directed against Ministers as being in his esteem the shortest and readiest way to root out Christianity from the world 3. By publick Edicts all meetings of Christians for Worship or hearing the Word were discharged so Trajan began not forbidding Christianity but condemning all meetings of Christians as contrary to the Law by which it came to passe that Pastors were banished publick Assemblies deserted and people left without the publick means Baron Vol. 2. page 5. 4. Consider in these persecutions the many banishments and great spoilings of goods used during that time It is marked in History that then they endeavoured the undoing of Christians by banishments not only to have them at a distance but that by fore travel and spoiling of all they had they might be weakened and debilitated At one time Trajan having tried who would own Christianity in his Army and finding ten thousand Christian Souldiers adhering to the faith of Christ he banished them all with many Ministers into barren Islands beside some were purposly Martyred by sterving as is recorded of one Hyacinâ—bus one of Trajans own Chamber plundering and confiscation of goods was rise particularly under Severus whereby no question much poverty and great straits followed on the Church Baron Vol. 2. pag. 27.44 c. and other Writters make it clear 5. Consider besides all these outward trials the Church was distracted and overwhelmed with errours heresies and corruptions that creept in such as the Marcionits Basilides Corprocratii Valentinians Prisciâ—ianists Montanists Cataphrygians Appollinarists with thousands more venting most grosse and vile errours and foolries whereby both the purity of Doctrine was obscured and even in all a great declining from the Primitive simplicity under the pretext of reverence to Martyres and following of traditions c. All which is specially marked to have begun about that time of Trajan's beginning to reign Euseb. lib. 3. cap. 26. lib. 4. cap. 11. more largely observed Cent. Magd. in their preface to the second Centurie 6. Consider that there were even failings in and differences among good men and great Lights in the Church so that what time she was free from outward persecution it was spent in intestine divisions and debates as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme wherewith Ireneus Iustin martyr Lactantius and many others were infected Tertullian after great appearing for Christ became a Montanist and many great men began to cry up Free-will 7. In Worship much of their former simplicity was lost the multiplying of Holy dayes inordinate reverencing of Martyrs at first honestly intended were brought in and many other things observed by the Cent. Magd. Cent. 2. 8. Upon these followed Schisms in the Church when men drave their own devices and did not acquiesce in the simplicity of the Gospel in Gods righteous judgement they broke on these particularly then broke up the long lasting Schism betwixt the East Church and West concerning the keeping of Easter the Church in the West for the most part driving to have it keeped on the Sabbath following its ordinary day moved thereunto as they alleaged by tradition and that difference might be put betwixt Jews and Christians in the observation of that day The Churches of the East again pressing it to be keeped on its ordinary day alleaged Iohns example and the common rule And though Ireneus and Polycarp who was Iohns Disciple took much pains to prevent and remove these divisions and for a time keeped these Churches in communion together notwithstanding of that difference yet afterward it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority and rendering of the Church contemptible before others which though rising from such a small ground yet grew to that height that these two Churches were never heartily united afterward Which considerations certainly shew the growth of famine in the Church and the fainting of her spirituall life being joyned to persecution while as it is Amos 8 9. her sun was going down at noon and the famine of the Word coming to that height which followed on the former that the virgins were made to faint for thirst vers 13. All which agree well with the type 9. Adde to these the many reproaches and slanderous calumnies that upon these occasions were cast upon the Church both by Hereticks and Heathens who charged all the evils which any bearing the name of Christianity committed upon the Church as witnesse Celsus his bitter writings answered by Origen the vindication of Christians by Iustin Martyr Tertullian and others in their Apologies who reject these slanders as belonging to the Gnosticks Saturninians and others of that stamp 10. If we consider severall circumstances of the Churches outward persecution we will find it not unfitly resembled by this type as especially in the actors and way followed by them The actors were not Commâ—dus and Heliogabolus profane wretches the Church had peace under them but men for civil Justice and excellency of parts such as the world never had better aâ— Trâ—janus whose stile was Princeps optimus So that the salutation to the new Emperours after him became this I wish you may be felicior Augusto â—elior Trâ—jano Hadriaâ—â—s had this encomium Restaurator orbis The two Antonini the first was stiled Pius the other Philosophus Sâ—verus was a most severly just man Again their way of persecuting was not tumultuary by raging violence joyned with outward dissolutenesse and tyrannie in their other carriages as was in Nero and Domitian but by making good Laws for the Commonwealth and en-acting Laws against Christians they pursued them in a legall way as an act of justice under pretext of Christians opposition to the worship of the gods or as a being guilty of the many slanders imputed to them in which respect it may be said that these actors in comparison of the former weighed the iniquity of their hands in a balance Psal. 58. 11. All these persecutions though being at their height very terrible yet were they almost all one way or other restrained which agreeth well with the limitation of the commission in the type That persecution raised by Trajan was staid by Plinius Secundus proconsul of Bithynia who thus wrote to Trajan that he supposed it unmeet to kill such multitudes of innocent men whose Law as he calleth it leadeth them to such strictnesse as to abstain from these things wherewith they were slandered but that they used to meet and sing Psalmes c. as may be at further length seen in the Epistles themselves apud Euseb. Conâ— Magd. To which Trajan returned answer That Christians should not be sought for to be punished yet if they were presented and accused that sentence should passe upon them Euseb. ibid. This answer is justly taxed by Tertullian in his Apologie as inconsistent with it self that Christians as innocent should not be sought for and yet if presented as guilty should be punished for saith he if guilty
excels and goeth beyond other places and that is not so much in outward commodities as 1. they sold pardons indulgences Bishopricks yea Christ heaven dispensations c. as it is said omnia sunt Rome venalia These make their great men rich 2. They buy costly things for their own pomp and the pomp of their worship and therefore they are called Merchants who both buy and sell and they are singularily Merchants beyond others The righteousnesse then of this sad judgement appeareth 1. from the greatnesse of her superstition idolatry and superfluity 2. From her propagating of it to others 3. From her making a trade of it so that no calling almost did thrive better than to be a monger of her superstitions either in carrying something from her or bringing something to her The second voice from vers 4 to vers 21. setteth out the same thing but as by a new witnesse of that destruction which men easily believed not This is either the Lord Himself immediately who calleth the people his My people or His Ministers mediately by His Authority calling them His words set out this destruction 1. by way of exhortation to Gods people from vers 4. to 9. 2. By way of commination or foretelling of the lamentation should follow this great desolation amongst her friends Kings Merchants and Ship-masters to vers 20. 3. By incitation to Gods People to rejoyce over her vers 20 c. All which sheweth the greatnesse of the desolation that 1. all that would shun the judgement would flee from it as Lot did out of Sodom 2. As it giveth ground of fear to some so it giveth ground of lamentation to others 3. Of rejoycing to a third sort that is these who have formerly separated from her It must then be great that maketh and worketh fear grief and joy so universally The exhortation hath two parts with the reasons of them 1. There is an exhortation to separate from her vers 4. and 5. which sheweth that now her ruine is at hand get you saith he quickly from her as Moses saith Numb 16. 26. to the people to separate from Korah Datban c. it is borrowed from Ier. 51.6 and that their delivery approacheth with her ruine and fall The second exhortation is vers 6 7 8. and it is an upstirring of Gods people not to be remisse in executing Gods judgements on her according to their callings and stations as God shall give them opportunity Concerning the first exhortation we are to enquire beside its scope which is clear to shew her approaching ruine 1. What sort of separation this is which is called for 2. In matter of fact if any Godly have been may be or are to be in Rome before its destruction 3. What is the necessity or warrant of separating from Rome and what more now than before And why Babylon only is to be separated from if this be peculiar to her Before we answer we must premit a twofold consideration of Babylon and being in Babylon 1. Babylon or Rome may be considered meerly as a great City or Dominion 2. As an Ecclesiastick sinfull degenerating party or apostatized Church of Antichrist so in the first acceptation to be in Rome differeth from the second which is to be of Rome as Gods people were in Babylon yet not of Babylon lived in the place but did not partake of their sin So one may be in Rome two wayes 1. locally thus he is not of it as an antichristian Church nor is this in it self sinfull if by some circumstances it become not so 2. One may be in Rome as a member of that Church thus he is not formally one of Gods people and if he belong to His Election he is to be called in due time For answer then to the first question there are three things distinguished even by Independent Divines Vide Norton ad Apoll. quast ult 1. there is Schisma that is a separating from the unity and from the communion of a true Church whether more or lesse pure if it be a true Church this is simply and alway sinfull because it is from a true Church This Schism consisteth not alway in diversity of Doctrine which is heresie but in divided practices from the communion of a true Church as Augustin contra Faustum lib. 2. cap. 3 Schismaticos facit non diversa fides sed disrupta communionis societas so it renteth unity and is either negativum schisma where it s simply a withdrawing without setting up a new distinct Church or positive when it not only withdraweth but setteth up another worship or Church as the Novatians and Donatists did to keep communion only with themselves And this is called to have altare contra altare 2. There is separation and that is 1. either in whole when people withdraw from communion in whole from others as no Church or 2. in part when they acknowledge them Churches yet cannot communicate in some things with them as in the Sacrament with Ubiquitaries since that ubiquity sprung up this is sinfull or lawfull according to the grounds of it If it be no Church such as Babel was a totall separation is necessary or in part it is lawfull if it exceed not its ground but when separation is from a true Church though with some defects totally or beyond that wherein she is corrupted that is sinfull and as Cotton saith on Cant. 6. a condemning as no Church that which Christ accounteth one and is too much nycity not to keep communion with them with whom He keepeth communion Thus it becometh schisma The third is secession that is without refusing the communion of another yet locally to remove upon some urgent or lawfull occasion spirituall or temporall to another or better constitute Church that is lawfull and is no separation but may be even from a lawfull Church and pure The first to wit a schism is neither here called-for nor is it possible to make a schism with Rome she not being a true Church which is rent or from whom the rent is and the second to wit separation and that totall is called-for and was so alway since she became antichristian that none continue in her communion but that they renounce it The third also is now called-for here that they would even separate locally from her as Lot did from Sodom or these that were near Korah did from their tents because 1. the scope is clear to set out the greatnesse and suddennesse of her ruine therefore they had need to keep a locall distance as in the examples foresaid 2. The former separation was alway necessary in heart and practice from that party and it is like except it be amongst any yet to be called was actually before this but here something more and peculiar to this reason to wit her destruction is called for which was not alway before required Separation may be without secession and secession in changing place without separation in communion but here both are called-for For
answer to the second if there shall then be any of Gods people de facto in Rome â— or quo jure may they be there till then Ans. In these Conclusions having distinguished Gods people 1. In elected regenerated and called and elected but un-called 1. Many un-called have been and may be in Rome yea even of it and these are called to separate for experience telleth us God hath called many who have been members of her and may do so still 2. Many of Gods called people have been in Rome locally but not of it and have continued long so in her bosome There are true worshippers in the Temple Chap. 11. even when the outter court is trod on by heathenish Papists then the Prophets prophesie even in the great city and God hath a Temple and Church even where Antichrist sitteth though His Congregation be not that Church even as the Lord had His Word Prophets and People at old Babylon captive when the face of Worship was overturned in Iudah so in this Babylon He keepeth still His Word Baptism as in the former He did Circumcision and a Ministery that was never lost but all the fourty two moneths of Antichrists reign the Prophets prophesie though in sackcloth Hence in all the Universall expressions of Antichrists dominion still they are excepted Chap. 13. and 17. whose names are written in the Book of life and Chap. 7. an hundred fourty and four thousand are sealed who Chap. 14. are found on mount Zion even before light in Luthers time brake forth And it may possibly be that some sinfully as some of the people in Babylon did have not made a secession from Rome and these parts though they have formerly separated from her communion or otherwayes by their callings as Obadiah was engaged with Ahab being intangled to live still This voice putteth them to it not to lodge a night in it for they know not when Gods judgement may seize upon it yet she is Babel and these in her are Gods people even then but now when the Gospel breaketh out and her judgement approacheth they are called not only to separate from her but to remove out of her and expect her judgement For the third the necessity or warrant of separating it is grounded on these 1. She is Babel and ye are My People and there is no communion between light and darknesse Christ and Antichrist this giveth the great ground she is but your oppressor Babylon not your Mother the Church 2. Ye cannot shun her sins if ye stay not only should ye own Me in separating your selves when ye are called which belongeth to the first ground that is to confesse with the mouth by profession as well as to believe with the heart but if ye stay ye are still in danger of snares yea sometimes in lesse or more are partaking of them as Ioseph did in swearing by Pharaoh's life at the Court of Egypt And by this it may also appear that many living in such places are engaged and ensnared in many things that at a greater distance they would be liberated of If any ask May not one abide in Rome now and not be a partaker of her sins more than before Answ. The hazard is greater now 1. They have a retiring place and a standard for Truth set up that they should now follow 2. They have Gods call and invitation to come out and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted yet when He openeth the door