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-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-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
way for clearnesse in the thing and for distinctnesse in the uptaking of it to make it the more intelligible to them to whom He writeth and to all that should read it He draweth it all up to three heads And there is a profitable use to be made of this for men in speaking and writing to be methodicall and orderly our Lords way of writing is no friend to confusion nor enemie to order if so be order be made subservient to edification and not to curiositie such is Christs order here and to that scope doth that recapitulation serve Heb. 6.1 and 8.1 And so are the writings of Paul often most exact in this Vers. 20. This verse containeth an explication of the mystery spoken of before in the Vision which Iohn saw at least of so much of it as is usefull and needfull to be known as usually He leaveth alwayes somewhat at the back of the Vision to be a key to open the rest So this serveth to open somewhat that is past something that is spoken in the seven Epistles to the Angels and several times hereafter There is something to be supplied here while He saith The mystery of the seven Stars which thou sawest that is I will shew thee or I will tell thee the mystery of the seven Stars c. as He saith Revel 17. I will tell thee the mystery of the woman that is I will let thee know what it meaneth Jesus Christ being the best Interpreter of His own mind condescendeth to open up so much of the mystery as was usefull and needfull 1. He expoundeth the Stars and then 2. the Candlesticks 1. He expoundeth the Stars The seven Stars are the Angels of the seven Churches that is the seven Stars signifie mean and represent the Angels or Ministers or Officers of the seven Churches for it 's a thing ordinary to call Ministers Angels Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of Hosts In the Original it is For he is the Angel of the Lord of Hosts So Iudges 2.1 it is said an Angel of the Lord came up from Gilgal to Bochim the word in the Original is a messenger came up one particularly sent for that earand Ministers are called Angels 1. For Gods speciall imploying them about His holy things beyond others 2. Because of that their sanctified station to put them in mind that they should be in their conversation Angelical 3. To make them to be received as Angels by others that is the dignity due to them By Angels here is not meant some more eminent nor another in these Churches such as the Lord Bishop but by Angels we understand all the Bishops and Presbyters that were over these Churches 1. Because when it is said the seven Stars are the Angels of the seven Churches it speaketh of them indefinitly whether they be moe or fewer and he faith not they are the seven Angels of the seven Churches as it saith the seven Candlesticks are the seven Churches but supposeth that the number is not so exact in the one as in the other for if the number of Ministers were definite as of the Churches Why should the manner of speech be different nor saith it the eminent Angels of the Seven Churches but indefinitly they are the Angels of the seven Churches As Philip. 1. He writeth to the Bishops and Deacons supposing a plurality of such in one Town lesse than Ephesus or others mentioned here Therefore 2. It is not to be expounded of one man as if some one man in each of these Churches had had the preheminence because our Lord writing to some of these Churches and directing the Epistle to the Angel speaketh of them as moe As when He writeth to Smyrna chapter 2. vers 10. He saith Fear none of those things which thou shalt suffer Behold the devil shall cast some of you into prison that ye may be tried which must relate primarily to the Ministers in Smyrna and supposeth moe Ministers than one and that in directing the Epistle to the Angel of such a Church he understood the whole collective body of Ministers and Church-Officers that afterward He distributes in moe individual persons See the Notes there and on chap. 2. vers 24. where the Church in Thyatira is distributed in three 1. In these who are polluted Members thereof 2. In these who were free of these pollutions called the rest 3. In the Ministers who are stiled You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as distinct from the other two yet All in the plurall number 3. What is then to be understood by Angel of Ephesus and so of the rest we may learn from Acts 20.17 with 28. where Paul having the same businesse to do on the matter in recommending the care of that Church to some for preventing ills which He foresaw to be coming He calleth not One but the Elders of the Church of Ephesus and giveth not to One the charge or name of Bishop but to All of them He committeth it Therefore seing Paul comprehendeth all in his Sermon under that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. and would by writ as well as word done it we must so expound Iohn to do also though he write in a more obscure stile as best agreeth with this Prophecie For this Argument is sure These that Iohn wrote to under the name of the Angel of Ephesus and so of other Churches are these who have the oversight of and authority over these Churches But these are clear to be many Elders or Bishops Acts 20. c. Ergo c. Therefore take we the stile Angel to be collective i.e. to the Angels seing the stile as also the matter agreeth to all or Ministers of such a Church as suppose one were writing to a City governed by a number of Magistrates in an Aristocratick Government might it not be directed to the Magistrate of such a City and yet no particular person be pointed at but the whole be collectively understood and so we conceive it here Even as by one beast chap. 13. c. or head chap. 17. he doth expresse a Civil Government to wit of Rome before it was Monarchick so may he be understood to do by the figurative title Angel here though it be in the singular number Considering with all that the things charged on this Angel or required of him are such as agree not to one but to the collective body of Church-Officers together Beside moe Ministers there were than one in those Churches that is certain Either then they must be comprehended under the title of Angel or else taken in as contradistinguished from them with the rest of the Church But that will be found absurd that the Church and her guides should be some way contradistinguished and yet Ministers not to fall under that distinction for Stars they must be that is Angels or Candlesticks that is amongst the
are adduced for the same end because in the first place the Apostle reckoneth out both extraordinary and ordinary Preaching-officers without making any mention of Bishops which could not be if they were not the same with Pastors that are named as Ambrose on the place asserteth And although it seemeth that in somethings he mis-representeth the Primitive order of the Church yet is he forced to add ideo non per omnia conveniunt scripta Apostoli ordinationi quae nunc in Ecclesia est quia haec inter ipsa primordia scripta sunt And though that last reason hath no weight in it to infer any change upon the Church now in respect of its Office-bearers from what it was then in the Apostles dayes and ordained to be by them yet this is clear that he granteth a clear difference between the state of the Church in these dayes wherein this distinction of Bishops from Pastors was come to some height from what it was in the time of the Apostles which certainly must be the most pure times of the Church In the other place to wit 1 Tim. 3.1 c. The Apostle proposeth certain rules for the trying and ordaining of one to be a Bishop and after in vers 8. he doth immediatly passe to the office of a Deacon without mentioning of a Presbyter or Minister which sheweth that in speaking of Bishops he did understand Presbyters and did acknowledge no distinct Teaching-officer between them and Deacons And indeed the rules and qualifications are the same which he maketh common to Bishops and Presbyters Titus 1. Chrysostome moveth the same Question on the words vers 8. Homilia 11. to wit Why doth Paul passe immediatly from Bishops to Deacons ommitting Presbyters because saith he between a Bishop and a Presbyter there is almost no difference for the care of the Church is committed to Presbyters and what he spoke of Bishops doth agree to Presbyters Only he subjoyneth in the matter of Ordination doth the Bishop differ from the Minister And this difference is not to be understood to be such as was in the Apostles dayes for the former Scriptures will confute that Therefore even this same Father with others do assert that then Presbyters did ordain Bishops as in the instance of Timothie 1 Tim. 4. they assayed to make out But it is a difference that was brought in afterward in the Church and was in exercise for that time though without any warrand from the Word And if these Scriptural grounds hold as by what is said they necessarily and clearly must it mattereth the lesse what may be said from other grounds And so we leave this first consideration Our second consideration is That this confounding both of the titles and offices of Bishop and Presbyter will be found agreeable to the most pure Primitive times It is true within some few ages difference was made between Bishops and Presbyters in the Church yet was never that distinction counted by them to be jure divino or by the Law of God but as a thing belonging to order in the Church and brought in by custome which was that he who was of greatest age and respect and did preside in the meetings was particularly called Bishop which afterward was established by some Councels If we might take the testimony of some Papists here they will confirm this Michael Medina as he is cited by Bellarmin lib. 1. de Clericis cap. 15. doth affirm that not only Ierom was of that mind with Aerius whose opinion was that the Bishop and the Presbyter were equal and the same but also that Ambrosius Augustinus Sedulius Primasius Chrysostomus Theoderetus Oecumenius and Theophilactus were of that same mind Atque ita inquit Medina isti viri alioqui sanctissimi Sanctarum Scripturarum consultissimi quorum tamen sententiam prius in Aerio deinde in Waldensibus postremo in Ioanne Wicclifo damnavit Eclesia c. Note here that this hath been alwayes accounted the common judgement of the Waldenses and of Wicklife with his followers whose judgement certainly is of great weight seing they were eminent witnesses against the Beast whereof more may be spoken Chap. 11. and he doth at large make out the Agreement of these Fathers with Aerius in this point to wit that by Divine right there is no difference between Bishop and Presbyter This testimonie will be more clear if we consider many of these testimonies themselves as they are set down by Sixtus Senensis Bibliothecae sancta lib. 6. annotatione 319 324. where he hath the words of many of these Authors as agreeing with Ierom whose testimonie is most largely set down and beside what was already cited from Ambrose these words are added out of his Comments on 1 Tim. cap. 4. Episcopi Presbyteri una est ordinatio uterque enim Sacerdos est sed Episcopus primus est ut omnis Episcopus Presbyter sit non tamen omnis Presbyter Episcopus Ille enim Episcopâ—s est qui inter Presbyteros primus est which is not to shew any superiority of degree but an orderly precedencie which he that was the chief Presbyter had amongst others He is also cited upon Philip. 1.1 where he bringeth-in Acts 20.17 and 28. to confirm this that Presbyters and Bishops were the same Beside these we may add two more particular testimonies The first is of Ierom first in his Epistle to Euagrius where at large he asserteth and proveth this Truth and when he proponeth the Question Would ye have Authority he goeth through these Scriptures Philip. 1. Acts 20. Tit. 1. 1 Tim. 4. 1 Pet. 5. and from these places doth confirm not only the titles to be common but that the Presbyters were by office Bishops and for that cause he cites the Greek word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in that place of Peter is applyed to Presbyters to shew the identitie of the one office with the other Yea he addeth many other places as the 2. and 3. Epistles of Iohn and 1 Tim. 3. where saith he de ordinatione Episcopi Diaconi dicitur de Presbiteris omnino reticetur quia in Episcopo Presbyter continetur If it be asked How this distinction did enter He answers in that Epistle quod autem postea c. that is that when afterward one came to be elected and preferred to the rest it was done for the remedy of Schism And it is observable that this remedy is said by him to be after Iohn's writing of his Epistles during which time there was no such difference And he illustrateth it thus as if the Deacons should peculiarly choose one from among themselves whom they knew to be industrious and give him the title of Arch-deacon for helping them in the mannaging of what belongs to their office orderly thus â—e Which clearly sheweth what kind of precedency this is which he attributeth to the Bishop even such as he would allow to a Deacon that for some special end is advanced to some peculiar
care by others Again he doth purposly handle this same thing in his Commentars on Titus 1. where without any prejudice by the heat of dispute having compared vers 5. with vers 7. he addeth idem est ergo Presbyter qui Episcopus antequam diaboli instinctu studiâ— in religione fierent diceretur in populis ego sum Pauli ego Apollo ego autem Cephae omnium Presbyterorum consilio Ecclesia gubernabantur Postquam vero unusquisque eos quos baptizaveraâ— suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur cateris ad quâ—m omnis Ecclesiae cura pertineret Schismatum semina tollerentur And lest this assertion of his should be thought to be without warrant he addeth putat aliquis c. doth any think that this is not the mind of the Scripture but our own to wit that a Bishop and Presbyter are one and the same and that the one word to wit Bishop denoteth the office and the other to wit Presbyter the age for then they used to be well stricken in years and Presbyter signifieth Elder And he doth subjoyn in this place the Scriptures formerly mentioned for confirming the same which he doth not only cite but solidly reasoneth the Conclusion from them and having cited Acts 20. he hath these words observe here diligently how calling the Presbyters of one City to wit Ephesus he doth afterward stile them Bishops And also maketh use of that Heb. 13.17 where submission and subjection is required to all that watch over souls and saith he ibi aequaliter inter plures Ecclesiae cura dividitur And lest it should be thought that he esteemed this difference which afterward followed between Bishop and Presbyter to be of Divine institution though in part he did then acknowledge some difference de facto he doth close with this sicuti ergo Presbyteri sciunt se ex Ecclesiae consuetudine ei qui sibâ— prepositus fuerit esse subjectos ita Episcopi noverint se magis consuetudine quam dispositionis dominicae veritate Presbyteris esse majores that is as Presbyters know themselves to be by the custome of the Church subject to him that is set over them so Bishops would know that they are above Presbyters rather by custome than by any verity of Divine disposition or appointment and when he cometh again to the Text he useth this transition videamus igitur qualis Presbyter five Episcopus ordinandus sit From which testimonies these things are clear 1. That there was no difference betwixt the names and offices of Bishops and Presbyters in the dayes of the Apostles 2 That the difference was not begun by any Apostolick constitution but upon Church-custome the decrees of Counsels and such other grounds 3. That although he acknowledgeth some difference for the time as that Bishops were to ordain from which Presbyters were restricted yet that is clearly asserted by him not to flow from any Divine constitution for there can be none imagined after the Apostles dayes but from some humane or Church constitution as by the former warning both to Bishops and Presbyters wherewith he closeth is clear This testimony is so clear that it doth put many of the Popish adversaries to a stand Alfonsus Castrensis as he is cited by Bellarmin and Sixtus Senensis in the places formerly mentioned doth not stand to averr that in this Ierom did err And Bellarmin when he hath given one answer to wit that Ierom intended the change betwixt Bishops and Presbyters to