to practise without repenting of the same The charging of the Popes with these foul faults will not seem strange if we consider what Platina Martinus Onuphrius their own writers and Bellarmin himself writeth concerning them from the 670. forward where abounded 1. Irregularity in elections by bribes magick arts ambition faction and violence by poisoning and incarcerating their predecessors so that Platina in vita Stephani 6. saith â—ò deventum erat Ecclesiasticis ut largitionibus sedem obtinerent The Church-men came to this condition that they got the Papacie by bribes And Damas. 2. vi sedem occupavit inoleverat enim hic mos ut cui