that is not to be expected so confidently from Him 3. Babel groweth still more corrupt and never more than since Trent added to all her former abominations 4. Because Romes judgement hasteneth and though they keep themselves free of many of her sins yet they may share of her temporall wrath as Lot's family was in hazard had not the Lord removed it from Sodom A third reason of secession is the coming great plague so that God who had long spared was by judging her to make it appear He had forgotten nothing and now her sins being come to an height her judgment shall delay no longer and this presseth a locall secession Hence it followeth 1. That it is no schism to quit fellowship with Rome she being no wife to the Lamb is therefore no mother to His Children she giveth them poyson for sincere milk by corrupting the truth of the Gospel and not suffering them to feed upon the Truth She hath been condemning persecuting and destroying the true worshippers for many generations together and would have no fellowship with any without the beast's character therefore is there a necessity of separating as was said to the Witnesses Chap. 11. Come up hither and here Come out of her 2. It followeth also that folks not only may quit Rome but of duty they should do it in obedience to Christ's call and they would try their warrant that go there for curiosity seing here is a command to quit it Who are they that know what night or day this horrible judgement will be executed it were dreadfull curiosity to be found there then 3. It followeth that where God warranteth separation it is from a company that is no Church and must be supposed a Babel and therefore there is no separation allowed by Him from a true Church seing this is a proof of His disclaiming her to be a Church to command them to separate from her Therefore here is Babylon contradistinguished from His People who are called to come out of her which supposeth that He calleth none of His to separate from such as are His. It 's one thing to withdraw from civil conversing with particular wicked men another thing to separate from Gods Church for its defects There is therefore this observable in separating and withdrawing that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse than with one that is without and not a member as the Apostle writeth 2 Cor. 5.10 But we may and should on the other side keep Church-fellowship with a true Church though in many things faulty and corrupt whereas we may not at all with an idolatrous company in their worship Hence in that same Epistle to the Corinthians going to and eating in Idols temples or at their feasts was so much condemned yet communicating with the Church of Corinth or living as a member of it though corrupt both in doctrine and practice was never found fault-with as to worship for it is clear that that of not eating with an offending Brother looketh only to civil fellowship because it is such a fellowship that is condemned with them as is allowed to Heathens which certainly is such If our Churches therefore be Christs Churches as sometimes the favourers of separation grant There can be no separation from them without turning to a schism The second exhortation may be read by way of prophesie or because the former is by way
am suffering with you so I am confined for Preaching to you in Patmos pointing out this that as all Believers are brethren so all have one lot in suffering here away and none are exempted from the Crosse were it the Disciple whom Jesus loved and leaned on His bosom at the Supper the night He was betrayed yet he must be a companion in tribulation and come into heaven at the same door with the rest Folks would not think this strange that afflictions light on these whom Christ loves best the servant is not greater than the Lord. It should comfort sufferers and make them look on it as their prerogative to be sufferers for Christ. 3. There is a further aggravation or explication of the former and in the Kingdom and Patience of Iesus Christ. Lest it should be thought any thing derogatory to be a sufferer he says he is a companion in the Kingdom and Patience of Jesus Christ with them And these two words Kingdom and Patience are put together not only to shew He is a King and a Priest with other Believers but to shew this much that Christs Kingdom is often more in the exercise of patience than in dominion and that the Subjects of Christs Kingdom here are more put to exercise patience than to reign His meaning is I am a sharer with you in the Spiritual Kingdom of Christ that needeth no worldly grandour but hath need of patience And it saith that he counts it his prerogative to be singled out and put to patient suffering for giving testimonie to Christ as King of His Church Afflictions for Christ and sharing in His Kingdom may stand well together for the time and in reference to the upshot if we suffer with Him we shall reign with Him A second circumstance which is also a further description of himself is from the place and cause 1. From the place of his suffering I was in the Isle which is called Patmos This Patmos is an Isle in the Aegean-Sea near the coast of Asia the lesse not far from the seven Churches in Asia to whom he writeth a place which is called barren by them who write of it not much inhabited then not now because of the barrennesse of it therefore it was a greater evidence of the cruelty of Iohns persecuters that banished him thither 2. The cause is for the Word of God and for the testimony of Jesus Christ that is for his Preaching the Word of God and for his owning and maintaining Christs Gospel for his bearing testimonies that Jesus Christ was the King Priest and Prophet of His Church and the eternal substantial Word of the eternal Father for Christs cause who is the Word of God or for bearing testimony to Him The way how he came to this Island is not set down but Historie tells Euseb. lib. 3. cap. 14. ex Ireneo Clem. Alex. it was in the fourteenth year of Domitian the Emperour when he raised the second persecution against the Church of Christ about the 97. year of our Lord that he after he had tortured Iohn banished him to this Isle near about the same time of Iohn's age This then is the place that Iohn was banished to and yet in the same place he hath sweet fellowship with God is countenanced of Him and honoured to be the carrier of this Revelation to the Church 1. See here how far gracelesse and profane persecuters such as this beast Domitian was may prevail against the servants of Jesus Christ when he doth banish Iohn to Patmos beside other horrible persecutions which he raised against the Church Christ by this would have us know His Kingdom is not of this world 2. Solitarinesse for Christ is not the worst condition Christ can make up that another way and if there be a necessity of withdrawing men from their duty as of Ministers from their publick Ministry He can make it tend as much to their private benefit and to the publick good of His Church if not more neither doth Iohn lose any thing by his banishment and confinement for he finds more intimate and sweet communion and fellowship with Christ and gets more of His mind nor doth the Church lose any thing by it for she gets this Revelation of Gods mind If we believed this we would never go out of Gods way to make up His Work for if He please to lay us by He knows how to make up that both to our selves and Gods people The Christian Church is as much beholden to Paul's imprisonment in Epistles as to his liberty in Preaching 3. Honest suffering for Christ hath often with it the freshest and clearest manifestations of Christ. Folks that will continue faithful and bide by their duty through sufferings they shall not only not be losers but gainers 1 Pet. 4.14 If ye be reproached for the Name of Christ happie are ye for the Spirit of God and of Glory resteth upon you I would have none carnal nor vain in this but humbly confident and constant as they would thrive in their Spiritual condition and maintain their peace LECTURE IIII. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet BEfore Iohn come particularly to the Vision he saw he insisteth in some particular circumstances that make way to the more full faith and credite of the Vision and Story that followeth and though they be only circumstances in themselves yet they are profitable and conducing to the main end he hath before him We heard of the first and second circumstance how and where Iohn was when he got this Vision Followeth in the 10 vers the third and fourth circumstances that is the day when he got this Vision and the frame he was in I was in the spirit on the Lords day The words in the Originall are I was in the spirit on that Lords day pointing out a day singularly and a day that in a particular and speciall manner is called His Day beside any other day that Dominik day or day which is the Lords That we may have accesse to the use we shall speak a little to these two 1. What particular day this is seing there is no mention made what day it is more than this that it is called The Lords day 2. What it is to be in the spirit on this day For clearing of the first of these two ye would consider that there is but one other phrase in Scripture like this and it 's spoken of the Lords Supper 1 Cor. 11. This is not to eat the Lords Supper They that know the Originall know also this phrase to be singular like this of the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto and contradistinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not see apart from other suppers and common use as this was And these two being by one particular phrase expressed we must expound the one by
persevere So then their labour as it was spoken of before points at their painfulnesse and here it respects their singlenesse that it was not in a way of self-seeking but for His Names sake 2. That it was constant and continuing they were carried on without interruption in prosecuting their zealous intention If it be asked here how such as call themselves Apostles or do count themselves not subject to the Discipline of a particular Church as these who pretended to be Apostles behoved to do can be orderly proceeded against by Church triall and censure especially of a particular Church Answ. 1. There is no Apostle nor Angel in the preaching of the Gospel that is altogether above triall they are as such above erring in Doctrine yet may and should their Doctrine be tried according to the Word Act. 17.11 Gal. 1.8 Because even Apostles are but Ambassadors and are not Lords over the Faith of Gods People but helpers of their joy 2 Cor. 5.20 1 Pet. 5.3 c. Secondly Apostles in the guiding of a constitute Church oftentimes used not their extraordinary Authority as acting by themselves by vertue of their infallibility but joyntly with others in an ordinary way clearing and confirming their Doctrine and practices from Scripture and Gods Call warranting them in that particular as appears by Peters apologie Act. 11. and Paul with the rest of the Apostles their proceeding Act. 15. In which two respects it 's suteable for Believers to try the Spirits 1 Ioh. 4.1 Thirdly We say that no presumptuous title assumed by ones self nor any irregular walking as belonging to no Church or not to such and such a particular Church can exempt any member of the Catholick Church from triall and if need require from censure of the particular Church where such person or persons shall reside which we shall confirme from these reasons 1. Not from triall because in so far the Doctrine and practices of the Apostles themselves who were not fixed members of any particular Congregation for their Membership and their Office behoved to be of equall extent were subject to tryall that it might be known whether they were of God or not as is said Yea 2. Neither from censure supposing it possible that they should erre and them actually to have erred as we may see by Pauls supposition Gal. 1.8 If I preach another Gospel c. and also by Pauls open rebuking of Peter when he was to be blamed Gal. 2.14 3. This same practice may confirme it the Church rulers of Ephesus were not scared by that title nor yet by their not having Membership among them as it seemes such could not have being readily strangers and thereby having the greater accesse to give out themselves for the thing they were not yet they went on to try and censure which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification and for preserving the Church committed to them from infection which would seem to be defective if men had liberty under the former pretexts to vent errour and commit scandalous practices for the ensnaring of others in Churches whereof they were not properly members and though it might be said that simply such persons were not under the triall and censure of such a Church yet eatenus and in that respect as it 's necessary for the good of that Church to have these persons tried and censured they do fall under their authority and warrantably it 's put forth for putting some note on them for the preventing and removing of offences from the People 5. It may be confirmed from the unity of the Catholick Church visible by which any member thereof if no particular thing impede may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church though he be no particular member thereof and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church where he shall fall to be seing that claiming the priviledges of a Church and submission to the Ordinances thereof are in themselves reciprocall and though some profane wretch renounce his own priviledge yet that makes not the Church to losse hers but so long as he continues a member of the Catholick visible Church as long is he under censures of the Church which are put forth in particular Congregations 6. It may be confirmed from the absurdities that otherwise would follow As 1. There might be a scandalous member of the Catholick visible Church who could not be reached by Church-censure 2. One Christian might offend and stumble another and telling to the Church would be no remedy to it Mat. 18. if no particular Church had power over such a one which is contrary to Christs scope 3. A door would be opened to a loose liberty within Christs House for in such a case men could neither be censured nor cast out of the Church nor in any Ecclesiasticall way be compelled to take on Church-membership or live regularly in the Church by this there might be some Christians sick and needing this cure of Discipline to whom it could not be applyed by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism All which are absurd Observe 1. Christ would have us alwayes walking in the sense of His Omniscience which makes him begin all these Epistles with this I know thy works a profitable but a difficult Truth to be believed by Christians 2. Christ is an unprejudged witnesse and should be esteemed so by His Church He beareth testimony unto them as He taketh notice of their good as well as their evill 3. Such as Christ never called may take on them highest titles in the Church pretend confidently to a most immediate Call carry fair and gain respect and have some gifts for that end as it seemeth these had who called themselves Apostles 4. That diligence in duty and difficulty in the performance of it often go together to do and to bear are often joyned two things that in our resolution and practice we would not sunder and if it were believed we would not scare at the very shadow of suffering in or following upon our duty as we do 5. Patience in suffering and impatience against corruptions and corrupt men can well stand together This people is said to bear and suffer and yet it 's said they could not bear the reason is because their patient suffering or bearing in the one word relates to their enduring of crosses and their not bearing or suffering in the other word relates to corrupt men and their zeal against them It were a good thing to knit these two together not to let our zeal wear away our patience nor our patience prejudge our zeal There is a kind of zeal that puts folks alway to do to the end they may shun suffering that is not good and there