have begun upon the occasion of the first Schism at Corinth because of his alluding to these words I am of Paul I am of Apâ—llo c. and finding him afterward to maintain the same Doctrine from the Epistles of Paul to the Philippians and Titus and also from the Epistles of Peter and Iohn which were written long after the said Schism to weaken his testimony he saith observandum est sanctum Hieronimâ—m in illa sua seâ—tentia non adeo constantem vidâ—ri c. whereas he is most constant seing by mentioning these words he doth not pitch on that particular Schism at Corinth but in allusion thereto doth expresse the Schisms that followed thereafter And we suppose there can be no â—â—fâ—inging of these so direct and expresse testimonies yet we may observe what estimation these men have really of the most eminent Fathers whom they so much otherwayes cry up when they differ from them This testimonie upon Titus is the more observable because as both Sixtus Seuensis hath it and Bellarmin doth acknowledge Sedulius Scotus and Anselmus Cantuariensis Episcopus do expound these words of Paul to Titus in the same very words that are used by Ierom. And so the former testimonie is not to be accounted the testimonie of one but the testimonie of three beside others who in other words encline to Ierom's mind The second testimonie is of that famous Father Augustine who in his 19. Epistle which is the last of his Epistles direct to Ierom and is also in that order among Ierom's Epistles when he is pressing Ierom. who was but a Presbyter to use freedom with him who was â— a Bishop and to correct him wherein he was wrong he doth urge it thus qâ—aâ—quâ—m enim secundum honorum vâ—cabula quae jâ—m Ecclesia usuâ— obâ—â—nuit Episcopaâ—us Presbyterâ—â—â—jor sit In which words it is indeed asserted that a Bishop was more than a Presbyter at that time yet the rise of that is shown to be from the use or custome which had now obtained in the Church Neither can that exception of Bellarmin and some others be of force to wit that Augustine doth compare not the use of the Christian Church in that time with what was formerly but the use of these words in the Christian Church with what was before Christ and so the use of the Church and Divine institution according to this meaning will be one This I say doth most grossely contradict that Fathers intent for 1. His scope is to shew that though he was called a Bishop and Ierom but a Presbyter that yet indeed there was no difference but only such as use and custome had brought in into the Church whereas if we expound custome or use otherwayes Augustine would seem rather to assert and aggrege the distance that was between him and Ierom than any way to diminish the same When yet his scope is clear to lessen that distance of superiority that seemed to be between him and him because of these titles 2. The very expression will bear the same quae jam Ecclesiae usus obtinuit c. which necessarily importeth that sometimes such difference was not in custome in the Church and where will it be found in Augustine that he compareth any custome of the Church after Christ with what was before as different customes of different times of the same Church for to him and almost all the Fathers usus or
the other neither any thing required as a qualification in or duty from the one but is also done in reference to the other and that expresly A second answer is that of Scotus and some others who follow him in lib. 4. sententiarum distinct 24. quaestione unica where he endeavoureth thus to remove that Objection because saith he at first Believers were few and so few Ministers were needful and it was not necessary that there should be Officers instituted in every degree but saith he when the Believers did multiplie then it was necessary Where there is a double fault 1. That contrary to the Scripture it is asserted that then the Church was not numerous when as yet very soon the Apostles were necessitated to choose Deacons for their help 2. That it supponeth that when the Church is lesse numerous there may not only be fewer Officers but that she may want some wholly of such and such a degree Adde that it supponeth de facto that the Church in the Apostles dayes was not so compleatly constitute in respect of the kind of Officers as afterward which is altogether inconsistent with that perfect plat-form of the Church in the Primitive Apostolick times And when such answers are made by the learnedest of that party to such Arguments what is it but indeed the granting upon the matter that there was no such distinction or distinct offices of Bishop and Presbyter in the Primitive times in use and practice in the Church Our fourth and last consideration is That this confounding of Angel and Minister in this place is necessary from the consideration of the scope and other circumstances of the Text whatever might be said from other places For 1. we cannot see how otherwayes these Epistles can be profitably expounded and applied with relation to the state of these particular Churches except this be as was hinted at the entry of this Question 2. It is certain that our Lords purpose is to point out the condition of the ordinary Ministers of the Churches as well as of the people or of any supposed particular Bishop And if this be the Lords scope then they must be comprehended under this Title Angel to whom the Epistles are directed and if so then what is spoken of the Angel must be applied to them indifferently seing the Lord maketh no difference therefore either we must altogether leave out Ministers from being considered in these Epistles or we must thus apply to them what is spoken to and of the Angels 3. What is spoken here to or of the Angels will agree to what in other Scriptures is spoken to and of ordinary Ministers 〈…〉 to Preach the Word to convince gain-sayers to censure the unruly to fulfill their Ministrie to have an open door and such like All which we will find applied to ordinary Ministers in other Scriptures and therefore cannot but be so here also 4. Seing in no other Scripture there is expresse distinction made between Bishop and Presbyter and seing it is usuall to Iohn to speak of Presbyter or Elder as of the highest office that was to be in ordinary in the Church for which cause he calleth himself an Elder and seing also he doth never mention pâ—â—heminence in one Officer above another but in the person of Diotrephes and that with indignation as may be seen in his second and third Epistles And lastly Seing he never mentioneth Bishop or any other Teaching-officer but Presbyter in his Doctrine and Writings Is it probable that under this figurative stile in a Prophetical book any other Officer than a Presbyter especially such as should have preheminence over his brethren should be understood and upon this place alone be grounded it being ever most safe in such obscure figurative places to expound the same by what is more clear And it would seem strange that the institution of Presbyters yea and of Deacons with their qualifications c. should be so clear and expresse in the Word and that yet this Superiour Officer should be so darkly pointed at and there be no qualifications directions or rules given concerning him but what are to be borrowed from the inferiour Pastor 5. It would also upon this suppofition be difficult to find out who these particular Bishops could be For 1. some make Timothie to be dead and Iohn now to be Bishop of Ephesus and can Iohn himself write to himself being at that time not in Ephesus 2. If we take Timothie to be the Angel mentioned will it be charitable to account him to have fillen so from his first love yea supposing it to be Onesimus it will be hard to construct so of him And so we might go through the rest Beside there is in all these Epistles a special sibnesse and sympathie between the condition of the Angel and Church therefore what is directed to the Angel at the entry is applied to the Churches in the close of every Epistle yea these Angels are supposed to have much immediat influence upon the conditions good or ill of these Churches Now it may be conceived how the Churches and their particular Ministers may come to be of the same temper but it cannot be conceived how it can be so ordinarily between a Diocesian Bishop and many Congregations under him for experience hath proven that oftentimes there may be a cold dead Bishop and yet where the Ministers are lively the people may be in good condition but usually when Ministers are lifelesse although the Bishop were lively yet are the people for the generality of them but in a dead condition Lastly If what is spoken to Angels here be to be appropriated to one Bishop then it behoved to be said that it were only the Bishop that had the door opened to him in Preaching as in Philadelphia that he only were commended for his labour and patience as in Ephesus that he only did convert souls and in that peculiar sense were said to have few unspotted persons under him as in the Epistle to Sardis c. And if these things cannot be astricted to Bishops so understood but must agree to all Ministers in such cases Then must the title Angel be so applyed in these Epistles We know these things are more fully and accurately made out by many others to whom we refer the Reader and in particular to that accurate Peice of the Ministers of the Province of London called Ius Divinum Ministerii Evangelici and to the Books that are frequently mentioned therein for it is not our purpose to insist in this only we conceive that from these considerations there is ground sufficient for our exposition and application of these Epistles It is not unworthy the marking also that Augustine expounding that word in the 104. Psalm which is to him the 103. He maketh his Angels Ministers c. he doth understand by Angels Praedicatores Evangelii or Preachers of the Gospel without any further distinction or title which certainly must be done with respect to this
place I shall only adde a word of that zealous and pious writer Learned Mr. Boyd who having clearly made out this by many Scriptures and Citations of Fathers both against Papists and others who saith he in this were papixantes doth close with a saying of famous Whitaker against Sanders who having cited Ierom's reason for the bringing in of Bishops for the preventing of Schism Hoc Veri-verbium gravissimè subjungit saith he sed ipso morbo deterius penè remedium fuit Nam ut primo unus Presbyter reliquis praelatus est factus Episcopus ita postea unus Episcopus reliquis est praelatus Sic ista consuetudo Papam cum suâ Monarchiâ peperit paulatim in Ecclesiam invexit And then doth subjoyn of himself Nec ego sanè video si semel hoc remedium ut ad schismata vel tollenda vel praecavenda necessarium admittamus amplectamur cur aut quomodo gradus sistendus sit donec ad unum summum Patriarcham sive Pontificem Occumenicum qui solus toti praesit Hierarchiae Ecclesiasticae tandem deveniamus atque hoc Italus velit magno mercetur Abaddon ille Romanus qui cum suis asseclis eodem hoc utuntur argumento ad Monarchiam suam in Ecclesiâ firmandam The same Learned Author also coming to consider this place of the Revelation after other answers doth assert that under this title Angel a plurality of Ministers may be understood as we formerly did expound the place whom Christ writeth to in the singular number 1. That He might shew that there was an unity amongst the Ministers as well as amongst the members and so He keepeth the number of them proportionably to the number of the Churches And 2. Because by naming them so the Lord would have them minded that some way they did constitute but one and are in respect of their oversight so to concur in caring for the one Flock as being each of them Ministers thereof in whole and in particular written unto by Jesus Christ for that end And so this naming of Angel in the singular number will rather remove all supposed difference amongst them than establish the same because so what is written to one is written to every Angel or Minister in these Churches which is the thing that at first we asserted An Author of late to wit Doctor Hamond among many other strange things which he hath doth take an unheard-of way to evite the former Arguments and because he cannot deny but the Scripture doth take Bishops and Presbyters for one and the same he doth therefore first acknowledge this to be truth But 2. asserteth that both are to be understood of Diocesian Bishops and not of Presbyters as they are understood now And therefore 3. doth deny that in the Apostles times there was any middle sort of Presbyters as he calleth them betwixt Diocesian Bishops and Deacons 4. That many mentioned in the Scripture and these seven Angels in particular were Metropolitan Bishops having power over Diocesian Bishops All which he asserteth with a great deal of confidence and doth illustrate the then Government of the Church from the fourth Chapter of this Book which to him holdeth forth 1. The Metropolitan of Ierusalem as signified by the person that sitteth upon the Throne 2. Four and twenty Diocesian Bishops sitting on Thrones by him which saith he no doubt was exactly the number of the inferiour Bishops of Iudea although the same cannot be made out by History These are represented by the four and twenty Elders 3. Seven spirits signifie the seven Deacons which were in that Church thus saith he was the estate of the Church in Iohns time and no other Officer was as yet instituted Although these be vanities beyond any thing which he condemneth in Mr. Brightman himself and exceedingly unsuitable to the scope of the Spirit and though there can be little expectation to convince any who so unwarrantably asserteth their own imagination as a certain truth without any warrand from the Word or any History yet we must say somewhat seing the stresse lyeth here whether there were any Presbyters in the dayes of the Apostles in the notion that we now take Presbyters or whether all preaching Officers were then only Bishops with Jurisdiction as he doth understand them For if there were Presbyters in this notion as we speak and if according to his own principles Bishops and Presbyters were one and the same Then it will follow that at that time they were both preaching Presbyters or Elders For in pleading that there were such Presbyters we purpose not to plead for any middle order as he calleth it but according as himself saith◠the asserting of a lord-Lord-bishop to have been instituted in these dayes doth necessarily deny the office of Preaching presbyters to have then been in the Church of Christ so upon the contrary it will follow that if it be made out that there was such an Officer as this Presbyter in the Church of Christ Then this of Bishops as distinct from it must also fall Now to make out that there was such Presbyters in the Church of Christ in the Apostles dayes who yet were not Bishops in his sense we propose these considerations First Consider the general harmony of all the Ancients of all the School-men generally all that ever wrote since Reformation for I suppose never any questioned but that there were Preaching-presbyters in the Church as we take them and cannot Episcopacy be established except all these foundations be overturned without which yet there will not be much to say for it Secondly Consider the principles of that party for generally they do account the Apostles to have been in the degree of Bishops and the Disciples to have been in the place of ordinary Pastors also that Bishops Jurisdiction over Ministers is instituted and established in Timothy and Titus their ordaining admonishing reproving c. of ordinary Ministers And if there were none such in the Apostles dayes they cannot be said to have had power over such and so either these Arguments must stand and this Authors assertion must fall or if it stand they must fall by which there is a losse to that party however Thirdly It may be considered how that Authors ground can be reconciled with Scripture wherein the office and actual being of such an Officer as a Presbyter as we take it is sufficiently clear for which see First these Scriptures that do most fully hold forth the distinct offices of the Church under the New Testament as Ephes. 1.4.11 12. besides Apostles and Evangelists he gave some to be Pastors and Teachers Now by Pastors and Teachers must be understood Ministers as we take them because they are such as were by feeding and teaching to edifie Christs Body to the end of the world which cannot be restricted to Bishops as understood by him otherwayes the Pastor shall not have accesse to edifie Christs Church for any time to come And if Pastors be here