and independent from any Civil Government 3. That this is a thing perpetually belonging unto the visible Church and was not temporary as peculiar to that time That there is an Authority implyed here the considering of these three will make out 1. If we consider what is commended in Ephesus and desiderated in the other two the very expressions and acts do bear forth an Authority As 1. That is commended in Ephesus That they cannot bear them which are evil but have tried false Apostles and have found them liars All which hold forth a judicial way of proceeding and trying which implieth a citing of such a party and witnesses for the discovering of such and such things according to the rule given to Timothie 1 Tim. 5.19 Against an Elder receive not an accusation but before two or three witnesses for there can be no trial without witnesses there can be no witnesses without Power to call them and exact an oath of them that being the end of all strife which cannot be done without Authority The word added and hast found them liars doth confirm that it is a judicial finding after trial whereby they decide 1. In the general that such and such things are evidences of false Apostles and then in particular that such and such things are found to be in them and therefore that they are false Apostles which presupponeth this trial before they judicially pronounce than which nothing doth look more Judicature-like Which will be the more clear if we consider 1. That this trial and finding proceedeth from their zeal and not bearing with evil men and therefore cannot be a trial for private information 2. It 's a trial tending to the edification of the Church and the preventing of that snare amongst the people which no personal or private thing could effectuate 3. It 's a trial and finding opposite to what is reproved in Pergamos and Thyatira and so such a processe and sentence as rid that Church of them which no private or personal act could do 4. It 's a poceeding and tryall which relates to these directions which Paul giveth to Timothy and Titus as the coincidency of the matter scope and other circumstances do demonstrate such as 1. Receive not an accusation but before two or three witnesses which is the ground of that which followeth vers 20. Them that sin rebuke before all Now if that rebuke be an authoritative act as cannot be denied which yet is but the execution of the sentence that followeth the former triall then the triall it self must be judiciall and authoritative also and therefore so must this triall be here understood To say that this is a Ministeriall act and that that triall preceding is only the Ministers private act for his own clearing cannot be admitted for that tryall belongeth to many as after will appear 2. To whomsoever it be supposed to belong it inferreth an authority to try and so to conveen and examine otherwise that triall might be made ineffectuall and so the party wanting authority not to be chargeable with short-coming therein Or 3. This trial must be commended to Church-officers without Authority to effectuate it and so it will not be a mean suitable to the end 4. Ministerial trial and reproof will not be enough to gain the end and to make a corrupt Member to be no Member of such a Church which is the thing desiderated in Pergamos and Thyatira And considering the commendation of these Angels and Churches it is not like that they were defective in their personal aversnesse from and rebuking of these Errors and yet they are reproved as being defective which must infer that they came short in respect of that judicial trial and censure which is here commended in Ephesus as the considering of them will clear 2. Pergamos reproof vers 14. and 15. is Thou hast there them that hold the Doctrine of Balaam and them that hold the Doctrine of the Nicolaitans the fault is not that they approved that Doctrine or connived at it for they denied not the Faith and Aâ—tipas is commended as a faithful Martyre amongst them nor is it their fault that such lived in the Town or as other Heathens might did somtimes enter the Congregations nor is His quarrel only against these Nicolaitans themselves but against the Angel of the Church because they had them in their society as Members with them and had not cut them off and seing this cutting off is such a thing as made them cease to be Members of that body and relateth to that which Paul wisheth to the troublers of the Church Gal. 5. and commends to Titus Chap. 3. Him that is an Heretick reject c. it must imply an Authority and Power without which this cannot be done this un-Membering or un-Churching of a Person being a censure of highest concernment and that same which we call excommunication It followeth then that this Church had that Power and ought to have executed it against these corrupt Members seing her failing therein doth make her reprovable If it be said here that this doth imply no Authority and Power but what is common to all Societies by the Law of Nations and Nature such as companies of Chirurgians Wrights and such like have in excluding men from their own Society which yet is no distinct Authority but subordinate to and derived from the Magistrate We answer 1. That even these Societies in these things act by Authority however it be derived and so the Argument holds that the exclusion of Members from church-Church-communion doth imply an Authority and what is said of the necessity of such a thing by the Law of Nature and Nations doth confirm the same for if every Society be furnished for the maintaining of it self by the Law of Nature so must also the Church be except we say that it is more defective than other Societies Beside even such Societies could not do such a thing were not priviledges granted them by Authority for that end 2. We answer That although the argument hold in the general that there is an Authority necessary yet will it not prove it to be dependent in the Church as in these Societies it is For 1. The derivation of Authority from the Magistrate to these Societies is clear for such and such Societies have that Power because it is granted to them by the superiour Magistrate and others want it because it is not granted them but I suppose none will plead for a derived Power to the Church from the Magistrate in this place yea the greatest opposers of Church-government do acknowledge that it is not derived from him as Lâ—d Mol. pag. 654. There is no reason therefore that Church-government should be subordinate to Magistracie as other Societies are which she exerces as they speak by a proper right and divine without delegation Iure proprio divino non delegato 2. The Magistrate may enter by his Authority such and such persons to the rights and priviledges of
in its equity may be convincing for the gaining of its end both on the offending party and others 4. It followeth here that when offences are so circumstantiated in Church-members censures are to proceed against them and they are not to be suffered to enjoy Church-priviledges as if they were not under these offences except they repent of them yea that un-Churching and Excommunication in such cases is an Ordinance of Jesus Christ. 5. Church-officers may be often defective in reference to Discipline as well as to Doctrine which is also a guiltinesse before the Lord as appeareth here 6. Although a Church be defective in the purging out of corrupt members yet that doth not pollute the ordinances to others or necessitate them to separate from them These Churches continue to be Churches and the Ordinances to be Ordinances of Christ although such were continued in communion with them and notwithstanding thereof these who were free of those corruptions are approven and commended by Jesus Christ. And if it were not so that a persons endeavouring in his station to amend such a fault and to have such scandals censured did not exempt him from guiltinesse so as to continue in church-Church-communion although the plurality of Officers should be short of their dutie in that respect then there might be still separation after separation in infinitum which absurdity the learned Hâ—oker and Norton of New England do presse for the obtaining of submission to their Church censures and keeping of communion with their Churches even upon supposition that the plurality of a Congregation should refuse to shut out some deserving the same Otherwise say they when these did separate upon such a new emergent occasion there behoved to be a new separation and so forth because no Church or men can be expected to be so straight as either not to keep in some injustly or not to suspect that some such are keeped in which also would be a snare to their consciences who judged so and be a cause of separation although it were not so indeed And were this applyed to the defects of Presbyteriall Churches there would be no pressing necessity of separating from them or from communion in any ordinance with them 7. We may see from these Epistles that although exact holinesse be de jure required of all Church-members yet de facto often They are not all exactly such and that therefore the holinesse which is spoken of as essential to visible-Churches or to Membership in them is not rigidly to be extended to a reality therein If this Church of Laodicea wherein nothing is commended but much found-fault with be considered it will be found that this holinesse will not abide a rigid trial yet it cannot be denied but they have what is essential to a visible Church and Membership therein even as her Ministers were Ministers although not answerable to their stations as was said and if what these worthy men Mr. Cotton Norton and Hooker do assent unto in their writings were accordingly adhered to in all practices we conceive there needed not be any great controversie concerning this point The second of these forcited Authors part 1. pag. 20. layeth down the pinch of the difference in these words as he calls it Whether such as walk in a way of profannesse or remain pertinaciously obstinate in some wickednesse though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the tearms of the Gospel to constitute a Church Which Authors also do acknowledge that casting out of a Church is but to proceed upon clear scandals of a grosse nature convincingly made out and no otherwayes part 3. pag. 39. And if there be defect in the executing thereof separation upon that account is disclaimed as is formerly hinted if the Church in Doctrine and administration of Ordinances be pure that is without error The judicious Cobbet of new England hath an excellent saying as he hath many to the Anabaptists against whom he writeth p. 2. cap. 1. sect 11. Better saith he they who have not so peculiar a title thereto be folded up in the Church than that one of such lambs be left out in the wild wildernesse And again cap. 3. sect 3. is full to shew that there was no strictnesse observed in the admission of Professors to Baptism but rather an enquiry of their purpose for the time to come in bidding them bring forth fruits and believe in Him that was to come as from Iohn's example Mat. 3. and Pauls Act. 16. where there is no mention of trying the faith of the housholds of Lydia and the Iaylor who yet were instantly baptized as also were these Pharisees so checked by Iohn Matth. 3. and much more hath he well to this purpose I have but hinted at these things to shew that although there be many questions of Church-discipline yet they are not all of one nature and hazard with all adversaries And the last doth rather concern the constituting of Churches and admission of Members supposed yet to be without than the governing of Churches and inchurched-members in reference to which there is great difference 8. We may see that the sustaining of and submitting unto this Church-power is a necessary and concerning duty and if what is said of Church-power and Government be truth then this submission must follow otherwise there could be no Government nor exercise of Power if those who are called by their stations to be governed were not submissive thereto and if it were the Church-officers duty to try and censure even by cutting off such and such scandalous persons Then it behoved to be their duty to submit and the Churches to acknowledge these sentences as Christs Word is Matth. 18. Let him be to thee as a heathen c. And Heb. 13.17 it is thus expressed obey them that rule over you and submit to them which certainly looks as well to the Authority of Discipline that requireth submission as to the obedience that ought to be given to the Word in Doctrine for this cause Officers are designed by the title Rulers which is often given to civil Governours and the fainting of such soul-overseers is marked as a thing most unprofitable to the people themselves and therefore is the more to be shunned Amongst other batteries against this Ordinance of Discipline this is not the least that is raised against it that it hath no compulsive force if men willingly do not yeeld which indeed tends to place all Authority in strength and force for by that same Argument a strong son rebelling against his father or a people or armie against their Magistrate or General should be exempted from their subjection to them and the Parent Magistrate or General be denuded of their Authority over them because they have not force to compel obedience Authority lyes in Gods appointing of such to rule and such others to obey although some sinfully should invert that order as
if it be such as doth bound him in his Authority so as he may not perform any Ministerial act without the same and so upon the other side if he be so tyed to that Church that for the greater good of the universall Church he may not be loosed from it and be made use of as a Minister elsewhere For the first We may take these generall Conclusions for helping us in the understanding thereof The first is That there is an Union and Communion in the Catholick visible Church which is one Body 1 Cor. 12. and that both of Iews and Gentiles one City and House one Commonwealth Ephes. 2.19 c. one Mother of us all Gal. â— one Bride and Spouse c. Which expressions do hold forth this Uunion in reference to all visible Churches and all the members thereof There are not two Bodies Cities or Common-wealths in this respect yet must these places be understood of the visible Church it being that Bodie into which we are entred by Baptism 1 Cor. 12.13 and that City in which Watch-men are set and externall Ordinances and that Commonwealth which succeedeth to that which once was peculiar to Israel and from which the Gentiles were once separated by a Partitionâ—wall which is now taken down by the Gospel Conclusion 2. Although this Church be one in it self yet it is sub-divided in particular Churches which are as parts of that whole This ariseth from accidental considerations of the number of Professors distance of place and such like in which respect it 's needful for her edification and the going about of the Ordinances that this should be yet is this subdivision without prejudice of the Union foresaid yea it is subservient thereto even as supposing a numerous City or Incorporation should be sub-divided in so many Quarters or lesser Societies for the good of the whole Thus the Church at first being one upon the former considerations upon this occasion did extend her self in this manner and these who just now were of one Church and meeting together for the Ordinances were induced to divide in severall Societies and meeting-places as may be gathered from the History of the Acts yet continuing still of the same Bodie together in the first respect In which respect somtimes the visible Church is spoken of in the plural number sometimes again only in the singular as pointing out an Unity such are these phrases to edifie the Church to add to the Church to cast out of the Church c. which respect the whole Church considered as an integrall whole existing in particular Churches as we say the whole world which doth yet but exist in so many particular Notions and hath no existence distinct from them and to say it were considered as a genus in this sense would not be intelligible Conclus 3. Our Lord Jesus the owner both of Ministers and Church hath given Ministers principally for the edification of His Catholick Church without respect to this or that particular Congregation but as that is subservient to the former end as it is Ephes. 4.11 12. 