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
of it and the sentence upon all the Reprobate who are not written in the Lambs book will clear it Now these men in their Writings wholly enervat all these 1. They say it speaketh of things but for a short time from that word Chap. 1. vers 1. shortly to come to passe c. which is the ground of all their opinion yet it inferreth it no more than when He saith I come quickly 2. They make it of things for the most part past and that of civil things in the Roman Empire or what concerneth the Iews without great respect to the Church 3. Little or no mention is made of spirituall enemies and hereticks save that they apply to Simon Magus what is spoken of the three years and an half there is not one word of Antichrist in it all nor of the Pope or Church of Rome as if that were not of concernment to the Christian Church whether we should condemn him or approve him This is the more strange that although they draw the thousand years from Constantine's time they reckon the Church all the while to have peace and moveth only an objection from Iuliey as if to other enemy had ever been to interrupt that peace 2. We say it is inconsistent in respect of the matter they apply it to for to what purpose is it to apply that of the two witnesses Chap. 11. to the two Bishops of Iews and Gentiles at Ierusalem when there is no story for such a thing at Ierusalem or though it were yet what is that to such a concerning event so oft spoken of there and what is that of Simon Magus in comparison of the worlds wondering that is Chap. 11 12. and 13 c How will the heathenish idolatrous high Priests be said to have horns like the Lamb which must be Christ in that place Chap. 13 11. How impertinent is it that is said of the seven Kings whereof one was to come in Iohn's time Beside that all these were past before Iohn wrote the prophesie as hitherto hath been received from History 3. We say it is inconsistent with all that ever have written ancient and modern even Papists who though no question they would gladly receive such an interpretation to liberate their Pope yet durst they never hazard on it till these his new patrons stept out 4. It is also repugnant to themselves for although much be builded on this that the effects are suddenly to be brought to passe because of that word Chap. 1. ver 1. shortly to come to passe yet do they both expound Gog and Magog Chap. 20. of the Turks which to them riseth after the 1300 years and say that their destruction as yet to come is prophesied of there yea Chap. 21 and 22. are applied to a state of the Church on earth after the Turks ruine 2. They especially the last seem to offend at particular application to men yea to Nations and times alleaging that these events are of more universall concernment yet what is their application but a most strait particular and narrow one to such Armies and Commanders of the Romans to Simon Magus who was of little note in the world in respect of some After-heresiarchs that troubled the Church to a particular Bishop or two Bishops of Ierusalem as if only they were the Witnesses These being obvious and many such we conceive it not needfull to draw every thing into particular examination FINIS An Alphabetical TABLE of the chief things and words contained in this Book A Page THree things to be considered in Actions 120 There is a difference between an Act materially good and that which is gracious ibid. What is requisit besides the morall rectitude of the Act for making an Act to be accounted gracious 120 121 Acts in the least degree so qualified are gracious bid No naturall man can perform an Action so qualified 122 That then there is a difference between Actions in kind and not in degree only and therefore a person in trying the sincerity of his grace would not look only to the degree but to the kind also 122 123 That Acts of hypocrits and naturall men may be sometimes more intense than some Acts of saving grace with some cautions to prevent mistakes 133 134 135 The saddest Affliction of the Church hath its ensuing victory 393 Alpha what meant thereby and why this title of Alpha and Omega is so often repeated 25 33 Souls under the Altar what 361 What is to be understood by Angel in the Epistles directed to the seven Churches 50 Why the Epistle is particularly directed to the Angel of the Church 66 That by Angel Bishop and Presbyter one thing is understood proven 223 to 230 How Angels come to praise the Mediator vid. Mediator Why Angels are brought-in standing about the Throne praising God for the prosperity of the Church where of their posture the place where they stand their manner of worship their song the matter of it the object manner of it 395 396 The Angel who standeth at the Altar with a golden censer is Christ. 406 Why the seven Angels did not sound at the first when the trumpets were given them and what is in it for our imitatation 416 The judgement threatened by the sounding of the first Angel the object and effects thereof 419 420 The judgement threatened by the sounding of the second Angel with its object and effect 423 424 The judgement threatened by the sounding of the third Angel and how it differeth from the former judgements and to what time it relateth 429 The judgement threatened by the sounding of the fourth Angel with its object and effects 431 Whether any person in particular be signified by that Angel fleeing through the midst of heaven crying Wo wo c. 432 433 The judgement threatened by the fifth Angel with the object and effects thereof 434 The discovery of Antichrist foretold by the sounding of the fifth Angel 434 435 The judgement threatened by the sixth Angel the nature of these who execute the judgement their number and the place whence they come 447 448 The commission of these Angels with the limitation thereof both as to the object and the time 448 449 A more particular description of these Angels with the event of their execution 449 450 Who the Angel was that preacheth the everlasting Gospel to what time it relateth his posture the preaching it self and to whom he is to preach 578 579 580 How Angels speak 678 Antichrist the Beast vid. Beast What are the characteristicall doctrines that serve to point out Antichrist 568 The Danitish Antichrist a Popish faction that he is already come and that he is no professed enemy to Christ but a false and pretended friend proven 572 573 Antichrists followers threatened if they continue to worship him with a description of a follower of Antichrist and what the judgement is wherewith they are threatened 581 582 583 The execution of Gods judgement upon Antichrist under the similitude
which follow on the contrary 109 110 111 That a Minister may have an eminent name while yet he is but dead and how it cometh 177 178 179 Reasons why a Minister may be cryed-up for gifts and have a name and please himself with these when faulty before God 180 What things are requisit to make a Ministers work perfect before God 182 That an unsound hypocriticall man may be a Minister of Christ cleared and continued 187 That gifts may be in exercise with a Minister where there is little or no Grace 187 188 That such a Ministers gifts may have some fruit and yet but some and often very little ibid. That the Ordinances dispensed by such Ministers are not polluted to the person notwithstanding of their unsoundnesse 189 How a Minister may discern his own deadnesse even when things seem to go well with him in publick ibid. What a dead Minister would do for recovering of himself out of that condition 189 190 How a Minister may know if an effectuall door be opened to him and what way he would improve that 196 197 Three things required to qualifie a person for the Ministery 199 A ministeriall gift what it is and what it includeth 199 200 Some rules to be observed by Ministers in their choise of Texts and Doctrines 472 473 Whether a Minister may lawfully preach over and over the same Doctrine with some rules about it 475 476 Why faithfull Ministers are a torment to the men of the world and why a profane people would be glad to be rid of an honest Minister and yet well pleased with an hirelâ—ng 488 489 The reasons why sometimes the Lord suffereth His Ministers to be trod upon at the very entry to their witnessing and Reformation to get a sorer dash than if the establishment thereof had never been intended 489 490 What is understood by Mountains in Scripture 423 The Mountains on which the woman sitteth described 639 640 What we are to understand by finishing the mysterie of God 467 N NIcolaitans what they hold how their doctrine did agree with the doctrine of Balaam what the hatred of their deeds was and what is meant by Christs fighting against them by the sword of His mouth 79 80 157 What it is to count the number of the Beast 566 How the number of a man is to be taken ibid. How the particular number of 666. is to be understood ibid. Some generall considerations for understanding this number 567 Why the particular number of 666. is mentioned and why we are commanded rather to reckon his number than his mark or name 570 571 O OMega what is imported thereby 25 Why Christ so oft designed by it vid. Alpha. Whether ordination in the Church of Rome maketh a man no Minister of Christ 483 The faith of an outgate the best way to bear a triall 393 P VVHom we are to understand by that innumerable company who stand before the Throne with Palms in their hands to what state of the Church it relateth and if to the state of the Church-militant wherefore is it that this condition is set down under expressions seemingly only suitable to the Church-triumphant 391 392 That Papacy is the seventh and last government of Rome proven and some objections to the contrary answered 645 646 A view of the rise progresse and nature of the Papall Kingdom and the time about which it began to appear 442 443 444 A Papist as such living and dying according to the complex principles of the doctrine and worship followed in Popery cannot be saved 585 The grounds that render the salvation of such a Papist impossible ibid. The way laid down by Papists for justifying a sinner before God 586 587 588 The first Period of the militant Church which beginneth with the seals is to be fixed at the close of the persecution by heathens with a caution added concerning this 331 The Period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist 331 The remarkablnesse of Gods judgement upon persecuters 376 Persecuters often punished in this life 377 The terriblnesse and inevitablnesse of Gods wrath against persecuters 377 378 How it cometh to passe that persecution so ordinarily followeth the Gospel 347 The principal occasion upon which the primitive persecutions were raised ibid. The persecution of the Church is particularly ordered and bounded by God 348 The sin of persecution shall be most certainly punished 367 368 Gods people may continue long under persecution 368 That there are three Persons in the Godhead 6 The severall steps how the Pope rose to his temporall greatnesse under the pretext of Religion 558 559 The Pope the image of the beast under a civil notion 561 Of the Popes civil power 563 564 That the power assumed by the Pope and given to him is contrary to the Word of God 662 663 664 Of the Popes succession to Peter 664 665 Peace with God not attainable by the Popish justification proven 590 591 592 The way of Popery sinfull in it self 585 According to the principles of Popery a sinner can never have his sins removed nor be at peace with God 586 Whether all these who lived under Popery be excluded from salvation A fourfold distinction 593 594 The great variety of Interpretations which is amongst Popish Doctors of this City Whore Beast and Kings for saving the Pope from being Antichrist and the Church of Rome from being the whore 667 668 669 Rules for differencing what was ordinary from what was extraordinary in the Practice of Christ and the Apostles 116 117 What is to be thought of that form of Prayer O Mediator plead for me 15 16 The Prayer of the souls under the altar and the return that is given with the reason of Gods delaying to execute present judgement on persecuters 364 365 366 Gods people may Pray for vengeance on persecuters 368 The Prayers of the People of God and His peremptory decrees not inconsistent even when the decree aimeth at one thing and the prayer at another upon the matter inconsistent with that 369 There is no efficacy in the Prayers of the Saints without Christs Intercession 406 A time of trouble is a speciall time of Praying ibid. Christ perfumeth all the Saints Prayers What an encouragement that is to pray as also it directeth us how to Pray 407 Judgements even spirituall judgements of Error Schism Division c. may follow a Praying frame of Gods people and how that cometh to passe 415 Directions concerning Preaching 260 to 266 No gift can warrand one to take on the office of an authoritative Preacher though in some particulars Gods mind should be extraordinarily revealed unto him 471 As God may furnish some with gifts in more than an ordinary way for Preaching so may He and useth He to thurst them out in a mixed way to exercise these gifts for the edification of His Church 472 Presbyter Bishop and Angel all one in Scripture vid. Angel That there
Prophets and these who were able to teach them The Apostles also were not defective in training of young men in reference to this which shews the laudablenesse of that way And although the main part thereof be not to be placed in Scholastick debates yet is training necessary which in the meanest Calling is found usefull and therefore not justly to be denied here We would only say 1. That there would be some choice made in the designing of Youths for that Study so that in an orderly way some might be so trained and not have liberty otherwayes to withdraw and others timeously advised to look to some other imployment 2. We would not have Elections bounded and limited to that number so as either any whosoever thus trained up might certainly be supposed as capable of being Ministers or as if no Congregation or Presbytery might fix their eye upon or give a Call unto any other This way of calling was long continued in the Primitive Church as we may see in the example of Ambrose who being a Senator and President although not yet Baptized neverthelesse because of his known ability piety and prudence was unexpectedly and unanimously called to be Bishop of Millan and notwithstanding of his great oppositnesse thereto was at length so pressed as he was made to yeeld and after proved a notable instrument in the Church of Christ. And it 's remarked that the good Emperour Valentinian did exceedingly rejoyce when he heard it blessing God that had led him to choose one to take care of bodies who was accounted fit to take care of souls Theoderet Hist. lib. 4. cap. 6. The like is recorded by Euagrius Hist. lib. 4. cap. 6. Of one Euphraimius who while he was Governour of the East was chosen to be Bishop of Antioch which the Author calleth sedes Apostolica This is also the established Doctrine of our Church in the first Book of Discipline in that head that concerneth Prophesying and interpreting Scripture whereof these are the words Moreover men in whom is supposed to be any Gift which might edifie the Church if they were imployed must be charged by the Ministers and Elders to joyn themselves with the Session and company of interpreters to the end that the Kirk may judge whither they be able to serve to Gods glory and the profit of the Kirk in the vocation of Ministers or not And if any be found disobedient and not willing to communicate the Gifts and special graces of God with their brethren after sufficient admonition Discipline must proceed against them provided that the civil Magistrate concur with the judgement and election of the Kirk for no man may be permitted as best pleaseth him to live within the Kirk of God but every man must be constrained by fraternal admonition and correction to bestow his labours when of the Kirk he is required to the edification of others Which if it were zealously followed might by Gods blessing prove both profitable and honourable to the Church To say something to the second head proposed to wit of a mans clearnesse to the Ministrie of a particular Congregation we suppose that this also is necessary for his peace seing there is no reason that men ought arbitrarily to walk herein but accordingly as they are called of God to one place and not to another therefore we see