1 Cor. 12.28 it being one Church to which both Apostles Pastors Prophets and Teachers are given and they having all one scope to wit the perfecting of the Saints and one Commission to wit the preaching of the Gospel which principally is to engage Souls to the Bridegroom Hence in their Preaching we are to conceive this order 1. Apostles and Ministers c. treat with sinners to have them engaged by faith to Christ as the Master for whom they treat 2. To enter them in the Catholick visible Church by Baptism as the entring of them within Christs House in generall without respect to this or that particular Congregation as when Philip Acts 8. did first Preach Christ to the Eunuch and afterward did Baptize him and then left him And 3. Being thus entred and brought in to the Catholick Church thereupon followeth their entring into particular Congregations that so they may be the more conveniently and commodiously edified and provided for as all that are in Christs House should be who therefore are committed to some speciall Overseers and Stewards for that end as suppose the Eunuch had been admitted to some particular Church for partaking of the Ordinances therein after his Baptism that he should be a member of Christs Church in generall which is sealed by Baptism 1 Cor. 12.13 was not indifferent to him but of what particular Church he might be a member that by after conveniency was to be regulated Whence it doth appear 1. That there is a consideration of the Church as universall beside the considering of her in particular Churches 2. That the Church so considered as an integrall whole is before the particular Churches and they are derived from her 3. That the work of the Ministery doth relate principally to the whole their Commission being in common to build the Bodie to watch the City feed the Flock preach the Gospel c. and their delegation to particular Churches is in a subserviency to this that is so as this may be the more orderly and conveniently followed even as suppose so many Eldermen or Watchmen were by some Superiour designed for the governing and watching of one City and should for the better accomplishing thereof have their severall Quarters and Divisions assigned to them yet still were they to be accounted as Governours and Watchmen of the City principally and not of these particular portions only Conclus 4. Although they be designed principally for the Catholick Church and their Commission will bear them to treat any where yet are they not Catholick Officers of that Church nor at their arbitriment to treat where they will but according to the order which he hath setled in particular Churches as parts of that whole that being the way which He hath laid down for edification I say 1. They are not Catholick Officers there being great odds here betwixt Officers of the Catholick Church and Catholick Officers of the Catholick Church such the Apostles and Evangelists were such the Pope claims to be that is to have an immediate accesse for exercising the Trust equally to all places Officers of the Catholick Church are such as are placed in it for the building up thereof and have Commission in reference to that end yet is it to be executed according to the rules laid down that is as Christs Call in an ordinary way shall give them accesse For although as was said they have a Power and Commission actu primo to be Ministers of the whole Church and Watchmen of the City indefinitly yet actu secundo they are specially delegated for such and such Congregations or Posts as was hinted in the former similitudes In this respect Peter and Paul were Apostles of the Catholick Church equally yet for the good thereof by speciall appointment Peter becometh the Apostle of the Circumcision and Paul of the Gentiles and so Paul could not be called the Apostle of the
them which must at least include his being set there in the mediate way of Church order which is that that the Holy Ghost ownes as by comparing Acts 13.3 and 4. and Acts 14.23 with Act. 20 28. is clear This therefore cannot be left to any private way of transacting betwixt a Minister and a People 3. If it were so then this particular relation were of no value neither could properly a Minister be called the Minister of such a Church or such a Church be his in a more peculiar manner than other Churches if he might at his pleasure and of himself dissolve that Union 4. Ministers being servants of Christs House and Watchmen put to their Posts by Him as being specially to count for that People committed to them they ought not and cannot without His warrand remove this would be found to be treachery and unfaithfulnesse in any other Servant or Watchman much more must it be here 5. Whereas Christ hath appointed these particular relations for the entertaining of order the preventing of confusion and promoving of edification This would destroy these ends and bring confusion into the Church which is contrary to the order that He hath established in it Lastly It would beget despising of the Ministery in the hearts of the People and lay them open to snares if a Ministers settling in a place stood so upon his own Election especially after a former tye as is usually in men who are of other professions And there are many strict acts of Councels in all times against this as a most wretched abuse if it should be admitted in the Church Assert 2. Although this tye cannot be loosed by any private consent so that no Minister can transport himself upon that account yet may the Church for her own greater good transport a man from one particular place to another and that warrantably notwithstanding of the former particular tye and relation yea sometime it will be expedient for the good of the Church so to do The application of the former grounds and the laying down of some others will make way for the clearing and confirming of this The first is If there be an Union and Communion in the Catholick visible Church and if Ministers be especially given to the edifying of it and in a subordination thereto to the edification of particular Churches Then supposing that a Ministers transportation from one place to another may further more the good of the whole than where he is in that case it ought to be done Because the whole is to be prefered to the part the good of the Bodie to any particular member and in that case it is not the prejudice of that particular Church that their Minister be set where he may more profite the Bodie but as the Learned Bowles in his Treatise of a Gospel Ministery lib. 3. cap. 7. saith It 's rather their preservation and safty even as it 's the good of any particular Fort of a City when a Watchman is removed from it to some other Post where he may be more usefull to the whole City because the benefit of the City is the advantage of every person therein But both the former are true as hath been said to wit that there is an Union and Communion in the Catholick visible Church and that a Ministers relation standeth principally to serve Christ in reference to the edification of the whole Therefore c. 2. The examples used already hold this forth the Church being one City and Ministers appointed to be Watchmen thereof there can be no reason why one may not be removed from one corner to another if so it may conduce for the good of the whole This is allowed in all Commonwealths Cities and Incorporations c. and is engraven by nature on the hearts of all men to preserve themselves into Societies by such means and can that be denied to the Church of Christ which nature maketh common to all Incorporations 3. If a Ministers relation to a particular Charge be lesse principall and subordinate to his relation to the whole Bodie Then ought it not to stand in the way of his being usefull to the whole But rather it is in such a case to cede and give place to the other otherwise that particular relation would be principall and would not be subservient to the other as a higher end because so the Church in generall would be more frustrated and prejudged of the benefit of such a mans Ministery than if there had been no such relation at all But the former is true This particular relation is subordinate to the other as â—â— said Therefore c. These consequents do follow upon the grounds formerly laid down Moreover we may add these uncontrovertible conclusions Conclus 1. There is a diversity in the cases of particular Congregations and there is diversity also in the gifts of Ministers Some Congregations are more weighty and much more of the good or hurt of the Church dependeth upon their plantation than others Again some are more intelligent some are more uneasie and dangerous to deal withall c. as experience cleareth Whereby it is apparent that the planting of some places is of great consequence for the Gospels advancement above the planting of others and also that comparatively one place will require Ministers otherwise qualified than another Again there are diversities of gifts among Ministers some are fit for one People and not for another as is clear from 1 Cor. 12. 14. 15. c. There are diversity of gifts but the same spirit differences of administrations c. Conclus 2. Ministers ought so to be distributed and placed in particular Charges as that there may be some proportionablenesse and suitablenesse betwixt the Minister and his Charge that is the ablest Minister should have the weightiest Charge the weakest the easiest burthen and as their gift is more eminent in learning teaching prudence in Government c. there likewise ought a proportion to be keeped in laying on their Charge so as there may be a fit object for such qualifications and as the good of the Bodie may be most advanced This also we take for granted for that is the end of all gifts which are given to every man that he way profite withall 1 Cor. 12.7 whether it be the word of knowledge or the word of wisdom c. they are all members of one body vers 12. and therefore are to concur for the good of the Body according to their severall qualifications as different members of that one Bodie and in this respect a disproportionating of a Ministers Charge to his gift it is as if we would put the foot to do the hands work or the ear to supply the room of the eye which were absurd and would argue either such and such distinction and difference not to be necessary and so all the members might be eye or head or any one member or it will say that we are not to walk according to
odiousnesse of corrupt doctrine on the heart than of grosse outward practices because grosse practices offend nature more directly and are hatefull even to naturall men and even some good men are ready to foster such an opinion as if grace were more consistent with error than with profanity Upon this ground the Lord Himself and the Apostles do more frequently give people warning to mark and abstain from them that cause offences contrary to the Doctrine of the Gospel than they do in matters of grosse practice 2. Persuing of persons that are erroneous hath often little fruit with it as to the persons themselves there being but few that are recovered out of that snare of the devil and to whom God giveth repentance who once deliberately oppose themselves to the Truth but on the contrary they seem to be more bold and to make a greater stir than if they had not been taken notice of as we see in Corinth and Galatia the more that Paul pressed them the more they seemed to despise him and they go on in their contradiction and blasphemy as in the History of the Acts and instances of Hymeneus and Philetus is clear This maketh that even sometimes good men out of fear of the inconveniences that may follow and the difficulties that accompany such a work may be too prone to oversee and forbear them 3. Sometimes respect to the persons of some who may be carried away may have influence on this as suppose some persons for a name of piety sometimes favorie should be seduced preposterous tendernesse to those may make men cruelly to spare them to their prejudice This fault the Lord seemeth to quarrel in Thyatira that they suffered his servants to be seduced 4. There may be also a design by more gentle means to restrain such an errour and recover such as are fallen whereby they may come to exceed and turn to be defective in not using the means appointed as if such censures had been needlesly appointed or as if the Lord did not make use of mediate means for the restraining of errour 5. Such businesses also have often their own mistakes among many tender members of the Church some whereof may be too favourable constructers of the most grosse seducers and so fear to offend them and love to keep all in peace oftentimes may steal in to have weight to the prejudice of the Lords Ordinance It is written of the Schism in Phrygia which arose for Montanus that many did construct too well of him as not thinking it impossible but he might be a good man who therefore could not go alongst in the thoughts that others had of him There is readily something of this amongst the weakest sort where deluders come which getting way for a time doth rather increase than diminish and so leaveth this duty in a greater none-entry than at first We come now to the remedy or duty exhorted to which is laid down and pressed vers 16. It is in short Repent that same which was proposed to Ephesus vers 5. The Lord hereby signifying 1. That when sins are fallen into it is not enough to forbear them but there must be an exercising of repentance for them 2. That there is no expectation to be keeped free from wrath where there hath been sin without repentance 3. That ommissions are sinfull and to be repented of even as commissions are And 4. That sinfull ommissions in a mans publick Station such as this is which is reproved are to be repented of as grosse personall faults are The threatning annexed is in these words or else I will come unto thee quickly and I will fight against them with the sword of my mouth It hath two parts The first respecteth the Church or Angel of Pergamos I will come unto thee quickly that is if thou repent not I will one way or another come in judgement against thee We conceive it relateth to the Angel especially it being in the singular number because this fault being a defect in Discipline is not so to be imputed to the People as to him whose place it was to take order with such corruptions which will appear more clearly afterward The second part respecteth these grosse members that were suffered to be in the Church to wit the Nicolaitans I will fight against them with the sword of my mouth that is seing ye are guilty of defect here if there be not repentance for it I will come in an extraordinary way and my self punish those whom ye have suffered For clearing of this threatning we may consider 1. Wherein it consisteth 2. How it can be a threatning to the Angel 3. Wherefore he is so peculiarly threatned To the first It is clear here that the party immediately threatned is the Nicolaitans whom the Lord threatneth to fight against with the sword of His mouth which looketh not to any external or corporal plague for the sword of His mouth is not the weapon that inflicteth such But it looketh especially to these 1. To a discovery of their wickednesse and of the hatefulnesse of their way by His Word 2. To a censuring threatning and sentencing of them by the same 3. To a fruitlesnesse of such discoveries threatnings and sentences as to any spiritual or saving work upon them but that they should be by such clear convictions and sentences in Gods secret Wisdom and Justice more hardned convinced irritated and affected with spiritual plagues than if they had not been so dealt with in this respect often in the Scripture we have mentioned hewing by the Prophets and slaying by the words of the Lords mouth as Hosea 6.5 and fighting with Antichrist and destroying him by the Spirit of His mouth 2 Thess. 2.8 and elsewhere the like expressions to that purpose This is a sad plague when the Table of the Gospel becometh a snare and when through mens own corruption they become more drunk with their own delusions even under convincing Light and when the Word of God which is the only Weapon whereby they may offend their enemies is through their opposing the Light thereof turned to fight against them as they have turned themselves to fight against it the event here as to them cannot but be desperate For the second It may be questioned how this can be a threatning to the Church or Angel that the Lord would take such course with these corrupt Nicolaitans It might rather look like a favour to them Answer If we consider it more particularly we will find it a threatning in these respects 1. That it implies Christ to be angry at their neglecting of their duty and that this extraordinary way doth insinuate His esteeming of them not to be worthy to have this employment therefore he taketh their duty off their hand and provideth Himself of some others for the performing thereof Thus when Paul is threatning the Corinthians 1 Epist. Chap. 4. vers 21. What shall I come unto you with a vod c. whereby he sheweth himself to be