that in Iohn's commission the general is not only expressed but particularly he is instructed in reference to such and such particular Churches and according to this we see in the History of the Acts that some were ordered to Preach in one place and some in another and Acts 13. Paul and Silas in their leaving Antioch and going to the Gentiles were not only called by word but confirmed and authorized by the laying on of hands and we doubt not but this general also will be granted For helping to clearnesse therein The former general rules are also to be applied with special respect to the particular case As 1. It is to be tried if the Gift be not only suitable to edification in general but to the edification of that people in particular so that if when their case dispositions qualifications c. and his gifts disposition and other fitnesse both in reference to his publick Ministrie in Doctrine and Discipline as also to his induments in reference to his private conversation yea their very corruptions and infirmities being compared together If I say such a man may in well grounded reason be looked upon as qualified for the edifying of such a people In this comparison also respect would be had even to the more publick state of the Church so as a mans fitnesse would not only be tried with respect to the Congregation it self but with respect to other things 2. This fitnesse would be found and determined to be so by these whose place it is to try Gifts even in this respect 3. The trysting of providences is to be observed as the rise of the Call if it proceed from no natural or carnal end if no other door be opened elswhere to him who is called he may the more warrantably step in there if no probable settling of that Congregation appear otherwise than by him so as his refusing might occasion a detriment to that place If things look so as he have an esteem without prejudice in the hearts of that people so as he may probably expect to be looked on as a Minister and to have the Word without prejudice received fom him in that place also if without carnall respects his heart be made to incline that way or if unexpectedly and over many difficulties the people have pitched on him and adhered to him These and such like may have their own weight so as to help to gather this conclusion That probably such a mans Ministrie may be useful and profitable in such a place Neither is the advice of sober and unbyassed men Ministers and others to be neglected seing often they may see more in a mans particular case nor he can discern himself and that is oft found to be a mean made use of by God for manifesting of His mind in such cases Again if there be any competition of places so as one be sought by moe Congregations at once the cafe is here somewhat different supposing the man to be equally fitted for several places otherwise greater suitablenesse to the one nor to the other where it is palpable doth cast the ballance In deciding what to choose in this competition there is much need of singlenesse and deniednesse to all outward and carnal things both in him that is fought and in them who seek and in all others interessed this being a great ill to suffer carnalnesse and contentions to steal in even in persuit for a good Minister Neither is there great weight to be laid upon prioritie or posterioritie in the applications that are made the matter it self and causes which may be given for the last and for the first can
And their laying on of Hands when the Call was intimate their Praying and Fasting which are mentioned in this place were of the last kind and so upon supposition of the intimation of a Call this their practice for the substance is to be followed Now to resume a little further the application that we may know what is ordinary and what is extraordinary in this case or what is moral and what perpetual or what is temporary 1. That there be a Call of God that is moral and perpetual and it may be concluded from this that no Minister without Gods Call is to be transported but that that Call is immediately revealed by God Himself is temporary and not to be pleaded for in ordinary cases 2. This is moral that he who is called of God to edifie His Church by leaving one place to serve Him in another should obey the same 3. It 's moral that this removall should not be at the mans own determination but that it be done by Church Guides and Church Judicatories 4. It 's a moral ground upon which this proceeds to wit the greater edification of the Church whether by engaging and grafting in of Strangers or building up of these that are brought in this ground can no way be thought more peculiar to these times than to after time and therefore it is laid down as the great end of Pastors and Teachers as well as of Apostles as may be gathered from Ephes. 4.11 12 13 14. This reason then must have weight to the end of the world 5. It 's an ordinary way by which they proceed to wit fasting and prayer shewing the necessity of a concurrence of Gods orderly and external Call with his inward for warranting of this practice and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body they are in that heartily to concur who have most special interest Now these things being moral and of perpetual weight in the Church although it will not plead that the Church may send out Apostles by an immediat Call or that they may send out indâ—finitely without respect to any place or not knowing where yet this will follow upon the grounds laid down that when God calleth a man for the edifying of the body of His Church from one place to another there it ought to be obeyed and that somtimes God may Call for the greater good of His Church to have men removed from one place to another He is Master of the Harvest and therefore may either thrust out Labourers of new to His Field or may take from one part of the Field to set upon an other Only these things would be adverted here according to the former rules 1. That by Gods Call is not to be understood any extraordinary thing but His signifying of His mind in an ordinary way that such a mans removal from such a place to another is upon consideration of his gifts upon comparing of the places and the respecting of the state of the Church a hopefull mean through Gods blessing for the further promoving of edification 2. As an immediate and extraordinary Call was necessary for such officers in such a case so proportionally is an ordinary Call by ordinary Officers acting by ordinary Power only necessary for ordinary cases seing in moral things ordinary Officers are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power And if we will consider this practice we will find it this far to be intended for imitation For 1. Although the Lord immediately reveal the Call yet doth He follow His design in an ordinary way not by thrusting out new Officers which he might have done if he had walked altogether absolutely and extraordinarly in this but he doth it in a mediate way of providence in the making use of some already called 2. The circumstances seem so to be recorded as if the Lord were giving the reason of calling some from Antioch rather than from any other Church to wit because there was a considerable number in that place of fit qualified men and that so in reason it were more agreeable for the good of the body that some should be taken from them to supplie the want of the other rather than that others should be altogether destitute or some removed from such places as might not so well spare and there can be no reason of the mentioning of this but to show the moral equity of this practice that Ministers would be proportionated in the Church so as may be extensively for the good of the whole and that where some places abound and others have scarcity the abundance of the one should condescend to supplie the other and that not of the weakest or least able 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers which He did not use in the sending of Apostles nay Matthias had no imposition of Hands and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power nor to be followed It would seem therefore that it is made use of in this practice to signifie that it is a thing to be continued in the Church and to be performed by ordinary Church-judicatories and imitated by them If we consider the times following it hath ever been practised in the Church It 's marked to have been the practice of the first two famous general Councels as a mean usefull exceedingly for the good of the Church The Nicaen Councel did transfer Eustachius from Berrhea to Antioch Sozom. lib. 7. Cap. 2. And it 's observed particularly of Grâ—gorius Nazianzenus that he was thrice transported first he was Bishop in Cappadocia thereafter brought to Nazianzâ—â—â— and thereafter to Constantinople by the second famous general Councel and it 's marked to have been of great use to the Church Cent. 4.15 300. and to have been their common practice in this time Socrates lib. 7. cap. 35. doth for this very end give many instances of this in several persons At the beginning of the Reformation it was one of the great means that was made use of by God for propagating the Gospel in severall places the transporting or removing of Ministers from one place to another was exceeding usefull and what cruelty had it been to have refused the desire of people seeking Ministers from those that had them And how else could they have been supplied And proportionably the same weight lyeth here in all times Asser. 3. Although in some cases this be for the good of the Church and is to be practised by Church Judicatories yet it is to be done with great singlenesse tendernesse prudence and caution least that which of it self being rightly managed is a benefite to the Church be turned to an abuse and prove hurtfull to her These Cautions and Rules must be regulated according to particular circumstantiate cases which cannot
giveth a patern of what Ministers ought to do in such a case And indeed there is no greater need of any thing than by weighty powerfull Preaching and convincing Application to beat and knock at hearts with the Word as with a hammer because there is no condition more rife and more dangerous in the Church of God than the same of which we have spoken Concerning the identity of Angel Bishop and Presbyter IT may possibly seem strange to some that in the Exposition of all these Epistles we have still applied what is spoken to or of the Angels as being spoken to or of ordinary Ministers whereas to some it appeareth that these Angels were some singular and eminent persons having Jurisdiction and Authority over other Ministers such as usually is given to Bishops and Prelates as contradistinct from the other and that therfore this Exposition and Application which all alongst doth confound Bishops and Ministers as if there were no distinction amongst them is not to be admitted To say something to this now upon the close of all the Epistles We do indeed acknowledge that this Exposition doth confound the same and will admit of no distinction amongst them as amongst Officers of the Church of a higher and lower place And although we hinted somewhat of the reasons of this Chap. 1. vers 20. Yet we shall attest any serious Reader who will ponder and weigh the series of these Epistles and the application of them if he can judge it possible to expound and apply these Epistles in any usefull and practicall manner and not be necessitate to understand what is spoken of or to these Angels as being spoken of and to the Ministers of these Churches And having now gone through the same we professe our selves to be more confirmed in the Exposition of this title Angel which was formerly given And if it were not so we truly would not know how to expound these Epistles or to apply the same to one such as this Bishop contradistinguished from Ministers or Presbyters is supposed to be And although we purpose not to disgresse in this yet that it be not looked upon as any unreasonable thing thus to confound Bishops and Ministers and to take them for one and the same Officer we shall propose these four considerations The first is That we are sure this is agreeable to Scripture and if in Scripture they be thus confounded it must certainly be safest to speak with it Now that the Scripture doth so may appear from these Scriptures which even many of the Ancients have made use of for this end The first is Act. 20. where vers 17. Paul doth call the Elders of Ephesus and when he hath continued for a time to speak unto them vers 28. he doth give them this stile of Bishops for what is translated Overseers is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place they are most evidently spoken of as one both in respect of name and in respect of Office The second place is Philip. 1.1 where Paul directeth his Epistle beside the Saints to the Bishops and Deacons without mentioning of any Minister or Presbyter The reason why they are called Bishops in the plural number is not because there were plurality of Lord-Bishops as distinct from Ministers in one City but it is because by Bishops is understood the plurality of Ministers that were therein And Chrysostome upon the words observeth That in the Scripture distinction is not made betwixt these titles but the same that is a Minister is also a Bishop The third place is Tit. 1. by comparing vers 5. with vers 7. where in the one these words are for this cause left I thee in Crete that thou should ordain Elders or Ministers in every City and in the 7. vers after he hath given some directions concerning their qualification he doth subjoyn this as a reason enforcing the observation of the same for a Bishop must be blamelesse c. and if both were not one there could be no force in his so reasoning The word also rendered Bishop is that same which was in the former places The fourth place is 1 Pet. 5.1.2 where Peter exhorting the Ministers or preaching Elders to watch carefully over the Flock and to feed the same expresseth the nature of their Office to consist in this in having or taking the oversight of the flock which in the Original is the same word that must be applied to Bishops and might be rendered thus feed the flock that is among you overseeing the same as Bishops not by constraint but willingly for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there were no reason for him to require Ministers to play the Bishops to speak so by watching so over the Flocks as belong to them if Bishops and Ministers in the language of the Holy Ghost were not one and the same Neither will that exception which Bellarmin hath de Clericis lib. 1. cap. 15. and sundry other Papists with him to wit that at that time these titles were not distinguished in the Church but used in common as they prove out of many of the Ancients But on the contrary this doth confirm our assertion For 1. If they were not distinguished then who can afterward distinguish them 2. Can there be so universall and frequent mentioning of them as one except they be really and wholly so 3. It appeareth by these Scriptures where not only the titles are confounded as belonging to the same Officers but the offices themselves are confounded both in respect of the qualifications of the persons and in respect of ordaining and installing of them in these offices and also in respect of the duties that are required of both It is worth the observing which the Jesuit Lorinus hath to this purpose Act. 20.17 who after the rejecting of many answers is brought to acquiesce in this as truth that these names were common in the Apostles dayes who did use the title of Bishop and Presbyter indifferently and that therefore these who are Presbyters in the one verse are stiled Bishops in the other he doth also afterward subjoyn this similitude to illustrate the same As saith he in the Primitive time the title Papa or Pope was indifferently given to all eminent Bishops but afterwards was restricted to the Bishop of Rome for distinguishing him from others so saith he the title Bishop which was at first common to all Ministers was at last appropriated to some few who for distinguishing them from others were thus stiled for setting forth their Authority and Jurisdiction above them This indeed seemeth to be the â—ruth and sheweth clearly that Bishops and Popes in the sense that some do plead for have the same original and are grown up by the same means to be distinguished from others as being above them to wit by mens pride and humane constitutions I know that even by some of the Fathers these two places to wit Ephes. 4.11 12. and 1 Tim. 3.2 with 8.