of Error and drawing of souls from the Truth these are his depths here and his subtilty is spoken of 2 Cor. 11.3 his wiles and cunning craftinesse and special slight Ephes. 4.14 whereby it cometh to passe that he intangleth and as it were bewitcheth Gal. 3.1 many with the most grosse delusions 2. It holdeth out what influence delusion will have upon poor creatures it will even make them cry up the most absurd Errors for mysteries and depths as if there were nothing in Religion so excellent as these The mitigation it self is in two expressions the first is negative vers 24. I will put upon you none other burden that is in sum I will not give you any other direction nor prescribe to you any new duty beside what formerly ye have had given unto you and to which ye have submitted for though burden somtimes signifie some weighty threatning or denunciation or judgment as may be gathered from Ier. 1.23 Yet in this place it cannot be so understood but must be understood as it implieth some new duty beside what formerly was imposed upon them as the exposition in the next verse doth clear And so somtimes in Scripture duty is compared to a burden and yoke not because of its burdensomnesse and troublesomnesse in respect of it self but because every duty hath some obligation with it which in respect of our corruptions and infirmities are burdens though by Christ Jesus they become light The second part of the mitigation is positive vers 25. and will help to expound the former But that which ye have already hold fast till I come which doth imply First That they had some duties prescribed unto them already whereby it appeareth that an other burden did signifie some other duty for that was the thing they had already Secondly It sheweth That by having of such duties to speak so is not only understood the having of them prescribed unto them but their being a great length in the obedience thereof as may he gathered from the like Phrase chap. 3.11 where hold that fast which thou hast doth signifie their endeavour to keep what they had attained to And thus the meaning of this mitigation here is I have prescribed to you that are pure in Thyatira no other duty or direction but that with all sincerity and zeal ye keep the directions prescribed unto you and continue to walk in the way which hitherto ye have followed unto the end This is pressed by Christs second coming 1. To let them know He was to come again 2. To let them know that at his second coming He will reckon with His Churches according as they obey or disobey His directions 3. To teach all to walk so in making use of the Word especially in corrupt times as they may with confidence appear and reckon for the same before Jesus Christ at His second coming 4. To shew That Believers ought to set no other tearm to their persevering in duty but Christs second coming From what is past we may Obseve 1. That in these Epistles expresse difference is made between Ministers and People to you I say relateth to the Ministers and to the rest relateth to the Members of that Church And therefore in the application of things contained in them we would distinguish them also 2. That by Angel in the Inscription is understood Ministers collectively to you is in the plural number and yet it 's to these that the Epistle was directed under the name of Angel in the singular and therefore are they contradistinguished from the rest which looketh to the Members of that Church you and the rest being the same thing here upon the matter that Angel and Church were in the Inscription save that the rest even as many c. distinguisheth the pure Members from the impure the Church comprehending both 3. That a Ministers guilt or the guilt of Officers in not secluding scandalous persons from Church-communion doth not lye on the people as upon the Ministers therefore the duty common to the Ministers and people is commended to both whereas that reproof was peculiar to the Ministers and the rest are taken-in only in the mitigation or consolation but it was Thou sufferest in the reproof 4. Christ thinketh much of zealous executing of Discipline and would not have Ministers sparing it against Hereticks or corrupt Teachers more than other scandalous persons yea the reasons from the hazard of infecting the Flock and the examples of it in Scripture are most pressing in reference to them 5. Here also we may see That there is a Church-power and Authority distinct from what is civil and censures to be inflicted by Church-officers on scandalous persons even where Magistrates are Heathen 6. That delusion may come to a great height As 1. That a woman Preacheth 2. That she calleth her self a Prophetesse 3. That she seduceth Christs Servants and they are seduâ—ed by her 4. That this is immediatly after Christ while Iohn the beloved Disciple liveth 5. That all these Errors and abominations are covered with the title of mysteries and depths what may we expect in our times when such was the lot of those who lived at that time 7. The writings even of the Apostle Iohn could not prevail so far as to make them renounce and abandon them 8. See here how Christ accounteth of Members of a visible Church He stileth such as were seduced to adultery and Error His Servants and they were Servants still who were seduced and are afterward threatned as Iezebel is Whereby it appeareth that these Titles go more upon the relation that Church-members stand in and the obligation that lieth on them than upon the qualifications that are alwayes to be found in them 9. Our Lord Jesus is no approver nor countenancer of separation from a true Church for the faults of some Members in it neither do faults in some Members and defects in Ministers and Officers in executing Discipline pollute the Ordinances in themselves or to others who are free of that guilt and so do not necessitate a separation from such a Church or any Ordinance thereof for this and the former Epistle being compared together these things are cleâ—r 1. That there were grosse Members in the Church Adulterers Nicolaitans Seducers c. 2. That they were continued in church-Church-communion thou hast them and sufferest them clearly import this for that Angel no otherwayes had them but as Church-members under His charge 3. That this Angel sinfully permitted them to continue Church members and therefore is reproved Yet we conceive also it 's clear in matter of fact 1. That many who were free continued in Church-fellowship with this Angel in that Church notwithstanding thereof so the words to you and to the rest aâ— of that same Membership import it being but one Church And 2. That our Lord did not reprove them for their so continuing even when He reproveth the Angel for his fault of being defective as to his censuring of Iezebel Yea
of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his â—ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnesâ—e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great
and over so great difficulties as the wisdom power and enmity of the world It cannot but be wonderfull and passing credit and can be no other thing but the conquest of Him who can subdue all things to Himself and call things that are not to bring to nought things that are by the most fectlesse and unlikely means So that justly this event may be described by such a type as this If we take from Historie a view of after-times it spread to Africk Spain yea to Britain it self as is testified by the most Ancient writers whether by Simon Zelotes or Ioseph of Arimathea or by some of the Apostles themselves as is asserted by Cent. Magd. Cent. 2. Foxe White in his way Usher de suc Eccl. Brit. we shall not determine This is clear from Tertullian Apol. adv Gentes that before his dayes Britain which was inaccessible to the Romane Armies was made subject to Christ by the Gospel This is enough to prove the event to answer the type and that this horse hath conquered according as was foretold the Church at that time being enlarged in bounds increased in number shining by the gifts of Ministers and lives of Professors and being in a great measure for a time keeped from being overrun with Errors and Schism This horse and rider though He began to conquer then He hath not altogether given over yet though for a time He may seem to halt when the world is again restored from Antichristian darknesse ye will find Him thus mounted chap. 19. For generall Doctrines ye may Observe these 1. That the preaching of the Gospel more than any other dispensation cometh not by guesse amongst a people but is sent and ordered as other dispensations are and hath a particular Commission It is one of the horses He sendeth here and hence it is that it is sent to and preached in one place and not in another So Acts 16. the Spirit putteth them to one place and suffereth them not to go to another place There is not a Sermon cometh without a Commission Obs. 2. That the thriving and successe of the Gospel more than the coming of the Gospel among a people goeth not by guesse The Gospel hath its end as well as its Commission a particular Commission for such an effect Isa. 55.10 as the rain cometh down 2. Corinth 2.14 Thanks be to God which alwayes causeth us to triumph in Christ. 3. The Gospel is most mighty to conquer and subdue when Christ armeth it with a Commission and doth concut therewith 2 Corinth 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and â—very high thing that exalteth it self against the knowledge of Christ and bringing into captivity every thought c. 4. From this description of the horse and his rider and his imployment Obs. That the great and main end of the Gospel where it cometh is to conquer and subdue souls That is the end of a Ministrie to bring souls in subjection to Christ 2 Cor. 10.5 To pull down strong holds to cast down imaginations and every high thing to lead every thought captive to the obedience of Christ. And it hath its end when Christs arrows are made powerfull to pierce hearts Compare Eph. 4.8 with Psal. 68.18 He ascended on high and led captivity captive and received gifts for men even for the rebellious that the Lord God might dwell among them This is the main thing the Gospel aimeth at and as many of you as render to Jesus Christ the Gospel hath had its force and effect in you But where folks stand out in their rebellion it hath not its proper fruit And O how few are wrought upon kindly How few are made subject How many are yet serving their lusts and pleasures and yeelding themselves to sin which they were born slaves to sin and Satan keeping still their old dominion in them and they their old subordination to them Obs. 5. The Gospel conquereth more or lesse where ever it cometh that being its earand to conquer when Christ is mounted He is going to conquer if it were but to take one fort or one soul from Satan when He lights His candle it is for some lost groat and it will accomplish that for which He sent it Isa. 55. 6. Taking this conquest and flourishing estate of the Gospel to relate to the first times thereof when it came into the world Obs. That most frequently the Gospel at its first coming amongst a people prevaileth most and hath more sensible successe and conquest than at any other time So was it when it came first to the world its victories were swift and speedy encreasing more for a few years at that time than afterwards in many generations And so it is when the Gospel after Antichrists defection reviveth again Chap. 19.11 In a few years it spread through many Kingdoms and Nations when there were but few Labourers comparatively In Luthers dayes it conquered more than for a hundred years since And as this holdeth in the generall when the Gospel cometh to a Land so doth it proportionably hold with a Congregation yea with particular persons who in experience are found often to take more sensible progresse at their beginning than afterward So also with the coming of a particular Minister with the Gospel to a certain place often he is most sensibly countenanced or at least by people more accepted than afterwards it being often with them as with the hearers of Iohn Baptist Ioh. 5.35 who rejoyced in his light for a season Reas. 1. Because ordinarily some more than a common impression upon the hearts of hearers accompanieth the Gospel at its first entry there being generally amongst people some common effects of the Spirit such as convictions warming of affections with love to the message and to the carriers of it as was in Iohn's hearers partly from the newnesse and uncouthnesse of the thing partly from the lovelinesse and desirablnesse of what is contained in it partly from the reasonablnesse and equity of what the Work calleth to partly from the exercises and wakenings of others touched about them partly from some speciall efficacie and power usually accompanying the Word at its entry while the affections of both Speakers and Hearers are most warm which things being somewhat new to many and not being acquainted formerly with the like breed some stirring and motion amongst people which though it be but common yet someway disposeth for the more serious and single use-making of the Word even as miracles though not saving gifts of themselves yet thus contributed for making the Gospel to be received at first among the people and experience teacheth that when the Gospel to speak so becometh more habituall to folks these motions are more rare and the disposition to profit lesse Reason 2. When the Gospel cometh among a people it readily findeth them in some grosse temper of ignorance profanity or the like
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râ—vel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ— 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name 〈◊〉 that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
Antichrists tyranny and domination hath brought the Church low but especially is to be fulfilled in Heaven where these things which in a propheticall manner are spoken of and applied unto the Church here will more properly be fulfilled For clearing of this scope and better understanding of this Chapter let us consider these three 1. What these winds do signifie 2. What is meaned by this sealing 3. Unto what time or state of the Church they do relate By winds three things are especially understood in Scripture which make the holding of these winds three wayes to be interpreted 1. By winds in Scripture are understood temporall judgements on civil States Ier. 49. 36 c. and so the holding of winds supposeth a restraint on temporall troubles keeping them for a time from breaking loose upon the Church though they were ready even then to blow The event is thus applied The Church had outward peace for a little time under Constantine and after but immediately the Empire was overrun by Goths and Vandals Saracens and other barbarous Nations who had been a little time restrained that the Church might have some breathing 2. By winds sometimes in Scripture are understood the blowings of the Spirit especially accompanying the Ordinances in keeping them clean and making them effectuall These Gospel-ordinances and breathings of the Spirit with them being as necessary for keeping 〈◊〉 Church uncorrupted as winds are to the air which we breath in See Act. 2.12 Cant. 4.16 Ezek. 37.4 According to this acception of winds the holding of them doth signifie the restraining of the pure Doctrine of the Gospel whereby followed the spreading of heresie and the rising of Antichrist who say they was working even in Constantin's time 3. By winds the Scripture sometimes holdeth forth spirituall judgements as heresie in Doctrine Schisms Divisions Contentions c. which have upon the Church an impetuous force and violence like winds driving unstable souls from their stedfastnesse as the word is Eph. 4.14 That we be not children tossed to and fro by every wind of Doctrine by the sleight of men c. It is so taken also Iud. 12. in respect of these who verse 11. had followed the gain-saying of Core they are said to be carried about of winds c. Thus the holding of these winds is to be conceived I saw saith Iohn immediately after the Churches freedom from persecution a new storm of heresie and schism ready to set upon the Church and to carry all away before it but it was bounded and restrained by Gods power till He had established His Elect against it so as it shall have no force to overturn them We conceive the last to be especially aimed at here and that these winds do hold forth the growing and encreasing of false Doctrine and Schism in the Church rather than any of the former two 1. Because this agreeth best to the scope which is to guard the Elect from these evils Now in the strain of this Book we will not find the Elect saved from temporall evils more than others it must therefore be understood of spiritual judgements and that in a high degree from which only they to wit the Elect have a peculiar exemption Mat. 24.24 2. This exemption doth specially relate unto these evils of Antichrist whereof the world partaketh and from which only the Elect are keeped clean as will appear from Chap. 13.8 and Chap. 14. vers 1 4. These sealed ones are said not to be defiled by which we may gather what is the judgements they are to be keeped from to wit spiritual defilement seing purity from these is peculiar to the sealed ones as a fruit of their sealing Again we understand the form of this spiritual judgement to speak