consuetudo Ecclesiae is ever taken when given as a ground of any practice as contradistinguished from Divine institution as in the last cited words of Ierom is clear Also it may have its own weight that he is now writing to Ierom whose judgement in these things was not unknown to him he must therefore be supposed to use the same as it was understood by him Also in that book which is intituled Liber quaestionum Veteris Novi Testamenti among August his Works Quaest. 101. when he hath proven from 1 Tim. 3. the Bishop and Presbyter to be one quid est enim Episcopus nisi primus Presbyter and after he marketh that although the Bishops used to stile Presbyters Compresbyteri yet saith he they never say to the Deacons Condiaconi And whoever be the Author it sheweth that in the Primitive times this title Bishop was rather given as a note of respect to some eminent Ministers than as that which did constitute a different Office or Officer especially jurâ— divino And that there was another kind of identity between Ministers and Bishops then any of them and Deacons though Ministers virtually comprehend that office also It is like it may be objected that all antiquitie did condemn Aerius whose opinion is said to be this that he took away all distinction betwixt Bishop and Presbyter Answ. It is the judgement of Learned Rivetus in his Catholicus orthodoxus in his reply to the same charge given by Ballius tractatu secundo Quaest. 22. That Aerius was condemned by them not simply as maintaining any thing contrary to truth in this but as imprudently in practice brangling the order then established amongst them to the hazard of their union And there are two clear proofs of this 1. Because where the same tenents were maintained as in Ierom and others yet where these persons continued in the unity of the Church they were never branded with any name of Heresie for the same 2. Because even Augustine who reckons up this Heresie of Aerius doth yet acknowledge this difference to be by no Divine constitution as we have formerly seen And who will consider the rolls of Heresies set down by these Fathers will find that oftentimes such are reckoned among Hereticks who much rather ought to be accounted Schismaticks It is observable also that even adversaries grant that none of these Fathers do condemn him for denying that distinction to be jure divino for which see Estius lib. 4. pag. 35. but for denying it simply And so now we leave our second consideration The third consideration is that there is some footsteps of this identity of Bishop and Presbyter in the most corrupt Writtings of the most impure School-men which may appear in these three 1. In that generally Episcopacy is holden to be no distinct order from Presbytery and that Presbytery or Priesthood as they speak is the highest order in all their Hierarchie And this is current as the doctrine of Lombardus the Master of Sentences Hugo Aquinas Thomas Waldensis and generally of all the Thomists at least And though they seem to make Bishops to be of a more eminent degree yet by Estius and some others alledged by him this is not thought sufficient to distinguish one office from another And indeed considering their Doctrine in all the other branches or orders of their Hierarchie it will well follow that these two being the same order cannot be admitted to be distinct Officers seing in no other order such a distinction is admitted 2. We may gather it from their acknowledging of this to have been a truth in the Primitive times Thus Lombardus the great Master of Sentences lib. 4. distinct 24. when he giveth the reason why only two orders to wit Presbyteratus and Diaconatus are mentioned by way of excellency in the Canons and are called Ordines Sacri he subjoyneth this as the reason quia hos soâ—os primitiva Ecclesia legitur habuisse de his solis prâ—ceptum Apostoli habemus and doth for this end cite 1 Tim. 3. and Act. 6. Again that great School-man Cajetan on Titus 1.5 and 7. hath these words ubi adverte eundem gradum idemque officium significari à Paulo nomine Presbyteri nomine Episcopiâ— Nam praemisit idcirco reliqui te in Creta ut constituas Presbyteros modo probando regulam dicit oportet enim Episcopum c. By which words the identity of these two offices is most clearly asserted and confirmed and this also will be found to be the mind of many moe If it be asked how then these more eminent degrees of Bishop Arch-bishop Patriarch c. did enter into the Church and how these differences have arisen Answ. The same Lombardus in that same place de quadripartito ordine Episcoporum doth ommit his former alledging of the custom of the Old Testament and other things which he abused and out of Isidorus layeth it down thus borum autem discretio à Gentilibus intro-ducta videtur qui suos flamines alios simpliciter flamines alios archi-flamines alios prâ—to-flamines apellabant Sacerdotes enim Gentilium flamines dicebantur c. Which is in sum this difference seemeth to be brought in from the Gentiles who used so to stile their Priests as to call some Priests simply others Arch-priests others again first-Priests c. and considering that the root of the Roman Hierarchie to wit Papacy and the ordering thereof did arise from the superstitious Christians their imitating of the heathenish Pontifex maximus whereof we may see somewhat cap. 13. lect 4. it is no wonder that these inferiour pillars be of the same kind And if there were any shew from the Word for such differences it would seem that this great Master had not gone to the Gentiles to be beholden to them for the same Also Estius when he is to prove the superiority of Bishops he hath these words quod autem jure divino sint Episcopi Presbyteris superiores et si non ita clarum est è sacris literis aliunde tamen abunde probari potest c. in lib. 4. senten distinct 24. and so he citeth Popes constitutions Canons of Councils c. In the third place this will appear from the considering of the answers that generally are given by them to these places of Scripture alledged whereby it is concluded that a Bishop and Presbyter are the same which are generally one of these two 1. Some say that though the office in the Primitive times was distinct yet the titles of Presbyter and Bishop were common But we have found already this to be a miserable shift because 1. This identity of the names so circumstantiated proveth the identity of the offices as was said 2. Because these places do not only apply the titles indifferently but do indifferently apply the duties qualifications and every other thing that belongeth to such officers and offices and there is nothing spoken of the one in Scripture but it is also spoken of
denied Him to be true God as Ebion Arius Photinus c. These again differing among themselves Arius calling him God but a created God in time Photinus and his followers asserting Him to be but meer man some made Him to consist of two Persons as well as two Natures others running to the other extreme to shun that affirmed Him to have but one Nature as He is but one person This was the Heresie of Entyches the former was spread by Nostorius Sabellians made but one Person as there is but one God as the Antitrinitarians do now Those called Tritheits made three God as well as three Persons Augustine de haresi 66. nameth some whom he calleth Coluthiani whose Errour was that no evil was from God even these evils whereby he punished profane men He nameth also some whom he calleth Floriani attributing all evil even that which was sinfull to God In the matter of Discipline some were too rigid as the Novatians and Donatists c. admitting no penitents to Church-fellowship who had once given offence though they granted they might receive pardon from God Others again running to the other extreme did too soon without any evidences of a change re-admit the scandalous not only to Church-communion but also to have trust and bear Office in the Church The rise of this is attributted to one Felicissimus by Baroâ—ius Anno 235 pag. 481. The like might be instanced in many Errours as by comparing the Errour of Papists upon the one hand giving too much to works and Antinomians upon the other hand giving too little betwixt Prelacy monopolizing Government in the person of one Bishop and Independency bestowing it indifferently upon all the members of the Church and in many such cases These are enough to clear the truth of the thing and to make Believers watchfull and to put on the whole Armour of God lest what one tentation upon one side doth not another may 6. Considering this storme to accompany the Churches outward peace Observe That oftentimes the purity of Doctrine suffereth most in the Churches outward prosperous condition sometimes by the devils sleight sometimes by the security of the Church her self becoming secure or proud under her externall peace LECTURE II. Vers. 2. And I saw another Angel ascending from the east having the seal of the living God and he cried with a loud voice to the four Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their foreheads WE have had some little view of that sad condition which the Church was to be into by the storm of heresie from all airths blowing upon her which storm we conceive foretelleth the rising of the Arrian Macedonian and other Heresies but especially the rise and growth of Antichrist and the Churches defection under him 1. Because these winds did immediately set upon the Church after her freedom from open persecution and so falleth in the very same time unto which this prophesie belongeth 2. Because the event being compared with the prophesie will be found exceedingly agreeable to it yea the scope of this being to shew the next great trial of the Church after the close of open persecution it must be understood of these foresaid Errors and defection which are the second mean used by the devil to undo the Church 3. What we said in the former Lecture clearing the scope of this prophesie to be Gods guarding of His People against that storm which cometh by the trumpets and beast Chap. 8 9 and 13. doth also confirm this that the storm here principally meaned is that defection under Antichrist seing this seal is particularly to guard against it which cometh with power and lieing wonders 2 Thess. 2. We come now to consider the consolation which the Lord giveth unto His people to guard and comfort them against that storm It hath two parts as is said The first sheweth Gods care of them before the storm come the second expresseth their happy outgate from it The first is from the second Verse unto the ninth and the second from the third Verse unto the close of the Chapter The first consolation is described in these four 1. The instrument of it 2. His going about it according to his commission 3. The persons whom this consolation concerneth Lastly The event is observed to be answerable to what was intended all being sealed who were designed to be exempted by God 1. The instrument vers 2. He is called another Angel c. He is described in three 1. That he is an Angel 2. Ascending from the east 3. From his office or trust that he had the seal of the living God 1. By Angel we understand no created Angel but Christ Jesus the Angel of the Covenant called Michael Chap. 12. For 1. it is Christ who chiefly taketh part with the Elect and provideth so that none can pluck His sheep out of His hand and with His Angels Chap. 12. fighteth against the Dragon and his 2. Because the keeping of the seal of the living God as great Lord-keeper or Chanceller under Him belongeth only to the Mediator 3. In the words following He crieth authoritatively and giveth order to the other Angels who were overseers of the judgement by which it appeareth to be some eminent Angel unto whom these properties do agree which is none other but Jesus Christ though He may have other Angels employed under Him as it is Chap. 12. 2. He is said to ascend from the east either alluding unto Christs names of Sun Light Star Morning c. shewing that as all light cometh from the east so all comfort cometh by Christ who seasonably and refreshfully manifesteth His care of His Church as the rising of the Sun after darknesse in which respect Mat. 24.27 Christs coming is spoken of as lightning from the east Or it may be in allusion to that entry of the Temple upon the east by which only the Prince was to ascend Ezek. 44.2 3. whereby may be signified who this is who thus cometh into His Church in a soveraign princely way 3. He is said to have the seal of the living God to shew His immediate trust under Him the keeper of the seal among men being next unto the King whereby he hath absolute power to exempt from trials or not which is upon the matter equivalent to that of His having the keyes of the house of David committed unto Him 2. His manner of executing His Office or Trust is expressed in these three 1. In that He is said to cry with a loud voice unto the four Angels c. By which is holden forth 1. His Authority in commanding 2. The imminency of the hazard that made Him cry to have it prevented 3. Carefulnesse in Him to have it for a time restrained The second thing in the execution is the parties to whom He cryeth that is to the four Angels
grasse as if an utter barrenness followed it and a pleasant land were turned to a burnt-up wildernesse that nothing almost was free from the hurt of that plague 2. Yet it is limited and a third part but of trees burnt up many eminent men are keeped free Now if we come to particular application of it it is done 1. as some think in respect of temporall judgements on the Empire which in this time followed by the Goths Vandals c. 2. As others think in respect of particular heresies to wit of the Arians Macedonians Nestorians Pelagians c. Or 3. as others in respect of Antichrists rise as something creept in tending to his bringing forth in the Church by severall steps But 4. They may be generally applyed to the state of the Church in such a time under them all yet â—looking more especially to some remarkable particular which we think safest Because it is most comprehensive and yet not inconsistent with but agreeth best to the scope series and order and to the effect it sheweth the dâ—clissiâ—â— state of the Church in respect of time which also hath its tendency to Antichrists heightening For 1. Heresie maketh way for him who still was fishing in troubled waters and Rome by its Authority and outward greatness had too much influence in these debates as an Umpire amongst dissentients 2. The Empires diminishing proved a taking him out of the way which withheld and so made still a more open door for his rising 2 Thess. 2. Yet we think the Arian heresie and what followed accompanied and depended on it is especially holden forth by this first trumpet and we account the Macedonian heresie a branch of the same for these reasons 1. Because this change and danger of the Church by it was so great that it is not like other storms would be mentioned and this past in silence and no other place can be assigned so pertinent for it 2. It agreeth and suiteth well with the series and time of this storm which is the first after that calm the Church had in Constantines time 3. The nature of it agreeth with it 1. It was violent and that against the most substantiall and fundamentall points of Religion to wit the Godhead of Christ and of the holy Ghost without which there can be no Christianity this being the rock upon which the Christian Church is built Mat. 16. And there was never more fire nor bloud in a storm the Church was undone with contention so that no general Synod even that of Nice could remove it but they burst out more and Constantines sad regrates and serious â—xpostulations with Bishops because of this and the many contrary Synods some whereof sided with Arius confirm it 4. Much bloud and persecution followed thereupon by Constantius Valens and other Arian Emperours and Governours beside what was committed by the Vandals in Africk than which was there never persecution more cruel and barbarous 5. There were not only many but exceeding eminent men both Civil and Ecclesiastick led away with that Errour sundry Emperours as Constantius Valens before named many Kings of the Goths and Vandals were favourers of it many Bishops of great râ—â—e in the Church did propagate it yea sometimes whole Synods of many hundreds did establish it and condemn the truth and the defenders thereof as that Synod at Tyre Anno 336. did condemn Athanasius under pretext of turbulency murther and adultery A Synod at Antioch Anno 337. deposed Eustachius the Bishop thereof under the like pretexts Such was the Councel of Millan Anno 354. at which it is written that Constantine being now aged was present which did condemn many worthy men because they would not subscribe to the condemnation of Athanasius such were Hilarius Osius Paulinus c. Another was at Syrmia where Osius was whipped till he did subscribe The great Councell for number being accounted 1000. Bishops met at Ariminum and Seleucium did at last establish this Doctrine and decree that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Christ is signified to be God of the same Essence with the Father should be laid aside and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified that He is not of the same but of the like substance or Essence was brought in In which two words though there be little difference in letters yet much in substance concerning which there was much debate in these dayes After Macedonius arose a third word was brought in by His followers in the place of both to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he would neither call Christ of the same substance and Essence with the Father as the Orthodox did nor of the like substance or Essence to the Father as the Arians did who did therefore in that Synod of Syrmia condemn Photinus for asserting Christ to be a meer man and not God as they did Osius for asserting Him to be God co-essentiall with the Father but simply to be like the Father without mentioning either the unity or likenesse of His Essence 6. Many eminently Godly men were out of infirmity at last by the violence of persecution brought to subscribe to their way and to condemn Athanasius as did Liberius Bishop of Rome and the foresaid Osius Bishop of Corduba c. who long had suffered for the truth and afterward came to the acknowledgement of it 7. This storm and the defection under it became so universall that almost all the world was become Arian that it became a proverb Totus mundus factus est Arianus and Ierome saith in Chronicis omnes pene toto or be Ecclesiae nomine pacis Regis Arianorum consortio polluuntur 8. Then brake in the barbarous Nations Goths and Vandals and the Religion they had was Arian both in Kings of Italie and Africk though some of them were more civil to the Church than others 9. This contributed much to the rising of Rome 1. Many distressed men as Athanasius and others because that Church was long pure and in Authority when others were infected and lesse able to help made addresse to it to implore their help for vindicating them and the truth they maintained by owning it and interposing for it also Hereticks when they were condemned appealed to Rome to draw them on their side as Eutyches Donatus and sundry others in Africk which the Bishop of Rome made use of to incroach on others 2. Some acts of Synods were made to prevent unjust oppression of honest men from corrupt Bishops which abounded in the East during the intervalls of Synods whereby too great weight of hearing differences for that time was drawn from the east to the wâ—st aâ— being more free of that corruption which was Hosius overture in the Councel of Sardicâ— Anno 347. which was occasioned from the overspreading of Arianisâ— in the east even after the Councel of Nice from all this Rome took much advantage 3. By the Emperours too much liberality they grew to pride and by the diminishing of
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
the precedency of some Seas was established and a foundation of the Ecclesiastick hierarchie was laid First The Councel of Nice appointed four Patriarchs at Alexandria in Egypt at Antioch in Asia at Ierusalem in Syria at Rome in the West over all Metrapolitans who yet were independently of equal Authority within their own bounds as is clear Can. 6. Secondly After that Rome was preferred in order to the rest and Constantinople made second not by any dignity of these Seas but because they were the seats of the imperiall Authority as appeareth from Can. 3. of the second Councel at Constantinople confirmed Can. 28. of the Councel at Chalcedon and the 36. Can. of the Councel at Trulos where Constantinople is made second to Rome because it was new Rome and had the same civil priviledges with old Rome which sheweth the reason why both these Seas were preferred was built meerly upon civil priviledges which also Balsamon upon the foresaid canons confirmeth from Iustinian's Laws Novel 130. 4. Rome took much occasion to plead its supremacie partly from these constitutions partly from the practice of men who still endeavoured to have that Bishop on their side as a great help to their party and therefore fled to it for succour whether they maintained Truth or Error partly from this that their interposing had great weight with others upon the former considerations which they endeavoured afterward to impose upon other Churches as of due belonging to them and therefore first opposed that act whereby Constantinople was equal to them and afterward pleaded for appeal unto themselves from the Churches of the East and in Africk as appeareth by their letters to the Councel of Antioch and their propositions made in the Councel of Chalcedon but more especially by their ambassages and letters to the Councel of Carthage where these things are observable 1. That one Apiarius Bishop of Sica justly censured by a former Councel at Carthage did appeal to the Bishop of Rome 2. Three Bishops of Rome Zosimus Boniface Caelestinus one after another did so far own that appeal as to admit the sentenced person to their communion and to send Faustinus and others their Ambassadours to the sixth Councel of Carthage where were conveened 217. Bishops among which was Augustine and Aurelius Bishop of Carthage who presided and is called Pope by Balsamon desiring the former sentence to be repealed 3. They grounded their interposing in these matters upon the Councel of Nice some pretended acts whereof their Commissioner Faustinus produced wherein it was alleged to be decreed that a Bishop in any place might appeal to the Bishop of Rome 4. It is observable that these Fathers acknowledged no such act neither was there any such found amongst the canons of the Councel at Nice which any of them had seen and therefore did suspect the design of the Romane Bishop as aiming to stretch his power too far whereupon they directed messengers to the Bishops of Antioch Canstantinople and Alexandria for obtaining authentick and unsuspected copies of the canons of the said Councel which afterward they received from Cyrillus Bishop of Alexandria and Atticus Bishop of Constantinople without any such acts in them for Romes Authority as was alleaged It is true this supremacie was not pleaded from any divine institution which at that time they did pretend unto but only upon Ecclesiastick constitution it is true also that whatever priviledges Rome claimed by Constantin's donation or any canons of the Councel of Nice and Sardica are also attributed unto Constantinople by the Councels of Constantinople and Chalcedon whereby its Authority and priviledges are every way equal to Rome in things Ecclesiastick as it was equal to it in Civil things by the Emperours Laws so that appeals were as warrantable to Constantinople as to Rome as Balsamon also upon the former Councels alleageth and therefore sheweth the priviledges of Constantinople and its Bishop out of the gift of Constantine as it is called to the Bishops of Rome 3. It is also clear that there was no just ground even from Ecclesiastick constitutions for that which was pretended and that these Fathers foresaid did neither credit the Bishop of Rome in asserting his own Authority nor yet cede to him in the least measure when they had evidenced his alleageance to be false but on the contrary maintained their own Authority to be independent of him and therefore do enact that from thenceforth none of their number should appeal beyond Sea to wit to Rome Can. 31. and that none should cite another of their number thither Can. 126. under pain of Excommunication and did write back to Boniface and after to Caelestin Zosimus being dead ere the answer from Egypt returned expostulating with them for the marring them in the exercise of their due Authority and pleading that none censured by them should be heard by him or received into communion with him and did also refuse to louse the sentence of the foresaid Apâ—arius whereupon he afterward left his dependency on the Bishop of Rome and submitted to his own Synod I say though these things be true and it might be thought that the supremacie of Rome had no great advantage from them yet from this we may see that Church-authority was abused by the pride of Church-men even at that time and that upon the occasion of the former heresie grounds were laid from which the Bishops of Rome drew encouragements to prosecure their supremacie and upon which they continued to build it up till it came to its height for still there were debates about it especially between them and the Bishop of Constantinople who in the Emperour Mauritius his time assumed first to himself the title of Vniversal Bishop and precedency beyond Rome because then the Emperour lived at Constantinople untill Antichrist was discovered By which we may see how hurtfull that contention was to the Church and how far it contributed in the event of it for the advancing of Antichrist which is the main plague intended in these trumpets and therefore not unsuitably taken-in under this second trumpet as being agreealbe with the scope type time and other reasons alleaged in the application of the former trumpet Observe 1. What an evil thing pride is especially when it entereth among Church-men O how evil a thing is it it is the inlet of all confusion it openeth a door to it and every evil work and hath a speciall hand in overturning of whatsoever is beautifull in a Church Iames 3.14 16. Therefore it is no wonder Satan seek to destroy government and unity when he would destroy a Church and no wonder Christ so much commend humility and unity to his followers 2. The more eminent folks be in place or power they are the â—ooner kindled with the fire of pride the higher mens places be they are the readier to grow proud mountains sooner than valleys men of gifts sooner than others they have fewell to this fire that others do want and are more
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
members of that Body which God hath blessed to some for constraining them to flee over these things to the alone Grace of God in Christ Jesus Yea 4. doth not their Doctrine pursue men till death and after death to torment their peremptory exacting of auricular confession of all sins and that under the pain of damnation their founding of the mans confidence upon the Popes pardon the Priests absolution his own pennance and holinesse or the vertue of some Sacrament yea sometimes of some idolatrous invention as the Masse c. according to their principles conferring grace by the working of the work as they call it and such like cannot furnish the soul with solide confidence Beside the fear of Purgatory doth weaken that hope or expectation of ease which otherwise men might have from death in this sense though they seek death yet it fleeth from them and they obtain not their desire by it and their vexation dieth not Vers. 7. Again in the seventh Verse he returneth to the particular description of these locusts 1. In their appearance or shape like horses that is strong and swift and stout as prepared unto battell So Gregory before spoke of Priests calling them Sacerdotum exercitus to usher in Antichrist They are compared to horses prepared unto battell because of their courage and expeditnesse in undertaking and prosecuting their designs and because of the successe which followed them who as a conquering Army do prevail over the world which is not armed against them For which causes these locusts Ioel 2. are compared to horses and Armies 2. They are said to be crowned with Crowns like gold to set forth their outward grandour and seeming statelinesse and authority which is not so indeed though it appeared to be so and therefore said not to be gold but like gold In a word they are like Kings in pomp and Armies in strength This agreeth well to their Cardinals Bishops and others of the Clergie of the Church of Rome 3. They have faces as the faces of men that is a pretended affablenesse and sociablenesse in their conversations thereby to insinuate themselves by rationall pretexts upon the affections of men yet being indeed nothing lesse than they pretended 4. vers 8. They are said to have womens hair which holdeth forth an effeminatnesse and vain delicatnesse in their disposition and carriage and a whorish way of decking themselves and alluring others to their fornication for which this Kingdom Chap. 17. is called the great whore 5. Their teeth were as the teeth of Lions that is cruel and ravenous notwithstanding of the former appearances devouring the souls of these that are subject to them the bodies of these that oppose them and the goods and estates of both like these Mat. 23.15 who devour widows houses and that under pretext of long prayers The horses mentioned vers 17. have Lions heads here they have only lions teeth with the faces of men and hair of women The reason of the difference is although both agree in cruelty and destroying yet the Popish Clergie signified here do more subtilly and covertly destroy souls Therefore are they described by Lions teeth only which are not so obvious to sight The Turks again of whom the sixth trumpet speaketh do more manifestly appear what they are therefore are described with Lions heads Vers. 9. He proceedeth to describe these locusts in their defensive and offensive arms they are said to have breast-plates as it were breast-plates of iron and the sound of their wings was as the