so to consist rather in the actuall blowings of errour than in the privative restraint of pure Doctrine because the effects mentioned of hurting Trees Earth Sea c. are the effects of winds actually blowing and bringing hurt unto these things Beside the holding of these winds being for that end till the Elect should be marked evidenceth that the judgement is in letting loose these winds the holding whereof is a restraint upon them To the second question to wit What is to be understood by this seal or sealing mentioned We say 1. That it is not any visible or discernable character as to men which is intended But 2. some separating and differencing thing whereby as to the effect these who are sealed are distinguished from others that are not separated In a word the scope is to shew that every one of Gods own shall be as certainly keeped free from the hurt of that storm as if there were a visible mark put upon every one of them This manner of speech is borrowed 1. From Kings that seal with their own Seal what they would not have touched 2. From the story Exod. 12.13 where God being to separate Israe◠from the Egyptians in respect of the plague of smitting the first-born did first separate them by a mark as it were upon the posts of their doors whereby His care of them was signified and their faith of immunity from that plague strengthned and accordingly the effect followed none that were marked were hurt so shall it be here 3. It may look unto Ezek. 9. where a story of sealing some not unlike to this is recorded In sum it is to show the security of the Elect under that storm Which we conceive especially to flow from these two 1. From Gods decree of Election 2. Gods care and providence in the executing of His decree of Election so as the saddest triall is limitted in its commission in respect of the Elect and they are looked unto and sustained under it This agreeth well with Mat. 24.24 where preservation from errour is derived from Gods Election and that which is called sealing here we take it to be the same which is expressed Chap. 13. and 8. by writing in the Lambs book of life mentioned there for the same scope as this is here It agreeth also with 2 Tim. 2.19 where the Lords foundation which is His Election is said to be sealed because of the surenesse and unalterablnesse thereof The third thing to be cleared is what time or state of the Church this relateth unto Answ. Although doctrinally the words do in generall hold forth Christs care of His Church and People in reference unto these trials which are common to them with others and so this may be applied to all times Christ had a care of His Church under the seals and a peculiar care of His own under every trial this is a truth but considering the words as they point at some particular time and for that end are set down in this prophesie We conceive that they hold forth Gods peculiar oversight of His Elect in keeping them from the storm which is threatened by the trumpets and not from the temporall stroaks contained under the same and so doth belong to the following
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-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
breaking loose till He had sealed a number that He was to preserve from being carried away with the errours of the time In this Chapter and the three following is contained the third vision or second generall prophesie of this Book to wit the vision of the trumpets and because as we said before in laying down the series of the story at our entry to Chap. 6. the seventh trumpet bringeth in the last plagues of the seven vials as the seventh seal bringeth in the trumpets Therefore we comprehend the second prophesie under the first six trumpets which reacheth from the beginning of this Chapter to the 15. verse of Chap. 11. when the seventh trumpet soundeth This prophesie or vision hath three parts The first is preparatory to the seventh Verse of this Chapter The second is executory or the main body of the prophetick vision to the end of the ninth Chapter The third is explicatory of and consolatory against the two last great woes in the ninth Chapter especially during the second unto which it is contemporary as appeareth vers 14. Chap. 11. when it is said the second wo is past Then and not till then including all the former events since the trumpet sounded as belonging to that time and contemporary at least with these woes Before we enter particularly on the words Be advertised concerning these four things to be adverted to therein The first is concerning the connexion of this prophesie with the sixth seal in the close of the sixth Chapter for although the seventh Chapter interveen yet the series of the story leadeth us to joyn the seventh seal after the sixth as the sixth was after the fifth c. Now the sixth seal taking its beginning in Constantin's time and taking in the overthrow then given to the persecuters of the Christians and the change which was made in the Christian world where the first period closed it will be about the three hundred and tenth year of Christ or a little after taking in the peace that for a time the Church enjoyed then whereby we may the more easily count the beginning and the rise of these trumpets and the evils prognosticated by them to be the next ensuing evils after that intervall of peace or during the time thereof seing the intervall is not long as appeareth from Christs cry Chap. 7.2 2. The second thing to be adverted to is the issue or close of these six trumpets which is clear Chap. 11.14 compared with 15. to be at the close of the second wo at the blowing of the seventh trumpet which bringeth in the last wo and seven vials whereby Antichrists Kingdom is overthrown the everlasting Gospel preached through the world and Nations that were not Christs before now become His which clearly is at the time of Antichrists greatnesse so bringing him to this height and the Church low till the seventh Angel sounded that bringeth the vials the first whereof is poured out upon these who have his mark Chap. 16. Which fall of Antichrist according to ordinary computation begineth Anno 1517. when Luthâ—r first preached the Gospel or Anno 1559. when the liberty of the profession thereof was first confirmed whereof we shall say more Chap. 11. This only pointeth out the period to be at the fall of Antichrists absolute tyranny 3. The third thing is the contemporarinesse of these trumpets with the beasts rising Chap. 13. which belonging to one time as appeareth by what preceedeth and succeedeth to both and speaking also the same judgement as appeareth by this that the same thing to wit Gods sealing protecteth from both and the same persons are hurt by both to wit these who were not sealed therefore a speciall respect must be had of clearing one of them by the other and making one of them agree with the other 4. A fourth thing is That we conceive the storm spoken of in the former Chapter by the Angels holding the four winds to be the same mentioned in the trumpets For 1. if this seventh seal be knit to the sixth Then it comprehendeth this mentioned in the seventh Chapter which was but by way of digression hinted at in the sixth the better to prepare for a full view of it afterward for that storm must belong to the seventh seal or the sixth but not the sixth which described an event of an other nature and on another object to wit the Churches enemies Therefore it must belong to the seventh which hath two prophesies of distinct nâ—tures to wit trumpets and vials answerable to the two different parts of that seventh Chapter 2. That storm was foreseen there and restrained but here it is executed 3. It was then keeped up till the Elect should be sealed against it and under the trumpets Chap. 9.4 they are found sealed and safe which cleareth that this is a spiritual ill threatned against formall and hypocriticall professours which these trumpets bring yea the same with that in Chap. 7. The connexion then is thus That after Iohn saw the Church freed from open persecutions and the persecuters cast down he saw Heresies and Errors ready to break in from all quarters on the Church yet through Christs care a little breathing time was given they are commanded to sist till His people were provided-for now this being done Iohn goeth on in shewing what came when these winds were let louse yet he casteth in a word before to vâ—rs 7. to shew they came not precipitantly but as they had orders from Him who had laid the restraint on them which is cleared in three or four circumstances of preparation We shall shortly go through the words more particularly When he had opened thâ— seventh seal He that is the Lamb who had opened six seals before openeth now the seventh which seventh though divided in two periods afterward by distinguishing the vials from the trumpetâ— Yet it comprehendeth both Therefore Chap. 7. a view of both shortly was given together The effects that this bringeth with it are a little suspended and some generall preparatory circumstances premitted to shew it was some strange thing which was coming The first thing which occurreth There was silence in heaven about the space of half an hour This is not so much the effect for that followeth as that which accompanieth it and a definit time is put for an indefinite It is a very short while To clear it more fully understand heavâ—â— here of the visible Militant Church it is that Church whose stare is here described and there can be interruptions of noise and silence in no other heaven so it implieth that at this time after persecuters were down and the winds that were ready to blow keeped in there was a great quietnesse and peace in the Church for a little short time which indeed was true for some years in Constantin's dayes betwixt persecuters ceasing and the Schisms and Heresies of the Donatists and Arians arising which was but a very short time and this is not inconsistent with the scope as
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
quod à tempore Apostolorum 2. Quia generalior fere enim nulla terra est quà haet secta non serpit 3. Quia cum omnes aliae sectae immanitate blasphemiarum in Deum audientibus borrorem inducunt haec scilicet Leonistarum magnam babet speciem pietatis â—ò quod coram hominibus justè vivunt benè de Deo omnia credunt omnes articulos qui in symbolo continentur solummodo Romanam Ecclesiam blasphemant ac oderunt cui multitudo facilis est ad credendum This Reinerius as Bellarmine asserteth praefat ad libros de pontif wrote above three hundred years before him If we look Bellarmine in that preface ad libros de pontif and sundry others of their writers we will find them very near draw a series of opposers of this usurped Authority of the Popes It is true sometimes grosser faults are imputed to these Waldenses and Pauperes de Lugduno out of hatred than they were guilty of yet if we will consider Bernards writings against them Sermon 65. and 66. in Cantica and Epist. 240. it is evident that no manifest grosse crime is imputed to these beside their opposing the errors of of the Church of Rome but such as they were calumniate with by the ignorance or iniquity of these times as the great Historician Thuanus doth vindicate them 3. If we will look particularly to the Church-storie we will almost ever find some visible party stand against the Church of Rome for the Eastern Greek Churches did never fully submit till the second Councel of Nice which was Anno 786. according to some or 789. according to others Neither was that submission full without all contradiction nor of long continuance for Bellarmine in the preface formerly cited reckoneth their secession or schism as he calleth it to have begun about the 800 year and to have continued long after In the year 1439. the Greek Churches being affrighted of the Turk sent Embassadours to treat with the Pope and these in the West for supplie and these to obtain it condescended to some articles different from their Churches as the acknowledging of the Pop's supremacie the doctrine of Purgatory and procession of the holy Ghost and the practice of unleavened Bread for which they were Excommunicated by their own Churches while the Councel of Basil sate About the year 1170. The Waldenses or Pauperes de Lugduno began before that close of the Greek Churches with the Pope as Bellarmine ibid. citeth out of Reinerius The occasion was this one Waldus being stricken with fear by the suddain death of one walking in company with him was put more seriously to seek God and make for dying whereby he came to discover the vanity of Poperie as the badges of antichristianity and so to drink in the sincere way of Faith in Christ these who followed him though exceedingly persecuted yet continued in the Alpes and other mountanous places and in Province at Merindol and the parts about it from the year 1200. till the year 1545. These after hearing of Luthers preaching and doctrine sent two of their Ministers to him with whom generally in their Doctrine they agreed These continue also to this day in the valleys of Piedmont Angrongue c. under the Duke of Savoy After him followed the Albigenses in France Anno 1190. according to some who did both in their disputes and sufferings confirm that the Pope of Rome was the Antichrist and that Rome was Babylon and also sometimes by armes did defend themselves as in the memorable seige of Tholouse where God wonderfully protected many of them against great violence After them arose Iohn Wicklif an Englishman Anno 1370. Bellarmine calleth it 1390. he revived the Doctrine of the Waldenses and Albigenses and it took such rooting in many places especially in Bohem Hungary Germanie c. that they came to have great Armies in the fields and after that Iohn Husse and Ierome of Prague who came to the Councel of Constance upon the Emperour Sigismound his safe conduct were contrary thereunto burnt they brought great Armies to the fields under the command of Zisca he would have had fourty thousand men under him he defeated the Pope Emperour and other Popish Princes in eleven severall battels although he had lost both his eyes they continued also strong after him under one Procopius Magnus and were called Thaborites At the Councel of Basil they had granted unto them the Scripture in their own language Priests Marriage and communion in both Elements c. All Bohemia were divided in three sorts one acknowledging the Pope fully another seeking Reformation in some points of Doctrine the third accounted him Antichrist They continued till after Luthers dayes who wrote to them to confirm them as Sleidan recordeth lib. 3. pag. 34. neither was their former courage daunted till division fell first in among their own Ministers of the new and old City of Prague and afterward among the Souldiers Lastly Although we could deduce no such thing by storie yet being here asserted to be during that time we are to believe that it was truth even as there were seven thousand during Iezebels persecution who had not bowed their knee to Baal who yet possibly might be unknown to others as to Elias till the Lord revealed it to him in the generall without shewing their names or where they dwelt It remaineth that we should make some application of the witnesses killing and their Resurrection afterward which according to the former grounds falleth immediately before the year 1558. in which time we will find these things to fall out 1. Anno 1546. Began that war between the Emperour and the Duke of Saxon Landgrave of Hessen and other Protestants in Germanie the year thereafter the Duke is defeated and taken prisoner the Landgrave is shut up in prison the whole face of affairs is changed Protestant Magistrates exauctorated many hundreds of Ministers banished and others put in prison if they did not receive the interim which with a safe conscience they could not do so that the face of affairs was very sad the Protestants were made a prey their Castles demolished a great and incredible number of Cannons and other Armes taken from them and they and prisoners with them sent out through severall corners of Europe as trophees of the Popes absolute victorie and subduing of Lutheranism whereupon great insulting followed through the Popish world At this time also persecution was at a great height in France in the Netherlands under the Duke of Alba and in England during the reign of Queen Marie which began in the year 1554. It is marked by some to wit by Alstediuâ— Chron. restium that from the year 1540. and some years after there were 900,000 Christians massacred for the cause of Religion so that the Professors of the Gospel had not suffered more than they did immediately before that year 1560. having standing Laws in all Kingdoms against them forefeitours proscriptions banishments death c.