sound of chariots of many horses running to battell The first part sheweth their security from all danger and the advantage they had in their war there was no hurting of them more than there is of hurting horsemen well armed with armour of iron The second part of the vers sheweth the horrible noise and terrour wherewith they prosecute their designes when they find opposition so that Armies with horsemen and Chariots are not more horrible nor violent in their encounters than they are In the application to the Clergie of the Church of Rome both these may be made good by the many priviledges and immunities which they possesse whereby they are exempted from dependance on all Monarchs but their own by the dread of Excommunications and thunderings of Church-censure while they keep the keyes of Heaven and Purgatory they were not only free of fear or hurt from others but also when they met with opposition from Emperours and Kings did with such clamour and violence so persecute them that no Enemy or Army hath been for a long time so terrible as they making the world astonished with the stupendiousnesse of their pretended power The effects of this have been often found as Histories do witnesse The 10. vers doth continue the description of these locusts in three particulars more The first is they had tails like unto scorpions Tails Isa. 5.19 do hold forth the flattering and fauning humour of false Teachers who insinuate themselves by flatteries and lies as dogs to whom they are compared do with their tails 2. It is said there were stings in their tails that is not only their mouth and head were hurtfull but their tails that which seemeth most pleasant to others and is most delighted in doth often prove most noisome and hurtfull to them Such fair words and pleasant speeches of corrupt men have ever a sting in them tending to the seduction of the simple Rom. 16.18 3. Their continuance is described their power was to hurt men five months this was formerly spoken of vers 5. and is again repeated here either because it was mentioned formerly by way of limitation that they should torment no longer than the time appointed here it is to shew their continuance which shall be till the appointed time come or it is doubled to confirme the faith of Gods overruling providence in timing both the rise continuance and close of this dreadfull plague This verse also being particularly compared with verse 19. following will also clear the plagues threatned by these two trumpets to be of distinct and different natures Lastly Vers. 11. Their government is described in three 1. contrary to that of locusts Prov. 30.27 it is monarchick they have a King over them that is although they be many and various and different among themselves yet are they all subordinate to one supreme head who exerceth absolute and independent Authority over all the rest and who liveth in royall state and majesty in the world having uncontroverted and illimited power within that Kingdom and hath all others in subordination to him it is impossible to indigitate any other by this than the Pope 2. This Monarch is described by his Office which is to be the Angel of the bottomlesse pit which holdeth forth two things 1. That he is a servant to that Kingdom of darknesse one commissionated and sent in embassage from it for its behove and so is not to be understood of the devil himself
their Hierarchie The number of the Monasteries belonging to these orders are reckoned by some to be 2â—5044 as is observed by Alstedius in his Chronologie all which have their originall by the Popes Authority hold their dependency on him alone and are vigorous instruments specially devoted to the upholding and promoving of his designs Lastly A more particular considering of its rise and publick appearance which was about the same time to wit Anno 60â— and its growth and manner of proceeding afterward will make out this which was shortly thus After the three hundred year when the Church possessed peace pride soon infected her Officers whereby there was ambitious desires after preheminence amongst these who should have been most free of that vice Rome had many advantages for this end and her Bishops improved them well as hath been hinted in the exposition of the former trumpets yet did never one of them usurp a settled superiority or the title of Vniversal Bishop or headship over the Church till Boniface the third assumed it about the year 606. Which was upon this occasion after the seat of the Empire was translated from Rome to Constantinople by Constantine that Bishop was priviledged with all the priviledges which Rome enjoyed by her being formerly the seat of the Emperours court even as that city was named New Rome and made fellow in all priviledges unto Old Rome from this many contentions followed as is before hinted While the Emperours court constantly continued there the Bishops of Constantinople would not be content with equality but assumed a superiority and a title suitable to it of Vniversal Bishop This Iohn B. of Constantinople did a little before the year 600. while Mauritius possessed the Empire who did countenance him it is like out of respect to the place where his court resided This usurpation was generally ill taken and written against especially by Gregorie Bishop of Rome who did presage the revealing of Antichrist not to be far off when men durst be so impudent to take that stile which no Apostle ever usurped Upon some occasion the Emperours Army mutinying did choose one Phocas a base vile wretch Emperour who having killed all Mauritius children before him did afterward kill himself Unto this Phocas did Gregorie of Rome make addresses by Commissioners and Epistles grosly flattering him and abusing that place of Daniel 4. of Gods changing and transferring of Empires as he had done that for the good of His Church in removing a tyrant and setting up such a Religious Prince as Phocas was as may be seen in his Epistles Lib. 11. Epist. 36 44 and 43. By this means Phocas came to favour the Bishops of Rome and what out of envie towards Mauritius name and what to ingratiate himself in the west by the Bishop of Romes means Some few years after while Boniface who was at first Gregorie's Commissioner to Phocas possessed the Sea he passed an Edict willing and declaring Rome to be acknowledged for the supream Sea and the Bishop thereof for supream and Universal Bishop from that time forth This decree Boniface the third within short time caused ratifie and pronounce in a Lateran Councel of 62. or 72. Bishops and although it wanted not much contradiction then and was never fully acknowledged by all the East Churches yet from that time did this great Romane Hierarchie receive its publick rise and that mysterie which long had been working was obstetricated and brought forth by such a midwife as this infamous Phocas Anno 606. as is said At this time and after as Platina in vita Bonifacii tertii saith this Pope and others did put in their decrees Sic volumus jubemus and saith that the reason of preferring Rome was because the Emperour was still stiled Romanorum Imperator wheresoever he resided Immediately after this the light of the Word wonderfully decayed traditions were obtruded all publick worship was to be performed in Latine the Scriptures were keeped up from laick people as they called them Letanies Lyturgies and Masses were brought instead of the Word and preaching And in effect all reformations consisted in building Churches and Monasteries and inriching them with great dotations plurality of Mediaators and worshipping of Saints and Angels were brought in especially this was in Vitellianus his time about the year 666. Heathenish superstitions and ceremonies were brought again into the Church the Temple called Pantheon formerly dedicated to all the heathen gods was now opened and dedicated to all Saints this was in Phocas and Innocentius their time Images were set up in the Church and appointed to be worshipped which occasioned great confusion in the Church and although it was long resisted by the Emperours of the East and by several Councels both in the East and West yet was it afterward established by the second Councel of Nice This second Councel of Nice was held Anno 781. or 788. Thiâ— worshipping of Images was mightily opposed by Leo Isaurus Constant. Compron and other Emperours of the East who for that were Excommunicated by the Popes At last Irene a superstitious cruel woman obtaining the Government after her Husbands death the foresaid Councel of Nice did conclude this Image-worship It sat first down at Constantinople but the people being inraged at this their designe they were forced to remove it to Nice It is marked Cent. Magd. out of old Writers that these Emperours urged the removing of Images that that scandal might not lye before the Saracens that Christians worshipped Idols this Councel of Nice was also withstood by Charls the great and Ludovicus Pius At this time also the Pope grew exceedingly to an height not only of censuring Bishops and disposing of Bishopricks but also deposing Kings and disposing of their Kingdoms at his pleasure supreamly and soveraignly to decide all questions whatsoever and that without all possibility of erring In a word in every thing so absolute as he might lead millions of souls to hell and none might say to him what doest thou and all this with wonderfull violence and terrour to any who should in the least contrary the same which things are not only practised by the Head of this Antichristian Kingdom but also are owned and maintained by these his forementioned Armies to be due to him as from many particular instances and their generall principles might be made out all which being put together especially by the intelligent who are acquainted with their practices and Writings it may be confidently concluded which was asserted in the introduction to this Chapter that the Popish Kingdom is the very Kingdom the Pope the very King and the Angel of the bottomlesse pit the Popish Clergie the very Locusts and Armies and their Doctrine the very noisome smoke of the pit which are here somewhat darkly but exceeding fully and appositly described We shall say no more for use of all But 1. That we would blesse God who hath so clearly discovered to us this abomination that maketh desolate And 2. We
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
canon of the Masse and repeat Christs words in any language the other five Sacraments they expunge The third sort of errors about the customes of the Church are in generall that what they read not in the Gospel they reject as festum luminum palmarum c. festa Sanctorum the adoration of the crosse and use to work quietly on the feast dayes All consecrations and benedictions of candles fleshes palmes fire wax agui paschatis and such numbered there are derided by them that prayers are not of more worth in a consecrated Church than in another place they called Images and Pictures Idolatry and many such like they reject Indulgences Peregrinations Soul-masses of the dead Reliques visiting of Sepulchers c. are in nothing profitable for souls but for gain to the Clergie When he hath laid down all these he giveth this for the reason of them because saith he they denie Purgatorie saying there are but two wayes one of the Elect to Heaven another of the damned to hell and where the tree falleth there it will ly and that all sin is mortall He addeth in the close these three errors to them 1. In that they would not swear though some of them would do it when they were constrained 2. That they condemned all Magistrates and Church-judicatories especially which were for gain 3. All punishment of Malefactors But in these we will find them calumniated for rash swearing only then in common use they abhorred the Magistrates and Clergies practice of that time they condemned but not their places for still they were obedient and that revenge which they did condemn seemeth to be the rigour of Church-mens persecution otherwise it is known that themselves used defensive Armes and were in subjection Chap. 7. He characterizeth them how they may be known by their manners saith he and their words their manners are compositi modesti they have no proud cloathing they abstain from merchandize for eschewing of lying swearing and deceits and live on the work of their hands and therefore their Teachers work they multiply not riches but are contented with necessaries they are chast especially Leonistae temperate also they go not to taverns and dauncings and they restrain anger Their words are precise and modest they eschew scurrility and detraction and lightnesse in word and lying and swearing they account Veré and Certè to be oaths c. These seem not to be hereticall characters Yet Chap. 10. they are four wayes to be punished 1. To be excommunicated 2. To be deposed from whatever dignity Civil or Ecclesiastick 3. Militari persecutione and manu armata all that they have are to be taken from them If they turn their goods are not to be restored except on grace And lastly if they have vassals they are loosed from their obedience if they be under Superiours their Superiours are to persecute them under pain of excommunication and having their Subjects absolved from their obedience to them and their lands are to be given to and may be occupied by the Catholicks and for these he citeth many decrees of Popes yea the sons and the children of their favourers are not to be admitted to any office as the decree that is at length set down there doth bear In the other Treatises the same things are insisted on that they derived their originall from the Apostles and said that the Church had begun to make defection in the dayes of Sylvester and in a word that they disclaimed the present Church of Rome and said they were few that would go to Heaven and though they mention community of goods and impute that to them yet story is clear that they had their own distinction in their possessions and riches c. Again if we consider what the famous Thuan whose testimonie cannot be refused being a popish President at Paris of great esteem doth write of them in the sixth book of his histories we will find first that he deriveth these at Merindol and other places formerly mentioned from the old stock of these Waldenses to whom he attributeth out of old Authors particularly one Perpinianus who was an inquisitor in them these tenets 1. That the Church of Rome was the Babylonish whore because she had forsaken the Faith of Christ that therefore the Pope and Bishops who sustained her were not to be obeyed that the Monastick life was a corruption of the Church that the orders of their Clergie were marks of the beast mentioned in the Revelations that the fire of Purgatorie worshipping of Saints Purgatory sacrifices for the dead and such like were inventions of the devil to these saith he their certain Doctrines some others were without ground added and imputed to them he meaning Waldus left his own Country and settled in Bohem where to this day these who embrace his doctrine are called Picards he had a companion one Arnoldus who taking another way by Alba Augusta descended towards Tholouse for which cause these that followed him were called Albigenses or Cathari unto whom saith he these in England who are called Puritans are answerable he doth also shew how when Cassianus minded to extirpate these at Merindol Alentus a noble man who was also a good man and learned did disswade him from it because they were diligent worshippers of God obedient to Magistrates and no wayes guilty of the grosse things imputed to them whereupon enquiry was made in their lives that the King might be certified of the truth therof which he compriseth in this sum That these whow ere called Waldenses 300. years before that had gotten the possession of some barren parts which by diligence they had made fruitfull they were patient to labour abhorring strifes towards the poor liberall in paying tribute to their Princes and giving their Landlords what was due exceeding faithfull assiduous in the worshipping of God by Prayers and innocencie of manners again that rarely they entered the Temples of Saints except for their affairs of merchandize or other bussinesse they were out of their own bounds and when they entered they did not fall down before the Images nor offer wax candles nor any gifts to them nor did entreat the Priest to sacrifice for them nor did they sign their foreheads with the crosse as the manner of others is when it thundereth they sprinkle not themselves with holy water but direct Prayers to God they go not for Religions sake to Peregrinations nor discover they themselves before these Images of the crosse as they go they perform their holy things in another manner and in the vulgar tongue and lastly they give no honour to the Pope nor Bishops but do choose some of their own number for Pastors and Teachers This is the sum of that which was sent to Francis the first after this saith he two Commissioners were sent from them to the Parliament at Aixe to whom they gave a confession of their faith agreeing almost with the Doctrine of Luther This was sent to King Francis who