corrupt these and would neither amend them themselves nor suffer others to do so and this separation is necessary and called for by that command Come out of her my people Chap. 18 and without this there had been no communion kept with that which was the true Church of God who although for a time she did live in that Babylonish captivity was yet never of that communion and both these to wit that there were ever some such who kept the foundation and did reject the Popish inventions and that they in so far joyned not with them and so had not fellowship with Antichrist and his works of darknesse but did reprove them we suppose is clear from what is already said Neither ought the Papists to think this strange that we apply such distinctions to the Church under the true Antichrist considering that they use the same in reference to the time of their forged Antichrist who say they shall overrun the Church and by Idolatries and violence cover the face thereof yet shall there be a true Church who shall not be locally seperated from Him and His followers but in respect of their adhereing to the former purity and so by them the question where the true Church during that time is to be is answered thus It is under Antichrist but not of that defection His Church is the company of these that shall not decline from their former purity the true Church are the few here and there that shall retain it And thus generally they expound the woman fleeing Chap. 12. which to them also belongeth to that time to be no locall mutation of the Church but a decay of her conspicuousnesse and beauty by the defection of the great part and the overspreading of Antichristianisme and the Remists do illustrate it thus that as now in England the Church may be said to be fled in respect of what it was and the publick face of things yet as there are in it many true professors who are not of that Church but adhere to the Romish So say they will it be in Antichrists time and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all The second objection may be cleared also from what is said That we have not our Ministrie and Ordination from Antichrist more than we have the Word and Sacraments from him although through their hands the Lord did conveigh them to us but we have these from the Lord whose Ordinances they are and to whom we are obliged for purging them from antichristian corruptions and transmitting them pure to us which Antichrist would never have done Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign considering that there were such even in his time Now we must either deny that any such were during that long time which is absurd and contrary the scope here or we must say that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist as we through Gods goodnesse have them now and not to be obliged to him for them or not to have them derived from him Than it was to the Ministers and Church that lived while he was in his height For if we say that their Ordination and Ordinances were antichristian then shall we have no Christian Church if we say they were Christian though sometimes coming through impure hands because they separated what was antichristian from them so that may be said here also and so it is We therefore apply these distinctions here and say that we may consider our Ordination materially in it self or complexly in respect of its additionals and the former Church in respect of the multitude who declined or the few that keeped their garments and were not antichristian If we consider Ordination and Ordinances materially so we have them from the true Church and Prophets that were during Antichrists reign and our Church succeedeth them and although it descend by the Church under Antichrist yet is not antichristian more than she was antichristian as is said Again if we consider Ordination complexly in which sense only it is antichristian so we have not Ordination derived to us from her because we have none such at all It is not enough to make Ordination and Ordinances antichristian that they be so or by such transmitted as the former instance of the Church in that time and what is formerly said doth clear but that they be transmitted as such complexly Now these are not as such transmitted to us Therefore cannot be called antichristian Beside this we may draw some conclusions from this Song the first whereof is this That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world but is concomitant with it yea is a manifest proof of it and a great ground of rejoycing to Gods people and of praise to Him For clearing and confirming whereof we may consider 1. That by Nations and Kingdoms here is meaned the generality and body of such Kingdoms and Nations 2. That by being the Lords here is meaned a speciall Church-state and relation which two being made out it will consequently appear that what we call a Nationall Church which is the combination of a Nation as one unto God doth well suit the time of Antichrists fall and of the Gospels flourishing The first to wit that by Kingdoms here or Nations Chap. 15.4 are not to be understood some few of a Kingdom or Nation but the generality and body of them may appear 1. From the scope which clearly is this to set out the largenesse of the extent of the flourishing of the Gospel or the inlargement or wonderfull extent of the Church after Antichrists begun ruine If it were but some few there would be no such ground of praise nor no such difference from what was before even then some of Nations and Kingdoms were the Lords 2. Kingdoms becoming His is to be understood as the like phrases used of Cities and Families their becoming His but that doth import not only some of such a Family or City but the whole or generality of them as instances will clear See what is said of Lydda and Saron Acts 9.35 which certainly is more than can be said of other Cities where yet He might have many therefore it must be so here 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner for this seemeth to relate to the Lords manner of calling the Jewish Nation and as they were His so shall these Nations be His seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords so Israel is called His Nation Isa. 51.4 It is true this will not hold in typicall and ceremoniall things but in things common and essentiall to a Nationall
the Ravens when he durst not be seen in Israel 2. This that she is nourished holdeth forth the Lords kind manner of communicating this provision to His Church in her strait so that although she be not feasted as sometimes a stranger will do another yet doth He nourish her as a Mother or Nurse do their sucking childe 3. It implieth the Lords continuing of Ministers with her during that time who should be for number and qualifications fitted for feeding of her Therfore vers 6. it is said that she hath a place prepared of God where they should feed her c. that is the Prophets mentioned in the former Chapter 4. The time of her stay is for a time and times and half a time that is the same with what was mentioned vers 6. and Chap. 11. and in the following Chapter It is here repeated 1. to shew the certainty of this event 2. To shew that it is the same with that mentioned vers 6. and contemporary with these of the same extent Chap. 11. and 13. And 3. it is mentioned in these words with allusion to that of Daniel 7.25 wherein the tyrannie of Antiochus over the Church of the Iews is expressed almost in the same terms a time that is one year times that is two years and the dividing of a time there sheweth some odd number of dayes but here being half a time it is to make it agreeable with the other reckonings of fourty two moneths three years and an half c. In sum it is to shew that while her Prophets prophesie in sackcloth and Antichrist possesseth the utter Court she is to be in the wildernesse 5. The end of this fleeing is from the face of the Serpent that is to be preserved from his fury and rage as if she had been convoyed out of sight To apply this of the Churches fleeing more particularly 1. We will find it the same thing and belonging to the same time with that sealing mentioned Chap. 7. and that measuring that is described in the former Chapter both which shew a low condition of the Church in respect of the paucity of Professors her latentnesse and inconspicuousnesse as to the former beauty and visible protection and the respect protection and carefulnesse that is upon the Lords side in reference to these few Therefore 2. by this fleeing of the womans we are not to understand any locall mutation of the Church but a disappearing of the true Church in respect of what she was for the sealed ones continue under the storm with the rest and are preserved from that hurt Chap. 9.4 not by any locall transmigration from one place to another but by Gods secret protection and sealing and the Temple standeth where it was even when it was measured by for the Lord Chap. 11.1 although by the addition of humane inventions superstitions and ceremonies and especially by the swarmes of locusts mentioned Chap. 9. who were so numerous in the outter Court that the Temple and these few in it who yet retained the true Altar were scarce discernable and that field of the Church which was pleasant before by their corruption is made like unto a wildernesse as to the spirituall beauty which formerly she enjoyed and thus the Church is said to flee when by Antichrists fitting down on her and overspreading her she doth not appear as formerly but he and his followers who tread the outter Court are seen to fill the room where she was And thus even Papists expound and apply this place as we hinted at in the former Chapter illustrating it thus that as now in England the Church say they may be said to be fled to the wildernesse because that conspicuous Catholick Church which was once in her it is obscured by the overspreading of Hereticks as they called them although there be yet within the same bounds a number of true Catholicks who remain a part of the true Church so say they the Churches generall flight under Antichrist is to be conceived to be her generall obscuring by the numerousnesse of his followers whileas there shall be still even in these severall bounds over which he governeth such a number of true Catholicks as shall still make up a true Church And this we conceive being rightly applied to the corruption of the true Antichrist is the very same thing mentioned here 3. This inconspicuousnesse and latencie iâ— not any change on the persons who continue Professors of the true Church as Papists absurdly impute to us but here the devils design being against the purity of Ordinances and the Church as considered complexly as a Woman and Mother it is in that respect that she is said especially to flee because that although the persons continue still visible yet the former purity of Ordinances Truths of the Gospel and simple way of Church communion which formerly made her conspicuous is now made exceeding undiscernable and she in that respect is made as it were to flee so that now partly through the multitude of corruptions superstitions c. that infect the Church and partly through the fear of Professors and hazard that there is openly to disown these it becometh exceeding difficult to discern purity of Doctrine and the simple way of Worship and these who sincerely adhere thereto although such indeed continue still to be free from the corruptions of Doctrine superstitiousnesse of Worship and these who were infected therewith but these lâ—st become so predominant over the face of the Christian world that the former is conceived to be removed and all are accounted to be of this one corrupt way the harmonie therein is so generall And what the Papists plead-for in the pretended universality of the Romish Catholick Religion is from this found to be in a great part truth and to be acknowledged so it being the very fulfilling of this prophesie 4. We are not to conceive that these who obscure the beauty of the Church and are said to possesse the outter Court are indeed persons simply extrinsick to the visible Church but extrinsick as to the corruptions stealing in and infecting the generality of the Members of the visible Church by whom the Ordinances of Doctrine Worship and Government are corrupted which again have influence upon the corrupting of her Members this fleeing then of the Womans is an inward infection whereby her former Church-state is quite altered and turned to be another thing as if she were not in the same place where she was even as under the Law it is said of the Iews that by their whoring from God and defections the holy flesh passed from them Ier. 11.15 when they were and appeared to be unsuitable to their federall relation to God although they keeped still the pretext thereof so here the Church is said to flee from the generality of these that professe Christianity when they become by their corruptions unsuitable to it even although they pretend still to a profession thereof it being as inconsistent with the
Church of Christ. Neither ought it to move any if it should be objected that Presbyteries are before Synods and Congregations before these because Members that constitute the one have commission from the other and therefore Congregations must be first as Shires are before a Parliament or Kingdom made up of them because they commissionate such This I say hath no weight in it 1. Because the Catholick Church hath not her being from particular Churches but doth descend as is said from the preceeding generation till it come to the first Church that ever was from which all that followed were derived and did extend themselves accordingly as they encreased as hath been said and Adam's familie is once Gods Church thereafter Noahs then Abraham's is especially adopted after that at Christ's coming the Gentiles are ingrafted in that stock and the Ordinances that came from Zion prevailed and that not to constitute different Churches but to encrease and enlarge that one Church which for its accommodation might have its diverse rooms but be still one familie the Gospel-church therefore hath its being from the Church before Christ and particular Congregations have their being from it as parts of the same 2. The similitudes hold not for before there be a Generall Assembly there is an unity of the Catholick Church which warrandeth her Members to conveen in one and Presbyteries to instruct for that end otherwise they could not do it even as the Kingdom as such is before a Parliament met and hath an unity before Cities choice and although Cities considered abstractly may be before such an union because the union may depend upon voluntary submission yet if they be considered as parts of that Kingdom it is supposed to be first and to communicate to them such priviledges and therefore they are free parts of such a body not because they give the whole a being but because they have a being from it so here particular Congregations cannot be considered as parts of the whole but the whole must be supposed to be first which on such occasions are bound to concur in generall although sometimes in the particular it may be free whether to joyn with such or such a particular Church or any other From which many usefull points touching the externall order Discipline and Government of the Church will follow and is the right understanding of the nature of the Covenant of Grace doth conduce exceedingly to the clearing of Gospel-truths so the right understanding of this unity of the Catholick Church hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church whereof somewhat was said Chap. 2. vers 1. To this purpose may be observed that famous Augustine did long ago take the defence of Ticonius writing against the Donatists upon this same subject as may be seen in his writings against Parmenianus lib. 1. cap. 10. LECTURE I. CHAP. XIII Vers. 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemie 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great authority 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast THe right understanding of this Chapter is of great concernment to the understanding of this prophesie it hath such difficulty in it that by some it is accounted as crux interpretum The difficulty is not even almost with Papists whether the Roman state be designed here or not or concerning the beasts if by one of them Antichrist be holden forth both these are palpable and certain this being compared with the 17. Chap. The difficulty lieth in these two 1. To what time state or head of the Roman Empire they relate 2. If different states be meaned by these two beasts Or if one Antichrist as diversly considered be set out by these shapes because one doth not sufficiently paint him out who standeth both in a Civil and Ecclesiastick relation so that now Satan as it were being first spoiled of temporall Authority in his lieutennant the heathen Emperour and being also disappointed of his second design of drowning the Church by errors setteth himself to hasten up a new Kingdom or Deputy but in another shape that by joyning both violence and deceit in him together he may bring to passe what these being essayed separately did not effectuate So that this is looked on as the product of the Dragons third design wherein his uttermost skill kytheth and the greatest strength of his Kingdom lieth which design is answerably described in a double type The 1. shewing what really Antichrist is to whom he succeedeth of whom he hath his power where he sitteth and to what height he cometh c. The 2. how he appeareth what way he carried on and brought about that design and what weapons and pretences were abused for that end This we conceive shortly to be the scope and drift of both these types for more clear understanding whereof we shall premit some generall propositions the particulars whereof will appear more in opening this and the 17. Chapter Proposition 1. It is ordinary to the Prophets especially to Daniel to set out temporall Monarchies by great beasts as Chap. 7. and 8. And these beasts do not hold forth individuall persons but a successive series of the same line on that throne and it is usuall in this prophesie to borrow types from him only sometimes that which is spoken in the Old Testament of temporall enemies or straits of the Church is applied to spirituall and covered enemies as many things literally agreeing to Antiochus are applied to Antichrist and things literally true of Pharaoh are applied to the devil So by a Beast here may be meaned a State of great power and violence against the Church though not in or by a single person in one generation executed but for a long time by a series of one combined body successively under one head This must be understood that of the Churches suffering under the Dragon formerly his first Deputy the heathen Empire and Emperour being understood thereby as it was one body though under diverse individuall Emperours successively Propos. 2. Sometimes one state thing or person will be set out in Scripture by diverse types and beasts so Dan. 7. the Persian Empire is set forth by a Bear the Grecian by a Leopard In the 8. the Persian by a Ram and the Grecian by a He-goat See Chap. 7. the Seleucides Kingdom though but a branch of the Grecian is set out by a beast as different from the other wholly because
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
wit that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel and so cannot be a possible way of attaining Salvation for it maketh men to count many sins not to be sins and so never to repent of them the sins that it discovereth it leadeth them not to the right satisfaction which only can be accepted for them to wit Christs Righteousnesse but to their own inherent holinesse and good works yea even this they corrupt and what they account saving Grace as Faith Repentance Humility and such like are nothing lesse than such indeed before God If it be again further asked what then are we to esteem of such as lived under Popery if all of them be excluded from the obtaining of salvation We answer with a fourfold distinction 1. We would distinguish these who might live under Popery and yet be keeped from the infection thereof and no way belong to that body from the native members thereof of such we have spoken Chap. 11. and 12. to such the Lord speaketh Chap. 18. Come out of Babylon my people such were rather captives under her tyrannie than subjects of her Kingdom of these there is no question but as the Lord sealed them for Him self Chap. 7. so did He alwayes singularly own them and accept of them 2. We may distinguish Papists in these that are antichristian worshippers and others who are superstitious and in some things are erroneous We call them antichristian who receive the beasts mark and number and give him worship in more than an humane manner ascribing to him a certain divinity infallibility universall supremacy and such like antichristian attributes and who 2. receive his doctrine in the complex contrivance thereof which is his number and 3. who joyn in his worship wherein it is antichristian as praying to Saints worshipping of Images adoration of the Masse and such like These in the former assertion we have excluded Again we call them superstitious Papists who might not altogether have keeped a distance from that Church in every thing but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian but might be testifying against such by some sincere zeal and pure light Thus 1. we suppose that many did give some reverence to the Popes who yet did utterly abhor their grosse usurpations and blasphemies his assuming to himself what was proper to God and Jesus Christ and detest the base flatteries of others that ascribed these to him as to be supream head of all and that both in Civil and Ecclesiasticall things to be infallible to be countable to none to authorize traditions and such like and might only give him some reverence either from humane policie and Ecclesiastick constitutions such as was given to Archbishops Patriarchs c. or they might esteem him though erroneously and ignorantly to be a Church-officer for medling with things incumbent to Church-officers to meddle in without any opinion of his illimited or absolute power even as men might err in accounting Bishops Archbishops Patriarchs c. of divine Authority although they might disclaim antichristian tyrannous usurpation and practices in them and seek only to have that power subservient to edification 2. Further in fundamentall doctrines they may be pure although not altogether without errors even as were many of the Fathers 3. In worship they might joyn many superstitious rites as Crosses Altars Bowings c. yet abstain from worshiping of Saints and Idols and from accounting the Masse a propitiatory sacrifice although they might joyn in the Eucharist and such like Of such sort were Gersom Bernard and some others in the midst of Popish darknesse who were not altogether free of these superstitions yet still did check the Popish pride and usurpation and bound their authority and preserved the doctrine of remission of sins through faith in Christs Righteousnesse pure and pressed holinesse in some spirituall manner even in the midst of many superstitions that abounded and whereof they were not altogether free We suppose these last are no wayes to be classed with the former but might have had accesse to Gods mercy through Christ Jesus Because 1. although they had errors yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace And 2. because they keeped the way of attaining pardon through Christ Jesus clear which being followed by them in their practice as no doubt it was by many might through Gods gracious dealing with them make them acceptable before Him so that their failings being of infirmity and not of malice might not be imputed to them but they accepted as penitents being sincerely affected with what they conceived to dishonour God although they did not discern every thing that was sin against Him Dist. 3. We would distinguish Papists living so and dying so from such as though living so might yet by Gods Grace have repentance conferred upon them at their death This hath been found by experience that many who have been tenacious of the doctrines and superstitions of Popery in their life have been yet at their death brought to abhor them and to betake them to the Righteousnesse of Christ alone for their Justification These where that Repentance and Faith were true as no question often it was are no wayes to be excluded or accounted worshippers of the beast 4. Distinguish times some thing might through Gods Grace be more dispensed with in these times of more universall darknesse than afterward in the breaking out of light and in Gods erecting a Standart for His Truth in the earth and bringing forth a visible Church-state for His People to joyn in which formerly was not hence communion in Church-fellowship with the Church of Rome is much more dangerous now than formerly which will appear upon these considerations 1. Because the Lord doth more peremptorily now threaten her and her followers and addeth more severe certifications to the same as we may see in this place now this is proclaimed If any man worship the beast c. the same shall drink of the wine of the wrath of God And again Chap. 18.4 2. Their stay now is more unexcusable because the Lord hath opened a door of freedom and they refuse it even as the peoples stay in Babylon while the captivity lasted was not imputed to them yet staying after the proclaimed liberty was detested and having with it ingratitude against their Redeemer and despising of their Redemption offered and a willing submission to that bondage contrary to the warnings and advertisements given them and Gods call to abandon the same 3. After this also things in the doctrine and worship of the Church of Rome became more deadly for Babylon refused to be cured and in the Lords righteous judgement it came to passe that their doctrines became more corrupt that thereby He might punish
they are not to be confounded yet that any thing in the vision is affirmed in the present time it will not prove it then to have been seing it is ordinary for things to come to be represented as present or past More particularly we come now to the preface of the vision vers 1. and 2. Wherein the sum and scope of the vision is proposed In which consider 1. the thing proposed to be shown It is the judgement of the great whore 2. some properties of that whore hinted at 3. by whom this is revealed In the proposition the word whore which in all languages cometh from mercenarinesse shortly implyeth two things 1. An engagement on the party sinning there is a breach of wedlock-bond as Ezek. 16.38 2. The nature of the sin as inconsistent with the nature of that tie to wit Idolatry c. with which God will have no communion though many other infirmities may consist with that bond of Marriage yet this is particularly whoredom in Scripture a peoples shamefull prostituting themselves to idols and strange worship who were engaged to God See Hos. 4 12 13. with the right exposition of that place So here by whore is understood some city or state as vers 18. yet such as hath been engaged to God and hath made defection from him to Idolatry In which respect Israel Iudah and Ierusalem do get the name of harlots peculiarly and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not Beside this whore is painted out in opposition to that woman and wife Chap. 12. which evanished and this whore and strumpet appeareth in her place 2. By judgement we understand her ruine especially when it cometh to her seat which is the great city and is here manifested to Iohn 1. to shew that it was certain and so to prevent stumbling at that whores greatnesse and pompe 2. To shew that it came not by guesse but that God had ordered her ruine 3. To begin this explication with the fifth vial preceeding Chap. 16. 2. The property of this whore hinted at here is her greatnesse Thus to distinguish this corrupted Church from ordinary defections heresies and schisms whereby often the married Spouse of Christ hath been an harlot and particular Churches have degenerated This is the great whore looking to the great defection and falling away spoken of in Scripture 2 Thess. 2. to be in the dayes of Ancichrist and the greatest eclipse that the light after Christs dayes had to endure This greatnesse of this whore is four wayes expressed and proven 1. She sitteth upon many waters vers 1. to set out the greatnesse of her temporall dominion she that was a mistresse over People Nations c. vers 15. is to be this whore and by her whoredoms and idolatries was to keep these under her power 2. She is a great whore in respect of these who sin with her and share of her idolatries superstitions and errors These are the Kings and great men of the earth such have been Popish for many generations 3. In respect of the extent of her whoredom or commonnesse of it It is not only with Kings but indifferently she proposed unto and did bear in her strumperies on all sorts great and small the meanest behoved to bear her mark Chap. 13. even all the inhabiters of the earth 4. She is a great whore in respect of that degree of whoredoms wherewith she hath intoxicated them She hath made them dâ—unk with the wine of her fornications 1. Her sin is fornication which ordinarily in the Old Testament is applyed to Idolatry in putting some other in Gods room Now there is no Christian Church hath degenerated in this respect to own Images and Idolatry but Rome 2. She hath entysing wayes as poisoned cups of wine to allure to her idolatries Many threatnings promises and false miracles have been made use of to engage the world to this 3. She maketh them drink of these till they be drunk being through Gods judgement deluded as 1 Thess. 2. madd and irrationally addicted to and bent on that way of superstition as appeareth by the many Abbacies Monâ—steries superstitious titles and submissions given to Popes and persecutions against all her faithfull opposers which bear witnesse how drunk the world hath been with that conceit of the Roman Church LECTURE II. Vers. 3. So he carried me away in the spirit into the wildernesse and I saw â— woman â—it upon a scarlet coloured beast full of names of blasphemy having seven heads and ten horns 4. And the woman was arayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cap in her hand full of abominations and filthinesse of her fornication 5. And upon her forehead was a name written MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH 6. And I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Iesus THe vision it self followeth to the 7. vers and there are two circumstances premitted vers 3. before it be represented to Iohn as contributing for the disposing and fitting of Iohn for the beholding of it 1. He is carried in the Spirit which holdeth forth the frame of his mind he was not in body transported but by the Spirit his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented such as was spoken of Chap. 1.10 signifying that it is needfull to be spirituall before one be capable of the visions of God a spirituall man and a spirituall frame is the best discerner of these 1 Corinth 2. 2. He is taken to the wildernesse by that ecstasie he is removed from ordinary commerce to a wildernesse where that whore is represented to him though it be not her dwelling By this is implyed 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together one in the Spirit will be one often apart in private as our blessed Lord was 2. That an abstracted retired frame of heart is fittest for discerning what is right and what is wrong It is not at Court where folks come soonest to discern the whore the glistering of that shew keepeth men from the right up-taking of her But when men soberly retire to think of things in the most abstracted manner then what seemeth gold to others is often found but to be guilded to them as here vers 4. When Iohn is thus qualifyed and composed then is the vision represented an uncouth sight a woman described in four or five properties or markes 1. by the beast which supporteth her vers 3. which beast is in four characters set out For understaning of which beside what is said Observe That by woman is understood here the whore formerly mentioned to wit a whorish Church or a faithfull city turned to be an harlot
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