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
36. Cajetan Tom. 1. de primatu Rom. Eccles. all of them abusing Scripture to prove that Peter was universall Bishop and that this office is to continue yet for the third that this office belongeth to the Popes of Rome they can say nothing but from such grounds as Bellar. asserteth or at the most as Gregor disp 1. punct 7◠pag. 35 36 37. testimoniis omnium locupletissimis c. for as Cajetan observeth these four things must concur to make out this succession of the Bishop of Rome to Peter 1. That Peter himself was at Rome 2. That he was at it not as Paul was in the capacity of an Apostle but as setled Bishop of that Sea of Rome peculiarly and as head of the Church 3. That Peter lived in that seat and died there 4. That he willed his successors in that particular Sea and Diocess of Rome to be his successors in the headship of the whole Church and so that by his deed he annexed his catholick power unto that particular Sea that whoever should succeed in the one should also be invested with the other beside what is needfull to be cleared concerning every Bishop that he was lawfully chosen that succeeded in that seat Now there is none of these four that is hinted at in Scripture Therefore they come to say as Cajetan ibid. that this is not ex Evangelicâ institutione but attested unto by Peters deed in dying there and confirmed by an history or fable out of Egisippus who saith that Peter going out of Rome to eschew martyrdom did meet Jesus Christ who told Peter that he was going again to Rome to suffer from which Peter drew that Christ willed him to return to die at Rome which he did and from this riseth the strength of all the arguments of Papists for the Bishop of Romes succession to him as builded on a ground of saith because this story holdeth out Peter acted by Christ and it is a tradition confirmed by the Pope as they are alleaged by Greg. de Val. From this unclearnesse it ariseth that it is hotly disputed even amongst the learnedest of the Papists Whether this conclusion that the Pope of Rome necessarily is Peters successor be De jure divino or jure humano Ecclesiastico And Dominicus à Soto in 4. Sent. dist 24. quest 2. others also are of this mind by many reasons asserteth the last And when Greg. de Val. condemneth it he doth it but on these grounds because the Fathers and the Popes have not left that undetermined untill now and that such an opinion as that of Soto doth suppose them to have determined nothing he saith vetus patrum traditio videtur and when it is but videtur in traditions what certainty is there which determination as is said resolveth still on the Pope himself and ye may see more directly this question handled apud Greg. de Val. punct 7. pag. 37 39. where he doth ride the circle clearly Saith he How know we this particular Pope to be Peters successor He answereth by his determinations in faith and manners If secondly it be asked how we know his determinations to be right Ans. Because he hath that priviledge who is Peters successor for Peters successor hath only that power to determine so From which it appeareth that the Authority of this Pope which is pleaded-for as necessary to salvation not being from the Word must be from the pit and yet loose or question this succession and all faileth it is so essentiall a ground of Popery that is thus supported And though there be uncertainty sufficient from unclearnesse in all these four which Cajetan laid down yet if we add a fifth principle of theirs to wit that before we acknowledge the Popes constitutions or the force of his deeds we must know that that particular Bishop of Rome hath lawfully succeeded to Peter for as Gersom saith and Greg. de Val. granteth they supponed this talis Papa ritè successit Petro per electtionem And here the certainty is as Greg. de Val. saith certitudine morali non fidei and as Gersom hoc est humanae cognisione solum cognitum yet if this fail the obedience cannot be claimed because if he be an infidel or woman as once there was as Platina their own writer in vit Iob. 8. testifieth such are incapable of orders or if the election be unlawfull it is null they have no promise of assistance in which cases obedience is not due or if there be a schism as for 70. years there was between two Popes one at Rome and another at Avignion and neither of which had a successor but a third was chosen whiles both these Seas were filled it will still be uncertain in such a case whom to acknowledge or how to account of their determinations while this be cleared so intricate is this great ground of their faith If any should say This succession is but a matter of fact and needeth no more but humane testimonies of histories Ans. It is not questioned only about persons or facts but the ratio why or the fact that maketh Rome have this precedency and if the conclusion be of Faith the premisses that it is drawn from must be so also or if the premisses be humane then they can bear no conclusion of Faith for the conclusion must be suitable to them Again 〈◊〉 is such a fact as groundeth our faith as to them and can any humane storie work a divine Faith such as the History of Moses and the Acts of the Apostles do and therefore if the Storie of that fact in its matter had been of divine Faith necessarily to be believed our Lord would not have neglected it 3. It is such a fact as the clearing whereof groundeth this supream Officer to them and take away that fact and he is away he dependeth so on it and so a Deacon or Pastor shall give more warrant for his place from Scripture than the supream Vicar which is very unsuitable and yet without supposing it their Pope is not Peter's successor Such then as is the proof of the fact such is the ground of this conclusion 4. There being as all the forecited Authors say an identity now between the Bishop of Rome and the Head of the Church that who is the one he necessarily and no other is also the other Then whatever Authority is given for appropriating that priviledge to the Sea of Rome there must be that same Authority for the continued succession of Peter seing they are one and the one descendeth by the other But that being such as is before said necessarily then the succession which is his only and allanerly and hath never been pleaded-for as they say by any other must then be of that same Authority testing on the same grounds of Councels Fathers Popes Customes c. which can never give a divine warrant And whatever be truth of Peters being and dying at Rome which certainly in a great part was fulfilled before
Luke wrote the Acts yet is it not for nought that the Lord hath left it unrecorded that we might thereby know it was not necessary to be believed and therefore any conclusion which supposeth it to be necessary to be believed is not necessary except we rub on the wisdom of God who recordeth lesser things than this And therefore a thing may be truth and yet not being writen is not necessarily to be believed but with a humane faith as other histories at the most whereas no article of faith is thus grounded because the object of our Faith or the ratio why we believe such a thing is not simply because such a thing is truth for many facts are truth which we are not obliged to believe but because God hath revealed such a thing and testifieth it to be Truth Faith resting on that testimony and giving credit to Him that testifieth The other Conclusion to wit That the Church of Rome for these many years past and presently is the whore intended here the same argument will make it out If the Rome that is present be the Rome unto which all the properties here mentioned do agree and at this time Then this Rome is that whorish Church But unto the Rome that now is and hath been these many generations past agree both the properties and time in which it is to be fulfilled Ergo. The properties given to this whorish Church are four That she hath her Court at Rome and sitteth on the seven-hilled City yet also exercising dominion over many other Nations vers 15. but differently so as Rome is here peculiar in another other manner the fountain and splendour of that Kingdom 2. That it is Rome turned a whore and fallen from the simplicity she had and to such an apostasie of which Rome is the head and chief seat 3. That it is Rome claiming a superiority over all those of her association or apostasie and deriving her errors to them and they keeping a dependance on her she is and it is when she is Mother and Metropolis of all vers 5. 4. It is Rome then when the Emperour hath ceased to command it and another Government or Governour hath succeeded him there 5. It is when ten Kings are withdrawn from the Empire and have given their subjection to Rome on a spiritual account She that is Rome in that case is the Whore But all these properties agree to Rome not as heathenish but as popish and to the Pope as head thereof And therefore this is neither to be applyed to Rome heathenish nor to an Antichrist to come but to that which is And it is not unobservable in Gods providence that considering the speciall sibnesse that is holden forth here both betwixt this city Rome the Woman Whore and Beast that yet the Popish Church should glory in that title of the Roman Church and many of them dispute that it is impossible to separate their Pope from that very City or that elsewhere he might choose to sit and continue Pope and those who in this grant most do affirm that he must and would still be Roman Bishop and that the Church would still be the Church of Rome although that city were possessed by Turks By this all may the more easily discern what Church or defection they are who have such relation to and dependance on Rome at this time when this prophesie is fulfilled ut supra Before we leave this Chapter it may possibly not be unmeet that coronidis vice we consider how the Popish Writers do interpret and apply it wherein they are wonderfully straitned and perplexed It was their common opinion to understand by this City or whore the city or multitude of the wicked generally This is followed by Thomas Aquinas Hugo Card. Lyranus Haymo and many others but the latter Writers since Reformation brake forth have been constrained to cast that opinion because this City is so particularly circumstantiated as to point at an individuall City to speak so and she is contradistinguished from many Nations and Kings who yet are certainly a great part of the wicked in the world and also Chap. 18. when she is destroyed there are many wicked living and lamenting her destruction and standing at a distance from her Upon these and the like grounds the most learned of them are generally since that time brought to expound it of Rome and as Viegas saith impellimur aliam interpretationem excogitare and Ribera saith Interpretes coguntur c. Alcasar in locum all whom with others we cited before at the beginning of the Chapter interpreteth it so and citeth twentie Authors of their most eminent men for it Also Corn. à Lapide who addeth many to these cited by Alcasar amongst whom are Suarez in 3. part tom 2. disp 5. Sixtus Senensis lib. 2. pag. 88. Pererius Salmeron and others All which take Babylon in all this prophesie to hold out Rome and in this they and we agree as to the generall 2. There is again difference amongst themselves how to conceive Rome here so as to save their Pope and the present Rome from this application Hence some which is most received apply it to heathen Rome Others as Ribera Blasius Viegas and Cornelius à Lapide apply it to Rome under Antichrist who therefore say that at or before his coming Rome shall turn heathen and desert the Pope and be destroyed by Antichrist or by the Kings before his coming Their reasons are because it looketh to such a state of Rome as then was to be fulfilled in Iohn's time and therefore cannot be understood of heathenish Rome but because this opinion supposeth Rome to be involved in defection which cannot stand with her infallibility and would shake all seing some plead so much for Romes eternity and make all suspicious for if Rome fall then may it not be fallen already Therfore others cast it as Alcasar and those named by him applying it to what heathenish Rome suffered at or before Constantines time or after by the Goths And Bellarmine seemeth to favour this lib. 2. cap. 2. de Pont. Rom. Those who take it thus expound the seven hills literally but in other things the differ 1. Some take the beast for the devil but others considering that the devil and the beast are differenced and that this beast is cast into the lake long before the devil and that the scope is to point out some eminent opposer of the Church for some particular time therefore they do in generall apply it to Antichrist as also that first beast Chap. 13. and some make the last a false prophet that maketh way for him so do they of that beast Chap. 11.7 and expresly say he is one of the seven heads here mentioned and also called the eight because his nature differeth from them and his hurt to the Church exceedeth them 2. Concerning the seven heads they differ some applying it to the seven tyrannous Kingdoms or Empires Egypt Assyria Babylon c.
were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it